What a difference a week makes. This time last week we were having snow and all hunkering down because the roads were iced over. Today our high was 70 degrees and the tulips in my yard are poking their green stems out from under the mulch. Feels like spring!
I've decided to work with the UMC Discipleship worship resources for the remaining Sundays before Lent. They are framing the scriptures around a #SeeAllThePeople lens. Each week the scriptures have some reference to "crowds" so it seems really workable.
Luke 6:17-26 is the gospel reading and the theme heading is "the expectant crowds". This is clear to see in the opening verses: Jesus comes down onto the plain (a level place) and a great multitude of people come to hear his teaching and be healed of their various ailments. A "great crowd" of disciples is also present. I guess in today's slang we'd say Jesus is trending. I am struck that whereas today we can be very focused on getting people INTO the church building, people are drawn to this charismatic teacher and healer wherever he is, which is not always in a synagogue. Jesus does not single out anyone to be left out of the teaching/healing. He does not interrogate them regarding their faith or even if they are part of Israel. He offers, extravagantly, without qualifications.
Then he teaches the disciples, and is the only person who speaks in the lectionary passage. This is Luke's version of the beatitudes. I notice that the part of the teaching that is recorded in the gospel is directed to the disciples, not to those seeking healing. There is an echo here of the Isaiah passage that Jesus read in the Nazareth synagogue - blessed are you who are poor - because he was to proclaim good news to the poor. This serves as a reinforcement of the understanding of Jesus as the fulfillment of the Isaiah vision for God's shalom.
This scripture reads like Mary's song, a series of illustrations of reversals. The way the world is will not always be so. This feels like very good news to me, because the daily news feels as though those who have power will always win. The constant revelations of greed, racism, violence, oppression, and the resistance to making the world a more equitable and just place to live feel overwhelming. The pianist at one of my churches told me that he avoids the news because it is depressing. He'd rather focus on his teaching, his performances and our worship services. I don't blame him. Perhaps this scripture will be an opportunity to explore the ways in which we are an Expectant Crowd, waiting for Jesus to come and overturn the Powers That Be and bring in God's shalom.
I like best the way that Archbishop Desmond Tutu describes God's shalom: "The picture we
have is of a creation at peace, abounding in harmony, unity and
fellowship. This was God's intention for the entire universe because
unity means peace, prosperity, fellowship, justice, wholeness,
compassion, love and joy et al. conveyed in the virtually untranslatable
Hebrew word Shalom."
Tuesday, February 5, 2019
Friday, February 1, 2019
Lectionary Trails - Fifth Sunday after Epiphany Year C
The goal of this Lectionary Trails exercise is to reflect on the scripture readings two weeks in advance, on a Monday.
Today is Friday.
Friday 5pm in my neck of the woods.
This isn't going to be the greatest reflection, but I wanted to give it a go anyway.
Readings are found at Vanderbilt Divinity School Lectionary site:
https://lectionary.library.vanderbilt.edu/texts.php?id=111
And just like that, reading through them, I wish I hadn't selected "Here I Am, Lord" as a hymn this week. It will be too soon to sing it again, but boy howdy, it sure fits with three of the readings!
Luke 5:1-11
Although other disciples are present during Jesus' teaching, and subsequently during the miraculous catch of fish, it is Simon Peter who speaks with Jesus. Only these two have voice during this story. Why is it only one disciple speaks when the others also are invited to join Jesus? Plausibly because Luke is establishing Peter as a central figure in Jesus' ministry. I don't think it's critical to the sermon, but it is noteworthy when considering who has voice and who does not in a scripture passage.
What may be an interesting preaching path is Peter's initial response when he realizes who it is that is inviting him to be a disciple. "Get away from me Lord, for I am a sinful man!" How often do we delay our understanding that Christ comes to us while we are yet sinners? It is not our worthiness that determines the gift of becoming a disciple. It is the righteousness of the one who invites us to follow that matters. New Interpreter's Commentary remarks: "The fishermen were not called because of their qualifications, character, or potential. God's call is as unpredictable as it is unmerited."
I'm struck that the lectionary gives us another miracle of overabundance. The miracle of water into wine was a miracle of abundance, more than enough for all. Is this catch of fish another miracle of abundance? Illustrating that Christ is generous and provides for us all. New Interpreter's Bible Commentary says that this story connects Christ to Moses and the manna, Elijah and the meal and oil, and Elisha and the oil and barley bread. The miracle of the fish illustrates that Christ ushers in God's kingdom "accompanied by signs of God's gracious love. It will inaugurate a time of abundance and blessing." This is quite the counterpoint to how our culture teaches us to think in terms of scarcity. If you have more than me, then I'll never have enough, etc. which leads to more competition. The abundance of God's kingdom turns our competitive and scarcity framework upside down.
Last note about the Luke reading - Jesus is in their workplace. There is no spiritual formation retreat. There is no spiritual gifts inventory to complete first. There is no application form and follow up interviews. Just sweaty, tired, smelly fishermen. I'll need to let that ponder around in my mind a bit more.
The reading from 1 Corinthians 15 gives us a glimpse into the foundational teachings in early Christianity. Paul recites the key beliefs for Corinthian believers, which they already know. Perhaps they recited part of this (or something similar) much like we recite an Affirmation of Faith? Paul places himself in this history of Christian belief and action, and gives credit to the grace of God working in his life.
