We appreciate your readership for Join the Feast in the past year. After November 15, 2009, we will cease publication for a while. However, please check back in the future. Look for us to resume publication and hope you will join the feast.
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Thursday, November 5, 2009
November 15, 2009 - Mark 13:1-8 - Charlie Summers
Gleanings from the Text
Mark 13:1-8
When it comes to apocalyptic Scriptures, there seem to be two kinds of people. There are those who love to dig around in the symbols in order to find the “secret messages,” and those who skip over these texts as quickly as possible. But surely there is something useful here, some word we need to hear other than “hidden secrets.”
You know the setting. Jesus and his disciples (who are mostly small town guys) come into Jerusalem. The disciples are very impressed with the temple, its grand architecture and its seeming permanence. (Though this is the second temple, it has already been destroyed once in its history. This one was rebuilt by Herod the Great in 19 BC. Matthew says this same Herod killed the children of Bethlehem.) Mark routinely shows that the disciples do not quite get the point of this Jesus. They are still impressed with the “big things” – temples, crowds, and important people. While Jesus talks to them about an upside down kingdom of mustards seeds, children, and crosses. The theology of the cross is presented in this chapter in a different key.
In this apocalyptic passage in Mark, Jesus offers two warnings to his easily impressed disciples. “Take heed that no one lead you astray.” “Take heed…when they bring you to trial.” There is suffering ahead for the community and for the disciples. They are warned not to let the suffering be an excuse to chase off after phony solutions and false messiahs (we might say quick fixes).
They are warned not to lose heart. There will be wars and rumors of wars. There will be stacked courtrooms, rigged trials, persecution for the church as there will be for the Messiah. The reader is warned that trouble comes to the world, and to those who follow the Way of Jesus.
But there is also a promise. “Do not be anxious beforehand what you are to say (when you are before the rulers), but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.” This rare promise of the Spirit in Mark’s gospel is given to those who suffer for their faith; who testify to their Lord. “The one who endures to the end will be saved.” There is a promise of help in our time of distress.
Food for Thought
What happens when our “great buildings” come tumbling down? There is an opportunity in this passage to think about our catastrophes: Hurricane Katrina; September 9/11; the collapse of the stock market; the collapse of a marriage. When we enter into an apocalyptic time, what do we hear God saying to us? How do we trust in the Holy Spirit when things are falling apart all around us?
There is also the opportunity to ask when is it that we are willing to suffer for the sake of this Jesus. What do we know about a witness to the faith that leads to our persecution? What do we learn from the voices of the persecuted church in other parts of the world or in other ages?
I usually connect Mark 13 with the first Sunday of Advent. What difference does it make when we read it during the “Thanksgiving Season” in November? Or during our Stewardship season in the congregation? Where are we placing our trust? What rock are we building upon? What cost of discipleship are we willing to bear?
Sink Your Teeth into This
Elie Wiesel in his book Memoirs: All Rivers Lead to the Sea talks about his childhood in Eastern Europe and the suffering of the Jews even before the Nazis came. His rabbi used to say, “Abraham, the first of the patriarchs, was a better Jew than you. He was a thousand times better than all of us, but the Midrash tells us that he was cast into a burning furnace. So how do you expect to breeze through life without a scratch? Daniel was wiser than you and more pious, yet he was condemned to die in a lion’s den. And you dream of living your life without suffering?” (p.19)
Biographical Information
Charlie Summers is pastor of First Presbyterian Church, Richmond, Virginia.
Read more!
Mark 13:1-8
When it comes to apocalyptic Scriptures, there seem to be two kinds of people. There are those who love to dig around in the symbols in order to find the “secret messages,” and those who skip over these texts as quickly as possible. But surely there is something useful here, some word we need to hear other than “hidden secrets.”
You know the setting. Jesus and his disciples (who are mostly small town guys) come into Jerusalem. The disciples are very impressed with the temple, its grand architecture and its seeming permanence. (Though this is the second temple, it has already been destroyed once in its history. This one was rebuilt by Herod the Great in 19 BC. Matthew says this same Herod killed the children of Bethlehem.) Mark routinely shows that the disciples do not quite get the point of this Jesus. They are still impressed with the “big things” – temples, crowds, and important people. While Jesus talks to them about an upside down kingdom of mustards seeds, children, and crosses. The theology of the cross is presented in this chapter in a different key.
In this apocalyptic passage in Mark, Jesus offers two warnings to his easily impressed disciples. “Take heed that no one lead you astray.” “Take heed…when they bring you to trial.” There is suffering ahead for the community and for the disciples. They are warned not to let the suffering be an excuse to chase off after phony solutions and false messiahs (we might say quick fixes).
They are warned not to lose heart. There will be wars and rumors of wars. There will be stacked courtrooms, rigged trials, persecution for the church as there will be for the Messiah. The reader is warned that trouble comes to the world, and to those who follow the Way of Jesus.
But there is also a promise. “Do not be anxious beforehand what you are to say (when you are before the rulers), but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.” This rare promise of the Spirit in Mark’s gospel is given to those who suffer for their faith; who testify to their Lord. “The one who endures to the end will be saved.” There is a promise of help in our time of distress.
Food for Thought
What happens when our “great buildings” come tumbling down? There is an opportunity in this passage to think about our catastrophes: Hurricane Katrina; September 9/11; the collapse of the stock market; the collapse of a marriage. When we enter into an apocalyptic time, what do we hear God saying to us? How do we trust in the Holy Spirit when things are falling apart all around us?
There is also the opportunity to ask when is it that we are willing to suffer for the sake of this Jesus. What do we know about a witness to the faith that leads to our persecution? What do we learn from the voices of the persecuted church in other parts of the world or in other ages?
I usually connect Mark 13 with the first Sunday of Advent. What difference does it make when we read it during the “Thanksgiving Season” in November? Or during our Stewardship season in the congregation? Where are we placing our trust? What rock are we building upon? What cost of discipleship are we willing to bear?
Sink Your Teeth into This
Elie Wiesel in his book Memoirs: All Rivers Lead to the Sea talks about his childhood in Eastern Europe and the suffering of the Jews even before the Nazis came. His rabbi used to say, “Abraham, the first of the patriarchs, was a better Jew than you. He was a thousand times better than all of us, but the Midrash tells us that he was cast into a burning furnace. So how do you expect to breeze through life without a scratch? Daniel was wiser than you and more pious, yet he was condemned to die in a lion’s den. And you dream of living your life without suffering?” (p.19)
Biographical Information
Charlie Summers is pastor of First Presbyterian Church, Richmond, Virginia.
Read more!
October 25, 2009 – Mark 10:46-52 - J. Richard Short
Gleanings from the Text
Mark 10:46-52
Blind beggar. By the side of the road. Scolded by crowd for asking Jesus for mercy.
Jesus stops. “What do you want me to do for you?”
Interesting question. Bartimaus has already told Jesus what he wants. Twice. He wants Jesus to have mercy on him. To show him some pity.
But Jesus senses that there is more that Bartimaus wants. Or needs. So Jesus asks him, “What do you want me to do for you?” Can you be more specific?
Food for Thought
One way to do church renewal is to ask the community, as the body of Christ, ”What do you want us to do for you?” It’s called identifying the community’s felt needs.
The critics of this approach say that if your congregational strategy stops at meeting felt needs, you end up with self centered Christians who are in church only for what the church can do for them, rather than what they can do for Christ. Maybe identifying and meeting felt needs is only the first step of a multiple step process.
The text suggests that the second step is following Jesus. That’s what Bartimaus did. He went from being by the side of the road, to being on the road, following Jesus. If we stop here, this is a story about making a new disciple. Identifying and meeting felt needs, and the person, having his or her needs met, decides to follow Jesus.
Let me tell you about Steve, an Episcopal priest in a small county seat town in Louisiana. Steve was all about having his church met felt needs in the 1980’s and 90’s. They started with a LOGOS ministry on Wednesday afternoons, and that grew so much that they decided to start an elementary school, and that grew so much they decided to start a high school.
But something happened to Steve in the midst of his “success” as a minister. One day, in his prayers, he heard Jesus say to him, “Steve, what do you want me to do for you?” The question startled him. He was not ready for it. So he responded, “Lord, I don’t need anything from you. I just want to something for you.” But Jesus ignored his protestations, and replied, “Steve, what do you want me to do for you?”
Since that encounter, Steve turned his ministry around. The outward success of that parish continued, but not because of what Steve was doing. He shifted to working on people’s spiritual growth, on their relationship with the living Lord.
So maybe there is a third step in this process. The first step is to meet people where they are and to help them with their presenting issues. To meet their felt needs.
The second step is to help them see the joy of being a disciple and in following Jesus.
The third step is a revisiting of the first step but at a deeper level, when the fully devoted disciples of Christ get into giving so much that they lose sight of the source of the giving.
Sink Your Teeth Into This
A pastor went to his mentor crestfallen. After two rough pastorates, he had just been asked to leave his third church. In tears he blurted out, “All I ever wanted was to be used by God.” His mentor replied, “My friend, don’t you understand that Jesus doesn’t want to use you. Jesus just wants to love you.”
Jesus says to Bartimaus, and to my friend Steve, and to the recently fired pastor, and I suggest, to us, “What do you want me to do for you?”
What really, deep down, do you want Jesus to do for you? Get you a Cadillac? Help you in my marriage or child raising or money management? Is that what you really want? Or do you want a closer walk with the living Lord? Think about it.
Biographical Information
J. Richard Short is General Presbyter of The Presbytery of Eastern Virginia.
Read more!
Mark 10:46-52
Blind beggar. By the side of the road. Scolded by crowd for asking Jesus for mercy.
Jesus stops. “What do you want me to do for you?”
Interesting question. Bartimaus has already told Jesus what he wants. Twice. He wants Jesus to have mercy on him. To show him some pity.
But Jesus senses that there is more that Bartimaus wants. Or needs. So Jesus asks him, “What do you want me to do for you?” Can you be more specific?
Food for Thought
One way to do church renewal is to ask the community, as the body of Christ, ”What do you want us to do for you?” It’s called identifying the community’s felt needs.
The critics of this approach say that if your congregational strategy stops at meeting felt needs, you end up with self centered Christians who are in church only for what the church can do for them, rather than what they can do for Christ. Maybe identifying and meeting felt needs is only the first step of a multiple step process.
The text suggests that the second step is following Jesus. That’s what Bartimaus did. He went from being by the side of the road, to being on the road, following Jesus. If we stop here, this is a story about making a new disciple. Identifying and meeting felt needs, and the person, having his or her needs met, decides to follow Jesus.
Let me tell you about Steve, an Episcopal priest in a small county seat town in Louisiana. Steve was all about having his church met felt needs in the 1980’s and 90’s. They started with a LOGOS ministry on Wednesday afternoons, and that grew so much that they decided to start an elementary school, and that grew so much they decided to start a high school.
But something happened to Steve in the midst of his “success” as a minister. One day, in his prayers, he heard Jesus say to him, “Steve, what do you want me to do for you?” The question startled him. He was not ready for it. So he responded, “Lord, I don’t need anything from you. I just want to something for you.” But Jesus ignored his protestations, and replied, “Steve, what do you want me to do for you?”
Since that encounter, Steve turned his ministry around. The outward success of that parish continued, but not because of what Steve was doing. He shifted to working on people’s spiritual growth, on their relationship with the living Lord.
So maybe there is a third step in this process. The first step is to meet people where they are and to help them with their presenting issues. To meet their felt needs.
The second step is to help them see the joy of being a disciple and in following Jesus.
The third step is a revisiting of the first step but at a deeper level, when the fully devoted disciples of Christ get into giving so much that they lose sight of the source of the giving.
Sink Your Teeth Into This
A pastor went to his mentor crestfallen. After two rough pastorates, he had just been asked to leave his third church. In tears he blurted out, “All I ever wanted was to be used by God.” His mentor replied, “My friend, don’t you understand that Jesus doesn’t want to use you. Jesus just wants to love you.”
Jesus says to Bartimaus, and to my friend Steve, and to the recently fired pastor, and I suggest, to us, “What do you want me to do for you?”
What really, deep down, do you want Jesus to do for you? Get you a Cadillac? Help you in my marriage or child raising or money management? Is that what you really want? Or do you want a closer walk with the living Lord? Think about it.
Biographical Information
J. Richard Short is General Presbyter of The Presbytery of Eastern Virginia.
Read more!
Sunday, October 25, 2009
October 25, 2009 - Hebrews 7:23-28 - Mairi Renwick
Gleanings from the Text
Hebrews 7:23-28
Hebrews. Who exactly are the “Hebrews?” Is the book of Hebrews written to a group of Hebrew people? While the exact identity of this group is still uncertain, there are some conclusions that we can draw with relative certainty. For instance, Hebrews, though often referred to as an epistle, is more like a sermon written in a Rabbinic style and written between 60-100 AD. One can also draw the conclusion that the writer of Hebrews is writing to a group who is in need of some type of description of who Jesus is and why one should hold on to Christianity. In Hebrews 5:1-10 Jesus is described as a high priest.
After reading the pericope a few questions pop to mind about the Scripture. For me the first one is who in the world is Melchizedek? Melchizedek is only mentioned a couple of times in the Old Testament. Then he is mentioned again in Hebrews 7. Melchizedek’s appearance seems somewhat random, but the author is clearly trying to use the priest Melchizedek as a person who anticipated Christ as a high priest. I do not think though, he is a crucial part of understanding this pericope. A high priest, which is clear from the reading, is an intermediary between God and humans. By using a chiastic form, the author of Hebrews wants to show listeners and today’s readers that Jesus is not just a regular high priest, but THE high priest who has all the qualifications plus more!
Food for Thought
As I look at this short pericope, Jesus’ humanity sticks out like a sore thumb. Jesus is being compared to a human with human emotions! However, one cannot ignore that Jesus does more than the normal priest. Jesus can feel our pain and can sympathize with us since he was human, but he, unlike mortal priests, was not a sinner. He does not have to repeatedly give sacrifices to God for our sins but is the last sacrifice for our sins. No longer do we need a person to be a ‘go between’ for us and God, because Jesus changed the relationship between us and God when he died.
Since we can go directly to God, we, like Jesus, can cry out to God when we are in pain. But what do we do when our pain does not go away and God does not grant what we wish? Jesus’ cries were heard, but God did not take away death from him. Ultimately, as Christians we must remember that God is in control and while we are in pain, we can cry out as much as we want. If God is able to raise Jesus from the dead, God can undoubtedly take care of us now—though it may not be in the manner we want.
God is hearing and listening to our cries and has a plan for us all. For, just as Jesus and the priests were chosen by God, we are chosen in some way to serve.
I am guessing that many readers of JTF are connected to Union-PSCE and have decided to serve the Lord through ministry. However, what do we do when we become uncertain about what God has chosen us to do? When we are certain about what we should do, it can be a comfort to know God has a plan. Yet, when we feel confused, do we feel comforted when we are reminded that God has a plan? Do we cry out and think we are heard?
Sink your teeth into this!
As I have been in seminary, I have constantly wondered is this where God wants me? What am I supposed to be doing? I have literally cried to God, asking him to guide me and to answer me straightly about what I am to do with my life. I still do not know what to do. However, I do know God has heard me cry and cares for me. God has chosen a path for me and has chosen me, Mairi, one person in the whole creation, to serve the Creator. God has also chosen you, one person in the whole creation to serve, too.
Biographical Information
Mairi Renwick is in her second year at Union-PSCE. She grew up in Lexington, Kentucky, but also claims Spartanburg, South Carolina as home. She is the daughter of a preacher and never thought that God’s plans for her would have her writing a devotion for a seminary, let alone attending seminary.
Read more!
Hebrews 7:23-28
Hebrews. Who exactly are the “Hebrews?” Is the book of Hebrews written to a group of Hebrew people? While the exact identity of this group is still uncertain, there are some conclusions that we can draw with relative certainty. For instance, Hebrews, though often referred to as an epistle, is more like a sermon written in a Rabbinic style and written between 60-100 AD. One can also draw the conclusion that the writer of Hebrews is writing to a group who is in need of some type of description of who Jesus is and why one should hold on to Christianity. In Hebrews 5:1-10 Jesus is described as a high priest.
After reading the pericope a few questions pop to mind about the Scripture. For me the first one is who in the world is Melchizedek? Melchizedek is only mentioned a couple of times in the Old Testament. Then he is mentioned again in Hebrews 7. Melchizedek’s appearance seems somewhat random, but the author is clearly trying to use the priest Melchizedek as a person who anticipated Christ as a high priest. I do not think though, he is a crucial part of understanding this pericope. A high priest, which is clear from the reading, is an intermediary between God and humans. By using a chiastic form, the author of Hebrews wants to show listeners and today’s readers that Jesus is not just a regular high priest, but THE high priest who has all the qualifications plus more!
Food for Thought
As I look at this short pericope, Jesus’ humanity sticks out like a sore thumb. Jesus is being compared to a human with human emotions! However, one cannot ignore that Jesus does more than the normal priest. Jesus can feel our pain and can sympathize with us since he was human, but he, unlike mortal priests, was not a sinner. He does not have to repeatedly give sacrifices to God for our sins but is the last sacrifice for our sins. No longer do we need a person to be a ‘go between’ for us and God, because Jesus changed the relationship between us and God when he died.
Since we can go directly to God, we, like Jesus, can cry out to God when we are in pain. But what do we do when our pain does not go away and God does not grant what we wish? Jesus’ cries were heard, but God did not take away death from him. Ultimately, as Christians we must remember that God is in control and while we are in pain, we can cry out as much as we want. If God is able to raise Jesus from the dead, God can undoubtedly take care of us now—though it may not be in the manner we want.
God is hearing and listening to our cries and has a plan for us all. For, just as Jesus and the priests were chosen by God, we are chosen in some way to serve.
I am guessing that many readers of JTF are connected to Union-PSCE and have decided to serve the Lord through ministry. However, what do we do when we become uncertain about what God has chosen us to do? When we are certain about what we should do, it can be a comfort to know God has a plan. Yet, when we feel confused, do we feel comforted when we are reminded that God has a plan? Do we cry out and think we are heard?
Sink your teeth into this!
As I have been in seminary, I have constantly wondered is this where God wants me? What am I supposed to be doing? I have literally cried to God, asking him to guide me and to answer me straightly about what I am to do with my life. I still do not know what to do. However, I do know God has heard me cry and cares for me. God has chosen a path for me and has chosen me, Mairi, one person in the whole creation, to serve the Creator. God has also chosen you, one person in the whole creation to serve, too.
Biographical Information
Mairi Renwick is in her second year at Union-PSCE. She grew up in Lexington, Kentucky, but also claims Spartanburg, South Carolina as home. She is the daughter of a preacher and never thought that God’s plans for her would have her writing a devotion for a seminary, let alone attending seminary.
Read more!
