Pentecost 10C

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?

The Church's year of grace has reached the Tenth Sunday after the Feast of Pentecost! "Ordinary" or arranged, lined-out, ordered time will continue three more months until Reign of Christ / Christ the King Sunday that celebrates the sovereignty of the risen and crucified Jesus Christ. Then we'll enter a new year with the first Sunday of Advent.

Our Old Testament/Hebrew Bible reading today is from the prophet Jeremiah. A very quick overview of OT structure and content:

Torah, sometimes called the five books of Moses, not because Moses wrote them, but because Moses is a central character and their general trajectory reflects his leadership: Genesis – Exodus – Leviticus – Numbers – Deuteronomy.

Prophets, with the "former prophets" of historical bent: Joshua; Judges; 1 Samuel, 2 Samuel; 1 Kings, 2 Kings. "Major or Writing Prophets" 1, 2, and 3 Isaiah; Ezekiel; Jeremiah; Book of the Twelve, sometimes called "Minor Prophets" because of their length, not because of lack of importance.

Writings, a truly miscellaneous collection that doesn't always have the same canonical content everywhere. Writings include the vital to the church Psalms; plus Job, Proverbs, Chronicles, Esther, Ezra, Nehemiah, Daniel, Song of Songs; Ecclesiastes. I've probably omitted a few.


Jeremiah

Jeremiah was a priest from the Benjaminite tradition. Bud remembered what other famous biblical figure came from the tribe of Benjamin—Saul/Paul of Tarsus!

Jeremiah is very very much within the classical tradition of Hebrew/Israelite prophecy that brings us a Word from the Lord. Scripture distinguishes between prophet or nabi, who speaks truth to power, lining out alternatives (the reigning monarch most characteristically being that power), and seer or roeh, who peers into the future and predicts what will happen. Later in the history of Israel both roles became somewhat conflated.

As he responds to "Is there a Word from the Lord," Jeremiah is The Classic Prophet. Jeremiah also is very much within the covenantal tradition of Deuteronomy with its care for the least of these, society's marginalized, caring for the neighbor, the stranger, the immigrant, the sojourner. Jeremiah is another example of someone who had memorized and internalized scripture so he could quote and live that Word of Life.

This is Luke's lectionary year. We've seen Luke's Jesus has the same political, cultural, religious, social, and economic emphases as Deuteronomy and Jeremiah.

Chapter 22 immediately before today's very short reading is one of the most famous from Jeremiah as he addresses the wicked king sons of Josiah, who was one of the only good kings of Israel. Known as The Boy King because he assumed leadership at the age of 8, in a highly exemplary way Josiah helped take care of powerless widows, orphans, strangers, sojourners. In short, Josiah literally did justice and righteousness as God calls every one of us created in the divine image to do.

Jeremiah 22 also reminds us Israeli's God is not only God of liberation (redemption} from bondage and slavery with the subsequent gift of a Promised Land; God also is One who gathers the people together and enacts homecoming (restoration) from exile.

Pentecost 9C

Luke 12:32-40

³²"Do not be afraid, little flock, for it is your Father's good pleasure to give you the kingdom. ³³Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. ³⁴For where your treasure is, there your heart will be also.

³⁵"Be dressed for action and have your lamps lit; ³⁶be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. ³⁷Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. ³⁸If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.

³⁹"But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. ⁴⁰You also must be ready, for the Son of Man is coming at an unexpected hour."

The church's year of grace continues in Luke's gospel. Today's short gospel reading comes to us in three or four sections. We've previously discussed sources; Matthew and Luke both include a lot of Mark – the earliest canonical gospel – in theirs. Luke and Matthew may or may not have drawn upon an additional written source that may or may not actually have existed, though scholars still speculate some about "Q," named from the German word for river, Quelle. Besides those written documents that began as part of the dynamic, ever-changing oral tradition, Luke may have had a document we can label "L" for Luke.

12:32
Today's gospel reading opens with Jesus' command not to be afraid and why! Uniquely recorded in Luke's gospel, Jesus then announces the Reign of Heaven, Kingdom of God, Sovereignty of Grace and Love is a gift, a given, not something we need to earn or beg God for. It is not a transaction or an exchange. Gifting us brings pleasure and joy to God!

I asked how people felt about being called a flock (of sheep or birds). Sara mentioned how "All we like sheep have gone astray" in Handel's Messiah includes a wonderfully illustrative musical pattern that wanders all over to demonstrate straying sheep and people.

Each of the gospels has a distinctive emphasis or personality; even the three synoptic gospels that view Jesus' life and ministry in a somewhat similar manner are markedly different. Luke places his solidly within measurable historical time and space. Luke emphasizes women, other marginalized populations, prayer, the Holy Spirit, table fellowship, a reign of heaven that inverts the status quo, levels the economy and everything else about conventional society so everyone becomes social and economic equals; in God's Reign on Earth, everyone has enough, no one has too much or too little, creating an "Upside-Down Kingdom."

Early on in Luke when Mary learns she is pregnant, she remembers Hannah's song that she's likely memorized from a lifetime of exposure to scripture. Based upon Hannah's words, Mary sings her own beautiful prayer of praise and exultation we call the Magnificat, "My soul magnifies the Lord" [Luke 1:46-55]. Mary announces the upcoming reign of Heaven will mean justice and the sufficiency of "shalom" for all. Jesus' first act of public ministry (IPO/initial public offering) in Luke also announces justice and plenty enough for all—the arrival of jubilee justice [Luke 4:16-21].

12:33a
"Sell your possessions and give alms" isn't about making a guilt-propelled contribution so you'll feel better about having more than many others; it's a concrete action that redistributes money and possessions to help create a common-wealth and evened-out society. It's wonderful to contribute time, money, possessions for a particular cause, and though most of us love to respond generously to specific giving appeals, for Jesus, alms-giving is a way of life.

12:34
The heart in Hebrew biology is the seat of the will; heart is not a sentimental, romantic, lacey Victorian, greeting card, floral bouquet warm fuzzy. Jesus begins with treasure (thesaurus, the word we use for a book of word synonyms and antonyms) and then goes on to heart. How we act with our treasures of money, time, and possessions actually changes our attitudes or hearts.

12:37b
The master serving the slaves at table is very within Luke's emphases that include feasting and dining togetherness; it also coincides with Jesus' identifying himself in the image of the servant God as "one who serves."

