Hey, folks, I'm at camp this week, so we're having a guest Bible study leader: Phil Ruge-Jones. He already wrote a study on this portion of Matthew, so I'm shamelessly pilfering it (with his permission). Thanks!
Holy Blessings: Matthew 5:1-18
As the Sermon on the Mount begins, Jesus, like Moses, reveals God’s will to his followers amidst mountain scenery. He explains God’s way of perceiving the world, focusing on all those who had suffered under Roman occupation. He begins his sermon not with imperatives of how they should act, but with a gracious declaration of that which Rome is unable to see–they are beloved children of God. Jesus blesses those beleaguered followers. Jesus declares various groups of people blessed. And in the hearing of his word, they know themselves to be blessed. Before Jesus starts telling them how to live, he gives them a sure and secure identity. You are blessed! Their new way of life begins by receiving the respect and gracious regard that God offers. Just as Jesus’ ministry began with God’s declaration, “This is my Son…”, their action will flow out of the solid, new identity that God offers them as a community. “You-all who are poor in spirit” are blessed “in the Empire of Heaven.”
The crowds who hear him say these words have already experienced the blessing of his healing power. This is what drew them to follow him (See Mt 4:24-25a). We can be sure that these people were poor by any standards we normally use. The vast majority of people in Jesus’ time lived from day to day. Subsistence rather than blessedness was the norm. Yet Jesus tenderly speaks them into a new realm.
The word repeated throughout this opening is “blessed” and this word brings about what it declares. People understand themselves as blessed in the very hearing of the word. Jesus declares that the poor in spirit, those at the bottom of Rome’s priorities, are central in God’s Empire. Likewise those who know tears now will rejoice. Also those who are meek, not the power players, will inherit the land. The first groups named are described in terms of what has been done to them–they have been left poor, grieving, and robbed of pride. This has created a longing for a different kind of world, a world Jesus is opening up to them through the word he speaks.
Jesus then blesses those who define their lives along alternative lines. To use the moving image of Gandhi, they have become the
change that they long to see in the world. Although they have been beaten down, their spirit is not destroyed. They hunger for the world made new in justice and righteousness. They act with mercy and single-hearted focus; they seek peace in the midst of the violence. Jesus is no idealist here. He understands that such a commitment is costly. They will be persecuted for their quest to create an alternative to the violence. Those who do not desire change will accuse the peacemakers of every manner of evil. Yet Jesus blesses them along with all the prophets whose ways they now follow.
Finally using images of salt and light Jesus again declares them into a new reality. He still is not commanding them to do something more. He is celebrating whom God has made them as a people. “You all are salt” “You all are light”. From the community of blessed peacemakers, from the community of those who have grieved and yet hope without bitterness, the light will shine forth.
Tuesday, June 14, 2011
Sunday, June 5, 2011
Bible study, June 12 Matthew 3-4
Well, since last week, Jesus has totally grown to adulthood. We find him here on the banks of the Jordan River with John the Baptizer, introduced, of course, by a quote from scripture. Already in John's fiery speech we have the comparison between the religious establishment (Pharisees and Sadducees)and the new Way of Jesus.
Q: What expectations do you have for the religious establishment? How do you respond when they disappoint you?
John proclaims not to be worthy to carry Jesus' sandals, yet Jesus comes to be baptized by John.
Q: Is there a difference in motivation or theology between what John, the people, and Jesus think about baptism? Do the details of Jesus' baptism change the way you think about your own baptism?
Jesus is immediately taken from the river to the wilderness (quite a contrast of images right there!) for the purpose, it seems, of being tempted by the devil.
Q: What or who is the devil? How does that work in your theological thinking?
Note: the devil uses Hebrew scripture to tempt Jesus! This is a good example of scripture being used against God's purposes rather than for them.
