So, it has been a little while since any of us have posted a blog here on our SJMC Scripture Unleashed site. Maybe that is okay. Maybe we should only blog when we have something to say. Maybe we should only blog when we have been earnestly listening to the Spirit.
These next two Sundays are all about what the Spirit is saying, and what the Spirit is saying to SJMC! A few months ago in Adult Sunday School we asked 4 people to write a 'Spirit letter', based on the model from the first few chapters of Revelation where there are 7 letters to the churches. These letters all have a sense of encouragement and a strong challenge to the churches they were written to. For 4 weeks in SS, we listened to some MCEC letters (on video) and then had 1 person from SJMC share their letter to our own congregation.
We will listen to these 4 letters over the next 2 Sundays in worship. This is a time for us to really listen, to hear how the Spirit is speaking through each of these letters. I hope the worhsip will have a sense of space and a true listening spirit to what God is saying to us. May our ears be open.
As you listen to these letters and as you reflect yourself on what the Spirit is saying to SJMC, maybe you could make a comment below for all of us to read and take note of. What do you hear the Spirit saying to SJMC at this point in our history? What are the affirmations? What are the challenges you would put out there for us? Please share.
Friday, 11 May 2012
Wednesday, 7 March 2012
Signing a New Name
Genesis 17:1-8
Names are powerful things. They are markers of an identity that can be hard to shake - everything that we are gets hung upon the name that calls our identity to mind. Names connect us with a past, and they can also set a direction for the future. People who want to leave their past behind and start over with a new life will often change their name. The person who was is no more - there is a new name and a new identity. There are a bunch of examples of this in the Bible, where new identities are sealed with a new name. Think of Simon whom Jesus renames Peter, or Saul who is renamed Paul after his conversion on the Damascus road. And of course there is the story for this week - Abram and Sarai become Abraham and Sarah.
But the interesting thing is that in all these cases, the new names are given to the people involved. Most of the time we don't get to choose our names. We receive our names from our parents at birth, and sometimes we receive new names from God as we are called into a new life. God offers new names to Abram and Sarai to mark them for the future that God has prepared for them. A future filled with what appears to be unlikely promise and hope: fruitfulness, multiplication and land for a barren couple in their 90's. It will take a significant leap of faith to embrace these new names, for Abraham and Sarah to learn to sign them as their own. And it will take a turning of repentance from old ways of self-preservation. This new name comes right after Abram tried to take a shortcut to the promise, producing a son Ishmael with Hagar.
And yet God returns to Abram and renews the covenant God had made with him: fruitfulness, descendants, land and God's own presence with them. How to take up and sign this new name? What will have to be left behind? The fulfillment of the promise lies on the far side of a substantial letting go. Giving up control, identity and life itself before receiving it back from God a thousand-fold. This is a tough movement to make, for Abraham as it must be for us. What new names have we been given? What will it take to sign them in faith that God will in fact be faithful to God's promises?
Names are powerful things. They are markers of an identity that can be hard to shake - everything that we are gets hung upon the name that calls our identity to mind. Names connect us with a past, and they can also set a direction for the future. People who want to leave their past behind and start over with a new life will often change their name. The person who was is no more - there is a new name and a new identity. There are a bunch of examples of this in the Bible, where new identities are sealed with a new name. Think of Simon whom Jesus renames Peter, or Saul who is renamed Paul after his conversion on the Damascus road. And of course there is the story for this week - Abram and Sarai become Abraham and Sarah.
But the interesting thing is that in all these cases, the new names are given to the people involved. Most of the time we don't get to choose our names. We receive our names from our parents at birth, and sometimes we receive new names from God as we are called into a new life. God offers new names to Abram and Sarai to mark them for the future that God has prepared for them. A future filled with what appears to be unlikely promise and hope: fruitfulness, multiplication and land for a barren couple in their 90's. It will take a significant leap of faith to embrace these new names, for Abraham and Sarah to learn to sign them as their own. And it will take a turning of repentance from old ways of self-preservation. This new name comes right after Abram tried to take a shortcut to the promise, producing a son Ishmael with Hagar.
And yet God returns to Abram and renews the covenant God had made with him: fruitfulness, descendants, land and God's own presence with them. How to take up and sign this new name? What will have to be left behind? The fulfillment of the promise lies on the far side of a substantial letting go. Giving up control, identity and life itself before receiving it back from God a thousand-fold. This is a tough movement to make, for Abraham as it must be for us. What new names have we been given? What will it take to sign them in faith that God will in fact be faithful to God's promises?
Friday, 2 March 2012
God Signs us a Promise... or Handwriting Illegible!!!
Our Lent worship theme, "Where do I Sign?" hits me where I am most vulenerable - my handwriting! I simply have atrocious, unreadable, unbelievably bad handwriting! Just ask Karen or Wendy/Kevin or my family or anyone who has seen - you can hardly read it. It's some genetic default or something! And for Lent, one of the ideas for Spiritual disciplines is to handwrite out the Scrtipures each week. We even have someone doing a 'Scripture Doodle' each Sunday, handwriting, and then displaying and reading a Scripture. I am totally inadequate.
And yet, this week, I tried to handwrite out the Genesis and Mark Scriptures in preparation for preaching. What a disaster. I had to cross out the first word already! It's messy and unreadable - even double spaced. But then again, maybe Scripture itself is messy and gets us into all sorts of trouble. I did find that as I wrote, I started noticing different things - seeing things I might have missed. In the main Genesis passage (9:12-16), I was struck by how many times the word 'Covenant' was used - 4 times... 7 if you count the broader passage it is in. Must be important! I also noticed that the convenant is with humanity, BUT also all flesh - with every living creature. This handwriting got me going on my whole sermon. What is this covenant all about? What are we missing when we rely so much on our selves and our own technology (there was a power failure just before I started hand writing)? What have we done with the created order and what are we destroying? Are we keeping up our side of the covenant? Lots of questions.
This Lent, we are invited to pay attention to a whole series of Scriptures that have to do with God's covenant with us. I encourage you (even dare you!) to handwrite out the Scriptures each Sunday. Or come to the Prayer Room and write your comments in our Lent Prayer Journal. In Passion Week, we will even have the chance to all be Scribes and handwrite out the Passion story in all 4 Gospels. Maybe by doing so, we will catch something we had missed before, and be drawn into the full message and story.
Where do I Sign?
And yet, this week, I tried to handwrite out the Genesis and Mark Scriptures in preparation for preaching. What a disaster. I had to cross out the first word already! It's messy and unreadable - even double spaced. But then again, maybe Scripture itself is messy and gets us into all sorts of trouble. I did find that as I wrote, I started noticing different things - seeing things I might have missed. In the main Genesis passage (9:12-16), I was struck by how many times the word 'Covenant' was used - 4 times... 7 if you count the broader passage it is in. Must be important! I also noticed that the convenant is with humanity, BUT also all flesh - with every living creature. This handwriting got me going on my whole sermon. What is this covenant all about? What are we missing when we rely so much on our selves and our own technology (there was a power failure just before I started hand writing)? What have we done with the created order and what are we destroying? Are we keeping up our side of the covenant? Lots of questions.