12:40
The Son of Man/Human One arriving at an unexpected hour? Yes, as Bud suggested, this would include the Second Coming, but even more poignantly it reminds us Jesus' presence always surprises us, happens when we don't expect it, or when we least anticipate it.

Pentecost 7C

Luke 11:1-13

¹Jesus 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 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!"

The church's year of grace is two-third's spent, with only four more months in Luke's lectionary year. Major thanks to Barbara for facilitating the past three weeks; given this is summer, attendance likely was more random than usual, but I trust everyone gave her a lot of holy trouble.

Today we'll hear Luke's version of the famous prayer that's Jesus' response when his disciples ask him to teach them to pray, just as all rabbis and religious leaders did. Let's put it in context by backtracking with a overview of the gospel readings for the past five Sundays. This sequence of readings shows the nature of Jesus' authority.

June 23 – Pentecost 2 :: Luke 8:26-39

"Gerasene Demoniac," about the guy possessed by a legion of demons or unclean spirits and who hung out naked amongst tombs. Jesus's liberating word drove the demons into a herd of swine that then plunged over a cliff and drowned. This has been called a story without a sequel, as it demonstrates Jesus' ultimate power and authority over bondage, slavery, evil of all kinds.

June 30 – Pentecost 3 :: Luke 9:31-62

Jesus sets his face toward Jerusalem—no looking back. His disciples claim they will follow Jesus wherever he goes!—to the cross?! Jesus replies the cost of discipleship includes having no regular place of residence, no predictable place to sleep. The price of the itinerating all of us (not only United Methodists and Wesleyans) do as we go where God sends us. And, of course, following Jesus wherever he goes includes the cross. And the empty grave.

July 7 – Pentecost 4 :: Luke 10:1-11, 16-20

Jesus gives instructions for going out into the world as itinerant missionaries (that's what we all are, all the time). Paralleling Moses and the 70 elders, Luke's Jesus picks up on the number 70 and sends them out in pairs. Their very first thing is to offer Shalom, the fullness of God's loving, merciful, reign and presence to everyone they meet. Then they proclaim the gospel. If the people we go to don't receive us? Shake the dust off your feet! One of the outcomes of prayer is learning to discern when to quit trying to engage an individual, a family, or a group; figuring out when to move on to the next place.

July 14 – Pentecost 5 :: Luke 10:23-37

How to have eternal life? How to have heaven on earth? Keep the commandments! Jesus' shorthand "Great Commandment" version: love God, neighbor, and self. Then the probing question: And who is my neighbor? And then? Activist Jesus narrates the Good Samaritan parable that's unique to Luke. We've talked about Luke's emphasis on the neighbor and called it neighborology, the word/logos about the neighbor. The Good Samaritan sums up the emphasis on the neighbor we find in Deuteronomy that's superbly about actively living out our covenants with God and with one another; Jeremiah also emphasizes the neighbor. Jesus instructs (commands!) his listeners to "go and do likewise" as the Samaritan man has in caring for the guy who's fallen by the wayside after being robbed and beaten.

July 21 – Pentecost 6 :: Luke 10:38-42

Jesus visits Mary and Martha, the sisters of Lazarus. Martha's busy in the kitchen preparing a tasty meal for Jesus their guest; Mary hangs out with Jesus, basking in his presence and in his word. This contemplative way is a radical switch from the tale of the Good Samaritan immediately before it. So which is it? An activist "go and do likewise" or a more receptive "better part" of simply being in heaven's presence? It's both/and.

Today – Pentecost 7 :: Luke 11:1-13

Aspects of prayer include praise, thanksgiving, confession, and petition. After acknowledging God as hallowed or holy, Jesus' prayer guides us through petitions that help envision the reign of heaven will come to earth.

We had a very helpful (IMNHO) discussion of our own prayer lives. Pastor Peg pointed out she liked Jesus praying at "a certain place." A recurring time or times of day and a regular location or locations can help prayer become a habit.

Pentecost 3C

Galatians 5:1, 13-18; 22-25

¹For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.

¹³For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. ¹⁴For the whole law is summed up in a single commandment, "You shall love your neighbor as yourself." ¹⁵If, however, you bite and devour one another, take care that you are not consumed by one another.

¹⁶Live by the Spirit, I say, and do not gratify the desires of the flesh. ¹⁷For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. ¹⁸But if you are led by the Spirit, you are not subject to the law.

²²By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, ²³gentleness, and self-control. There is no law against such things. ²⁴And those who belong to Christ Jesus have crucified the flesh with its passions and desires. ²⁵If we live by the Spirit, let us also be guided by the Spirit.

Ordinary Time

In the church's year of grace we've reached a long stretch of Ordinary Time that will continue for the next five months. Ordered, orderly, arranged, structured, this is the green and growing Season of the Spirit, Time of the Church. We count Sundays after the Day of Pentecost; the church lives in the power of the Spirit of Pentecost.

Galatians

The apostle Paul's letter or epistle to the Galatians is one of his seven undisputed or authentic epistles. All seven carry evidence of his grammar, syntax, sentence structure, vocabulary, and theology, though there's a clear progression from 1 Thessalonians to Romans.

The community at Galatia was the first ethnic church, not in the sense of Jewish–gentile ethnicity, but of geography and culture. But they also were ethnos as gentiles! The words Galatia, Gaulle, Gaelic, Celt, Celtic all come from the same root.

• Galatians is the Epistle of Freedom.
• Galatians is Reformation Central, vitally important to Martin Luther's theology.
• Galatians demonstrates we all live under the same law of God, with the same freedom or liberty in Jesus Christ.
• This passage brings us a typical Reformation contrast and dichotomy between law and gospel we try to articulate in preaching.

Galatians famously brings us:

• Paul's only birth narrative: "In the fullness of time God sent his son, born of a woman, born under the law." Galatians 4:4
• Neither Jew nor Gentile, male nor female, bond nor free, for all are one in Christ Jesus. Galatians 3:28 – last week! The ground is level at the foot of the cross. But this doesn't obliterate distinctions and wonders of each person's individual gifts and contributions.
• [works of the flesh and] fruits of the Spirit: "By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control." Galatians 5:22-23a

Freedom, liberty throughout this passage is eleutheria in Greek. Greek doulos is slave/slavery rather than servant/servitude.

5:1 For freedom Christ has set us free ... do not submit again to a yoke of slavery. 13 ... do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.

Paul and Law and Gospel

"Gospel" means Good News. For Paul, the gospeled good news is death and resurrection.

