Pentecost 20C

2 Timothy 1:1-14

¹Paul, an apostle of Christ Jesus by the will of God, for the sake of the promise of life that is in Christ Jesus, ²To Timothy, my beloved child: Grace, mercy, and peace from God the Father and Christ Jesus our Lord. ³I am grateful to God—whom I worship with a clear conscience, as my ancestors did—when I remember you constantly in my prayers night and day. ⁴Recalling your tears, I long to see you so that I may be filled with joy. ⁵I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you. ⁶For this reason I remind you to rekindle the gift of God that is within you through the laying on of my hands; ⁷for God did not give us a spirit of cowardice, but rather a spirit of power and of love and of self-discipline. ⁸Do not be ashamed, then, of the testimony about our Lord or of me his prisoner, but join with me in suffering for the gospel, relying on the power of God, ⁹who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace. This grace was given to us in Christ Jesus before the ages began, ¹⁰but it has now been revealed through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality [incorruption] to light through the gospel. ¹¹For this gospel I was appointed a herald and an apostle and a teacher, ¹²and for this reason I suffer as I do. But I am not ashamed, for I know the one in whom I have put my trust, and I am sure that he is able to guard until that day what I have entrusted to him. ¹³Hold to the standard of sound teaching that you have heard from me, in the faith and love that are in Christ Jesus. ¹⁴Guard the good treasure entrusted to you, with the help of the Holy Spirit living in us.

1 Timothy, 2 Timothy Background

The two Timothy letters and the epistle to Titus sometimes are called the Pastoral Epistles. [side note: "pastoral" means rural.] The apostle Paul definitely did not write them. We need to remember authorship and literary conventions were very different in the first and second centuries, without our well-developed and very legally-tinged concepts of copyright, intellectual property, and reuse rights. The person who pulled together these letters – probably around the start of the second century – wrote them as Paul's final summary discourse with reflections, advice, and ideas. "Concluding Unscientific Postscript."

1 and 2 Timothy contain vocabulary and syntax Paul never used; some of the words are in no other NT document. Many of the words are in other second century Christian writings. The Timothy letters bring us ideas of ecclesiology or church structure—as soon as you have many people with similar goals and purposes gathered together, you need organization. We find requirements for bishops/overseers, deacons, widows—"Church Ladies". These letters famously bring instruction for women to dress modestly, to submit to their husbands, not to teach or preach or have any authority over men. To shut up! Keep quiet! Women "saved by childbearing!" Slaves are supposed to obey their masters. We also read about laying on of hands, which would be ordination, commissioning, consecration of people called to public, vocational ministry. The Timothy letters refer to immortality, a Greek or Hellenistic concept that implies lack of death. Resurrection from the dead is the Christian reality; you need to die in order to be resurrected!

He later on became Bishop of Ephesus, but before that Timothy became well-known as Paul's younger sidekick. From Acts of the Apostles 17-20, we find the Paul, Silas, and Timothy trio chilling and proselytizing in Thessalonica, Berea... everyone, everywhere, all over the place.

Where We Live

Timothy's grandmother Lois and his mother Eunice hugely influence Timothy's faith journey; they clearly had been active, committed Christians. These letters talk about the power of scripture. They help us ask about the place of biological family in our own Christian beginnings, role of the faith community or communities that surround us, the purpose and place of each of us in welcoming and nurturing newcomers to Christianity, in supporting and helping those of use who are more mature and have more experience in following Jesus.

At LCM we especially live those questions as each of us walks, prays, and talks through responses to them in this very ethnically and culturally diverse neighborhood. People from all types of backgrounds come to church, join us, often choose to be baptized.

Pentecost 19C

Amos 6:1a, 4-7

¹Alas for those who are at ease in Zion, and for those who feel secure on Mount Samaria,

^1bthe notables of the first of the nations, to whom the house of Israel resorts! ²Cross over to Calneh, and see; from there go to Hamath the great; then go down to Gath of the Philistines. Are you better than these kingdoms? Or is your territory greater than their territory, ³O you that put far away the evil day, and bring near a reign of violence?

⁴Alas for those who lie on beds of ivory, and lounge on their couches, and eat lambs from the flock, and calves from the stall; ⁵who sing idle songs to the sound of the harp, and like David improvise on instruments of music; ⁶who drink wine from bowls, and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph! ⁷Therefore they shall now be the first to go into exile, and the revelry of the loungers shall pass away.

In the Christian bible we find Amos the prophet's words in one of the twelve separate books of what we call the Minor Prophets. The Hebrew bible collects them into a single "Book of the Twelve." Amos lived in Judah, the southern kingdom, but God called him mostly with words of judgment and hope for Israel, the northern kingdom. That's "mostly," because he has harsh and redemptive words for all God's people, collectively referred to as "Joseph."

Amos brings us the earliest articulation of monotheism. Throughout all nine chapters he acknowledges only one true and possible sovereign Being, who is God of all the people of Israel and Judah, but also the divinity of neighboring nations, whether or not they acknowledge him. Amos also brings us a type of universalism that's not so much our conviction that in the end God's irresistible grace and inclusive reach saves and redeems all creation, but closer to God has effected liberation and redemption for nations and peoples other than the Israelites.

More than once Amos tells us he is not a professional prophet, does not belong to the prophets' guild. That would be similar (for example) to our contemporary American Guild of Organists organization that we often refer to as the "Guild." What does Amos do for work? He is an arborist who tends sycamore trees; as a vinedresser he takes care of grapes; he works as a sheep herder or shepherd.

Interesting note: the Sycamore Fig was the national tree of Israel. In the gospel of John Jesus tells Nathanael, "I saw you under the Sycamore Tree." The upshot of this becomes, "therefore, I knew you were worthy to become my disciple." Sons of Israel, sons of the covenant, sons of Torah traditionally would sit under a sycamore tree to study the scriptures. John mentioned The Getty museum campus has a lot of sycamore trees. (Another interesting note: that means I have a lot of pictures of sycamore trees from the Getty and need to post them and label them.)

Lectionary peeps have paired this Amos pericope/selection with Luke's famous account (Pastor Peg called it a "folk tale") of the outcast Lazarus. The broad point of both passages is an indictment of people who live opulent, luxurious, self-indulgent lives but don't even notice needy, hurting people near them or in their midst. They don't even glance beyond the houses of their eyes.