This Lent, we are invited to pay attention to a whole series of Scriptures that have to do with God's covenant with us. I encourage you (even dare you!) to handwrite out the Scriptures each Sunday. Or come to the Prayer Room and write your comments in our Lent Prayer Journal. In Passion Week, we will even have the chance to all be Scribes and handwrite out the Passion story in all 4 Gospels. Maybe by doing so, we will catch something we had missed before, and be drawn into the full message and story.
Where do I Sign?
Tuesday, 28 February 2012
The Story We Find Ourselves In at SJMC
At our Annual Meeting this past Sunday, we were invited to respond to a short survey as a way of thinking about what it might mean for us at SJMC to actually be involved in the continuation of the biblical story through our life together as a church community. It's a series of statements that begins with our vision, and ends with our money. I think that's a pattern we see a lot of in the Bible. We took a few minutes that morning to share some of the reflections that these questions prompted, but perhaps there is more we'd like to say.
Here's the survey from Sunday. Have a read-through again, and feel free to post a comment. It would be great to pick the conversation up again.
1. Having again read the SJMC vision statement, I believe we are living out our vision.
YES NO UNSURE
2. Our decisions at SJMC are directly informed and influenced by our Vision Statement. YES NO UNSURE
3. As a congregation, we are consistently challenged to live out the congregational vision. YES NO UNSURE
4. I like the decision-making processes we use at SJMC. I feel I am a part of them. YES NO UNSURE
5. The decisions we make always change the story we find ourselves in. I like that. YES NO UNSURE
6. I think we are being too ambitious in terms of what we try to do and support at SJMC. YES NO UNSURE
7. In the Zacchaeus story, the key result of meeting Jesus and finding his salvation was how Zacchaeus dealt with his financial resources.
YES NO UNSURE
8. At SJMC we experience a healthy tension between what we could be doing and what we are doing with our resources.
YES NO UNSURE
9. I believe at SJMC we give primarily in order to meet our Spending Plan rather than joyfully, out of our abundance and vision.
YES NO UNSURE
10. I believe the more external funding projects SJMC assumes, the more people will be motivated to also give generously to the SJMC Spending Plan.
YES NO UNSURE
Here's the survey from Sunday. Have a read-through again, and feel free to post a comment. It would be great to pick the conversation up again.
1. Having again read the SJMC vision statement, I believe we are living out our vision.
YES NO UNSURE
2. Our decisions at SJMC are directly informed and influenced by our Vision Statement. YES NO UNSURE
3. As a congregation, we are consistently challenged to live out the congregational vision. YES NO UNSURE
4. I like the decision-making processes we use at SJMC. I feel I am a part of them. YES NO UNSURE
5. The decisions we make always change the story we find ourselves in. I like that. YES NO UNSURE
6. I think we are being too ambitious in terms of what we try to do and support at SJMC. YES NO UNSURE
7. In the Zacchaeus story, the key result of meeting Jesus and finding his salvation was how Zacchaeus dealt with his financial resources.
YES NO UNSURE
8. At SJMC we experience a healthy tension between what we could be doing and what we are doing with our resources.
YES NO UNSURE
9. I believe at SJMC we give primarily in order to meet our Spending Plan rather than joyfully, out of our abundance and vision.
YES NO UNSURE
10. I believe the more external funding projects SJMC assumes, the more people will be motivated to also give generously to the SJMC Spending Plan.
YES NO UNSURE
Wednesday, 15 February 2012
A Glimpse of Glory
Mark 9:2-10 - The Transfiguration
For Eastern Orthodox Christians, the transfiguration of Jesus is a crucial story at the centre of their faith. Here - as Jesus is transfigured, his clothes a dazzling white - we catch a glimpse of God's glorious light shining through a human being. This is a profound moment where the Good News of God's incarnation is affirmed. As Jesus is transfigured, our world of sin is bathed in the light of God. This is a picture of God in the flesh, of God meeting us in earthly form so that we might be bound to God in the Spirit and in truth. And it's also a hint of the resurrection glory that will belong to Jesus on the other side of the cross. It's a moment of assurance before the passion, promising that God's purposes will not be overcome and that we will be invited into the life of resurrection glory that bursts forth from Jesus on that mountain like water bursting from a broken dam!
Mennonites, on the other hand, have not tended to make a whole lot of Jesus' transfiguration. Why not? We're more likely to emphasize the road to the cross, the cost of discipleship and the call to imitate Jesus in the life of the faithful community. In our worship, certainly, we're more 'earthy' and unadorned than Orthodox communities where light, space and liturgy combine to give a joyful sense of God's expansive presence in an earthly house. Could it be that we're a little uncomfortable with glory? Are we somewhat retiscent to claim the resurrection triumph of God which breaks out for that moment on the mountain? Does our discipleship keep our noses to the grindstone so thoroughly that we miss the inbreaking of light, grace and salvation through those earthly tasks and activities?
On the other hand, we may be right to hesitate before embracing the triumphal song. After the lightshow on the mountain, Jesus orders his disciples not to tell anyone about what they'd seen until after the Son of Man had risen from the dead. In other words, you can't understand this glimpse of glory until you've walked with Jesus through the valley of the shadow. There's no triumph without obedient suffering, no victory without sacrifice. If you want to live, says Jesus, take up your cross and follow me. This is a tension within the text, and it's a tension within our lives and communities of faith.
As we prepare to transition into the season of Lent, however, Jesus' transfiguration remains encouragement to remember that there will be light beyond the shadow. Following a crucified Christ is still good news - it is a life of hope, grace and light in the presence of God here with us. This glimpse of glory is the promise of eternity.
For Eastern Orthodox Christians, the transfiguration of Jesus is a crucial story at the centre of their faith. Here - as Jesus is transfigured, his clothes a dazzling white - we catch a glimpse of God's glorious light shining through a human being. This is a profound moment where the Good News of God's incarnation is affirmed. As Jesus is transfigured, our world of sin is bathed in the light of God. This is a picture of God in the flesh, of God meeting us in earthly form so that we might be bound to God in the Spirit and in truth. And it's also a hint of the resurrection glory that will belong to Jesus on the other side of the cross. It's a moment of assurance before the passion, promising that God's purposes will not be overcome and that we will be invited into the life of resurrection glory that bursts forth from Jesus on that mountain like water bursting from a broken dam!
Mennonites, on the other hand, have not tended to make a whole lot of Jesus' transfiguration. Why not? We're more likely to emphasize the road to the cross, the cost of discipleship and the call to imitate Jesus in the life of the faithful community. In our worship, certainly, we're more 'earthy' and unadorned than Orthodox communities where light, space and liturgy combine to give a joyful sense of God's expansive presence in an earthly house. Could it be that we're a little uncomfortable with glory? Are we somewhat retiscent to claim the resurrection triumph of God which breaks out for that moment on the mountain? Does our discipleship keep our noses to the grindstone so thoroughly that we miss the inbreaking of light, grace and salvation through those earthly tasks and activities?
