We just had a unit on Judaism in the class I work with at Lewis and Clark on comparative religion. The author properly emphasizes Torah, the law, God’s teaching/leading as a core principle in Jewish thought. All Christians are heirs to that thought as we follow the Jewish Jesus of Nazareth. Torah is God’s presence in teaching,the wisdom embodied in the 10 Commandments and Scripture. On this World Communion Sunday we ingest God’s teaching, God’s emblem Jesus Christ into our very lives. Communion is a Sinai moment for Christians.
his morning, let’s pick one of the ten words, not taking name in vain-name has power, presence and blessing-handle with care it used to say on packages-We don;t shape God; God shapes us. The framework of OT ethics and often secular ethics as well presents a trajectory, resonance, Torah is a blessing blessing =putting my name on Israel -real vows commit us to action-(see Calvin 2.8.8)
Long part of catechises- Westminster takes pain to speak of positive and negative in them
twice, spoken directly, in the ark
The commandment about the name of God has been thoroughly domesticated and is often be limited warning against vulgar language,
Claiming god as behind an endeavor (Miller p.100) has become popular in the language or ordinary folks and in the language of candidates and occupants of office, -profane, make common- link to the holy One. Sin is not reverencing the Name as vain/empty, as if it has no meaning, no purpose in its power, as if god were nothing a delusion -words of no substance and right speech in Buddhism name opens up the character of god ha shem, the name know entire Scripture and are able to counsel, help, comfort, judge, and make decisions in spiritual and temporal matters.” right worship questions of order, of simplicity, of wholesale adoption of cultural practices- The 10 Commandments reflect the wisdom of the ages, across may cultures, the basics of human life. It all flows from the great commandment to love god body and soul together. this morning as Paul Lehmann said, we cannot act as if loving God can be sundered from our words, our lips, our breath.
Let’s link the use of the Holy Name with worship. One of the admirable things about this church body is its commitment to , let’s call it, elevated worship. Liturgy, music, and the worship space itself all aim at a sense of reverence in being in the presence of the Holy. Reverence is an attitude in short suppl;y in contemporary American culture, so our attempt itself is more than a bit counter-cultural. I would maintain that our attempt is right and proper however. Patrick Miller has done the church a great service with a fairly new publication of a commentary on the 10 Commandments links the name of God directly to how god’s name is to be rightly used, and that is in worship. no wonder then, we have a certain solemnity in intoning the divine Name, especially when we celebrating lifted up to the very precincts of heaven by god’s own spirit. In worship we cross a threshold to the powerful presence of god, and in marking that crossing our language and music are formal to reflect that charged situation. Let’s extend it. At the very least, using god’s name properly means that we swear truthfully to it in a courtroom setting. lawyers will tell their clients to be polite, civil, restrained, and dressed up. Here we struggle to put the the truth of our lives and our poor attempts to catch a glimpse of the divine in our full liturgy.
Friday, September 30, 2011
Week of 10/2 devotions
Sunday Oct 2- Ps. 19-I’ve always liked this psalm, in part, as I wanted to be an astronomer when I was young. I also like the linkage between natural order and moral order in this psalm. God is a god of harmony, not dissonance. Even when we are struck with awe at one of the pictures from NASA, the heavens are not merely beautiful for us. In a spiritual sense, they push us to look at the order and disorder in our own lives.
Monday-Presbyterians put a loot of faith in groups as deliberative bodies and as checks on possible errors. When ear and anxiety infect a group, it becomes a mob, perhaps incapable o returning to deliberative, discerning action. Fear is hard enough to deal with alone, but it seems to have contagious and growing impulse in a group. Groups as well as individuals do well to heed the Biblical injunction to fear not. then we can catch sight of god’s leading edge.
Tuesday-a word from the Lord is something that we may desire when in the throes of indecision. After all, some folks maintain that God does speak to them directly, sometimes with a sense of a matter, or sometimes even a voice. I usually have more static on the line than those folks, it seems. At the same time, i am attracted to the renewed interest in processes of discernment where we try to integrate spiritual concerns and prayer with other decision-making tools. Inspiration is Spirit-breathed certainly, but it still goes through the medium of our limited capacities.
Wednesday I saw an Augustine quote from facebook on an image versus a sacrament -one is seen while another is grasped...what is grasped can produce spiritual fruit. What Augustine calls grasped probably goes back to the Latin roots of words like comprehend, or better, apprehend, to grasp something. I would link a sacrament to understanding with both the mind and heart. What do the physicality of the sacraments help you to grasp in heart and mind?
Thursday-Few things show our fundamental separation from ah other more than pain. We ca sympathize; we can even wince at their pain, but we do not cross over to feel it. We ted to minimize the pain of others, or maximize our own pain. this applies not only to the body but the heart and soul as well. we can glimpse what is going on inside another, but we cannot take in what they are experiencing. Then, in prayer, the god of the suffering understands and consoles.
Friday Constant God language by some folks gets on my nerves. I really do appreciate trying to weave God into daily life. I’m not even sure why it gets on my nerves. Part of it is Presbyterian reserve about wearing religion on one’s sleeve, instead of “praying in secret” as Jesus said. Part of me hears it, even if it is not intended, as saying I am holier than thou.
Saturday -We go into an occasional spasms, to throw the rascals out. That may well be the right and prudent course, but the issue is also with whom, we going to replace the current rascals. It reminds me of sports radio where the answer seems to be always to get rid of a player or a coach.While this may allow us to vent, it almost always fails to look at the variety of connections that cause success or trouble. When we start to let our religious duties slide, could it be a subtle form of trying to force god out of life when we are disappointed?
Monday-Presbyterians put a loot of faith in groups as deliberative bodies and as checks on possible errors. When ear and anxiety infect a group, it becomes a mob, perhaps incapable o returning to deliberative, discerning action. Fear is hard enough to deal with alone, but it seems to have contagious and growing impulse in a group. Groups as well as individuals do well to heed the Biblical injunction to fear not. then we can catch sight of god’s leading edge.
Tuesday-a word from the Lord is something that we may desire when in the throes of indecision. After all, some folks maintain that God does speak to them directly, sometimes with a sense of a matter, or sometimes even a voice. I usually have more static on the line than those folks, it seems. At the same time, i am attracted to the renewed interest in processes of discernment where we try to integrate spiritual concerns and prayer with other decision-making tools. Inspiration is Spirit-breathed certainly, but it still goes through the medium of our limited capacities.
Wednesday I saw an Augustine quote from facebook on an image versus a sacrament -one is seen while another is grasped...what is grasped can produce spiritual fruit. What Augustine calls grasped probably goes back to the Latin roots of words like comprehend, or better, apprehend, to grasp something. I would link a sacrament to understanding with both the mind and heart. What do the physicality of the sacraments help you to grasp in heart and mind?
Thursday-Few things show our fundamental separation from ah other more than pain. We ca sympathize; we can even wince at their pain, but we do not cross over to feel it. We ted to minimize the pain of others, or maximize our own pain. this applies not only to the body but the heart and soul as well. we can glimpse what is going on inside another, but we cannot take in what they are experiencing. Then, in prayer, the god of the suffering understands and consoles.
Friday Constant God language by some folks gets on my nerves. I really do appreciate trying to weave God into daily life. I’m not even sure why it gets on my nerves. Part of it is Presbyterian reserve about wearing religion on one’s sleeve, instead of “praying in secret” as Jesus said. Part of me hears it, even if it is not intended, as saying I am holier than thou.
Saturday -We go into an occasional spasms, to throw the rascals out. That may well be the right and prudent course, but the issue is also with whom, we going to replace the current rascals. It reminds me of sports radio where the answer seems to be always to get rid of a player or a coach.While this may allow us to vent, it almost always fails to look at the variety of connections that cause success or trouble. When we start to let our religious duties slide, could it be a subtle form of trying to force god out of life when we are disappointed?
Sept 30 column for the Telegraph
I wish to use this space to share some learnings about being ill. I had surgery last week to remove my cancerous prostate. As a minister, I have been in far too many hospital rooms and corridors and waiting rooms. Of course, it is a far different experience to be in the bed instead of alongside it. The following are some of my reactions to the absurdity of the experience and may not fit your experience.
First, forewarned is forearmed. I really appreciate getting a sense of what is in store for me. Two procedures come to mind. The procedure for taking biopsies requires sedation in my view, but maybe good reasons for not doing so exist. Anyway, I was prepared for discomfort but no one warned me about a lidocaine shot that felt like lightning coursing through the trunk of my body. Second, I was told that I would need some simple pictures for the removal of my catheter. Fine, but not until the moment of the second picture was I informed that my bladder would have to be filled with special fluid. I knew I was in trouble when the technician required help to hoist the enormous bag on to the IV tree. Next, I was expecting to hear the beeps of a forklift.
Second, we need to come to grips with how the medical profession uses language. After being fed with fluid as if I were a balloon about to pop, the physician asked if I were comfortable. No, I replied, with a tone indicating that he was out of his mind, but at least the technician warned me about this. If I follow their stoic logic correctly, downplaying pain may help with anxiety. I have a good imagination, but my thoughts do not stand up to the reality of the techniques we have devised. I hesitate to think what the CIA could come up with “enhanced interrogation techniques” if they consulted with the medical professions techniques and easy use of words such as discomfort. I may have mentioned this before, but I would call “short-term inconveniences” oh, something like two weeks, but not 2 years up to one’s whole life long.
Third, health problems have you enter aisles of the drug store never before encountered. In my local drug store, incontinence “aids” are in the same aisle as family planning materials, coincidence? When you ask for help, why does a spotlight then shine down on you and your request get broadcast? Then you furtively slip your materials on the counter, and the most embarrassing items require a price check, again broadcast though the store. At least, the big L for loser T-shirt that came down from the ceiling fits me well.
Fourth, for me spiritual practices were essential. I am so grateful that God has seen fit to grant me real peace and perspective on my condition. My prayers have been both of gratitude but also a running commentary on what has been going on. For someone who prays for many, many people, it is such a privilege to hear that one is the recipient of being prayed for. The church is often at its best with offers of help. In my case, it has been the offer and making of soup and easy to eat dishes and maybe more important, the number of folks who have taken up their time and interrupted their schedules to give me rides for appointments. Not only are nurses and doctors, technicians and inventors part of the continuing mission of the healing work of Christ, all of those individual acts of kindness create not only an environment for healing but its material reality. Healing, after is wholeness of body, mind, and soul.
First, forewarned is forearmed. I really appreciate getting a sense of what is in store for me. Two procedures come to mind. The procedure for taking biopsies requires sedation in my view, but maybe good reasons for not doing so exist. Anyway, I was prepared for discomfort but no one warned me about a lidocaine shot that felt like lightning coursing through the trunk of my body. Second, I was told that I would need some simple pictures for the removal of my catheter. Fine, but not until the moment of the second picture was I informed that my bladder would have to be filled with special fluid. I knew I was in trouble when the technician required help to hoist the enormous bag on to the IV tree. Next, I was expecting to hear the beeps of a forklift.
