Sunday, July 6, 2014

Sunday, July 6, 2014

Numbers 27:12-23

The book of Numbers describes the trials (and successes) of Moses and God’s chosen people, wandering through the desert, in search of the Promised Land. Today’s selection comes near the end of the group’s journey. Moses is given a view of the long-awaited new home, assurance that the people with whom he has journeyed have come to the end of their wandering. He is not permitted to enter, however, and we are told of an important instance of succession wherein God identifies Joshua as the new leader of the people. A public ceremony takes place with the laying on of hands, and Moses’ power is passed on to Joshua, perhaps both spiritually and in the minds of the people. Similar ceremonies of commissioning take place in churches, such as in the swearing in of certain committees. These can be powerful moments for those for whom the prayers are offered. Pragmatically, they are also opportunities for introduction to the members of the congregation, as well as witnessing to the importance of the ministry. Churches would probably benefit from more of these commissionings, as they highlight the importance of lay ministry.

Today’s passage is preceded by an interesting story about a group of daughters who go to Moses complaining that, because their father has died, and had no sons, they have not been accounted for in regards to the issue of inheritance. Moses goes to God with the problem, and the rules regarding inheritances are adapted. 

It is likely that these two stories were joined together intentionally. We are reading about a momentous and stressful moment of transition in the life of the community. At such times, creativity and flexibility is needed. This smaller success in the resolution of the issue of inheritance showed the people that change can be negotiated effectively. It may have helped them face the change in leadership with greater courage, peace, and acceptance. I sense that today’s passage is important for us in the mainline Church today, as we are in the midst of great transition.  

Interesting side note: the scriptures preserved at Qumran (i.e. the Dead Sea Scrolls), and the Bible of the Samaritan people contain an addition to the text. After laying hands on Joshua, Moses says:

Your eyes have seen what the LORD your God has done to these two kings; so shall the LORD do to all the kingdoms into which you are going. You shall not fear them; for the LORD your God, he is the one who fights for you.

May we find reassurance in this: that while we need to do our part (listening, planning, commissioning, adapting), it is ultimately God who is at work within us. Our success does not depend on our own efforts, so much as on trust in God and our conformity to God’s will.

-Matthew Kieswetter

Saturday, July 5, 2014

Saturday, July 5, 2014

Matthew 22:23-40

The scene is the Temple in Jerusalem.  This upstart preacher from the north seats himself in the outer courtyard, where the unclean and the sinners mingle. Large crowds gather as he teaches.  (Matthew records a series of parables in this part of his Gospel.)  On the fringes of the crowd, overhearing it all are the Sadducees – the rich landowners, and the Pharisees – the lawyers tasked with interpreting the law.  They are not happy with Jesus popularity or his ideas – especially his idea of including everyone in God’s unconditional love.  His stories make them look like hard-hearted judgmental reactionaries (which they are).  Their purpose seems to be to control the Church, not open it up to all God’s People.

From time to time, they attempt to humiliate Jesus – test him with questions.  The question in Matthew 22: 23-28 is such a trap.  The Sadducees did not believe in the Resurrection – and they pose an outrageous situation regarding a woman in Heaven who married each of seven brothers in succession.

“Whose wife will she be of the seven, since all of them were married to her?”

A nasty, insulting question (like ‘when did you stop beating your wife?’) – calculated to expose the weakness in the Resurrection position.  Jesus, like all smart debaters, does not accept the premise of the question.  It’s a trap.  He not only tells them they are “in error” (a huge slap in the face to so-called leaders of the Temple) but he also doubles down by claiming they do not know their scripture either – an even bigger insult – in fact a complete repudiation of who and what they claim to be. Imagine the crowd standing in the outer court of the Temple, watching the rich and powerful being put in their place! And then, he tops his grand slam to these princes of the church by telling them they do not know the power of God.  Game, set and match!  

Stunned, they fall silent and listen as Jesus explains that at the Resurrection, earthly concepts (perhaps like gender and relationship) fall away.  We become like the angels.  Jesus continues to humiliate the Sadducees.  He scolds them for not having listened to scripture.

“‘I am the God of Abraham, the God of Isaac, and the God of Jacob’?
He is not the God of the dead but of the living.”

Then, the Pharisees try to trip him up. “Teacher, which is the greatest commandment in the Law?”  Again, these lawyers prod him to pick one law over the other.  By the time of Jesus there were hundreds of laws on the books, evolved from the original Ten Commandments.  And the Pharisees saw it as their job to interpret and enforce them all.  Talk about control freaks!

Rather than ‘pick one’ (the trap), Jesus gives the summary – Love God and love your neighbour.  But in that, note the details.  We are to love God with our Heart, Soul and Mind – all aspects of the human experience.  But he lists Heart first.  He’s speaking to so-called intellectual lawyers who parse the words of law, but have no feeling for people.  He mentions Mind last.  In the middle, he mentions Soul – our spiritual connection to God.  Interesting sequence…!  We are to love and know God the way children come to love and know God.  And we are to love our neighbour AS much as we love ourselves – a much more challenging task than just being friendly or kind or even charitable to others.

