Living with the Word

2010-12-24T17:35:00.003Z

present time....

...a gift in itself

One thing is needful -

to be completely present,

giving attention to the moment

and the people before us.

(taken from a card we received that for us sums it all up)

2010-12-05T20:51:00.001Z

RCL Reading Sunday 12 December 2010
Isaiah 35:1-10
Psalm 146:5-10
James 5:7-1-
Matthew 11:2-11

Just as there is a rising sense of ‘Christmas is coming’ in our communities so there is within the readings for this coming Sunday an increased sense that God’s coming radically transforms the whole of human life and society.

The set Psalm (146) sets God’s whole agenda in ten verses! Opening with praise and the commitment to a life of praise (vv1-2) the psalm moves on to the ground of our trust and hope being placed in God – the God of all creation who is faithful and trustworthy (vv3-5). Make this the starting point of your prayer this week. The verse that follow set out clearly the priorities of God: justice for the oppressed; food for the hungry; freedom for the imprisoned; sight for the blind; strength for the overburdened; care for the stranger, the orphan and the widow. Why do these themes so consistently appear in what I write as I comment upon the scriptures week by week? The simple answer is because they are there right through the scriptures, they are at the heart of the heart of God and they need to be at the heart of our life and commitment. Identify specific people & situations which fall under these headings to pray for and consider in the light of your prayer what action you will take. How does our/your nation and national life look in comparison with the priorities of God as revealed in this Psalm?

The task may seem beyond us and we may feel crushed by it. Read Isaiah 35:1-10 where the same themes are addressed set in the image of a wilderness/desert. Yes it can seem dry and barren but God’s coming causes a blossoming (v2) and streams to flow (v6). Where are the dry places within your life, within our community, within the wider world? What are the signs of God’s coming? How are you and I ‘preparing a way’ for God’s coming? Pray for a greater vision of what God desires to do and a sense of God’s calling/summoning us to be part of it.

The Gospel reading (Matthew 11:2-11) is one of those so human moments that it brings hope and courage to me. John the Baptist, whose confidence and strength we saw in last Sunday’s reading (3:1-12), is now in prison and the doubts have crept in. Was he right? Was Jesus the Messiah? In the life of faith, for many, there do come those moments of nagging, even haunting, doubt. How does Jesus respond? Not by castigating John for his doubts but pointing him to the sings of the Kingdom breaking in – signs he knew John would recognise and know their significance (vv4-5). Jesus goes on to praise and affirm John’s ministry (vv.7-11). So take heart even if/when the doubts come. Notice and point others to the signs of God at work.

All of this needs to be lived out in the practical aspects of our daily lives (James 5:7-10): patience; endurance; no grumbling against one another. You can’t get more direct than that! It is the bigger perspective painted by the three other readings that will enable us to have patience, endurance and not to grumble – pray for a glimpse of God’s bigger perspective and be patient, endure and don’t grumble.

2010-11-29T08:55:00.000Z

RCL Readings Sunday 5 December 2010
Isaiah 11:1-10
Psalm 72:1-7, 18-19
Romans 15:4-13
Matthew 3:1-12

This coming Sunday's readings have an ‘other worldly’ feel while touching on the deep longings of the human spirit and the call for a radical practical working out of another way of living. The longing for that new ‘other’ world is often thwarted by an unwillingness to live differently in the present and our readings therefore challenge us to pray and act radically.

Isaiah 11:1-10 holds before us the vision of a peaceful kingdom emerging from the present “stump”, or cut down and defeated reality. The future hope, while linked to the past (v.1), is the work of God’s spirit (v.2) and will be marked by righteousness, justice, and equity (v.3-4). These marks of the kingdom are easy to give only lip service to yet our New Testament readings remind us that concrete action is called for (see below). For our prayers I suggest firstly we read the passage to remind us of the vision of God’s kingdom. Secondly, that we pray for the Church and its leadership (nationally & locally) for God’s spirit to grant “wisdom and understanding … counsel and might … knowledge and fear of the LORD” (v2).

Psalm 72 is probably a coronation anthem sung at the enthronement of the monarch and as such is a prayer for the king. Subsequently these enthronement psalms were also applied to the kingship of Christ. Again themes of righteousness, justice and equity come to the fore as the people pray. Verses 1 to 7 provide a framework for prayer for national and world rulers and the powers of government and governance. Prayer also involves participation – what can we do and which agencies can we support to promote righteousness, justice, prosperity for all, deliverance from oppression, and peace?