Sunday, October 4, 2009
October 4, 2009 - Job 1:1, 2:1-10 - Catherine Devins
Gleanings from the Text
Job 1:1, 2:1-10
The book of Job challenges the social justice system promoted in the preceding book of Proverbs. Job is a folktale that speaks an alternative reality. The setting is far from the familiar context of Israel, in “the land of Uz.” This distance helps to transport us to a place where a new perspective and reality may be possible—away from the moral certitudes, the absolutes and predictable God of Proverbs or our own time and place.
The main character is Job, a man who is “blameless and upright” (v.1). Job epitomizes a life of integrity and piety and has been blessed accordingly. A heavenly courtroom debate is about to change all that and discredit conventional ethical explanations. We are introduced to God and satan—more appropriately understood as “accuser” or “adversary.” God praises Job’s loyalty and respect as “the greatest of all the people” (v.3). The accuser challenges God by questioning the motive for Job’s behavior. Is Job’s piety only a consequence of all his blessings? Satan suggests a test: Take everything away from Job and see if that doesn’t make him curse God to God’s face!
Job denies the accuser satisfaction. In his grief for all that he has lost, Job utters that famous phrase: “the Lord gave; and the Lord has taken away” (v.21) and then he blesses God. Not satisfied, the accuser reasons that a man will give all he has, but there are limits when it comes to his own life. This time the test is to inflict loathsome sores over Job’s entire body. Surely then he will curse God. In misery, Job settles into the ashes and scrapes his wounds. Mrs. Job suddenly appears and decries the injustice of the situation: “Do you still persist in your integrity? Curse God and die” (2:9). Job chastises his wife, but the thought lingers and later, Job expresses the same anguished perspective with his friends and with God.
Food for Thought
• In ancient culture, Mrs. Job belongs in the category of Job’s property and yet she survives the first test. Her role in the story is to incite Job to challenge old complacencies and perceptions of God. Mrs. Job is often maligned as being satan’s foil, but she is the first to identify the ambiguity of Job’s “integrity.” Integrity (tummah) denotes the characteristic of complete honesty in accordance with righteous living. If God blesses righteous living, then God has unjustly punished the “blameless” Job. Or, if Job is honest, then he is obliged to confront God with the injustice of innocent suffering. Either way, Job’s experience is inconsistent with his image of God.
• Job’s abundant life as patriarch and wealthy landowner contributed to his perspective of blessings as reward for proper moral conduct. People got what they deserved. But Job discovers that in suffering we can most clearly see the inconsistencies and limits of this worldview. Liberation theology recognizes this. Surely there was injustice around Job all along, but his awakening to it only came through his personal experience with suffering. Tough way to learn!
Sink you teeth into this!
I wonder if health care was part of Job’s abundant life—deservedly so because he worked hard for it through righteous and honest living. Did health care disappear along with all his other belongings and property—through no fault of his own? And now, with loathsome sores, he has a pre-existing condition.
In the health care debate, followers of Christ have an opportunity to advocate for justice in calling for a national medical plan that will ensure access to equitable, affordable, high-quality health coverage for all persons residing in our country. In its call for health care reform, the Peacemaking program of the General Assembly Mission Council of the PC(USA) church, states: “Jesus came so that we may have life, and have it abundantly. The gift of abundant life includes the promise of shalom – health and wholeness – for all children of God.”
For more information on the PC(USA) call for health care reform: http://presbyterian.typepad.com/peacemaking/2009/08/presbyterian-church-usa-calls-for-just-health-care-reform.html
Mays, James L., ed. HarperCollins Bible Commentary. New York: HarperCollins, 2000.
Newsom, Carol A., “The Book of Job.” New Interpreter’s Bible, Vol. 4. Leander Keck, et. al. editors. Nashville: Abingdon Press, 1994.
Biographical Information
Catherine Devins has recently completed requirements for her M.A.C.E. degree. She looks forward to graduating in May 2010 with fellow ECP classmates. Catherine is an elder of the Kirk of Kildaire in Cary, NC and lives with her husband and two dogs. Her daughter, Kaitlyn, is serving in the Peace Corps in Ecuador. Son, Curtis, is a senior at UNC Chapel Hill.
Read more!
Job 1:1, 2:1-10
The book of Job challenges the social justice system promoted in the preceding book of Proverbs. Job is a folktale that speaks an alternative reality. The setting is far from the familiar context of Israel, in “the land of Uz.” This distance helps to transport us to a place where a new perspective and reality may be possible—away from the moral certitudes, the absolutes and predictable God of Proverbs or our own time and place.
The main character is Job, a man who is “blameless and upright” (v.1). Job epitomizes a life of integrity and piety and has been blessed accordingly. A heavenly courtroom debate is about to change all that and discredit conventional ethical explanations. We are introduced to God and satan—more appropriately understood as “accuser” or “adversary.” God praises Job’s loyalty and respect as “the greatest of all the people” (v.3). The accuser challenges God by questioning the motive for Job’s behavior. Is Job’s piety only a consequence of all his blessings? Satan suggests a test: Take everything away from Job and see if that doesn’t make him curse God to God’s face!
Job denies the accuser satisfaction. In his grief for all that he has lost, Job utters that famous phrase: “the Lord gave; and the Lord has taken away” (v.21) and then he blesses God. Not satisfied, the accuser reasons that a man will give all he has, but there are limits when it comes to his own life. This time the test is to inflict loathsome sores over Job’s entire body. Surely then he will curse God. In misery, Job settles into the ashes and scrapes his wounds. Mrs. Job suddenly appears and decries the injustice of the situation: “Do you still persist in your integrity? Curse God and die” (2:9). Job chastises his wife, but the thought lingers and later, Job expresses the same anguished perspective with his friends and with God.
Food for Thought
• In ancient culture, Mrs. Job belongs in the category of Job’s property and yet she survives the first test. Her role in the story is to incite Job to challenge old complacencies and perceptions of God. Mrs. Job is often maligned as being satan’s foil, but she is the first to identify the ambiguity of Job’s “integrity.” Integrity (tummah) denotes the characteristic of complete honesty in accordance with righteous living. If God blesses righteous living, then God has unjustly punished the “blameless” Job. Or, if Job is honest, then he is obliged to confront God with the injustice of innocent suffering. Either way, Job’s experience is inconsistent with his image of God.
• Job’s abundant life as patriarch and wealthy landowner contributed to his perspective of blessings as reward for proper moral conduct. People got what they deserved. But Job discovers that in suffering we can most clearly see the inconsistencies and limits of this worldview. Liberation theology recognizes this. Surely there was injustice around Job all along, but his awakening to it only came through his personal experience with suffering. Tough way to learn!
Sink you teeth into this!
I wonder if health care was part of Job’s abundant life—deservedly so because he worked hard for it through righteous and honest living. Did health care disappear along with all his other belongings and property—through no fault of his own? And now, with loathsome sores, he has a pre-existing condition.
In the health care debate, followers of Christ have an opportunity to advocate for justice in calling for a national medical plan that will ensure access to equitable, affordable, high-quality health coverage for all persons residing in our country. In its call for health care reform, the Peacemaking program of the General Assembly Mission Council of the PC(USA) church, states: “Jesus came so that we may have life, and have it abundantly. The gift of abundant life includes the promise of shalom – health and wholeness – for all children of God.”
For more information on the PC(USA) call for health care reform: http://presbyterian.typepad.com/peacemaking/2009/08/presbyterian-church-usa-calls-for-just-health-care-reform.html
Mays, James L., ed. HarperCollins Bible Commentary. New York: HarperCollins, 2000.
Newsom, Carol A., “The Book of Job.” New Interpreter’s Bible, Vol. 4. Leander Keck, et. al. editors. Nashville: Abingdon Press, 1994.
Biographical Information
Catherine Devins has recently completed requirements for her M.A.C.E. degree. She looks forward to graduating in May 2010 with fellow ECP classmates. Catherine is an elder of the Kirk of Kildaire in Cary, NC and lives with her husband and two dogs. Her daughter, Kaitlyn, is serving in the Peace Corps in Ecuador. Son, Curtis, is a senior at UNC Chapel Hill.
Read more!
Friday, August 7, 2009
September 27, 2009 - Mark 9:38-50 - Mary Charlotte Elia
Gleanings from the Text
Mark 9:38-50
Demons and hell and self-mutilation! Oh, my! While the violence of this language is particularly striking after the immediately preceding portrait of Jesus gently taking a child into his arms, the harshness of these sayings affirms the absolute seriousness of Jesus’ message. The pericope as a whole instructs the disciples to remove whatever barriers stand before the Kingdom of God, but the surprising news is that it is often the disciples themselves who are the ones in the way.
The problem with the unauthorized exorcist is not that he has failed to show himself as a follower of Jesus but that he is not following “us.” Once again, the disciples grapple with the issues of identity and authority, but Jesus’ response is clear: “Do not stop him.”
This command and the following instruction call the disciples to respond to believers outside of their community in a way that does not hinder them. By recognizing the legitimacy of the exorcist’s work, the disciples are forced to acknowledge that Jesus’ transformative power extends beyond their own inner circle. The knowledge that others are effectively engaging in ministry invites the disciples to consider the existence of a broad Christian fellowship marked only by belief in Jesus.
This revelation in turn alerts the disciples to the nature of their own ability to pursue ministry. Clearly the source of the disciples’ capacity to accomplish any work is found in Jesus alone rather than either in the disciples themselves or in their status in any particular group.
Verse 42 reinforces the injunction against interfering with the mission of those outside of the disciples’ inner circle and initiates a block of text warning the disciples against placing similar stumbling blocks before themselves. The metaphors of hand, foot, and eye invite the disciples to evaluate the totality of their existence to discern any behavior, self-conception, or world view that hinders the attainment of a fuller relationship with God. The issue here does not seem to be one of actions in this life that lead to eternal reward or punishment in a life to come. Instead, the kingdom is so presently accessible that the disciples need only remove any stumbling blocks of their own making that obstruct an otherwise open path. By identifying and eliminating any self-destructive resistance, the disciples are drawn into the life of the Kingdom of God and are released from the hell that is separation from God.
The closing sayings about salt instruct the disciples to purify themselves by removing whatever contaminant hinders the effectiveness of their mission. This metaphor of purification complements the metaphor of cutting away that which causes one to stumble. Again the disciples are commanded to adopt a rigorous self-discipline that leads to greater effectiveness in ministry.
Food for Thought
This text invites communities to identify the self-constructed stumbling blocks that prevent flourishing. In other words, are there subtle ways in which the church sabotages its own ministries? Are the goals of committees in conflict with each other? Is the ministry of the church controlled by a select few whose needs and interests do not represent the larger body? Is the church clinging to a self-identity that no longer reflects its membership or a vision that no longer holds relevance? What’s keeping the church from discerning the will of God and pursuing Christ’s ministry? How can the church become Spirit-led rather than ego-driven?
Sink Your Teeth into This!
I once served a mid-sized PCUSA congregation whose members loved to loathe the non-denominational church across the street. Although we never bothered to visit this congregation, we considered their community to be everything that ours was not. We prided ourselves on our high liturgy and lofty intellectualism, and we condemned them for worshipping in a manner we considered insubstantial and for attracting a membership we deemed infantile. We even complained about the increased traffic resulting from heavy attendance at their services!
Instead of responding to the success of the neighboring church with a reevaluation of our own programs, we clung to our old habits. We increased only in bitterness and self-righteousness rather than in membership and ministry. One wonders what opportunities were missed because we, like the disciples, considered those Christians outside our community to be competition rather than partners in Christ's service.
Biographical Information
Mary Charlotte Elia is a 2009 graduate of Union-PSCE (MDiv). She is from Virginia Beach.
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Mark 9:38-50
Demons and hell and self-mutilation! Oh, my! While the violence of this language is particularly striking after the immediately preceding portrait of Jesus gently taking a child into his arms, the harshness of these sayings affirms the absolute seriousness of Jesus’ message. The pericope as a whole instructs the disciples to remove whatever barriers stand before the Kingdom of God, but the surprising news is that it is often the disciples themselves who are the ones in the way.
The problem with the unauthorized exorcist is not that he has failed to show himself as a follower of Jesus but that he is not following “us.” Once again, the disciples grapple with the issues of identity and authority, but Jesus’ response is clear: “Do not stop him.”
This command and the following instruction call the disciples to respond to believers outside of their community in a way that does not hinder them. By recognizing the legitimacy of the exorcist’s work, the disciples are forced to acknowledge that Jesus’ transformative power extends beyond their own inner circle. The knowledge that others are effectively engaging in ministry invites the disciples to consider the existence of a broad Christian fellowship marked only by belief in Jesus.
This revelation in turn alerts the disciples to the nature of their own ability to pursue ministry. Clearly the source of the disciples’ capacity to accomplish any work is found in Jesus alone rather than either in the disciples themselves or in their status in any particular group.
Verse 42 reinforces the injunction against interfering with the mission of those outside of the disciples’ inner circle and initiates a block of text warning the disciples against placing similar stumbling blocks before themselves. The metaphors of hand, foot, and eye invite the disciples to evaluate the totality of their existence to discern any behavior, self-conception, or world view that hinders the attainment of a fuller relationship with God. The issue here does not seem to be one of actions in this life that lead to eternal reward or punishment in a life to come. Instead, the kingdom is so presently accessible that the disciples need only remove any stumbling blocks of their own making that obstruct an otherwise open path. By identifying and eliminating any self-destructive resistance, the disciples are drawn into the life of the Kingdom of God and are released from the hell that is separation from God.
The closing sayings about salt instruct the disciples to purify themselves by removing whatever contaminant hinders the effectiveness of their mission. This metaphor of purification complements the metaphor of cutting away that which causes one to stumble. Again the disciples are commanded to adopt a rigorous self-discipline that leads to greater effectiveness in ministry.
Food for Thought
This text invites communities to identify the self-constructed stumbling blocks that prevent flourishing. In other words, are there subtle ways in which the church sabotages its own ministries? Are the goals of committees in conflict with each other? Is the ministry of the church controlled by a select few whose needs and interests do not represent the larger body? Is the church clinging to a self-identity that no longer reflects its membership or a vision that no longer holds relevance? What’s keeping the church from discerning the will of God and pursuing Christ’s ministry? How can the church become Spirit-led rather than ego-driven?
Sink Your Teeth into This!
I once served a mid-sized PCUSA congregation whose members loved to loathe the non-denominational church across the street. Although we never bothered to visit this congregation, we considered their community to be everything that ours was not. We prided ourselves on our high liturgy and lofty intellectualism, and we condemned them for worshipping in a manner we considered insubstantial and for attracting a membership we deemed infantile. We even complained about the increased traffic resulting from heavy attendance at their services!
Instead of responding to the success of the neighboring church with a reevaluation of our own programs, we clung to our old habits. We increased only in bitterness and self-righteousness rather than in membership and ministry. One wonders what opportunities were missed because we, like the disciples, considered those Christians outside our community to be competition rather than partners in Christ's service.
Biographical Information
Mary Charlotte Elia is a 2009 graduate of Union-PSCE (MDiv). She is from Virginia Beach.
Read more!
September 20, 2009 - Mark 9:30-37 - Grant Holbrook
Gleanings from the Text
Mark 9:30-37
Acknowledging the worthiness and depth of studying the content of Jesus’ teachings in Mark 9:30-37, let us consider instead the manner of communication as our object of study, so that we can glean meaning from the interaction as well as the instruction of Jesus. For the sake of seeing the story from this altered angle, film critic Roger Ebert's aptly named "Ebert's Law of Movies" will serve as a rough interpretative guide: “A movie is not about what it is about. It is about how it is about it" (270). Of course the "what" is important, but a focus on the "how" can prove helpful in shedding new light.
At issue here is the responsiveness and dialogue between Jesus and his disciples. From the perspective of the followers, Mark 9:30-37 is especially unflattering, but it is Jesus' own behavior and presence that typify the approach he seeks from his students. Communication breakdown colors much of the disciples’ interaction with Jesus throughout Mark’s Gospel, but, significantly, the Gospel author does not allow their failure to understand Jesus here to disappear into the ether of destined events. Rather, we readers are provided an internal motivation for the muttering and the silence.
Verse 32 is an explicit two-step move within the thoughts of the disciples’ reaction to Jesus’ passion prediction of the previous verses: first, they didn’t understand and then they were afraid to ask Jesus about it. Is the author implying that they, the disciples, should have been straightforward in communicating their question about Jesus' second foretelling of his own death? Were they right to be afraid of the question? It is probably sound for us to empathize with the disciples’ actions and their difficulty in understanding, even if we are not happy with our inadvertent imitations of apostolic failures. The disciples at their lowest points tend to be the disciples at their most relatable.
In verses 33-37, the unasked question of 30-32 gives way to Jesus’ own didactic interrogation. Jesus senses a hushed conversation, and he initiates with a question. He asks simply what his students were discussing. In the context of a passage about children, it is easy to imagine their silence not unlike that of children who fail to respond having been asked the question that begs a self-incriminating response, What are you doing? They hold their tongues out of a clearly implied shame. Again, communication has been severed by the disciples either by holding on to their silence or by their lack of understanding.
Jesus takes initiative here at this point of apostolic thick-headedness. His startling and affectionate object lesson about humility reopens and broadens the communication that has been stifled by the disciples' unwillingness to ask Jesus' his meaning or to admit to their personal aspirations to greatness. Jesus returns to some fundamental sense of communication, be it human or divine, in this instance through the concept of welcoming. The content of the teaching is humility, but the vehicle for its expression is receiving children, being in communicative relationship with the small or marginalized.
Expanding on this idea of the various forms of powerful communication employed by Jesus, immediately preceding in verse 29, Jesus has established the interaction with God through prayer as a powerful means to effect change. The disciples have failed in healing the epileptic boy through a blockage in communication: "This kind cannot be driven out by anything but prayer." Prayer and hospitality thus present two forms of right communication in the reign of God (Mk. 1:15), and we see the "how" in inseparable tension with the "what," the means of expression undivided from the content of doctrine.
Food for Thought
It is an axiom of 21st century American thought that more conversation is better. We understand implicitly that rational people hash out their problems at length, and the airing of grievances becomes the critical move toward reconciliation. Consequently, there is also a minor backlash against "feelings" language in church when such talk becomes sentimental and conveys weakness, and so a stiff upper lip Christian stoicism can rush in to fill the vacuum. It is at the impasse between these two tactics that Jesus' approach to communication and his disciples' notable failures can provide insight as much as the content of the instruction. If we set aside proof texts and vitriol (if only temporarily), how does Jesus actually converse with others, and how does he treat the disciples in terms of encouragement and correction? The end of Mark 9 provides at least two jumping off points, rooted in the conveyance of unanticipated hospitality and a direct reliance on prayer, on God.