Christ has died – Christ has risen – Christ will come again

Almost every time Paul uses the word "law," he refers to circumcision, sacrificial law, ritual law, keeping kosher, ceremonial law, and not to the ten commandments, but "law" in Galatians 5:14 does refer to the Ten Commandments of the Sinai Covenant. Like Jesus, he summarizes the commandments with "You shall love your neighbor as yourself." The commandments are the working papers for our life together, as they set permissions, limits, and boundaries so we can live and serve in freedom.

Ethnic Churches – Outreach

Every mainline church body in this country began as an immigrant church—whether non-English speaking Lutheran and Reformed or very English-speaking Anglicans, Presbyterians, and Congregationalists; American protestantism now has come full-circle with substantial numbers whose first language wasn't English, members who still may not know much English. We need to welcome and receive the gifts Asian and Hispanic, African and Caribbean Christian traditions bring. Besides all of those protestant churches, the Roman Catholic Church in this country originally began with ethnic immigrant local churches. Midwestern and Northeastern cities were filled with people from Poland, Germany, Ireland, and Italy. They worshiped in Latin until Vatican II, but did everything else exactly like in the old country;

Pastor Peg mentioned a Pasadena congregation that contextualized the gospel by cycling through many different languages and cultures over many decades before finally recently closing its doors.

We talked about Christians who originally settled in other parts of the country bringing everything with them to California—not only Hot Dish Casseroles and Nativity observances, but as Steve W observed, they also built church buildings with steeply pitched roofs even though snow isn't a current concern in southern California. He said, "That's what they knew."

Outreach, evangelism in the church building and in our everyday worlds: what demands do we make of newcomers? Do we insist people look like us, talk like us, act like us, etc.? Because that's what we know? Do we insist they claim our cultural (ethnic) styles and habits as their own? No one at LCM does, but we still need to be constantly aware. As the Reformers insisted, wherever you find Word and Sacrament you find the church. No Word and Sacrament? No church. No requirement for everyone to look, act, talk, think, feel the same as everyone else.

Pentecost 2C

Luke 8:26-39

²⁶Then they arrived at the country of the Gerasenes, which is opposite Galilee. ²⁷As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs.

²⁸When he saw Jesus, he fell down before him and shouted at the top of his voice, "What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me"— ²⁹for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) ³⁰Jesus then asked him, "What is your name?" He said, "Legion"; for many demons had entered him. ³¹They begged him not to order them to go back into the abyss.

³²Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. ³³Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

³⁴When the swineherds saw what had happened, they ran off and told it in the city and in the country. ³⁵Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. ³⁶Those who had seen it told them how the one who had been possessed by demons had been healed.

³⁷Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. ³⁸The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, ³⁹"Return to your home, and declare how much God has done for you." So he went away, proclaiming throughout the city how much Jesus had done for him.

Welcome to an almost 6-month long stretch of the green, growing, thriving, changing and versatile season of Ordinary Time! As we count Sundays after the Day of Pentecost, we focus on our every moment, every day spectacularly alive in the power and reign of the Spirit of Life. This is Luke's year in the Revised Common Lectionary that provides our scriptures for each week. Every Sunday through Reign of Christ / Christ the King our gospel account will be from Luke.

Luke's perspective includes:

• world history and Jewish history
• Jesus' genealogy that ends with "Adam, son of God."
• presence and activity of the Holy Spirit – the HS has been prominent throughout the Bible's witness, but Luke-Acts brings a fulfillment of God's reign in the Spirit
• prayer
• women
• marginalized people of every type from every perspective—the underclass.
• table fellowship
• neighborology – the word about the neighbor that emphasize people nearby, the other, everyone living together faithfully in covenantal community.

Today's narrative that takes place in a heavily gentile area shows us one of many fulfillments of Jesus' announcement of his mission in Luke's version of Jesus' IPO, his first act of public ministry we read about on Epiphany 3C:

Luke 4:18 "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."

Luke is one of the three synoptic gospels that view Jesus' life and ministry in a similar manner (syn=together / optic=related to eye or vision; all three synoptics contain a version of this story.

• Mark 5:1-20

• Matthew 8:28-34 with two demons

This narrative points beyond itself to the reversal of the cross as it shows an example of God's subversive, upside-down reign that inverts almost everything related to conventional human expectations.

We can interpret the guy filled with demons as a scapegoat, the designated outcast who carries around all of everyone else's in the community's bad stuff that includes sins, pathology, every bit of their undesirable less than good of every kind. The contagious crowd, herd, mob, or tribe mentality is prominent here, as well. Luke 8:35c – the crowd was afraid! Here was the end of their scapegoat; with the finality of the pigs filled with all those (2,000?) demons gone over the cliff and drowned they no longer had someone to dump their sin, evil, and undesirables on. Someone called this "an event without a future." Therefore? Luke 8:37 – they asked Jesus to leave.

Luke 4:29b Shortly after Jesus' announcement of his mission of freeing, liberating, from everything that binds or enslaves, his proclamation of the here and now of the reign of God, the crowds wanted to push Jesus over a cliff. That was a conventional form of execution in that culture.

We had a long discussion of ways people can be bound or held in many types of slaveries and addictions beyond their control, including the fact human chattel slavery still exists worldwide. Juneteenth every year on June 19^th commemorates the day the reality of emancipation of slavery in the USA reached the state of Texas.

Trinity Sunday C

Proverbs 8:1-4, 22-31

¹Does not wisdom call, and does not understanding raise her voice?
²On the heights, beside the way, at the crossroads she takes her stand;
³beside the gates in front of the town, at the entrance of the portals she cries out:
⁴"To you, O people, I call, and my cry is to all that live."

²²"The Lord created me at the beginning of his work, the first of his acts of long ago.
²³Ages ago I was set up, at the first, before the beginning of the earth.
²⁴When there were no depths I was brought forth, when there were no springs abounding with water.
²⁵Before the mountains had been shaped, before the hills, I was brought forth—
²⁶when he had not yet made earth and fields, or the world's first bits of soil.
²⁷When he established the heavens, I was there, when he drew a circle on the face of the deep,
²⁸when he made firm the skies above, when he established the fountains of the deep,
²⁹when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth,
³⁰then I was beside him, like a master worker; and I was daily his delight, rejoicing before him always,
³¹rejoicing in his inhabited world and delighting in the human race."

Trinity Sunday...