If I were to use this reading in a retreat or teaching context, I would have the participants write it again, but inserting themselves and any spiritual mentors they have known. It doesn't quite fit neatly as part of a sermon, but with the Luke reading and the Isaiah reading focusing on being called, this passage helps us to consider how our own call is part of the greater story of Christianity.
My own mentors include Rev. Jesse Mothersbaugh, who baptized me and used his own missionary experience in children's sermons that resonated deep in my soul. Rev. Bernie Sandberg, who was my confirmation teacher and encouraged me to ask questions, no matter how complex or difficult. Rev. Tom Crowe, who embodied compassion. Rev. Karen Dorris, whose preaching led me back into faith during a time when I was drowning in grief. Rev. Ferd Dawson, who taught me to be bold and not hesitate. Dr. Evelyn Parker, who believed in my potential as a scholar. Bishop Janice Riggle Huie, who ordained me, and who was a trailblazing woman in ministry in my home conference. And Dr. Dana Robert, whose faith in me still humbles me, and who I know daily that I failed to meet her expectations, and yet she offers grace and encouragement. I am able to follow Christ because I am surrounded by such faithful disciples.
Today is Friday.
Friday 5pm in my neck of the woods.
This isn't going to be the greatest reflection, but I wanted to give it a go anyway.
Readings are found at Vanderbilt Divinity School Lectionary site:
https://lectionary.library.vanderbilt.edu/texts.php?id=111
And just like that, reading through them, I wish I hadn't selected "Here I Am, Lord" as a hymn this week. It will be too soon to sing it again, but boy howdy, it sure fits with three of the readings!
Luke 5:1-11
Although other disciples are present during Jesus' teaching, and subsequently during the miraculous catch of fish, it is Simon Peter who speaks with Jesus. Only these two have voice during this story. Why is it only one disciple speaks when the others also are invited to join Jesus? Plausibly because Luke is establishing Peter as a central figure in Jesus' ministry. I don't think it's critical to the sermon, but it is noteworthy when considering who has voice and who does not in a scripture passage.
What may be an interesting preaching path is Peter's initial response when he realizes who it is that is inviting him to be a disciple. "Get away from me Lord, for I am a sinful man!" How often do we delay our understanding that Christ comes to us while we are yet sinners? It is not our worthiness that determines the gift of becoming a disciple. It is the righteousness of the one who invites us to follow that matters. New Interpreter's Commentary remarks: "The fishermen were not called because of their qualifications, character, or potential. God's call is as unpredictable as it is unmerited."
I'm struck that the lectionary gives us another miracle of overabundance. The miracle of water into wine was a miracle of abundance, more than enough for all. Is this catch of fish another miracle of abundance? Illustrating that Christ is generous and provides for us all. New Interpreter's Bible Commentary says that this story connects Christ to Moses and the manna, Elijah and the meal and oil, and Elisha and the oil and barley bread. The miracle of the fish illustrates that Christ ushers in God's kingdom "accompanied by signs of God's gracious love. It will inaugurate a time of abundance and blessing." This is quite the counterpoint to how our culture teaches us to think in terms of scarcity. If you have more than me, then I'll never have enough, etc. which leads to more competition. The abundance of God's kingdom turns our competitive and scarcity framework upside down.
Last note about the Luke reading - Jesus is in their workplace. There is no spiritual formation retreat. There is no spiritual gifts inventory to complete first. There is no application form and follow up interviews. Just sweaty, tired, smelly fishermen. I'll need to let that ponder around in my mind a bit more.
The reading from 1 Corinthians 15 gives us a glimpse into the foundational teachings in early Christianity. Paul recites the key beliefs for Corinthian believers, which they already know. Perhaps they recited part of this (or something similar) much like we recite an Affirmation of Faith? Paul places himself in this history of Christian belief and action, and gives credit to the grace of God working in his life.
If I were to use this reading in a retreat or teaching context, I would have the participants write it again, but inserting themselves and any spiritual mentors they have known. It doesn't quite fit neatly as part of a sermon, but with the Luke reading and the Isaiah reading focusing on being called, this passage helps us to consider how our own call is part of the greater story of Christianity.
My own mentors include Rev. Jesse Mothersbaugh, who baptized me and used his own missionary experience in children's sermons that resonated deep in my soul. Rev. Bernie Sandberg, who was my confirmation teacher and encouraged me to ask questions, no matter how complex or difficult. Rev. Tom Crowe, who embodied compassion. Rev. Karen Dorris, whose preaching led me back into faith during a time when I was drowning in grief. Rev. Ferd Dawson, who taught me to be bold and not hesitate. Dr. Evelyn Parker, who believed in my potential as a scholar. Bishop Janice Riggle Huie, who ordained me, and who was a trailblazing woman in ministry in my home conference. And Dr. Dana Robert, whose faith in me still humbles me, and who I know daily that I failed to meet her expectations, and yet she offers grace and encouragement. I am able to follow Christ because I am surrounded by such faithful disciples.
Wednesday, January 23, 2019
Lectionary Trails - Fourth Sunday after Epiphany Year C
The title for today could be "Cliche Sunday". 1 Corinthians 13 is so well known, and is read at countless weddings by pastors who preach it while in their hearts knowing it is not for a couple but for a community. And Luke 4:21-30 contains two sayings that are also spoken out of context - physician, heal thyself and no prophet is welcome in his hometown.