Sink Your Teeth into This
A few years ago, I heard a pastor speak briefly about the “What Would Jesus Do” phenomenon. Crass over-commercializing aside, he thought the idea had real merit as an approach to Christian life. This phrase has the added benefit of redirecting focus back on the Christ, subjugating the potential selfishness of “what do I believe” to the active example of Jesus. His means and the disciples’ responses provide insight into every facet of Christian existence. “How would Jesus do it” can be debated and constructed upon the varied human and divine interactions of the Gospels, and Christ-like methods can find fuller expression alongside such a flawed cloud of witnesses.
Works Referenced
Roger Ebert, Questions for the Movie Answer Man. Kansas City: Andrews McMeel Publishing,
1997.
Biographical Information
Grant Holbrook, a longtime Richmond resident (but a Midwesterner at heart), lives on the North Side with his wife Erin and is in his final year of the MATS program at Union Presbyterian Seminary.
Read more!
Mark 9:30-37
Acknowledging the worthiness and depth of studying the content of Jesus’ teachings in Mark 9:30-37, let us consider instead the manner of communication as our object of study, so that we can glean meaning from the interaction as well as the instruction of Jesus. For the sake of seeing the story from this altered angle, film critic Roger Ebert's aptly named "Ebert's Law of Movies" will serve as a rough interpretative guide: “A movie is not about what it is about. It is about how it is about it" (270). Of course the "what" is important, but a focus on the "how" can prove helpful in shedding new light.
At issue here is the responsiveness and dialogue between Jesus and his disciples. From the perspective of the followers, Mark 9:30-37 is especially unflattering, but it is Jesus' own behavior and presence that typify the approach he seeks from his students. Communication breakdown colors much of the disciples’ interaction with Jesus throughout Mark’s Gospel, but, significantly, the Gospel author does not allow their failure to understand Jesus here to disappear into the ether of destined events. Rather, we readers are provided an internal motivation for the muttering and the silence.
Verse 32 is an explicit two-step move within the thoughts of the disciples’ reaction to Jesus’ passion prediction of the previous verses: first, they didn’t understand and then they were afraid to ask Jesus about it. Is the author implying that they, the disciples, should have been straightforward in communicating their question about Jesus' second foretelling of his own death? Were they right to be afraid of the question? It is probably sound for us to empathize with the disciples’ actions and their difficulty in understanding, even if we are not happy with our inadvertent imitations of apostolic failures. The disciples at their lowest points tend to be the disciples at their most relatable.
In verses 33-37, the unasked question of 30-32 gives way to Jesus’ own didactic interrogation. Jesus senses a hushed conversation, and he initiates with a question. He asks simply what his students were discussing. In the context of a passage about children, it is easy to imagine their silence not unlike that of children who fail to respond having been asked the question that begs a self-incriminating response, What are you doing? They hold their tongues out of a clearly implied shame. Again, communication has been severed by the disciples either by holding on to their silence or by their lack of understanding.
Jesus takes initiative here at this point of apostolic thick-headedness. His startling and affectionate object lesson about humility reopens and broadens the communication that has been stifled by the disciples' unwillingness to ask Jesus' his meaning or to admit to their personal aspirations to greatness. Jesus returns to some fundamental sense of communication, be it human or divine, in this instance through the concept of welcoming. The content of the teaching is humility, but the vehicle for its expression is receiving children, being in communicative relationship with the small or marginalized.
Expanding on this idea of the various forms of powerful communication employed by Jesus, immediately preceding in verse 29, Jesus has established the interaction with God through prayer as a powerful means to effect change. The disciples have failed in healing the epileptic boy through a blockage in communication: "This kind cannot be driven out by anything but prayer." Prayer and hospitality thus present two forms of right communication in the reign of God (Mk. 1:15), and we see the "how" in inseparable tension with the "what," the means of expression undivided from the content of doctrine.
Food for Thought
It is an axiom of 21st century American thought that more conversation is better. We understand implicitly that rational people hash out their problems at length, and the airing of grievances becomes the critical move toward reconciliation. Consequently, there is also a minor backlash against "feelings" language in church when such talk becomes sentimental and conveys weakness, and so a stiff upper lip Christian stoicism can rush in to fill the vacuum. It is at the impasse between these two tactics that Jesus' approach to communication and his disciples' notable failures can provide insight as much as the content of the instruction. If we set aside proof texts and vitriol (if only temporarily), how does Jesus actually converse with others, and how does he treat the disciples in terms of encouragement and correction? The end of Mark 9 provides at least two jumping off points, rooted in the conveyance of unanticipated hospitality and a direct reliance on prayer, on God.
Sink Your Teeth into This
A few years ago, I heard a pastor speak briefly about the “What Would Jesus Do” phenomenon. Crass over-commercializing aside, he thought the idea had real merit as an approach to Christian life. This phrase has the added benefit of redirecting focus back on the Christ, subjugating the potential selfishness of “what do I believe” to the active example of Jesus. His means and the disciples’ responses provide insight into every facet of Christian existence. “How would Jesus do it” can be debated and constructed upon the varied human and divine interactions of the Gospels, and Christ-like methods can find fuller expression alongside such a flawed cloud of witnesses.
Works Referenced
Roger Ebert, Questions for the Movie Answer Man. Kansas City: Andrews McMeel Publishing,
1997.
Biographical Information
Grant Holbrook, a longtime Richmond resident (but a Midwesterner at heart), lives on the North Side with his wife Erin and is in his final year of the MATS program at Union Presbyterian Seminary.
Read more!
September 13, 2009 – Mark 8:27-38 – Marvin Lindsay
Gleanings from the Text
Mark 8:27-38
This gospel lesson is composed of three distinct scenes that, combined, present a unified vision of Jesus’ identity, mission, and call to discipleship. Scene one, verses 27-30, revolves around Jesus’ penetrating question, “But who do you say that I am?” and Peter’s confessional answer “Thou art the Christ.” In scene two, verses 31-33, Jesus warns his disciples that his ministry will culminate in death and resurrection, not in royal coronation, a teaching that provokes mutual rebukes between him and Peter. In the last scene, verses 34-38, Jesus heightens the tension considerably when he announces that self-denial and cross-bearing are vocations “for any who want to be [his] disciples.” The preacher must choose between focusing on one scene in particular, or on the gospel lesson as a whole.
There are many answers to the question, Who is Jesus? Some are better than others. The crowds understand Jesus primarily in terms of the past, a prophet returned from the dead. Peter, on the other hand, sees Jesus as an instrument of the future, the one God has anointed (Hebrew-Messiah; Greek-Christos) to vindicate Israel. But no sooner does Peter pipe up than Jesus shuts him up. Mark’s Jesus is loathe to draw attention to himself as an instrument of raw, divine power; thus he silences the demons when he casts them out, swears to secrecy those whom he cures, and cuts off coronation talk. But when it comes to the necessity for suffering, Jesus holds nothing back.
It is not only necessary for Jesus to suffer; it is necessary for him to rise again. The word “must” (Greek-dei) governs all the subsequent verbs in verse 31. There is no hard-core doctrine of penal substitution here. Instead, as The Son of Man, literally “The Human One,” Jesus knows that living humanely in an inhumane world will inevitably provoke massive resistance. Yet because the glory of God is a human being fully alive (Irenaeus), it is unthinkable that sin and death would have the last word on a life like Jesus’. Jesus “must” be resurrected. Peter would spare Jesus suffering, but at the cost of Jesus trimming the sails of his true humanity.
If dying and rising is good enough for the master, it is more than good enough for the pupil. Self-denial and cross-bearing were politically charged words, the cross being the Roman state’s favorite means of executing threats to the social order. Persecuted Christians had to choose between affirming loyalty to Jesus, and thus denying their own lives and freedom, or not. It is no less that case today. The word “any” presumably covers the modern reader as well as the crowds in the villages around Caesarea Philippi. Following Jesus will in some way or another bring the disciple into conflict with the powers-that-be, and to a kind of grief that only resurrection power can heal.
Food for Thought
Mark 8:27-38 presents an embarrassment of riches for the preacher. Given that Jesus poses the question “Who do you say that I am?” within earshot of the pagan city of Caesarea Philippi, home to a shrine to the Greek god Pan, a sermon on the identity of Jesus in a pluralistic society would certainly be in order.
Most commentators rush to assure us that self-denial does not mean denying oneself certain pleasures. No doubt they’re right, but in a world brought to the edge of economic collapse by highly leveraged over-consumption, crazed self-indulgence, not morbid self-denial, seems to be the greater danger. That this text turns up in Ordinary Time as well as Lent is entirely appropriate. Perhaps self-denial is an idea whose time has come again, a lifestyle for all disciples in all seasons.
Sink Your Teeth into This!
Sermon illustrations can illumine a scriptural truth, but can also overshadow the scripture itself. Here, the preacher should take special care with stories of suffering or martyrdom, lest they distance the hearer from Jesus’ call to bear the cross. Suffering is not just for those Christians “back then” or “over there.” It is for all Christians. So is the resurrection power that vindicates our suffering.
Works Consulted
M. Eugene Boring, Mark: A Commentary. Louisville: Westminster John Knox Press, 2006.
Marvin Meyer, “Taking up the cross and following Jesus: Discipleship in the gospel of Mark.” Calvin Theological Journal 37:2. November 2002. p. 230-8.
Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus. Maryknoll NY: Orbis, 1988.
Biographical Information
Marvin Lindsay is a Presbyterian minister and a Ph.D. student in Church History at Union-PSCE. He served congregations in Missouri and North Carolina for 14 years before enrolling in Union-PSCE in the fall of 2008. Marvin is married and is the father of two red-headed boys. He blogs at http://marvinlindsay.typepad.com/avdat
Read more!
Mark 8:27-38
This gospel lesson is composed of three distinct scenes that, combined, present a unified vision of Jesus’ identity, mission, and call to discipleship. Scene one, verses 27-30, revolves around Jesus’ penetrating question, “But who do you say that I am?” and Peter’s confessional answer “Thou art the Christ.” In scene two, verses 31-33, Jesus warns his disciples that his ministry will culminate in death and resurrection, not in royal coronation, a teaching that provokes mutual rebukes between him and Peter. In the last scene, verses 34-38, Jesus heightens the tension considerably when he announces that self-denial and cross-bearing are vocations “for any who want to be [his] disciples.” The preacher must choose between focusing on one scene in particular, or on the gospel lesson as a whole.
There are many answers to the question, Who is Jesus? Some are better than others. The crowds understand Jesus primarily in terms of the past, a prophet returned from the dead. Peter, on the other hand, sees Jesus as an instrument of the future, the one God has anointed (Hebrew-Messiah; Greek-Christos) to vindicate Israel. But no sooner does Peter pipe up than Jesus shuts him up. Mark’s Jesus is loathe to draw attention to himself as an instrument of raw, divine power; thus he silences the demons when he casts them out, swears to secrecy those whom he cures, and cuts off coronation talk. But when it comes to the necessity for suffering, Jesus holds nothing back.
It is not only necessary for Jesus to suffer; it is necessary for him to rise again. The word “must” (Greek-dei) governs all the subsequent verbs in verse 31. There is no hard-core doctrine of penal substitution here. Instead, as The Son of Man, literally “The Human One,” Jesus knows that living humanely in an inhumane world will inevitably provoke massive resistance. Yet because the glory of God is a human being fully alive (Irenaeus), it is unthinkable that sin and death would have the last word on a life like Jesus’. Jesus “must” be resurrected. Peter would spare Jesus suffering, but at the cost of Jesus trimming the sails of his true humanity.
If dying and rising is good enough for the master, it is more than good enough for the pupil. Self-denial and cross-bearing were politically charged words, the cross being the Roman state’s favorite means of executing threats to the social order. Persecuted Christians had to choose between affirming loyalty to Jesus, and thus denying their own lives and freedom, or not. It is no less that case today. The word “any” presumably covers the modern reader as well as the crowds in the villages around Caesarea Philippi. Following Jesus will in some way or another bring the disciple into conflict with the powers-that-be, and to a kind of grief that only resurrection power can heal.
Food for Thought
Mark 8:27-38 presents an embarrassment of riches for the preacher. Given that Jesus poses the question “Who do you say that I am?” within earshot of the pagan city of Caesarea Philippi, home to a shrine to the Greek god Pan, a sermon on the identity of Jesus in a pluralistic society would certainly be in order.
Most commentators rush to assure us that self-denial does not mean denying oneself certain pleasures. No doubt they’re right, but in a world brought to the edge of economic collapse by highly leveraged over-consumption, crazed self-indulgence, not morbid self-denial, seems to be the greater danger. That this text turns up in Ordinary Time as well as Lent is entirely appropriate. Perhaps self-denial is an idea whose time has come again, a lifestyle for all disciples in all seasons.
Sink Your Teeth into This!
Sermon illustrations can illumine a scriptural truth, but can also overshadow the scripture itself. Here, the preacher should take special care with stories of suffering or martyrdom, lest they distance the hearer from Jesus’ call to bear the cross. Suffering is not just for those Christians “back then” or “over there.” It is for all Christians. So is the resurrection power that vindicates our suffering.
Works Consulted
M. Eugene Boring, Mark: A Commentary. Louisville: Westminster John Knox Press, 2006.
Marvin Meyer, “Taking up the cross and following Jesus: Discipleship in the gospel of Mark.” Calvin Theological Journal 37:2. November 2002. p. 230-8.
Ched Myers, Binding the Strong Man: A Political Reading of Mark’s Story of Jesus. Maryknoll NY: Orbis, 1988.
Biographical Information
Marvin Lindsay is a Presbyterian minister and a Ph.D. student in Church History at Union-PSCE. He served congregations in Missouri and North Carolina for 14 years before enrolling in Union-PSCE in the fall of 2008. Marvin is married and is the father of two red-headed boys. He blogs at http://marvinlindsay.typepad.com/avdat
Read more!
September 6, 2009 - James 2:1-13 - Frances Taylor Gench
Gleanings from the Text
James 2:1-13
Here, James tackles head-on the problem of discrimination in the Christian community, maintaining that faith in Jesus Christ bears directly upon our treatment of persons. Thus, signs of snobbery and partiality in the Christian community prompt an incredulous question: "My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ?" The fact that James refers to "acts of favoritism" in the plural form suggests that discrimination can manifest itself in the Christian community in a variety of ways. But by using a flagrant example, the author leaves no doubt as to the kind of attitude and behavior deemed incompatible with Christian faith.
Two visitors are depicted as entering the Christian assembly -- one bejeweled and one bedraggled – and are given correspondingly contrasting receptions. The bejeweled visitor is treated with extreme courtesy, while the bedraggled guest is brusquely shuffled aside. When Christians "make distinctions" among themselves in any such manner, haven't they "become judges with evil thoughts"? (See Lev. 19:15.) Are they not manifesting that internal dividedness that belies integrity of faith? By kowtowing to the counterfeit glory of the splendidly attired, have not they betrayed the truly glorious one who alone is to be exalted in the Christian community and before whom all are equal: "our glorious Lord Jesus Christ" (2:1)?
To James' way of thinking, this kind of snobbery is far from a trivial matter. In fact, the author proceeds to establish three grounds on which acts of favoritism constitute a serious denial of faith. First, he reminds his readers of God's special care and concern for the poor (v.5) -- a concern that is writ large throughout the Scriptures (see Lk 6:20). It should be clear, then, that when members of the Christian community ignore the poor, they are not reflecting God's compassion. When they slight the poor, they dishonor those whom God has honored -- whom God has "chosen" to be "rich in faith" and "heirs of the kingdom." How is it that the prejudices of the world rather than the preferences of God come to be manifested in a community of God's people?
Second, the author appeals to his readers' own experience. He suggests that acts of favoritism make little sense in light of the way they themselves are treated at the hands of the rich. James' letter reflects a time when persons of wealth were not yet often found in the church -- at least not in the communities with which the author is most closely associated.
Members of the Christian community may very well have been taken to court by the rich over such issues as debts, rents and wages (see 5:4-6) -- disparaged as bad citizens or unreliable debtors. James regards any such treatment as blasphemy, for Christians bear the name of Jesus from the moment they are baptized in the name of Christ (see Acts 2:38). In James' view, abuse of those who bear the name of Christ is abuse of Christ himself. Thus it is bewildering that members of the Christian community should grovel before those who exploit the poor, harass Christians, and dishonor Christ.
Third, the author insists that partiality toward the rich is also a transgression of the biblical principle of love. Readers are reminded of the familiar commandment to love the neighbor as the self (Lev. 19:18). This commandment is referred to as the "royal law," because it is the law of the kingdom into which God has called them (see Mk 12:29-31).
Those whom James addresses may very well have argued, as do we, that in attending to the rich they are showing love to their neighbors. And if this is really the case, then they "do well." But this is no excuse for partiality. If in attending to the rich, readers discriminate against the poor, then they "commit sin and are convicted by the law as transgressors" (v.9). They have not understood that the poor person whom they dishonor is also a neighbor and that "acts of favoritism" place them in violation of the biblical commandment to love.
Moreover, "acts of favoritism" are not to be dismissed as minor infractions of God's command -- as misdemeanors rather than felonies. In order to underline the seriousness of the crime of partiality, James draws on the ancient Jewish doctrine of the complete unity of the law and contends that to violate the law at this one point is to break the law as a whole (v.10; compare Gal. 5:3). To illustrate this point, James links partiality with the heinous sins of adultery and murder -- sins readers would not fail to consider serious. Adulterers will not suppose that they should be excused of adultery because they have not committed murder (v.11).
James's point is that the adulterer stands guilty before the law, as does the murderer -- and as does the one who discriminates. God who forbids adultery and murder also forbids discrimination. God stands behind every commandment. Thus, all three -- the adulterer, the murderer, and the one who commits "acts of favoritism" -- are transgressors of the law and are subject to God's judgment.
In closing, James reminds us all that we are accountable to God for our words and deeds (v.12). At the last day, every individual will stand before the judgment seat of God. What will be determined at that point is not whether we are to be "saved"; we have already been saved by the grace of God through faith in Jesus Christ. What the judgment will reveal is whether or not we have misused the grace that is ours -- whether or not we have embodied in our lives the possibilities the gospel offers. Our practice of indiscriminate love toward all people will reveal whether we have allowed the grace and power of God to produce a transformation in our lives. Impartiality in all our doings is in no small part a sign of the integrity of faith.
Food for Thought
Clearly, James has much to contribute to our thinking about acts and experiences of discrimination. Indeed, Cain Hope Felder observes that James 2:1-13 provides what is perhaps the strongest castigation of class discrimination in the New Testament -- or for that matter, any discrimination based on outward appearance -- and that these words have particular pertinence for African-Americans who still experience such discrimination daily. The fact that James speaks of "acts of favoritism" (plural!) should prompt us to ponder all those experiences in which we have made snap judgments about others on the basis of outward appearance -- perhaps on the basis of disability, or dress, or race, or class, or gender, or age. From James's perspective, discrimination of any kind is simply inconsistent with Christian faith.