...celebrates a doctrine or teaching, rather than an event. Scripture strongly implies God as triune or three-in-one / one-in-three, but scripture never uses the word "trinity." The Trinity is a mystery! Our human brains insist on trying to describe it, with most attempts ending up with the heresy of modalism (ha ha – those would include ice, water, vapor; son, friend, brother...)

In our readings this year we've had at least two explicit theophanies or revelations of the Trinity: the Baptism of Jesus and the Transfiguration. In the year 325 the Council of Nicaea articulated the doctrine of the Trinity and wrote the Nicene Creed some churches recite during worship as a testimony of faith. Discussion: LCM hasn't featured the Nicene /Constantinopolitan Creed since I've been attending, but Barbara said they sometimes have in the distant past. Pastor Peg said we may recite in the future, and I suggested she could do a brief intro beforehand.

Trinity Sunday is the Octave of Pentecost. The church long has celebrated important events in octaves of eight days (similar to an octave of eight notes in music). Rather than attempting an analogy that never ever approaches the essence of the godhead, early church fathers and mothers talked about the perichoresis of the Trinity. "Peri" refers to in the vicinity of, around, nearby as in perimeter, peripatetic, peripheral, pericope, perigee, peristalsis... "Choresis" has the same root as choreography, so perichoresis is dancing around. Father, Son, Holy Spirit interact with each other, interpenetrate, mutually indwell in union, harmony, agreement. consonance, integrity shalom, etc. They always travel together.

Sadly, in class I omitted this important comment: the Trinity models our interactive and cooperative lifestyles and ministries. The Church [us!] as the Image of the Trinity.

We baptize using water and a Trinitarian formula, Father, Son, and Holy Spirit. Matthew 28:19 is the only occurrence of the Father, Son, HS baptismal formula in the Bible, but that almost definitely was one of many later additions to the text. We've noted Matthew's gospel most likely is the most heavily redacted or edited of the four canonical gospels. The early church probably baptized in the Name of the Lord Jesus, Jesus the Savior, or used similar words.

Old Testament / Hebrew Bible Overview

Preparing for our move into the green and growing season of Ordinary Time next week, a synopsis of the three main sections:

1. Torah or Pentateuch

the first five books, sometimes called Books of Moses, not because Moses could have written them, but because parts of them focus on Moses as liberator of God's people.

2. Prophets

include Joshua, Judges, Samuel and Kings—the former prophets; and the writing prophets or latter prophets Isaiah, Jeremiah, Ezekiel plus the Book of the Twelve or the Minor Prophets that are minor in length but not minor in content.

1, 2. Pentateuch and Prophets both carry a sense of an authoritative, revelatory Word of the Lord; Pentateuch and Prophets emphasize God's covenanting with humanity and with all creation. Torah and Prophets reveal an active, intervening God;

3. Writings

a miscellaneous collection that includes Psalms, Proverbs, Chronicles, Job, Ecclesiastes, Ruth, Esther, Daniel, Ezra, Nehemiah, Song of Solomon... The writings are not a coherent body of literature; the official canon even varied some over the years. Among other angles, they bring us human words to God and human speech about God. They have a sense of discerning God's work and God's presence in the world from observing creation and social structures, a sense of what we learn from living daily life. Some books report narrative events (Chronicles, Nehemiah, Ezra, Esther for example) or address God in temple or another worship context (Psalms).

Proverbs

The book of Proverbs belongs to Israel's religious literature, but rather than being about covenant or temple, it mainly contains practical advice for living with integrity or wholeness in community. Its 31 chapters contain essays, metaphors, similes, memes/ cultural pieces of different types that reveal structure, order, continuity of creation and of all life.

Most likely Proverbs came from many different authors over a span of 400 years. In a similar way to Moses' connection with liberation, Israel correlated Solomon with wisdom, and some of the content of Proverbs probably is from the united kingdom monarchy of Saul, David, and Solomon. Wisdom in Proverbs and in the other scriptural wisdom books of Job and Ecclesiastes isn't so much head knowledge as it is heart- and foot knowledge—the sense of how life comes together people often gain after they've journeyed for a while. Wisdom literature discerns and discovers God in creation, in the order and structures of human life and activity, and in ongoing human experiences

Today's First Reading

In the first part of today's divided first reading, Proverbs 8:1-4, Wisdom personified stands in a very public place; late Pastor Eugene Peterson's The Message translation says:

"She's taken her stand at First and Main, at the busiest intersection. Right in the city square where the traffic is thickest, she shouts, 'You – I'm talking to all of you, everyone out here on the streets!'"

The attribute of wisdom is for everyone, what a banking commercial a few years back called the "regular people." Wisdom is not an obscure, esoteric trait for super-smart scholars in the library or explorers scaling the highest mountain peaks.

The second section, Proverbs 8: 22-31 is a creation account, somewhat parallel to the creation stories of Genesis 1 and Psalm 104.

Wisdom the "master worker" was like a cooperating craftsperson or artisan alongside God at creation. Wisdom was essential for creation to happen. God wove wisdom into the fabric of reality and made Wisdom – not Chance – at the heart of all that is. This passage ends with Wisdom again personified, "then I [Wisdom] was beside God, like a master worker; and I was daily his delight, rejoicing before him always, rejoicing in God's inhabited world and delighting in humanity." Wisdom delights in God’s presence and in God's creation.

Pastor Eugene in The Message translates verses 20b-31:

"Day after day I was there, with my joyful applause, always enjoying his company, Delighted with the world of things and creatures, happily celebrating the human family"

Wisdom sets all of this into motion as a graceful, endless, "dancing around" perichoresis of the Triune God's joy at creation.

From the epistles we know Jesus Christ as the Wisdom of God—I Corinthians 1:30; Colossians 2:2,3

Day of Pentecost C 2019

Acts 2:1-8 (9-21)

¹When the day of Pentecost had come, they were all together in one place. ²And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. ³Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. ⁴All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

⁵Now there were devout Jews from every nation under heaven living in Jerusalem. ⁶And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. ⁷Amazed and astonished, they asked, "Are not all these who are speaking Galileans? ⁸And how is it that we hear, each of us, in our own native language?

Easter is 50 Days; today, the Day of Pentecost is the 50th day of Easter.

Penta = 50. Similar words includes pentagram, pentagon, pentacle, pentatonic.