Jesus relocates his home base (again, according to scripture) and begins to preach John's sermon (3:2 + 4:17) of repentance. "Repent" means to return, to come back to the way of life God had established with these (Hebrew) people in the covenant with Israel. It isn't necessarily feeling sorry or bad about something, although having strayed away from the covenant is reason to feel sorry. Repent is an active verb; not just a feeling, but "change your ways!", turn and go this way, God's way, not that way.
Q: does the sermon "Repent, for the kingdom of heaven has come near" sound different from Jesus' mouth than it did from John's?
Jesus chooses some disciples, not based so much on a job description he needed to fill, but he asked them to bring what they knew and what they had and go with him, using those gifts in some way they'd figure out later.
Q: (you know it's coming!) Has God surprised you by using a gift of yours in some way you never connected with faithfulness, spirituality, or religion?
In one sentence Jesus does more than we will accomplish in our lifetimes. Look at all the verbs in v. 23: went, teaching, proclaiming, curing. Look on a map and see the territory he's covering. Read the list (v. 24) of healings. This is easy to overlook, but the magnitude is impressive. No wonder he has such a following already.
Q: What expectations do you have for the religious establishment? How do you respond when they disappoint you?
John proclaims not to be worthy to carry Jesus' sandals, yet Jesus comes to be baptized by John.
Q: Is there a difference in motivation or theology between what John, the people, and Jesus think about baptism? Do the details of Jesus' baptism change the way you think about your own baptism?
Jesus is immediately taken from the river to the wilderness (quite a contrast of images right there!) for the purpose, it seems, of being tempted by the devil.
Q: What or who is the devil? How does that work in your theological thinking?
Note: the devil uses Hebrew scripture to tempt Jesus! This is a good example of scripture being used against God's purposes rather than for them.
Jesus relocates his home base (again, according to scripture) and begins to preach John's sermon (3:2 + 4:17) of repentance. "Repent" means to return, to come back to the way of life God had established with these (Hebrew) people in the covenant with Israel. It isn't necessarily feeling sorry or bad about something, although having strayed away from the covenant is reason to feel sorry. Repent is an active verb; not just a feeling, but "change your ways!", turn and go this way, God's way, not that way.
Q: does the sermon "Repent, for the kingdom of heaven has come near" sound different from Jesus' mouth than it did from John's?
Jesus chooses some disciples, not based so much on a job description he needed to fill, but he asked them to bring what they knew and what they had and go with him, using those gifts in some way they'd figure out later.
Q: (you know it's coming!) Has God surprised you by using a gift of yours in some way you never connected with faithfulness, spirituality, or religion?
In one sentence Jesus does more than we will accomplish in our lifetimes. Look at all the verbs in v. 23: went, teaching, proclaiming, curing. Look on a map and see the territory he's covering. Read the list (v. 24) of healings. This is easy to overlook, but the magnitude is impressive. No wonder he has such a following already.
Wednesday, June 1, 2011
Bible study: June 5 Matthew 1-2
During the summer we'll be reading a "community book", the gospel of Matthew. Each week we'll read 2 chapters, and the preaching text during worship will be a pericope from those 2 chapters. So, chapters 1 and 2 for this week; here we go!
Matthew begins with a rather long genealogy; a lot of "begats" if you're reading King James Version (which I don't particularly recommend, unless it's your favorite and you're familiar with it). DO NOT SKIP the genealogy! You don't have to take in every name there, but read it to get a feel of the rhythm of the language and the weight, in importance, of the one to whom this genealogy leads: Jesus, the Messiah of God.
Q: How many generations back can you name in your family tree?
Q: Notice the names of the 4 women in this genealogy, when lineage was traced through fathers. What is the significance of these 4 women? Do you know "the rest of" their stories?
Matthew is writing to a Jewish audience at a time of upheaval and uncertainty in his world. His "slant" is almost a persuasive argument about why Judaism-pointing-to-Jesus is the best religious stance to take at this time. He's trying to establish the credibility of Jesus by showing us this fine line of Jewish leaders and heroes from whom Jesus is descended. You will notice throughout the book that Matthew is concerned with how the Jewish leaders act (scribes and Pharisees) contrasted with the New Way in Jesus.