Sink Your Teeth Into This
Here, as elsewhere in the letter, we find that James’ ethical exhortation is decidedly theocentric or God-centered. To be sure, James is short on Christology (explicit reflection on Jesus Christ), but it is rich in theology (reflection upon God). James points to God, for example, as the very ground of Christian existence (1:18, 21; 3:17; 4:5) and maintains that God is a gracious presence in our lives (1:5, 17; 4:8). Indeed, every aspect of Christian life of which James speaks is related to God (2:5-6; see also 3:9; 4:13-17).
James assists us in discerning how we might order and maintain every aspect of our lives in the context of God's sovereignty - how we as Christians are to live in light of the rule of God, or kingdom, which is now present among us in the earthly and risen Jesus. It is important to recognize the decidedly God-centered nature of James's ethical exhortation, because the Christian life that James describes is demanding and could not be pursued on our own strength. This is the good news: it is God's own gracious presence and power and wisdom that makes it possible for Christians to live as James describes.
Biographical Information
Frances Taylor Gench is Professor of New Testament at Union-PSCE.
Works Referenced
Cain Hope Felder. Troubling Biblical Waters: Race, Class and Family. Maryknoll: Orbis, 1989.
This piece excerpted from:
Frances Taylor Gench. Hebrews and James. Westminster Bible Companion. Louisville: Westminster John Knox, 1996.
Read more!
James 2:1-13
Here, James tackles head-on the problem of discrimination in the Christian community, maintaining that faith in Jesus Christ bears directly upon our treatment of persons. Thus, signs of snobbery and partiality in the Christian community prompt an incredulous question: "My brothers and sisters, do you with your acts of favoritism really believe in our glorious Lord Jesus Christ?" The fact that James refers to "acts of favoritism" in the plural form suggests that discrimination can manifest itself in the Christian community in a variety of ways. But by using a flagrant example, the author leaves no doubt as to the kind of attitude and behavior deemed incompatible with Christian faith.
Two visitors are depicted as entering the Christian assembly -- one bejeweled and one bedraggled – and are given correspondingly contrasting receptions. The bejeweled visitor is treated with extreme courtesy, while the bedraggled guest is brusquely shuffled aside. When Christians "make distinctions" among themselves in any such manner, haven't they "become judges with evil thoughts"? (See Lev. 19:15.) Are they not manifesting that internal dividedness that belies integrity of faith? By kowtowing to the counterfeit glory of the splendidly attired, have not they betrayed the truly glorious one who alone is to be exalted in the Christian community and before whom all are equal: "our glorious Lord Jesus Christ" (2:1)?
To James' way of thinking, this kind of snobbery is far from a trivial matter. In fact, the author proceeds to establish three grounds on which acts of favoritism constitute a serious denial of faith. First, he reminds his readers of God's special care and concern for the poor (v.5) -- a concern that is writ large throughout the Scriptures (see Lk 6:20). It should be clear, then, that when members of the Christian community ignore the poor, they are not reflecting God's compassion. When they slight the poor, they dishonor those whom God has honored -- whom God has "chosen" to be "rich in faith" and "heirs of the kingdom." How is it that the prejudices of the world rather than the preferences of God come to be manifested in a community of God's people?
Second, the author appeals to his readers' own experience. He suggests that acts of favoritism make little sense in light of the way they themselves are treated at the hands of the rich. James' letter reflects a time when persons of wealth were not yet often found in the church -- at least not in the communities with which the author is most closely associated.
Members of the Christian community may very well have been taken to court by the rich over such issues as debts, rents and wages (see 5:4-6) -- disparaged as bad citizens or unreliable debtors. James regards any such treatment as blasphemy, for Christians bear the name of Jesus from the moment they are baptized in the name of Christ (see Acts 2:38). In James' view, abuse of those who bear the name of Christ is abuse of Christ himself. Thus it is bewildering that members of the Christian community should grovel before those who exploit the poor, harass Christians, and dishonor Christ.
Third, the author insists that partiality toward the rich is also a transgression of the biblical principle of love. Readers are reminded of the familiar commandment to love the neighbor as the self (Lev. 19:18). This commandment is referred to as the "royal law," because it is the law of the kingdom into which God has called them (see Mk 12:29-31).
Those whom James addresses may very well have argued, as do we, that in attending to the rich they are showing love to their neighbors. And if this is really the case, then they "do well." But this is no excuse for partiality. If in attending to the rich, readers discriminate against the poor, then they "commit sin and are convicted by the law as transgressors" (v.9). They have not understood that the poor person whom they dishonor is also a neighbor and that "acts of favoritism" place them in violation of the biblical commandment to love.
Moreover, "acts of favoritism" are not to be dismissed as minor infractions of God's command -- as misdemeanors rather than felonies. In order to underline the seriousness of the crime of partiality, James draws on the ancient Jewish doctrine of the complete unity of the law and contends that to violate the law at this one point is to break the law as a whole (v.10; compare Gal. 5:3). To illustrate this point, James links partiality with the heinous sins of adultery and murder -- sins readers would not fail to consider serious. Adulterers will not suppose that they should be excused of adultery because they have not committed murder (v.11).
James's point is that the adulterer stands guilty before the law, as does the murderer -- and as does the one who discriminates. God who forbids adultery and murder also forbids discrimination. God stands behind every commandment. Thus, all three -- the adulterer, the murderer, and the one who commits "acts of favoritism" -- are transgressors of the law and are subject to God's judgment.
In closing, James reminds us all that we are accountable to God for our words and deeds (v.12). At the last day, every individual will stand before the judgment seat of God. What will be determined at that point is not whether we are to be "saved"; we have already been saved by the grace of God through faith in Jesus Christ. What the judgment will reveal is whether or not we have misused the grace that is ours -- whether or not we have embodied in our lives the possibilities the gospel offers. Our practice of indiscriminate love toward all people will reveal whether we have allowed the grace and power of God to produce a transformation in our lives. Impartiality in all our doings is in no small part a sign of the integrity of faith.
Food for Thought
Clearly, James has much to contribute to our thinking about acts and experiences of discrimination. Indeed, Cain Hope Felder observes that James 2:1-13 provides what is perhaps the strongest castigation of class discrimination in the New Testament -- or for that matter, any discrimination based on outward appearance -- and that these words have particular pertinence for African-Americans who still experience such discrimination daily. The fact that James speaks of "acts of favoritism" (plural!) should prompt us to ponder all those experiences in which we have made snap judgments about others on the basis of outward appearance -- perhaps on the basis of disability, or dress, or race, or class, or gender, or age. From James's perspective, discrimination of any kind is simply inconsistent with Christian faith.
Sink Your Teeth Into This
Here, as elsewhere in the letter, we find that James’ ethical exhortation is decidedly theocentric or God-centered. To be sure, James is short on Christology (explicit reflection on Jesus Christ), but it is rich in theology (reflection upon God). James points to God, for example, as the very ground of Christian existence (1:18, 21; 3:17; 4:5) and maintains that God is a gracious presence in our lives (1:5, 17; 4:8). Indeed, every aspect of Christian life of which James speaks is related to God (2:5-6; see also 3:9; 4:13-17).
James assists us in discerning how we might order and maintain every aspect of our lives in the context of God's sovereignty - how we as Christians are to live in light of the rule of God, or kingdom, which is now present among us in the earthly and risen Jesus. It is important to recognize the decidedly God-centered nature of James's ethical exhortation, because the Christian life that James describes is demanding and could not be pursued on our own strength. This is the good news: it is God's own gracious presence and power and wisdom that makes it possible for Christians to live as James describes.
Biographical Information
Frances Taylor Gench is Professor of New Testament at Union-PSCE.
Works Referenced
Cain Hope Felder. Troubling Biblical Waters: Race, Class and Family. Maryknoll: Orbis, 1989.
This piece excerpted from:
Frances Taylor Gench. Hebrews and James. Westminster Bible Companion. Louisville: Westminster John Knox, 1996.
Read more!
Wednesday, July 15, 2009
August 30, 2009 - James 1:17-27 - Jenny McDevitt
Gleanings From the Text
James 1:17-27
Talk to two different people about the letter of James, and you’ll likely hear at least three different opinions. This brief book tucked towards the back of our bibles has a reputation for being rather neglected -- or for stirring up strong emotion and memorable rhetoric. Comparing it to several other New Testament books, Martin Luther famously referred to it as “an epistle of straw,” with “nothing of the nature of the gospel about it.”
Admittedly short on that which is Christological, this (probably) pseudonymous letter is long on that which is practical and tangible. It is important to realize, however, that James wrote to a community of believers, people entirely aware of Jesus and his story. The letter was written not to bring its readers to faith, then, but to advise its readers on how to live out the faith they already had.
These eleven verses contain a helpful progression. Verses 17-18 offer an important grounding of all that follows, stating unambiguously that all that is good comes from God, “the Father of lights, with whom there is no variation or shadow due to change.” Here, James poetically acknowledges God’s creative works and God’s consistent faithfulness, and then reminds us of our call to be the “first fruits.”
The verses that follow offer concrete advice on how we are to be those first fruits. Verses 19-21 provide instruction for receiving and internalizing the “implanted word that has the power to save your souls” as a first step, before the letter unleashes its forceful call to action in verses 22-27. This call to be “doers” of that word, rather than only “hearers” of it, leaves little room for compromise. Specific mention of “orphans and widows” is not to lift up these two populations above all others; this phrase is often used to represent all oppressed peoples as those about whom God is particularly concerned (see also Isaiah 1:16-17) -- and therefore as those for whom we are challenged to show particular concern, as well.
Food For Thought
James’ emphasis on being “doers” in this text, particularly regarding oppressed peoples, is part of what creates a big message within a short book. It’s a message that can make some of us a bit uncomfortable, precisely because it has the ability to reignite (or feed the continued flames of) a Christian commitment to social justice.
As Peter Rhea Jones has noted, this letter “could actually bring off a renewing of the Christian life. There will be a recurring temptation to tame the powerful social message of this flaming letter, to domesticate it and calm its biting, all too relevant message into palatable terms. If this message of James is allowed to go out unmuffled, it will rattle the stained glass windows.”
Rattling windows can have both positive and negative connotations. What about that idea makes you nervous? What about it do you find exciting or promising? A life of discipleship is not always comfortable. What can we learn here, about ourselves, the world, and God’s work in the world?
Sink Your Teeth Into This
One of the sermons I remember best is a sermon I didn’t actually hear. During the expected sermon time, the preacher offered only a few introductory comments - and then sent the congregation out of the sanctuary and into the community, to be “doers” of all that we proclaim in church each Sunday. One church member said afterwards, “Every week, we hear the sermon. This week, we lived it.”
Though many members of my church are involved in similar activities - preparing food at homeless shelters, building homes with Habitat for Humanity, and more - there was something poignant about those activities occurring during the time generally reserved for sitting in church, worshipping, listening, and discussing. One Sunday in Williamsburg, we were reminded that hearing the word and doing the word are one and the same.
Suggested Resources
Cain Hope Felder. Troubling Biblical Waters: Race, Class and Family. Maryknoll: Orbis Books, 1989.
Frances Taylor Gench. Hebrews and James. Louisville: Westminster John Knox, 1996.
Patrick J. Hartin. A Spirituality of Perfection: Faith in Action in the Letter of James. Collegeville: The Liturgical Press, 1999.
Peter Rhea Jones. “Approaches to the Study of James.” Review and Expositor 66 (1969).
Elsa Tamez. The Scandalous Message of James: Faith Without Works Is Dead. New York: Crossroad, 1990.
Biographical Information
Jenny McDevitt (MDiv, Union-PSCE, 2009) can't get enough of Richmond! She has deferred admission to a doctoral program in biblical studies and will spend the next year completing advanced coursework in Union-PSCE's Th.M. program and working as the seminary's Union Fellow in Institutional Advancement. She is excited to work with Join the Feast as co-editor and invites you to pull a chair up to the table as a contributing writer.
You can contact Jenny at jenny.mcdevitt@union-psce.edu.
Read more!
James 1:17-27
Talk to two different people about the letter of James, and you’ll likely hear at least three different opinions. This brief book tucked towards the back of our bibles has a reputation for being rather neglected -- or for stirring up strong emotion and memorable rhetoric. Comparing it to several other New Testament books, Martin Luther famously referred to it as “an epistle of straw,” with “nothing of the nature of the gospel about it.”
Admittedly short on that which is Christological, this (probably) pseudonymous letter is long on that which is practical and tangible. It is important to realize, however, that James wrote to a community of believers, people entirely aware of Jesus and his story. The letter was written not to bring its readers to faith, then, but to advise its readers on how to live out the faith they already had.
These eleven verses contain a helpful progression. Verses 17-18 offer an important grounding of all that follows, stating unambiguously that all that is good comes from God, “the Father of lights, with whom there is no variation or shadow due to change.” Here, James poetically acknowledges God’s creative works and God’s consistent faithfulness, and then reminds us of our call to be the “first fruits.”
The verses that follow offer concrete advice on how we are to be those first fruits. Verses 19-21 provide instruction for receiving and internalizing the “implanted word that has the power to save your souls” as a first step, before the letter unleashes its forceful call to action in verses 22-27. This call to be “doers” of that word, rather than only “hearers” of it, leaves little room for compromise. Specific mention of “orphans and widows” is not to lift up these two populations above all others; this phrase is often used to represent all oppressed peoples as those about whom God is particularly concerned (see also Isaiah 1:16-17) -- and therefore as those for whom we are challenged to show particular concern, as well.
Food For Thought
James’ emphasis on being “doers” in this text, particularly regarding oppressed peoples, is part of what creates a big message within a short book. It’s a message that can make some of us a bit uncomfortable, precisely because it has the ability to reignite (or feed the continued flames of) a Christian commitment to social justice.
As Peter Rhea Jones has noted, this letter “could actually bring off a renewing of the Christian life. There will be a recurring temptation to tame the powerful social message of this flaming letter, to domesticate it and calm its biting, all too relevant message into palatable terms. If this message of James is allowed to go out unmuffled, it will rattle the stained glass windows.”
Rattling windows can have both positive and negative connotations. What about that idea makes you nervous? What about it do you find exciting or promising? A life of discipleship is not always comfortable. What can we learn here, about ourselves, the world, and God’s work in the world?
Sink Your Teeth Into This
One of the sermons I remember best is a sermon I didn’t actually hear. During the expected sermon time, the preacher offered only a few introductory comments - and then sent the congregation out of the sanctuary and into the community, to be “doers” of all that we proclaim in church each Sunday. One church member said afterwards, “Every week, we hear the sermon. This week, we lived it.”
Though many members of my church are involved in similar activities - preparing food at homeless shelters, building homes with Habitat for Humanity, and more - there was something poignant about those activities occurring during the time generally reserved for sitting in church, worshipping, listening, and discussing. One Sunday in Williamsburg, we were reminded that hearing the word and doing the word are one and the same.
Suggested Resources
Cain Hope Felder. Troubling Biblical Waters: Race, Class and Family. Maryknoll: Orbis Books, 1989.
Frances Taylor Gench. Hebrews and James. Louisville: Westminster John Knox, 1996.
Patrick J. Hartin. A Spirituality of Perfection: Faith in Action in the Letter of James. Collegeville: The Liturgical Press, 1999.
Peter Rhea Jones. “Approaches to the Study of James.” Review and Expositor 66 (1969).
Elsa Tamez. The Scandalous Message of James: Faith Without Works Is Dead. New York: Crossroad, 1990.
Biographical Information
Jenny McDevitt (MDiv, Union-PSCE, 2009) can't get enough of Richmond! She has deferred admission to a doctoral program in biblical studies and will spend the next year completing advanced coursework in Union-PSCE's Th.M. program and working as the seminary's Union Fellow in Institutional Advancement. She is excited to work with Join the Feast as co-editor and invites you to pull a chair up to the table as a contributing writer.
You can contact Jenny at jenny.mcdevitt@union-psce.edu.
Read more!
August 23, 2009 - Ephesians 6:10-20 - David Cameron
Gleanings from the Text
Ephesians 6:10-20
There were many threats against the fledgling church in Asia Minor. Gnostics, Judaizers, Libertines, Roman bullies - each got in their licks. Because this epistle was likely an encyclical letter meant to be read in a number of communities in the region, not just Ephesus, we can’t say with confidence what precisely the author had in mind when he warned his audience to stand against the “wiles of the devil” and the “present darkness.” Some say it wasn't anything in particular, but more an apocalyptic consortium of cosmic powers that had the author spooked.
The epistle begins with a gentle swell of praise for God, whose covenant of grace has been revealed in Christ to be not just for the Jews but for the Gentiles as well. God will unite them into one body – very comforting.
Halfway through chapter four, however, the author changes gears and takes on a more practical tone, advising that this new unity in Christ must be reflected in a transformed life, and that transformed life will run counter to the prevailing culture. The author anticipates excuses from his readers, protests of helplessness in the face of all the forces arrayed against them. The author will brook no excuse. The strength of God’s power is theirs to claim. What more do they need?
In Ephesians 6:10, the author begins a summation of the letter designed to punch home his main themes. He resorts to a common militaristic image of body armor that his audience would see on Roman soldiers daily, but in a nose-tweaking twist, he reinvents the image in a most non-militaristic way. He appropriates the common parts of armor – belt, breastplate, shield – but he assigns them uncommon values: truth, righteousness, faith. Consequently, the armor, usually a symbol of self-reliance, is transformed into a symbol of utter dependence on God.
Food for Thought
One could make this passage last an entire season, preaching each Sunday on another piece of armor. Or, one could pick apart the skeleton of armor, bone by bone, in a single sermon. A meatier course might be to skip the tedious piece-by-piece analysis and explore in general what it means for a congregation to imagine radical dependence on God and to consider living a transformed life in Christ. The implication of Ephesians 6:10 is clear: God's grace has enemies; God's justice has a bounty on its head; God's peace is marked for attempted demolition. We are known by our associations, and when we hobnob with known forgivers and peace-mongers we must expect a strong reaction from those who traffic in accusations and innuendo.
It is, in the end, all about power. Human distortions of power thrive in secrecy, in dissembling, in violence, and in the capacity to drive a wedge between groups by promoting fear and suspicion. But the strength of the Lord, the non-armor armor that ensures our victory, is transparency, mercy, peace and an absolute trust in the dynamic interplay of Spirit and Word.
Sink Your Teeth Into This
The shoes of the gospel of peace interest me. My son has autism and doesn't speak, so much of the communication in our house is non-verbal. When my wife and I come down each morning the first thing my son does is check our shoes. He's learned that the shoes we have on speak volumes about the kind of day we have planned. Dress shoes mean work. Scuffed slip-ons mean a casual, more relaxed day around the house.