Our passage from Amos 6 follows God telling us via Amos in chapter 5:

²¹"I hate, I despise your festivals, and I take no delight in your solemn assemblies. ²²Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offering of well-being of your fatted animals I will not look upon. ²³Take away from me the noise of your songs; I will not listen to the melody of your harps. ²⁴But let justice roll down like waters, and righteousness like an ever-flowing stream."

Despite Amos' outlining how the bad behaviors and neglect of the needy will be a factor in sending people into exile, Amos concludes by God promising to restore Israel's fortunes, rebuild and re-inhabit cities, plant more vineyards that will yield more wine, establish more gardens, more fruit trees. God promises to plant the people on their land!

Pentecost 18C

Luke 16:1-13

¹Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. ²So he summoned him and said to him, "What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' ³Then the manager said to himself, "What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. ⁴I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' ⁵So, summoning his master's debtors one by one, he asked the first, "How much do you owe my master?' ⁶He answered, "A hundred jugs of olive oil.' He said to him, "Take your bill, sit down quickly, and make it fifty.' ⁷Then he asked another, "And how much do you owe?' He replied, "A hundred containers of wheat.' He said to him, "Take your bill and make it eighty.' ⁸And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. ⁹And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes. ¹⁰"Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. ¹¹If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? ¹²And if you have not been faithful with what belongs to another, who will give you what is your own? ¹³No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth."

We're still in Luke's gospel. Recall how deep, wide, high and inclusive Luke's world and his gospel are. He firmly roots his narrative in the history of Israel and in the current historical setting of Roman occupied Palestine. We've also talked about Luke featuring marginalized people and women (who in that day were not society's central actors), table fellowship, reversals of social and economic status. Redistribution of goods and wealth, "distributive justice." The entire witness of scripture concerns itself about finances, economics, money, dollars, shekels, euros, legal tender... mediums of exchange that help us navigate the world and help give us stuff we need to live.

Luke, Matthew, and Mark all bring us parables. Parable? A multi-layered anecdote or situation open to more than one interpretation. Every commentator I consulted about this text had several suggestions and ideas, none of them felt there was a single conclusive meaning to the parable's characters, situation, or outcome. For one possibility, we definitely can claim the unjust steward is Jesus Christ who brings us the outrage of grace, mercy, inclusion, and forgiveness. The total loss of respectability. But unjust steward also can be parsed otherwise.

Debt and sin essentially are synonymous, the same thing, in the world of the bible. Torah forbids charging interest on a loan! Roman occupied Israel was full of indentured servants and tenant farmers, who in time would owe their soul to the company store. Pastor Peg told us about a former plantation she visited on her recent trip through the south, and how slaves who worked on the plantation actually had more personal and economic freedom as slaves than they did working the same land as freed individuals. Sara mentioned her Irish ancestors in such indebtedness over micro-parcels of land that had been subdivided a multitude of times that their descendants never would get out of debt, either. Also remember that in the setting Luke wrote about, the landowner, the steward, the manager, and Rome all take their cut.

A couple of important Lukan passages that relate to this parable:

• In Luke 1:46-55 we find Mary's Magnificat. Luke based all his canticles /psalms on songs from the Old Testament—Mary's song and Hannah's song found in 1 Samuel 2:1-10 share many similarities. Mary sings about God acting through the baby she's pregnant with: God has scattered the proud in the imagination of their hearts; brought down the mighty from their thrones, and lifted up the lowly. Filled the hungry with good things; sent the rich away empty." Done deeds!

• What is Jesus' IPO, his first act of public ministry in Luke's gospel? Luke 4:16-21 records Jesus reading in the synagogue from Isaiah 61:1-2 promising liberty to the captives, recovery of sight to the blind, the year of the Lord. Jesus tell us, "I am the Jubilee year! I am Mary's child"—the son, the baby in Mary's womb who would bring great societal and economic reversals.

Pentecost 17C; 911 + 15

Exodus 32:7-14

⁷The Lord said to Moses, "Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; ⁸they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, 'These are your gods, O Israel, who brought you up out of the land of Egypt! ⁹The Lord said to Moses, "I have seen this people, how stiff-necked they are. ¹⁰Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation."

¹¹But Moses implored the Lord his God, and said, "O Lord, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? ¹²Why should the Egyptians say, 'It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth'? Turn from your fierce wrath; change your mind and do not bring disaster on your people.

¹³"Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, 'I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.'" ¹⁴And the Lord changed his mind about the disaster that he planned to bring on his people.

The worldview of Luke's gospel is wide, high, and inclusive. Remember Luke's emphasis? People who in general are marginalized, broken, outcast. Women, who were not society's elite in those days. The HS; table fellowship.

Jesus' first act of public ministry in Luke: reading from Isaiah 61. "I am the Jubilee Year; I am the Eschatological Feast." Liberation. Shalom. Inclusion.

Two weeks ago when we heard from Luke 14:1, 7-14 on Pentecost 15C, Jesus dined on the sabbath with the religious elite, with pharisees, at their elite homes. Today in Luke 15:1-32 we meet Jesus dining with tax collectors and sinners. Next section begins, "A man had two sons...." one of the stories unique to Luke.

Sunday was the 15 year anniversary of the September 11 attack on the World Trade Center twin towers.

Exodus 32:7-14, "Moses, your people" ... and Moses reminds God, 'God, your people.'" It's always both/and.

We can define slavery, prisons, bondage, Egypts of all kinds. Not freedom. Not liberation. Martin Luther's famous Bondage of the will. Having a huge debt of any kind. Being literally stuck at a job you hate and that doesn't suit your skills because you need the income.

Yesterday some of us wore "God's Work / Our Hands" shirts for the denomination's God's Work / Our Hands weekend. We helped out at the Habitat for Humanity ReStore warehouse. A few of us wore our shirts to church.

"Moses, your people" ... and Moses reminds God, 'God, your people.'" It's always both/and. Could God accomplish God's plans and desires without human agency? of course! We mostly discussed ways our hands (feet, minds, creativity) can do God's work. Pastor Peg pointed out God always works through physical, earthly, tangible "means," so sacraments, preaching [the church's official Means of Grace], listening carefully, balancing books, designing and building houses, etc., child care, feeding people, are means or vehicles that carry and convey God's grace.

We spent the rest of our time remembering our original 9/11/2001 experiences and updating our emotions and intentions.

I didn't use most of my extensive notes, so won't blog them, as much because of only partial internet service as anything else, since I often include notes we didn't get to. However, I've filed my hand-written notes for reference three years from now.