Meandering down the lectionary trail today, I hope to avoid all of these cliches. First, who speaks and who is silent in the Luke reading? Jesus tells the hometown crowd in the synagogue that the reading he's just completed (the Spirit of the Lord is upon him to proclaim good news to the poor and oppressed) is fulfilled. It is no longer a future, a hoped-for reality, but a present reality. This must have been hard to take knowing that things didn't seem as if they had changed. The Israelites were living under an oppressive foreign government but they had a way of working it. And now here comes the carpenter's son, proclaiming that the scripture is fulfilled while nothing has changed. They must have thought him quite presumptuous. So the second group that speaks is the congregation, first impressed at his religious knowledge and then furious at his implications. When Jesus speaks a second time, he cites scripture in which prophets are welcomed by outsiders rather than by Israelites. The people's reaction is to attempt to kill Jesus. Quite a contrast to all the contemporary worship songs in which we imagine ourselves laughing and hugging Jesus. What if we look at this reading as an opportunity for us to examine ourselves and how Jesus infuriates us? An opportunity for us to examine the ways in which we don't want our status quo to change? An opportunity for us to hear Jesus proclaim good news that disturbs us?
The questions about who speaks and who is silent are implied in the epistle reading. Paul is responding to a letter regarding conflicts in the Corinthian church. Their initial letter is lost to us, so we can only assume what has been written to Paul by the way he frames his letter, addressing conflicts and power struggles prior to this chapter. After exhorting the Corinthians to understand themselves as an interconnected body, now he explains the underlying principle that should be present in all they say and do. Love.
In my view, this is the key factor that differentiates secular speech and action for the common good and Christian speech and action for the common good. Anyone can organize a group for disaster relief, but Christian love is the motivating factor for Christian mission. Last year I marched alongside several thousand women in our local Women's March. People brought a wide range of motivating factors to the march, many of which were made plain on the signs and posters they carried. I had gone to the march alone as I didn't know anyone else that was attending, and as I stood in the stadium I realized that the speakers didn't have the benefit of an audio system so everyone could hear them. I made my way to the edge and eventually saw a poster with a United Methodist cross and flame. There's someone I could meet, I thought, and went over. Being a United Methodist clergy, I figured it would be easy to meet these other Methodists. They were kind people and we marched together for a bit. I knew that our motivations for being in that march were similar - God's love for all people. We wanted to witness to God's love, the kind of love Paul describes. Love is patient, love is kind, love isn't jealous. Love does not brag, boast, or seek it's own advantage. Love is happy with truth and justice. Love endures.
Perhaps an intersection of these lectionary readings is that when love is proclaimed and lived out, it can upset the status quo - in our personal lives and in our communal life. Can we be open enough to hear both Jesus and Paul tell us the good news that disturbs our status quo?
Meandering down the lectionary trail today, I hope to avoid all of these cliches. First, who speaks and who is silent in the Luke reading? Jesus tells the hometown crowd in the synagogue that the reading he's just completed (the Spirit of the Lord is upon him to proclaim good news to the poor and oppressed) is fulfilled. It is no longer a future, a hoped-for reality, but a present reality. This must have been hard to take knowing that things didn't seem as if they had changed. The Israelites were living under an oppressive foreign government but they had a way of working it. And now here comes the carpenter's son, proclaiming that the scripture is fulfilled while nothing has changed. They must have thought him quite presumptuous. So the second group that speaks is the congregation, first impressed at his religious knowledge and then furious at his implications. When Jesus speaks a second time, he cites scripture in which prophets are welcomed by outsiders rather than by Israelites. The people's reaction is to attempt to kill Jesus. Quite a contrast to all the contemporary worship songs in which we imagine ourselves laughing and hugging Jesus. What if we look at this reading as an opportunity for us to examine ourselves and how Jesus infuriates us? An opportunity for us to examine the ways in which we don't want our status quo to change? An opportunity for us to hear Jesus proclaim good news that disturbs us?
The questions about who speaks and who is silent are implied in the epistle reading. Paul is responding to a letter regarding conflicts in the Corinthian church. Their initial letter is lost to us, so we can only assume what has been written to Paul by the way he frames his letter, addressing conflicts and power struggles prior to this chapter. After exhorting the Corinthians to understand themselves as an interconnected body, now he explains the underlying principle that should be present in all they say and do. Love.
In my view, this is the key factor that differentiates secular speech and action for the common good and Christian speech and action for the common good. Anyone can organize a group for disaster relief, but Christian love is the motivating factor for Christian mission. Last year I marched alongside several thousand women in our local Women's March. People brought a wide range of motivating factors to the march, many of which were made plain on the signs and posters they carried. I had gone to the march alone as I didn't know anyone else that was attending, and as I stood in the stadium I realized that the speakers didn't have the benefit of an audio system so everyone could hear them. I made my way to the edge and eventually saw a poster with a United Methodist cross and flame. There's someone I could meet, I thought, and went over. Being a United Methodist clergy, I figured it would be easy to meet these other Methodists. They were kind people and we marched together for a bit. I knew that our motivations for being in that march were similar - God's love for all people. We wanted to witness to God's love, the kind of love Paul describes. Love is patient, love is kind, love isn't jealous. Love does not brag, boast, or seek it's own advantage. Love is happy with truth and justice. Love endures.