On the other hand, we may be right to hesitate before embracing the triumphal song. After the lightshow on the mountain, Jesus orders his disciples not to tell anyone about what they'd seen until after the Son of Man had risen from the dead. In other words, you can't understand this glimpse of glory until you've walked with Jesus through the valley of the shadow. There's no triumph without obedient suffering, no victory without sacrifice. If you want to live, says Jesus, take up your cross and follow me. This is a tension within the text, and it's a tension within our lives and communities of faith.
As we prepare to transition into the season of Lent, however, Jesus' transfiguration remains encouragement to remember that there will be light beyond the shadow. Following a crucified Christ is still good news - it is a life of hope, grace and light in the presence of God here with us. This glimpse of glory is the promise of eternity.
Friday, 10 February 2012
The Paralytic Man (Mark 2:1-12) -5 different perspectives!
This is a fun story. Finally after all these short little bare bone stories in Mark 1, we get to this fuller story to start Mark 2 - there is even some dialogue and conversation! Last week at Silver Lake, it was one we gave to a group to act out. Levi ended up being the Paralytic man - and was hoisted up on the back side of one of those small wooden benches and totally blocked out by the crowd as they tried to bring him to Jesus. They carried Levi way up in the air and over some more benches (the roof) to get him to Jesus. Fun!
When Micah (yes, that son of mine - assigned as worship leader for this Sunday) and I found a time to meet a little while ago to talk about this Scripture, we started wondered what this story looked like from the perspective of all the different characters. You know how when you tell a family story, and you get very different versions of what happened, we wondered if the same would have been true after this event happened. How different would the story be as told from the healed man as compared to the scribe, etc.
So for this Sunday, I have written 5 monologues from the perspective of a member of the crowd, one of the friends, a scribe, a disciple and the healed man himself. They all tell the story in a very different way, and all take away something very different from this interaction with Jesus. We even have 5 of our youth who will take on these characters. Hopefully this helps us all listen more closely to this story and put ourselves there before Jesus - taking in what we need to hear in terms of our own relationship with Jesus.
When Micah (yes, that son of mine - assigned as worship leader for this Sunday) and I found a time to meet a little while ago to talk about this Scripture, we started wondered what this story looked like from the perspective of all the different characters. You know how when you tell a family story, and you get very different versions of what happened, we wondered if the same would have been true after this event happened. How different would the story be as told from the healed man as compared to the scribe, etc.
So for this Sunday, I have written 5 monologues from the perspective of a member of the crowd, one of the friends, a scribe, a disciple and the healed man himself. They all tell the story in a very different way, and all take away something very different from this interaction with Jesus. We even have 5 of our youth who will take on these characters. Hopefully this helps us all listen more closely to this story and put ourselves there before Jesus - taking in what we need to hear in terms of our own relationship with Jesus.
Thursday, 2 February 2012
Healing, Cleansing and Resting
Mark 1:29-39
In last week's story from Mark, Jesus had begun to make a name for himself. People begin to recognize him as one who comes with remarkable authority, as even the unclean spirits obey him. In this week's story, this budding fame blossoms as Jesus continues his ministry of healing and cleansing in Capernaum. Suddenly crowds are gathering around Jesus, bringing all who were sick or possessed. Mark says that the whole city was gathered around his door!
But halfway through this passage there is a major shift. The crowds are clamouring at his door in the evening, but early the next morning Jesus slips out to a deserted place to pray. When his confused disciples finally hunt him down, Jesus tells them that it's time to move on. Time to continue proclaiming the good news in the neighbouring towns as well.
There's a whole lot we could take from this story, especially in terms of Jesus' rhythms of work and rest. Jesus knows that for his ministry of healing, cleansing and caring to become a proclamation of God's good news, he will have to remain connected to the source. Apart from prayer, apart from a deep connection to his identity and mission in God, none of these good works are possible. Even Jesus needs to recharge, to remember who he is and what he's doing. And here this re-orientation to his calling turns Jesus in a different direction. Away from Capernaum and its adoring crowds, towards other places that also need to see and hear the Kingdom proclaimed in Jesus' ministry.
We could draw all sorts of parallels for ourselves and our mission/calling/identity as members of Christ's body at SJMC. Do all of the good things we do remain connected to the source in Christ - who not only proclaims but embodies the Good News of the gospel? Are we tuned to healthy rhythms of rest and prayer? Are we open to having our ministry re-oriented and re-directed, or do we cling to the affirmation that comes from those things we do well and those people who appreciate us? There's lots here that pokes and prods. What strikes you?
In last week's story from Mark, Jesus had begun to make a name for himself. People begin to recognize him as one who comes with remarkable authority, as even the unclean spirits obey him. In this week's story, this budding fame blossoms as Jesus continues his ministry of healing and cleansing in Capernaum. Suddenly crowds are gathering around Jesus, bringing all who were sick or possessed. Mark says that the whole city was gathered around his door!
But halfway through this passage there is a major shift. The crowds are clamouring at his door in the evening, but early the next morning Jesus slips out to a deserted place to pray. When his confused disciples finally hunt him down, Jesus tells them that it's time to move on. Time to continue proclaiming the good news in the neighbouring towns as well.
There's a whole lot we could take from this story, especially in terms of Jesus' rhythms of work and rest. Jesus knows that for his ministry of healing, cleansing and caring to become a proclamation of God's good news, he will have to remain connected to the source. Apart from prayer, apart from a deep connection to his identity and mission in God, none of these good works are possible. Even Jesus needs to recharge, to remember who he is and what he's doing. And here this re-orientation to his calling turns Jesus in a different direction. Away from Capernaum and its adoring crowds, towards other places that also need to see and hear the Kingdom proclaimed in Jesus' ministry.
We could draw all sorts of parallels for ourselves and our mission/calling/identity as members of Christ's body at SJMC. Do all of the good things we do remain connected to the source in Christ - who not only proclaims but embodies the Good News of the gospel? Are we tuned to healthy rhythms of rest and prayer? Are we open to having our ministry re-oriented and re-directed, or do we cling to the affirmation that comes from those things we do well and those people who appreciate us? There's lots here that pokes and prods. What strikes you?
Wednesday, 25 January 2012
One with authority
Mark 1:21-28
My turn to preach this week. I'm just getting a start on my sermon for Sunday, and have been thinking about different kinds of authority - authority that comes from a position or office that is held, and authority that is earned.
My turn to preach this week. I'm just getting a start on my sermon for Sunday, and have been thinking about different kinds of authority - authority that comes from a position or office that is held, and authority that is earned.
Mark writes that Jesus spoke in the synagogue as one who had authority, and that all who listened were amazed at his teaching. I like to imagine the kind of person Jesus must have been to command authority so quickly and easily. He was obviously commissioned by God, which definitely helped, but he also must have exuded authenticity and integrity.