Pentecost 16C

Deuteronomy 30:15-20

¹⁵See, I have set before you today life and prosperity, death and adversity. ¹⁶If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. ¹⁷But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, ¹⁸I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. ¹⁹I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, ²⁰loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.

Luke 14:25-33

²⁵Now large crowds [throngs] were traveling with him; and he turned and said to them, ²⁶"Whoever comes to me and does not hate father and mother, wife and children, brothers and sisters, yes, and even life itself, cannot be my disciple. ²⁷Whoever does not carry the cross and follow me cannot be my disciple. ²⁸For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? ²⁹Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, ³⁰saying, 'This fellow began to build and was not able to finish.' ³¹Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? ³²If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. ³³So therefore, none of you can become my disciple if you do not give up all your possessions.

We listened to words from Deuteronomy and from Luke. For several weeks we've been talking about neighborology: who is my neighbor? how can I be a good neighbor?

The compilation of the book of Deuteronomy was a long time coming, from events and written sources prior to the Babylonian exile, to events and sources afterwards during the rebuilding of Jerusalem, of community, of worship, of Torah. Luke the gentile's word and gospel are wide and expansive and inclusive.

Deuteronomy reminds us to choose life by keeping the commandments, by considering the needs of the other person as at least as important as our own needs. Jesus talks about following him by carrying the cross. That's not necessarily anything as dramatic as being killed for being Christian by enemies of Jesus; not as influential as Mother Teresa's ministry or as spending a season alongside Mother Teresa's peeps. It can be as simple as giving some of your lunch to your hungry coworker, donating a dollar or two to the animal shelter, lending the sweater in your backpack to the shivering person beside you in church—always making sure your basic needs have been met, because you've can't give away what you don't have. Again we cited the example of putting on your own oxygen mask before helping others with theirs. The late Jewish theologian Martin Buber tells us, "love is the responsibility of an I for a thou."

The compilation of the book of Deuteronomy was a long time coming, from events and written sources prior to the Babylonian exile, to events and sources afterwards during the rebuilding of Jerusalem, of community, of worship, of Torah.

Related to the reading from Deut 30, in 2 Kings 22 we have the narrative during the reign of Josiah of Huldah's discovering the scrolls of Torah, the people in tears when they listened and heard. Remember the English word "law" can be a caricature of Torah. This passage from Deut probably comes from much later than when God's people were getting ready to cross the Jordan into the Promised Land after the wilderness trek, but this scripture retells, recounts, and remembers their experiences of God's faithfulness. We do the same thing when we celebrate Holy Communion! Part of the Eucharistic Prayer includes events from God's history with the people; by reciting those events, we claim them and place ourselves in the history of all God's people. Someone mentioned "Remember!" is the Gospel in a single word.

Since Luke 9:51, Jesus has been on this way to Jerusalem, on his journey to the cross. In the reading from Luke, "hate" implies a lesser love, second choice, less intense affection, less esteem, and not the visceral disgust, rejection, and loathing our English word hate implies.

The Reformers insisted Word and Sacrament were enough – satis es / it is sufficient [Augsburg Confession Article 7] – for the existence of the Church; where you find Word and Sacrament, you find the church. No Word and Sacrament? No Church. Martin Luther also outlined (biblical number) 7 marks of the true church:

• proclamation
• baptism
• holy communion
• confession and forgiveness, also called the office of the keys
• valid orders
• worship and hymn-singing in the vernacular, the language of the people
• suffering and persecution, or "the cross"

What does it mean to be a church under the sign of the cross, under the sign of death? For most of us it doesn't mean spectacular feats of martyrdom or even months and years of Mother Teresa-style service. It means giving up – the death of – our comforts, our preferences, putting the needs of the other person first. Being a good neighbor. Choosing first the way of the commandments, the way of God. Jesus said give up "all your possessions"—exaggeration, hyperbole. But we also can read into that to treat others as persons, meeting them where they are and as they are, helping meet their needs, rather than viewing people as objects or possessions to fulfill our needs.

Neighborology: the word about the neighbor; words about being good neighbors. The commandments. Jesus of Nazareth.

Pentecost 15C

Luke 14:1, 7-14

¹On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.

not included by lectionary compilers:

[²Just then, in front of him, there was a man who had dropsy. ³And Jesus asked the lawyers and Pharisees, "Is it lawful to cure people on the sabbath, or not?" ⁴But they were silent. So Jesus took him and healed him, and sent him away. ⁵Then he said to them, "If one of you has a child or an ox that has fallen into a well, will you not immediately pull it out on a sabbath day?" ⁶And they could not reply to this.]

⁷When he noticed how the guests chose the places of honor, he told them a parable.

⁸"When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; ⁹and the host who invited both of you may come and say to you, 'Give this person your place,', and then in disgrace you would start to take the lowest place. ^10/But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, 'Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you.

¹¹For all who exalt themselves will be humbled, and those who humble themselves will be exalted." ¹²He said also to the one who had invited him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. ¹³But when you give a banquet, invite the poor, the crippled, the lame, and the blind. ¹⁴And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous."

Backtrack 1:

in his gospel, Luke particularly emphasizes history, women, prayer, Holy Spirit, table fellowship, people who are marginalized from society, Jerusalem.

For both Luke and Mark, the journey to Jerusalem and to the cross is incessant. Today's text is unique to Luke and happens at about the halfway point, after Luke announces Jesus' setting his face toward Jerusalem.

This event happens on the Sabbath, at the home of an "arch" pharisee, who'd be a major religious muckety-muck. For example, we know the title archbishop; we sometimes refer to a person as an arch-enemy. In class I mentioned this pharisee's home wouldn't be our equivalent nice urban condo or beach house, but most likely some distance out into the more elite suburbs with a pool and a view. Lectionary peeps left out an account of Jesus healing a guy with dropsy/edema (on theSabbath!) in 14:2-6.

Backtrack 2:

in Luke's gospel, what was Jesus' I(nitial)P(public)O(ffering), his first act of public ministry? Reading Torah in the synagogue on the Sabbath:

Isaiah 61

¹The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; ²to proclaim the year of the Lord's favor, and the day of vengeance of our God; to comfort all who mourn; ³to provide for those who mourn in Zion— to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the Lord, to display his glory.

