Break Open the Word

The Fourth Sunday after The Epiphany - 29 January 2012

2012-01-24T15:50:00.000-08:00

The Fourth Sunday after the Epiphany - 29 January 2012

Deuteronomy 18:15-20

Psalm 111

I Corinthians 8:1-13

St. Mark 1:21-28

Background: The Sabbath

The Sabbath is an institution that not only influences Jewish life and spirituality but Christian practice as well. Like a lot of Jewish piety, the Sabbath seems either to have roots in Babylonian practice, or to have influenced the same. In the sixth century, the Babylonians celebrated days of prohibition on the 7^th, 14^th, 21^st, and 28^th. Various activities were prohibited on these days, similar to the prohibitions of the Sabbath. In Judaism there is the weekly observance of a Sabbath, guided by the lunar calendar, which also prohibited many activities as well. The day began at sundown, and concluded at the rising of three stars on Saturday evening. The first creation story (Genesis 1:1-2:4) serves as the theological foundation for this day, recounting how God rested from the labors of creation on the seventh day. In the remainder of the Pentateuch (the so-called Five Books of Moses) there are several commands about the Sabbath, and the labors or acts that are to be avoided on those days. Even the Christian calendar is governed by this timing, with the Eve (such as Christmas Eve) beginning the actual day of celebration. Thus evensong will anticipate the day following.

Deuteronomy 18:15-20

Moses said, The LORD your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet. This is what you requested of the LORD your God at Horeb on the day of the assembly when you said: "If I hear the voice of the LORD my God any more, or ever again see this great fire, I will die." Then the LORD replied to me: "They are right in what they have said. I will raise up for them a prophet like you from among their own people; I will put my words in the mouth of the prophet, who shall speak to them everything that I command. Anyone who does not heed the words that the prophet shall speak in my name, I myself will hold accountable. But any prophet who speaks in the name of other gods, or who presumes to speak in my name a word that I have not commanded the prophet to speak-- that prophet shall die."

These verses form the conclusion of the Deuteronomist’s argument about prophecy and authority in Israel and amongst her neighbors, as well. The neighbors largely practiced a “nature” religion in which it was incumbent upon the faithful to control nature (its fertility, and the gifts of the earth) by seeking to persuade the deity to these ends. Israel was different. The object of religious life was to know God’s word – and thus God’s desire for the faithful. In such a context the role of the prophets was one of pronouncement rather than discernment. Moses is seen as the first of the prophets, and in these verses he lays out what the office of a prophet should be. He also lays out what is not the prophet’s office, and in doing that sets aside those that followed (and spoke for) foreign gods.

Breaking open Deuteronomy:

Who do you think has been a prophet in your lifetime?
How did their prophetic pronouncements match up to what you understand about God and God’s will?
Do you know any false prophets?

Psalm 111 Confitebor tibi

Hallelujah!

I will give thanks to the LORD with my whole heart, *

in the assembly of the upright, in the congregation.

Great are the deeds of the LORD! *

they are studied by all who delight in them.

His work is full of majesty and splendor, *

and his righteousness endures for ever.

He makes his marvelous works to be remembered; *

the LORD is gracious and full of compassion.

He gives food to those who fear him; *

he is ever mindful of his covenant.

He has shown his people the power of his works *

in giving them the lands of the nations.

The works of his hands are faithfulness and justice; *

all his commandments are sure.

They stand fast for ever and ever, *

because they are done in truth and equity.

He sent redemption to his people;

he commanded his covenant for ever; *

holy and awesome is his Name.

The fear of the LORD is the beginning of wisdom; *

those who act accordingly have a good understanding;

his praise endures for ever.

Often called a Thanksgiving Psalm this is actually a Psalm of Praise. The author is not thanking God for particular acts, but rather pointing out the attributes of the God of Israel. It is an acrostic psalm in which the beginning of each verset begins with a new letter of the Hebrew alphabet. It follows well on the first reading in which the prophet is praise for announcing God’s goodness and authority.

Breaking open Psalm 111

What would you say are God’s greatest attributes?
How do you praise God?
What is the “fear of the Lord”?

1 Corinthians 8:1-13

Now concerning food sacrificed to idols: we know that "all of us possess knowledge." Knowledge puffs up, but love builds up. Anyone who claims to know something does not yet have the necessary knowledge; but anyone who loves God is known by him.

Hence, as to the eating of food offered to idols, we know that "no idol in the world really exists," and that "there is no God but one." Indeed, even though there may be so-called gods in heaven or on earth-- as in fact there are many gods and many lords-- yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist.

It is not everyone, however, who has this knowledge. Since some have become so accustomed to idols until now, they still think of the food they eat as food offered to an idol; and their conscience, being weak, is defiled. "Food will not bring us close to God." We are no worse off if we do not eat, and no better off if we do. But take care that this liberty of yours does not somehow become a stumbling block to the weak. For if others see you, who possess knowledge, eating in the temple of an idol, might they not, since their conscience is weak, be encouraged to the point of eating food sacrificed to idols? So by your knowledge those weak believers for whom Christ died are destroyed. But when you thus sin against members of your family, and wound their conscience when it is weak, you sin against Christ. Therefore, if food is a cause of their falling, I will never eat meat, so that I may not cause one of them to fall.

In order to understand Paul’s argument here, we need to understand the fine points about animal sacrifice in the ancient world. It is commonly thought of that the sacrifice was of the whole animal (called a holocaust), which was not always true. Usually only the intestines and the inner organs of the animal were sacrificed, with the meaty parts either being given to the temple priesthood, or some of the parts being used by the family in a communal meal, thus the problem for the Corinthians. Was it proper, they wondered, to eat the flesh of animals sacrificed at the temple of a pagan god? Either due to social concerns (being invited to such a communal meal by pagan friends) or economic concerns (buying such meat at the market for a cheaper price) the Corinthian Christians were troubled by this. The argument that follows is not concerned with the practicum of daily Christian life, but rather how to use our knowledge of God. Paul is concerned with two types of knowledge: that which knows God as the one true God, and the other is of the how this knowledge informs us in our Christian liberty. What shall we do then, eat meat offered to idols in full knowledge of our liberty in Christ, or abstain, so as not to offend our brother or sister new to the faith. Paul would rather abstain.

Breaking open Corinthians:

What liberties do you have as a Christian?
How do you operate with them in your daily life?
What if someone objects?