Next is the birth narrative, verses 18-25.
Q: how is this different from what you think you know about the Christmas story? Who's missing? Note: Notice the angel in this story, and dreams; these are the first of many angels and dreams in Matthew.
Note: Notice, in v. 23, the quotation from Hebrew scripture; another way of establishing Jesus, and his new Way, as legitimately located in the Jewish tradition.
Q: What is the significance of JOSEPH being the one who names the child?
Chapter 2 brings us our first bad guy: Herod. Historically, Herod ruled from 37-4 BCE, which requires an adjustment in our "dating" of Jesus' birth. He was part of the Roman machine, loyal to himself and to the Empire; certainly wouldn't stand for a coup, even if the perpetrator was a newborn infant.
Q: what's different in this part of the story from what you know of the Christmas story? Why do you think Matthew does not include the registration in Bethlehem, angels, shepherds?
Q: what is the significance of "wise men from the East" traveling to see Jesus?
Another angel, another dream, and they are sent, ironically, to Egypt for safety. Remember the Jewish audience here; their minds would immediately return to Moses fleeing Egypt because of oppression; now they return to Egypt because of oppression. Rome is the new Egypt, Herod the new Pharaoh.
The slaughter of the innocents is a troubling episode, power and paranoia taken to extremes. Although there is no secular historical recording of the event, it is consistent with Herod's behavior of killing those he perceived to be a threat to him; and it stands here in the gospel of Matthew.
Q: why does Matthew keep this awful story?
Q: what are we, as people of faith, supposed to learn from it about God's saving activity?
Q: how do you feel about Jesus being saved when others were killed?
Notice there are 5 quotations from the Hebrew scriptures in these first 2 chapters.
Matthew begins with a rather long genealogy; a lot of "begats" if you're reading King James Version (which I don't particularly recommend, unless it's your favorite and you're familiar with it). DO NOT SKIP the genealogy! You don't have to take in every name there, but read it to get a feel of the rhythm of the language and the weight, in importance, of the one to whom this genealogy leads: Jesus, the Messiah of God.
Q: How many generations back can you name in your family tree?
Q: Notice the names of the 4 women in this genealogy, when lineage was traced through fathers. What is the significance of these 4 women? Do you know "the rest of" their stories?
Matthew is writing to a Jewish audience at a time of upheaval and uncertainty in his world. His "slant" is almost a persuasive argument about why Judaism-pointing-to-Jesus is the best religious stance to take at this time. He's trying to establish the credibility of Jesus by showing us this fine line of Jewish leaders and heroes from whom Jesus is descended. You will notice throughout the book that Matthew is concerned with how the Jewish leaders act (scribes and Pharisees) contrasted with the New Way in Jesus.
Next is the birth narrative, verses 18-25.
Q: how is this different from what you think you know about the Christmas story? Who's missing? Note: Notice the angel in this story, and dreams; these are the first of many angels and dreams in Matthew.
Note: Notice, in v. 23, the quotation from Hebrew scripture; another way of establishing Jesus, and his new Way, as legitimately located in the Jewish tradition.
Q: What is the significance of JOSEPH being the one who names the child?
Chapter 2 brings us our first bad guy: Herod. Historically, Herod ruled from 37-4 BCE, which requires an adjustment in our "dating" of Jesus' birth. He was part of the Roman machine, loyal to himself and to the Empire; certainly wouldn't stand for a coup, even if the perpetrator was a newborn infant.
Q: what's different in this part of the story from what you know of the Christmas story? Why do you think Matthew does not include the registration in Bethlehem, angels, shepherds?
Q: what is the significance of "wise men from the East" traveling to see Jesus?