Luke 4

¹⁶When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, ¹⁷and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written: ¹⁸"The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, ¹⁹to proclaim the year of the Lord's favor." ²⁰And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. ²¹Then he began to say to them, "Today this scripture has been fulfilled in your hearing."

After he finishes reading, Jesus essentially announces, "I am the Jubilee Year! I am the eschatological feast!"

Jesus' time and place had a strong social class stratification system. How about us? Wealth, education, neighborhood, what we wear, how expensive our clothes and cars look, where we got our education, where we work, etc.

Luke 14:7 "place of honor"

This passage begins with talk about a wedding. At a wedding reception, the most important tables near the wedding couple often have place cards with names on them; the other tables, for less important guests, have free seating. Most of us would not presume to seat ourselves at a place reserved for someone else. This story is about a similar situation. But we humans need recognition, we need other people to notice us and approve of us! How can that play our legitimately?

Why did the pharisees invite Jesus?

4:1 "to eat bread" (NRSV says to eat a meal) implies establishing solidarity with your companions, in this case some pharisees.

in Luke's gospel, what was Jesus' I(nitial)P(ublic)O(ffering), his first act of public ministry? Reading Torah in the synagogue on the Sabbath. After he finishes reading, Jesus essentially announces, "I am the Jubilee Year! I am the eschatological feast!"

• 14:12 dinner, lunch • 14:13 banquet! it gets fancier and more ornate.

4:13 giving a banquet, sharing a meal with outcasts, with the least of these, implies establishing solidarity with your companions, in this case some of society's least desirables.

The apostle Paul draws a lot on the patron/client // grace/faith system—as well as upon the Hebrew scriptures. Although the patron dispensed grace, mercy, and favor, the client reciprocated with trust, faith, and service.

To quote Robert Farrar Capon's alliteration, God saves only the last, the least, the little, and the lost. God saves only people who cannot reciprocate. Jesus tells us to invite people who won't invite us back. Wow! How counter cultural! Just as in Jesus' day, all around us people pander up and cozy up to people who can give them something in return.

in Luke's gospel, what was Jesus' I(nitial)P(ublic)O(ffering), his first act of public ministry? Reading Torah in the synagogue on the Sabbath. After he finishes reading, Jesus essentially announces, "I am the Jubilee Year! I am the eschatological feast!"

Luke 14:11b "those who humble themselves will be exalted."

Maybe especially because this is Luke, maybe especially because Jesus is on his way to Jerusalem and the cross, this anticipates the ultimate humility of the cross followed by ascension and exhalation.

We talked a little about humility and humbleness being earthy, from the ground, and not worm theology, even though many worms live in the dirt in the ground.

Pentecost 14C

Isaiah 58:9b-14

⁹Then you shall call, and the Lord will answer; you shall cry for help, and he will say, Here I am. If you remove the yoke from among you, the pointing of the finger, the speaking of evil, ¹⁰if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday. ¹¹The Lord will guide you continually, and satisfy your needs in parched places, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters never fail. ¹²Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations; you shall be called the repairer of the breach, the restorer of streets to live in.

¹³If you refrain from trampling the sabbath, from pursuing your own interests on my holy day; if you call the sabbath a delight and the holy day of the Lord honorable; if you honor it, not going your own ways, serving your own interests, or pursuing your own affairs; ¹⁴then you shall take delight in the Lord, and I will make you ride upon the heights of the earth;…

Earlier in Isaiah: Isaiah 58:1-9

notes and discussion

Since earth's population moved from Abram/Sarai // Abraham /Sarah to 123946678412398++ people, we've had to learn to live together, to create wellness and shalom for everyone. To help in that regard, God models covenant for us! Today we have:

• More on how to walk the talk
• More neighborology, "the word about the neighbor"
• Plans and commands for supplying very material needs

The book of Isaiah is 66 chapters long; Barbara reminded us the entire bible is 66 books long!

• 1st Isaiah, mostly writings from Isaiah of Jerusalem, prior to Babylon exile: 1-39
• 2nd Isaiah, during exile in Babylon, 40-55. Includes "Comfort ye… every valley" we know from Handel's Messiah and other exquisitely memorably poetic passages.
• 3rd Isaiah, after the exile, back in town trying to rebuild lives, physical and community and religious structures, meaning.

Everyone didn't leave Jerusalem and Judah for Babylon; of those who did leave, some stayed permanently and helped continue to create good living conditions in Babylon. The first reading today is from 3rd isaiah, who wrote to the returnees during the time of reconstructing Jerusalem with hope-filled, shalom-full urban renewal. Rebuilding the temple especially concerned Haggai and Zechariah; Nehemiah focused on rebuilding city walls; Ezra's passion was restoring worship.

Last week on Pentecost 13C again we talked about Jeremiah and his emphasis on (especially distributive) justice, kindness, making sure everyone has adequate food, housing. Both Jeremiah and 3rd Isaiah remind us how the "daily bread" Jesus tells us to ask for includes food, shelter (roofs and walls), clean air, clean water, reasonable laws, good government, overall safety. A huge part of the covenantal ideal for distributive justice is no super-rich, no ultra poor. If you have more than you need, share it. Martin Luther says daily bread includes good servants and obedient kids, too. Revised versions of the Small Catechism include "friends" as necessary for daily sustenance.

In this first reading 3rd Isaiah ties together being good neighbors with keeping sabbath and worship. Isaiah 58 lines out a series of "if – then" conditions regarding human behaviors, God's response, and effectiveness of the behaviors' outcomes.

Note: The actual Sabbath never changed from Saturday, the seventh day of the week, the final day of the original old creation [Exodus 20:1-17; Genesis 2:2-3]. The early Church started a tradition of worship on Sunday the day of resurrection, first day of the week, start of the new creation. Let's assume "sabbath" as a necessary time out, a literal ceasing from producing, counting, working, but not a time of laziness and shiftlessness.

Discussion: In terms of "trampling on the sabbath," people not observing any day or time of rest, stores staying open all day long… it has seriously escalated during our lifetimes. Human doings more than human beings.

We could have endless conversations about what agency or individual or branch of government best provides which goods and services, how much can an individual do, what can a local church or larger expression of the church attempt and accomplish? Taxes we pay to government help pay for some services and goods. Isaiah 58:12 "Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations; you shall be called the repairer of the breach, the restorer of streets to live in," reminds me of a county commissioner in former city that everyone referred to as "streets and roads," because of his plans, passions, and agendas to mend potholes, repair road surfaces, and simplify getting from one place to another.