I also wonder what kind of authority Jesus holds today. Personally, and societally (my computer tells me that is not a word, but I assume you know what I mean). Any thoughts?
I'll leave you with part of a prayer taken from revgalblogpals.blogspot.com/
O God,
we puff ourselves up with accumulated knowledge,
but without love for you we have no wisdom.
We take advantage of the liberty you give us through grace,
and become bad examples to our sisters and brothers.
We alternate between fear of your authority
and denial of your authority.
We dread to face our demons,
and we are faithless in the presence of your power over them.
Save us, Lord, from the sins we know,
save us, Lord, from the sins we hide...
Wendy Janzen
Thursday, 19 January 2012
Follow Me (Mark 1:14-20
"What a short passage to try to write a whole sermon on. Is that all I have to work with?" That's what I told Wendy on Tuesday after reading the passage given to me to preach this Sunday. It really is a bare-bones passage. Jesus simply sees two sets of brothers - first Simon (Peter) and Andrew and then James and John. Each time he says "Follow me" and they immediately drop their nets and follow. No dialogue, no conversation, no inner stuggling, no questions of Jesus. They just follow. Can it really be that simple? especially after Curt's sermon last week on scepticism and doubt coming out of the calling of Nathanael.
Maybe that is why we need to look at all the passages where Jesus calls his disicples -there is quite a range of how this happens. At the same time, what can we learn from this particular passage and its brief but powerful example of following Jesus immediately. Part of it is the style of gospel writer Mark -he likes action and moving the story forward, all to support what is really important - discipleship and the Kingdom of God coming near. But this passage has made me also ask how these fishers were able to simply drop everything and follow Jesus. It's made we reflect on how I make decisions in general, and how I respond to Jesus and God. What risks do I take? How willingly do I just take the jump and follow God's calling?
How does this story speak to you? I would be curious.
Maybe that is why we need to look at all the passages where Jesus calls his disicples -there is quite a range of how this happens. At the same time, what can we learn from this particular passage and its brief but powerful example of following Jesus immediately. Part of it is the style of gospel writer Mark -he likes action and moving the story forward, all to support what is really important - discipleship and the Kingdom of God coming near. But this passage has made me also ask how these fishers were able to simply drop everything and follow Jesus. It's made we reflect on how I make decisions in general, and how I respond to Jesus and God. What risks do I take? How willingly do I just take the jump and follow God's calling?
How does this story speak to you? I would be curious.
Tuesday, 10 January 2012
Being a Faithful Church - II Timothy 3:14-17
This past Sunday (January 8) we began a two-session process of discussion on our use of scripture at SJMC. Mennonite Church Canada has requested feedback on this as phase one of its "Being a Faithful Church" process on matters of human sexuality. If you weren't able to pick up a copy of the background materials MC Canada has published on this, you can download them here:
http://www.mennonitechurch.ca/tiny/1643 (the feedback tool we are using)
www.mennonitechurch.ca/tiny/1516 ("Being a Faithful Church" 1-3)
We had a pretty good start to these feedback sessions, and it's clear we have lots to talk about. Our experiences with the Bible have been mixed, and it's clear that our approach to the Bible has changed over the past decades. As usual, we ran out of time to get to everything, so here's an opportunity to do some work at home.
Since we're thinking about scripture and how we use it, it makes sense to engage scripture itself as we go. Perhaps the best-known biblical passage in relation to the purpose and function of scripture itself is II Timothy 3:14-17:
But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.
A few things to take note of:
1. When this passage was written, there was not yet a "New Testament" to the Bible. The scriptures it refers to are the Old Testament Hebrew scriptures. Even though it's written before Jesus was born, these sacred writings are still able to "instruct you for salvation through faith in Christ Jesus"!
2. Timothy is commended for having known the sacred writings from childhood. Our engagement with scripture needs to begin early.
3. What does it mean that all scripture is "inspired by God?"
4. The passage mentions various intentions or purposes for the good use of scripture:
a) instruction (towards salvation through faith in Jesus Christ)
b) teaching
c) rebuking
d) correcting
e) training for righteousness and justice
f) equipping and making us proficient in Christian good works
This suggests that any interpretation of scripture that doesn't do these things, or that cultivates the opposite, is not a good interpretation of scripture
5. Does this description of scripture resonate with our experiences at SJMC? Are there things here we're uncomfortable with, or things we're surprised not to find?
6. Does this passage provide any insights to how or why we use scripture the way we do?
We'll take a few minutes at the beginning of this week's session to hear any responses that come out of this passage. Otherwise, we'll aim on Sunday to reflect more directly on our use of scripture in the context of congregational discernment and decision-making.
http://www.mennonitechurch.ca/tiny/1643 (the feedback tool we are using)
www.mennonitechurch.ca/tiny/1516 ("Being a Faithful Church" 1-3)
We had a pretty good start to these feedback sessions, and it's clear we have lots to talk about. Our experiences with the Bible have been mixed, and it's clear that our approach to the Bible has changed over the past decades. As usual, we ran out of time to get to everything, so here's an opportunity to do some work at home.
Since we're thinking about scripture and how we use it, it makes sense to engage scripture itself as we go. Perhaps the best-known biblical passage in relation to the purpose and function of scripture itself is II Timothy 3:14-17:
But as for you, continue in what you have learned and firmly believed, knowing from whom you learned it, and how from childhood you have known the sacred writings that are able to instruct you for salvation through faith in Christ Jesus. All scripture is inspired by God and is useful for teaching, for reproof, for correction, and for training in righteousness, so that everyone who belongs to God may be proficient, equipped for every good work.
A few things to take note of:
1. When this passage was written, there was not yet a "New Testament" to the Bible. The scriptures it refers to are the Old Testament Hebrew scriptures. Even though it's written before Jesus was born, these sacred writings are still able to "instruct you for salvation through faith in Christ Jesus"!
2. Timothy is commended for having known the sacred writings from childhood. Our engagement with scripture needs to begin early.
3. What does it mean that all scripture is "inspired by God?"
4. The passage mentions various intentions or purposes for the good use of scripture:
a) instruction (towards salvation through faith in Jesus Christ)
b) teaching
c) rebuking
d) correcting
e) training for righteousness and justice
f) equipping and making us proficient in Christian good works
This suggests that any interpretation of scripture that doesn't do these things, or that cultivates the opposite, is not a good interpretation of scripture
5. Does this description of scripture resonate with our experiences at SJMC? Are there things here we're uncomfortable with, or things we're surprised not to find?
6. Does this passage provide any insights to how or why we use scripture the way we do?
We'll take a few minutes at the beginning of this week's session to hear any responses that come out of this passage. Otherwise, we'll aim on Sunday to reflect more directly on our use of scripture in the context of congregational discernment and decision-making.
