Readings: Isaiah 41: 1-11 and Luke 1: 57-79
This is the second week in Advent; the candle theme for today is peace. Yet we know what is to come: John whose birth we hear about today will be killed by Herod; and Jesus, the one whose birth we await, is also killed by the rulers of the day.
The theme of the second Sunday in Advent is peace; I wonder what makes for peace. Certainly there are places in Africa and the Middle East at the moment where people are rising up against governments and leaders. There are many places in the world where it is dangerous to live. There is no peace if people are afraid to walk outside their front door. There is no peace when girls are attacked with acid for refusing to marry. There is no peace when people seeking asylum are treated as less than human. There is no peace when people are stereotyped rather than treated as individuals. There is no peace when we are too busy to waste time with God. There is no peace when …
Sometimes it seems that peace is elusive, sometimes people look to violence as the way to peace. The peace that is spoken of in Isaiah and in the Luke reading is not just the absence of war.
Luke records words of Zechariah at the naming of his son, John; words of praise, words of remembering, words of trust and words of faith. In speaking these words, and in remembering the salvation and mercy of God, Zechariah speaks not only of salvation from our enemies, but being saved to or for acts of righteousness, justice and peace.
In the same way peace is not only peace from conflict, but peace for life; where people can live in safety, with adequate food supplies, clean water, education, and medical resources. Peace from war, peace from shame and guilt bring the opportunity of new life, and of hope.
Peace is also something we can talk about is an internal thing, a spiritual state. Sometimes we are aware of a place deep within us where the peace of God dwells, even when life is in turmoil. I can remember some difficult times as a new Christian, my father was not happy with his newly church going daughter, but deep within I knew I had made the right decision, somewhere within me, there was peace.
The story of Zechariah starts with him going to temple to fulfil his duty, Zechariah was from the priestly tribe, and was rostered for duty at certain times. He was chosen to burn incense in the holy place, and while there an angel told him his wife Elizabeth would bear a son. Zechariah and Elizabeth were old, too old to have a child, just like in the story of Abraham and Sarah. Zechariah questions the angel, and is unable to speak until after the baby is born. It is at the boy’s naming, that Zechariah can speak again.
And the neighbours wondered: “what then will this child become?’ For, indeed, the hand of the Lord was with him.”
Then this lovely poem/song from Zechariah; Zechariah praises God for raising up the one who will save the people of Israel. The covenant is remembered, the way the prophets spoke of God’s mercy. Many translations say that Zechariah spoke this prophecy – that means truth, not a prediction. The same with the prophets, they are speaking a truth from God, often something that goes against the culture, but it is telling the truth, not predicting the future. While we think of time as linear, the Bible doesn’t present time that way, which is why sometimes prophets speak of the future in the present tense or even past tense.
The last verse of the reading: ““By the tender mercy of our God,
the dawn from on high will break upon* us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.’”
Light will come to us, God will come to us. Christianity is a religion of incarnation. In Christianity we don’t have to earn love, or salvation. In Christianity, God comes to us, in the form of a little baby named Jesus, in the form of the Holy Spirit. We don’t have to climb a theological or physical mountain, to meet God; God comes to meet us. And we are transformed. Just as darkness is transformed by the coming of light, changed into something different; we are transformed by the coming of God into our lives.
After praising God and speaking of God’s salvation in the present tense, when Jesus is not yet born, then he speaks of his own child:
“And you, child, will be called the prophet of the Most High;
for you will go before the Lord to prepare his ways,”
We know Christmas is coming in 21 days, we know the story, we hear it each year. So what does it mean for us to wait, to prepare?
How do we proclaim God’s faithfulness, God’s blessing, and God’s salvation as we wait?
Can we confidently say with Zechariah: “‘blessed be the Lord God of Israel, for he has looked favourably on his people and redeemed them.”
If we were to write a song, or poem, what would we say; About God’s activity in the world, in our past, our present, our future?