Another angel, another dream, and they are sent, ironically, to Egypt for safety. Remember the Jewish audience here; their minds would immediately return to Moses fleeing Egypt because of oppression; now they return to Egypt because of oppression. Rome is the new Egypt, Herod the new Pharaoh.
The slaughter of the innocents is a troubling episode, power and paranoia taken to extremes. Although there is no secular historical recording of the event, it is consistent with Herod's behavior of killing those he perceived to be a threat to him; and it stands here in the gospel of Matthew.
Q: why does Matthew keep this awful story?
Q: what are we, as people of faith, supposed to learn from it about God's saving activity?
Q: how do you feel about Jesus being saved when others were killed?
Notice there are 5 quotations from the Hebrew scriptures in these first 2 chapters.
Wednesday, May 25, 2011
Bible study, Easter 6/May 29, 2011
John 14:15-21
15 "If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate, to be with you forever. 17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you. 18 "I will not leave you orphaned; I am coming to you. 19 In a little while the world will no longer see me, but you will see me; because I live, you also will live. 20 On that day you will know that I am in my Father, and you in me, and I in you. 21 They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them."
Chapter 14 of John's gospel is set in an interesting context: the Last Supper. In this long speech (that goes on for several chapters) Jesus seems to be telling the disciples several things he probably told them already, but this is his last chance to make sure it stuck.
Jesus has just told the 11 disciples (Judas has left the table to betray him) that he is leaving to prepare a place for them, and he, the way, the truth, and the life, will lead them there to be with him. In this part of the story, he promises that he will not leave them "orphaned" but that he will come back, AND another Advocate will also be with them.
There is a contrast here between those who are connected with/identified with Jesus (those who keep the commandments) and those who are disconnected ("the world"). Greek cosmology depends on dualism, and we see that creeping into the Christian Testament writings: Jew or Greek, slave or free, male or female, the flesh or the spirit. Here John labels those who are not connected to Jesus "the world", although of course those who keep the commandments and thus are connected to Jesus live in the world as well.
Christians have sometimes said "We don't need the law, we have Jesus" or "The Hebrew Testament and all those laws don't apply to us, we're saved". Jesus, a faithful and educated Jew, says no such thing; yet in our time, we Christians do not observe Jewish law (except for rather many of them which we know to be good for our life!)
What, do you think, is the role of God's law in the life of a person of faith, today? What does it mean to "keep" a commandment, and what do we do when we fail? How are we known as Christians--is it because we keep God's law, or by something else? Are there some commands that we have to keep, and others that are optional?
(To comment, click the "comment" button at the bottom of each post, and you'll be directed to a box for comments. Thanks!)
15 "If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate, to be with you forever. 17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you. 18 "I will not leave you orphaned; I am coming to you. 19 In a little while the world will no longer see me, but you will see me; because I live, you also will live. 20 On that day you will know that I am in my Father, and you in me, and I in you. 21 They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them."
Chapter 14 of John's gospel is set in an interesting context: the Last Supper. In this long speech (that goes on for several chapters) Jesus seems to be telling the disciples several things he probably told them already, but this is his last chance to make sure it stuck.
Jesus has just told the 11 disciples (Judas has left the table to betray him) that he is leaving to prepare a place for them, and he, the way, the truth, and the life, will lead them there to be with him. In this part of the story, he promises that he will not leave them "orphaned" but that he will come back, AND another Advocate will also be with them.
There is a contrast here between those who are connected with/identified with Jesus (those who keep the commandments) and those who are disconnected ("the world"). Greek cosmology depends on dualism, and we see that creeping into the Christian Testament writings: Jew or Greek, slave or free, male or female, the flesh or the spirit. Here John labels those who are not connected to Jesus "the world", although of course those who keep the commandments and thus are connected to Jesus live in the world as well.