In Wishful Thinking, Frederick Buechner writes, "If you want to know who you really are as distinct from who you like to think you are, keep an eye on where your feet take you." Peace is the goal. Our feet, not our words, will get us there. The author of Ephesians doesn't commit to any one style of shoe as THE most appropriate for spreading the gospel of peace. I suppose wing-tips or high heeled pumps will do, even Crocs or flip-flops. But my experience is that spreading peace is hard work. My money would be on work boots as the best, probably a pair with steel toes.
Works Consulted
Frederick Buechner, Wishful Thinking: A Theological ABC, New York: Harper & Row, 1973, p. 27.
Perkins, Pheme, Ephesians, Abingdon New Testament Commentaries, Victor Paul Furnish, General Editor. Nashville: Abingdon Press, 1967.
Witherington, Ben III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistle. Grand Rapids: Wm. B. Erdmans Publishing Co., 2007.
Biographical Information
David Cameron is the pastor of Rockfish Presbyterian Church in Nellysford, VA. He was birthed into ordained ministry by Columbia Seminary but adopted into the Union-PSCE fold first through a semester of study at PSCE and more recently as a supervisor of three summer interns from Union from whom he has learned much. He is married to Kathryn Johnson Cameron, also an ordained PC(USA) minister and graduate of PSCE. They have two children.
Read more!
Ephesians 6:10-20
There were many threats against the fledgling church in Asia Minor. Gnostics, Judaizers, Libertines, Roman bullies - each got in their licks. Because this epistle was likely an encyclical letter meant to be read in a number of communities in the region, not just Ephesus, we can’t say with confidence what precisely the author had in mind when he warned his audience to stand against the “wiles of the devil” and the “present darkness.” Some say it wasn't anything in particular, but more an apocalyptic consortium of cosmic powers that had the author spooked.
The epistle begins with a gentle swell of praise for God, whose covenant of grace has been revealed in Christ to be not just for the Jews but for the Gentiles as well. God will unite them into one body – very comforting.
Halfway through chapter four, however, the author changes gears and takes on a more practical tone, advising that this new unity in Christ must be reflected in a transformed life, and that transformed life will run counter to the prevailing culture. The author anticipates excuses from his readers, protests of helplessness in the face of all the forces arrayed against them. The author will brook no excuse. The strength of God’s power is theirs to claim. What more do they need?
In Ephesians 6:10, the author begins a summation of the letter designed to punch home his main themes. He resorts to a common militaristic image of body armor that his audience would see on Roman soldiers daily, but in a nose-tweaking twist, he reinvents the image in a most non-militaristic way. He appropriates the common parts of armor – belt, breastplate, shield – but he assigns them uncommon values: truth, righteousness, faith. Consequently, the armor, usually a symbol of self-reliance, is transformed into a symbol of utter dependence on God.
Food for Thought
One could make this passage last an entire season, preaching each Sunday on another piece of armor. Or, one could pick apart the skeleton of armor, bone by bone, in a single sermon. A meatier course might be to skip the tedious piece-by-piece analysis and explore in general what it means for a congregation to imagine radical dependence on God and to consider living a transformed life in Christ. The implication of Ephesians 6:10 is clear: God's grace has enemies; God's justice has a bounty on its head; God's peace is marked for attempted demolition. We are known by our associations, and when we hobnob with known forgivers and peace-mongers we must expect a strong reaction from those who traffic in accusations and innuendo.
It is, in the end, all about power. Human distortions of power thrive in secrecy, in dissembling, in violence, and in the capacity to drive a wedge between groups by promoting fear and suspicion. But the strength of the Lord, the non-armor armor that ensures our victory, is transparency, mercy, peace and an absolute trust in the dynamic interplay of Spirit and Word.
Sink Your Teeth Into This
The shoes of the gospel of peace interest me. My son has autism and doesn't speak, so much of the communication in our house is non-verbal. When my wife and I come down each morning the first thing my son does is check our shoes. He's learned that the shoes we have on speak volumes about the kind of day we have planned. Dress shoes mean work. Scuffed slip-ons mean a casual, more relaxed day around the house.
In Wishful Thinking, Frederick Buechner writes, "If you want to know who you really are as distinct from who you like to think you are, keep an eye on where your feet take you." Peace is the goal. Our feet, not our words, will get us there. The author of Ephesians doesn't commit to any one style of shoe as THE most appropriate for spreading the gospel of peace. I suppose wing-tips or high heeled pumps will do, even Crocs or flip-flops. But my experience is that spreading peace is hard work. My money would be on work boots as the best, probably a pair with steel toes.
Works Consulted
Frederick Buechner, Wishful Thinking: A Theological ABC, New York: Harper & Row, 1973, p. 27.
Perkins, Pheme, Ephesians, Abingdon New Testament Commentaries, Victor Paul Furnish, General Editor. Nashville: Abingdon Press, 1967.
Witherington, Ben III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistle. Grand Rapids: Wm. B. Erdmans Publishing Co., 2007.
Biographical Information
David Cameron is the pastor of Rockfish Presbyterian Church in Nellysford, VA. He was birthed into ordained ministry by Columbia Seminary but adopted into the Union-PSCE fold first through a semester of study at PSCE and more recently as a supervisor of three summer interns from Union from whom he has learned much. He is married to Kathryn Johnson Cameron, also an ordained PC(USA) minister and graduate of PSCE. They have two children.
Read more!
August 16, 2009 - John 6:51-58 - Martha Rollins
Gleanings from the Text
John 6:51-58
Sandwiched in a pivotal way between the two foods of paradise—the forbidden food of Genesis and the food awarded to “overcomers” in Revelation 2:7, Jesus’ invitation to eat his flesh/blood as bread gives a key to our movement from fallen Adam to overcomer in Christ. To eat or not to eat was the question before Adam and is before us in this “do-over” offered by Jesus. This time God not only provides the food, God is the food and God gives power to choose it. This new food nourishes us in a way that (Whoever eats my flesh and drinks my blood remains in me, and I in him) invites us to a new level of intimacy with Jesus giving power to "do the works that I do."
The text calls us beyond being casual receivers of God’s bounty John 6:1-16) and connected recognizers of God’s presence (John 6:17-26) to a new committed relationship with Christ, the bread of heaven. Eating the real flesh and real blood requires entering a new upside down reality. “Feed on me.” In feeding we are taking into our selves the very nature of Christ.
Eating is right up there with breathing—both are necessary for life. However, we choose what kinds of foods we pick up, put in our mouths, chew, swallow. Our choices allow us to participate or not in creation. From birth we develop an intimate relationship with food. Jesus is asking us to enter into this radical plane of intimacy by eating his flesh. It’s one thing to develop an intimate relationship with chocolate, but eating/loving/being addicted to Jesus—that’s risky. Furthermore, eating his flesh is not a one-time act that “saves us.” By comparing his flesh with manna Jesus reminds us of the daily necessity of feeding on him.
Food for Thought
So what of those who “ate the body and blood”? We know the story—those who answer the call, eat the bread, join the feast are alive with the word. For the church and for us today it is an ever-present calling to partake of the bread of life not just for ourselves but to be empowered “for the life of the world.” So what? It means that I can’t go home and watch my brother hungry, lonely, afraid—the bread of heaven given for the life of the world calls us to the life of the world—to feed, cloth, visit, preach. Why be committed? Why eat this fleshly new reality bread? Jesus answers this twice (John 6:33, 51): “for the life of the world.”
Such a movement models urban ministry goal from handout to empowerment, as I have personally witnessed. Casual folks come to Boaz & Ruth wanting a job or wanting to be fed with a paycheck. Connected folks stay at B&R because they discover comfort of family relationships. Our job at B&R is to call folks beyond being receivers to becoming doers: folks who are committed (those who chose to eat radical new real food) to their personal transformation enough to give back “for the life of others.”
Sink Your Teeth Into This
In 2002, on an early visit to Highland Park before Boaz & Ruth was open, Rosa Jiggetts, then a casual acquaintance and now my committed friend, jumped out of her car, stood in my space and said, “We need you in Highland Park.” Don’t just come do a service—be committed enough to stay in the hard times. Don’t leave like the others. She reminds me often of that commitment especially in the dark times. Rosa calls me beyond the casual and connected to glimpse, to taste, to experience him in me and me in him if only ever so fleetingly. When I am with Rosa, I taste the bread of heaven. I experience the body of Christ. I witness the power of God bringing life to the world.
Biographical Information
Martha Rollins is the founder and CEO of Boaz and Ruth (www.boazandruth.com), a non-profit assisting formerly incarcerated men and women through a transitional jobs and training program. She writes:
"Renewing my faith in 1973, the call I heard was not the call to seminary (as I had thought) but to stay an antiques dealer. It was as though God assured me that opportunities for ministry would be provided outside the pulpit. And of course this assurance proved to be true: people call an antiques dealer at many of the same points of need that they call a minister - there is a death, a downsizing, a financial crisis, or a divorce. The difference is that many of my callers were unchurched; God provided ministry opportunities beyond what I could ask or think. And then God topped it off with another surprise by allowing me to participate in the birth of Boaz & Ruth."
"Working in Highland Park is like living in the middle of the Old Testament and the book of Acts. We repeatedly experience spiritual opposition to our presence and we experience Red Sea miracles. We daily find the need to 'eat the bread of heaven' so that we can become reconcilers in Christ, become providers, and become calming presence. Without the possibility and the occasional reality of a relationship of intimacy beyond casual and connected, we would all fall away. Nurtured by my husband, Randy Rollins, my parents Carolyn and Bill Franck in Martinsville, an awesome pastor, Charlie Summers, an empowering church, First Presbyterian, and a great staff at Boaz & Ruth, I rejoice even in darkness thanks to these - and other - participants in the feast."
Read more!
John 6:51-58
Sandwiched in a pivotal way between the two foods of paradise—the forbidden food of Genesis and the food awarded to “overcomers” in Revelation 2:7, Jesus’ invitation to eat his flesh/blood as bread gives a key to our movement from fallen Adam to overcomer in Christ. To eat or not to eat was the question before Adam and is before us in this “do-over” offered by Jesus. This time God not only provides the food, God is the food and God gives power to choose it. This new food nourishes us in a way that (Whoever eats my flesh and drinks my blood remains in me, and I in him) invites us to a new level of intimacy with Jesus giving power to "do the works that I do."
The text calls us beyond being casual receivers of God’s bounty John 6:1-16) and connected recognizers of God’s presence (John 6:17-26) to a new committed relationship with Christ, the bread of heaven. Eating the real flesh and real blood requires entering a new upside down reality. “Feed on me.” In feeding we are taking into our selves the very nature of Christ.
Eating is right up there with breathing—both are necessary for life. However, we choose what kinds of foods we pick up, put in our mouths, chew, swallow. Our choices allow us to participate or not in creation. From birth we develop an intimate relationship with food. Jesus is asking us to enter into this radical plane of intimacy by eating his flesh. It’s one thing to develop an intimate relationship with chocolate, but eating/loving/being addicted to Jesus—that’s risky. Furthermore, eating his flesh is not a one-time act that “saves us.” By comparing his flesh with manna Jesus reminds us of the daily necessity of feeding on him.
Food for Thought
So what of those who “ate the body and blood”? We know the story—those who answer the call, eat the bread, join the feast are alive with the word. For the church and for us today it is an ever-present calling to partake of the bread of life not just for ourselves but to be empowered “for the life of the world.” So what? It means that I can’t go home and watch my brother hungry, lonely, afraid—the bread of heaven given for the life of the world calls us to the life of the world—to feed, cloth, visit, preach. Why be committed? Why eat this fleshly new reality bread? Jesus answers this twice (John 6:33, 51): “for the life of the world.”
Such a movement models urban ministry goal from handout to empowerment, as I have personally witnessed. Casual folks come to Boaz & Ruth wanting a job or wanting to be fed with a paycheck. Connected folks stay at B&R because they discover comfort of family relationships. Our job at B&R is to call folks beyond being receivers to becoming doers: folks who are committed (those who chose to eat radical new real food) to their personal transformation enough to give back “for the life of others.”
Sink Your Teeth Into This
In 2002, on an early visit to Highland Park before Boaz & Ruth was open, Rosa Jiggetts, then a casual acquaintance and now my committed friend, jumped out of her car, stood in my space and said, “We need you in Highland Park.” Don’t just come do a service—be committed enough to stay in the hard times. Don’t leave like the others. She reminds me often of that commitment especially in the dark times. Rosa calls me beyond the casual and connected to glimpse, to taste, to experience him in me and me in him if only ever so fleetingly. When I am with Rosa, I taste the bread of heaven. I experience the body of Christ. I witness the power of God bringing life to the world.
Biographical Information
Martha Rollins is the founder and CEO of Boaz and Ruth (www.boazandruth.com), a non-profit assisting formerly incarcerated men and women through a transitional jobs and training program. She writes:
"Renewing my faith in 1973, the call I heard was not the call to seminary (as I had thought) but to stay an antiques dealer. It was as though God assured me that opportunities for ministry would be provided outside the pulpit. And of course this assurance proved to be true: people call an antiques dealer at many of the same points of need that they call a minister - there is a death, a downsizing, a financial crisis, or a divorce. The difference is that many of my callers were unchurched; God provided ministry opportunities beyond what I could ask or think. And then God topped it off with another surprise by allowing me to participate in the birth of Boaz & Ruth."
"Working in Highland Park is like living in the middle of the Old Testament and the book of Acts. We repeatedly experience spiritual opposition to our presence and we experience Red Sea miracles. We daily find the need to 'eat the bread of heaven' so that we can become reconcilers in Christ, become providers, and become calming presence. Without the possibility and the occasional reality of a relationship of intimacy beyond casual and connected, we would all fall away. Nurtured by my husband, Randy Rollins, my parents Carolyn and Bill Franck in Martinsville, an awesome pastor, Charlie Summers, an empowering church, First Presbyterian, and a great staff at Boaz & Ruth, I rejoice even in darkness thanks to these - and other - participants in the feast."
Read more!
August 9, 2009 - 1 Kings 19:4-8 - E. Carson Brisson
Gleanings from the Text
1 Kings 19:4-8
Understanding the text from Kings for this week's Feast is served first by placing it in its wider contexts. Specifically, these five verses are lodged within the much larger story (as it now stands from the perspective of its last editor) of how Yahweh's chosen people managed to forfeit the benefits of their covenant with the God who had chosen them, and as a result land in bitter exile. Within that larger saga, fascinating and often colorful episodes that address the question of what roles Yahweh's prophets played in this divine-human drama abound. These verses present one of those episodes.
Elijah's calling and the providential interventions that have sustained him in it (See 1 Kings 17-18) have, by early chapter 19, run him thoroughly afoul of the Omride dynasty and its current infamous representatives, Ahab and Jezebel. In one of the most memorable scenes in scripture, Elijah (whose name means, "My God is God") has on Mount Carmel ("God's vineyard") demonstrated beyond any doubt, and to the acclamation of the witnesses gathered there, that Yahweh is the one God of Israel. Afterward, in the valley below that mountain, he dispatched 450 of Baal's (false) prophets to underscore this important point.
This upsets King Ahab, who, true to his nature, initiates vengeance that turns out to be as incompetent as his governance: Elijah outruns Ahab's chariots, and escapes. When Ahab reports the need for 450 funerals to Jezebel, she vows a more competent response. She has a messenger (mal'ACH) tell Elijah, in effect, "By this time tomorrow, at the very latest, I promise you a 451st funeral: yours."
Elijah takes her threat seriously, and in a superhuman feat inspired by his fear "for his life" runs the considerable distance from Jezreel ("God sows.") to Beer-sheba ("Seven wells") in the south! (Two chapters later, Naboth, owner of an attractive but small vineyard right around the corner from Ahab and Jezebel's palace, will choose to fight rather than take flight when he finds himself at odds with this royal couple, and will not live to tell his grandchildren about it.)
With this life and death conflict as their frame, these five verses then draw an exquisite portrait of Elijah – who has been faithful in his commission from Yahweh and triumphant in his encounter with the evil of nationalized Baalism – not relishing his faithfulness and Yahweh's victory, but utterly despairing. In successive verses Elijah is painted as increasingly forlorn: First, his servant falls away. Then the prophet alone moves beyond even the border town of Beer-sheba and takes a day's full journey into the wilderness, somewhat reminiscent of Hagar the Egyptian's lonely wandering in that same dramatic landscape.
In the wilderness he comes upon a sole broom tree. There, like Jonah, he asks that his life (nephesh) be taken from him. Unlike Jonah, he cites as his reason the searing conviction that he is a failure in a long line of failures. Exhausted, physically and in spirit, he finally collapses into sleep beneath the only tree (the only shade) he has managed to find. Many commentaries point out that his flight reverses in some respects Israel's journey to the Promised Land.
It is at this juncture, at the point of honestly confessed despair and exhausted sleep, that the narrative takes a turn. A messenger arrives. The term used to denote "messenger" here is identical (mal'ACH) to the one used in v. 4 to describe the messenger who delivered Jezebel's threat. But, the message in this case is quite the opposite. It is not an announcement of imminent death, but a call to life and renewed purpose. This heaven-sent messenger bears food, drink, and a refreshing of Elijah's commission quite beyond what the prophet could naturally do: "Get up and eat, otherwise the journey will too much for you." Elijah obeys, rests again, and even enjoys seconds. Rising from such rest and feast, he is then able "in the strength of that food" to go "forty days and forty nights" (Recall the forty-year wilderness wanderings of the Hebrew tribes) until he comes, as once had his ancestors so very long before him, "to Horeb, the mountain of God."
Food for Thought
The juxtaposition of Elijah's vindication on Mount Carmel and his subsequent flight for his life is stark. One might have expected at least an interlude, perhaps an episode or two, describing how it felt finally to come out on top when opposing a monarchy and a system that bore so much responsibility for the devastating path toward national ruin and eventual exile. If it is too much to ask for a moment to savor his theological triumph over the prophets of Baal, where at the very least now that Elijah is running for his very life are the crowds that only verses earlier "fell on their faces" and cried out "The Lord indeed is God; the Lord indeed is God" (1 Kings 18:39), and who participated fully and repeatedly in the prescribed penalty for false prophets (Deut. 13:1-5)?
The text is, apparently, completely uninterested in such questions. What we are given, rather, between Elijah's fiery (and bloody) triumph and his forlorn flight, is a weather report. To be specific, we are told it rains. It rains a lot. The heavens, which had so recently sent down fire (1 Kings 18:38) and which had before that for three terrifying years closed their bronze will against all moisture to send down only drought and its fierce twin famine, now grow black with rain.
Elijah's success, or his failure for that matter, it turns out, is not the point. The point rather is the restoration of Yahweh's covenant relationship with the people of Yahweh, and the renewed future that yearns to burst forth from that in the return of rain, therefore the return of sowing, therefore the return of growth, therefore the return of harvest, therefore the return of sharing the harvest between haves and have-nots (Lev. 19:9; Lev. 23:22; Deut. 24:19; Ruth 2), and therefore the return of God's gift of life.