3rd Isaiah addresses people who have been displaced just as during later centuries people have been exiled, driven out, or for some reason found it necessary to leave their home country for political or physical (sometimes not enough food for everyone?) reasons. However, I would not underestimate the reality and potential dysfunction of psychological and emotional displacement or exile. Southern California? Twenty-first century? Southern California in the 21^st century? I mentioned the late Henri Nouwen writing during the last century and his remarks about life in California frequently feeling and actually being anonymous and rootless.

Pentecost 13C

earlier in this chapter:

Jeremiah 23:1-22

First reading for Pentecost 13C:

Jeremiah 23:23-29

²³Am I a God near by, says the Lord, and not a God far off? ²⁴Who can hide in secret places so that I cannot see them? says the Lord. Do I not fill heaven and earth? says the Lord. ²⁵I have heard what the prophets have said who prophesy lies in my name, saying, "I have dreamed, I have dreamed!" ²⁶How long? Will the hearts of the prophets ever turn back—those who prophesy lies, and who prophesy the deceit of their own heart? ²⁷They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Baal. ²⁸Let the prophet who has a dream tell the dream, but let the one who has my word speak my word faithfully. What has straw in common with wheat? says the Lord. ²⁹Is not my word like fire, says the Lord, and like a hammer that breaks a rock in pieces?

Intro: Prophets; Jeremiah; Community

We're ⅔ of the way through the church's year of grace. We've been hearing stories of faithfulness and receiving wise counsel related to ways to walk the talk.

Today we'll look at another passage from Jeremiah. Jeremiah is one of four Major Prophets in the Old Testament—"major" in terms of length, number of verses and pages. Jeremiah lived and spoke God's word before, during, and after the Babylonian exile. Of the other major prophets, Ezekiel, who was a priest in the holiness temple tradition, prophesied before and during the exile. We divide the book of Isaiah into three parts: chapters 1-39, before the exile; 40-55, during †he exile; 56-66 after the exile. The words in Isaiah come from at least three different authors. The last major prophet, Daniel, is a book about a prophet rather than a book by a prophet. The Hebrew bible did not originally include Daniel, but later placed the book of Daniel in the writings (Proverbs, Ecclesiastes, Jonah, etc.) rather than in its collection of prophecies. Daniel is very very post-exilic, about 200 years before Jesus of Nazareth's birth. The prophet Jeremiah probably did not write the book of Lamentations; opinions on authorship still vary some.

Jeremiah was a priest from the tribe of Benjamin, very much in the covenantal neighborly traditions of Deuteronomy. Other Benjaminites include King Saul [1 Samuel 9:15-27], the first of the three rulers in the united monarchy of Saul, David, and Solomon; and Saul/Paul of Tarsus [Romans 11:1; Philippians 3:4-5]. Deuteronomy is highly concerned with justice and righteousness, especially in how we treat the least of these, back then particularly widows, orphan children, disabled, less-abled, and anyone with few resources. Deuteronomy focuses a lot on the land, on its stewardship and care, on treating the land we rely on for life with justice and righteousness.

Last week we talked about Abram/Abraham, as Abram and Sarai moved from being a solitary couple into a community larger than the grains of sand on the beach, greater than the stars in the sky. When you live around other people you need guidelines for living safely and well. Same with us. We start out as relatively solitary individuals, then in baptism become part of a world wide and historical community that's greater than all the stars, more numerous than all that sand. We need a "how to live faithfully." For us as well as for God's people Israel, the commandments are part of the working papers for living in covenant with God. Together with each other. Wherever we venture out there into the world.

Neighborology

The word about our neighbor. A few weeks ago on Pentecost 8 we discussed Jeremiah, Deuteronomy, and Good Sam. Remember Jesus' followers asked him, "And who is my neighbor?" Jesus told them: "a guy went down to Jericho..." Last week: God moves Abram/Abraham and us from more or less solitary into a community of trillions plus. This week: reflecting the neighborly land traditions of Deuteronomy, Jeremiah shows us how – and how not – to live together.

Theology Terms

God asks through Jeremiah, ²³"Am I a God near by, says the Lord, and not a God far off? ²⁴Who can hide in secret places so that I cannot see them? says the Lord. Do I not fill heaven and earth?" says the Lord.

Near by, close by, at hand, etc. would be immanent, immanence. Far off, far away, out there, etc. refers to transcendent, transcendence. Fill heaven and earth is ubiquity, ubiquitous. Martin Luther refers to the ubiquity, the every-where-ness of God the Father and God the Holy Spirit, and also the ubiquity of the risen and ascended Jesus Christ.

Jeremiah

In the previous chapter 22 and in the first part of our current chapter 23, Jeremiah speaks against false gods, fake prophecies, a lot of it "feel good" words people would enjoy hearing but that are not from God. In this twenty-first century we get a lot of that. Examples include prosperity preaching; the religion of excessive sports. Richard mentioned the commercialism that has become pervasive, 7-days long every week. The Sabbath still is Saturday – that never changed – yet every one of us needs a time for worship, time to cease from producing and counting, whether that's Saturday, Sunday, or a weekday if your employment has you working on a weekend day.

Hebrew Bible scholar Walter Brueggemann cites three non-negotiables: the commandments (of course); the tithe (everything always belongs to God, but symbolically we return and offer back at least that formal 10%); the Sabbath.

23:²⁹Is not my word like fire, says the Lord... I mentioned how especially in Southern California we know about life rising from the apparent near-total devastation of a wildfire. Some seeds need to be seared and singed by fire in order to break open, start reproducing, and become fruitful. Like us?

Pentecost 12C

Hebrews 11:1-3; 8-16

¹Now faith is the assurance of things hoped for, the conviction of things not seen. ²Indeed, by faith our ancestors received approval. ³By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.

Pentecost 12C omits these verses

⁴By faith Abel offered to God a more acceptable sacrifice than Cain’s. Through this he received approval as righteous, God himself giving approval to his gifts; he died, but through his faith he still speaks. ⁵By faith Enoch was taken so that he did not experience death; and "he was not found, because God had taken him." For it was attested before he was taken away that "he had pleased God." ⁶And without faith it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him. ⁷By faith Noah, warned by God about events as yet unseen, respected the warning and built an ark to save his household; by this he condemned the world and became an heir to the righteousness that is in accordance with faith.