St. Mark 1:21-28

Jesus and his disciples went to Capernaum; and when the Sabbath came, he entered the synagogue and taught. They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. Just then there was in their synagogue a man with an unclean spirit, and he cried out, "What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God." But Jesus rebuked him, saying, "Be silent, and come out of him!" And the unclean spirit, convulsing him and crying with a loud voice, came out of him. They were all amazed, and they kept on asking one another, "What is this? A new teaching-- with authority! He commands even the unclean spirits, and they obey him." At once his fame began to spread throughout the surrounding region of Galilee.

This reading and those following serve as Mark’s introduction of the reader to the authority of Jesus. In the initial verses, Mark depicts Jesus as one having rabbinic (binding) authority in opposition to the scribes (a lesser teacher who did not have this authority). Mark, however, takes it even father by providing evidence from the ministry of Jesus. In the first miracle in Mark, Jesus is shown as having authority (suasion) over evil itself. A sick man (described as being possessed by an evil spirit – that knows Jesus role and authority) challenges Jesus. He speaks Jesus’ name twice in the reading – for knowledge of one’s name amounted to a certain amount of “magical” power over another. The crowd does not know who Jesus is – so his act of exorcism and the proclamation by the evil spirit – ascertain Jesus’ authority to the Christian reader.

Breaking open the Gospel:

How does Jesus function as a Rabbi?
What did he teach?
Why does Mark want to keep Jesus’ identity secret?

After breaking open the Word, you might want to pray the Collect for Sunday:

Almighty and everlasting God, you govern all things both in heaven and on earth: Mercifully hear the supplications of your people, and in our time grant us your peace; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Third Sunday after the Epiphany - 22 January 2012

2012-01-17T16:57:00.000-08:00

The Third Sunday after the Epiphany - 22 January 2011

Jonah 3:1-5, 10

Psalm 62:6-14

I Corinthians 7:29-31

St. Mark 1:14-20

Background: Nineveh

Our first knowledge of this ancient city dates from ca. 1800 BCE, but it is not until the ninth century, that the city acquires the splendor and power that makes it notable in biblical literature. The kings that attract the Bible’s attention are Tiglath-Pileser III, and Sargon II, both of whom made massive incursions into modern day Syria and upper Palestine. The Northern Kingdom of Israel fell ca. 720 BCE, and it inhabitants were forcibly resettled in other regions of the Assyrian Empire (thus the “lost 10 tribes” of Israel). In addition, attempts were made to conquer the Southern Kingdom as well with its King Hezekiah. This history earned for Assyria and its capital Nineveh a harsh place in the Israelite and Judean memory. Thus it is no surprise that many of the prophets rail against it: Isaiah, Zephaniah, Nahum, and others. It is in the Book of Jonah, however, that we get a different view of the city. In this “sermon” the author sees the call of a reluctant prophet (Jonah) to speak against the greatest city of the time (Nineveh). Writing within the midst of the eighth century, the author is able to see the full power of this aggressive empire and city. Its ultimate conversion and repentance becomes a powerful symbol of the Israelite reliance on the word of the Lord, and the power that this word yields. By the end of the seventh century, the city was defeated by the Babylonians and Medes, and the site of Nineveh was destroyed and abandoned.

Jonah 3:1-5, 10

The word of the LORD came to Jonah a second time, saying, "Get up, go to Nineveh, that great city, and proclaim to it the message that I tell you." So Jonah set out and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly large city, a three days' walk across. Jonah began to go into the city, going a day's walk. And he cried out, "Forty days more, and Nineveh shall be overthrown!" And the people of Nineveh believed God; they proclaimed a fast, and everyone, great and small, put on sackcloth.

When God saw what they did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it.

The book of Jonah was probably not written by the eighth century prophet that is mentioned in II Kings, but was more likely written much later, following the Exile, and the destruction of Nineveh in the seventh century. As a piece (many have suggested that it is “sermon-like” with a psalm inappropriately placed in the middle) it is divided into two “missions”. In the first mission, Jonah runs away from Yahweh’s call, encountering the large fish along the way. In the second mission (which is where our reading begins) we have an engaging story about being sent to Nineveh to preach repentance. The proclamation of Jonah is remarkably successful, and ultimately unsatisfying to him. The end is a bit of a morality tale, but perhaps gives the best explanation as to its purpose and goal. Written perhaps in in the fourth century, the book may be an attempt to reconcile Israelite faith with the geo-politic of its time. That such a great enemy should hear God’s word and repent would speak well of a universalism that we find in older and contemporary prophets. Jonah bears resentment to the salvation of Nineveh, and Nineveh acquiesces to the demands of Israel’s God. It is these two opposing forces that reflect the dialogue of the times, and provides grist for the author’s mill.

Breaking open Jonah

Have you ever run away from a difficult task?
Have you ever run away from something asked of you by God?
How did it turn out? What did you learn?

Psalm 62:6-14 Nonne Deo?

For God alone my soul in silence waits; *

truly, my hope is in him.

He alone is my rock and my salvation, *

my stronghold, so that I shall not be shaken.

In God is my safety and my honor; *

God is my strong rock and my refuge.

Put your trust in him always, O people, *

pour out your hearts before him, for God is our refuge.

Those of high degree are but a fleeting breath, *

even those of low estate cannot be trusted.

On the scales they are lighter than a breath, *

all of them together.

Put no trust in extortion;

in robbery take no empty pride; *

though wealth increase, set not your heart upon it.

God has spoken once, twice have I heard it, *

that power belongs to God.

Steadfast love is yours, O Lord, *

for you repay everyone according to his deeds.

In this psalm on the trust, namely trust of the Creator by the created, the author uses an astounding image, namely that of breath. The human essence is the breath that fills the lungs. In an image perhaps borrowed from the Egyptian judgment after death, when the soul is measured on the scales with the feather of Ma’at (order, righteousness, and goodness), the psalmist proposes a similar measurement in verse 11, “on the sales they are light than a breath.” The question is one of wonder – “who are we, and of what are we made?” The psalmist finds us to be lightweights when compared to the graces with which God meets us.

Breaking open Psalm 62

Think of all those around you in whom you have trust. Can you name them?
What does it mean to have trust?
What does it mean to have trust in God?

1 Corinthians 7:29-31

I mean, brothers and sisters, the appointed time has grown short; from now on, let even those who have wives be as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no possessions, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away.

Here we see Paul, hopeful and vigilant for the parousia the second coming of Christ. His advice is one of “detachment”, thus he advises those who are married to think as though they had no wives. This is not misogyny so much as it is a parallel word to both men and women to wait for the Lord, and in focusing on him, to be separated from the world. Here we can see foundations for the ascetic life of the religious. But what does it mean for us?

Breaking open I Corinthians:

For what do you hope?
Is it a hope that will find fruition in the world?
How do those close to you either hinder or help your hopefulness?