Saturday, 3 December 2011
Saturday, 26 November 2011
HOPE
Advent: For many people these are the busiest few weeks in the year, for the church this is the beginning of the New Year.
Advent is a time of waiting, a time of remembering, a time of anticipating the coming of the kingdom of God. That means time to reflect on God and on our lives. Just as at New Years’ in the beginning of January, people reflect on the year past and the year to come; this is time to reflect on life and faith.
This passage is one of hope; hope is the theme of the chapters 40-66 of the book of Isaiah. The people in exile are anticipating their return from exile; then the final chapters, including the passage read today, reflects the struggles of those returning from exile, those who were able to stay in Israel, and those of neighbouring nations who settled form other places after Jerusalem was conquered in 587 BCE.[i]
This passage is written as poetry, it is a lament about the state of the world, and God’s apparent disinterest in God’s people and what is and has been happening to them. Laments are not formal arguments; they are poetic protests against pain and appeals for intervention. [ii]
God, why don’t you come in all your glory and do something, surely you can do something amazing enough that everyone will recognise how powerful you are, and then they will treat your people, us, in the way we should be treated. God, can’t you see the world is a mess, people don’t believe in you anymore, and there is fighting and conflict and children grow up in violent households and others perish because of poverty. God we have seen you do amazing things, like the exodus, like the resurrection, so come on, show us what you are made of.
God, why don’t you come in all your glory and do something, surely you can do something amazing enough that everyone will recognise how powerful you are, and then they will treat your people, us, in the way we should be treated. God, can’t you see the world is a mess, people don’t believe in you anymore, and there is fighting and conflict and children grow up in violent households and others perish because of poverty. God we have seen you do amazing things, like the exodus, like the resurrection, so come on, show us what you are made of.
But you don’t, so people continue on their own way, what else can we do when you hide yourself from us; of course we will do the wrong thing, we need you to be with us for us to live the right way.
Do you ever feel like having that conversation with God, or even parts of that conversation?
God where are you?
God why don’t you do something?
We know you can do more than this, don’t you care about us?
Don’t you care that the economy is collapsing?
Don’t you care that our superannuation funds are dwindling?
Don’t you care that we are sick; that our children are hurting, ill, broken?
Don’t you care God?
Where are you?
Why do you hide from us?
That is lament; telling God how much pain you are in, how you feel abandoned, betrayed, alone.
The opening prayer, the plea that God tear open the heavens, and make the mountains quake, are indicative of the magnitude of change that the author is looking for; nothing less than a major intervention in the world. When we look at the world around us, at some people being paid millions and others dying for want of basic food and clean water; a major change is needed: an intervention, an intrusion of God into the world.
But notice the change in the lament in verse 8, now God is ‘our father’; and we are the work of God’s hands.
What does it mean to be clay in the hands of the Master Potter? I am told that when working with clay, the clay has a life of its own. There is interplay between the potter and the clay, a working together, a reshaping. We are people made by God, in Genesis it says we are made in the image of God.
Do we want God to intervene in the world?
To intervene for our own benefit, so our lifestyle improves; or so that hope is spread throughout the earth?
God has intervened in the world, in creation, in creating humans in the image of God, through the prophets, in the lives of people, in the coming of the baby Jesus, in his life and death and resurrection, and in the Holy Spirit; God has and is and continues to intervene in the world.
We have much to be hopeful about; not winning the lottery; but life full of hope; hope of justice, hope of peace. Our lives are drenched by God’s love.
When we live knowing we are cradled and held in God’s love, we need not live in fear of God. We need not live in fear of the second coming, the apocalypse or the end of the world. In spite of our sins: greed, pride, war, jealousy, apathy…., we need not live in fear of God; only what we might do here and now and in the future.
Sometimes we want to yell at God, to ask why and how and when. The act of prayer, for that is what talking with God is, is a sign of hope, a sign of faith. We are people of hope, hope founded in our relationship as part of God’s creation. Hope based on a loving creator; hope based on redemption through Christ Jesus; hope lived through the indwelling of the Holy Spirit.