Second, we need to come to grips with how the medical profession uses language. After being fed with fluid as if I were a balloon about to pop, the physician asked if I were comfortable. No, I replied, with a tone indicating that he was out of his mind, but at least the technician warned me about this. If I follow their stoic logic correctly, downplaying pain may help with anxiety. I have a good imagination, but my thoughts do not stand up to the reality of the techniques we have devised. I hesitate to think what the CIA could come up with “enhanced interrogation techniques” if they consulted with the medical professions techniques and easy use of words such as discomfort. I may have mentioned this before, but I would call “short-term inconveniences” oh, something like two weeks, but not 2 years up to one’s whole life long.
Third, health problems have you enter aisles of the drug store never before encountered. In my local drug store, incontinence “aids” are in the same aisle as family planning materials, coincidence? When you ask for help, why does a spotlight then shine down on you and your request get broadcast? Then you furtively slip your materials on the counter, and the most embarrassing items require a price check, again broadcast though the store. At least, the big L for loser T-shirt that came down from the ceiling fits me well.
Fourth, for me spiritual practices were essential. I am so grateful that God has seen fit to grant me real peace and perspective on my condition. My prayers have been both of gratitude but also a running commentary on what has been going on. For someone who prays for many, many people, it is such a privilege to hear that one is the recipient of being prayed for. The church is often at its best with offers of help. In my case, it has been the offer and making of soup and easy to eat dishes and maybe more important, the number of folks who have taken up their time and interrupted their schedules to give me rides for appointments. Not only are nurses and doctors, technicians and inventors part of the continuing mission of the healing work of Christ, all of those individual acts of kindness create not only an environment for healing but its material reality. Healing, after is wholeness of body, mind, and soul.
Lewis and Clark Comp. Rel. Class
Slight change in plans. We will continue with Judaism on Tuesday as if i have not been hospitalized. Together as a class, we will decide what notes and material you will get on some of the other fiath traditions for later in the semester
Wednesday, September 28, 2011
Importance Notice for Comparative religion Class at Lewis and Clark
No class tomorrow, Thursday Sept 29.
We will have class the first Tuesday in October.I was in the hospital longer than expected, but we should be back in gear soon.
We will have class the first Tuesday in October.I was in the hospital longer than expected, but we should be back in gear soon.
Monday, September 26, 2011
Roman 7-8:11 for 9/28
1) In an odd way, death does break some bonds and bring freedom. in 7:1-3
2) Put v. 4 into other words.
3) v.5-6 Notice the polarity, living in the flesh=death but life in the spirit is new life. Amplify this a bit, especially the new life of the spirit. Look at v. 13,21, 23as well.
4) v. 8 speaks of Sin having a power to corrupt the good, to pervert it toward its ends. Gie examples.
5) vv14-23 has Paul the spiritual psychologist. (After all psyche is soul in Greek) What do you think of his thick analysis of v. 15, 19?
6) How do you make sense of v. 18?
7) Now in chapter 8 he continues to move to the plus side of showing how no one can be the judge of another. How does it affect you now t hear there is no condemnation?
8)What does this image of being set free do for your spiritual circumstance(v.2)?
9) This is utterly apocalyptic material. The new age has dawned.
10) do you understand how this happened in Christ (v3)?
11) v. 5 what are the things of the Spirit?
12) What does it mean to say that the spirit dwells in us?
13( At 11, see how he makes the resurrection a potent reality for life now, not for heaven alone.
2) Put v. 4 into other words.
3) v.5-6 Notice the polarity, living in the flesh=death but life in the spirit is new life. Amplify this a bit, especially the new life of the spirit. Look at v. 13,21, 23as well.
4) v. 8 speaks of Sin having a power to corrupt the good, to pervert it toward its ends. Gie examples.
5) vv14-23 has Paul the spiritual psychologist. (After all psyche is soul in Greek) What do you think of his thick analysis of v. 15, 19?
6) How do you make sense of v. 18?
7) Now in chapter 8 he continues to move to the plus side of showing how no one can be the judge of another. How does it affect you now t hear there is no condemnation?
8)What does this image of being set free do for your spiritual circumstance(v.2)?
9) This is utterly apocalyptic material. The new age has dawned.
10) do you understand how this happened in Christ (v3)?
11) v. 5 what are the things of the Spirit?
12) What does it mean to say that the spirit dwells in us?
13( At 11, see how he makes the resurrection a potent reality for life now, not for heaven alone.
Notes for Ex. 32
1) The Golden Calf episode has us skip the covenant code. and the elaborate preparations for the tabernacle. This is a classic demonstration of idolatry in a literal sense, the quick move to violate the hub of the right table, the first table of the 10 Commandments.
2) Since it is a a Golden Calf, we are led into a consideration of the cultural idolatry of materialism in this country explicitly. Notice that this fundamental worship violation of the golden Calf episode comes immediately after a covenant code and ceremony and all of the preparations for right worship. We do something similar. We worship rightly, and then go off to worship mammon. If you doubt this, watch heads nod off in church board meetings about worhsip issues, but the rapt attention as soon as discussion turns to money.
3) Janzen in Exodus226 likens this episode corporately to the Adam and Eve story of the first couple.
4) I have some sympathy for these newly freed slaves. they have started to see Moses as more than a mediator of the presence of god, but its very emblem and embodiment. Without Moses, in his long delay, what will become of them? Are they now on their own? Since this is a festival to the Lord, it is an additional aid toward quelling their fears but it is not an abandoning of god. Janzen 229 makes an point about this all being a result of anxiety over the future, in other words, a failure of trust.
5) Thanks to Hollywood all the way back to the silents, this episode has a sexual connotation, but it seems to be a perversion of the reaction to the passage through the sea, as the same words are used. Janzen 228-9 wonders if the bull is less a fertility symbol and more a war/prowess symbol.
6) Historically, it cannot be an accident that we find images of bulls throughout ancient israel.
7) acted perversely is a scary word because this is the same verb, to spoil, to corrupt, as was used before the destruction of the flood
8)stiff necked is a wonderful image ofr stubborn refusal. think of trying to feed a baby who does not want to be fed.
9) This is god angry. i love the part about being left alone, perhaps the best example of god having male elements within.Notice that god separates from the people. now they are hte people of Moses, like when a young couple calls the child when misbehaving your child.
10) Moses will not leave god alone. he will not take the possible bait of being a new Abraham, even a new Adam.he appeals to god’s sense of reputation but pleads with god to change the divine mind. See, the relational god responds to us. This is not a god of pure decree.
11) the word implore has a sense of trying to turn something sour into sweet, of turning a frown upside down. change your mind is jsut as well translated as relent or repent.
12) then, remember. The omniscient One is told to remember by a forgetful human. remember, bring to life. Remember, perhaps who you are.Remember your promises of old and now.The name on which we swear has sworn to Abraham about this emergent people in gen. 22.
2) Since it is a a Golden Calf, we are led into a consideration of the cultural idolatry of materialism in this country explicitly. Notice that this fundamental worship violation of the golden Calf episode comes immediately after a covenant code and ceremony and all of the preparations for right worship. We do something similar. We worship rightly, and then go off to worship mammon. If you doubt this, watch heads nod off in church board meetings about worhsip issues, but the rapt attention as soon as discussion turns to money.
3) Janzen in Exodus226 likens this episode corporately to the Adam and Eve story of the first couple.
4) I have some sympathy for these newly freed slaves. they have started to see Moses as more than a mediator of the presence of god, but its very emblem and embodiment. Without Moses, in his long delay, what will become of them? Are they now on their own? Since this is a festival to the Lord, it is an additional aid toward quelling their fears but it is not an abandoning of god. Janzen 229 makes an point about this all being a result of anxiety over the future, in other words, a failure of trust.
5) Thanks to Hollywood all the way back to the silents, this episode has a sexual connotation, but it seems to be a perversion of the reaction to the passage through the sea, as the same words are used. Janzen 228-9 wonders if the bull is less a fertility symbol and more a war/prowess symbol.
6) Historically, it cannot be an accident that we find images of bulls throughout ancient israel.
7) acted perversely is a scary word because this is the same verb, to spoil, to corrupt, as was used before the destruction of the flood
8)stiff necked is a wonderful image ofr stubborn refusal. think of trying to feed a baby who does not want to be fed.
9) This is god angry. i love the part about being left alone, perhaps the best example of god having male elements within.Notice that god separates from the people. now they are hte people of Moses, like when a young couple calls the child when misbehaving your child.
10) Moses will not leave god alone. he will not take the possible bait of being a new Abraham, even a new Adam.he appeals to god’s sense of reputation but pleads with god to change the divine mind. See, the relational god responds to us. This is not a god of pure decree.
11) the word implore has a sense of trying to turn something sour into sweet, of turning a frown upside down. change your mind is jsut as well translated as relent or repent.
12) then, remember. The omniscient One is told to remember by a forgetful human. remember, bring to life. Remember, perhaps who you are.Remember your promises of old and now.The name on which we swear has sworn to Abraham about this emergent people in gen. 22.
Sermon notes for 9/25 Ex. 17:1-7. Phil 2:1-13
We are at places of testing and contention.they have been freed, given gifts of food and water, but now the water is not apparent again. These places stayed in the memory banks of Israel, where the community was in crisis, at a place of testing and a place of contention. All of this has occurred with miracle after miracle, on the way to Sinai, the mountain of revelation. The water seems to flow from Sinai. In part they complain like children, as it is going to take a while to move a people from the dependent status and mindset of slaves into becoming adults and a functioning community.Here they test God, to place a demand before God. Perhaps when we pray lead us not into temptation, we could also be praying, for it is the same word, lead us not to the testing, ours or testing God.Notice no thanks is mentioned for the water along the way, what drives them is its lack at this stage. In other words, no credits are added up, only debits.
Jesus Christ, in this world of contention and testing. this remarkable look at the Incarnation of sharing, self-giving, humility, not power, not control.Paul, or the hymn he may be quiting here, does not see Jesus as god playacting as a human being. A real change has taken place where of God does not claim power or control but for all purposes took on the role and reality of one the the wretched of the earth. Picking up on the Greek word for emptying, this is called a kenotic view of the work of Jesus Christ. It sees love as willing to sacrifice for the other, to set aside personal preference if it seems to help the needs of the other, even if it means setting aside prerogative. In the end, can love be about power over another; can it be about control over another? (Paul will say that water from the rock was Christ, a life-giver I Cor 10)
Just as we recently looked at an attitude of scarcity and abundance as poles of points of view, so too we are led to a notion of fullness, of overflowing and emptiness as a way of approaching spiritual life. In both cases god does not exercise power over people but provides them what they require. In the case of Jesus, this explicitly means setting aside any claims or pretension to power as control and instead, he lives as a slave, Paul says. the very human Jesus was a vessel for “the fullness of God dwelt in him.”In other words Jesus was a living tabernacle.the presence of god is demonstrated by the resurrection of course, but the utter emptying of control is a sign of the fullness of divine love, the fundamental attribute of god is seen so clearly in the life, death, and resurrection of Jesus.Even the terrible cross is a sign that God will permit no obstacle to debar us from that love, not even living with a human being, a created one, to bridge the gulf of divinity and humanity.