Mark 1:14-20

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, "The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news."

As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea-- for they were fishermen. And Jesus said to them, "Follow me and I will make you fish for people." And immediately they left their nets and followed him. As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.

In this Gospel we see the exact antithesis to the Prophet Jonah. The older prophet runs away from the mission to which God has called him. (And lest we be too hard on Jonah, we need to remember the resistance of other prophets, such as Jeremiah). Jesus however is speaking about a new time, “the time is fulfilled, and the kingdom of God has come near.” In this new time, Peter (Simon), Andres, James, and John think nothing of abandoning their livelihood to follow Jesus. Although the second lesson was not chosen for its thematic relationship with the first reading and the gospel, it strangely fits. Paul argues for detachment, Jesus expects it, and the first of the disciples comply without complaint. We are, all of us, caught between Jonah and John.

Breaking open the Gospel:

What do you understand by Jesus’ saying that “the time is fulfilled?”
How were you called into Christianity?
How do you continue to be called?

After breaking open the Word, you might want to pray the Collect for Sunday:

Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

The Second Sunday after the Epiphany, 15 January 2012

2012-01-10T15:24:00.000-08:00

The Second Sunday after the Epiphany - 15 January 2011

I Samuel 3:1-20

Psalm 139:1-5, 12-17

I Corinthians 6:12-20

St. John 1:43-51

Background: The Book of Samuel

The Books of Samuel were originally a book of Samuel. It was only later when the materials were translated into Greek in Ptolemaic Egypt (LXX – or the Septuagint) that the division occurred. The various chapters are centered on the cusp of change in early Israel where the tribal confederation moves into and finally adopts a monarchial system. In the course we meet not only Samuel, but Saul and David as well. What is given us is a history of the Samuel Tradition, and then a David cycle as well, which well may have derived from a court history. It is an important stage in the development of the cult of Yahweh, and we are allowed to see the liturgical landscape prior to David’s centralization of the rite in Jerusalem. In addition, this early history, and court history sets out a number of themes and principles that will be important in forming the Christian story as well.

1 Samuel 3:1-20

Now the boy Samuel was ministering to the LORD under Eli. The word of the LORD was rare in those days; visions were not widespread.

At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; the lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was. Then the LORD called, "Samuel! Samuel!" and he said, "Here I am!" and ran to Eli, and said, "Here I am, for you called me." But he said, "I did not call; lie down again." So he went and lay down. The LORD called again, "Samuel!" Samuel got up and went to Eli, and said, "Here I am, for you called me." But he said, "I did not call, my son; lie down again." Now Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him. The LORD called Samuel again, a third time. And he got up and went to Eli, and said, "Here I am, for you called me." Then Eli perceived that the LORD was calling the boy. Therefore Eli said to Samuel, "Go, lie down; and if he calls you, you shall say, `Speak, LORD, for your servant is listening.'" So Samuel went and lay down in his place.

Now the LORD came and stood there, calling as before, "Samuel! Samuel!" And Samuel said, "Speak, for your servant is listening." [Then the LORD said to Samuel, "See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle. On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. Therefore I swear to the house of Eli that the iniquity of Eli's house shall not be expiated by sacrifice or offering forever."

Samuel lay there until morning; then he opened the doors of the house of the LORD. Samuel was afraid to tell the vision to Eli. But Eli called Samuel and said, "Samuel, my son." He said, "Here I am." Eli said, "What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you." So Samuel told him everything and hid nothing from him. Then he said, "It is the LORD; let him do what seems good to him."

As Samuel grew up, the LORD was with him and let none of his words fall to the ground. And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the LORD.]

There are elements of the Samuel story that influence the Birth Narratives in Luke and Matthew. There is the image of the barren mother (Hannah=Elizabeth), and of the son given up to godly service (John the Baptist and Jesus). In this reading we see God’s adoption of Samuel as the worthy prophet and God’s condemnation of the house of Eli. As with Joseph and later Daniel, Samuel’s mode of revelation is a dream/vision in which God communicates a prophetic word. In this scene, God calls Samuel to be God’s spokesperson – sometimes a dangerous task, such as revealing to Eli God’s condemnation of him and his sons. This call sets up Samuel as the voice who will share God’s pronouncements, and mirrors the calls that we will witness in today’s Gospel reading.

Breaking open Samuel:

Have you ever felt that you have been called by God?
To what were you called?
How were you supported in your call?

Psalm 139:1-5, 12-17 Domine, probasti

LORD, you have searched me out and known me; *

you know my sitting down and my rising up;

you discern my thoughts from afar.

You trace my journeys and my resting-places *

and are acquainted with all my ways.

Indeed, there is not a word on my lips, *

but you, O LORD, know it altogether.

You press upon me behind and before *

and lay your hand upon me.

Such knowledge is too wonderful for me; *

it is so high that I cannot attain to it.

For you yourself created my inmost parts; *

you knit me together in my mother's womb.

I will thank you because I am marvelously made; *

your works are wonderful, and I know it well.

My body was not hidden from you, *

while I was being made in secret

and woven in the depths of the earth.

Your eyes beheld my limbs, yet unfinished in the womb;

all of them were written in your book; *

they were fashioned day by day,

when as yet there was none of them.

How deep I find your thoughts, O God! *

how great is the sum of them!

If I were to count them, they would be more in number than the sand; *

to count them all, my life span would need to be like yours.

This is perhaps one of the most intimate psalms in the Bible, where the author recounts all the ways in which he is known by God. Some of the vocabulary and ideas are reminiscent of the call of Jeremiah “before I formed you in the womb, I knew you.” In addition there are other images that are repeated in Jeremiah. Jeremiah saw the individual as “clay” and God as the “potter.” So it is in this psalm where repeated verses see God as winnowing (perhaps analyzing and assessing God’s creation) or “from behind and in front you shaped me.” The realizations of the psalmist go beyond the intimacy with which God is acquainted with the individual, but continues on to setting up the individual as unique “for awesomely I am set apart.” Although the individual seems to be the focus here, it is actually God’s consummate knowledge of not just the individual but the totality of creation that is celebrated here.

Breaking open Psalm 139

How intimate is your relationship with God?
How well do you think God knows you?
How has God shaped you?