Advent: a time of waiting, a time of remembering and a time of anticipating the coming of the kingdom more fully.
We wait for the coming of Emmanuel.
What do you hope for? What is your hope based on?
Enya track: O come, O Come Emmanuel
Saturday, 19 November 2011
The Kingdom of Heaven
Sermon
This is the last Sunday of the Church year; next week is Advent, and the beginning of a new Church Year. Each year is assigned one of the gospels, and we have been reading mainly passages from Matthew’s Gospel this year. Next year it is the Year of Mark.
The three parables that precede this one (The Talents, Bridesmaids, Unfaithful and Faithful Slaves) all stress waiting for and preparing (or not) for the return of Christ. This parable takes listeners forward to the moment the Son of Man comes in glory (v. 31).[i]
This morning we will take a quick journey from when Jesus enters Jerusalem in Chapter 21. You can follow in the Bible if you like, or look at the timeline on the screen.
Chapter 21 begins with the triumphal entry of Jesus into Jerusalem, the passage we traditionally read on Palm Sunday. Jesus enters the temple, and removes those selling and buying in the temple and overturns the table of the money changers. The blind and the lame came to the temple to be healed, and the chief priests and the elders question Jesus authority.
· Chapter 21
o Entry into Jerusalem
o Cleansing the temple
o Authority questioned
o Parables about authority and obedience
· Chapter 22
o Parable of the wedding banquet
o Questions about taxes and resurrection
o The greatest commandment
· Chapter 23
o Woe to the scribes and Pharisees
· Chapter 24
o [on the Mount of Olives]
o The end of the age and destruction of the temple
· Chapter 25
o The parable of the ten bridesmaids
o The parable of the talents
o The Judgement
· Chapter 26
o Plot to kill Jesus
o Passover
o Arrest
So this whole long section is between the entry into Jerusalem and the Passover.
As this is the Sunday where we think about the Reign of Christ, I wondered about leaders we have had visit recently. Queen Elizabeth was in Australia recently, what kind of Kingdom does she rule over? In some ways she has minimal authority, in that Australia has an elected Government. This past week President Obama of the USA has been visiting, and much of his visit revolved around ‘security’ issues. Visiting defence bases and discussing an increase in training of US forces in the Northern Territory.
What kind of Kingdom does Jesus rule over? What are the main issues he discusses with his disciples in theses final chapters?
“The kingdom of heaven may be compared to a king who gave a wedding banquet for his son.” Matthew 22:2
“Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom.” Matthew 25:1 “For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them;” Matthew 25: 14
What can we glean from these stories?
The wedding Banquet is about people who are too busy, too wrapped up in their own work and lives to respond to the King’s invitation. Those in the Kingdom are the outcast – the people of Matthew’s community were outcasts in Jewish society, and often excluded from their families for following Jesus.
The Bridesmaids knew the bridegroom would come. Tradition has it that the groom would go to the bride’s house and come to an agreement with the Bride’s father, then bring the bride to the groom’s place for the wedding. It could sometimes take a while at the Bride’s house, so delays happened.
The parable of the Talents follows straight on from the Bridesmaids.
In looking at the parable of the talents there are a few different interpretations. What if the third slave is standing up to the master for wanting a profit at other people's expense? He tells his master that he knows he is a hard man reaping where he does not sow. Standing up to those who are oppressive, greedy, or manipulative does not necessarily win you friends or fame or fortune. The other thing that this man says is that “Master, I knew that you were a harsh man….; so I was afraid,” Matthew 25: 24-25. How often do we act out of fear?
Then the passage we heard read today. “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory.” This Passage; known as the Judgement or the sheep and the goats. It is one of the better known passages in the Bible, but I suspect one of the more controversial among scholars.