Perhaps an intersection of these lectionary readings is that when love is proclaimed and lived out, it can upset the status quo - in our personal lives and in our communal life. Can we be open enough to hear both Jesus and Paul tell us the good news that disturbs our status quo?
Wednesday, January 16, 2019
Lectionary Trails - Third Sunday After Epiphany Year C
I've decided to call my lectionary study "Lectionary Trails" because I like hiking, and sometimes it feels like I'm on a hiking trail with a map but still not quite sure where I am when I'm digging through the lectionary readings. Yes, here are the trail blazes, yes, here's the trail head, but where's the big tree everyone mentions in articles about the trail? And how long did it take them to get to the overlook, because it's taking me longer. Did I take enough water? Hat on, hat off, jacket on, jacket off, am I even looking at the trail with all this fussing about? Sometimes my lectionary study feels a LOT like that.
Texts for Third Sunday after Epiphany, Year C are 1 Corinthians 12:12-31a, and Luke 4:14-21.
Dr. Zan Holmes, my Intro to Preaching professor, recommended that when reading through a text it is good practice to ask who has voice and who is silenced? Who has power and who does not? These are good questions for these texts.
For the gospel of Luke reading, Jesus is speaking in his childhood synagogue. One could assume that as an adult male in his hometown, he would have power. He certainly has the authority to speak in the synagogue after reading scripture. The set up to this scene notes that he'd begun to be the topic of conversation. Everyone in the "whole countryside" was talking about him. He was on a teaching tour of sorts "and was praised by everyone". What preacher wouldn't like to have such a warm reception everywhere they went? The desire to be praised by everyone is strong.
However, he's about to upset that apple cart. The reading does not include the reaction in Nazareth to his teaching, but the text he chooses does address the questions raised above. Jesus has the authority to teach. He teaches that the Spirit of the Lord is upon him specifically to empower him to preach good news to the poor, who are often voiceless and powerless. Release to the prisoners, sight for the blind, and liberation for the oppressed - also good news for those whose voices are suppressed and who do not have access to the centers of power. The tension I find in this text is that while Jesus proclaims the scripture has been fulfilled - and I do believe that Jesus is indeed good news for the oppressed and poor - that we still have people who suffer oppression all these years later is disheartening. I look to the work of Rev. Dr. William Barber and Jonathan Wilson-Hartgrove for inspiration. The Poor People's Campaign and Moral Mondays movement help me to listen to those voices that are too often marginalized by the powers that be.
This need to listen to the voices on the margins is at the heart of the 1 Corinthians reading. "But as it is, God has placed each one of the parts in the body just like [God] wanted. If all were one and the same body part, what would happen to the body?" Still an excellent illustration of the need for diversity within unity. Given the impending UMC special General Conference on the topic of human sexuality and possible schism, this is a critical scripture for paying attention to who has power and voice and who is silenced. The perception of being silenced does not mean that someone is actually silenced. Intentional and prayerful listening to others is what this scripture calls us to practice.
Texts for Third Sunday after Epiphany, Year C are 1 Corinthians 12:12-31a, and Luke 4:14-21.
Dr. Zan Holmes, my Intro to Preaching professor, recommended that when reading through a text it is good practice to ask who has voice and who is silenced? Who has power and who does not? These are good questions for these texts.
For the gospel of Luke reading, Jesus is speaking in his childhood synagogue. One could assume that as an adult male in his hometown, he would have power. He certainly has the authority to speak in the synagogue after reading scripture. The set up to this scene notes that he'd begun to be the topic of conversation. Everyone in the "whole countryside" was talking about him. He was on a teaching tour of sorts "and was praised by everyone". What preacher wouldn't like to have such a warm reception everywhere they went? The desire to be praised by everyone is strong.
However, he's about to upset that apple cart. The reading does not include the reaction in Nazareth to his teaching, but the text he chooses does address the questions raised above. Jesus has the authority to teach. He teaches that the Spirit of the Lord is upon him specifically to empower him to preach good news to the poor, who are often voiceless and powerless. Release to the prisoners, sight for the blind, and liberation for the oppressed - also good news for those whose voices are suppressed and who do not have access to the centers of power. The tension I find in this text is that while Jesus proclaims the scripture has been fulfilled - and I do believe that Jesus is indeed good news for the oppressed and poor - that we still have people who suffer oppression all these years later is disheartening. I look to the work of Rev. Dr. William Barber and Jonathan Wilson-Hartgrove for inspiration. The Poor People's Campaign and Moral Mondays movement help me to listen to those voices that are too often marginalized by the powers that be.
This need to listen to the voices on the margins is at the heart of the 1 Corinthians reading. "But as it is, God has placed each one of the parts in the body just like [God] wanted. If all were one and the same body part, what would happen to the body?" Still an excellent illustration of the need for diversity within unity. Given the impending UMC special General Conference on the topic of human sexuality and possible schism, this is a critical scripture for paying attention to who has power and voice and who is silenced. The perception of being silenced does not mean that someone is actually silenced. Intentional and prayerful listening to others is what this scripture calls us to practice.