⁸By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. ⁹By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. ¹⁰For he looked forward to the city that has foundations, whose architect and builder is God. ¹¹By faith he received power of procreation, even though he was too old—and Sarah herself was barren—because he considered him faithful who had promised. ¹²Therefore from one person, and this one as good as dead, descendants were born, "as many as the stars of heaven and as the innumerable grains of sand by the seashore." ¹³All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, ¹⁴for people who speak in this way make it clear that they are seeking a homeland.

¹⁵If they had been thinking of the land that they had left behind, they would have had opportunity to return. ¹⁶But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.

Hebrews Basics

Sermon series probably addressed to Hebrew Christians about 60 C.E., Brings us Jesus Christ as Son of God and Son of Man—fully human and fully divine. Many details relate to the book of Leviticus; discusses Aaronic and Melchizedek priesthoods; lifts up the unique priesthood of Jesus Christ. Hebrews contrast the Old Covenant and the New Covenant. Both were covenants of grace, though the old interspersed quite a few works.

Interesting factoid: Hebrews is one of seven books in Martin Luther's antilegomena – literally spoken against – "leftovers" in the biblical canon. Luther's list also includes books of James (famously), Revelation, Jude, 2 John, 3 John, and 2 Peter.

Today's passage omits Hebrews 11:4-7 that tells about the faithfulness of Abel, Enoch, and Noah. The author's cloud of witnesses continues later in the book of Hebrews.

The first reading for Pentecost 12C also features Abraham—when his name still was Abram:

Genesis 15:1-6

¹After these things the word of the Lord came to Abram in a vision, "Do not be afraid, Abram, I am your shield; your reward shall be very great."

²But Abram said, "O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?" ³And Abram said, “You have given me no offspring, and so a slave born in my house is to be my heir." ⁴But the word of the Lord came to him, "This man shall not be your heir; no one but your very own issue shall be your heir.” ⁵He brought him outside and said, "Look toward heaven and count the stars, if you are able to count them." Then he said to him, "So shall your descendants be." ⁶And he believed the Lord; and the Lord reckoned it to him as righteousness.

Throughout the witness of scripture we heard about the promise and the gift of land. Turf. Sod. Dirt. Ground. The stuff that comprises our bodies. The places on which we tread.

God tells Abram to go to a place, a land, "I will show you." The future always is unknown to everyone. Many of us die without ever fully realizing or seeing the full outcome of God's promises.

Abram's act of trusting God led from a solitary twosome of Abram/Abraham and Sarai/Sarah to a great cloud of witnesses, of faithful followers, more than stars in the sky, more than grains of sand.

Our individual act of trusting God by grace in the power of the HS leads to an uncountable number of witnesses.

Discussion: I started with Mother Teresa's answer to God's call and claim on her life; several participants told us about examples of faithfulness they'd seen and experienced.

This time I had a whole lot more notes than we got to on Sunday; I may type and post those later as a separate blog, but wanted to get this blogged and needed to get onto considering Pentecost 13C.

Pentecost 11C

Ecclesiastes 1:2, 12-14; 2:18-23

Chapter 1

¹The words of the Teacher, the son of David, king in Jerusalem. ²Vanity of vanities, says the Teacher, vanity of vanities! All is vanity. ³What do people gain from all the toil at which they toil under the sun?

¹²I, the Teacher, when king over Israel in Jerusalem, ¹³applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to human beings to be busy with. ¹⁴I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind.

Chapter 2

2¹⁸I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me ¹⁹—and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. ²⁰So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, ²¹because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. ²²What do mortals get from all the toil and strain with which they toil under the sun? ²³For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity.

Bible: a book of [66] books...

with many different types of literary genres, forms, styles. Quick overview includes psalms that themselves are prayers and songs; NT canticles in Luke are similar to psalms and modeled on OT sources. Bible includes history—some bureaucratic, some simple narrative, some historical accounts that are saga or myth and bring us the people's phenomenological experiences along with their emotional and psychological ones. We get prophecy with four Major Prophets, and the shorter Book of the Twelve, aka "Minor Prophets"—prophecy/speaking truth to power includes exhortation, diatribe, polemic, apocalyptic. Some biography/autobiography: parts of Job are biographical; so are a lot of NT epistles. Epistles are letters that mean "sent" writings! The NT includes four gospels. Gospel originally was the returning Roman general's victory proclamation about annihilating and vanquishing his enemies, an announcement of death. Starting with Mark, Christianity subverted gospel into a proclamation of the victory of life over death, an announcement of resurrection from the dead.

Ecclesiastes 1:2, 12-14; 2:18-23

Today's text from Ecclesiastes is in the group of Old Testament / Hebrew Bible writings that are neither Torah nor Prophecy. It's part of the Wisdom literature that also includes Proverbs, Song of Songs/Song of Solomon, and Job. The name of the book evokes "ecclesiastical," ecclesia, etc., descriptors we use for the church, the called-out assembly (City Council, New England Town Meeting, Church Council, Session, Consistory, Sacramento Assembly...). The Hebrew title of the book, Koheleth, Kehilleth, Qoheleth, means teacher/preacher, especially someone who address the gathered assembly, similar to a Minister of the Word in our traditions.

All three lectionary years feature Ecclesiastes 3:1-13, "To everything there is a season," as the first reading for New Year's Day, but otherwise this is the only instance of Ecclesiastes for all 36 lectionary months.

The book of Ecclesiastes opens with "The words of the teacher, the son of David, King of Jerusalem," but its vocabulary, syntax, sentence structure, general worldview and philosophy place it much later, way far post-exilic, probably two or three centuries before Jesus of Nazareth's birth. In some ways it's close to a parody of what the write imagined King Solomon might have said.

The recurring word "vanity" isn't what we think of as vain—for example, Carly Simon telling Warren Beatty (according to some sources), "you're so vain, you probably think this song is about you." It's not your household kitteh strutting around wanting admiration, or the allover style of one of the presidential candidates that also had gotten press for lots of other negative attributes. This vanity is something fleeting, ephemeral, can't be captured. 1:14 reads, "chasing after wind." We feel the wind, we know it's there, but it's beyond elusive.

Lectionary compilers placed this not very positive text alongside Colossians 3:1-11 about our identity in Christ and Luke 12:13-21 about the guy stockpiling lots of stuff he couldn't take with him. This passage comes across on the negative side, but the New Year's Day reading from Ecclesiastes tells us, "the gift of God is that all should [exhortation!] eat and drink and take pleasure in all their toil." Ecclesiastes 3:13

Discussion. If you were writing your newsletter article or something similar, what would you reflect on this text?