Does this refer to all nations or to Gentile nations? Is it about Gentiles who give assistance to Christians – the least of these? The sheep seem oblivious to the ways in which they served Jesus, and goats did not realise they had not served Jesus, so where does that leave us. One interpretation is that if we transformed by God, then we live out our faith. The sheep represent those who are interested and aware of the plight of others; the goats those whose eyes are closed to the life of people around them.
“The followers of Jesus continue today to "do acts of love and compassion not to earn a place among the righteous sheep or even a place in heaven but in response to what God has already done for us in Christ," for "we are compelled to love others because we know no other way to respond to God's amazing love" (New Proclamation 2008).” [ii]
We can think of the Kingdom of heaven as something we enter after we die, we can think of the kingdom of heaven as some future experience, or we can think of the kingdom of heaven in our midst.
These passages challenge me to be aware of the signs of the kingdom around me. They remind me of the way that surprises us at times. The theme for Synod this year, and for the next few years, is ‘On new and Risky paths’. It seems to me that being a follower of Jesus is risky, it means taking a risk of being with outsiders, because we are outsiders; it means taking a risk in opening up our lives to the transformation of God, because then who knows what could happen.
The kingdom of heaven is like shoots coming out of the ground; we can nurture them or tread on them. We can feed them and protect them or pull them out. Where do you see the kingdom of heaven?
The 3rd slave hid his master’s money, by the way one talent was more than a slave would earn in 15 years. He hid the money because he was afraid – are we afraid of God, afraid of trying something new in case we fail?
The kingdom of heaven is seen with eyes of faith, not of fear; the kingdom of heaven is seen and is at work in places we might not think to look. Over the next few weeks as we travel on our journey through advent, I want to encourage you to be aware of the green shoots of the kingdom of heaven in your midst. We will hears some stories from the Christmas Bowl, stories of the amazing changes to people’s lives that come from vision, care and work of many people. But I also want you to look around Engadine, and listen in the news for local places that are part of the Kingdom of Heaven. Advent is about “the promised inbreaking of God's reign into the powers of this world and the fulfilment of that promise begun in God's incarnation in Jesus.” [iii]
The kingdom of Heaven is good news – “especially to those on the fringes of society. This rule welcomes those who have no status and seeks to serve others rather than exploit them.” [iv]
A poem:
A poem:
“You've gotta dance like there's nobody watching,
Love like you'll never be hurt,
Sing like there's nobody listening,
And live like it's heaven on earth.”
― William W. Purkey
Love like you'll never be hurt,
Sing like there's nobody listening,
And live like it's heaven on earth.”
― William W. Purkey
Where do you see heaven on earth?
[i] Alyce M. McKenzie is Professor of Homiletics, Perkins School of Theology, Southern Methodist University. McKenzie's column, "Edgy Exegesis," is published every Monday on the Preachers Portal..
[ii] Kathryn Matthews Huey ; http://www.ucc.org/worship/samuel/november-20-2011-reign-of-chr.html
[iii] http://www.gbod.org/site/c.nhLRJ2PMKsG/b.3784805/k.D1A1/Worship.htm#top
[iv] Op Cit Edgy Exegiesis
Saturday, 5 November 2011
Beatitudes: challenge and comfort
This week I have borrowed heavily from others.
The beatitudes, with all those statements about being ‘blessed’, seem like a nice, sweet, poetic reading. The beauty of the language can lull us into letting the words wash over us without penetrating. Our familiarity can mean the words don’t jar, confront or comfort us.
In the first century there were some rules that you lived by. Honour and shame were important concepts. The esteem in which you were held depended on your family, your patrons and your clients. The less important your family, the less important you were. Social connections were important. As members of the early church found out following Jesus’ way of inclusion and equality, meant that many were disowned by their family. And the family had little choice; otherwise they would all lose face in this culture. But what happens in that kind of culture when you don’t have family connections? Life is very hard.
What was so shocking about the Jesus way? Just look at the beatitudes[i].
These are statements that encourage and honour:
- reconciliation and peacemaking rather than revenge
- meekness rather than engaging in contests to gain honour
- being pure in heart which changed the understanding of purity, and therefore many of the purity codes were not held by the early Christians.