1 Corinthians 6:12-20

"All things are lawful for me," but not all things are beneficial. "All things are lawful for me," but I will not be dominated by anything. "Food is meant for the stomach and the stomach for food," and God will destroy both one and the other. The body is meant not for fornication but for the Lord, and the Lord for the body. And God raised the Lord and will also raise us by his power. Do you not know that your bodies are members of Christ? Should I therefore take the members of Christ and make them members of a prostitute? Never! Do you not know that whoever is united to a prostitute becomes one body with her? For it is said, "The two shall be one flesh." But anyone united to the Lord becomes one spirit with him. Shun fornication! Every sin that a person commits is outside the body; but the fornicator sins against the body itself. Or do you not know that your body is a temple of the Holy Spirit within you, which you have from God, and that you are not your own? For you were bought with a price; therefore glorify God in your body.

When Paul makes his points about being the “body of Christ”, the members of that body are subject to an understanding of things that is informed by being a part of that body. Being the body of Christ, then, is a matter of discernment and decision. In this reading, Paul wrestles with those who are trying to understand what we are bound to do or not to do if we indeed are the body of Christ. The issues seem to center on what to eat (which flows from the Jewish dietary laws), and what sexual behaviors are to be expected. When Paul announces early on in the reading, “All things are lawful for me”, Paul is moving to understand, along with the gentiles following him, what such liberties actually allow. The theology of the Body of Christ seems not to allow all the liberties that would have been allowed the gentiles of his time. The sticking point is not the dietary laws, but rather the sexual constraints, and these points are tied to his understanding of the Body of Christ. In Paul’s mind, sexual union, creates an ontological change – that of being “of one body.” Thus he argues against the sexual liberties that were common for most gentiles.

Breaking open I Corinthians:

What liberties are you allowed as a Christian?
What does it mean to you to be the Body of Christ?
What are you forbidden in your life in Christ?

John 1:43-51

The next day Jesus decided to go to Galilee. He found Philip and said to him, "Follow me." Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael and said to him, "We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth." Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." When Jesus saw Nathanael coming toward him, he said of him, "Here is truly an Israelite in whom there is no deceit!" Nathanael asked him, "Where did you get to know me?" Jesus answered, "I saw you under the fig tree before Philip called you." Nathanael replied, "Rabbi, you are the Son of God! You are the King of Israel!" Jesus answered, "Do you believe because I told you that I saw you under the fig tree? You will see greater things than these." And he said to him, "Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man."

The evangelist peppers this scene with a knowledge of the Old Testament, some of which might slip by us. This foundational knowledge of the prophetic vision of the Messiah becomes the means by which these soon-to-be apostles connect not only with Jesus, but with one another as well. Philip seems to know Jesus through communication with Andrew and Peter, and perhaps John the Baptist, as well. He seems predisposed, as does Nathanael as well. Nathanael is a discerning Israelite however. Knowing that the town of Nazareth had produced no prophets, he wonders about it as a provenance for the Messiah. Their meeting (Nathanael and Jesus) indicates Jesus’ knowledge of some private event in Nathanael’s life – see the themes in the psalm for this Sunday, where God intimately knows the life of the psalmist as well. This knowledge for Nathanael is the tripping point. “Rabbi, you are the Son of God!” This is an amazing leap of faith. Jesus however promises greater and more – indicating a vision of the Son of Man that recalls Jacob’s vision of the ladder into heaven. Once again, God visits humankind.

Breaking open the Gospel:

How did you come to know Jesus?
When did you decide that you were a follower?
What has happened since then?

After breaking open the Word, you might want to pray the Collect for Sunday:

Almighty God, whose Son our Savior Jesus Christ is the light of the world: Grant that your people, illumined by your Word and Sacraments, may shine with the radiance of Christ's glory, that he may be known, worshipped, and obeyed to the ends of the earth; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, now and for ever. Amen.

The Baptism of Our Lord - Epiphany I - 8 January 2012

2012-01-05T16:17:00.000-08:00

The Baptism of Our Lord Jesus Christ (Epiphany I) - 8 January 2011

Genesis 1:1-5

Psalm 29

Acts 19:1-7

St. Mark 1:4-11

Background: Renewal of Baptismal Vows - Asperges

The celebration of the Baptism of our Lord gives us several liturgical opportunities, one of which is the renewal of baptismal vows, and remembrance with the asperges (“wash me” from Psalm 51) a sprinkling of water. Such remembrances are appropriate on The Baptism of Our Lord, The Great Vigil of Easter, Pentecost, and All Saints Day. Although Baptism is a “one time only” event, such ceremonies give us the opportunity to remember and meditate on what our baptism means. The sprinkling makes our meditations both real and physical.

Genesis 1:1-5

In the beginning when God created the heavens and the earth, the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. Then God said, "Let there be light"; and there was light. And God saw that the light was good; and God separated the light from the darkness. God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

In order to tell the story of the patriarchal families and their relationship with God, the author of the priestly strand (P) of the Pentateuch needs to set up a stage, a mental platform upon which the relationship is acted out. In doing so the author describes a single God acting out his will and way. Unlike neighboring creation stories, in which the chaos gives birth to the gods, who then struggle for mastery, this story is simple in its intent. God wills, and then observes, “it is good.” The choice of this pericope for this day may have several justifications. Perhaps it is the image of the Spirit (ruah – the “wind from God”, namely God’s very breath and word) blowing over the formless void, speaks volumes the Baptismal story of Jesus. Or it might be the contrast between light and darkness, the contrast of what God wills with that which seems to occur naturally. Or, perhaps, it might be the pronunciation “it is good”, a doublet for God’s pronunciation, “with you I am well pleased.”

Breaking open Genesis:

What is good in creation for you?
How are you created “good?”
What are your ideas about God’s role in creation?

Psalm 29 Afferte Domino

Ascribe to the LORD, you gods, *

ascribe to the LORD glory and strength.

Ascribe to the LORD the glory due his Name; *

worship the LORD in the beauty of holiness.

The voice of the LORD is upon the waters;

the God of glory thunders; *

the LORD is upon the mighty waters.

The voice of the LORD is a powerful voice; *

the voice of the LORD is a voice of splendor.

The voice of the LORD breaks the cedar trees; *

the LORD breaks the cedars of Lebanon;

He makes Lebanon skip like a calf, *

and Mount Hermon like a young wild ox.

The voice of the LORD splits the flames of fire;

the voice of the LORD shakes the wilderness; *

the LORD shakes the wilderness of Kadesh.

The voice of the LORD makes the oak trees writhe *

and strips the forests bare.

And in the temple of the LORD *

all are crying, "Glory!"

The LORD sits enthroned above the flood; *

the LORD sits enthroned as King for evermore.

The LORD shall give strength to his people; *

the LORD shall give his people the blessing of peace.