Thursday, January 10, 2019
Lectionary Musings With a Glass of Wine - Epiphany Two, Year C
Yesterday my clergywomen's lectio divina group met for the first time since before Christmas. We had some catching up to do with each other, and lots of prayer concerns to share. It means a lot to me to have this group of clergy sisters, encouraging each other, praying for each other, laughing together. I hope some day we can all meet for an evening meal with a few glasses of wine and great conversation!
Wine features prominently in the lectionary reading for the second Sunday after Epiphany. First, let's have a look at Jesus, this wedding and all that wine.
John 2:1-11 begins like a good story. We have the setting - a wedding - and the main characters - Jesus and his mother - and a good feast. New Interpreter's Bible commentary states that the timing of this wedding feast should be understood as happening three days after Jesus calls the disciples in 1:43. Further, the commentator discusses why we (specifically I) should not read Jesus' response to his mother as sarcastic or rude. I have a tendency to read scripture with dramatic effect, and this isn't always helpful or accurate.
Jesus' pushback on Mary's implicit request to replenish the wine sets his ministry into a larger context than a wedding celebration. Jesus' hour refers to his glorification. This is a foreshadowing of what is to come, what she cannot yet know, and what we still struggle with. Who hasn't wanted Jesus to step in and fix a situation in their life? And yet, Jesus' ministry and ultimate glory is far larger than any situation we may find ourselves in.
The commentator also describes that "do whatever he tells you" is an echo of Genesis 41:55, in which Pharaoh tells his servants to do whatever Joseph tells them to do, meaning Mary has full confidence in Jesus and trusts that his actions (whatever they may be) will be what is right for the time.
The water is in stone jars, which would have been pure according to Levitical laws, rather than earthen jars which would have held water for non-ritual use. The new wine is a symbol that something new is happening, something new is breaking into the situation. Abundant new wine is a joyful symbol, a sign that something worth celebrating is happening. This story is Jesus' first moment of self-revealing in the gospel, and an indication of his glory to come.
The epistle reading for second Sunday after Epiphany is 1 Corinthians 12:1-11. The heading in New Interpreter's Bible commentary is "Recognition of the Issue of Diversity and Its Significance". At this point, I'm unsure if I will be preaching on the gospel (which is amazingly rich with symbolism and importance) or beginning a series on the 1 Corinthians readings. I'm glad that the lectionary spends some time on these readings just after Christmas, because so often the focus at Christmas is on the gift of God to the individual person rather than on the community we are created to become because of the gift of God.
This lectionary series may also be fruitful, given that the United Methodist Church is about to have a special General Conference amidst disagreement and voices calling for schism. A set of readings on the differences within community that are not to divide us but to be honored may be a good place to study. Verse four states that there are varieties of gifts but the same Spirit who gives them. This sets the stage that when we see differences among us, we are to consider Who it is that animates the church.
The commentator states that Paul expects to see differences in gifts and graces among people in the church, and that these gifts are not to be indicators of status but are used by God for the common good. "What is helpful" is to be understood as "for the common good". The commentator also stresses that there is an ethic of freedom in Christ in the Corinthian community, that once people understand themselves to be Christian, they are freed from certain restraints, however, this can lead to a misuse of one's gifts. While each person is free in Christ, they are not free from using their gifts for the common good.
The understanding of gifts given for the greater good is one that is difficult in a consumer-based individualistic society. Preaching this message in a single congregation may be difficult enough, but aiming that message toward an entire denomination that is standing on the edge of a messy divorce feels downright impossible. I think I'll ask my clergywomen friends if they are up for dinner and a glass of wine now.....
Wine features prominently in the lectionary reading for the second Sunday after Epiphany. First, let's have a look at Jesus, this wedding and all that wine.
John 2:1-11 begins like a good story. We have the setting - a wedding - and the main characters - Jesus and his mother - and a good feast. New Interpreter's Bible commentary states that the timing of this wedding feast should be understood as happening three days after Jesus calls the disciples in 1:43. Further, the commentator discusses why we (specifically I) should not read Jesus' response to his mother as sarcastic or rude. I have a tendency to read scripture with dramatic effect, and this isn't always helpful or accurate.
Jesus' pushback on Mary's implicit request to replenish the wine sets his ministry into a larger context than a wedding celebration. Jesus' hour refers to his glorification. This is a foreshadowing of what is to come, what she cannot yet know, and what we still struggle with. Who hasn't wanted Jesus to step in and fix a situation in their life? And yet, Jesus' ministry and ultimate glory is far larger than any situation we may find ourselves in.
The commentator also describes that "do whatever he tells you" is an echo of Genesis 41:55, in which Pharaoh tells his servants to do whatever Joseph tells them to do, meaning Mary has full confidence in Jesus and trusts that his actions (whatever they may be) will be what is right for the time.
The water is in stone jars, which would have been pure according to Levitical laws, rather than earthen jars which would have held water for non-ritual use. The new wine is a symbol that something new is happening, something new is breaking into the situation. Abundant new wine is a joyful symbol, a sign that something worth celebrating is happening. This story is Jesus' first moment of self-revealing in the gospel, and an indication of his glory to come.
The epistle reading for second Sunday after Epiphany is 1 Corinthians 12:1-11. The heading in New Interpreter's Bible commentary is "Recognition of the Issue of Diversity and Its Significance". At this point, I'm unsure if I will be preaching on the gospel (which is amazingly rich with symbolism and importance) or beginning a series on the 1 Corinthians readings. I'm glad that the lectionary spends some time on these readings just after Christmas, because so often the focus at Christmas is on the gift of God to the individual person rather than on the community we are created to become because of the gift of God.