The summary answers the Pharisees’ trick question.  And it gives us a wonderful guideline for our lives too.  So, Jesus builds on his Jewish tradition, and opens it up for all at the same time.  And he does this under extreme public questioning by the so-called best and brightest of his Church.

We often think of a loving, compassionate Jesus who would not hurt or humiliate anyone.  In the scenes with the leaders of his own church, he may not lose his temper, but the flaming sword of Truth flashes in every word he utters.  This summer, you can fill the movie theatres with blockbusters about guys in tights with super powers.  Give me Jesus up against his enemies any day.  Now, that’s a hero!

Peter Mansell  June 27^th, 2014

Thursday, July 3, 2014

Thursday, July 3, 2014

1 Peter 1:3-9

Most scholars believe that this epistle was written in the late first century. Members of the early Church were living through difficult and uncertain times. The memory of the destruction of the Temple would have been fresh in the minds of many people. The makeup of the Church was changing. Many of the early followers of Jesus expected him to return quite quickly, so this longer than anticipated wait would have been disheartening and confusing to many. Moreover, followers of Jesus were in many ways not followers of the Emperor. The early Christians emulated Jesus’ example of peace, service, and self-sacrifice, which was in radical opposition to the Roman Empire’s way of exploitation and violence. So deciding to become -- and remain -- a Christian at this time was not something one would have taken on lightly! 

What kept them going? From this letter it seems that they had great faith in the new life inaugurated by baptism. While the present life was dangerous, they held to a hope that existence transcended what they saw, and extended into eternal union with God, something made evident in the resurrection of Jesus from the dead. 

To write briefly about my own personal views and spirituality, I must admit that my faith is often heavily-weighted to a ‘this-worldly’ orientation. I can get suspicious around too much talk of the afterlife, especially when it comes at the expense of attention to Jesus’ commandments for the here-and-now, i.e. the Kingdom of God (ON EARTH as in Heaven) that he witnessed to in his teachings and deeds. 

In recent months, though, I have come to know people who have been enduring trials related to their physical health. This has helped remind me that Christian faith should incorporate faith and guidance regarding our lives, both right now on this earth, and in whatever is to come. When all that we know and have is taken from us, whether by force or by illness, we can find great comfort in the reassurance that God journeys with us, and that ultimately, our journeys find completion in God. 

- Matthew Kieswetter

Wednesday July 2, 2014

Matthew 21:33-46:  The parable of the "Wicked Tenants", told near the end of Jesus' ministry, is part of a longer conversation between Jesus and the chief priests and elders in Jerusalem in which they were once again questioning Jesus' authority.  Its a story with characters who would have been familiar to Jesus' listeners - a landlord and tenant farmers - but like many of Jesus' stories there are shocking reversals and behaviours.  

This story challenged the Jewish rulers; the kingdom of God is breaking through in new ways and Jesus is the "cornerstone" of these new structures.  God wasn't contained in the religious structures of Jesus' day with their uneasy compromises with the Roman empire.  Its a story that challenges us;  God won't be contained in our church structures either.  As Dr. Brian J. Walsh said at a conference I attended recently, "Jesus is on the move; he refuses to recognize the boundaries we have set up in the church."  Epiphaneia presents Resident Aliens 25 Years Later with Stanley Hauerwas and Will Willimon, May 16, 2014, Toronto.

As in many of Jesus' teachings, there is an emphasis on "bearing fruit".  The landowner wants tenants who will give him produce at harvest time.  Being a follower of Jesus isn't just about believing the right things; its about behaving in right ways.  Ways that are life-giving.  Ways that are worthy.  Ways that bear fruit.

How is God's kingdom breaking through in surprising ways in our world today?  How is that challenging the institutional church?

What "fruit" does God expect from those of us who say we are followers of Jesus?  How do the ways in which we speak and act profess the values of God's kingdom and give the world an alternative vision of what it means to be human?

Marilyn Malton

Tuesday, July 1, 2014

Tuesday, July 1, 2014

Psalm 121

“I lift up my eyes to the hills - 

from where will my help come?” (Psalm 121:1, NRSV)

Today’s reading, Psalm 121, is from a collection of Psalms called Songs of Ascents. Many figure that they were said or sung while people were on pilgrimage up to Jerusalem. Others think that the “ascents” refers to the way in which the Psalms tend to be built up through the repetition of certain words, such as “keep” in today’s passage.

One curious aspect of this Psalm is that the meaning of the first verse can vary radically, depending on what translation you are using. Most contemporary translations render it as a question, such as the New Revised Standard Version, as quoted above. My New Jerusalem, New King James, and Jewish Publication Society Bibles all end the verse with a question mark. 

Interestingly, the King James Version translates verse one as a statement: “I will lift up mine eyes unto the hills, from whence cometh my help.” This translation would be consistent with the idea of it being recited while on pilgrimage. God’s presence is closely linked with Jerusalem. The majestic sight of the mountains inspires confidence in the Psalmist, who is looking for safety and reassurance.