The church's year of grace features a trio of major festivals that relate to each Person of the Trinity/Godhead:

• Christmas – Nativity –> Creation

• Resurrection – Easter –> Redemption

• Pentecost – Whitsunday –> Sanctification / Theosis / Holiness

Next week we'll celebrate all three with the Feast of the Holy Trinity / "tri-unity"; after that we'll segue into the long, winding, growing, greening season of Ordinary Time—Season of the Spirit, Time of the Church. During those approximately six months, we'll count Sundays after Pentecost.

Last week we discussed Jesus' Ascension and the conversation (again!) beforehand. His earthly disciples asked Jesus if at this time he would "restore the kingdom to Israel," and Jesus told them to wait for his ascending followed by the descending of the HS and then they would be his witnesses. In other words, they would help "restore the kingdom," the reign, the sovereignty, God's shalom of all creation.

Pneumatology is the technical word for the branch of theology that's about the person, presence, and activity of the HS.

In his book of the Acts of the Apostles Luke brings us the only scriptural account of the Day of Pentecost. The HS is prominent throughout Luke's gospel—and in Acts, of course. The apostle Paul and the gospel of John also tell us a lot about the HS.

Luke 4:18-19 begins Jesus' public ministry with the HS; Doctor Luke's book of Acts begins our public ministry with the HS.

Today's account of the day of Pentecost from Luke Volume 2 or the Acts of the Apostles, starts with 120 of Jesus' followers gathered together. Strong tradition says they were in the same upper room as during the last supper, but the actual physical location remains unknown. Everyone from everywhere (Steve W provided an excellent list of the locations of everywhere) was in Jerusalem for the Jewish Pentecost that celebrated the wheat/grain harvest along with God's giving the Sinai Covenant or Ten Commandments via Moses. Interesting juxtaposition, because when people faithfully steward all creation by following the commandments, the ground often yields an abundant harvest. Just as the day of Pentecost is one of the three most major Christian festivals, the Jewish Pentecost was one of the three mandated festivals.

Observing Pride Day at the same time as Pentecost is very appropriate! God has no outsiders; as Jesus demonstrated, in God's world everyone is an insider. As Jesus' followers called, empowered, and sent out (an apostle is a sent person, using the same word as scripture uses for God's sending of the HS) people, we need to include everyone.

Acts 2:6 everyone heard in their own language. We discussed the importance of learning other spoken languages, and maybe especially cultural languages such as body language/gestures, table manners, appreciating social class differences. Pastor Peg mentioned emojis have become an unspoken language. Charles explained how positive gestures in some cultures are insults in others. As we reach out in wider circles, as more people from further away venture into our building and often into our community, becoming part of "we and us," understanding and being responsive to spoken and cultural languages is an extremely important aspect of welcoming everyone so they actually feel welcome.

Jesus' disciples asked him, "Will you at this time restore the kingdom?" Jesus responded, "The question is wrong! Wait here in Jerusalem, and you shall be my witnesses." The HS makes witness possible. The converse? Without the HS there is no witness.

The indwelling HS we receive in baptism enables us to live and serve as God's hands, feet, voice, etc. Remember the Golden Calf Event in Exodus 32? God said, "Moses, your people, whom you brought out of the land of Egypt." Moses replied, "God, your people, whom you brought out of the land of Egypt." Which is it? Moses' people or God's people? It's both/and.

Ascension - Easter 7C

Ephesians 1:15-23

¹⁵I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason ¹⁶I do not cease to give thanks for you as I remember you in my prayers. ¹⁷I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, ¹⁸so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, ¹⁹and what is the immeasurable greatness of his power for us who believe, according to the working of his great power.

²⁰God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, ²¹far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. ²²And he has put all things under his feet and has made him the head over all things for the church, ²³which is his body, the fullness of him who fills all in all.

Easter is 50 days, a week of week! Today is day 43, and we'll celebrate both Easter 7 and Ascension Day that always happens on the 40^th day of Easter. A week from today we'll celebrate the Day of Pentecost and remember the descent (opposite of ascent) of the Holy Spirit of life to enliven and revitalize all creation. We receive the HS in our baptism.

Although we sometimes refer to an object like a balloon or a plane ascending, or we may mention a person has ascended to a higher station in life (like a better job or fancier house), "ascension" isn't a very common word. In Jesus' context, it refers to his reign, rule, sovereignty, power, lordship, kingship, authority—"dominion" as in our reading. His stewardship of all creation, all life everywhere. Unlike with human governments and organizations, Jesus' authority has no checks and balances. It is supreme. It is absolute.

This morning we'll study a passage from the letter or epistle to the church at Ephesus. Today's not a time to discuss the social and cultural situation there except to mention Ephesus was the location of the Temple of the goddess Diana with almost the entire city involved in her cult. Though it's also not a time to dwell on it, Ephesians is not one of the seven undisputed or authentic letters written by the apostle Paul. The grammar, vocabulary, and sentence structure are different from his. The theology has a slightly different emphasis, though many scholars point out it may represent the direction Paul would have taken later on in his ministry. Back in those days, using someone else's name on your writing wasn't the legal and moral offense it is today; it complimented the person whose name you used, and (as Pastor Peg pointed out), it also could give the writing wider readership than a piece by someone less well-known would get.

This short snippet from Ephesians provides three poignant (body part!) images of Jesus' ascendancy, lordship, leadership, rule:

• 1:20 seated at God's right hand
• 1:22a all things under his feet
• 1:22b made him the head over all things for the church...

...1:23 which is Christ's body! The past couple weeks we've mentioned when the disciples asked the risen Jesus if at this time he would "restore the kingdom to Israel," he replied, "the question is wrong," and tells them to wait in the city and they will receive power (the dynamite word) and then be his witnesses everywhere. In other words, Jesus' disciples (that's us!) would be the ones to restore the reign of heaven on earth, the people who in the power of the pentecostal Spirit of Resurrection would be the body of Christ, and it would be God's works – our hands.

Before we closed I mentioned the famous account of reformers Martin Luther and Ulrich Zwingli in their encounter at Marburg. Arguing the eucharistic/real presence concern, Zwingli claimed the real or authentic presence (Geneva Reformer John Calvin preferred true presence) of the risen Christ in the Lord's Supper wasn't possible, since Jesus Christ ascended sits (is incumbent, rules from) at the right hand of God the Father.

Though along with Zwingli he acknowledged Christ's ascension to God the Father's Right Hand, in response to Zwingli Luther pointed out the Right Hand of God – God's sovereignty and dominion – is everywhere and throughout, under and over all creation, thus the Right Hand of God to where Jesus Christ ascended and from where he now reigns is everywhere: in Zurich, in London, at Marburg, in Los Angeles, in Tokyo—absolutely all places at all times.