The Lord enthroned above the flood is the perfect visual and vocabulary for this feast day, but what did it mean to the reader. Some commentators have seen this psalm as a reworking by the psalmist of an earlier Canaanite poem. Though that might be possible it is not probable. The vocabulary and setting of the psalm were of the common liturgical and mythic language of the Levant. The character that attracts us is “the voice”, and in it we see Saint John’s model for “the Word.” What is truly interesting is the scope of the psalmist’s vision. Although Israel is mentioned by name, the geographical setting is a bit more expansive: Lebanon, the Kadesh, the “Waters”, and the forests. It is in a wider world that God speaks, and creation speaks as well. In the initial verse it is Israel who is invited to speak words of praise to God, and in the final verse it is God who blesses Israel with God’s voice.

Breaking open Psalm 29

What do you think of when you think of God’s voice?
Have you ever heard God’s voice?
What do you want God’s voice to say to you?

Acts 19:1-7

While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples. He said to them, "Did you receive the Holy Spirit when you became believers?" They replied, "No, we have not even heard that there is a Holy Spirit." Then he said, "Into what then were you baptized?" They answered, "Into John's baptism." Paul said, "John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus." On hearing this, they were baptized in the name of the Lord Jesus. When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied-- altogether there were about twelve of them.

In this reading we get a view of a developing church, and its understanding of the Sacraments. Here Paul comes into Ephesus to find a group of Christians who do not know of the Holy Spirit, and who have been baptized into “John’s baptism.” Paul goes on to explain the difference, not only for the benefit of the church at Ephesus, but for us readers as well. Yes, there was a baptism of John, and early writers in the church make certain to distinguish the act of John from the baptismal talk of Jesus. The divide is described in the words “repentance” (John’s baptism) and the baptism of Jesus “in the Spirit”, namely that they were anointed by the Spirit who blew over the deep, gave voice to the Word, anointed priests, prophets, and kings, and who appears at the baptism of Jesus at the Jordan. There is an immediate reaction that Paul describes. These newly baptized daughters and sons of the Spirit “speak in tongues” (they have a message for everyone) and prophesy (they know God’s word for their own time and place.)

Breaking open Acts:

When were you baptized and where?
Do you remember any of it – were there photos?
What do you think of when there is “Renewal of Baptismal Vows” in church?

Mark 1:4-11

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit."

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased."

These early verses in the Gospel of Mark function in a manner similar to the Prologue in the Gospel of John. John places the reader at the beginning of creation, there to realize the presence of the Word – Jesus. Mark has a similar preamble, only here it is more like a prelude in which we hear of the ministry of John, and his vision of what Jesus will be. Mark describes John’s baptism, and then has John describe how it is different from the baptism that Jesus will promulgate (he will baptize you with the Holy Spirit). The actual baptism of Jesus is known only to Jesus, and the reader, but not to those standing by. There are four revelations: a) the heavens are “torn apart” (as in Isaiah 64) so that a new creation might be had, b) the descent of the Spirit (so that Jesus, like Israel in Isaiah 63:11, 14, who is constituted as a people by the Spirit, so Jesus becomes God’s own), c) “like a dove”, the dove was a symbol of Israel – so now Jesus represents in his person Israel, and d) “the Voice” that comes out of the heavens (See Isaiah 42:1) to pronounce Jesus as the “Son of God.” All of this plays into Mark’s supposed “secrecy motif”. The crowds that gather are unaware of the significance of the act. Like Israel at the Exodus, Jesus, comes up out of the water. It will take other works, words, and signs for those who stand by to understand who Jesus really is.

Breaking open the Gospel:

What do you think that the Magi were seeking?
Why is Herod so distressed?
Have you ever “followed a star?”

After breaking open the Word, you might want to pray the Collect for Sunday:

Father in heaven, who at the baptism of Jesus in the River Jordan proclaimed him your beloved Son and anointed him with the Holy Spirit: Grant that all who are baptized into his Name may keep the covenant they have made, and boldly confess him as Lord and Savior; who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen.

The Epiphany of Our Lord Jesus Christ - 6 January 2012

2011-12-29T16:17:00.000-08:00

The Epiphany of Our Lord Jesus Christ - 6 January 2011

Isaiah 60:1-6

Psalm 72:1-7, 10-14

Ephesians 3:1-12

St. Matthew 2:1-12

Background: The Epiphany

Regretfully, we often associate the Epiphany only with the visit of the Magi, or easily associate Christmas Day with the West and Epiphany with the East. In the ancient Church, the Epiphany was a feast that celebrated the manifestation (Epiphany) of Jesus to the world (which celebrated both the birth and baptism of Jesus). When the Christmas festival became normative in the mid fourth century, Epiphany began to move toward a festival that focused its celebration of the baptism of Jesus. With the great Schism in 1054, the development of the festivals commemorating the birth of Christ, go in separate directions. What evolved in the West were the “Twelve Days of Christmas” beginning on the 25^th of December and concluding on the Epiphany. With the liturgical revisions following Vatican II, the Sunday following the Epiphany (it’s Octave) is devoted to the Baptism of Jesus. What was once a unitive feast that focused on both birth and baptism became a feast that took special notion of the Kings, and of the manifestation to the Gentiles, serving as a secondary celebration of the Nativity.

Isaiah 60:1-6

Arise, shine; for your light has come,

and the glory of the LORD has risen upon you.

For darkness shall cover the earth,

and thick darkness the peoples;

but the LORD will arise upon you,

and his glory will appear over you.

Nations shall come to your light,

and kings to the brightness of your dawn.

Lift up your eyes and look around;

they all gather together, they come to you;

your sons shall come from far away,

and your daughters shall be carried on their nurses' arms.

Then you shall see and be radiant;

your heart shall thrill and rejoice,

because the abundance of the sea shall be brought to you,

the wealth of the nations shall come to you.

A multitude of camels shall cover you,

the young camels of Midian and Ephah;

all those from Sheba shall come.

They shall bring gold and frankincense,

and shall proclaim the praise of the LORD.

Contained in a section of work written by Second Isaiah and entitled “Songs of the First Return” we hear songs of praise and joy about the return to Jerusalem. In the verses that serve for our reading today, we picture Jerusalem in glory. The glory, however, does not radiate from Jerusalem herself, but rather she is asked to stand up in the presence of the rising sun (God) and to reflect the glory that God sheds upon her. Of more interest, especially given one of the emphases of the day, is the mention of the gentiles. Although this has not always been the primary focus of The Epiphany (see Background section) it is implicit in the readings. Here, in this reading, we see the procession of other nations who are attracted the light of God, reflected from a new Jerusalem. In a way, this second Isaiah anticipates the Pauline and Lucan focus on the ministry to the gentiles. Another reference to the popular themes of the day, namely the kings, is the “gold and frankincense” mentioned in the final verse.