This lectionary series may also be fruitful, given that the United Methodist Church is about to have a special General Conference amidst disagreement and voices calling for schism. A set of readings on the differences within community that are not to divide us but to be honored may be a good place to study. Verse four states that there are varieties of gifts but the same Spirit who gives them. This sets the stage that when we see differences among us, we are to consider Who it is that animates the church.
The commentator states that Paul expects to see differences in gifts and graces among people in the church, and that these gifts are not to be indicators of status but are used by God for the common good. "What is helpful" is to be understood as "for the common good". The commentator also stresses that there is an ethic of freedom in Christ in the Corinthian community, that once people understand themselves to be Christian, they are freed from certain restraints, however, this can lead to a misuse of one's gifts. While each person is free in Christ, they are not free from using their gifts for the common good.
The understanding of gifts given for the greater good is one that is difficult in a consumer-based individualistic society. Preaching this message in a single congregation may be difficult enough, but aiming that message toward an entire denomination that is standing on the edge of a messy divorce feels downright impossible. I think I'll ask my clergywomen friends if they are up for dinner and a glass of wine now.....
Monday, January 7, 2019
Baptism of the Lord Lectionary Thoughts
It's Monday morning, and my agenda includes worship planning!
Here today I will focus on the coming Sunday, which is Baptism of the Lord. Later this week I'll finally get onto the two-weeks out schedule that I'm aiming toward.
We are in Lectionary year C, which means we are reading Luke's account of the baptism of Jesus. In my initial commentary research, I didn't find much that helped in my planning for this coming Sunday.
What is helpful so far is Dr. Mark W. Stamm's Sacraments & Discipleship: Understanding Baptism and the Lord's Supper in a United Methodist Context. As I'm working through the reading on the baptism of Jesus, I'm struck that it comes prior to his ministry. Jesus begins his public ministry after his baptism. Baptism for Christians then should be a beginning, not a box to check off and then we're done. Baptism should mark our entry into the body of Christ and the work of the church that entails being part of the body of Christ.
Dr. Stamm puts it this way: "A biblical, Wesleyan view of baptism and the new birth sees it not as an insurance policy or spiritual talisman, but rather a gift of the Holy Spirit that unites us to the body of Christ and leads us into a new way of life."
The sermon focus for Epiphany was the importance of paying attention to the work of the Holy Spirit and expecting inspiration. The churches I am serving are in the process of discerning a new understanding of their ministry in their communities, and so this seemed the right emphasis. The area we live in is in a season of growth. The nearest city is growing rapidly and this is also affecting the other communities in the county, and so we need to take a fresh look at our demographics and economy.
So now that we've emphasized the importance of paying attention to the Spirit, what does this mean for the Baptism of the Lord Sunday? Perhaps we can use this text to remember our baptisms and talk about how we are connected to the larger body of Christ. For small churches that struggle with the anxiety of an unknown future (i.e. will we close? does this mean death?) perhaps framing baptism as what connects us to all of Christianity will be a word of hope.
Stamm, Mark W. 2001. Sacraments And Discipleship: Understanding Baptism and the Lord's Supper in a United Methodist Context. Nashville: Discipleship Resources. Page 53.
Here today I will focus on the coming Sunday, which is Baptism of the Lord. Later this week I'll finally get onto the two-weeks out schedule that I'm aiming toward.
We are in Lectionary year C, which means we are reading Luke's account of the baptism of Jesus. In my initial commentary research, I didn't find much that helped in my planning for this coming Sunday.
What is helpful so far is Dr. Mark W. Stamm's Sacraments & Discipleship: Understanding Baptism and the Lord's Supper in a United Methodist Context. As I'm working through the reading on the baptism of Jesus, I'm struck that it comes prior to his ministry. Jesus begins his public ministry after his baptism. Baptism for Christians then should be a beginning, not a box to check off and then we're done. Baptism should mark our entry into the body of Christ and the work of the church that entails being part of the body of Christ.
Dr. Stamm puts it this way: "A biblical, Wesleyan view of baptism and the new birth sees it not as an insurance policy or spiritual talisman, but rather a gift of the Holy Spirit that unites us to the body of Christ and leads us into a new way of life."
The sermon focus for Epiphany was the importance of paying attention to the work of the Holy Spirit and expecting inspiration. The churches I am serving are in the process of discerning a new understanding of their ministry in their communities, and so this seemed the right emphasis. The area we live in is in a season of growth. The nearest city is growing rapidly and this is also affecting the other communities in the county, and so we need to take a fresh look at our demographics and economy.
So now that we've emphasized the importance of paying attention to the Spirit, what does this mean for the Baptism of the Lord Sunday? Perhaps we can use this text to remember our baptisms and talk about how we are connected to the larger body of Christ. For small churches that struggle with the anxiety of an unknown future (i.e. will we close? does this mean death?) perhaps framing baptism as what connects us to all of Christianity will be a word of hope.
Stamm, Mark W. 2001. Sacraments And Discipleship: Understanding Baptism and the Lord's Supper in a United Methodist Context. Nashville: Discipleship Resources. Page 53.