If we look at the last 2 verses, that may give us a picture of what was happening to the early church.
5:11 "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account.
5:12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
5:12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
Blessed are you when …, not blessed are the persecuted; blessed are you when you are persecuted. Being looked down upon, left out, treated badly, killed, tortured; these things were part of the experience of people in the early church.
Matthew notes that a crowd followed Jesus up the mountain to listen to his teaching. Jesus doesn’t teach life is fun, that you will gain status, good jobs, a long life or any other things we might consider blessings.
Let us take a quick look at each of the beatitudes.[ii]
5:3 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.
The poor in Spirit, this is a strange phrase for modern ears. It means something like “People who are humble in their spirituality who acknowledge that they don't have all of the answers and therefore they are willing to look to God for guidance.”
5:4 "Blessed are those who mourn, for they will be comforted.
5:4 "Blessed are those who mourn, for they will be comforted.
Comforting those who mourn seems logical to us. But this does not only refer to those who grieve a loss. This is also for those who mourn their sinfulness, and for those who mourn the state of the world that leaves people living in poverty, homeless or oppressed.
How often do we mourn the state of the world? Not get angry and rant, but mourn deeply?
5:5 "Blessed are the meek, for they will inherit the earth.
5:5 "Blessed are the meek, for they will inherit the earth.
The meek, this does not mean weak, or cowardly. Meekness conveys humility, total surrender to God, or one who is economically and socially powerless.
5:6 "Blessed are those who hunger and thirst for righteousness, for they will be filled.
5:6 "Blessed are those who hunger and thirst for righteousness, for they will be filled.
Righteousness is not aspiring to holiness and piety. Righteousness is about doing what is right by God. Hunger and thirsting for righteousness is pursuing social justice that works for the reconciliation of all God’s creation.
5:7 "Blessed are the merciful, for they will receive mercy.
5:7 "Blessed are the merciful, for they will receive mercy.
Mercy here isn’t about forgiveness. The suggestion is that the ‘Greek word used here denotes one who is generous in doing deeds of deliverance whether that be releasing one from bondage, healing, or giving to those in need’.
5:8 "Blessed are the pure in heart, for they will see God.
This was written in a time very different to ours. Purity was shown by external behaviour, public prayer, temple sacrifices etc. Jesus is saying that purity is about our inner orientation to God; a relationship with God that allows for God to transform us.
5:9 "Blessed are the peacemakers, for they will be called children of God.
People who are oppressed will often respond with rebellion and violence, just look at what has been happening in the north of Africa recently. It is easy for us to try and be in situations of control or power over people we deem to be our enemies. These may be people of different cultures, religions or social status. Here we are reminded that forgiveness and living in peace are part of the way of Jesus.
5:10 "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
5:11 "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account.
5:12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.
These last two beatitudes remind us of what happens when we stand up for social justice, for the rights of others, and the need for policies that are life-affirming. When people stand up for the rights of refuges and asylum seekers; when people question the ongoing participation in war; when people demand a way of living and working that allows for dignity for all; then there will be some who revile us, call us names, put us down. I know people, both ministers, who were threatened with death during the anti-apartheid era in Australia. When we and others stand up for justice, not retribution, but justice, there will be some people who feel threatened. Here Jesus is saying this is what will happen to his followers. How long since we have been threatened because of our stand on issues of justice or poverty?
A quote that sums this up:
“What Jesus is saying here is that we are meant to be the poor in spirit, full of humility and wonder. We are to be willingly emotionally exposed and open enough to fully mourn, mourning the state of the world, the failures and losses of our brothers and sisters, and the loss of our own innocence. We are the ones who are to be meek, not seeking power by dominating others but attaining true power which is only found in the weakness and vulnerability of the cross of Christ. We are to hunger and thirst for righteousness, yearning for what is right, holy, and good from the deepest part of our souls. We are to be merciful not ruthless, pure in heart not corrupted, peacemakers not instigators, the persecuted instead of the persecutors, and reviled and despised not honoured and exalted.”[iii]
The beatitudes turned the accepted wisdom of the day on its head. Those who are called blessed by Jesus were the people considered to be unblessed and unblessable; Jesus shows that there is something about the kingdom of God that means a radical inversion of accepted cultural norms.