Breaking open Numbers:

How has God shined upon you?
Where do you see the splendor of God reflected in creation?
Which of the nations are drawn to God in your way of thinking?

Psalm 72:1-7,10-14 Deus, judicium

Give the King your justice, O God, *

and your righteousness to the King's Son;

That he may rule your people righteously *

and the poor with justice;

That the mountains may bring prosperity to the people, *

and the little hills bring righteousness.

He shall defend the needy among the people; *

he shall rescue the poor and crush the oppressor.

He shall live as long as the sun and moon endure, *

from one generation to another.

He shall come down like rain upon the mown field, *

like showers that water the earth.

In his time shall the righteous flourish; *

there shall be abundance of peace till the moon shall be no more.

The kings of Tarshish and of the isles shall pay tribute, *

and the kings of Arabia and Saba offer gifts.

All kings shall bow down before him, *

and all the nations do him service.

For he shall deliver the poor who cries out in distress, *

and the oppressed who has no helper.

He shall have pity on the lowly and poor; *

he shall preserve the lives of the needy.

He shall redeem their lives from oppression and violence, *

and dear shall their blood be in his sight.

The claim for this psalm is that it is a psalm of David, written for the “king’s son”, Solomon. Some commentators see this psalm as a “messianic psalm” applying the hopes for Solomon’s reign to the many that will follow him. It is more likely that it is written for Solomon, using all the typical exaggeration common to court poetry. In the imperial language, however, we detect the hopes of a people for an ideal king. The themes of justice, care of the poor, protection, and comfort give the verses a sense of prayer for the new king. There is a geographical dimension to the poem as well. It is unfortunate that the framers of the lectionary have omitted verses, 8 and 9, which further the emotional scope of the piece as the psalm describes the wide spectrum of the king’s suasion. That this psalm is chosen for this day gives us a vision of the manifestation of kingly rule. Jesus is the king who rules over the nations.

Breaking open Psalm 72

What do you expect of your earthly rulers?
Which of the attributes that David assigns to Solomon are present in our rulers today?
How did ancient kings have mercy on the poor? Or did they?

Ephesians 3:1-12

This is the reason that I Paul am a prisoner for Christ Jesus for the sake of you Gentiles-- for surely you have already heard of the commission of God's grace that was given me for you, and how the mystery was made known to me by revelation, as I wrote above in a few words, a reading of which will enable you to perceive my understanding of the mystery of Christ. In former generations this mystery was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel.

Of this gospel I have become a servant according to the gift of God's grace that was given me by the working of his power. Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ, and to make everyone see what is the plan of the mystery hidden for ages in God who created all things; so that through the church the wisdom of God in its rich variety might now be made known to the rulers and authorities in the heavenly places. This was in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, in whom we have access to God in boldness and confidence through faith in him.

The Mamertine Prison in Rome

Paul distinguishes himself in this reading by calling himself a “prisoner”, which he indeed was. Imprisoned in Rome, Paul wears this as a badge that witnesses to all he has borne for the sake of the Gospel. He also speaks of himself in the guise of an interpreter of the mystery. It is the mystery that was made known only in the latter days, and was made known to the gentiles as well. There is one more identification that Paul makes, namely that of a servant – a servant who is fully empowered by God. In a sense, Paul presents himself as being recreated by God so that in his ministry all of the creative power of God in Christ Jesus might be made known. He calls this revelation of God’s will the “eternal purpose”. For all of its majestic tones, the verses really speak to every man or every woman about their role and duty with Paul in being stewards of God’s plan.

Breaking open Ephesians:

How was Paul a “prisoner of Christ?”
How are you a “prisoner of Christ?”
How are you a servant?

St. Matthew 2:1-12

In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and have come to pay him homage." When King Herod heard this, he was frightened, and all Jerusalem with him; and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. They told him, "In Bethlehem of Judea; for so it has been written by the prophet:

`And you, Bethlehem, in the land of Judah,

are by no means least among the rulers of Judah;

for from you shall come a ruler

who is to shepherd my people Israel.'"

Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage." When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they left for their own country by another road.

Herod had reasons to worry. He was a bit of an interloper in Judean politics. He married into the Hasmonean family, and therefore fretted about his acceptance as king, and his ability to keep the throne for himself. It is in this context then that we can understand his attitudes when it come to the news that comes from the “wise men from the East”. Their talk is about a child who is born “king of the Jews” – dangerous talk. And who are they? They are described as “magi”, educated and wise in the ways of astrology, hence the star, and probably coming from Persia, the source of a great deal of influence in Judaism. We need to be careful about the star, which really may be an oblique reference to Numbers 24:17, “a star shall come out of Jacob” aligning Jesus with the Davidic kingship. This is further emphasized in the advice given to Herod by his own learned ones. The reference to Bethlehem is a clear reference again to David. Thus Jesus is described and honored as the royal king.

The other theme present is that of honor and worship. The visitors of the east (gentiles) perform acts of worship: they see, they kneel, they pay homage, and they offer gifts. Jesus is not only king, but also a person worthy of worship. To fulfill Matthew’s reliance on the Moses story in framing his birth narrative, the wise ones are encouraged to go home via another route, not telling the king (read Pharaoh) what they have found. The story continues with the killing of the innocents, and the escape to Egypt, thus incorporating other Moses motifs into the story.

Breaking open the Gospel:

What do you think that the Magi were seeking?
Why is Herod so distressed?
Have you ever “followed a star?”

After breaking open the Word, you might want to pray the Collect for Sunday:

O God, by the leading of a star you manifested your only Son to the peoples of the earth: Lead us, who know you now by faith, to your presence, where we may see your glory face to face; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.

The Holy Name of Jesus - 1 January 2012

2011-12-29T11:57:00.000-08:00

The Holy Name of Jesus - 1 January 2011

Numbers 6:22-27

Psalm 8

Philippians 2:5-11

St. Luke 2:15-21

Background: Name

The power of a name was a concept that was common in the ancient near east. Ceremonies, commands, and spells were often done “in the name of” a god or goddess. Early Judaism was not unaware of this, and often the name of God was appended to a person’s name to indicate their allegiance or reliance on the divinity. Thus we have Israel (the el calling to mind “El”, one of the names for God) and the name itself meaning “struggled with God” (see Genesis 32). Since names had such power, the Hebrew Scriptures demand that the name of God (YHWH, among others), should not be pronounced. Thus when the name YHWH is encountered in the scriptures the reader substituted the title Adonai (Lord). Names could be written on an unfired pot of clay along with a curse, fired, and then shattered, thus assigning the curse to the individual. Some times names were given as a comment on a social or political situation such as the names that Hosea gives to his children, Loruhamah – “not pitied”, or Lo-ammi “not my people” (see Hosea 1:8-9).