Elijah, and I do not know who could blame him, will later famously but mistakenly express his belief that God's good purposes, which do include his life and his actions and decisions, have become no bigger than his life and his actions and decisions (1 Kings 19:10). The good news is that in this belief, prophetic gifts notwithstanding, he is 99.9857 percent wrong (1 Kings 19:18).
Sink Your Teeth into This
Authority is a lifetime member of the human condition; there are trains and all of us, at some level whether we like to admit it or not, need them to run. Therefore, there will be a Rome to see that they do. But, things "go south", as did Elijah, when Rome – as is too often the case – behaves badly by sending its trains not only to run but to run over anyone in their way.
The gift of faith, the Feast section this week from Ephesians rather audaciously claims (Eph. 4:25-5:2), produces its own social and personal structures of authority as it nurtures persons who and communities that are being made new in the image of Christ. Insofar as such individuals and communities are, in Ephesians' bold and rare (for the New Testament) image, "imitators of God" (Eph. 5:1), they will rise and stand, not to lift up sword as in our 1 Kings passage, but to "speak the truth in love" (Eph 4:15) wherever and whenever a system of power forgets or ignores the good news that the covenant-making God of Elijah's faith always intends life.
The issues may be complex, the particular steps to be taken subject to considerable debate lodged in high feelings and compelling arguments among persons of equally good intentions. The outcomes most certainly are not guaranteed, nor are the efforts at times without substantial risk, if not to life then perhaps to limb. The path is more often through the wilderness than up any ephemeral "crystal staircase" as the African-American writer Langston Hughes, who knew about exile, wrote.
But the direction of God's purposes, out of drought into harvest – for all – has been reliably declared, from a distance on Mount Horeb, with horrific and unacceptable violence in the valley below Carmel, as well as in a thousand other times and places, and finally with unspeakable vulnerability, preeminence, and grace on Calvary. Deeply amidst – not around – flame, flood, flight, fight, fear, and even forlorn hope, there is taking shape yet another and different and life-giving journey: "[Beloved] . . . live in love, as Christ loved us, and gave himself for us, a fragrant offering and sacrifice to God" (Eph 5:2).
Biographical Information
E. Carson Brisson is Associate Professor of Biblical Languages and Associate Dean for Academic Programs at Union-PSCE in Richmond.
Works Consulted
Patrick Coats
S. Dean McBride, Introduction to I Kings
Langston Hughes, Mother to Son
New Jerome Biblical Commentary
I and II Kings: A Commentary (Old Testament Library)
I Kings (The Anchor Yale Bible Commentaries)
HarperCollins Bible Dictionary
Read more!
1 Kings 19:4-8
Understanding the text from Kings for this week's Feast is served first by placing it in its wider contexts. Specifically, these five verses are lodged within the much larger story (as it now stands from the perspective of its last editor) of how Yahweh's chosen people managed to forfeit the benefits of their covenant with the God who had chosen them, and as a result land in bitter exile. Within that larger saga, fascinating and often colorful episodes that address the question of what roles Yahweh's prophets played in this divine-human drama abound. These verses present one of those episodes.
Elijah's calling and the providential interventions that have sustained him in it (See 1 Kings 17-18) have, by early chapter 19, run him thoroughly afoul of the Omride dynasty and its current infamous representatives, Ahab and Jezebel. In one of the most memorable scenes in scripture, Elijah (whose name means, "My God is God") has on Mount Carmel ("God's vineyard") demonstrated beyond any doubt, and to the acclamation of the witnesses gathered there, that Yahweh is the one God of Israel. Afterward, in the valley below that mountain, he dispatched 450 of Baal's (false) prophets to underscore this important point.
This upsets King Ahab, who, true to his nature, initiates vengeance that turns out to be as incompetent as his governance: Elijah outruns Ahab's chariots, and escapes. When Ahab reports the need for 450 funerals to Jezebel, she vows a more competent response. She has a messenger (mal'ACH) tell Elijah, in effect, "By this time tomorrow, at the very latest, I promise you a 451st funeral: yours."
Elijah takes her threat seriously, and in a superhuman feat inspired by his fear "for his life" runs the considerable distance from Jezreel ("God sows.") to Beer-sheba ("Seven wells") in the south! (Two chapters later, Naboth, owner of an attractive but small vineyard right around the corner from Ahab and Jezebel's palace, will choose to fight rather than take flight when he finds himself at odds with this royal couple, and will not live to tell his grandchildren about it.)
With this life and death conflict as their frame, these five verses then draw an exquisite portrait of Elijah – who has been faithful in his commission from Yahweh and triumphant in his encounter with the evil of nationalized Baalism – not relishing his faithfulness and Yahweh's victory, but utterly despairing. In successive verses Elijah is painted as increasingly forlorn: First, his servant falls away. Then the prophet alone moves beyond even the border town of Beer-sheba and takes a day's full journey into the wilderness, somewhat reminiscent of Hagar the Egyptian's lonely wandering in that same dramatic landscape.
In the wilderness he comes upon a sole broom tree. There, like Jonah, he asks that his life (nephesh) be taken from him. Unlike Jonah, he cites as his reason the searing conviction that he is a failure in a long line of failures. Exhausted, physically and in spirit, he finally collapses into sleep beneath the only tree (the only shade) he has managed to find. Many commentaries point out that his flight reverses in some respects Israel's journey to the Promised Land.
It is at this juncture, at the point of honestly confessed despair and exhausted sleep, that the narrative takes a turn. A messenger arrives. The term used to denote "messenger" here is identical (mal'ACH) to the one used in v. 4 to describe the messenger who delivered Jezebel's threat. But, the message in this case is quite the opposite. It is not an announcement of imminent death, but a call to life and renewed purpose. This heaven-sent messenger bears food, drink, and a refreshing of Elijah's commission quite beyond what the prophet could naturally do: "Get up and eat, otherwise the journey will too much for you." Elijah obeys, rests again, and even enjoys seconds. Rising from such rest and feast, he is then able "in the strength of that food" to go "forty days and forty nights" (Recall the forty-year wilderness wanderings of the Hebrew tribes) until he comes, as once had his ancestors so very long before him, "to Horeb, the mountain of God."
Food for Thought
The juxtaposition of Elijah's vindication on Mount Carmel and his subsequent flight for his life is stark. One might have expected at least an interlude, perhaps an episode or two, describing how it felt finally to come out on top when opposing a monarchy and a system that bore so much responsibility for the devastating path toward national ruin and eventual exile. If it is too much to ask for a moment to savor his theological triumph over the prophets of Baal, where at the very least now that Elijah is running for his very life are the crowds that only verses earlier "fell on their faces" and cried out "The Lord indeed is God; the Lord indeed is God" (1 Kings 18:39), and who participated fully and repeatedly in the prescribed penalty for false prophets (Deut. 13:1-5)?
The text is, apparently, completely uninterested in such questions. What we are given, rather, between Elijah's fiery (and bloody) triumph and his forlorn flight, is a weather report. To be specific, we are told it rains. It rains a lot. The heavens, which had so recently sent down fire (1 Kings 18:38) and which had before that for three terrifying years closed their bronze will against all moisture to send down only drought and its fierce twin famine, now grow black with rain.
Elijah's success, or his failure for that matter, it turns out, is not the point. The point rather is the restoration of Yahweh's covenant relationship with the people of Yahweh, and the renewed future that yearns to burst forth from that in the return of rain, therefore the return of sowing, therefore the return of growth, therefore the return of harvest, therefore the return of sharing the harvest between haves and have-nots (Lev. 19:9; Lev. 23:22; Deut. 24:19; Ruth 2), and therefore the return of God's gift of life.
Elijah, and I do not know who could blame him, will later famously but mistakenly express his belief that God's good purposes, which do include his life and his actions and decisions, have become no bigger than his life and his actions and decisions (1 Kings 19:10). The good news is that in this belief, prophetic gifts notwithstanding, he is 99.9857 percent wrong (1 Kings 19:18).
Sink Your Teeth into This
Authority is a lifetime member of the human condition; there are trains and all of us, at some level whether we like to admit it or not, need them to run. Therefore, there will be a Rome to see that they do. But, things "go south", as did Elijah, when Rome – as is too often the case – behaves badly by sending its trains not only to run but to run over anyone in their way.
The gift of faith, the Feast section this week from Ephesians rather audaciously claims (Eph. 4:25-5:2), produces its own social and personal structures of authority as it nurtures persons who and communities that are being made new in the image of Christ. Insofar as such individuals and communities are, in Ephesians' bold and rare (for the New Testament) image, "imitators of God" (Eph. 5:1), they will rise and stand, not to lift up sword as in our 1 Kings passage, but to "speak the truth in love" (Eph 4:15) wherever and whenever a system of power forgets or ignores the good news that the covenant-making God of Elijah's faith always intends life.
The issues may be complex, the particular steps to be taken subject to considerable debate lodged in high feelings and compelling arguments among persons of equally good intentions. The outcomes most certainly are not guaranteed, nor are the efforts at times without substantial risk, if not to life then perhaps to limb. The path is more often through the wilderness than up any ephemeral "crystal staircase" as the African-American writer Langston Hughes, who knew about exile, wrote.
But the direction of God's purposes, out of drought into harvest – for all – has been reliably declared, from a distance on Mount Horeb, with horrific and unacceptable violence in the valley below Carmel, as well as in a thousand other times and places, and finally with unspeakable vulnerability, preeminence, and grace on Calvary. Deeply amidst – not around – flame, flood, flight, fight, fear, and even forlorn hope, there is taking shape yet another and different and life-giving journey: "[Beloved] . . . live in love, as Christ loved us, and gave himself for us, a fragrant offering and sacrifice to God" (Eph 5:2).
Biographical Information
E. Carson Brisson is Associate Professor of Biblical Languages and Associate Dean for Academic Programs at Union-PSCE in Richmond.
Works Consulted
Patrick Coats
S. Dean McBride, Introduction to I Kings
Langston Hughes, Mother to Son
New Jerome Biblical Commentary
I and II Kings: A Commentary (Old Testament Library)
I Kings (The Anchor Yale Bible Commentaries)
HarperCollins Bible Dictionary
Read more!
August 2, 2009 - Psalm 51 - Andrew Taylor-Troutman
Gleanings from the Text
Psalm 51
A cursory reading of this Psalm would surely convince any reader of the paramount importance of penitential themes. Contained with the first few verses are enough words for sin as to constitute a Hebrew grammar lesson: “transgression” (vv. 1, 3), “iniquity” (vv. 2, 5, 9), “sin” (vv. 2, 3, 5, 9), and “doing evil” (v. 4). Correspondingly, notice the plethora of forgiveness verbs: “having mercy” (v. 1), “blotting out” (v. 1, 9), “washing” (v. 2, 7), “cleansing” (v. 2, 7), “purging” (v. 7), and “restoring” (v. 12). Compare and contrast how these words are used in other texts – Brown, Driver, and Briggs are our friends! Such word study will flesh out and deepen their meanings in this specific Psalm.
Personally, I am intrigued by three other words that directly describe God:
In verse 1, the word translated as “mercy” (NRSV, RSV), “compassion” (TNK), or the poetically rendered “tender mercies” (KJV – of course!) is actually a cognate of the word for “womb.” What do you think is the significance of this feminine imagery?
Secondly, the verb in verse 6 most often rendered as “desire” carries with it the connotation of “delighting in.” Is there a notable difference between desiring verses delighting in truth?
Finally, in perhaps the most famous verse of the Psalm, God is begged “to create” a clean heart. The same verb, which is also used in the Genesis Creation accounts (for example, 1: 1 and 1:27), only takes the Divine as its subject; grammatically (as well as theologically) speaking, only God can grant the psalmist’s request.
For me, the alternative nuances of these words invite rich contemplation of the Divine in new and powerful ways. I would love to hear a sermon or lesson exploring and unpacking a womb-y God, who delights in the truth of doing what only this God can do!
Food for Thought
The Psalm itself directly links with a specific account in the Hebrew narrative: the rape of Bathsheba by King David and the subsequent condemnation by the prophet Nathan (2 Samuel 11:2–17, 26–27; 12:1–7). In recent years, scholars have investigated this pericope from liberationist and feminist points of view in an effort to view the story from “the underside” or in solidarity with historically oppressed peoples. As Psalm 51 purports to give David’s perspective, these types of critical readings would present a balanced view, if not a helpful corrective. Jo Ann Hackett and Alice Ogden Bellis have each written an accessible critique, both of which are wonderfully illustrative of feminist hermeneutics. For a more extensive treatment of the entire pericope from a liberation perspective, see Robert McAfee Brown. Finally, Union-PSCE’s own James L. Mays has written a brilliant sermon on Psalm 51 – a must read for its interplay between ancient text and modern context with Mays’ trademark lucidity.
Sink Your Teeth Into This!
My mother-in-law, who runs her own business coaching company, recently informed me about a book by Reginald Johnson that applied the Myers-Briggs personality categories to important figures in the Bible. David is an extrovert, sensing, feeling, perceiver (ESFP); this happens to be the exact same type as my wife, Ginny! Due to David’s sordid history of rape, lying, betrayal, and murder referenced in Psalm 51, Ginny is admittedly not thrilled to be in the same company. However, I have witnessed her praying in a Psalm 51-like way: expressive, self-aware, passionate, and devoted. These are qualities that seem to fit what I know about an ESFP personality type.
My point, though, is that this type of prayer style is inspiring. While I have a different personality (INFJ for those keeping score at home), Ginny’s prayers and the way she lives her life cause me to think deeper about myself in relation to God and challenge me to share these insights with others. It seems to me that such inspiration for personal and communal piety is the essence of Psalm 51 – available to all personalities.
Resources:
Bellis, Alice Ogden. Helpmates, Harlots, and Heroes: Women’s Stories in the Hebrew Bible. See pages 149 – 151
Brown, Robert McAfee. Unexpected News: Reading the Bible with Third World Eyes. See pages 49 – 62
Hackett, Jo Ann. Women’s Bible Commentary: Expanded Edition with Apocrypha. See pages 91 – 95; 97 – 99
Johnson, Reginald. Your Personality and the Spiritual Life.
Mays, James L. Preaching and Teaching the Psalms. See “Getting a New Heart: Psalm 51” pages 171 – 174
A personal note from first-year editor
Andrew Taylor-Troutman (MDiv, Union-PSCE 2009)
I have thoroughly enjoyed the “Join the Feast” from its nascent beginning as a twinkle in Gayle Haglund’s eye to its fruition into a living entity on the web. To all our writers, I have a deep sense of gratitude for your profound contributions, communicated creatively and in a uniquely personal sense. In particular, I want to publicly thank Josh Andrzejewski for his invaluable work as co-editor and web manager. To all of our readers, I cannot thank you enough for your support.
Beginning in September, I am continuing graduate work in biblical studies at the University of Virginia Charlottesville and will no longer serve JTF as editor. In my stead, I welcome the extremely competent and committed Jenny McDevitt (MDiv, Union-PSCE 2009). Under Jenny’s leadership, the future is bright … or better yet, the table is set!
Read more!
Psalm 51
A cursory reading of this Psalm would surely convince any reader of the paramount importance of penitential themes. Contained with the first few verses are enough words for sin as to constitute a Hebrew grammar lesson: “transgression” (vv. 1, 3), “iniquity” (vv. 2, 5, 9), “sin” (vv. 2, 3, 5, 9), and “doing evil” (v. 4). Correspondingly, notice the plethora of forgiveness verbs: “having mercy” (v. 1), “blotting out” (v. 1, 9), “washing” (v. 2, 7), “cleansing” (v. 2, 7), “purging” (v. 7), and “restoring” (v. 12). Compare and contrast how these words are used in other texts – Brown, Driver, and Briggs are our friends! Such word study will flesh out and deepen their meanings in this specific Psalm.
Personally, I am intrigued by three other words that directly describe God:
In verse 1, the word translated as “mercy” (NRSV, RSV), “compassion” (TNK), or the poetically rendered “tender mercies” (KJV – of course!) is actually a cognate of the word for “womb.” What do you think is the significance of this feminine imagery?
Secondly, the verb in verse 6 most often rendered as “desire” carries with it the connotation of “delighting in.” Is there a notable difference between desiring verses delighting in truth?
Finally, in perhaps the most famous verse of the Psalm, God is begged “to create” a clean heart. The same verb, which is also used in the Genesis Creation accounts (for example, 1: 1 and 1:27), only takes the Divine as its subject; grammatically (as well as theologically) speaking, only God can grant the psalmist’s request.
For me, the alternative nuances of these words invite rich contemplation of the Divine in new and powerful ways. I would love to hear a sermon or lesson exploring and unpacking a womb-y God, who delights in the truth of doing what only this God can do!
Food for Thought
The Psalm itself directly links with a specific account in the Hebrew narrative: the rape of Bathsheba by King David and the subsequent condemnation by the prophet Nathan (2 Samuel 11:2–17, 26–27; 12:1–7). In recent years, scholars have investigated this pericope from liberationist and feminist points of view in an effort to view the story from “the underside” or in solidarity with historically oppressed peoples. As Psalm 51 purports to give David’s perspective, these types of critical readings would present a balanced view, if not a helpful corrective. Jo Ann Hackett and Alice Ogden Bellis have each written an accessible critique, both of which are wonderfully illustrative of feminist hermeneutics. For a more extensive treatment of the entire pericope from a liberation perspective, see Robert McAfee Brown. Finally, Union-PSCE’s own James L. Mays has written a brilliant sermon on Psalm 51 – a must read for its interplay between ancient text and modern context with Mays’ trademark lucidity.
Sink Your Teeth Into This!
My mother-in-law, who runs her own business coaching company, recently informed me about a book by Reginald Johnson that applied the Myers-Briggs personality categories to important figures in the Bible. David is an extrovert, sensing, feeling, perceiver (ESFP); this happens to be the exact same type as my wife, Ginny! Due to David’s sordid history of rape, lying, betrayal, and murder referenced in Psalm 51, Ginny is admittedly not thrilled to be in the same company. However, I have witnessed her praying in a Psalm 51-like way: expressive, self-aware, passionate, and devoted. These are qualities that seem to fit what I know about an ESFP personality type.
My point, though, is that this type of prayer style is inspiring. While I have a different personality (INFJ for those keeping score at home), Ginny’s prayers and the way she lives her life cause me to think deeper about myself in relation to God and challenge me to share these insights with others. It seems to me that such inspiration for personal and communal piety is the essence of Psalm 51 – available to all personalities.
Resources:
Bellis, Alice Ogden. Helpmates, Harlots, and Heroes: Women’s Stories in the Hebrew Bible. See pages 149 – 151
Brown, Robert McAfee. Unexpected News: Reading the Bible with Third World Eyes. See pages 49 – 62
Hackett, Jo Ann. Women’s Bible Commentary: Expanded Edition with Apocrypha. See pages 91 – 95; 97 – 99
Johnson, Reginald. Your Personality and the Spiritual Life.