What is this saying to us on this All Saints Day? We are all saints, we are all God’s children, we are surrounded by a cloud of witnesses, and we are called to live by these challenging and comforting beatitudes. An attitude of openness to God and others; an attitude of grace, peace, mercy and hope; an attitude of thinking the best about another; working for peace and justice for all of God’s creation.
What is the challenge and the comfort for you in the beatitudes today?
Saturday, 8 October 2011
Meta-narrative
This week we are reading part of the Psalm as the Call to Worship, Exodus reading before confession, Gospel just before this sermon, and Philippians reading before the final hymn.
....
I've included all of the lectionary readings today, and we will look briefly at each one of them.
Firstly let’s think about the Exodus reading, when we read this passage what do we think about? It is part of the history that is recorded for us in the Scriptures, it tells us what happened many, many, years ago, we might wonder how much gold people fleeing slavery would have had; why was Moses away so long getting the 10 commandments. But is this only a piece of historical narrative story from a long time ago, or when we read it to we see more than.
Do we see a group of people struggling to follow of God that they can't see, so they fashioned a god. The people were not trying to make a new God, in the absence of Moses they needed something, something they could feel and see and touch; sometimes we too long for God to be present in a way that we can see and feel and touch, something more concrete.
This reading from Exodus also reminds me that even though God has pulled us safely out of whatever has been holding us hostage, there are still times when we rebel and go against God, and God continues to offer us forgiveness.
The reading we just heard from Matthew, the parable of the wedding feast, has a few twists and turns in it, which can make it uncomfortable story. I was talking with another minister this week and they suggested it should really start with once upon a time, and then we would know that it was a story and not history. Most of the stories that we know that start with once upon a time still tell us something, even if they might not be historically accurate. So what does this story tell us?
Given the time it was written it is considered that the first lot of people invited represented the Jews, who didn't respond to Jesus so the gospel was offered to the Gentiles. This is similar to the version in Luke’s gospel. But then Matthew adds the twist at the end, where the guest in inappropriate clothing is thrown out. This isn't about what we should or shouldn't wear.
In the time when this was written when someone sent out a notice that there was going to be a party, you knew that you would get another invitation when everything was ready. You knew to be prepared to stop what you are doing to go to the party. The first group of people were so busy they didn't consider what was being offered to them. The other thing to remember is that when this was written, the host provided special clothing for people to wear. The inappropriately dressed guest had turned up, was eating and drinking, but was not really part of the festivities.
Another way I think about this is that God invites each one of us to the banquet, that is to live in relationship with God through Jesus Christ. God invites us whoever we are and whatever stage of life we are at. Part of being in relationship with God is being transformed, being part of the body of Christ is all-encompassing, and I hear this as a warning: not to think that we can be in relationship with God, without being transformed and changed.
Later in the service will hear the reading from the Philippians. When Paul wrote this letter to the Philippians he was in prison, yet he writes rejoice, rejoice in the Lord always, rejoice; and reminds the people of Philippi to think on those things that are holy and true and honourable.
I included all the readings this week, the psalm being our call to worship, because I wonder what difference it makes to our understanding of these readings if we think of them as part of a bigger story.
If you were to write a book telling your life story it wouldn't document every detail. You might have some dates and details, but I'm guessing most people would include some stories; about a holiday, the first job, death, love, hobbies, etc. When I am unwell, I enjoy reading the books from James Herriot: they record what life is like for a country vet, and for the people that he works with; the farmers and the community; and he does through stories, lots of short stories that paint a more complete picture for us.