Christians have sometimes said "We don't need the law, we have Jesus" or "The Hebrew Testament and all those laws don't apply to us, we're saved". Jesus, a faithful and educated Jew, says no such thing; yet in our time, we Christians do not observe Jewish law (except for rather many of them which we know to be good for our life!)
What, do you think, is the role of God's law in the life of a person of faith, today? What does it mean to "keep" a commandment, and what do we do when we fail? How are we known as Christians--is it because we keep God's law, or by something else? Are there some commands that we have to keep, and others that are optional?
(To comment, click the "comment" button at the bottom of each post, and you'll be directed to a box for comments. Thanks!)
Tuesday, May 24, 2011
Is There a Pastor in the House?
I'm always interested in, sometimes even amused by, people's response when "The Pastor" walks in. There's a range of responses:
"Hurry and stop sinning; the pastor's here and she'll tell God what we're doing."
These people obviously do not know me well, but if they'd give me a chance I might join in the so-called "sinning" (they could at least buy me a margarita, don't you think?). Besides which, God does not need me to tattle; nor do I stand in the place of God, certainly not to be judgmental about cussing, drinking, smoking, dancing, or playing cards (one of the many things I love about being Lutheran!)
Followed closely by: "Let's be polite, but not too nice; maybe she won't stay long."
A related story: when I was in seminary, one of my high school friends said, "I hope you'll forgive me, but if I ever see you walking around with one of those things around your neck, I'm crossing the street!" Well, I do wear a neckband clergy collar when I want people to know the pastor IS in the house; but hardly ever just for walking down the street! And not in my hometown.
"Guilty! How many reasons can I think of for not having attended worship for so long, and will she buy any of them?"
My role as pastor is really not to be an attendance clerk; you don't get an award for perfect attendance, you don't get penalized for less. I do take attendance, of course, for the purpose of pastoral care: if your worship pattern is different from "the usual", I might check in with you to find out why. Worship attendance is important to me because it's the only way I can be faithful. Left to my own devices, I would not remember to believe in God, but the community and the rhythm of the week, including Sunday worship, keep me accountable to my own spiritual well-being and my connectedness with the Divine. That isn't true for everyone, probably, but for some, yes. (I do appreciate hearing the reasons, by the way; good way to catch up, even in a store aisle.)
"Thank God, she's here!"
Sometimes, there is actually relief that I have arrived at all, even if the people don't know me, even if they weren't sure they wanted me there, even if they won't see me again. Funeral homes, hospitals, nursing homes, and other institutions can be scary places, and if you're there and you've called me, it probably isn't your best day. I have wondered why pastors become so important in those moments, what I can really do, what it means for people who are otherwise disconnected from me or any other spiritual community. But there is something about the official-ness of the pastor--we call it "the office of pastor"--that reminds people that God indeed is present. I didn't bring God with me in a way God was not before; but awareness is heightened, attitudes shifted, hope increased when I, a visual reminder of something spiritual, walk in. I do believe all of us who are faithful, who know, at least part of the time, that we belong to God, have this awesome privilege and responsibility. We carry Christ with us, living our lives in ways that Christ is made known, made visible, to people who so long to encounter him.
So don't be surprised to see me. I go a lot of places in the course of a day. You might want to practice your response, or think about why you respond the way you do, as I expect it has more to do with you than with me. I'll be around, and I look forward to seeing you.
"Hurry and stop sinning; the pastor's here and she'll tell God what we're doing."
These people obviously do not know me well, but if they'd give me a chance I might join in the so-called "sinning" (they could at least buy me a margarita, don't you think?). Besides which, God does not need me to tattle; nor do I stand in the place of God, certainly not to be judgmental about cussing, drinking, smoking, dancing, or playing cards (one of the many things I love about being Lutheran!)
Followed closely by: "Let's be polite, but not too nice; maybe she won't stay long."
A related story: when I was in seminary, one of my high school friends said, "I hope you'll forgive me, but if I ever see you walking around with one of those things around your neck, I'm crossing the street!" Well, I do wear a neckband clergy collar when I want people to know the pastor IS in the house; but hardly ever just for walking down the street! And not in my hometown.