Mays, James L. Preaching and Teaching the Psalms. See “Getting a New Heart: Psalm 51” pages 171 – 174
A personal note from first-year editor
Andrew Taylor-Troutman (MDiv, Union-PSCE 2009)
I have thoroughly enjoyed the “Join the Feast” from its nascent beginning as a twinkle in Gayle Haglund’s eye to its fruition into a living entity on the web. To all our writers, I have a deep sense of gratitude for your profound contributions, communicated creatively and in a uniquely personal sense. In particular, I want to publicly thank Josh Andrzejewski for his invaluable work as co-editor and web manager. To all of our readers, I cannot thank you enough for your support.
Beginning in September, I am continuing graduate work in biblical studies at the University of Virginia Charlottesville and will no longer serve JTF as editor. In my stead, I welcome the extremely competent and committed Jenny McDevitt (MDiv, Union-PSCE 2009). Under Jenny’s leadership, the future is bright … or better yet, the table is set!
Read more!
Tuesday, June 16, 2009
July 26, 2009 - John 6:1-21 - Luke Schlimme
Gleanings From Text
John 6:1–21
These stories in John of Jesus feeding the multitude and walking on water are also accounts that take place in all of the Synoptic Gospels. Each Gospel captures the events in the same order, with the feeding first and then the walking on water.
In the literary framework of John, we find the author splitting the book into two repeating sections. The first section starts in Chp. 2 with the Miracle at Cana (2:1-11). The second section begins at the start of Chp. 6 with the feeding and walking on water. In Chp. 2 Jesus transforms the ordinary into the extraordinary by turning water to wine, thus showing his glory, and at the same time reveals who he is to his disciples. We find similar happenings in Chp. 6. Jesus turns an ordinary meal into something extraordinary by feeding so many with only 5 loaves and 2 fish (1-15). When Jesus walks out on the water to comfort the disciples he shows his glory and reveals who he is to his disciples (16-21).
Food For Thought
In this text we see an interplay taking place between Jesus’ grace and his glory. Jesus shows grace to the crowd by providing for their physical need and personally handing out the blessed food. This gift of grace becomes the vehicle for the revelation of Jesus’ glory. At this moment, Jesus is not trying to display his glory, and so when the crowd tries to twist the situation to serve their own purposes and make him king, Jesus retreats into the hills alone. In the next section the reverse happens. This time the revelation of Jesus’ glory becomes the vehicle for his gift of grace. His glory is not revealed for power alone, but for grace-filled pastoral care. Although Jesus will not allow his grace to be controlled by those seeking his power, he also will not hold back his glory from those in need. It is very important that grace and glory be held in balance.
Sink Your Teeth Into This
During occasions when I have been fortunate enough to serve on a mission team, I have noticed a common occurrence. Most of the trips have taken place in third world countries or poorer parts of the United States. As our team arrives to bring aid to those in need, either through work teams, VBS, or other service projects, we begin to be looked at as the healers and saviors of the people we have come to minister to. Although we come in the name of Christ to serve others in love, I sometimes get the sense that we are seen as Christ, instead of Christ’s disciples.
As we are given glory and praise for the grace we bring, it is easy to begin to think that we have done something original and marvelous on our own, ignoring the fact that we are simply doing what Christ has called us to do. Throughout the trip I have to constantly remind myself that the purpose is not to make me feel better about myself. I do not think it is wrong for me to realize that I have done something good, but if the only reason I am on the trip is to lift myself up, then my heart is in the wrong place. I relate with Jesus in this text and feel the need to get away when grace turns into unwanted glory. The difference is I must step aside because I am not worthy to receive the glory. In fact, it is by Christ’s grace that we are given the privilege to serve.
Biographical Information
Luke Schlimme has completed his first year of the dual degree MACE/MSW program in Richmond, VA. Originally from Raleigh, NC, he has also enjoyed the transition to Richmond. He enjoyed his first year at Union-PSCE and is looking forward to starting the MSW program at VCU in the fall.
Read more!
John 6:1–21
These stories in John of Jesus feeding the multitude and walking on water are also accounts that take place in all of the Synoptic Gospels. Each Gospel captures the events in the same order, with the feeding first and then the walking on water.
In the literary framework of John, we find the author splitting the book into two repeating sections. The first section starts in Chp. 2 with the Miracle at Cana (2:1-11). The second section begins at the start of Chp. 6 with the feeding and walking on water. In Chp. 2 Jesus transforms the ordinary into the extraordinary by turning water to wine, thus showing his glory, and at the same time reveals who he is to his disciples. We find similar happenings in Chp. 6. Jesus turns an ordinary meal into something extraordinary by feeding so many with only 5 loaves and 2 fish (1-15). When Jesus walks out on the water to comfort the disciples he shows his glory and reveals who he is to his disciples (16-21).
Food For Thought
In this text we see an interplay taking place between Jesus’ grace and his glory. Jesus shows grace to the crowd by providing for their physical need and personally handing out the blessed food. This gift of grace becomes the vehicle for the revelation of Jesus’ glory. At this moment, Jesus is not trying to display his glory, and so when the crowd tries to twist the situation to serve their own purposes and make him king, Jesus retreats into the hills alone. In the next section the reverse happens. This time the revelation of Jesus’ glory becomes the vehicle for his gift of grace. His glory is not revealed for power alone, but for grace-filled pastoral care. Although Jesus will not allow his grace to be controlled by those seeking his power, he also will not hold back his glory from those in need. It is very important that grace and glory be held in balance.
Sink Your Teeth Into This
During occasions when I have been fortunate enough to serve on a mission team, I have noticed a common occurrence. Most of the trips have taken place in third world countries or poorer parts of the United States. As our team arrives to bring aid to those in need, either through work teams, VBS, or other service projects, we begin to be looked at as the healers and saviors of the people we have come to minister to. Although we come in the name of Christ to serve others in love, I sometimes get the sense that we are seen as Christ, instead of Christ’s disciples.
As we are given glory and praise for the grace we bring, it is easy to begin to think that we have done something original and marvelous on our own, ignoring the fact that we are simply doing what Christ has called us to do. Throughout the trip I have to constantly remind myself that the purpose is not to make me feel better about myself. I do not think it is wrong for me to realize that I have done something good, but if the only reason I am on the trip is to lift myself up, then my heart is in the wrong place. I relate with Jesus in this text and feel the need to get away when grace turns into unwanted glory. The difference is I must step aside because I am not worthy to receive the glory. In fact, it is by Christ’s grace that we are given the privilege to serve.
Biographical Information
Luke Schlimme has completed his first year of the dual degree MACE/MSW program in Richmond, VA. Originally from Raleigh, NC, he has also enjoyed the transition to Richmond. He enjoyed his first year at Union-PSCE and is looking forward to starting the MSW program at VCU in the fall.
Read more!
July 19, 2009 - Ephesians 2:11-22 - Rachel Butler
Gleanings from the Text
Ephesians 2:11-22
A preliminary reading of this familiar text leaves one thinking of words often seen in the New Testament: words like “circumcision”, “Gentiles”, and “peace”. In fact, “peace” is seen four times in this passage. As an overriding theme, “peace” applies not only to the Jews and Gentiles of the biblical world, but to the Christians and non-Christians of today.
The author of Ephesians (whom most scholars agree was not Paul) uses the past issues of circumcision to remind the audience of Gentiles how far they have come. “Remember” is used twice as the author urges the audience back to that time in their minds. With the words of Paul from Galatians (2:1-14) and Luke in Acts ((15:1-11) echoing in our own minds as we read the text, the idea of circumcision is not new to us. Circumcision has been a way to tell God’s elect from the un-clean.
Colossians 2 mentions circumcisions “not of human hands”, perhaps referring to a sort of spiritual circumcision. By noting this circumcision is a physical one, made in the flesh by human hands, scholar Pheme Perkins offers that the author of Ephesians has dissociated himself from those Jews who used the derogatory term “uncircumcised” for Gentiles (396). This in itself is a testament to the author’s desire to promote peace among the people.
Food for Thought
This text is often titled “One in Christ” or “Unity in Christ”, but I’d like to go a step further and say “One in Peace”. The author seems to be making a claim to it, urging the readers to remember what they went through in their own tumultuous past and how they simply longed for peace; for unity among their fellow believers. The imagery used in verse 14 regarding the “wall of hostility” is powerful. The notion of Christ uniting the two groups in peace tears down that wall.
Also, by using the common memory of the circumcision, the audience is hopefully reminded of how painful it was, being “aliens” and “strangers ... without hope.” Have they forgotten that the blood of Christ united them? Have they forgotten the walls of hostility were torn down? The peace that Christ proclaimed to them, near and far, is at hand and the author is reminding them to take hold of it.
Sink Your Teeth into This!
The “wall of hostility” reminds me of the wall I saw in the Middle East, dividing Israel and Palestine. An actual physical wall of hostility stands on this earth today. It also reminds me of the guarded concrete slab I saw in Korea, dividing the country, North and South. Armed guards are at the ready 24 hours a day to protect their side of the line.
How painful it must be for people on both sides of the dividing line. Maybe they aren’t arguing over being circumcised or uncircumcised but the result is the same: divisiveness. Each side thinks they are right, and maybe, by some stretch of the imagination, they both are in their own way. I don’t know. However, I am certain that God never intended us to be divided in this way. Whether politically, economically, or religiously motivated, walls of hostility are all around us, not just in the obviously places like the Middle East and Korea. I urge you to take the peace of Christ to your own walls and break them down. This peace is extended not only to us, but to all peoples of all places and times.
May the peace of Christ be with you.
Biographical Information
Rachel Butler is a third year MDiv. student from Georgia who has no idea what she will do after seminary. Hopefully this last year will shed some insight! Currently she is immersed in the 10 week summer program of CPE with VCU at MCV and loving every second of it.
Works Referenced
Pheme Perkins. New Interpreter’s Bible: Ephesians Nashville: Abingdon Press, 2000.
Read more!
Ephesians 2:11-22
A preliminary reading of this familiar text leaves one thinking of words often seen in the New Testament: words like “circumcision”, “Gentiles”, and “peace”. In fact, “peace” is seen four times in this passage. As an overriding theme, “peace” applies not only to the Jews and Gentiles of the biblical world, but to the Christians and non-Christians of today.
The author of Ephesians (whom most scholars agree was not Paul) uses the past issues of circumcision to remind the audience of Gentiles how far they have come. “Remember” is used twice as the author urges the audience back to that time in their minds. With the words of Paul from Galatians (2:1-14) and Luke in Acts ((15:1-11) echoing in our own minds as we read the text, the idea of circumcision is not new to us. Circumcision has been a way to tell God’s elect from the un-clean.
Colossians 2 mentions circumcisions “not of human hands”, perhaps referring to a sort of spiritual circumcision. By noting this circumcision is a physical one, made in the flesh by human hands, scholar Pheme Perkins offers that the author of Ephesians has dissociated himself from those Jews who used the derogatory term “uncircumcised” for Gentiles (396). This in itself is a testament to the author’s desire to promote peace among the people.
Food for Thought
This text is often titled “One in Christ” or “Unity in Christ”, but I’d like to go a step further and say “One in Peace”. The author seems to be making a claim to it, urging the readers to remember what they went through in their own tumultuous past and how they simply longed for peace; for unity among their fellow believers. The imagery used in verse 14 regarding the “wall of hostility” is powerful. The notion of Christ uniting the two groups in peace tears down that wall.
Also, by using the common memory of the circumcision, the audience is hopefully reminded of how painful it was, being “aliens” and “strangers ... without hope.” Have they forgotten that the blood of Christ united them? Have they forgotten the walls of hostility were torn down? The peace that Christ proclaimed to them, near and far, is at hand and the author is reminding them to take hold of it.
Sink Your Teeth into This!
The “wall of hostility” reminds me of the wall I saw in the Middle East, dividing Israel and Palestine. An actual physical wall of hostility stands on this earth today. It also reminds me of the guarded concrete slab I saw in Korea, dividing the country, North and South. Armed guards are at the ready 24 hours a day to protect their side of the line.
How painful it must be for people on both sides of the dividing line. Maybe they aren’t arguing over being circumcised or uncircumcised but the result is the same: divisiveness. Each side thinks they are right, and maybe, by some stretch of the imagination, they both are in their own way. I don’t know. However, I am certain that God never intended us to be divided in this way. Whether politically, economically, or religiously motivated, walls of hostility are all around us, not just in the obviously places like the Middle East and Korea. I urge you to take the peace of Christ to your own walls and break them down. This peace is extended not only to us, but to all peoples of all places and times.
May the peace of Christ be with you.
Biographical Information
Rachel Butler is a third year MDiv. student from Georgia who has no idea what she will do after seminary. Hopefully this last year will shed some insight! Currently she is immersed in the 10 week summer program of CPE with VCU at MCV and loving every second of it.
Works Referenced
Pheme Perkins. New Interpreter’s Bible: Ephesians Nashville: Abingdon Press, 2000.
Read more!
July 12, 2009 - Ephesians 1:3-14 - Elizabeth Smith
Gleanings From The Text
Ephesians 1:3-14
Like 2 Corinthians 1:3-11 and 1 Peter 1:3-9, Ephesians’ introduction begins with a blessing (berakah), a liturgical formula used to praise God for creation and redemption, as well as to describe God’s character as the giver of blessings to the people. But where 2 Corinthians and 1 Peter then shift to the current situations of their communities, Ephesians does not follow suit until chapters 4 and 5. Pheme Perkins notes that this extended blessing is “combined with the rhetorical understanding of ‘eulogy’ as eloquence or fine speaking in praise of someone.” In this sense, our text is not a theological treatise, but a poetic affirmation of faith meant to sustain and encourage the Ephesians in their worshiping life together.
It is also important to note that in the letters in which Paul’s authorship is undisputed, the expected return of Christ is conveyed in the near future, while Ephesians places significant emphasis on the cosmic nature of the church—the universal church conveys God’s wisdom as part of God’s eternal purpose (3:9-11)—with Christ as its head (1:22). We catch glimpses of this theme in our text’s blessing—God chose us in Christ before the foundation of the world, God has made known the mystery of divine will to us, and God’s plan for the fullness of time is to gather up all things in heaven and earth in Christ, through whom we have obtained an inheritance. Our response is to live for the praise of God’s glory in Christ.
Food For Thought
Although the author of Ephesians does not use the term “election” directly, the language of choice, adoption, redemption, forgiveness, grace and divine plan within this passage all point to this theological doctrine. Election is a source of great comfort to some and great distress to others, and preaching and/or teaching this text will most likely reveal both ends of this spectrum.
George W. Stroup offers five key insights on election pertaining to this passage in Ephesians. First, election is “a statement about the wonder of God’s grace in Jesus Christ…It is above all else an affirmation that the God Christians know in Jesus Christ is gracious beyond the wildest reaches of their imaginations.” Second, election is about God’s sovereign will, not our actions—our text notes in verses 5, 9, and 11 that “God’s choosing or election is rooted in the good pleasure and mystery of God’s counsel and will.” Third, Christ is to be the “looking glass” in which Christians should consider their election, as God’s election is always through Christ. Stroup points to Calvin and Barth, who claimed that by looking at the life of Christ and seeing the grace and mercy of God, we should be assured that we are included in God’s promises. Fourth, election “reminds Christians that they are adopted children of God;” this adoption is a gift, not a right. Fifth, we must be mindful that God’s election “does not make Christians ‘special’ in relation to other people, but calls them to specific tasks of serving God and neighbor.”
Sink Your Teeth Into This!
Terms like election, redemption, and adoption have become part of my theological vocabulary while at seminary, and while I believe that there is a plan for the fullness of time, my eyes do not always see it in the world around me. In a world full of injustice, pain and division, these words of adoption, grace and gathering all things up are sometimes hard to hear. Indeed, there is tension between what God has already done in Christ and what is left to be done in the world.
When I took Hebrew, our professor, Dr. Carson Brisson, would end class with the same benediction every day. One line of this benediction comes to mind as I reflect on Ephesians 1:3-14 — “May you be blessed and a blessing.” God has blessed us in Christ with every spiritual blessing in the heavenly places, and our right response to these blessings is to live for the praise of Christ’s glory. As the church, we are to live lives of service, working for peace and reconciliation among our brothers and sisters all over the world through the guidance of the Holy Spirit.
Works Consulted
Martin, Ralph P., Ephesians, Colossians, and Philemon, Interpretation series (Atlanta: John Knox, 1991).
Perkins, Pheme, “The Letter to the Ephesians,” in The New Interpreter’s Bible, Vol. 11, (Nashville: Abingdon, 2000).
Stroup, George W., “Theological Perspective: Ephesians 1:3-14,” in David L. Bartlett and Barbara Brown Taylor, eds., Feasting on the Word, Year B, Vol. 3, (Louisville: Westminster John Knox, 2009), 230-234.
Biographical Information
Elizabeth Smith (M.Div) is a 2009 graduate of Union-PSCE. Originally from Texas, she is moving to Connecticut and starting a 9-month Chaplain Residency at Yale-New Haven Hospital at the end of August. Gently-used coats and snow tires are welcome!
Read more!
Ephesians 1:3-14
Like 2 Corinthians 1:3-11 and 1 Peter 1:3-9, Ephesians’ introduction begins with a blessing (berakah), a liturgical formula used to praise God for creation and redemption, as well as to describe God’s character as the giver of blessings to the people. But where 2 Corinthians and 1 Peter then shift to the current situations of their communities, Ephesians does not follow suit until chapters 4 and 5. Pheme Perkins notes that this extended blessing is “combined with the rhetorical understanding of ‘eulogy’ as eloquence or fine speaking in praise of someone.” In this sense, our text is not a theological treatise, but a poetic affirmation of faith meant to sustain and encourage the Ephesians in their worshiping life together.
It is also important to note that in the letters in which Paul’s authorship is undisputed, the expected return of Christ is conveyed in the near future, while Ephesians places significant emphasis on the cosmic nature of the church—the universal church conveys God’s wisdom as part of God’s eternal purpose (3:9-11)—with Christ as its head (1:22). We catch glimpses of this theme in our text’s blessing—God chose us in Christ before the foundation of the world, God has made known the mystery of divine will to us, and God’s plan for the fullness of time is to gather up all things in heaven and earth in Christ, through whom we have obtained an inheritance. Our response is to live for the praise of God’s glory in Christ.
Food For Thought
Although the author of Ephesians does not use the term “election” directly, the language of choice, adoption, redemption, forgiveness, grace and divine plan within this passage all point to this theological doctrine. Election is a source of great comfort to some and great distress to others, and preaching and/or teaching this text will most likely reveal both ends of this spectrum.