Pentecost 10C

Luke 11:1-13

¹ He was praying in a certain place, and after he had finished, one of his disciples said to him, "Lord, teach us to pray, as John [the baptist] taught his disciples." ²He said to them, "When you pray, say: Father, hallowed be your name. Your kingdom come. ³Give us each day our daily bread. ⁴And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial."

⁵And he said to them, "Suppose one of you has a friend, and you go to him at midnight and say to him, 'Friend, lend me three loaves of bread; ⁶for a friend of mine has arrived, and I have nothing to set before him.' ⁷And he answers from within, 'Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.' ⁸I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.

⁹"So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. ¹⁰For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. ¹¹Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? ¹²Or if the child asks for an egg, will give a scorpion? ¹³If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"

I.

In the church's year of grace we're well into the season of Pentecost that we often refer to as the Time of the Church. This is year C – "Luke's Year" – in the Revised Common Lectionary. Among other things, Luke emphasizes prayer, the Holy Spirit, and people who are more marginalized than centralized in society. In Luke's Christmas account, angels first announced Jesus' birth to shepherds, people definitely on the outlying fringes of society.

II.

Today our gospel text includes the Lord's Prayer; Matthew and Luke bring us slightly different versions. Like many rabbis and teachers of his day, Jesus offered his followers a way to pray alongside a way to be and ways to act. His prayer includes a request that the Kingdom of Heaven (Reign of God, Sovereignty of God, etc.) happen on earth.

In Luke's gospel the Reign of Heaven includes everyone, *but* especially those typically marginalized from society; it features inclusive table fellowship. In Luke's gospel and in Luke's second volume, the Acts of the Apostles, the icon of the visible reign of God, the church, is a community under the cross as it breaks bread and remembers Jesus. We need to remember these scriptures got written down half a century after Jesus's death and resurrection, so a lot of Luke-Acts is retrospective.

III.

On recent Sundays we've heard about Jesus sending out the 70 two by two and telling them to travel light; counseling them not to be so smug that even demons are subject to them, but to rejoice that there names were written in heaven; Jesus' summary of the ten commandments, aka The Great Commandment; Good Sam; Martha and Mary. Last Sunday we had Christmas in July, celebrating that Christianity is highly incarnational, featuring a God who lives on earth in a body made of stuff of the earth, a body that's decayable on every level, a body subject to death. Like ours!

Luke's gospel emphasizes the HS. As God's people in Christ Jesus, as people of the Pentecostal reign of the Spirit, the Holy Spirit lives within us, indwells our physical bodies.

We've previously discussed the Presbyterian Church USA's Great Ends of the Church that include the Church (that's us!) as the exhibition of the kingdom of heaven to the world. In other words, when people look at us as a gathered community, as friends, acquaintances, or individuals outside of the church campus, they can see (or are supposed to be able to see and experience) the Kingdom of God.

IV.

Today our gospel text includes the Lord's Prayer; Matthew and Luke bring us slightly different versions. Matthew talks about shortcomings and debts; Luke about sin in the classic NT sense of "missing the mark." We ask that God's name be hallowed, holy, set apart. God's name and all names describe and elucidate the person's essence, are identity markers, tell us who that person is.

V.

"Give us today (this day) our daily bread." In his Small Catechism, Martin Luther tells us daily bread includes food on the table, favorable weather and sufficient employment, a kind spouse, good kids, obedient servants(!), just government and civil leaders... Pastor Peg mentioned a recent version of the catechism includes friends among those daily life essentials.

VI.

We had an excellent discussion about the manner and content of prayer in general and I didn't even get to mention the jubilee imagery the Lord's Prayer contains.

Pentecost 9C

Celebrating Christmas in July with the Pentecost 09 texts!

I – Colossians 1:15-28

¹⁵He is the image of the invisible God, the firstborn of all creation; ¹⁶for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. ¹⁷He himself is before all things, and in him all things hold together. ¹⁸He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. ¹⁹For in him all the fullness of God was pleased to dwell, ²⁰and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

²¹And you who were once estranged and hostile in mind, doing evil deeds, ²²he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him— ²³provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven.

I, Paul, became a servant of this gospel. ²⁴I am now rejoicing in my sufferings for your sake, and in my flesh I am completing what is lacking in Christ's afflictions for the sake of his body, that is, the church. ²⁵I became its servant according to God's commission that was given to me for you, to make the word of God fully known, ²⁶the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. ²⁷To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. ²⁸It is he whom we proclaim, warning everyone and teaching everyone in all wisdom, so that we may present everyone mature in Christ.

II – Christmas: Nativity / Birth / incarnation

Incarnation: enfleshment; embodiment. Carne is latin for meat. Carne Asada; Chile con Carne; Carniceria.

By definition Christianity is incarnational. On Christmas we celebrate Jesus's birth among us in a body made out of the stuff of the earth; a body that is finite, decayable, and will die.

A couple thousand years ago it was commonplace that you'd be talking or walking with a person who was half human and half divine. In Jesus Christ we meet someone fully human and fully divine.

III – Colossians

For today and the next two weeks the RCL includes readings from the Letter to the Church at Colossae. Today we're using the default lectionary readings; as we celebrate enfleshment / incarnation / embodiment, how apt that the Colossian community tended toward the heresy of gnosticism that somewhat denied the essential reality of the body and focussed instead on the supremacy of spirit.

Probably written two or three decades after Jesus' death and resurrection, in Colossians we find theology (the word about the divine), Christology (words about the Christ), and cosmology (word regarding the scope and reach of all creation) that anticipates the worldview of John's gospel a half century later. We sometimes talk about the Cosmic Christ!

The apostle Paul is about outward from Jerusalem to the ends of the earth; Colossians' author moves beyond planet earth and into immeasurable time and space. Colossians also contains many words not found in any of Paul's epistles as well as syntax and sentence structure different from Paul's.

IV – God Among Us: historical witness – OT/Hebrew Bible; NT

Colossians tells us about the image, icon, of God. What does God's image look like? Icon, logo examples: google; ELCA; other products. Not the entity itself but a pointer to it.

God's first act of covenant, creation itself shows God's passion to live among us. James Weldon Johnson's poem, The Creation opens with:

And God stepped out on space,
And he looked around and said:
I'm lonely—
I'll make me a world.