However, the more common translation of the first verse as a question changes things. Verse two’s recognition that “my help comes from the Lord,” and the elaboration that follows, is perhaps a rejection of the hills as a source of help and hope, as they were often the site of pagan shrines. It is an acknowledgement that Israel’s God is the God of everything (we might say “of all things visible and invisible”), and not some household idol of localized deity with one specific function. 

This brief glimpse into some issues around translation may or may not be interesting or spiritually edifying for you. I think it is helpful to be mindful of some of the complexities of translation. There are a lot of things at play, and questions to ask. Here are a few:

• when and where was the passage written, and what was going on at the time (i.e. what was the context?)

• is there agreement of disagreement between the original language manuscripts?

• do the translators have a bias or mandate?

• am I honouring the original intention of the author, or bringing my own worldview, and other theologies into my reading? This isn’t necessarily bad, but it’s good to be conscious of this. One of my professors says that to really appreciate a text, try to read it as if it were the only part of the Bible we had. That shouldn’t have to be the only way of reading a text, but it is a helpful exercise.

- Matthew Kieswetter

Monday, June 30, 2014

June 30, 2014 

Romans 6: 12 - 23

The wages of sin is death, but the free gift of God is eternal life.  This is a quotation that I remember hearing from a very young age in church and Sunday School.  I thought I understood it - with my head at least.  But rereading this passage has made me think a bit more about what Paul is getting at. Is it that unforgiven sin lands us in hell (whatever that might be), but accepting Jesus results in God forgiving the sin and welcoming us into heaven (totally undeserved)?  Both of these being after our life on earth is over. That is certainly the main thrust of what I remember being taught.

This time, I read a different translation (The Message) and found that the emphasis shifted.

Paul seems to be talking not so much about what happens after this life is over, so much as about the quality of life here and now.  Work hard for sin your whole life and your pension is death.  But God’s gift is real life, eternal life (23).  A pension is received while still living.  Earlier in the passage, when talking about choosing how to live, which “boss” to obey, he says that a life that only considers self and ignores God is no life at all; it is a dead end.  But, he says, if we listen to God and follow his way of doing things, we shall be surprised by a whole, healed, put-together life right now, with more and more of life on the way! (22) 

Paul says that real freedom is in obedience to God.  That seems to be a contradiction.  Sounds like I have to do things I don’t want to do.  However, Paul reminds us of our own experience:  some acts of so-called freedom...destroy freedom...your last free act (16).  A drug addict certainly knows the truth of this!  But I’m not a drug addict, so does this still hold true?  I think it does.  For instance, if I hold on to anger or hurt, refuse to forgive, don’t share generously .....  who suffers most?  I do.  Those negative emotions and behaviours are crippling, making it difficult to experience the life that God wants for each one of us.  

The challenge then is to throw [myself/ourselves] wholeheartedly and full time ... into God’s way of doing things....living in the freedom of God.(13-14)  We can experience the rewards of our choices here and now, not just in the future.  We don’t have to wait for the life God offers.  Live in God’s freedom,...lives healed and expansive in holiness. (19) Sounds good!!

Blessings

Ann Kelland

Sunday, June 29, 2014 (ST. PETER & ST. PAUL)

Sunday, June 29, 2014 (St. Peter & St. Paul)

Galatians 2:1-9

This famous passage from Paul’s angry letter to the Galatians provides precious and rare information about various aspects of the fledgling church. In particular, one of the most contentious issues amongst the apostles was what was the status of the Jewish Law for Gentiles? Here, the apostle Paul, who unlike Peter had never known the historical Jesus, had a novel idea in that he did not think that Gentiles had to observe the Law in order to follow another Jew, namely Jesus. This made Paul, a Jew himself, a rather radical person. The verses, which form part of his backdrop for the overall argument Paul makes in his letter to the Galatians, describes how he met with the other leaders in Jerusalem, including the “pillars” such as James, John and Cephas (Aramaic name for Peter) and points out that they agreed to his proclamation of a Law-free gospel to the “uncircumcised.” By rehearsing this scenario, Paul is defending his mission and his authority as an apostle, making it clear that what he had preached to the Gentiles in Galatia was consistent with what was agreed to by the Jewish leaders, including Peter, in Jerusalem. Paul needs to defend his legitimacy before he launches into an impassioned argument throughout the rest of the letter about why the Galatians should not follow the Law. 

It is important to remember that Paul’s position on the Jewish Law was a minority view in the first few decades after the death of Jesus. The Jesus movement was a movement within Judaism. In a sense, Paul is trying to expand the notion of “Israel” to include Gentiles. In addition, because Paul did not think that Gentiles had to follow the Law does not mean that he thought that the Law was bad, or to be rejected summarily. Unfortunately many subsequent Christians have read Paul’s letters in this way, which has contributed to the long and horrible tradition of Christian anti-Judaism. Paul did not reject his Jewish identity, nor did Peter, and according to tradition, they both suffered martyrdom in Rome.

- Alicia Batten