The church as an extension of this kenotic, self-emptying of pretension to power and control is an interesting concept to consider. we regret having a spectacular construction as this sanctuary not being packed to the rafters. We may well regret that its pews are not as filled with movers and shakers of an economically depressed community. Emptied of presumptions to influence and power, maybe mainline churches just like
Jesus Christ, in this world of contention and testing. this remarkable look at the Incarnation of sharing, self-giving, humility, not power, not control.Paul, or the hymn he may be quiting here, does not see Jesus as god playacting as a human being. A real change has taken place where of God does not claim power or control but for all purposes took on the role and reality of one the the wretched of the earth. Picking up on the Greek word for emptying, this is called a kenotic view of the work of Jesus Christ. It sees love as willing to sacrifice for the other, to set aside personal preference if it seems to help the needs of the other, even if it means setting aside prerogative. In the end, can love be about power over another; can it be about control over another? (Paul will say that water from the rock was Christ, a life-giver I Cor 10)
Just as we recently looked at an attitude of scarcity and abundance as poles of points of view, so too we are led to a notion of fullness, of overflowing and emptiness as a way of approaching spiritual life. In both cases god does not exercise power over people but provides them what they require. In the case of Jesus, this explicitly means setting aside any claims or pretension to power as control and instead, he lives as a slave, Paul says. the very human Jesus was a vessel for “the fullness of God dwelt in him.”In other words Jesus was a living tabernacle.the presence of god is demonstrated by the resurrection of course, but the utter emptying of control is a sign of the fullness of divine love, the fundamental attribute of god is seen so clearly in the life, death, and resurrection of Jesus.Even the terrible cross is a sign that God will permit no obstacle to debar us from that love, not even living with a human being, a created one, to bridge the gulf of divinity and humanity.
The church as an extension of this kenotic, self-emptying of pretension to power and control is an interesting concept to consider. we regret having a spectacular construction as this sanctuary not being packed to the rafters. We may well regret that its pews are not as filled with movers and shakers of an economically depressed community. Emptied of presumptions to influence and power, maybe mainline churches just like
Notes on Ex. 32
We are at places of testing and contention.they have been freed, given gifts of food and water, but now the water is not apparent again. These places stayed in the memory banks of Israel, where the community was in crisis, at a place of testing and a place of contention. All of this has occurred with miracle after miracle, on the way to Sinai, the mountain of revelation. The water seems to flow from Sinai. In part they complain like children, as it is going to take a while to move a people from the dependent status and mindset of slaves into becoming adults and a functioning community.Here they test God, to place a demand before God. Perhaps when we pray lead us not into temptation, we could also be praying, for it is the same word, lead us not to the testing, ours or testing God.Notice no thanks is mentioned for the water along the way, what drives them is its lack at this stage. In other words, no credits are added up, only debits.
Jesus Christ, in this world of contention and testing. this remarkable look at the Incarnation of sharing, self-giving, humility, not power, not control.Paul, or the hymn he may be quiting here, does not see Jesus as god playacting as a human being. A real change has taken place where of God does not claim power or control but for all purposes took on the role and reality of one the the wretched of the earth. Picking up on the Greek word for emptying, this is called a kenotic view of the work of Jesus Christ. It sees love as willing to sacrifice for the other, to set aside personal preference if it seems to help the needs of the other, even if it means setting aside prerogative. In the end, can love be about power over another; can it be about control over another? (Paul will say that water from the rock was Christ, a life-giver I Cor 10)
Just as we recently looked at an attitude of scarcity and abundance as poles of points of view, so too we are led to a notion of fullness, of overflowing and emptiness as a way of approaching spiritual life. In both cases god does not exercise power over people but provides them what they require. In the case of Jesus, this explicitly means setting aside any claims or pretension to power as control and instead, he lives as a slave, Paul says. the very human Jesus was a vessel for “the fullness of God dwelt in him.”In other words Jesus was a living tabernacle.the presence of god is demonstrated by the resurrection of course, but the utter emptying of control is a sign of the fullness of divine love, the fundamental attribute of god is seen so clearly in the life, death, and resurrection of Jesus.Even the terrible cross is a sign that God will permit no obstacle to debar us from that love, not even living with a human being, a created one, to bridge the gulf of divinity and humanity.
The church as an extension of this kenotic, self-emptying of pretension to power and control is an interesting concept to consider. we regret having a spectacular construction as this sanctuary not being packed to the rafters. We may well regret that its pews are not as filled with movers and shakers of an economically depressed community. Emptied of presumptions to influence and power, maybe mainline churches just like this one all over the map can rediscovera faith not lording it over others but being with each other when troubles seem as if they lord it over us.
Jesus Christ, in this world of contention and testing. this remarkable look at the Incarnation of sharing, self-giving, humility, not power, not control.Paul, or the hymn he may be quiting here, does not see Jesus as god playacting as a human being. A real change has taken place where of God does not claim power or control but for all purposes took on the role and reality of one the the wretched of the earth. Picking up on the Greek word for emptying, this is called a kenotic view of the work of Jesus Christ. It sees love as willing to sacrifice for the other, to set aside personal preference if it seems to help the needs of the other, even if it means setting aside prerogative. In the end, can love be about power over another; can it be about control over another? (Paul will say that water from the rock was Christ, a life-giver I Cor 10)
Just as we recently looked at an attitude of scarcity and abundance as poles of points of view, so too we are led to a notion of fullness, of overflowing and emptiness as a way of approaching spiritual life. In both cases god does not exercise power over people but provides them what they require. In the case of Jesus, this explicitly means setting aside any claims or pretension to power as control and instead, he lives as a slave, Paul says. the very human Jesus was a vessel for “the fullness of God dwelt in him.”In other words Jesus was a living tabernacle.the presence of god is demonstrated by the resurrection of course, but the utter emptying of control is a sign of the fullness of divine love, the fundamental attribute of god is seen so clearly in the life, death, and resurrection of Jesus.Even the terrible cross is a sign that God will permit no obstacle to debar us from that love, not even living with a human being, a created one, to bridge the gulf of divinity and humanity.
The church as an extension of this kenotic, self-emptying of pretension to power and control is an interesting concept to consider. we regret having a spectacular construction as this sanctuary not being packed to the rafters. We may well regret that its pews are not as filled with movers and shakers of an economically depressed community. Emptied of presumptions to influence and power, maybe mainline churches just like this one all over the map can rediscovera faith not lording it over others but being with each other when troubles seem as if they lord it over us.
Alert for LC Students for 9/27
No class this Tuesday.Watch, on-line, the PBS program From Jesus to Christ, at least the first three hours
Sunday, September 25, 2011
week of ?9/25 devotions
Sunday Sept 25 Ps. 78-Is another evocation of the exodus history. In the lectionary section for today (12-16( God splits the rocks like the sea was split. the rocks are not destroyed but yield up rivers of water. I have conflicting reactions. how I wish we good see that sort of power for good exercised in obvious ways today. On the other hand, it tells us who are not in as deep as trouble as to be slaves in Egypt that god has helped get his people through much tougher straits than we may find ourselves in.
Monday-An unexpected gift arrived in the mail recently. Those brighten a day. what have been some good unexpected gifts you have received? When have you received an unexpected spiritual gift? Maybe it was a surprising sense of peace. Maybe it was a new-found ability to apologize. God’s good gifts ar e “new every morning.” May we have eyes to see them.
Tuesday-I received a welcome offer of help not long ago. It was touching as it was fitting, as the person knows that I will sometimes overdo it. It is difficult for many of us to accept or even ask for help, but when it is needed it is welcome indeed. when it is appropriate to the situation, when it fits the needs, it is even more of a treasured gift.
Wednesday-chief Seattle has this attributed to him.”All things are connected like the blood that unties us. We did not weave this web of life;we are merely a strand in it. Whatever we do to the web, we do to ourselves.”This social vision is one of interdependence, not the atomistic individualism we laud but rarely practice. if ecology shows us anything, it is the dense interconnections that make up life.
Thursday-We seem so disconnected from each other. Recently, I heard an overnight host of a sport talk radio show sign off and was stunned at the outpouring of thanks that came his way, as people felt befriended by the warmth of his voice and material. That night before I saw an older crowd break from their disparate conversations when the talented band launched into a Beatles medley. We have few things that bind us together. Of course, that is the root meaning for religion/
Friday-Self-pity is a dangerous affliction. If it is indulged, it starts to acquire a corrosive sense of allure. It can almost become addictive as the pain may start to feel a bit sweet and familiar. It clouds our perspective so much that we start to think that no one suffers as we do. It binds us to the troubles of others. It locks us into our own little world. Prayer can acknowledge self-pity. Teh sheer act o sharing it changes its power. It can open a closed-in, curved in heart.
Saturday-Our reformed tradition has a remarkable depth when considering the Lord’s Supper. we celebrate World communion Sunday tomorrow. In the confession of 1967, we get the important reminder that it is Communion with god and each other, indeed the living and the dead, as in the communion of saints. It is always thanksgiving for the gifts of god, hence, Eucharist, literally good grace, good gifts. it is a foretaste of the kingdom of heaven, not only in the world beyond but in this world as well. it gives us a sampling of the way God wishes the world to be organized.
Monday-An unexpected gift arrived in the mail recently. Those brighten a day. what have been some good unexpected gifts you have received? When have you received an unexpected spiritual gift? Maybe it was a surprising sense of peace. Maybe it was a new-found ability to apologize. God’s good gifts ar e “new every morning.” May we have eyes to see them.
Tuesday-I received a welcome offer of help not long ago. It was touching as it was fitting, as the person knows that I will sometimes overdo it. It is difficult for many of us to accept or even ask for help, but when it is needed it is welcome indeed. when it is appropriate to the situation, when it fits the needs, it is even more of a treasured gift.
Wednesday-chief Seattle has this attributed to him.”All things are connected like the blood that unties us. We did not weave this web of life;we are merely a strand in it. Whatever we do to the web, we do to ourselves.”This social vision is one of interdependence, not the atomistic individualism we laud but rarely practice. if ecology shows us anything, it is the dense interconnections that make up life.