Today we celebrate the name of Jesus, which means “YHWH saves”. It is not distinct to the Jesus of the New Testament. In the Hebrew Scriptures we encounter “Joshua”, a form of the same name, who becomes Moses’ designated successor. Jesus has several titles that are assigned to him in the Gospels and other writings, such as Messiah or its Greek form Christos (anointed). Later writings confer political titles to the name of Jesus such as “Lord” Kyrios, or “Savior” Soter, both of which were titles used by the Roman imperium. There is another Hebrew name, Emmanuel which means “God-is-with-us”. Today, however, we celebrate the name of Jesus, commanded by angelic messengers to both Mary and Joseph. It was a name with power, the disciples once complaining about others who cast out demons in “Jesus’ name”; and in the early church baptism was done in the name of Jesus.

Numbers 6:22-27

The LORD spoke to Moses, saying: Speak to Aaron and his sons, saying, Thus you shall bless the Israelites: You shall say to them,

The LORD bless you and keep you;

the LORD make his face to shine upon you, and be gracious to you;

the LORD lift up his countenance upon you, and give you peace.

So they shall put my name on the Israelites, and I will bless them.

This passage conveys the prayer of blessing that was used by priests to “put God’s name on” the worshipers in the temple. These words should be familiar to us as a blessing at several points in the development of the Book of Common Prayer. Roman Catholics and Lutherans both would find these words of blessing being used as a final blessing (or a benediction) in their liturgies as well. The conjunction of name and face is quite evident here. The name (which has power) and the countenance (which gives us evidence of how the other is perceiving us) are both “gracious” as the blessing states. It is a beautiful personification of God, revealing a personal relationship of Creator and created.

Breaking open Numbers:

How has God blessed you?
How have you blessed others?
How do you use the name of God?

Psalm 8 Domine, Dominus noster

O LORD our Governor, *

how exalted is your Name in all the world!

Out of the mouths of infants and children *

your majesty is praised above the heavens.

You have set up a stronghold against your adversaries, *

to quell the enemy and the avenger.

When I consider your heavens, the work of your fingers, *

the moon and the stars you have set in their courses,

What is man that you should be mindful of him? *

the son of man that you should seek him out?

You have made him but little lower than the angels; *

you adorn him with glory and honor;

You give him mastery over the works of your hands; *

you put all things under his feet:

All sheep and oxen, *

even the wild beasts of the field,

The birds of the air, the fish of the sea, *

and whatsoever walks in the paths of the sea.

O LORD our Governor, *

how exalted is your Name in all the world!

In this psalm the poet defines for us all that is associated with “the Name”. Thus the psalm celebrates creation, and especially humankind. In defining the work of “the Name”, we also hear the work that we are bidden to do – the stewardship of all that God has made. What is even more interesting is the implied universal knowledge of God’s presence, power, or work. “From the mouths of babes and sucklings…” indicates that God is present in all the aspects and ages of life.

Breaking open Psalm 8

What do you see, hear, and think when you observe creation?
How does God know you?
How do you use the “mastery” that God has given us over creation?

Philippians 2:5-11

Let the same mind be in you that was in Christ Jesus,

who, though he was in the form of God,

did not regard equality with God

as something to be exploited,

but emptied himself,

taking the form of a slave,

being born in human likeness.

And being found in human form,

he humbled himself

and became obedient to the point of death--

even death on a cross.

Therefore God also highly exalted him

and gave him the name

that is above every name,

so that at the name of Jesus

every knee should bend,

in heaven and on earth and under the earth,

and every tongue should confess

that Jesus Christ is Lord,

to the glory of God the Father.

This reading is shared in all three cycles of the Lectionary either on this day, The Holy Name of Jesus, or on Passion Sunday. More than likely taken from an ancient hymn of the church, the author uses the hymn to point out the dynamic qualities of not only the name (which is exalted) but of the person of Jesus as well ( who is humiliated and who is then exalted). It is rather like a creed as well, pointing out the aspects of Jesus that form the basis for our faith.

Breaking open Philippians:

What do you understand by the “humiliation of Jesus”?
How have you been humiliated in this life?
In what ways have you been “lifted up”?
How was your faith a part of that?

St. Luke 2:15-21

When the angels had left them and gone into heaven, the shepherds said to one another, "Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us." So they went with haste and found Mary and Joseph, and the child lying in the manger. When they saw this, they made known what had been told them about this child; and all who heard it were amazed at what the shepherds told them. But Mary treasured all these words and pondered them in her heart. The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them. After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.

We have heard this reading recently, as well. It forms that latter part of the Gospel for Christmas Eve. It is the final sentence that commands our attention, however. The former name of this day was The Circumcision and Name of Jesus, gives reason to the selection of this reading, following on the Octave of Christmas. This action places Jesus as one who complies with the Law of Moses, and Mary and Joseph in compliance with the request of the angels, “you shall call him Jesus”. In this way Luke connects Jesus with the promises and laws of old, and places him as the one who will make things new again.

Breaking open the Gospel:

What do you think Mary pondered in her heart?
What do you think the shepherds’ hopes were?
What does the name of Jesus mean to you?

After breaking open the Word, you might want to pray the Collect for Sunday:

Eternal Father, you gave to your incarnate Son the holy name of Jesus to be the sign of our salvation: Plant in every heart, we pray, the love of him who is the Savior of the world, our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen.

The Nativity of Our Lord III - 25 December 2011

2011-12-20T13:53:00.000-08:00

The Nativity of Our Lord III - 25 December 2011

Isaiah 52:7-10

Psalm 98

Hebrews 1:1-12

St. John 1:1-14

Background: Angels

If we were commenting on the texts for Christmas Eve this would be a natural introduction, with Luke and Matthew’s use of angels – messengers of joy and of warning. Seeing, however, the author of Hebrew’s use of angels as a comparison to Jesus, it might be good for us to take a moment and consider angels in the tradition of Christian theology. They are not a Christian invention, but rather appear repeatedly in the Hebrew Scriptures as either the Cherubim (half human, half animal winged creatures) or the Seraphim (literally “burning ones”). Angel-like creatures appear in other traditions as well, Islam, Bahá’i, Zoroastrianism, and in Indian religions as well. It is only the seraphim that are mentioned as having wings (“six wings have they these messengers of him”).