Thursday, January 3, 2019
Epiphany Lectionary Thoughts
This Sunday will be Epiphany, one of my favorite Sundays as a child. My mother was always ready to take the Christmas tree down by New Year's day and pack away all the decorations, but my grandmother wanted to leave everything up at her house until Epiphany. I was happy to extend Christmas until Epiphany, and as I was grandma's designated helper, I spent many happy hours next door at her house, looking at the decorations and then carefully packing them away. I still have a few of her Great Depression era decorations and put one or two on my tree in her memory.
The goal of these lectionary blog posts will be to work on a two-weeks-in-advance fashion, but as I'm just getting started on that plan, I've got some catching up to do. Today's ruminations will be for Epiphany Sunday readings, which can be found on the Vanderbilt Divinity School lectionary site.
I plan to focus on the reading from Matthew this Sunday.
First impression is that the question of location is important, but for different reasons. The magi want to pay homage but Herod wants to crush the opposition. Both need to know where the new king of the Jews is located to do this. Jesus is not born in the seat of power but in a small town. In our day and time, we still pay more attention to big cities and seats of power than small towns. Yet in small towns across the United States (where I live) there are people who struggle to make a living wage and have enough for a safe, warm home with enough to eat on the table. This could be a preaching path, bringing in the excellent BBC World Service radio documentary on Louisville's struggle with the opioid epidemic.
Second impression is the Magi. According to the New Interpreter's Commentary, magi is a transliteration of the Greek word, which could also be translated as wise men or astrologers. We don't often welcome wise people or astrologers from other religions into our churches and acknowledge that they too may have received wisdom from the Spirit. What is most interesting is that the Magi represent Gentiles, outsiders to both the Roman authorities and to the Israelites. In Matthew's gospel, this functions as a bookend - Gentiles come seeking the Christ child here at the beginning of his life, and at the end of the gospel, Christ sends the disciples out to the Gentiles, to "all nations".
The third impression comes from a tweet I saw this morning: Dr. Serene Jones says that "civil disobedience lies at the heart of the Epiphany story: the magi receive an unjust order from a vindictive tyrant. Instead, they defy him. May we do likewise."
The magi have been given a revelation, and when they pay attention and follow the star, they find that they need help. So they seek additional information from authorities. Herod inquires of the chief priests and scribes, and then shares the information with the magi, who then continue their quest. They do not put their confidence in Herod, but in the One who gave them the revelation and who warns them in a dream to return home. Do we pay attention to the revelations we are given? Do we seek wisdom along the way? And do we pay attention to the One who reveals to us the Way we should go?
As usual, I've got more questions than answers at this point. May your sermon preparation be fruitful!
The goal of these lectionary blog posts will be to work on a two-weeks-in-advance fashion, but as I'm just getting started on that plan, I've got some catching up to do. Today's ruminations will be for Epiphany Sunday readings, which can be found on the Vanderbilt Divinity School lectionary site.
I plan to focus on the reading from Matthew this Sunday.
First impression is that the question of location is important, but for different reasons. The magi want to pay homage but Herod wants to crush the opposition. Both need to know where the new king of the Jews is located to do this. Jesus is not born in the seat of power but in a small town. In our day and time, we still pay more attention to big cities and seats of power than small towns. Yet in small towns across the United States (where I live) there are people who struggle to make a living wage and have enough for a safe, warm home with enough to eat on the table. This could be a preaching path, bringing in the excellent BBC World Service radio documentary on Louisville's struggle with the opioid epidemic.
Second impression is the Magi. According to the New Interpreter's Commentary, magi is a transliteration of the Greek word, which could also be translated as wise men or astrologers. We don't often welcome wise people or astrologers from other religions into our churches and acknowledge that they too may have received wisdom from the Spirit. What is most interesting is that the Magi represent Gentiles, outsiders to both the Roman authorities and to the Israelites. In Matthew's gospel, this functions as a bookend - Gentiles come seeking the Christ child here at the beginning of his life, and at the end of the gospel, Christ sends the disciples out to the Gentiles, to "all nations".
The third impression comes from a tweet I saw this morning: Dr. Serene Jones says that "civil disobedience lies at the heart of the Epiphany story: the magi receive an unjust order from a vindictive tyrant. Instead, they defy him. May we do likewise."
The magi have been given a revelation, and when they pay attention and follow the star, they find that they need help. So they seek additional information from authorities. Herod inquires of the chief priests and scribes, and then shares the information with the magi, who then continue their quest. They do not put their confidence in Herod, but in the One who gave them the revelation and who warns them in a dream to return home. Do we pay attention to the revelations we are given? Do we seek wisdom along the way? And do we pay attention to the One who reveals to us the Way we should go?
As usual, I've got more questions than answers at this point. May your sermon preparation be fruitful!
Wednesday, January 2, 2019
Lectionary Studies
Hello 2019 and hello old blogging space!
New year, new routines, new disciplines.
When I was a pastoral intern many years ago, I tagged along with my mentor pastor to her lectionary study group. It was so helpful. A group of Methodist preachers had been gathering for lectionary study for a few years. One pastor would host each month, providing coffee and a parlor or Sunday school classroom or fellowship hall. The group met on Monday mornings at 10am. Volunteers would study one of the lectionary passages, and then lead off the discussion on that passage. The group closed with prayer and then went off for lunch somewhere nearby. This study group was helpful on many levels - to hear experienced preachers studying the text and discussing their ministry contexts, to have the friendship of other clergy who freely shared their wisdom and their mistakes, and the advanced planning for preaching. This lectionary study group worked two weeks in advance, so the study gave us time to think and pray about worship planning.