Thursday-We seem so disconnected from each other. Recently, I heard an overnight host of a sport talk radio show sign off and was stunned at the outpouring of thanks that came his way, as people felt befriended by the warmth of his voice and material. That night before I saw an older crowd break from their disparate conversations when the talented band launched into a Beatles medley. We have few things that bind us together. Of course, that is the root meaning for religion/
Friday-Self-pity is a dangerous affliction. If it is indulged, it starts to acquire a corrosive sense of allure. It can almost become addictive as the pain may start to feel a bit sweet and familiar. It clouds our perspective so much that we start to think that no one suffers as we do. It binds us to the troubles of others. It locks us into our own little world. Prayer can acknowledge self-pity. Teh sheer act o sharing it changes its power. It can open a closed-in, curved in heart.
Saturday-Our reformed tradition has a remarkable depth when considering the Lord’s Supper. we celebrate World communion Sunday tomorrow. In the confession of 1967, we get the important reminder that it is Communion with god and each other, indeed the living and the dead, as in the communion of saints. It is always thanksgiving for the gifts of god, hence, Eucharist, literally good grace, good gifts. it is a foretaste of the kingdom of heaven, not only in the world beyond but in this world as well. it gives us a sampling of the way God wishes the world to be organized.
Sermon Notes Sept. 25 Phil. 2, Ex. 17:1-7
We are at places of testing and contention.they have been freed, given gifts of food and water, but now the water is not apparent again. These places stayed in the memory banks of Israel, where the community was in crisis, at a place of testing and a place of contention. All of this has occurred with miracle after miracle, on the way to Sinai, the mountain of revelation. The water seems to flow from Sinai. In part they complain like children, as it is going to take a while to move a people from the dependent status and mindset of slaves into becoming adults and a functioning community.Here they test God, to place a demand before God. Perhaps when we pray lead us not into temptation, we could also be praying, for it is the same word, lead us not to the testing, ours or testing God.Notice no thanks is mentioned for the water along the way, what drives them is its lack at this stage. In other words, no credits are added up, only debits.
Jesus Christ, in this world of contention and testing. this remarkable look at the Incarnation of sharing, self-giving, humility, not power, not control.Paul, or the hymn he may be quiting here, does not see Jesus as god playacting as a human being. A real change has taken place where of God does not claim power or control but for all purposes took on the role and reality of one the the wretched of the earth. Picking up on the Greek word for emptying, this is called a kenotic view of the work of Jesus Christ. It sees love as willing to sacrifice for the other, to set aside personal preference if it seems to help the needs of the other, even if it means setting aside prerogative. In the end, can love be about power over another; can it be about control over another? (Paul will say that water from the rock was Christ, a life-giver I Cor 10)
Just as we recently looked at an attitude of scarcity and abundance as poles of points of view, so too we are led to a notion of fullness, of overflowing and emptiness as a way of approaching spiritual life. In both cases god does not exercise power over people but provides them what they require. In the case of Jesus, this explicitly means setting aside any claims or pretension to power as control and instead, he lives as a slave, Paul says. the very human Jesus was a vessel for “the fullness of God dwelt in him.”In other words Jesus was a living tabernacle.the presence of god is demonstrated by the resurrection of course, but the utter emptying of control is a sign of the fullness of divine love, the fundamental attribute of god is seen so clearly in the life, death, and resurrection of Jesus.Even the terrible cross is a sign that God will permit no obstacle to debar us from that love, not even living with a human being, a created one, to bridge the gulf of divinity and humanity.
The church as an extension of this kenotic, self-emptying of pretension to power and control is an interesting concept to consider. we regret having a spectacular construction as this sanctuary not being packed to the rafters. We may well regret that its pews are not as filled with movers and shakers of an economically depressed community. Emptied of presumptions to influence and power, maybe mainline churches just like this one all over the map can rediscovera faith not lording it over others but being with each other when troubles seem as if they lord it over us.
Jesus Christ, in this world of contention and testing. this remarkable look at the Incarnation of sharing, self-giving, humility, not power, not control.Paul, or the hymn he may be quiting here, does not see Jesus as god playacting as a human being. A real change has taken place where of God does not claim power or control but for all purposes took on the role and reality of one the the wretched of the earth. Picking up on the Greek word for emptying, this is called a kenotic view of the work of Jesus Christ. It sees love as willing to sacrifice for the other, to set aside personal preference if it seems to help the needs of the other, even if it means setting aside prerogative. In the end, can love be about power over another; can it be about control over another? (Paul will say that water from the rock was Christ, a life-giver I Cor 10)
Just as we recently looked at an attitude of scarcity and abundance as poles of points of view, so too we are led to a notion of fullness, of overflowing and emptiness as a way of approaching spiritual life. In both cases god does not exercise power over people but provides them what they require. In the case of Jesus, this explicitly means setting aside any claims or pretension to power as control and instead, he lives as a slave, Paul says. the very human Jesus was a vessel for “the fullness of God dwelt in him.”In other words Jesus was a living tabernacle.the presence of god is demonstrated by the resurrection of course, but the utter emptying of control is a sign of the fullness of divine love, the fundamental attribute of god is seen so clearly in the life, death, and resurrection of Jesus.Even the terrible cross is a sign that God will permit no obstacle to debar us from that love, not even living with a human being, a created one, to bridge the gulf of divinity and humanity.
The church as an extension of this kenotic, self-emptying of pretension to power and control is an interesting concept to consider. we regret having a spectacular construction as this sanctuary not being packed to the rafters. We may well regret that its pews are not as filled with movers and shakers of an economically depressed community. Emptied of presumptions to influence and power, maybe mainline churches just like this one all over the map can rediscovera faith not lording it over others but being with each other when troubles seem as if they lord it over us.
Note for LC Humanities Comp Religion class
In hospital much longer than expected.
Will post notes on Monday.
Check on Monday if we will have class on Tuesday.
Will post notes on Monday.
Check on Monday if we will have class on Tuesday.
Sunday, September 18, 2011
Notes on the 10 Commandments, Ex. 20
1) OK obviously this is a huge task. let me recommend the great book on the 10C by Patrick Miller and the work of Nancy Duff to bring Paul Lehmann;’s book on the Decalogue to publication. Commentaries on Exodus or DT pften have really insightful things to say about some of the commandments as well.
2) Please note that the 10C are accompanied by a theophany in the preceding chapter. In other words, chapter 20 starts in a worship setting on the mountain where Moses received a call, the source of the water to Meribah,and it is now extended to all the newly formed people.
3) For a spriritual exercise, work on one commandment a week. One can still find immense profit in the reformed discussion of positive and negative force of each commandment in the Westminster Longer Catechism. For instance the command on false witness then has the flip side of honoring the truth.
4) for preaching it makes sense to me to pick a commandment, any commandment and work with it and maybe seeing how it fits within the whole of the two tablets.
5) to me both the taking of the Lord’s name in vain and bearing false witness include, maybe even presuppose a courtroom setting.
6) If one wishes to take a more synoptic approach, going to the Fretheim God and Creation book’s section on law and creation could be a good place to start.
7) It seems to me that the commandments that are not so obvious would be from the first table and then the difficult issue of coveting.
8) I read the command against killing as homicide or manslaughter. Wilma Bailey of CTS sees it as more all-encompassing, but I remain unpersuaded.
9) One could look at the places where more material is given, including punishments or compare Ex. to the DT. 5 list, especially on sabbath.To speak on sabbath as spirutal practice would be exemplary for anxious, driven, Americans.
10) Many baby boomers are sandwiched between children and aging parents. Note that the honor one’s parents command is for adults.
2) Please note that the 10C are accompanied by a theophany in the preceding chapter. In other words, chapter 20 starts in a worship setting on the mountain where Moses received a call, the source of the water to Meribah,and it is now extended to all the newly formed people.
3) For a spriritual exercise, work on one commandment a week. One can still find immense profit in the reformed discussion of positive and negative force of each commandment in the Westminster Longer Catechism. For instance the command on false witness then has the flip side of honoring the truth.
4) for preaching it makes sense to me to pick a commandment, any commandment and work with it and maybe seeing how it fits within the whole of the two tablets.
5) to me both the taking of the Lord’s name in vain and bearing false witness include, maybe even presuppose a courtroom setting.
6) If one wishes to take a more synoptic approach, going to the Fretheim God and Creation book’s section on law and creation could be a good place to start.
7) It seems to me that the commandments that are not so obvious would be from the first table and then the difficult issue of coveting.
8) I read the command against killing as homicide or manslaughter. Wilma Bailey of CTS sees it as more all-encompassing, but I remain unpersuaded.
9) One could look at the places where more material is given, including punishments or compare Ex. to the DT. 5 list, especially on sabbath.To speak on sabbath as spirutal practice would be exemplary for anxious, driven, Americans.
10) Many baby boomers are sandwiched between children and aging parents. Note that the honor one’s parents command is for adults.
Saturday, September 17, 2011
Column for 9/16 Alton Telegraph
Christian Boyd, the gifted pastor at New Creation in O’Fallon, recently put up a quote on his facebook posting. It’s from W. Rees. A shopper asks for “three dollars worth of God, please. Not enough to disturb my soul or my sleep, just enough to be equal a cup of warm milk, or a snooze in the sunshine. I don’t want enough of God to make me like (someone different than I) or pick beets with a migrant. I want ecstasy, not transformation; I want the warmth of the womb, not a new birth. I want a pound of the eternal in a paper sack. I would like to buy $3 worth of God, please.”
We have tried to put God into a safe habitation, far away in heaven. We want the Holy One to be kept safely tucked away in a box that only we can open. We’ve tried to domesticate, to tame, the Eternal One.Years ago, J. B. Phillips spoke that your “God is too small.” He did not mean in terms of the attributes we usually assign God, but that our conception of the divine tends to be too pedestrian, too commonplace.
Maybe worse, we try to put God in service of our little schemes for success here on earth. We actually try to put God on the side of our comfortable little bigotries. Sometimes, we act as if the Creator were a cosmic butler who is at our disposal to answer every need by our command. I just spoke with a woman who imperiously declared about my upcoming prostate cancer surgery:”just have me pray (emphasis on me, and you won’t need to go to any old doctor that word spit out with derision). I realize that some folks see statements such as this as a testament of a faith that could move mountains. Really, it is the old temptation to be as a god and it puts God to the test, something the biblical god does not countenance .
God, of course, blasts aside any notion of being subject to our whims and desires. Yes, we have a relational god, a god who goes to great lengths to communicate in ways we can grasp, but as Karl Barth famously said, “God is God.” That sense has pretty much been consigned to our speculation about the consummation of all things, but even there, we have the sheer temerity to try to select dates, maybe even to force God’s hand by our reading of a calendar.