In a similar way the Bible tells us about God, about people, about life, by recording stories and songs, history and letters. The technical word is metanarrative. When we read passages from the Bible, we can read them as separate and complete within themselves, or we can read them as part of an ongoing story, a story of God's relationship with people, of people's response to God. I wonder what the overarching story, the metanarrative, of the Bible is.
In the same way that earlier this morning we thought in terms of six words that sum up the life of an individual or congregation, I wonder how briefly and simply we can sum up the story of the Bible?
· God loves, we rebel, God loves.
· Invitation, forgiveness, reconciliation, liberation, sanctification, life.
·
I think of the Scriptures, as recorded in the Bible, as weaving together a story: a story of love, rebellion, war, promise, transformation. When we read the Bible, when we listen to it being read, we listen for the Spirit; because our lives are part of the ongoing pattern. God did not stop speaking to and through creation, God did not stop being part of people’s life experience, God did not stop calling people, renewing communities, challenging, inviting liberating, just because the early church decided this was the Bible.
What is the overarching story of God in your life? Where do you fit into the tapestry of God in relationship to all creation?
Saturday, 1 October 2011
2 short reflections
This Sunday there are two shorter times of reflection, rather than a sermon as such. the first is after we read Psalm 19 responsively and is found here http://www.thebillabong.info/year_a/59A_sunday27a.html
while watching this youtube clip
then after hearing Exodus 20: 1-20,
while watching this youtube clip
then after hearing Exodus 20: 1-20,
Reflection:
A quote:
"The Ten Commandments don't begin with 'Here are ten commandments, learn them by rote,' or 'Here are ten commandments, obey them.' Instead, they begin with a sweeping announcement of freedom: 'I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery' (Exodus 20:2). We will probably always think of the declarations that follow as the Ten Commandments. But we could, and probably should, think of them as invitations to God's liberation. Because the Lord is your God, you are free to not need any other gods. You are free from the tyranny of lifeless idols. You are free to rest on the Sabbath. You are free to enjoy your parents as long as they live. You are set free from murder, stealing, and covetousness as ways to establish yourself in the land." – Joe Roos, The Foolishness of the CrossThis passage from Exodus has God telling Moses how the people will live, it starts with the preamble or the forward, the bit that tells us who and why: I am the Lord your God who brought you out of slavery.
What might our lives look like if we lived the Ten Commandments as invitations to freedom, to life, rather than a set of rules to be followed?
What would life be like if we lived in the awareness that life comes from God, that we do not need to worship the false God of consumerism, or bow down to the idol of celebrity? What if we celebrated that we can speak God’s name in praise and prayer? What if we recognised that life was about more than work and took up God’s invitation to Sabbath? What if we took up God’s invitation to respect people, honour life, and honour relationships? And what if we were on the receiving end of that respect and honour? What would that feel like? What would life be like?
And I wonder what the Ten Commandments or Invitations might look like if they were written now, by this group of people. We haven’t just been set free from slavery in Egypt; we are not a nomadic people looking for the Promised Land.
If the Ten Commandments are about our identity as God’s people, an invitation to liberation, what might today’s version look like?
Saturday, 17 September 2011
Discipleship is not about me!
The last will be first in the first will be last. This passage we just heard read from Matthews’s gospel is not one for the human relations or personnel department; this is a reading for each one of us who is a disciple of Jesus Christ. Maybe we should start this reading half a dozen verses earlier when Peter says to Jesus ‘we have left everything and followed you, what then will we have?
Jesus has just told the rich young ruler that as well as keeping the commandments he needs to give up everything that he has, give his money to the poor, sell his possessions, then he will have treasure in heaven. And the young man went away sad. Peter asks: what about us, we've given up everything for you, what will we have? And Jesus tells the parable of the workers in the Vineyard. This isn't about fair work commission or pay scales for agricultural workers, this is about our expectations and the way that we live as followers, as disciples of Jesus.