"Guilty! How many reasons can I think of for not having attended worship for so long, and will she buy any of them?"
My role as pastor is really not to be an attendance clerk; you don't get an award for perfect attendance, you don't get penalized for less. I do take attendance, of course, for the purpose of pastoral care: if your worship pattern is different from "the usual", I might check in with you to find out why. Worship attendance is important to me because it's the only way I can be faithful. Left to my own devices, I would not remember to believe in God, but the community and the rhythm of the week, including Sunday worship, keep me accountable to my own spiritual well-being and my connectedness with the Divine. That isn't true for everyone, probably, but for some, yes. (I do appreciate hearing the reasons, by the way; good way to catch up, even in a store aisle.)
"Thank God, she's here!"
Sometimes, there is actually relief that I have arrived at all, even if the people don't know me, even if they weren't sure they wanted me there, even if they won't see me again. Funeral homes, hospitals, nursing homes, and other institutions can be scary places, and if you're there and you've called me, it probably isn't your best day. I have wondered why pastors become so important in those moments, what I can really do, what it means for people who are otherwise disconnected from me or any other spiritual community. But there is something about the official-ness of the pastor--we call it "the office of pastor"--that reminds people that God indeed is present. I didn't bring God with me in a way God was not before; but awareness is heightened, attitudes shifted, hope increased when I, a visual reminder of something spiritual, walk in. I do believe all of us who are faithful, who know, at least part of the time, that we belong to God, have this awesome privilege and responsibility. We carry Christ with us, living our lives in ways that Christ is made known, made visible, to people who so long to encounter him.
So don't be surprised to see me. I go a lot of places in the course of a day. You might want to practice your response, or think about why you respond the way you do, as I expect it has more to do with you than with me. I'll be around, and I look forward to seeing you.
Tuesday, May 17, 2011
Bible study, Easter 5/May 22, 2011
So, welcome to The Bible Study. I'm going to post some thoughts about the preaching text for this week, and rely on your comments to help me shape the sermon. So, please--make some comments!
Here's the story for May 22:
John 14:1-14
1 "Do not let your hearts be troubled. Believe in God, believe also in me. 2 In my Father's house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? 3 And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4 And you know the way to the place where I am going." 5 Thomas said to him, "Lord, we do not know where you are going. How can we know the way?" 6 Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you know me, you will know my Father also. From now on you do know him and have seen him." 8 Philip said to him, "Lord, show us the Father, and we will be satisfied." 9 Jesus said to him, "Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, "Show us the Father'? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it.
I can only imagine how exasperating it must be for Jesus to have to keep answering the same questions, asked by the same disciples, over and over again. They still don't get it, and things are moving along at a fast pace toward his end.
Yet Jesus keeps these same people near him, still trusts them for the work he has called them to, even though it turns out maybe he should have called some references. But God has made some promises, and Jesus is here to fulfill them. For this sermon, I'm thinking about how God is loyal to US, how God keeps promises even when we don't keep ours or don't claim the ones God offers. Jesus is the way, the truth, the life; Jesus prepares a place for us to live with God; whatever we ask will be given. These are amazing promises.
Why do you think God bothers with us at all?
How have you seen these promises fulfilled in your life?
How do we still struggle with the "not yet/already" nature of God's promises, as Thomas and Philip seem to do?
What does it feel like when God "takes you back"?
Thanks for your input!
Here's the story for May 22:
John 14:1-14
1 "Do not let your hearts be troubled. Believe in God, believe also in me. 2 In my Father's house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? 3 And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4 And you know the way to the place where I am going." 5 Thomas said to him, "Lord, we do not know where you are going. How can we know the way?" 6 Jesus said to him, "I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you know me, you will know my Father also. From now on you do know him and have seen him." 8 Philip said to him, "Lord, show us the Father, and we will be satisfied." 9 Jesus said to him, "Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, "Show us the Father'? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it.