Such a large God, such a large-hearted God, elicits reverence, a sense of awe, of an encounter with the holy, indeed, the wholly Other. That is certainly a missing element in a lot of attempts to grapple with faith traditions at present. So many church songs of late try to make God a buddy at the beck and call of our feelings.We do the faith no service when we try to cram the Transcendent One into familiar rhythms and casual lyrics. Indeed, hymns of adoration have been reversed as the feelings of the singers can sometimes become the focus for the One beyond All to stroke and placate. Surely, the elevated God deserves elevated language.
When the Bible speaks of fearing God, it is much more along the lines of revering God, holding in awe. We sang How Great Thou Art at former mayor Clyde Wiseman’s funeral recently. It sings of ‘awesome wonder.” That human yearning to come into contact with the beyond, “the height and length and depth” of existence that permeates all that is and ever will be is touched with words and music that seek to ascend into thin air and realms indeed. May we be driven to our knees “lost wonder, love and praise,” of the “immortal, invisible, God only wise. “
We have tried to put God into a safe habitation, far away in heaven. We want the Holy One to be kept safely tucked away in a box that only we can open. We’ve tried to domesticate, to tame, the Eternal One.Years ago, J. B. Phillips spoke that your “God is too small.” He did not mean in terms of the attributes we usually assign God, but that our conception of the divine tends to be too pedestrian, too commonplace.
Maybe worse, we try to put God in service of our little schemes for success here on earth. We actually try to put God on the side of our comfortable little bigotries. Sometimes, we act as if the Creator were a cosmic butler who is at our disposal to answer every need by our command. I just spoke with a woman who imperiously declared about my upcoming prostate cancer surgery:”just have me pray (emphasis on me, and you won’t need to go to any old doctor that word spit out with derision). I realize that some folks see statements such as this as a testament of a faith that could move mountains. Really, it is the old temptation to be as a god and it puts God to the test, something the biblical god does not countenance .
God, of course, blasts aside any notion of being subject to our whims and desires. Yes, we have a relational god, a god who goes to great lengths to communicate in ways we can grasp, but as Karl Barth famously said, “God is God.” That sense has pretty much been consigned to our speculation about the consummation of all things, but even there, we have the sheer temerity to try to select dates, maybe even to force God’s hand by our reading of a calendar.
Such a large God, such a large-hearted God, elicits reverence, a sense of awe, of an encounter with the holy, indeed, the wholly Other. That is certainly a missing element in a lot of attempts to grapple with faith traditions at present. So many church songs of late try to make God a buddy at the beck and call of our feelings.We do the faith no service when we try to cram the Transcendent One into familiar rhythms and casual lyrics. Indeed, hymns of adoration have been reversed as the feelings of the singers can sometimes become the focus for the One beyond All to stroke and placate. Surely, the elevated God deserves elevated language.
When the Bible speaks of fearing God, it is much more along the lines of revering God, holding in awe. We sang How Great Thou Art at former mayor Clyde Wiseman’s funeral recently. It sings of ‘awesome wonder.” That human yearning to come into contact with the beyond, “the height and length and depth” of existence that permeates all that is and ever will be is touched with words and music that seek to ascend into thin air and realms indeed. May we be driven to our knees “lost wonder, love and praise,” of the “immortal, invisible, God only wise. “
Addition to Ex. 17
1) this could be an excellent place to address church conflict. We come to church seeking solace from conflict, but it is often Massah/Meribah plus, a place of testing God but also a place of contention without any apparent desire to calm or deal with conflict.
Friday, September 16, 2011
Bible Notes Ex. 17:1-7
1) Meribah means place of contention, dispute or even place of a trial. massah means place of testing or tempting. Ma=place of.
2) Notice the water comes from Horeb, the mountain of God, the future to which they are headed. so the place of Torah will give drink physically before it will give spiritual drink. Paul will refer to this as prefiguring Christ as the rock from which water sprang.
3) The movement by stages could be a good metaphor for one’s journey through life. It oculd talk of christian nurture as opposed to a road to Damascus moment in faith.
4) Notice the childlike dependence on Moses here. I realize it is understandable, but in thiese accounts is starting to learn to be adults, not slaves.
5) Testing god/putting god to the test is dangerous business. it may even underlie the lead us not into temptation/trail/testing not of us but of us testing God.
6)Basic human need shortens memory. It as if the red Sea and manna do not exist at all. Notice how they turn the situation into Moses being a new pharaoh taking life.
7)Moses cries out, the same verb that caught God’s attention form the people at the beginning. I love the leader’s frustration and plaintive one here. Remember he was dragged into this position.
8) God responds very calmly and deals with the issue with instructions.
9) Notuice that Moses does it in sight of some of Israel. this is not a private miracle. Why?
10) Notice the background for the names at the end, “is the Lord among us or not?” when do we ask a similar question? The testing seems to be revolving a god at our beck and call, a god we may command.
2) Notice the water comes from Horeb, the mountain of God, the future to which they are headed. so the place of Torah will give drink physically before it will give spiritual drink. Paul will refer to this as prefiguring Christ as the rock from which water sprang.
3) The movement by stages could be a good metaphor for one’s journey through life. It oculd talk of christian nurture as opposed to a road to Damascus moment in faith.
4) Notice the childlike dependence on Moses here. I realize it is understandable, but in thiese accounts is starting to learn to be adults, not slaves.
5) Testing god/putting god to the test is dangerous business. it may even underlie the lead us not into temptation/trail/testing not of us but of us testing God.
6)Basic human need shortens memory. It as if the red Sea and manna do not exist at all. Notice how they turn the situation into Moses being a new pharaoh taking life.
7)Moses cries out, the same verb that caught God’s attention form the people at the beginning. I love the leader’s frustration and plaintive one here. Remember he was dragged into this position.
8) God responds very calmly and deals with the issue with instructions.
9) Notuice that Moses does it in sight of some of Israel. this is not a private miracle. Why?
10) Notice the background for the names at the end, “is the Lord among us or not?” when do we ask a similar question? The testing seems to be revolving a god at our beck and call, a god we may command.
Wednesday, September 14, 2011
Devotions Week of Sept. 18
Sunday Sept. 18-Ps. 105:40 “God satisfied with the bread of heaven.” This psalms rehearses some of the history of Israel, and toward its end, recalls the wonderful acts of provision in the wilderness. I love that the people get fed as they require, but not too much and not too litt le. Maybe I could start a manna diet that could help me from eating too much.
Monday-This may be talk like a pirate day.I mention it only as it is good silly fun. The pirate image is captivating due to its seeming freedom from rules and restraints.due to Errol Flynn and Johnny Depp, it certainly has a romance about it. What is it about us that takes such liking to scoundrels
Why are they often more attractive than the good? Why do the good seem so dull?
Tuesday-It seems a lot of us prize the music of our youth, maybe especially when we can link a song to a first love, or first heartbreak, for that matter. Music definitely is connected to memory from the alphabet song to putting us in a certain place and mood from years ago. NPR played popular songs of ten years ago to help set the mood for its coverage of the 10th anniversary of 9/11. wha tosngs capture a mood or moment for you? How about hymns?
Wednesday-I write this with an impending surgery, so maybe that’s why the relating salvation to healing feels close today.The word to save, in Greek, is the same as a word to heal. so when Jesus says to people they are saved, he may well be also saying they are healed. I am drawn to this understanding so it seems that what sin does to us is more disease than volition. We say Jesus is the Great Physician, and we do well to include not only the body, but to see Jesus as the Therapist (that word means to make well in Greek) of the emotions, thoughts, and spirit as well.
Thursday “James Wolfe writes:”I wonder if i dare/confront the whole of me?” Jackson Browne ends a song with:”don;t confront me with my failures/I have not forgotten them.” It takes real courage to be able to face ourselves with some persistence and see what we spend so much energy trying to hide or avoid. How much good does it do to confront others with their failures? are we afraid that people will forget them, even if we don;t in our desperate attempts to feel a sif we are one rung up on the ladder?
Friday-Repression is often wasted mental and emotional energy. Often, “he truth shall set us free.” We spend a lot of energy trying to tamp things deep down or even deny their existence. It seems, as in AA, the far healthier approach is to merely admit a thought or feeling, and that in itself seems to rob it of much of its power. One we admit it, then it seems the road opens up into new options for change, healthy, productive, lasting, change.
Saturday-Apologies don;t carry the power they once did. I just had a friend apologize to me, even though it was not needed, but then I realized that it had been a long time since any one had apologized to me. Media figures apologize, and then we rake them over the coals. We do all sorts of uncivil and unkind things and don;t even say a word or do anything to try to make recompense, to try to heal the breach in a relationship.
Monday-This may be talk like a pirate day.I mention it only as it is good silly fun. The pirate image is captivating due to its seeming freedom from rules and restraints.due to Errol Flynn and Johnny Depp, it certainly has a romance about it. What is it about us that takes such liking to scoundrels
Why are they often more attractive than the good? Why do the good seem so dull?
Tuesday-It seems a lot of us prize the music of our youth, maybe especially when we can link a song to a first love, or first heartbreak, for that matter. Music definitely is connected to memory from the alphabet song to putting us in a certain place and mood from years ago. NPR played popular songs of ten years ago to help set the mood for its coverage of the 10th anniversary of 9/11. wha tosngs capture a mood or moment for you? How about hymns?
Wednesday-I write this with an impending surgery, so maybe that’s why the relating salvation to healing feels close today.The word to save, in Greek, is the same as a word to heal. so when Jesus says to people they are saved, he may well be also saying they are healed. I am drawn to this understanding so it seems that what sin does to us is more disease than volition. We say Jesus is the Great Physician, and we do well to include not only the body, but to see Jesus as the Therapist (that word means to make well in Greek) of the emotions, thoughts, and spirit as well.
Thursday “James Wolfe writes:”I wonder if i dare/confront the whole of me?” Jackson Browne ends a song with:”don;t confront me with my failures/I have not forgotten them.” It takes real courage to be able to face ourselves with some persistence and see what we spend so much energy trying to hide or avoid. How much good does it do to confront others with their failures? are we afraid that people will forget them, even if we don;t in our desperate attempts to feel a sif we are one rung up on the ladder?
Friday-Repression is often wasted mental and emotional energy. Often, “he truth shall set us free.” We spend a lot of energy trying to tamp things deep down or even deny their existence. It seems, as in AA, the far healthier approach is to merely admit a thought or feeling, and that in itself seems to rob it of much of its power. One we admit it, then it seems the road opens up into new options for change, healthy, productive, lasting, change.
Saturday-Apologies don;t carry the power they once did. I just had a friend apologize to me, even though it was not needed, but then I realized that it had been a long time since any one had apologized to me. Media figures apologize, and then we rake them over the coals. We do all sorts of uncivil and unkind things and don;t even say a word or do anything to try to make recompense, to try to heal the breach in a relationship.