God created people to live together in community, not to be isolated individuals. Both readings this morning, call into question much of the way that we live. The people of Israel had been happy and willing to follow Moses, to leave the oppression of the Egyptians. They had seen the plagues, daubed their doorposts with blood, and left quickly on the night of the Exodus. They had walked through the Red Sea. I am imagining that would have been a terrifying situation for many of them; first coming up against the Red Sea with the Egyptians close behind, then Moses holds out his staff, the East wind blows and they can walk across on dry land, all the time the Egyptians gaining ground.
They travel safely across, then things get a bit tough, and the hardships of the present seem more real than the hardships of the past. The people complained to Moses and Aaron saying: why did you bring us out of Egypt, we are about to die here in the desert, why not let us die in Egypt, where at least we had food to eat. They were hungry and thirsty, they had forgotten the oppression of Egypt, the crossing of the sea, and were struggling to believe the promise of God.
But God was not building a new Egypt; the people that God had liberated were to become a new nation, a nation that followed God's ways, a nation that trusted God; a nation that was guided by God; a nation that relied on God.
Bringing about change in the community is never easy. Often when we decide to make a change in our life, whether it is changing our diet and exercise habits, moving to a new place, taking up a new course of study, there comes a rough patch where it just all seems too hard, where we just want to go back to the way things were. We forget about those moments of inspiration or frustration that led us to making those changes, all we can see is the difficulty. The people of Israel were in the wilderness to 40 years during the Exodus, the implication being that this was pretty much a new generation by the time they got to the Promised Land. And in that time the people had learnt to trust God, to trust God for safety, for food, for water, for guidance.
I know many people find the Bible comforting, and it can be; but we mustn’t let ourselves be lulled by the comfort passages and miss hearing the radical call to live a life where everyone is valued; not only the rich, the high status, the healthy, everyone. The manna that was provided in the story from Exodus was enough for each family for the day. In the parable, the amount given to each worker was enough for their daily needs. When this parable was written, day labourers would go and wait at the marketplace each morning, hoping someone would offer them a day's work, because the wage for one day's work was a denarius and that is what it would cost to feed a family of the day. As happens today the fittest and strongest get chosen first, and the others get left behind and will be unable to provide what their family needs.
When we pray the Lord’s Prayer we say “give us this day our daily bread.” Yet for many of us, only one day’s food in the cupboard would be stressful. There are people in this city; there are people who are part of God’s amazing creation, who do not have enough for even one day. How do we work towards everyone having enough?
In the parable Jesus tells; there is an expectation that those who have laboured longest will get a greater reward, and once again Jesus turned everything upside down and says the reward that awaits you is not about how long you've served or how faithful a disciple you've been. The reward you receive from God is about the generosity and open heartedness of God. Because even if you're 95 or 105 spent every day worshipping God, never missed a Sunday at church, spent your life working with and behalf of the poor, teaching scripture in school, and working in underprivileged places, your reward is no more and no less than anyone else’s reward. And sometimes it just seems like it's not fair. But I wonder how would we feel if God treated us as we deserve?
Discipleship is not about earning God's favour; it's not doing what we have to do, so that God will bless us. Discipleship is our response to God's generosity, forgiveness, grace, new life, transformation and hope.
And discipleship implies we are working together, together with each other and together with God. Because both of these stories aren’t just about us as individuals, they are about community. In the book of Exodus, community is being formed, a community that will become a nation. The parable in Matthew is about people having what they need, of people not being envious or jealous, but each having enough, and each recognising God’s miraculous and outrageous provision.
We can't earn what God offers us, we can't pay for it, we don't deserve it. None of us can earn God’s love or grace. God doesn’t treat us fairly. What God offers us is worth so much more than we can imagine, there is no way we deserve the generosity, the love, the salvation, the liberation that we are offered by God through Jesus Christ.
Discipleship is our response to God.
How will you respond anew to the challenge of God’s outrageous generosity?
[ following thisI am using an exercise by David Lose, posted at Working Preacher
http://www.workingpreacher.org/dear_wp.aspx?article_id=510">working ]
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