Wednesday, 21 December 2011
The Song of Christmas
We're into the final Christmas countdown - only 4 days left until Christmas! Our services at SJMC this weekend will have us reflect on the songs of Christmas. Not our usual Christmas carols, but the songs of the characters in Luke's gospel as they confront the mystery and wonder of God's promised child. On Christmas Eve we'll listen to Mary's song of praise to God as she feels the bumps and kicks of God's life stretching within her. On Christmas Day we'll encounter an old man named Simeon at the Temple where the baby Jesus is being dedicated. He recognizes Jesus as the promised child of God's salvation, and sings his own song of promises fulfilled.
Both Mary and Simeon, however, sing songs with a sharp edge. The birth of Jesus is a time for joy, for praise, for thanksgiving and for wonder at the miracle of God. But they both know that this child will also pierce their lives and their world in ways that will bring heartache and difficult choices. Mary sings about the pround being scattered, and the powerful brought down. She sings of the hungry being filled and the rich being sent away. Simeon says something similar - I find these words both haunting and thrilling: "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed." To Mary herself he says: "and a sword will pierce your own soul too."
The good news born on Christmas Day may be painful to embrace. It may tear us from what we know and what we love, causing as many to stumble as to be raised up. We cannot celebrate the birth of this child without embracing also the cross that awaits not far down the road. The song of Christmas joy in the coming of the long-awaited Messiah has teeth. The longing is serious, and so is it's fulfillment. For something really has happened in the birth of Jesus. All of creation turns to look, and will never be the same. Praise God, for this child is the Lion of Judah and the Lamb that was Slain. King of Kings and Lord of Lords, the Prince of Peace and the Bread of Life. The Mighty One has done great things for us, and Holy is his name.
Both Mary and Simeon, however, sing songs with a sharp edge. The birth of Jesus is a time for joy, for praise, for thanksgiving and for wonder at the miracle of God. But they both know that this child will also pierce their lives and their world in ways that will bring heartache and difficult choices. Mary sings about the pround being scattered, and the powerful brought down. She sings of the hungry being filled and the rich being sent away. Simeon says something similar - I find these words both haunting and thrilling: "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed." To Mary herself he says: "and a sword will pierce your own soul too."
The good news born on Christmas Day may be painful to embrace. It may tear us from what we know and what we love, causing as many to stumble as to be raised up. We cannot celebrate the birth of this child without embracing also the cross that awaits not far down the road. The song of Christmas joy in the coming of the long-awaited Messiah has teeth. The longing is serious, and so is it's fulfillment. For something really has happened in the birth of Jesus. All of creation turns to look, and will never be the same. Praise God, for this child is the Lion of Judah and the Lamb that was Slain. King of Kings and Lord of Lords, the Prince of Peace and the Bread of Life. The Mighty One has done great things for us, and Holy is his name.
Thursday, 8 December 2011
Detectives of Divinity
The children in Sunday school have been encouraged to be "detectives of divinity" as we prepare for our Christmas program this coming Sunday. We are looking for clues or glimpses of God - some tiny, some big - of God's presence and activity in the world.
Here is a glimpse of God straight from South Africa, written by Karen Suderman:
"The mother walking ahead of us looked tired and slightly frazzled, as almost any mother of three would look by the end of the day. I can imagine this was their last stop before going home for the evening. Pick n' Pay, the local grocery store, is the last stop for many on their way home from a busy day. Gathering and herding her children along, her blond hair blowing in the breeze of incoming rain, the mother was working at making this a quick stop.
Coming in the opposite direction, having completed her shopping, was another mother of three. She too looked tired, eager to get home. However, she had encountered a problem. The grocery cart was stuck on a lip of the concrete. Her young daughter pulled with all her might on the front of the cart, her brow furrowed with strain. The mother pushed from the other side of the cart, but to no avail. It was stuck.
The first mother moved towards the cart and helped the young girl lift it over the lip. It was a simple act. Almost insignificant. But the look of gratitude from the second mother indicated that it was anything but small.
I love to see moments like this - people reaching out and lending a hand to each other. This incident in the context of South Africa was also significant. It was a white woman who helped a black woman.
It is wonderful to see these small acts of compassion here. In a country that has such a brutal history of division and oppression along racial lines, it is wonderful to see how people are reaching out in small ways to begin to change that."
And a couple of photos from Karen in South Africa too:
Thank you, Karen!
Wishing all of you a wonderful second week of Advent!
Here is a glimpse of God straight from South Africa, written by Karen Suderman:
"The mother walking ahead of us looked tired and slightly frazzled, as almost any mother of three would look by the end of the day. I can imagine this was their last stop before going home for the evening. Pick n' Pay, the local grocery store, is the last stop for many on their way home from a busy day. Gathering and herding her children along, her blond hair blowing in the breeze of incoming rain, the mother was working at making this a quick stop.
Coming in the opposite direction, having completed her shopping, was another mother of three. She too looked tired, eager to get home. However, she had encountered a problem. The grocery cart was stuck on a lip of the concrete. Her young daughter pulled with all her might on the front of the cart, her brow furrowed with strain. The mother pushed from the other side of the cart, but to no avail. It was stuck.
The first mother moved towards the cart and helped the young girl lift it over the lip. It was a simple act. Almost insignificant. But the look of gratitude from the second mother indicated that it was anything but small.
I love to see moments like this - people reaching out and lending a hand to each other. This incident in the context of South Africa was also significant. It was a white woman who helped a black woman.
It is wonderful to see these small acts of compassion here. In a country that has such a brutal history of division and oppression along racial lines, it is wonderful to see how people are reaching out in small ways to begin to change that."
And a couple of photos from Karen in South Africa too:
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| Mpophomeni, South Africa |
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| Zulu homestead, South Africa |
Thank you, Karen!
Wishing all of you a wonderful second week of Advent!
Wednesday, 30 November 2011
Repentance: Turning Towards God's Embrace
So what comes to mind when you think of the word "Repentance?" I tend to think about change away from sin or 'being bad' or 'doing something wrong' in some way. It can be a harsh term. There might be punniment attached to it or consequences that bear out in your life from what you have repented of.
Repentance is a word very much a part of this week's Lectionary passages for Advent II. John the Baptist comes to prepare the way for Jesus and preaches a repentance for forgiveness of sins (and many are baptized, confessing their sins). And yet he is quoting Isaiah 40 which puts those same words of 'prepare the way of the Lord' in the context of 'comfort, O comfort my people.' After reading all the passages, I was left with a different view of repentance. (I think this was my unexpected surprise this week) It seemed to be more about turning towards something, rather than away from something. The turning is towards God, towards the light, towards forgiveness, towards God's promises, towards a new heaven and earth... or as Alisha Martin (worship leader) and I decided to entitle the service this week "Repentance: Turning Towards God's Embrace" I am curious how this thought or idea will play out as we work on the service. What have been your experiences of repentance?