When I moved out of interning and into a role as clergywoman, I was *just* too far from the city to join in that lectionary group on a regular basis. I missed the routine and the fellowship. So I turned to online resources like RevGalBlogPals. This was 2004, and as a newly minted clergy who wasn't yet blogging, I didn't join the RevGalBlogPals party, other than to answer a few of the Friday questions. To be honest, I think those initial blogging efforts were on MySpace (hey, it was 2004!) and they didn't migrate over to this blog when I ditched MySpace. I still read on RevGalBlogPals and am always blessed by the community there. Support, encouragement, questioning, always seeking to be faithful.
Two other resources I used during those early years of preaching were blogs by South African pastors Dion Forster and Arnau VanWyngard. They are still active in ministry and online, but in different ways. I see Arnau's work on Facebook with the Shiselweni Homebased Care Ministry, and Dion is on YouTube, Facebook and Twitter. I also can connect with Dion via American Academy of Religion meetings, and have met Arnau's son Cobus at American Society of Missology, thanks to his work teaching theology at UNISA.
I dove deep into further academic study for a few years and got out of the routine of lectionary study and preaching. This last July, I picked up a two-point charge (that's two churches for folks not familiar with Methodist lingo) and am back into the swing of regular preaching - and quickly realized I needed a lectionary study again!
I'm currently in a lectionary lectio divina group. It's clergywomen from several denominations who gather for a bit of conversation, prayer, and study. But it's not advance planning. We meet on Wednesday afternoons and hear the lectionary reading for the upcoming Sunday. Too late to work as a study, and I prefer not to blend lectio divina and study. Lectio divina is a time for me to still my mind and heart and allow the Spirit to speak.
So one of my resolutions for 2019 is to pick up a lectionary study via blog. I'll be using this space each week to write out my study notes on the lectionary readings two weeks in advance. A first glance at the readings coming up in Year C, and I think I'll focus on the epistle and gospel readings at least through Easter, probably through Pentecost.
My goal is to be better prepared for preaching and worship planning, and hopefully to interact with other lectionary bloggers. I have been so blessed by many faithful pastors and scholars, and I hope to pay it forward.
New year, new routines, new disciplines.
When I was a pastoral intern many years ago, I tagged along with my mentor pastor to her lectionary study group. It was so helpful. A group of Methodist preachers had been gathering for lectionary study for a few years. One pastor would host each month, providing coffee and a parlor or Sunday school classroom or fellowship hall. The group met on Monday mornings at 10am. Volunteers would study one of the lectionary passages, and then lead off the discussion on that passage. The group closed with prayer and then went off for lunch somewhere nearby. This study group was helpful on many levels - to hear experienced preachers studying the text and discussing their ministry contexts, to have the friendship of other clergy who freely shared their wisdom and their mistakes, and the advanced planning for preaching. This lectionary study group worked two weeks in advance, so the study gave us time to think and pray about worship planning.
When I moved out of interning and into a role as clergywoman, I was *just* too far from the city to join in that lectionary group on a regular basis. I missed the routine and the fellowship. So I turned to online resources like RevGalBlogPals. This was 2004, and as a newly minted clergy who wasn't yet blogging, I didn't join the RevGalBlogPals party, other than to answer a few of the Friday questions. To be honest, I think those initial blogging efforts were on MySpace (hey, it was 2004!) and they didn't migrate over to this blog when I ditched MySpace. I still read on RevGalBlogPals and am always blessed by the community there. Support, encouragement, questioning, always seeking to be faithful.
Two other resources I used during those early years of preaching were blogs by South African pastors Dion Forster and Arnau VanWyngard. They are still active in ministry and online, but in different ways. I see Arnau's work on Facebook with the Shiselweni Homebased Care Ministry, and Dion is on YouTube, Facebook and Twitter. I also can connect with Dion via American Academy of Religion meetings, and have met Arnau's son Cobus at American Society of Missology, thanks to his work teaching theology at UNISA.
I dove deep into further academic study for a few years and got out of the routine of lectionary study and preaching. This last July, I picked up a two-point charge (that's two churches for folks not familiar with Methodist lingo) and am back into the swing of regular preaching - and quickly realized I needed a lectionary study again!
I'm currently in a lectionary lectio divina group. It's clergywomen from several denominations who gather for a bit of conversation, prayer, and study. But it's not advance planning. We meet on Wednesday afternoons and hear the lectionary reading for the upcoming Sunday. Too late to work as a study, and I prefer not to blend lectio divina and study. Lectio divina is a time for me to still my mind and heart and allow the Spirit to speak.
So one of my resolutions for 2019 is to pick up a lectionary study via blog. I'll be using this space each week to write out my study notes on the lectionary readings two weeks in advance. A first glance at the readings coming up in Year C, and I think I'll focus on the epistle and gospel readings at least through Easter, probably through Pentecost.
My goal is to be better prepared for preaching and worship planning, and hopefully to interact with other lectionary bloggers. I have been so blessed by many faithful pastors and scholars, and I hope to pay it forward.
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