George W. Stroup offers five key insights on election pertaining to this passage in Ephesians. First, election is “a statement about the wonder of God’s grace in Jesus Christ…It is above all else an affirmation that the God Christians know in Jesus Christ is gracious beyond the wildest reaches of their imaginations.” Second, election is about God’s sovereign will, not our actions—our text notes in verses 5, 9, and 11 that “God’s choosing or election is rooted in the good pleasure and mystery of God’s counsel and will.” Third, Christ is to be the “looking glass” in which Christians should consider their election, as God’s election is always through Christ. Stroup points to Calvin and Barth, who claimed that by looking at the life of Christ and seeing the grace and mercy of God, we should be assured that we are included in God’s promises. Fourth, election “reminds Christians that they are adopted children of God;” this adoption is a gift, not a right. Fifth, we must be mindful that God’s election “does not make Christians ‘special’ in relation to other people, but calls them to specific tasks of serving God and neighbor.”
Sink Your Teeth Into This!
Terms like election, redemption, and adoption have become part of my theological vocabulary while at seminary, and while I believe that there is a plan for the fullness of time, my eyes do not always see it in the world around me. In a world full of injustice, pain and division, these words of adoption, grace and gathering all things up are sometimes hard to hear. Indeed, there is tension between what God has already done in Christ and what is left to be done in the world.
When I took Hebrew, our professor, Dr. Carson Brisson, would end class with the same benediction every day. One line of this benediction comes to mind as I reflect on Ephesians 1:3-14 — “May you be blessed and a blessing.” God has blessed us in Christ with every spiritual blessing in the heavenly places, and our right response to these blessings is to live for the praise of Christ’s glory. As the church, we are to live lives of service, working for peace and reconciliation among our brothers and sisters all over the world through the guidance of the Holy Spirit.
Works Consulted
Martin, Ralph P., Ephesians, Colossians, and Philemon, Interpretation series (Atlanta: John Knox, 1991).
Perkins, Pheme, “The Letter to the Ephesians,” in The New Interpreter’s Bible, Vol. 11, (Nashville: Abingdon, 2000).
Stroup, George W., “Theological Perspective: Ephesians 1:3-14,” in David L. Bartlett and Barbara Brown Taylor, eds., Feasting on the Word, Year B, Vol. 3, (Louisville: Westminster John Knox, 2009), 230-234.
Biographical Information
Elizabeth Smith (M.Div) is a 2009 graduate of Union-PSCE. Originally from Texas, she is moving to Connecticut and starting a 9-month Chaplain Residency at Yale-New Haven Hospital at the end of August. Gently-used coats and snow tires are welcome!
Read more!
July 5, 2009 - Mark 6:1-13 - Mark Zaineddin
Gleanings from the Text
Mark 6: 1-13
Like much scripture, this passage is full of richness and this for contemplation, interpretation, and discovery. As many have previously commented, this passage asks us to consider the humanity of Jesus as well as, perhaps, examine our own human nature.
Structurally, the passage is very similar to Mark 3:7-35, but only in reverse. Could this be to reinforce an important point that the writer is trying to make? Both pericopes are ultimately about Jesus being accepted by outsiders and rejected by those who intimately know him. It is strangers who believe and have faith in Jesus and are drawn to his capacity to heal the ill and exorcise demons; it is kinfolk (Mark 3) and hometown neighbors (Mark 6) that chide and admonish him, who cannot believe that a carpenter and the “son of Mary” could be a prophet with extraordinary powers. The pericopes also feature the naming or commissioning of his twelve apostles.
Today’s Gospel reading can be neatly divided into two parts. In Mark 6:1-6, Jesus returns home (presumably to Nazareth) only to be shunned and snubbed by those who have known him since his youth. Not only do they not have faith in him, but they also take offense at (were scandalized by/stumbled over [from the Greek εσκανδαλιξαντο]) what he is presumably doing (Mark 6:3). In Mark 6:7-13, Jesus departs to the villages and commissions his disciples, sending them out in pairs. It is interesting here that the author Mark is more concerned with the practicalities of their mission (what they are to take and how they are to behave) than with the mission itself (Myers et. al., 72).
A few additional points are worth mentioning. First, we see the real humanity of Jesus highlighted in this pericope. Jesus is described in terms of his trained profession (τέκτων, which can be translated craftsman, workman, worker in wood, and possibly even stonemason although the tradition suggests that Jesus was a carpenter). Furthermore, he is known to be a son with siblings. The fact that he is referred to as Mary’s son, rather than that of Joseph could be interpreted in many ways. Has Joseph died? Is this a denunciation on behalf of the villagers who see him perhaps as an illegitimate child? Could it be the writer’s way of referring to the virgin birth? Different authors have offered varying explanations (see Hare, 69). Finally, here Jesus exhibits human emotional qualities. Jesus is amazed at his hometown residents’ unbelief (Mark 6:6).
A second point is that Jesus’ powers (Mark 6:5) seem to be dependent upon the faith that others have in him. We see this regularly in Mark (e.g. 2:5 and 5:34). But, here, it is unbelief or disbelief that seems to inhibit Jesus (Mark 6:5). What does this suggest?
Food for Thought
Unlike the prodigal son in Luke (Luke 15:11-32) who, after months or years away, is welcomed back with open arms by his father, Jesus’ neighbors upon his return home reject him simply for who he is or whom they believe him to be. They cannot understand where or how Mary’s “kid”, the carpenter, received wisdom and ability for power “done by his hands.” Do we too often make assumptions about individuals whom we believe we know well but have not seen in years? Have we lost faith in them as children and believe, now decades later, they will act the same? This is a striking passage that warns us not to make such crass assumptions.
Furthermore, how does our faith, or lack there of, in God and humanity affect outcomes in concrete situations? Although we may not have the prophetic powers of Jesus, whether or not we believe or have faith in a person may have a stunning effect on a particular state of affairs. Situations often require trust and reciprocal responses of faith. As Douglas Hare puts it, “God’s power is unlimited, but its expression is correlated with the response of faith. An imperfect but helpful analogy is provided by human relationships; love, to be fully experienced, must be returned” (Hare, 70). Just as Jesus’ neighbors, with their unbelief, seemed to affect his ability to perform wondrous acts, our negativities and disbeliefs often hinder the hopeful outcomes we seek to attain.
Sink Your Teeth Into This!
In 1973, the New York Mets found themselves in last place at the end of the month of August. Baseball fans were writing off the team. Once again, a reputation preceded them: there were a group of young talent players and a few veterans that always seemed to fall short. Then Tug McGraw, an able relief pitcher, rallied his teammates and their fans behind the slogan, “You Gotta Believe”. And they did, winning 21 of their last 29 games and going from worst to first. The pennant was won because the team had faith, the fans had faith; all heard the rallying call and responded. None would heed to their supposed reputation.
In Northern New Mexico, reputation is often tied family origin. Just like Jesus was Mary’s “boy”, here Virgil might be known as Floyd’s son. Furthermore, last names carry a lot of weight for better or worse. While not denying the importance of family connections, sometimes it seems that the individual can get lost in the family; that is, the reputation of the family can cloud how we might understand the individual and his or her own worth and ability.
Yet, when we begin to believe in the individual worth of each and every person, might it just be that miracles -- real or perceived -- can happen? Miracles from a shoddy 1973 baseball team; miracles from the Martinez kid in Espanola; miracles from Mary’s boy, the carpenter, who has just returned home to Nazareth.
Works Cited or Referenced
Hare, D. R. A. Westminster Bible Companion: Mark. Louisville, KY: Westminster/John Knox Press, 1996.
Myers, C., Dennis. M., Nangke, J., Moe-Lobeda, C., and S. Taylor. “Say To This Mountain”: Mark's Story of Discipleship. Maryknoll, NY: Orbis Books,1997.
Perkins, P. “Mark” in The New Interpreter’s Bible. Vol. VIII. Nashville, TN: Abingdon Press, 1995.
Williamson, L. Interpretation, a Bible Commentary for Teaching and Preaching: Mark. Louisville, KY: John Knox Press, 1983.
Biographical Information
Mark Zaineddin is a 2008 Union-PSCE graduate. A native Northeasterner, he know finds his home and work in the Southwest at Ghost Ranch, a PC(USA) national education and retreat center in Abiquiu, NM. He encourages all to come and visit, whether it is your first time or fortieth.
Read more!
Mark 6: 1-13
Like much scripture, this passage is full of richness and this for contemplation, interpretation, and discovery. As many have previously commented, this passage asks us to consider the humanity of Jesus as well as, perhaps, examine our own human nature.
Structurally, the passage is very similar to Mark 3:7-35, but only in reverse. Could this be to reinforce an important point that the writer is trying to make? Both pericopes are ultimately about Jesus being accepted by outsiders and rejected by those who intimately know him. It is strangers who believe and have faith in Jesus and are drawn to his capacity to heal the ill and exorcise demons; it is kinfolk (Mark 3) and hometown neighbors (Mark 6) that chide and admonish him, who cannot believe that a carpenter and the “son of Mary” could be a prophet with extraordinary powers. The pericopes also feature the naming or commissioning of his twelve apostles.
Today’s Gospel reading can be neatly divided into two parts. In Mark 6:1-6, Jesus returns home (presumably to Nazareth) only to be shunned and snubbed by those who have known him since his youth. Not only do they not have faith in him, but they also take offense at (were scandalized by/stumbled over [from the Greek εσκανδαλιξαντο]) what he is presumably doing (Mark 6:3). In Mark 6:7-13, Jesus departs to the villages and commissions his disciples, sending them out in pairs. It is interesting here that the author Mark is more concerned with the practicalities of their mission (what they are to take and how they are to behave) than with the mission itself (Myers et. al., 72).
A few additional points are worth mentioning. First, we see the real humanity of Jesus highlighted in this pericope. Jesus is described in terms of his trained profession (τέκτων, which can be translated craftsman, workman, worker in wood, and possibly even stonemason although the tradition suggests that Jesus was a carpenter). Furthermore, he is known to be a son with siblings. The fact that he is referred to as Mary’s son, rather than that of Joseph could be interpreted in many ways. Has Joseph died? Is this a denunciation on behalf of the villagers who see him perhaps as an illegitimate child? Could it be the writer’s way of referring to the virgin birth? Different authors have offered varying explanations (see Hare, 69). Finally, here Jesus exhibits human emotional qualities. Jesus is amazed at his hometown residents’ unbelief (Mark 6:6).
A second point is that Jesus’ powers (Mark 6:5) seem to be dependent upon the faith that others have in him. We see this regularly in Mark (e.g. 2:5 and 5:34). But, here, it is unbelief or disbelief that seems to inhibit Jesus (Mark 6:5). What does this suggest?
Food for Thought
Unlike the prodigal son in Luke (Luke 15:11-32) who, after months or years away, is welcomed back with open arms by his father, Jesus’ neighbors upon his return home reject him simply for who he is or whom they believe him to be. They cannot understand where or how Mary’s “kid”, the carpenter, received wisdom and ability for power “done by his hands.” Do we too often make assumptions about individuals whom we believe we know well but have not seen in years? Have we lost faith in them as children and believe, now decades later, they will act the same? This is a striking passage that warns us not to make such crass assumptions.
Furthermore, how does our faith, or lack there of, in God and humanity affect outcomes in concrete situations? Although we may not have the prophetic powers of Jesus, whether or not we believe or have faith in a person may have a stunning effect on a particular state of affairs. Situations often require trust and reciprocal responses of faith. As Douglas Hare puts it, “God’s power is unlimited, but its expression is correlated with the response of faith. An imperfect but helpful analogy is provided by human relationships; love, to be fully experienced, must be returned” (Hare, 70). Just as Jesus’ neighbors, with their unbelief, seemed to affect his ability to perform wondrous acts, our negativities and disbeliefs often hinder the hopeful outcomes we seek to attain.
Sink Your Teeth Into This!
In 1973, the New York Mets found themselves in last place at the end of the month of August. Baseball fans were writing off the team. Once again, a reputation preceded them: there were a group of young talent players and a few veterans that always seemed to fall short. Then Tug McGraw, an able relief pitcher, rallied his teammates and their fans behind the slogan, “You Gotta Believe”. And they did, winning 21 of their last 29 games and going from worst to first. The pennant was won because the team had faith, the fans had faith; all heard the rallying call and responded. None would heed to their supposed reputation.
In Northern New Mexico, reputation is often tied family origin. Just like Jesus was Mary’s “boy”, here Virgil might be known as Floyd’s son. Furthermore, last names carry a lot of weight for better or worse. While not denying the importance of family connections, sometimes it seems that the individual can get lost in the family; that is, the reputation of the family can cloud how we might understand the individual and his or her own worth and ability.
Yet, when we begin to believe in the individual worth of each and every person, might it just be that miracles -- real or perceived -- can happen? Miracles from a shoddy 1973 baseball team; miracles from the Martinez kid in Espanola; miracles from Mary’s boy, the carpenter, who has just returned home to Nazareth.
Works Cited or Referenced
Hare, D. R. A. Westminster Bible Companion: Mark. Louisville, KY: Westminster/John Knox Press, 1996.
Myers, C., Dennis. M., Nangke, J., Moe-Lobeda, C., and S. Taylor. “Say To This Mountain”: Mark's Story of Discipleship. Maryknoll, NY: Orbis Books,1997.
Perkins, P. “Mark” in The New Interpreter’s Bible. Vol. VIII. Nashville, TN: Abingdon Press, 1995.
Williamson, L. Interpretation, a Bible Commentary for Teaching and Preaching: Mark. Louisville, KY: John Knox Press, 1983.
Biographical Information
Mark Zaineddin is a 2008 Union-PSCE graduate. A native Northeasterner, he know finds his home and work in the Southwest at Ghost Ranch, a PC(USA) national education and retreat center in Abiquiu, NM. He encourages all to come and visit, whether it is your first time or fortieth.
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Sunday, May 17, 2009
June 28, 2009 - 2 Corinthians 8:7-15 - Fred Westbrook
Gleanings from the Text
2 Corinthians 8:7-15
In this passage, Paul appeals for funding for the community of Jesus followers in Jerusalem led by James, called the "Poor Ones," just as Jesus had said, "blessed are the poor." The church in Jerusalem had taken seriously sharing in common all they had as one Christian community. In this offering he's taking up, Paul is trying to bring together Jewish Christians in Jerusalem and pagan Christians from throughout the rest of the world; many he had evangelized. This appeal was for the cause of Unity for the early church, because of the terrible schism between these two groups reported in Galatians.
Paul felt this collection, if acceptable to the "saints" in Jerusalem, would bring to them a great gift for the wealth of the larger church, a true sharing of the wealth. Notice he's saying something here repeatedly about "equality," "he gathering much, he had nothing left over, and he gathering little had no less." Paul is repeating the story of the gathering of manna during the Exodus. The people in Corinth knew that the people of the Church in Jerusalem were sharing everything in common. Now Paul's appealing to the Corinthians, "you said you would support this cause, now follow through." You don't have to give what you don't have, but each should give according to
his ability or capacity.
2 Corinthians 8:7-15
In this passage, Paul appeals for funding for the community of Jesus followers in Jerusalem led by James, called the "Poor Ones," just as Jesus had said, "blessed are the poor." The church in Jerusalem had taken seriously sharing in common all they had as one Christian community. In this offering he's taking up, Paul is trying to bring together Jewish Christians in Jerusalem and pagan Christians from throughout the rest of the world; many he had evangelized. This appeal was for the cause of Unity for the early church, because of the terrible schism between these two groups reported in Galatians.
Paul felt this collection, if acceptable to the "saints" in Jerusalem, would bring to them a great gift for the wealth of the larger church, a true sharing of the wealth. Notice he's saying something here repeatedly about "equality," "he gathering much, he had nothing left over, and he gathering little had no less." Paul is repeating the story of the gathering of manna during the Exodus. The people in Corinth knew that the people of the Church in Jerusalem were sharing everything in common. Now Paul's appealing to the Corinthians, "you said you would support this cause, now follow through." You don't have to give what you don't have, but each should give according to
his ability or capacity.
Food For Thought
One of the things I find fascinating about this whole passage is that the words "gift" and "grace" are used interchangeably by Paul. I think the parallel of these two words is a key for understanding this passage, and even understanding something fundamentally about Paul's life.
While there was a great difference in practice between Jewish Christians in Jerusalem (who still looked to purity rituals, with a traditional Jewish understanding of the law) and pagan Christians to whom Paul had delivered the Gospel of Jesus Christ, Paul proclaimed that everyone who believed was in Christ. He did not believe the pagan group had to follow the Jewish group's mandates regarding ritualistic law and purity.
When Paul finally takes the collection to Jerusalem, he's put in an awkward position. No one will see him or talk to him to accept the money, until he goes through the ritual baths and is purified. He goes to the ritual baths in the cause of peace and STILL ends up getting arrested. The arrest is aided by Jewish Christians. Under arrest again! This begins his long trip back to Rome and his eventual death.
Here in our passage is what Paul is giving his life for: he's appealing to each of us reading in the Christian community of faith to put aside those temptations that divide us one from another and be one in Christ.
Sink Your Teeth Into This
Look at the battles in the church today over amendments to the constitution of the Presbyterian Church and other battles in other Protestant denominations.
One group feels like if you behave one way, you're affecting the purity of the church, of if you behave another way, the believer is too constrained by the law, and isn't able to honor God's gifts to all people. Folks considered unrepentant with practices in relationships and sexuality considered ungodly, even an abomination by others, are excluded from the community of faith. There's this big tension in the church today not unlike what it was in the time of Paul. Paul is
trying to heal the rift - this big division between followers of Christ. At first, the Church in Jerusalem wouldn't even accept the collection when Paul delivered it!
The Jerusalem collection represents a major bargain by Paul, to give his own life up to join the church together in the cause of the Gospel. He chooses to give the church an opportunity, to re-find if you will, a unified vision, what he believes is a continuation of the vision of Jesus Christ found in the "open table," and which includes the notion that all of the earth is "one world under divine justice" rather than under Imperial rule from Rome [Crossan, In Search of Paul]. Paul seeks to follow Jesus in this divine cause and invites us to as well.
We could understand this passage in terms of one's "annual giving to the church," but I think there is something deeper here about how one gives his or her life to Christ. Paul has something to say about how you might encounter God's grace in Jesus as both grace and gift to share and give back to God, by giving back to the larger vision and the wider community of God's people, even to give ourselves back to continue God's creative work of redemption here and now.
Biographical Information
Fred Westbrook, D.Min. graduated from Union in May 1983. An artist and poet living in Durham NC, Fred is a Minister Member at Large in New Hope Presbytery of the PCUSA. He preaches monthly at Northgate Presbyterian Church in Durham, and other area churches, while overseeing Duke Chapel's Media Ministry. President and CEO of C'Access Inc., Fred manages multiple projects regarding online medical education or instructional technology at Duke University.
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