I decided to put excerpts from the 4 Lectionary texts into a reader's theatre that will be used this Sunday for the Scripture reading, so this may be easier than looking up all the texts (format comes out a little funny here):
Psalm 85:1-2; 8-13; Isaiah 40:1-11; Mark 1:1-8; 2 Peter 3:8-15 (excerpts)
All: The beginning of the good news* of Jesus Christ, the Son of God.*
Voice 1: As it is written in the prophet Isaiah,*
Voice 3: ‘See, I am sending my messenger ahead of you,*
who will prepare your way;
the voice of one crying out in the wilderness:
Voice 2 and 4: “Prepare the way of the Lord, make his paths straight” ’,
Voice 1: John the baptizer appeared* in the wilderness, proclaiming a
baptism of repentance for the forgiveness of sins.
Voice 3: And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins.
Voice 2: Comfort, O comfort my people, says your God.
Voice 4: Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins.
Voice 1: Lord, you were favourable to your land; you restored the fortunes of Jacob.
Voice 3: You forgave the iniquity of your people; you pardoned all their sin.
Voice 4: Let me hear what God the Lord will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts.*
Voice 2: Surely his salvation is at hand for those who fear him, that his glory may dwell in our land.
Voice 3: The Lord is not slow about his promise, as some think of slowness, but is patient with you,* not wanting any to perish, but all to come to repentance.
Voice 1: But the day of the Lord will come like a thief.
Voice 2: But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.
Voice 4: Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; and regard the patience of our Lord as salvation.
Voice 1: Steadfast love and faithfulness will meet;
Voice 2: righteousness and peace will kiss each other.
Voice 3: Faithfulness will spring up from the ground,
Voice 4: and righteousness will look down from the sky.
Voice 2: The Lord will give what is good, and our land will yield its increase.
Voice 4: Righteousness will go before him, and will make a path for his steps
Voice 3: He proclaimed, ‘The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals.
Voice 1: I have baptized you with* water; but he will baptize you with* the Holy Spirit.’
Repentance is a word very much a part of this week's Lectionary passages for Advent II. John the Baptist comes to prepare the way for Jesus and preaches a repentance for forgiveness of sins (and many are baptized, confessing their sins). And yet he is quoting Isaiah 40 which puts those same words of 'prepare the way of the Lord' in the context of 'comfort, O comfort my people.' After reading all the passages, I was left with a different view of repentance. (I think this was my unexpected surprise this week) It seemed to be more about turning towards something, rather than away from something. The turning is towards God, towards the light, towards forgiveness, towards God's promises, towards a new heaven and earth... or as Alisha Martin (worship leader) and I decided to entitle the service this week "Repentance: Turning Towards God's Embrace" I am curious how this thought or idea will play out as we work on the service. What have been your experiences of repentance?
I decided to put excerpts from the 4 Lectionary texts into a reader's theatre that will be used this Sunday for the Scripture reading, so this may be easier than looking up all the texts (format comes out a little funny here):
Psalm 85:1-2; 8-13; Isaiah 40:1-11; Mark 1:1-8; 2 Peter 3:8-15 (excerpts)
All: The beginning of the good news* of Jesus Christ, the Son of God.*
Voice 1: As it is written in the prophet Isaiah,*
Voice 3: ‘See, I am sending my messenger ahead of you,*
who will prepare your way;
the voice of one crying out in the wilderness:
Voice 2 and 4: “Prepare the way of the Lord, make his paths straight” ’,
Voice 1: John the baptizer appeared* in the wilderness, proclaiming a
baptism of repentance for the forgiveness of sins.
Voice 3: And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins.
Voice 2: Comfort, O comfort my people, says your God.
Voice 4: Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord’s hand double for all her sins.
Voice 1: Lord, you were favourable to your land; you restored the fortunes of Jacob.
Voice 3: You forgave the iniquity of your people; you pardoned all their sin.
Voice 4: Let me hear what God the Lord will speak, for he will speak peace to his people, to his faithful, to those who turn to him in their hearts.*
Voice 2: Surely his salvation is at hand for those who fear him, that his glory may dwell in our land.
Voice 3: The Lord is not slow about his promise, as some think of slowness, but is patient with you,* not wanting any to perish, but all to come to repentance.
Voice 1: But the day of the Lord will come like a thief.
Voice 2: But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.
Voice 4: Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; and regard the patience of our Lord as salvation.
Voice 1: Steadfast love and faithfulness will meet;
Voice 2: righteousness and peace will kiss each other.
Voice 3: Faithfulness will spring up from the ground,
Voice 4: and righteousness will look down from the sky.
Voice 2: The Lord will give what is good, and our land will yield its increase.
Voice 4: Righteousness will go before him, and will make a path for his steps
Voice 3: He proclaimed, ‘The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals.
Voice 1: I have baptized you with* water; but he will baptize you with* the Holy Spirit.’
Wednesday, 23 November 2011
Learning to pay attention
This Sunday is the first Sunday of Advent! Yes, already! I look out my window at the sunshine and green grass and it just doesn't seem like the end of November already. It doesn't look like what I expect it to look like to get me in the Christmas spirit.
That's the whole point of this year's Advent series. God works in ways we do not expect. The introduction to this series says: "God enters our world in many ways--some large and dramatic, others (maybe most) small and subtle... God's presence is disruptive and surprising, never safe or predictable."
Not too long ago, I thought I had pretty much killed a plant in my office from neglect. I was about to throw it out, when I noticed a shoot coming up from the roots. It immediately reminded me of the quote 'a shoot shall come up from the stump of Jesse...', from a popular advent text from Isaiah 11:1. It's for me a small reminder of God's in-breaking into our world.
As you prepare for Advent, be alert for God's in-breaking.
Psalm 80:1-7, 17-19
Isaiah 64:1-9
Mark 13:24-37
Saturday, 19 November 2011
Heart of Mennonite Worship - End of Series (Summary Sunday School Class)
Last Sunday we finished the 4 week worship series on "The Heart of Mennonite Worship." It has felt like a rich series of exploring the meaning and purpose of worship. The series also included a baptism service for 2 of our youth and a meaningful time of communion. Last Sunday we sang our way through our SJMC music history from the Church Hymnal and Life Songs II (amazing octet!) to more recent hymnals and supplements (Hymnal: A Worship Book, Sing the Journey, Sing the Story) to jumping up and down for "Allelulia, praise ye the Lord" to Bryan Moyer Suderman songs to songs from Africa and South America. We have a rich musical heritage that continues to sustain us and challenge us. I am so thankful for the spirit of worship here at SJMC that draws on rich resources and foundations and yet is so open the new moving of the Spirit. This is a creative, adventuresome and grounded place where we meet and are surprised by God in so many ways. We have much to be thankful for.
For our last adult Sunday School class tomorrow morning (probably before anyone actually reads this... but please continue to ponder anyways), we want to review the series by reflecting on the 4 questions we gave one person each Sunday to share for 3 minutes. Take time to read these questions and ask how you would answer each of them. They were answered by Rebbecca Seiling, Curt Shoemaker, Ryan Martin and Ruth Bauman in provocative and engaging ways in the last 4 Sundays. If you any responses, feel free to add to the comments section below. We would love to hear what you think?