The fourth gospel, the gospel accord to John, has Jesus making a round-trip from heaven to earth, back to heaven.

Wear red next Sunday and let Pastor Peg or the church office know if you can read Psalm 104:30 in a language other than English.

Easter 6C

Revelation 21:10, 22 - 22:1-5

Revelation 21

¹⁰And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God.

²² I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. ²³And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. ²⁴The nations will walk by its light, and the kings of the earth will bring their glory into it. ²⁵Its gates will never be shut by day—and there will be no night there. ²⁶People will bring into it the glory and the honor of the nations. ²⁷But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life.

Revelation 22

¹Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb ²through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. ³Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; ⁴they will see his face, and his name will be on their foreheads. ⁵And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

Easter Day 36 or the Sixth Sunday of Easter! Easter is 50 days, a week of weeks, 7x7. The Easter season began with accounts that mostly featured people who followed Jesus during his earthly ministry. As the weeks rolled by, the stories reached further outward, and began introducing and embracing people from other places and cultures. Two weeks from now we'll celebrate the 50^th day of Easter, the Day of Pentecost (wear red!) that initiates the long Season of the Spirit/ Time of the Church liturgical season, with its mostly green Sundays.

We've been discussing Revelation as a kind of guidebook for living baptized amidst empire. Last week we talked about a God so in love with creation God chose and still chooses to live with and to indwell creation; a God so passionate about creation God even chose to live amidst creation as one of us in a body formed out of the stuff of the earth. Last week Revelation 21:3 told us God makes a home on earth, using the same word for live or dwell as in John 1:14 – "The Word became flesh and dwelt among us." Late Pastor Eugene Peterson says God pitched a tent, because the Greek word for dwell is tabernacle, a portable shelter you can carry with you, as God's people Israel did with the Ark of the Covenant.

Backtracking

Genesis 1 and 2, the first books in the canon of the bible brings us the original creation with:

• tree of life
• river of life
• a garden

Revelation, the last book in the biblical canon, bring us the new creation with:

• tree of life
• river of life
• a city (is this a new Garden of Eden? Not quite.)

Currents

Today's text from Revelation pictures a city literally descending from heaven. A city of safety, a place that welcomes and includes everyone. Everyone is an insider to God and in the City of God; God has no outsiders! This city's gates always are open; this city is light and bright all the time, without the fearsome dangers night and darkness in an urban area often bring. God's presence permeates and lights the city. As God's people filled with the Spirit of Life, our presence in the city and wherever else we venture permeates and lights our surroundings.

Some City Characteristics

• ethnic and cultural and income diversity
• buildings of every kind – someone pointed out those structures are fixed in place, anchored to the ground. Especially in California we're very aware building codes keep getting revised so they will stay where they're supposed to when earth quakes and shakes (which it will)
• infrastructure that includes "streets and roads," educational, sports, entertainment, social, and other services
• cash economy (includes credit, debit, and investment options) rather than a barter economy
• home of the go-between (formerly "middleman," lol) or broker who arranges transactions between entities
• a literal crossroads with multiple land, air, water ports of entry. Most cities are built along a waterway.
• many kinds of fusions: language; music; cuisine; home and individual fashion
• cultural appropriation? Nah! Mostly cultural appreciation!

Maybe especially because of my wonderful Tree of Life art of the worship bulletin cover quoting Revelation 22:2, The leaves of the tree are for the healing of the nations, we discussed healing leaves, trees, shrubs, branches, and herbs and never got to my intended mention of a parallel passage in Ezekiel 47:1-12.

Easter 5C

Revelation 21:1-6

¹Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. ²And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. ³And I heard a loud voice from the throne saying, "See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples, and God himself will be with them; ⁴he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away."

⁵And the one who was seated on the throne said, "See, I am making all things new." Also he said, 'Write this, for these words are trustworthy and true." ⁶Then he said to me, "It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life."

Easter is Fifty Days! This is the Fifth Sunday of Easter—next comes Easter 6 and Easter 7 when we celebrate Jesus' Ascension (Thursday, the fortieth day of Easter is the official Ascension Day), then on the fiftieth day of Easter we'll celebrate the Day of Pentecost before we move into the season of the Spirit, time of the Church that will be another green and growing segment of Ordinary Time.

Bookends in the canon of scripture reveal God as origin and end of all things:

• Genesis 1 and 2: Tree of Life, River of Life, and a Garden

• Revelation 21 and 22: Tree of Life, River of Life, and a City that grows out of a well-tended garden

Revelation was written during the reign of Roman emperor Caesar Domitian; very briefly, the book of Revelation shows us how empires everywhere operate. It's somewhat of a guide book for living baptized in the context of empire—any empire. Imperial-style governments such as Egypt, Babylon, Persia in biblical times, Spain, Netherlands, Great Britain, present-day USA later on; trans-national imperial entities such as Bayer and Amazon that surreptitiously creep into almost every aspect of the planet's existence. This week and next week the passages from Revelation especially show us ways to live baptized into the new creation.

The book's author, John the Revelator, is an unknown individual, but he's not Jesus' cousin John the Baptist or Jesus' beloved disciple John of fourth gospel fame and renown.

Much of Revelation is in the literary style of apocalyptic; we've previously mentioned apocalyptic uncovers/reveals something hidden as it uses symbolic language, physical symbols, and indirect speech. Other scriptural examples of apocalypse include – but aren't not limited to – sections of Ezekiel and Daniel, parts of Isaiah, and Mark's gospel.

We discussed Patmos that may have been a Roman prison island; a class participant who'd visited Patmos later emailed me it's "a small Greek island in the Aegean Sea," though as our quick internet search discovered during class, it's physically close to present day Turkey. Wikipedia provided a link to Patmos' Greek language website.

"Ocean no more" in Revelation 21:1 isn't about ecological disaster! It's a code word for untamed chaos. In the famous passage that opens Genesis 1 the Spirit of God hovers and breathes and speaks over the "deep," the unordered chaotic waters. In our baptism with Water and Word, God calls and enables us to speak words that tame and order the chaos of empire.

Revelation 21:3 where God makes a home with creation uses the same word as in John 1:14 (the gospel according to John). Late Pastor Eugene Peterson describes it aptly as God "pitching a tent," a portable dwelling or shelter that allows God to journey step by step alongside creation. We find similar imagery in the Exodus desert account with evidence of God's presence in a cloud by day, fire by night, in the portable ark of the covenant the people carried with them.