The utility and purpose of angels are probably more helpful discussions to have at this time. Their name comes from the Greek aggelos, and in Hebrew they are called mal’akh, both words meaning messenger. Some times the word was used in reference to a priest or more likely a prophet who announces news. Popular thought about angels is of the divine nature however, wings and all.

Isaiah 52:7-10

How beautiful upon the mountains

are the feet of the messenger, who announces peace,

who brings good news,

who announces salvation,

who says to Zion, "Your God reigns."

Listen! Your sentinels lift up their voices,

together they sing for joy;

for in plain sight they see

the return of the LORD to Zion.

Break forth together into singing,

you ruins of Jerusalem;

for the LORD has comforted his people,

he has redeemed Jerusalem.

The LORD has bared his holy arm

before the eyes of all the nations;

and all the ends of the earth shall see

the salvation of our God.

This reading is in praise of Jerusalem, the home of the King and the place where YHWH dwells. What is interesting about this hymn is that it is in praise of a city that is in ruins; so all the words proclaimed are words of hope for the future. In the ancient near east, enthronement songs, such as this were often sung at the New Year Festival, where the king was celebrated, and the fertility of the earth was prayed for. Here it is the very existence of Jerusalem as the house of God that is on the lips of the hymn singers. It is not a liturgical choir that is summoned to sing this hymn, but rather all the people, from the sentinels that guard the ruined walls, to the very ruins themselves. The story of salvation coming from destruction will not be lost on the Christian prophets who will look back to these words and this hymn and find in them hope for those who follow Jesus.

Breaking open Isaiah:

What are your thoughts about the significance of Jerusalem in the Christian story?
What was its significance for Israel?
What is its significance in our time?

Psalm 98 Cantate Domino

Sing to the LORD a new song, *

for he has done marvelous things.

With his right hand and his holy arm *

has he won for himself the victory.

The LORD has made known his victory; *

his righteousness has he openly shown in the sight of the nations.

He remembers his mercy and faithfulness to the house of Israel, *

and all the ends of the earth have seen the victory of our God.

Shout with joy to the LORD, all you lands; *

lift up your voice, rejoice, and sing.

Sing to the LORD with the harp, *

with the harp and the voice of song.

With trumpets and the sound of the horn *

shout with joy before the King, the LORD.

Let the sea make a noise and all that is in it, *

the lands and those who dwell therein.

Let the rivers clap their hands, *

and let the hills ring out with joy before the LORD,

when he comes to judge the earth.

In righteousness shall he judge the world *

and the peoples with equity.

Like Psalm 96, which was sung on Christmas Eve, this psalm is hardly a new song at all, although the psalmist may desire that it be sung with a new spirit and attitude. It is also a pastiche of familiar phrases and words, but here is crafted into a unique setting that celebrates God’s kingship. The military tone may have us look at YHWH as the God who conquers chaos, a familiar ancient near eastern theme. Later in the psalm, however, it is the subdued creation that is summoned to hymn the king – “let the sea make a noise and all that is in it.” Although there is a global and universal sense to the psalm, the author singles out Israel as deserving of God’s special mercy.

Breaking open Psalm 98

The ancients saw the sea as chaos. What is chaos for you?
How does God address the chaos in your life?
How do you deal with the chaos of your life?

Hebrews 1:1-12

Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.

For to which of the angels did God ever say,

"You are my Son;

today I have begotten you"?

Or again,

"I will be his Father,

and he will be my Son"?

And again, when he brings the firstborn into the world, he says,

"Let all God's angels worship him."

Of the angels he says,

"He makes his angels winds,

and his servants flames of fire."

But of the Son he says,

"Your throne, O God, is forever and ever,

and the righteous scepter is the scepter of your kingdom.

You have loved righteousness and hated wickedness;

therefore God, your God, has anointed you

with the oil of gladness beyond your companions."

And,

In the beginning, Lord, you founded the earth,

and the heavens are the work of your hands;

they will perish, but you remain;

they will all wear out like clothing;

like a cloak you will roll them up,

and like clothing they will be changed.

But you are the same,

and your years will never end."

The lectionary allows us to truncate this reading at verse 4, but to do so would lose the wonderful logic and connections of the quotes from the Hebrew Scriptures. The first verses introduce the connections to the traditions of the fathers “in many and various ways”. The theme of the exultation of Jesus becomes the theme for the remainder of this section, which actually may be an ancient hymn quoted by the author. The Christology here would find a welcome home in the thought of John the Evangelist, and the vocabulary of priestly service, and majesty are peculiar to Hebrews.

The following verses are series of seven (the perfect number) quotations from the Hebrew Scriptures, all designed to underscore the new nature of Jesus, and his presence among the people as Lord. We read quotes from an enthronement psalm (2:7), a description of the relationship of David (and his successors) to God (II Samuel 7:14). The third quotation from both Deuteronomy 32:43 and Psalm 97:7 may speak to Christ’s second coming and the parousia. Again the angels are the focus in a quotation from Psalm 104:4 as they are compared to the Son. In a quotation from Psalm 45:7-8, Jesus, like David, is promised an on-going and eternal reign. The last quote from Psalm 102:6-8, establishes Jesus at the moment of Creation, but sees creation as a temporary thing when compared to the eternal reign of the Christ.

Breaking open Hebrews:

What are your thoughts about Jesus?
What role does he play in your life?
How is he exalted in your thoughts?

St. John 1:1-14

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness, and the darkness did not overcome it.

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light. The true light, which enlightens everyone, was coming into the world.

He was in the world, and the world came into being through him; yet the world did not know him. He came to what was his own, and his own people did not accept him. But to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.

And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.

Like many Old Testament texts, and like the Birth Narratives of Ss. Luke and Matthew, John presents us with a sort of genealogy. Here it is not a genealogy of human ancestors and descendants, but rather one of divine relationships. This genealogy is set into a restating of the Creation Story from Genesis, in which God speaks a divine Word – the logos – Christ present at the beginning of all things, and God’s new word to humankind. Like other New Testament authors, John may have used an early Christian hymn to which he attaches statements about John the Baptist (thereby setting his place in the divine genealogy). The central focus, however, is the Word made flesh, God’s incarnation into the present world.

Breaking open the Gospel:

How powerful is a word?
How have you used words to influence others?
How is Jesus the Word?

After breaking open the Word, you might want to pray the Collect for Sunday:

Almighty God, you have given your only-begotten Son to take our nature upon him, and to be born this day of a pure virgin: Grant that we, who have been born again and made your children by adoption and grace, may daily be renewed by your Holy Spirit; through our Lord Jesus Christ, to whom with you and the same Spirit be honor and glory, now and for ever. Amen.