1. What happens to your spirit as you experience worship?
2. How does worship form and transform you?
3. What makes the Mennonite Church your worship home?
4. What happens to your spirit as you sing congregational songs in worship?
Mark Diller Harder
For our last adult Sunday School class tomorrow morning (probably before anyone actually reads this... but please continue to ponder anyways), we want to review the series by reflecting on the 4 questions we gave one person each Sunday to share for 3 minutes. Take time to read these questions and ask how you would answer each of them. They were answered by Rebbecca Seiling, Curt Shoemaker, Ryan Martin and Ruth Bauman in provocative and engaging ways in the last 4 Sundays. If you any responses, feel free to add to the comments section below. We would love to hear what you think?
1. What happens to your spirit as you experience worship?
2. How does worship form and transform you?
3. What makes the Mennonite Church your worship home?
4. What happens to your spirit as you sing congregational songs in worship?
Mark Diller Harder
Wednesday, 16 November 2011
Eternity Sunday - Love Abides
For a few years now we have been celebrating something that we call Eternity Sunday at SJMC. Christian tradition has long maintained that the church-year begins at Advent, with our preparation for the coming of Jesus. So the Sunday before Advent is in a sense the last Sunday of the year. On this day we look back and remember the year that has passed - and in particular those people in our community and in our lives who this year have passed away into the eternal love and care of God. This Sunday we will be invited to enter this space of memory, grief and comfort once more. We will be invited to light a candle in memory of loved ones who have died as we experience together the assurance of God's love and the support of this community.
As I thought about a scripture text for this service, I kept returning to an unexpected place: 1 Corinthians 13 - the love chapter. Unexpected because this has become for most of us a wedding passage. "Love is patient, love is kind, love is not envious or boastful or arrogant or rude..." And yet as you read on, the context shifts easily into our experiences of death and eternity. "Love never ends. But as for prophesies... tongues... knowledge, it will come to an end. For we know only in part... but when the complete comes, the partial will come to an end." And then the beautiful closing line of the passage: "And now faith, hope and love abide, these three; and the greatest of these is love."
Sometimes it's good to dislodge a scripture passage from its usual context. It helps us to see it fresh. What might it mean for love to abide, not only in life but into death as well? And what might it mean for us to love each other - whether in marriages or friendships or any other kind of relationships - with this same abiding love of eternity? The love that abides is, of course, the eternal love of God. This is the love that holds each and every one of us, and it's into the keeping of this love that we entrust our loved ones who have passed away. And this love we know in our earthly lives and relationships too - even if only dimly, in part, as in a mirror darkly.
We remember those whom we have loved because we love them still. Because the love that we have known in the God of Jesus Christ abides in time and in eternity. True love is a relationship not only with another person, but with love itself - with God. And this relationship cannot be severed by time, by death or by any wounds of life. Love abides, thanks be to God. And so we are invited to light a candle.
As I thought about a scripture text for this service, I kept returning to an unexpected place: 1 Corinthians 13 - the love chapter. Unexpected because this has become for most of us a wedding passage. "Love is patient, love is kind, love is not envious or boastful or arrogant or rude..." And yet as you read on, the context shifts easily into our experiences of death and eternity. "Love never ends. But as for prophesies... tongues... knowledge, it will come to an end. For we know only in part... but when the complete comes, the partial will come to an end." And then the beautiful closing line of the passage: "And now faith, hope and love abide, these three; and the greatest of these is love."
Sometimes it's good to dislodge a scripture passage from its usual context. It helps us to see it fresh. What might it mean for love to abide, not only in life but into death as well? And what might it mean for us to love each other - whether in marriages or friendships or any other kind of relationships - with this same abiding love of eternity? The love that abides is, of course, the eternal love of God. This is the love that holds each and every one of us, and it's into the keeping of this love that we entrust our loved ones who have passed away. And this love we know in our earthly lives and relationships too - even if only dimly, in part, as in a mirror darkly.
We remember those whom we have loved because we love them still. Because the love that we have known in the God of Jesus Christ abides in time and in eternity. True love is a relationship not only with another person, but with love itself - with God. And this relationship cannot be severed by time, by death or by any wounds of life. Love abides, thanks be to God. And so we are invited to light a candle.
Friday, 28 October 2011
naming the hope
Reading for this Sunday: Amos 9:11-15 (feel free to read all of chapter 9)
Just a short reflection - late in the week this time. :)
Amos ends with a very hopeful message to the survivors of God's judgment. This remnant will once again experience God's covenantal blessings. In this section, Amos gives a vision of what is to come.
This restoration will include gardens, vineyards in abundance, cities - reconstructing the world as they once knew it. They will permanently occupy the land. There is a newness here - a new kind of relationship with the land, God, and each other.
On Sunday we'll reflect on where we are now, after reading Amos.
*Why does the book of Amos end like this?
* What have we learned?
* What do we want to take away from Amos?
* How does it impact the way that we live?
* Are there specific actions we can think of - small steps - that would be in line with what Amos is calling for in this book?
Just a short reflection - late in the week this time. :)
Amos ends with a very hopeful message to the survivors of God's judgment. This remnant will once again experience God's covenantal blessings. In this section, Amos gives a vision of what is to come.
This restoration will include gardens, vineyards in abundance, cities - reconstructing the world as they once knew it. They will permanently occupy the land. There is a newness here - a new kind of relationship with the land, God, and each other.
On Sunday we'll reflect on where we are now, after reading Amos.
*Why does the book of Amos end like this?
* What have we learned?
* What do we want to take away from Amos?
* How does it impact the way that we live?
* Are there specific actions we can think of - small steps - that would be in line with what Amos is calling for in this book?
The Heart of Mennonite Worship
Greetings all,
As Rebecca's class on Amos is finishing, we wanted to find a way to continue blogging on this site. It has been a near process. As pastors, we are going to try to blog in the next while and see how it goes. This is new for me at least, so we'll see how this goes. I don't even quite now how this all gets posted now - but I will trust that it shows up :)
Last Sunday we started our 4 week worship series on "The Heart of Mennonite Worship." This whole topic of worship is a real passion of mine, so it is exciting to be doing this series. I have the priviledge of being a part of the Bi-National Worship Council, the group that put the study guide together that is the basis of this worship series (we will also use it in adult study for the first 3 Sundays of November). It is neat to see it take form within a congregational setting.
This past Sunday we asked the question "What happens to your spirit as you participate in worship?" I loved Rebecca's sharing on Sunday during worship where she talked about the many places in worship where she gets surprised by God and where a light shines through the cracks (to quote Leonard Cohen). Corporate worship somehow does that - it allows the light to shine in - where we least expect it. This can happen on our own, in private devotion, in nature, etc, but there is somehow something more that happens when we gather as the body of Christ in worship together.
So I would be curious to hear how various people would answer that question of what happens to your spirit in worship.