I can only imagine how exasperating it must be for Jesus to have to keep answering the same questions, asked by the same disciples, over and over again. They still don't get it, and things are moving along at a fast pace toward his end.
Yet Jesus keeps these same people near him, still trusts them for the work he has called them to, even though it turns out maybe he should have called some references. But God has made some promises, and Jesus is here to fulfill them. For this sermon, I'm thinking about how God is loyal to US, how God keeps promises even when we don't keep ours or don't claim the ones God offers. Jesus is the way, the truth, the life; Jesus prepares a place for us to live with God; whatever we ask will be given. These are amazing promises.
Why do you think God bothers with us at all?
How have you seen these promises fulfilled in your life?
How do we still struggle with the "not yet/already" nature of God's promises, as Thomas and Philip seem to do?
What does it feel like when God "takes you back"?
Thanks for your input!
Wednesday, April 13, 2011
Labyrinth: A Walk with God
Well, today I began work on the labyrinth at Living Word. After a couple hours in the sun we have 12 concentric circles painted in the grass, but it's recognizable as a labyrinth. The neighbor came over to check things out and is very excited about having a labyrinth next door.
So, why a labyrinth? I got turned on to labyrinths at my first call theological education (FCTE) event--so turned on, in fact, that I have acquired several in many forms and sizes, and took a workshop to learn how to create them. A labyrinth is different from a maze in that it is one continuous path. There are no choices to make about which direction to go; once you're on the labyrinth, you just keep walking to the center. There are many metaphors for life on this simple circular path: sometimes you think you're headed one direction and end up turning 180 degrees. Sometimes a partner is walking parallel to you, then someone turns and you're going in opposite directions. You think you know how to get to God, but the way is longer or in another direction than you thought.
Some people do well to sit and pray quietly by themselves. I can do the quiet and the praying; it's the sitting I have trouble with. A labyrinth allows my body to be occupied so my mind can focus, much like rosary beads or knitting needles do. I don't have to focus on walking, and since my body is occupied, my head and heart can focus. In this way I pray, and since I have been known to take an entire hour to walk a full sized labyrinth, I even have time to listen (which is the better part of prayer).
The labyrinth at Living Word will be open to the public after Holy Week. If the gate's open, so is the labyrinth. We'll be developing the area around it with some plantings and landscaping, but when the basic form is ready, please come walk! (And in the next week, if you have some time, come and set some rocks in place to finish it!)
May you be blessed by some time walking with the Holy One.
So, why a labyrinth? I got turned on to labyrinths at my first call theological education (FCTE) event--so turned on, in fact, that I have acquired several in many forms and sizes, and took a workshop to learn how to create them. A labyrinth is different from a maze in that it is one continuous path. There are no choices to make about which direction to go; once you're on the labyrinth, you just keep walking to the center. There are many metaphors for life on this simple circular path: sometimes you think you're headed one direction and end up turning 180 degrees. Sometimes a partner is walking parallel to you, then someone turns and you're going in opposite directions. You think you know how to get to God, but the way is longer or in another direction than you thought.
Some people do well to sit and pray quietly by themselves. I can do the quiet and the praying; it's the sitting I have trouble with. A labyrinth allows my body to be occupied so my mind can focus, much like rosary beads or knitting needles do. I don't have to focus on walking, and since my body is occupied, my head and heart can focus. In this way I pray, and since I have been known to take an entire hour to walk a full sized labyrinth, I even have time to listen (which is the better part of prayer).
The labyrinth at Living Word will be open to the public after Holy Week. If the gate's open, so is the labyrinth. We'll be developing the area around it with some plantings and landscaping, but when the basic form is ready, please come walk! (And in the next week, if you have some time, come and set some rocks in place to finish it!)
May you be blessed by some time walking with the Holy One.
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