Easter 4C

Acts 9:36-43

³⁶Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. ³⁷At that time she became ill and died. When they had washed her, they laid her in a room upstairs. ³⁸Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, "Please come to us without delay." ³⁹So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. ⁴⁰Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, "Tabitha, get up." Then she opened her eyes, and seeing Peter, she sat up. ⁴¹He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. ⁴²This became known throughout Joppa, and many believed in the Lord. ⁴³Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.

Easter is fifty days, a week of weeks! Today is the twenty-second day of Easter, the fourth Sunday of Easter. Every year the fourth Sunday of Easter is Good Shepherd Sunday, when we hear and sing several beautiful settings of Psalm 23, the Shepherd Psalm.

During most of the church's year of grace, our first reading during worship comes from the Hebrew Bible/Old Testament. For the Sundays of Easter, the first reading is from the Acts of the Apostles. That's particularly apt because Acts brings us the world-changing, life-transforming activities of the newly birthed church in the power of the Holy Spirit of Pentecost, in the wake of Jesus' birth, life, death, resurrection, and ascension. In addition, although we're currently in the year of Luke's gospel, during Easter our gospel readings are from John.

Backtracking:

The same Luke who compiled the gospel put together the Acts of the Apostles. Luke's gospel is volume 1, Acts is volume 2; people sometimes refer to the pair as Luke-Acts. You may recall Luke incorporates most of Mark's gospel, and has other material than may or may not have originated in another written source. Acts follows a pattern similar to Luke as it records events Doctor Luke experienced and remembered along with events he heard about in conversation and probably read about on scrolls that were circulated in the early Christian communities.

Today's Reading:

This account begins, "Now in Joppa..." Besides in the Acts of the Apostles, where else in the bible do we hear about Joppa, that's now usually called Jaffa? Jonah 1:3 – "So Jonah went down to Joppa," bought a ticket and boarded a ship for Tarshish in his attempt to run away from the Lord.

This is the only place in Acts that uses the feminine word for apostle. Last week when we discussed the conversion of the apostle Paul, we learned Saul was his Hebrew/Jewish name, Paul was his Greek name. Depending on where he was and with whom he interacted, he always was both Saul and Paul. In today's scripture pericope or selection, the woman Peter raises from death to life is Dorcas in Greek, Tabitha in Aramaic. Pastor Peg mentioned retired United Methodist bishop Will Willimon (check out his writing! Although he's very theological, he presents complex ideas very clearly) suggests the "room upstairs" reference in verse 37 is an additional way Luke uses to identity Tabitha/Dorcas as Jesus' disciple because it connects her with the upper room experiences of Jesus' male disciples.

Verse 40: before taking action, Peter sends everyone else outside and intently prays in order to discern what God would have him do. Peter's word commands Tabitha to"get up" and (Verse41) he takes her hand and helps her up. Jesus still raises the dead! In baptism we receive the Spirit of Resurrection! For the apostle Paul, the gospel is death and resurrection.

Verse 43: Peter then stayed for a while in Joppa with Simon the tanner. Tanners made shoes, clothes, saddles, and other items from the hide of dead animals. Contact with dead carcasses made Simon ceremonially unclean. Peter associating with Simon reflects the radical inclusion of women, social underclasses, ethnic minorities, and other marginalized people we hear about in Luke's gospel; this trajectory continues in the book of Acts and during the later history of the church.

Easter 3C

Acts 9:1-6

¹Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest ²and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. ³Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. ⁴He fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" ⁵He asked, "Who are you, Lord?" The reply came, "I am Jesus, whom you are persecuting. ⁶But get up and enter the city, and you will be told what you are to do."

Easter is fifty days, a week of weeks! Today is the fifteenth day of Easter, the third Sunday of Easter. Easter Day, the festival of resurrection, is the second of our great Trinitarian feasts.

During most of the church's year of grace, our first reading during worship comes from the Hebrew Bible/Old Testament. For the Sundays of Easter, the Revised Common Lectionary (RCL) that provides our scripture readings schedules passages from the Acts of the Apostles for the first reading (lection or lesson). That's particularly apt because Acts brings us the (thoughts and prayers and) activities of the newly birthed church in the power of the Holy Spirit of Pentecost, in the wake of Jesus' birth, life, death, resurrection, and ascension. The stories in Acts reveal the shape, mission, witness, power, and faithfulness of the nascent church. In addition, although we're currently in the year of Luke's gospel, during Easter our gospel accounts are from John.

By definition, Christianity is incarnational; Christianity is about God's embodiment/enfleshment in the world, most specifically in Jesus of Nazareth and now in the church (that's us!) as the incarnate body of the crucified and risen Jesus Christ. All four canonical gospels affirm this reality early on:

• Mark: the beginning of the good news of Jesus Christ, Son of God.
• Matthew: you shall call him Emmanuel, God-with-us.
• Luke: you shall name him Jesus; he will be son of the Most High.
• John: in the beginning was the Word; the Word was with God, and the Word was God. The Word became flesh and dwelt among us.

The same person who compiled the gospel according to Luke put together the Acts of the Apostles. Since the middle of the last century, scholars have affirmed Luke's gospel as volume 1, the book of Acts as volume 2, and frequently refer to the dyad as Luke-Acts. You may recall Luke incorporates most of Mark's gospel, and has other material than may or may not have originated in another written source. Acts follows a similar pattern as it records events Luke experienced and remembered along with events he heard about in conversation and probably read about on scrolls that were circulated in the early Christian communities.

By definition Christianity is incarnational as it celebrates God's embodiment in all creation.

The writer of Luke's gospel ends his account with Jesus before his ascension or return to the Father telling his followers to wait until they are "clothed with power from on high." The disciples then go back to Jerusalem. Luke begins Acts with the disciples asking the resurrected Jesus if he'll now finally restore the kingdom. Jesus essentially informs them their question is wrong, and tells them to wait because they will receive power from on high, because they will be his witnesses in Jerusalem and to the ends of the earth. In continuity with Jesus' original followers, we live as God's presence on earth. As the denomination's tagline expresses it, "God's Work – Our Hands."

In Acts 6:36 we read about the first ordination in the New Testament. The early church first ordained or set apart for a particular purpose the servant class of deacons. Historically deacons have looked out on, faced and interacted with the world, while ministers of word and sacrament (pastors, once they're called or appointed to that role) historically have faced and interacted with the church. So to outsiders, the church first looked like people who picked up their towels and basins in service, as Jesus modeled when he washed his disciples' feet in the upper room before his death.