We find God's voice and physical presence in the prophets.

3 Samuel 7: 4-6

But that same night the word of the Lord came to Nathan: Go and tell my servant David, "This is what the Lord says: Are you the one to build me a house to dwell in? 6I have not dwelt in a house from the day I brought the Israelites up out of Egypt to this day. I have been moving from place to place with a tent as my dwelling.

Later on the passage God via Nathan promises David a house, a dynasty, a lineage, that wouldn't be a building but would be enfleshed, incarnate, in Jesus of Nazareth, "Son of David."

After the destruction of the Jerusalem Temple, the inspired late exilic (or post-exilic community brought us Genesis 1, with all creation as God's home, God's temple.

God among us in Jesus' birth, life, death, resurrection, ascension.

God in our midst in Word and Sacrament.

V – Last week: Neighborology

Colossians tells us about the image, icon, of God. What does God's image look like?

Us as God's incarnate, enfleshed, presence in the world here and now, particularly in our very local communities.

Pentecost 8C

Deuteronomy 30:9-14

⁹and the Lord your God will make you abundantly prosperous [plenteous, surplus!] in all your undertakings, in the fruit of your body, in the fruit of your livestock, and in the fruit of your soil. For the Lord will again take delight in prospering you, just as he delighted in prospering your ancestors, ¹⁰when you obey the Lord your God by observing his commandments and decrees that are written in this book of the law, because you turn to the Lord your God with all your heart and with all your soul.

¹¹Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. ¹²It is not in heaven, that you should say, "Who will go up to heaven for us, and get it for us so that we may hear it and observe it?" ¹³Neither is it beyond the sea, that you should say, "Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?" ¹⁴No, the word [dabar] is very near to you; it is in your mouth and in your heart for you to observe.

Neighborology: the Word about the Neighbor – Jeremiah / Deuteronomy

As sometimes happens, the RCL brings us texts closely related to the events of the past week in the USA. First, a relatively rare excursion into Deuteronomy, the covenantal, neighborly – neighborology – text par excellence, very much in the tradition of Jeremiah, despite its long historical sweep.

Deuteronomy is one of the five books of the Pentateuch, Ha Torah, the books of the law. However, rather than being rigidly legalistic, practicing Torah is a fluid, stretchy, flexible enterprise that's always on the side of grace, mercy, love, and distributive justice. Despite its being in the covenantal tradition of Jeremiah, Deuteronomy is compiled from sources that range over about five centuries, from the United Monarchy of Saul, David, and Solomon at least through the Babylonian exile and likely into the post-exilic period of Persian hegemony. Deuteronomy moves beyond theory and ideas to practice and reality, showing us covenantal neighborology in action. Deuteronomy demonstrates Torah neighborology lived out on turf and in time.

Deuteronomy 30:14 "No, the word is very near to you; it is in your mouth and in your heart for you to observe."

Better translation is "the word is very near you in your mouth and in your heart and you will do it." Double meaning of commandment and promise on You will do it.

Neighborology: the Word about the Neighbor – Good Samaritan

The Word for us as Christians? The Word very near us? Baptized into the Word of Life Jesus Christ, immersed in the Word, the word surrounds and engulfs us. The gift of death, the gift of resurrection.

Luke among the gospels uniquely brings us Good Sam: Jesus finishes his capsule description of the commandments that ends with "Thou shalt love thy neighbor as thyself," and the guy jumps in and asks, "but who is my neighbor?" Jesus famously replies, "A man went down to Jericho from Jerusalem..."

Mainly because of the past week's events, I'd planned to open the rest of the time to discussion if it felt right, and it did, so these notes are uncharacteristically brief.

Pentecost 7C

Luke 10:1-11, 16-20

¹After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. ²He said to them, "The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. ³Go on your way. See, I am sending you out like lambs into the midst of wolves. ⁴Carry no purse, no bag, no sandals; and greet no one on the road. ⁵Whatever house you enter, first say, 'Peace to this house!' ⁶And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. ⁷Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. ⁸Whenever you enter a town and its people welcome you, eat what is set before you; ⁹cure the sick who are there, and say to them, 'The kingdom of God has come near to you.' ¹⁰But whenever you enter a town and they do not welcome you, go out into its streets and say, ¹¹'Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.'
16"Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me."

¹⁷The seventy returned with joy, saying, "Lord, in your name even the demons submit to us!" ¹⁸He said to them, "I watched Satan fall from heaven like a flash of lightning. ¹⁹See, I have given you authority [not power in the Greek] to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. ²⁰Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven."

RCL year C is Luke's year. recap about Luke: history; prayer; women; the marginalized; HS; Table Fellowship; hospitality; Jerusalem.

During this season of Pentecost, the church's year of grace still seriously moves into all the world and reaches way far out beyond "home base."

We've been discussing Galatians as an ethnic church in terms of geography and culture; they also were ethnos—gentiles. Paul gets the case of the Judaizers who required people to become Jewish before they became Christian. We talked some about requirements for people to join us and participate.

Today's passage from Luke contains lots to consider regarding outreach and others and us and our comfort levels.

"After this this" Luke 9:51 Jesus set his face toward Jerusalem. Jerusalem is far more prominent in the gospels of Mark and Luke than in John or Matthew.

Sending people out in pairs. seventy combines the numbers of perfection (7) and completion (10). why not go solo? Sometimes we do! Travel light, in terms of everything.

⁷Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. ⁸Whenever you enter a town and its people welcome you, eat what is set before you; ⁹cure the sick who are there, and say to them, 'The kingdom of God has come near to you.'

"eating and drinking whatever they provide." Yikes! what if they don't keep kosher! What if we know we don't like whatever it is! Conversing with strangers, experiencing their hospitality, eating their food — you are what you eat! You are your neighbor! "this is the body of Christ, given for you." We are the body of Christ!

What is this reign of God, kingdom of heaven? Where is it? Connecting with eternity right here and now. How?

Satan falling from heaven like lightning! The word for heaven is the same as heaven most places in scripture. Best to say it denotes authority, sovereignty, can be a cipher for power and reign. Satan now is earthbound.

Rejoice that your names are written in heaven. Baptism? Identity and call. Word here is authority / exousia, not power /dynamos

Jesus sets his face toward Jerusalem. Center of the known world. Axis mundi between heaven and earth.

A few weeks ago we talked about the New Jerusalem in the Book of Acts. Easter 5, Revelation 21:2