Sermon Notes Mt. 20:1-16, Ex. 16:2-14
We get a look at two sides of human life, one based on scarcity and one based on generosity this morning. My guess is that this story was kept by Matthew to guard against a special place for the old guard as new members of the community were being added. The book of Revelation imagines 12 gates around the heavenly city and it doesn’t matter which gate you enter. (taxi driver joke) God’s generosity is not tied to merit or work. How we read this story depends on with whom we identify.Wordsworth-”high heaven rejects the lore of nicely calculated less and more.” I do feel for the folks who worked all day. When they saw the generous pay to the folks who worked one hour they figured that they were going to get a huge bonus ($50) In the culture of scarcity we are always afraid that someone is getting more than their fair share, unless it is we.This marvelous story works at many levels. it uncovers the resentment we have over what someone else deserves. It even describes some political attitudes right now when a lot of us are concerned about the undeserving poor getting too much governmental largess. Part of our resentment is the conviction that we have not received what we deserve, but others get more than their fair share.
What if God doesn’t playy by the rules of scarcity? When we were young, my mother used to say:”money doesn’t grow on trees.” In the manna story we get at the abundant generosity of God,where food rains down from the sky. The former slaves are being introduced to the ethic of plenty v. the ethic of scarcity. The same murmurs are hit in the parable but here they are heard-here the people are so miserable that they yearn for Egypt’s slavery. The people’s complaint is again heard, even though we are one chapter past the crossing of the Red Sea. Here we get the clear notion of sabbath as a time of rest. Only slaves and crazy Americans work seven days a week. The manna story imposes a holy pattern on to the every day.Sabbath recalls redemption from slavery; it points toward freedom.Instead of searching for straw for bricks they get to scatter to look for the daily allotment of food.the people mistrust continues so they naturally try to gather on the sabbath anyway.God is a god of patterns even in time.Glory here is the present help of God in the wilderness.
I was going through some old pictures and our eldest daughter rivalled Winston Churchill in the number of pictures taken of her. We have a bunch of her carrying a basket absolutely delighted as she was filling ti with Easter eggs that were hidden and scattered about. She knows that she will fill up her basket.
Pharaoh is fearful,ruthless, and greedy. He was hit with plague. Now the freed slaves see blessing. Rooted in insecurity, we try to wrest every bit of usefulness we can out of things but also people. Rooted in the security of god, we find enough for the sabbath-no hoarding. Notice how many sinful dispositions deal with possessions but the desire for more doesn’t seem to apply for emotional and spiritual plenty nearly as often. Coveting puts into motion the desire for getting what belongs to someone else. Greed is the insatiable desire for more and more. Material gluttony and envy is more corrosive in its way because it looks to remove something someone has as if they do not deserve it and have not earned it Tightfisted with good often leads to tightfisted people emotionally and spiritually. Even if the ethic of scarcity is good economics, it is lousy for personal and spiritual life. Every unearned smile, every Communion service, every answered prayer is manna, bread from heaven.
What if God doesn’t playy by the rules of scarcity? When we were young, my mother used to say:”money doesn’t grow on trees.” In the manna story we get at the abundant generosity of God,where food rains down from the sky. The former slaves are being introduced to the ethic of plenty v. the ethic of scarcity. The same murmurs are hit in the parable but here they are heard-here the people are so miserable that they yearn for Egypt’s slavery. The people’s complaint is again heard, even though we are one chapter past the crossing of the Red Sea. Here we get the clear notion of sabbath as a time of rest. Only slaves and crazy Americans work seven days a week. The manna story imposes a holy pattern on to the every day.Sabbath recalls redemption from slavery; it points toward freedom.Instead of searching for straw for bricks they get to scatter to look for the daily allotment of food.the people mistrust continues so they naturally try to gather on the sabbath anyway.God is a god of patterns even in time.Glory here is the present help of God in the wilderness.
I was going through some old pictures and our eldest daughter rivalled Winston Churchill in the number of pictures taken of her. We have a bunch of her carrying a basket absolutely delighted as she was filling ti with Easter eggs that were hidden and scattered about. She knows that she will fill up her basket.
Pharaoh is fearful,ruthless, and greedy. He was hit with plague. Now the freed slaves see blessing. Rooted in insecurity, we try to wrest every bit of usefulness we can out of things but also people. Rooted in the security of god, we find enough for the sabbath-no hoarding. Notice how many sinful dispositions deal with possessions but the desire for more doesn’t seem to apply for emotional and spiritual plenty nearly as often. Coveting puts into motion the desire for getting what belongs to someone else. Greed is the insatiable desire for more and more. Material gluttony and envy is more corrosive in its way because it looks to remove something someone has as if they do not deserve it and have not earned it Tightfisted with good often leads to tightfisted people emotionally and spiritually. Even if the ethic of scarcity is good economics, it is lousy for personal and spiritual life. Every unearned smile, every Communion service, every answered prayer is manna, bread from heaven.
Monday, September 12, 2011
Sept 14 Rom. 5-6
Paul was so hard on both sides of the issue of sin previously so we can fully get at the astounding generosity of god to all humanity through Jesus Christ. In other words, a weak sense of sin leads to a weak sense of gratitude for grace.
1) Is Paul out of his mind when he says to rejoice in sufferings?
2) When, in your experience, does the stair step approach 5;3-5 work and not work?
3) A note on justification: this is Latin term in English from the Greek term that is well-translated as right relationship. It means that God straightens out of skewed relationships, heals the breach in relationships. Do not read it as justification as an excuse or alibi for a misdeed.
4) the PCUSA’s confession of 1967 has its overarching theme as reconciliation. This too is not a forensic (criminal) concept but a relational one.Remember we are the ones being reconciled as enemies of god, not the other way around.god’s love being poured at at 5:5 links the death of Jesus with the life-giving Pentecost of the spirit of god.
5) At 40, the authors do a great job juxtaposing the two types of human being:Adam and Christ.
they mention original sin. for moderns, read it as a fundamental flaw in all human beings. We are locked into a tendency to mess up good things, to take detours on the road to well-being, to see evil as fun and good as dreary. This is not about criminal intent but a fundamental issue in human nature itself.Put differently, sin is not only individual mistake or evil action but it is a powerful force, an evil force, a stain, a disease that affects everyone. Jesus Christ is the radical cure.The obedience of Jesus counters the disobedience of Adam.
6) The authors blow by its wonderful section on the meaning of baptism.How is baptism a ritual death that joins us to the crucifixion? How is it a ritual resurrection? How can the old self be buried while we yet live? at 6:14 we live within a sphere of grace. In this light god provides a reordering of life a new integirty to life.
7) Explain how this message of salvation would lead to possible lawlessness and sin?
8) At the end Paul reprises his Adam /Christ types on death and life. (see the box (99) at pg. 40. At 6:10 what does he mean that he died to sin once for all?What does eternal life mean here to you?
9) respond to Q$ at 42. With that faithfulness of god we don;t have to be defensive any more.
1) Is Paul out of his mind when he says to rejoice in sufferings?
2) When, in your experience, does the stair step approach 5;3-5 work and not work?
3) A note on justification: this is Latin term in English from the Greek term that is well-translated as right relationship. It means that God straightens out of skewed relationships, heals the breach in relationships. Do not read it as justification as an excuse or alibi for a misdeed.
4) the PCUSA’s confession of 1967 has its overarching theme as reconciliation. This too is not a forensic (criminal) concept but a relational one.Remember we are the ones being reconciled as enemies of god, not the other way around.god’s love being poured at at 5:5 links the death of Jesus with the life-giving Pentecost of the spirit of god.
5) At 40, the authors do a great job juxtaposing the two types of human being:Adam and Christ.
they mention original sin. for moderns, read it as a fundamental flaw in all human beings. We are locked into a tendency to mess up good things, to take detours on the road to well-being, to see evil as fun and good as dreary. This is not about criminal intent but a fundamental issue in human nature itself.Put differently, sin is not only individual mistake or evil action but it is a powerful force, an evil force, a stain, a disease that affects everyone. Jesus Christ is the radical cure.The obedience of Jesus counters the disobedience of Adam.
6) The authors blow by its wonderful section on the meaning of baptism.How is baptism a ritual death that joins us to the crucifixion? How is it a ritual resurrection? How can the old self be buried while we yet live? at 6:14 we live within a sphere of grace. In this light god provides a reordering of life a new integirty to life.
7) Explain how this message of salvation would lead to possible lawlessness and sin?
8) At the end Paul reprises his Adam /Christ types on death and life. (see the box (99) at pg. 40. At 6:10 what does he mean that he died to sin once for all?What does eternal life mean here to you?
9) respond to Q$ at 42. With that faithfulness of god we don;t have to be defensive any more.
Sunday, September 11, 2011
Devotions Week of Sept. 11
Sunday, Sept 11-this is a new generation’s date that will live in infamy.The psalm for today is 114. Words like this make me wish fervently for a miracle that would have moved the two towers, would have turned a plane in its tracks, would have allowed the plane in Pennsylvania to land safely. In the psalm, the land is called god’s sanctuary. Could not our land, any land, be called God’s sanctuary, God’s holy place? If so, should we not treat each other as holy people?
Monday-When we are a bit distant from someone, we may say, “keep in touch.” Are our prayers in that realm? How often is keep in touch? is it a card at Christmas, a phone call, e-mail streams? May I suggest that we should more carefully monitor how and when we keep in touch with God? All relationships require care and attention, and spiritual ones may well require more.
Tuesday A Hindu scripture (can you tell I’m teaching a comparative religions class?) speaks of the perfect as being an obstacle to us fining our right path in life. If we compare an effort to perfection then we may well be sorely tempted not to even try to to give into failure.”Better to do a thing imperfectly” it says than to wait to do the perfect thing. Imperfect people do imperfect things, but if is our best, they are to be respected and admired..
Wednesday-We are working on Romans in the morning class. It is so hard for us hard-working Americans to get it through our heads that God is a god of grace, of gift, and not judged merit or efforts. A gift comes from love, esteem, or basic kindness, but it it not a contract for services. A gift does not have strings attached, or it is no longer a gift. It is difficult for a lot of us to receive instead of give, especially to receive care. God’s grace is god’s gift. Life is a gift. Jesus is a divine gift. every day is therefore Christmas in a spiritual sense.
Thursday-A Hindu Scripture speaks of looking at a dirty mirror but then seeing it cleansed. paul sticks with the dirty reflection, “we see as in a mirror dimly.” In both instances, basic human insight is distorted, like my hazy vision after my eye was cut up after surgery. John Calvin famously said that our spiritual sight is strengthened through frequent use of, praying with, and meditation on scripture as ‘spectacles.” Indeed a Scriptural imagination helps us to see ourselves and each other through the stained glass eyes that could well be the way God sees us, always through eyes of love.