Verse 9:2 of today's passage refers to the church as followers of The Way; that would be the way of Jesus, the road to Jerusalem, the cross, the empty tomb. Later on in Acts 11:26 we read Jesus' followers first were called "Christians" at Antioch.

Palm Sunday – Triduum 2019

Palm/Passion Sunday – Holy Week – Triduum
Many churches combine Palm Sunday's triumphant entry into Jerusalem with Jesus' Last Supper and the trial, conviction, crucifixion, death and burial narratives because many people don't attend any Holy Week Services.

• Isaiah 50:4-9a • Philippians 2:5-11

Palm Sunday gospel reading for this lectionary year: Luke 19:28-40 • Passion Sunday gospel reading: Luke 22:14-23:56

Lent concludes at sundown or at midnight on Wednesday of Holy Week.
Triduum – Three Days
Maundy – "Mandate" – Thursday

The Three Days is a single liturgy that begins with Maundy Thursday's worship that concludes without a benediction, often ends with the worship space stripped and in darkness. Historical Lenten practice waits until Maundy Thursday to pronounce absolution or forgiveness to the gathered assembly.

• John 13:1-17, 31b-35 • Exodus 12:1-4, [5-10], 11-14
• Psalm 116:1-2, 12-19 • 1 Corinthians 11:23-26


Good Friday

The Three Days continue on Good Friday, the day of Jesus' death. Although the Revised Common Lectionary specifies scripture readings for Friday, many churches' traditions include other scriptures such as noon through 3 pm with Jesus' seven last words or statements, reading or singing one of the full scriptural passion narratives in the evening, or something else.


Holy Saturday

The day nothing apparently happens is the day everything actually happens. We spend a lot of our lives in the interstitial, liminal time between Good Friday afternoon and Easter Sunday dawn. Theology of the cross especially lifts up this day before Easter when we almost hang suspended in time anticipating gifts of rebirth, of spring, of new life.


Easter / Resurrection

Easter is fifty days, a week of weeks! The Day of Pentecost is the fiftieth day of Easter. The Three Days/Triduum liturgy concludes by celebrating Jesus' resurrection. The Council of Nicaea (325) that gave us the Nicene Creed calendared Easter for the first Sunday after the first full moon after the vernal equinox.


Easter Vigil

The Vigil of Easter revisits the meta-narratives of creation and of deliverance from death to life in the Exodus and Passion/Easter stories. The essential readings for the Vigil of Easter:

• Genesis 1:1—2:4a • Exodus 14:10-31; 15:20-21 • Ezekiel 37:1-14
• Jonah 1:1—2:1-3 [4-6] 7-9 • Romans 6:3-11
• Luke 24:1-12 [for this year of Luke's gospel]


Easter Sunrise / Morning

• Acts 10:34-43 • Psalm 118:1-2, 14-24 • 1 Corinthians 15:19-26
• Luke 24:1-12 or John 20:1-18

Easter Evening

• Isaiah 25:6-9 • Psalm 114 • 1 Corinthians 5:6b-8 • Luke 24:13-49

Lent 5C

Philippians 3:4b-14

⁴If anyone else has reason to be confident in the flesh, I have more: ⁵circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; ⁶as to zeal, a persecutor of the church; as to righteousness under the law, blameless. ⁷Yet whatever gains I had, these I have come to regard as loss because of Christ.

⁸More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ

⁹and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. ¹⁰I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, ¹¹if somehow I may attain the resurrection from the dead. ¹²Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. ¹³Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, ¹⁴I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.

We opened by praying Graham Kendrick's Knowing you, Jesus based on Philippians 3:7-11:

All I once held dear, built my life upon,
all this world reveres and wars to own,
all I once thought gain I have counted loss,
spent and worthless now compared to this.

Knowing You, Jesus, knowing You.
There is no greater thing.
You're my all, You're the best, You're my joy,
my righteousness; and I love You, Lord.

Now my heart's desire is to know You more,
to be found in You and known as Yours,
to possess by faith what I could not earn,
all surpassing gift of righteousness.

Oh, to know the power of Your risen life,
and to know You in Your suffering,
to become like You in Your death,
My Lord, so with You to live and never die.

Three weeks ago on Lent 2 we talked about Philippians as the Epistle of Joy! This week on Lent 5 and next week for Lent 6 (Palm/Passion) Sunday, the second reading again will be from Philippians. The apostle Paul wrote this letter to the church at Philippi where he was founding pastor and probably a kind of mission developer. Philippians is one of Paul's captivity letters from when he was incarcerated (by humans)—probably in Rome. The readings for today and next Sunday reveal Paul captured by and captive to Jesus Christ as a no holds barred prisoner of his Lord!

The church's year of grace has moved into the conclusion of Lent and is getting ready for Easter. That means we're seriously getting into some theology of the cross. Theology of the Cross was at the heart of Martin Luther's theology, and if we read both the OT and NT carefully, we discover it's at the heart of God's self-revelation.

In very short:

• Theology of the cross is about God's own self-revelation, especially in Christ crucified. Theology of the cross is about God's often hidden, paradoxical both/and presence in the comment things, people, and situations.

• Theology of glory is about human ideas and imaginings of how a powerful, all-knowing, sovereign God might act. How humans wish God would behave?

This section of Philippians starts out with the Apostle Paul's / St. Paul's / Saul of Tarsus' résumé, CV, biography. Paul loves to make lists: fruits/gifts of the Spirit in Galatians 5:22-23; bads of the flesh in Galatians 5:19-21... Paul goes on to describe how he wants to become like Jesus Christ. This Paul does not use the words disciple or follower or related; for him it's always about being "in Christ," the organic incorporation into Jesus' death and resurrection that God accomplishes in each of us at our baptism.

Again we need to remember 98% of the time for Paul, "law" means the sacrificial and dietary laws and circumcision. He does not mean the Ten Commandments or Jesus' Great Commandment capsule summary.

Although in Philippians 4:9 different translations read either "faith in Christ" or "faith of Christ," faith of Christ that's about Jesus infinite faithfulness probably is more accurate and almost definitely was Paul's intent.

Our organic incorporation into Jesus Christ? For Paul, the gospel is Death and Resurrection, so baptism into Jesus' death and resurrection re-creates us as a gospeled people, gospeled community, as gospeled individuals.