Mark (like they say on radio talk shows - 'My name is Mark and I am a first time Blogger')
As Rebecca's class on Amos is finishing, we wanted to find a way to continue blogging on this site. It has been a near process. As pastors, we are going to try to blog in the next while and see how it goes. This is new for me at least, so we'll see how this goes. I don't even quite now how this all gets posted now - but I will trust that it shows up :)
Last Sunday we started our 4 week worship series on "The Heart of Mennonite Worship." This whole topic of worship is a real passion of mine, so it is exciting to be doing this series. I have the priviledge of being a part of the Bi-National Worship Council, the group that put the study guide together that is the basis of this worship series (we will also use it in adult study for the first 3 Sundays of November). It is neat to see it take form within a congregational setting.
This past Sunday we asked the question "What happens to your spirit as you participate in worship?" I loved Rebecca's sharing on Sunday during worship where she talked about the many places in worship where she gets surprised by God and where a light shines through the cracks (to quote Leonard Cohen). Corporate worship somehow does that - it allows the light to shine in - where we least expect it. This can happen on our own, in private devotion, in nature, etc, but there is somehow something more that happens when we gather as the body of Christ in worship together.
So I would be curious to hear how various people would answer that question of what happens to your spirit in worship.
Mark (like they say on radio talk shows - 'My name is Mark and I am a first time Blogger')
Thursday, 20 October 2011
the visions
Reading for this Sunday: Amos 6-8
Amos 6 tells of the lifestyle of Israel - one of opulence, self-indulgence, pride, pleasure-seeking, security, and superiority. Amos points to expensive furniture, elegant dining, entertaining, drinking, and wearing expensive perfumes. In Amos 6:6, the most shocking pronouncement is that Israel doesn't care - they're not grieved over their own ruin (Joseph = Israel here).
God is judging the people because of 2 sins: injustice (6:12) and pride (6:13). They have suppressed the helpless and have found pride in their military achievements - ascribing their great accomplishments to their own work, not God's work through them.
Amos describes 5 visions. We'll look at the first 4.
Vision of Locusts (Amos 7:1-3)
Locusts were and image understood to represent God's judgment. In Amos 7:2-3, Amos intercedes on behalf of Israel, pleading with God. Verse 3 is interesting. Here, God relents/repents. This is an emotional response that tells of God's deep connection with Israel.
Vision of Fire (Amos 7:4-6)
Again, judgment is seen through a vison. Like the first vision, Amos pleads with God and God cancels the planned judgment.
Vision of the Plumb Line (Amos 7:7-14)
The plumb line was used in construction to make buildings truly vertical. In this section, Amos does not plead to God, and God does not back away from the judgment.
We looked at Amos 7:10-17 in our first week together. Basically: the priest at Bethel told the king that Amos is stirring up trouble, and should be sent back to his home in Judah. Amos persists and says that God told him to prophesy to Israel.
Vision of Basket of Fruit (Amos 8:1-14)
Here, Israel is pictured as a basket of summer fruit. It is addressed to the wealthy - those who do not think of the needy and who are not living out the covenant agreements in community with others. Judgment is pronounced. There will be an earthquake, a famine, and silence from God (vs. 12).
The first two visions concerned the common people. The third was speaking to the royal house of King Jeroboam. The fourth addressed the rich and powerful. All are visions of dying.
* What do these passages say to us about our lifestyles? Do our material possessions lessen our dependence on God?
* How do we intercede on behalf of others, just like Amos did after seeing the first 2 visions?
Amos 6 tells of the lifestyle of Israel - one of opulence, self-indulgence, pride, pleasure-seeking, security, and superiority. Amos points to expensive furniture, elegant dining, entertaining, drinking, and wearing expensive perfumes. In Amos 6:6, the most shocking pronouncement is that Israel doesn't care - they're not grieved over their own ruin (Joseph = Israel here).
God is judging the people because of 2 sins: injustice (6:12) and pride (6:13). They have suppressed the helpless and have found pride in their military achievements - ascribing their great accomplishments to their own work, not God's work through them.
Amos describes 5 visions. We'll look at the first 4.
Vision of Locusts (Amos 7:1-3)
Locusts were and image understood to represent God's judgment. In Amos 7:2-3, Amos intercedes on behalf of Israel, pleading with God. Verse 3 is interesting. Here, God relents/repents. This is an emotional response that tells of God's deep connection with Israel.
Vision of Fire (Amos 7:4-6)
Again, judgment is seen through a vison. Like the first vision, Amos pleads with God and God cancels the planned judgment.
Vision of the Plumb Line (Amos 7:7-14)
The plumb line was used in construction to make buildings truly vertical. In this section, Amos does not plead to God, and God does not back away from the judgment.
We looked at Amos 7:10-17 in our first week together. Basically: the priest at Bethel told the king that Amos is stirring up trouble, and should be sent back to his home in Judah. Amos persists and says that God told him to prophesy to Israel.
Vision of Basket of Fruit (Amos 8:1-14)
Here, Israel is pictured as a basket of summer fruit. It is addressed to the wealthy - those who do not think of the needy and who are not living out the covenant agreements in community with others. Judgment is pronounced. There will be an earthquake, a famine, and silence from God (vs. 12).
The first two visions concerned the common people. The third was speaking to the royal house of King Jeroboam. The fourth addressed the rich and powerful. All are visions of dying.
* What do these passages say to us about our lifestyles? Do our material possessions lessen our dependence on God?
* How do we intercede on behalf of others, just like Amos did after seeing the first 2 visions?
Tuesday, 18 October 2011
critiquing and energizing
We started out our study talking about the prophetic voice. I shared about Brueggemann's idea that the community of faith must hold an alternative vision of the world, and that the church's vocation is to critique the dominant culture around us and energize our communities by providing an alternative vision.
There have been some ideas shared in the comments that I wanted to highlight here. Then feel free to add more in the comments section below here.
* What is that alternative vision? The idea of "shalom" comes to mind - right/whole relationships with each other, ourselves, creation, and God. What scriptures come to mind when you think about this alternative vision?
* How can we critique the dominant culture?
Some ideas have been mentioned:
1. by living more with less
2. by questioning what it means to live at, or beyond our means - this includes our homes, our food, our transportation, ...
3. thinking through our connections to others (the use/construction of technology and the resources extracted from other countries was mentioned this past Sunday; the export of asbestos from Canada to India; native issues within Canada)
* How can we energize ourselves and our communities to move towards this alternative vision?
What are your ideas?
[more to come about our readings for this week]
There have been some ideas shared in the comments that I wanted to highlight here. Then feel free to add more in the comments section below here.
* What is that alternative vision? The idea of "shalom" comes to mind - right/whole relationships with each other, ourselves, creation, and God. What scriptures come to mind when you think about this alternative vision?
* How can we critique the dominant culture?
Some ideas have been mentioned:
1. by living more with less
2. by questioning what it means to live at, or beyond our means - this includes our homes, our food, our transportation, ...
3. thinking through our connections to others (the use/construction of technology and the resources extracted from other countries was mentioned this past Sunday; the export of asbestos from Canada to India; native issues within Canada)
* How can we energize ourselves and our communities to move towards this alternative vision?
What are your ideas?
[more to come about our readings for this week]
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