Friday-Time slips away from us so easily, especially, it seems, when we are feeling stressed or ill, but we still feel he pressure of a project or an engagement. Since we are mortal, isn;t time a scarce resource? Shouldn’t we treat it with respect towards efficient use of it? Yet, time is a gift for all of us, as life is a gift.It is also a relative gift, in that it does seem to flow at different speeds with different activities. Does time ever seem to go quickly at church?
Saturday-Some weeks, the weekend cannot come fast enough. We crave some recreation and some rest. We feel as if we need to refuel our empty reserve tanks. Maybe that is the angle we need to begin with the Sabbath.The sabbath rest is made for us to refuel and recharge across the board, spiritually, mentally, emotionally. it is a good time for recreation, in the sense of play but also to re-create the enjoyment of God at the culmination of creation, its enjoyment.
Monday-When we are a bit distant from someone, we may say, “keep in touch.” Are our prayers in that realm? How often is keep in touch? is it a card at Christmas, a phone call, e-mail streams? May I suggest that we should more carefully monitor how and when we keep in touch with God? All relationships require care and attention, and spiritual ones may well require more.
Tuesday A Hindu scripture (can you tell I’m teaching a comparative religions class?) speaks of the perfect as being an obstacle to us fining our right path in life. If we compare an effort to perfection then we may well be sorely tempted not to even try to to give into failure.”Better to do a thing imperfectly” it says than to wait to do the perfect thing. Imperfect people do imperfect things, but if is our best, they are to be respected and admired..
Wednesday-We are working on Romans in the morning class. It is so hard for us hard-working Americans to get it through our heads that God is a god of grace, of gift, and not judged merit or efforts. A gift comes from love, esteem, or basic kindness, but it it not a contract for services. A gift does not have strings attached, or it is no longer a gift. It is difficult for a lot of us to receive instead of give, especially to receive care. God’s grace is god’s gift. Life is a gift. Jesus is a divine gift. every day is therefore Christmas in a spiritual sense.
Thursday-A Hindu Scripture speaks of looking at a dirty mirror but then seeing it cleansed. paul sticks with the dirty reflection, “we see as in a mirror dimly.” In both instances, basic human insight is distorted, like my hazy vision after my eye was cut up after surgery. John Calvin famously said that our spiritual sight is strengthened through frequent use of, praying with, and meditation on scripture as ‘spectacles.” Indeed a Scriptural imagination helps us to see ourselves and each other through the stained glass eyes that could well be the way God sees us, always through eyes of love.
Friday-Time slips away from us so easily, especially, it seems, when we are feeling stressed or ill, but we still feel he pressure of a project or an engagement. Since we are mortal, isn;t time a scarce resource? Shouldn’t we treat it with respect towards efficient use of it? Yet, time is a gift for all of us, as life is a gift.It is also a relative gift, in that it does seem to flow at different speeds with different activities. Does time ever seem to go quickly at church?
Saturday-Some weeks, the weekend cannot come fast enough. We crave some recreation and some rest. We feel as if we need to refuel our empty reserve tanks. Maybe that is the angle we need to begin with the Sabbath.The sabbath rest is made for us to refuel and recharge across the board, spiritually, mentally, emotionally. it is a good time for recreation, in the sense of play but also to re-create the enjoyment of God at the culmination of creation, its enjoyment.
Mt. 18:21-35, rom. 14:1-14 Sept. 11 Sermon Notes
Rom. 14:1-12, Mt. 18:21-35 Sept 11 Forgiveness
Forgiveness-Public and Private (see Miroslav Volf) certainly emerges as we mark the 10th anniversary of the attacks on New York and Washington.
The example of Romans for everyday life-Paul is dealing with folks who have decided to have conflict on the opening of doors to different ideas and different people. The presenting issue is over the religious dimensions of food, but it is a cover I think. If it were not this, some other issue would emerge. We do however raise the trivial to the level of principle when we get into arguments all of the time. Paul does a remarkable thing here. He says that instead of lording over someone whom we are convinced does not understand the faith properly, we still give them room, the benefit of the doubt. We do not try to impose our view on them. Instead, we accept their view as a legitimate. Now I think I am going a good way when i do this alone, especially when i want reciprocity as in I am not going to insist or try impose my view upon you, but don;t even think of trying to impose your view of the matter on me. Paul goes further. he says that I should allow their mistaken opinion to affect my actions if I think it could cause them religious uncertainty. Judging others often precludes forgiveness; it may well be its great obstacle.
In a time when we are arguing about public debt, Jesus uses it as a springboard for a parable. The amount of money would be as staggering as the national debt now but as it’s a story a man owes a bazillion dollars. Real money is owed to the servant, maybe 5K. Notice that Jesus is using an example of economic debts, just as we pray in the Lord’s prayer from Matthew's gospel. Our perspective is usually self-involved. We way overestimate the amount we have been injured, and we way underestimate the amount of pain we cause others. we deflate the claims of others and inflate our own claims. we can be forgiven much and accept it easily as our right. We cannot bring ourselves to offer forgiveness for much much smaller slights.The thrust of the parable is to get us to move into the spirit of the Lord’s Prayer. if we are asking God to accept our measure of forgiveness, will it not then push us into being more generous with our own standard of forgiveness?
So often, when we approach this issue we take on the mantle of the one having been hurt, as we all have been. we are not only victims, however, we are also the direct cause of hurt and harm, at both the personal and public levels. When we cause harm, we want to minimize, or push the blame on to someone else, or say that we were pushed into doing it by larger malign forces, usually someone else.
If we take the phrase of Christ being with two or three gathered, what if it leads into these forgiveness accounts. The presence of Christ is with forgiveness.Non-retaliation starts the process of forgiveness. If a relationship is present, forgiveness seeks to heal the breach. forgiveness seeks to see the other as whole, not only as a victim or disputant. forgiveness learns to let go of the hurt and grudges. No we are not made to be doormats, but neither are we to treat other people as doormats.
Jesus argues for the hope of reciprocity of forgiveness at the hands of God. It approaches the Lord’s Prayer, what measure of forgiveness should God use? The measure we offer others.
Shakespeare said that we are most like God’s way when mercy season justice.
Forgiveness-Public and Private (see Miroslav Volf) certainly emerges as we mark the 10th anniversary of the attacks on New York and Washington.
The example of Romans for everyday life-Paul is dealing with folks who have decided to have conflict on the opening of doors to different ideas and different people. The presenting issue is over the religious dimensions of food, but it is a cover I think. If it were not this, some other issue would emerge. We do however raise the trivial to the level of principle when we get into arguments all of the time. Paul does a remarkable thing here. He says that instead of lording over someone whom we are convinced does not understand the faith properly, we still give them room, the benefit of the doubt. We do not try to impose our view on them. Instead, we accept their view as a legitimate. Now I think I am going a good way when i do this alone, especially when i want reciprocity as in I am not going to insist or try impose my view upon you, but don;t even think of trying to impose your view of the matter on me. Paul goes further. he says that I should allow their mistaken opinion to affect my actions if I think it could cause them religious uncertainty. Judging others often precludes forgiveness; it may well be its great obstacle.
In a time when we are arguing about public debt, Jesus uses it as a springboard for a parable. The amount of money would be as staggering as the national debt now but as it’s a story a man owes a bazillion dollars. Real money is owed to the servant, maybe 5K. Notice that Jesus is using an example of economic debts, just as we pray in the Lord’s prayer from Matthew's gospel. Our perspective is usually self-involved. We way overestimate the amount we have been injured, and we way underestimate the amount of pain we cause others. we deflate the claims of others and inflate our own claims. we can be forgiven much and accept it easily as our right. We cannot bring ourselves to offer forgiveness for much much smaller slights.The thrust of the parable is to get us to move into the spirit of the Lord’s Prayer. if we are asking God to accept our measure of forgiveness, will it not then push us into being more generous with our own standard of forgiveness?
So often, when we approach this issue we take on the mantle of the one having been hurt, as we all have been. we are not only victims, however, we are also the direct cause of hurt and harm, at both the personal and public levels. When we cause harm, we want to minimize, or push the blame on to someone else, or say that we were pushed into doing it by larger malign forces, usually someone else.
If we take the phrase of Christ being with two or three gathered, what if it leads into these forgiveness accounts. The presence of Christ is with forgiveness.Non-retaliation starts the process of forgiveness. If a relationship is present, forgiveness seeks to heal the breach. forgiveness seeks to see the other as whole, not only as a victim or disputant. forgiveness learns to let go of the hurt and grudges. No we are not made to be doormats, but neither are we to treat other people as doormats.
Jesus argues for the hope of reciprocity of forgiveness at the hands of God. It approaches the Lord’s Prayer, what measure of forgiveness should God use? The measure we offer others.
Shakespeare said that we are most like God’s way when mercy season justice.
Saturday, September 10, 2011
Ex. 16: 2-15 Notes
1) Understandable complaints come for basic human needs. Note that it is against 2 leaders.
2) the complaining is part of a childish way of approaching trouble; they have to learn the responsibility of adults. Still, the complaining works, and Godd responds to them and the complaints of the leaders.
3) As I’ve said before, I think it mistaken to try to match the miracle of abundance to natural phenomena in the region. the move is from dependence on the food of slaves to the abundance of god. The move is from subsistence to plenty.
4) Unfortunately the lectionary skips over the sabbath portion of the story. Sabbath is a time for rest from labor, but provision is set up for it. In that sense then the wilderness crossing is a long, long, religious procession, as it continues into the promised land.
5) What do you think, provision will fall from the sky/ This time, yes.
6) Mann’s name may well be a joke as it could possibly emerge from the question in hebrew, what is it, Man hu.
7) All of this conflict over resources could be a sermon theme. so could a consideration of church leadership and what seems to be a mania for complaint in contemporary congregations and clergy.
8) As I think about it, this could be a good time to examine the spiritual impact of complaint. For instance, constant complaining about a spouse is corrosive as it starts to blend into contempt. What does complaining do to an adult sense of responsibility.
2) the complaining is part of a childish way of approaching trouble; they have to learn the responsibility of adults. Still, the complaining works, and Godd responds to them and the complaints of the leaders.
3) As I’ve said before, I think it mistaken to try to match the miracle of abundance to natural phenomena in the region. the move is from dependence on the food of slaves to the abundance of god. The move is from subsistence to plenty.
4) Unfortunately the lectionary skips over the sabbath portion of the story. Sabbath is a time for rest from labor, but provision is set up for it. In that sense then the wilderness crossing is a long, long, religious procession, as it continues into the promised land.
5) What do you think, provision will fall from the sky/ This time, yes.
6) Mann’s name may well be a joke as it could possibly emerge from the question in hebrew, what is it, Man hu.
7) All of this conflict over resources could be a sermon theme. so could a consideration of church leadership and what seems to be a mania for complaint in contemporary congregations and clergy.
8) As I think about it, this could be a good time to examine the spiritual impact of complaint. For instance, constant complaining about a spouse is corrosive as it starts to blend into contempt. What does complaining do to an adult sense of responsibility.
Monday, September 5, 2011
Wednesday Class Notes on romans 2:17-4
1) 2:17-3:20 Reflections on being chosen Ok Paul tells Jewish Christians not to brag as they cannot fulfill all moral obligations. further, it is less an identity marker and more a matter of spiritual disposition in intention and action, so gentiles would be OK with God if they act like Jews. Does Paul also here undercut our preference for religion of the heart?
Justification here means that god demonstrates fidelity and right in relationship consistently.
should Paul give a better answer to the second objection here than mere dismissal?
Do you agree that ‘all the law tells us is what is sinful?”
As a Reformed christian, od you agree that the law is exclusively negative?
Do you agree with Paul to the level of his attack on human depravity?
2) Faith 3:21-31-Paul strings together citations to demonstrate human incapacity. All live under judgment, period. The turn has come in that god has shown right relationship is possible by moving past the requirements of Judaism to a different orientation through Christ.Paul uses the word expiate, Greek for Hebrew- kippur, to mean covering, removal, forgiveness, reconciliation, atonement, mercy, removal.
Meyer sees redemption less in its financial sense but more in its result of release. do you agree?
Notice that Jesus lives and dies for us, not for god. He sees it as a gift.
Do you go with Paul that we worship an impartial god?
Notice after the talk of us being left to our own devices, God will not permit that. God’s intergrity won;t let that happen, so god’s faithfulness tries another way in Jesus.
Notice faith is not an action but is more a relationship of trust and reliance.
3) Abraham, Father of Faith First notice what a bold move this is as Abraham is the acknowledged father of Judaism, but he is making him father of many as a sort of father of the faith. Paul is putting a lot of stock behind Abraham being a sort of pre-Judaism figure to open the door for gentiles.. For Paul -Abraham lived in a state of trust in god’s righteous attitude and actions, that is the start of a new relationship.
v.16 is critical on the notion of grace as gift.At the end of the chapter, he makes the bold move of applying words to Abraham to all children of Abraham, children of trust in that gift of god.
v. 17 moves us to a great new space god is the god of the living and the dead, so justification, made right with god, is a life-giving experience. Salvation is about getting things back into some decent shape and order
Here at the end Paul links cross and resurrection, almost as if they are a unit in god’s economy.
Justification here means that god demonstrates fidelity and right in relationship consistently.
should Paul give a better answer to the second objection here than mere dismissal?
Do you agree that ‘all the law tells us is what is sinful?”
As a Reformed christian, od you agree that the law is exclusively negative?
Do you agree with Paul to the level of his attack on human depravity?
2) Faith 3:21-31-Paul strings together citations to demonstrate human incapacity. All live under judgment, period. The turn has come in that god has shown right relationship is possible by moving past the requirements of Judaism to a different orientation through Christ.Paul uses the word expiate, Greek for Hebrew- kippur, to mean covering, removal, forgiveness, reconciliation, atonement, mercy, removal.
Meyer sees redemption less in its financial sense but more in its result of release. do you agree?
Notice that Jesus lives and dies for us, not for god. He sees it as a gift.
Do you go with Paul that we worship an impartial god?
Notice after the talk of us being left to our own devices, God will not permit that. God’s intergrity won;t let that happen, so god’s faithfulness tries another way in Jesus.
Notice faith is not an action but is more a relationship of trust and reliance.
3) Abraham, Father of Faith First notice what a bold move this is as Abraham is the acknowledged father of Judaism, but he is making him father of many as a sort of father of the faith. Paul is putting a lot of stock behind Abraham being a sort of pre-Judaism figure to open the door for gentiles.. For Paul -Abraham lived in a state of trust in god’s righteous attitude and actions, that is the start of a new relationship.
v.16 is critical on the notion of grace as gift.At the end of the chapter, he makes the bold move of applying words to Abraham to all children of Abraham, children of trust in that gift of god.
v. 17 moves us to a great new space god is the god of the living and the dead, so justification, made right with god, is a life-giving experience. Salvation is about getting things back into some decent shape and order
Here at the end Paul links cross and resurrection, almost as if they are a unit in god’s economy.
Sunday, September 4, 2011
Sermon Notes Mt. 18:15-20, Rom. 13:8-14 9/4
It startling to realize that the word, church, almost never appears in the gospels. when it does, as in Matthew here, it’s about conflict. Some spend their lives looking for a perfect church and die disappointed. Some avoid church because no church is perfect. this simple method of church decision making assumes some basic truths about human behavior. Now I’m not sure if it means that someone is admonishing a sinner, but it sure sounds to me as if someone is hurting a fellow member of the church, and that rift needs some attention, tender loving care, and some healing. One communication is fraught with misunderstanding. Two conflict brings out bad features in communication. We make assumptions about an opponent and they are rarely charitable. It reminds me when someone asks me if they can be frank, a compliment never follows, or constructive criticism never has a word of praise or a compliment connected to it. The process described here is an attempt to make people aware of a wrong. If the issue persists, the communication gets deepened with some others present. may we could consider them as mediators or therapists in our time. Finally it goes to the whole church. In our system, I could see its meaning that session would take it up. One of the neglected functions of sessions is this sort of hearing panel.
Before it would get to that level, it is to be a a personal level. It is spoken and seeks to be healed. Notice it is not to nag, not to admonish even, not to correct but to seek reconciliation. It is not a secret; it is not a thing to be guessed at; it is not where the one hurt pouts. this is a community, and mutual aid and forgiveness is part of the glue of community.
I’ve been a pastor in small churches in Indiana. When we would have a small gathering for a Bible study, as is often the case in our 9AM study here on Sundays, someone would often say where two or three are gathered in my name. But look at the context of that quotation. Its context is dealing with conflict within the church to come to an agreement.
We give up on people too easily. On one hand, the remark about the tax collector seems to sound as if they are outside the scope of the community. Yet, consistently those are the people that Jesus consistently tries to bring into the fold. Yet Paul notes excommunicating people in I Corinthians, but I assume that the repentant would be welcomed back into the fold. Perhaps, people will isolate themselves as often as a board would actively remove them when a dispute occurs. After all. this passage follows on the heels of a shepherd seeking a lost sheep. After all, gathered together means being brought together again; it has a sense of coming to an agreement, what attorneys call a meeting of the minds in a contract setting.
In seminary , we had a superb pastoral care teacher, Christie Neuger. To help our anxiety, she always said that we never entered a hospital room or pastoral office alone; the presence of Christ always made room for us and our encounter made room for Christ. For our text, I love to have the sense the Christ is present with us as we seek to further the good of the community.
In sum, Paul would have us see attempts at community building and development in the congregation as a practical aspect of the working out of love. Love is feeling, of course, but it is sustained by action and often made possible by structure. Learning to deal with conflict is learning to love.
Before it would get to that level, it is to be a a personal level. It is spoken and seeks to be healed. Notice it is not to nag, not to admonish even, not to correct but to seek reconciliation. It is not a secret; it is not a thing to be guessed at; it is not where the one hurt pouts. this is a community, and mutual aid and forgiveness is part of the glue of community.
I’ve been a pastor in small churches in Indiana. When we would have a small gathering for a Bible study, as is often the case in our 9AM study here on Sundays, someone would often say where two or three are gathered in my name. But look at the context of that quotation. Its context is dealing with conflict within the church to come to an agreement.
We give up on people too easily. On one hand, the remark about the tax collector seems to sound as if they are outside the scope of the community. Yet, consistently those are the people that Jesus consistently tries to bring into the fold. Yet Paul notes excommunicating people in I Corinthians, but I assume that the repentant would be welcomed back into the fold. Perhaps, people will isolate themselves as often as a board would actively remove them when a dispute occurs. After all. this passage follows on the heels of a shepherd seeking a lost sheep. After all, gathered together means being brought together again; it has a sense of coming to an agreement, what attorneys call a meeting of the minds in a contract setting.
In seminary , we had a superb pastoral care teacher, Christie Neuger. To help our anxiety, she always said that we never entered a hospital room or pastoral office alone; the presence of Christ always made room for us and our encounter made room for Christ. For our text, I love to have the sense the Christ is present with us as we seek to further the good of the community.
In sum, Paul would have us see attempts at community building and development in the congregation as a practical aspect of the working out of love. Love is feeling, of course, but it is sustained by action and often made possible by structure. Learning to deal with conflict is learning to love.
Thursday, September 1, 2011
Ex. 14:19-31, 15:1-11, 20-1
1) Both leader and rear guard is the presence of god here. That is a great preaching image, I think, also a good spiritual image.
2) waters are a mythic threat here that also become the means of escape and reversed threat. Look through this material and it seems to me we have lots of mythic religious material at play. I tend to see the sea as a symbol for death, uncertainty, fear. I personally don;t have any patience with interpretations that try to make natural sense of miracle, but many give it a go, especially by making the sea a puddle.
3) first appearance of the word, save, deliver, and it is the root for Joshua and of course Jesus
4) sight of the Egyptians leads to spiritual insight of the hand of God at work.Once again physical the gateway to the spiritual.
5) fear is a powerful obstacle here, as great as the water and the Egyptians perhaps. that too is a good theme for preaching and spiritual insight. Liberation had to be intra-psychic as well as physical release. As we saw in Shawshank Redemption, we are tempted to carry the prison with us, even when the jail doors are opened.
6) I love that we have the words of the sister of Moses, Miriam here, even if it is eclipsed by a longer speech this is poetry or song, sung speech, maybe even prayed twice as Augustine said of hymns.some think that her words are most ancient maybe even going back to the events.
7) Here it seems to me that the host is not only heavenly power but all of nature’s forces arrayed against Pharaoh.
2) waters are a mythic threat here that also become the means of escape and reversed threat. Look through this material and it seems to me we have lots of mythic religious material at play. I tend to see the sea as a symbol for death, uncertainty, fear. I personally don;t have any patience with interpretations that try to make natural sense of miracle, but many give it a go, especially by making the sea a puddle.
3) first appearance of the word, save, deliver, and it is the root for Joshua and of course Jesus
4) sight of the Egyptians leads to spiritual insight of the hand of God at work.Once again physical the gateway to the spiritual.
5) fear is a powerful obstacle here, as great as the water and the Egyptians perhaps. that too is a good theme for preaching and spiritual insight. Liberation had to be intra-psychic as well as physical release. As we saw in Shawshank Redemption, we are tempted to carry the prison with us, even when the jail doors are opened.
6) I love that we have the words of the sister of Moses, Miriam here, even if it is eclipsed by a longer speech this is poetry or song, sung speech, maybe even prayed twice as Augustine said of hymns.some think that her words are most ancient maybe even going back to the events.
7) Here it seems to me that the host is not only heavenly power but all of nature’s forces arrayed against Pharaoh.
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