The reading from Romans 15:4-13 shapes our prayers for the inner life of the church and its outer life of mission. Verses 5-6 & 13 is a prayer for us: “May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ… May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit” – make that your prayer each day! How this happens is spelt out in verse 7 – it is in welcome and hospitality, make that your way of behaving each day. This becomes the springboard for mission that embraces all people (depicted in Paul’s background as the Gentiles) – pray for the mission and outreach of the Church and for your part within it.

The example and message of John the Baptist (Matthew 3:1-12) is a stark challenge to all of us. There is a call to repentance which applies equally to each one of us as it does to others, indeed the sharpness of John’s tongue is directed at those who thought themselves religious. Repentance leads to a new direction – it is always more than saying ‘sorry’, saying ‘sorry’ leads to a change of attitude and behaviour. What are we/you called to repent of and what does the consequent change of attitude and behaviour look like?

2010-11-22T11:35:00.000Z

RCL Readings Sunday 28 November 2010
Isaiah 2:1-5
Psalm 122
Romans 13:11-14
Matthew 24:36-44

Sunday 28 November marks the beginning of Advent, a time of expectance and waiting for the new, a time of hope and anticipation. Central to Advent is the anticipation of God’s kingdom coming in justice, peace and well-being. We are called to live and pray in the light of this. It is easy to allow the business of the run up to Christmas to dull our praying for and living in the light of God’s kingdom.

Our reading from Isaiah 2:1-5 focuses on Judah and Jerusalem as they will be, as they are meant to be, yet the prophecy is at a time when Jerusalem is far from this expectation and ideal. The prophecy sets out the vision of the purpose of Jerusalem: a place of pilgrimage, a place to meet with God, a place to learn God’s ways so as to walk in God’s paths (v.3). That, I would contend, is the purpose God has for the Church – both as a people and as a place of gathering. Pray that the Church where you are involved will be a place to which people will come, will meet with God, will learn God’s ways and will then walk in God’s paths. Pray that this may be so this Advent and into the coming year.

God’s ways according to the prophecy are ways of justice, peace and well-being (v.4). These are things that are needed in the geographical Jerusalem as well as throughout our world. Pray for justice, peace and the well-being of all people and consider what you can do in your daily life to enable these things. Say to one another “come, let us walk in the light of the LORD!” (v.5). Psalm 122 addresses exactly the same themes and invites us to participate in their coming about (Ps 122:6-9) ending with the commitment: “I will seek your good”.

There is a note of urgency about all of this in the New Testament readings. Romans 13:11-14 begins with the stark reminder that “now is the moment for you to wake from sleep”. Consider what the sleep is that we are to awaken from. Is it indifference to the key themes of the Kingdom of God? Is it apathy? Is it preoccupation with the wrong things? Our wakefulness leads to behaviour that reflects now the ways and values of the kingdom that is coming (v.13). We are encouraged to “put on the armour of light” (v.12) and “put on the Lord Jesus Christ” (v.14) – think of yourself doing this symbolically each day as you get dressed, think of yourself as you go out wearing the armour of light and being clothed in Christ. How does that affect the way you live the day and relate to people?

Matthew 24:36-44 is a graphic warning of the need to be awake and ready – note the delightful sense of humour as you read it. There is a story, whether true or not makes no difference, of a novice asking a very senior and Godly monk “When must I get ready for the Lord’s coming?” To which the reply was given “Oh, not until the last minute”. The novice was silent for a moment and then said “When will that be?” The old monk replied “I haven’t got a clue, so you’d better do it now!” We are called to live today as though it were our last, for indeed it might be. We are called to live now joyfully in the light of God’s kingdom coming in all its fullness – go on, do it!

2010-11-15T22:38:00.000Z

RCL Readings Sunday 21 November 2010
Jeremiah 23:1-6
Psalm 46
Colossians 1:11-20
Luke 23:33-43

The Colossians reading (Col 1:11-20) provides a wealth of material to shape our praying this week. Begin periods of prayer by slowly reading verses 15-20 and let these verses shape your understanding of who Christ is. Allow this reflection to lead you into prayers of adoration as you sense the wonder of who Christ is: “the image of the invisible God”, “before all things”, the source of all creation, holding all creation together, head of the Church, the one in whom “the fullness of God was please to dwell”, the agent of reconciliation. A sense of awe and wonder grows as the nature of Christ is laid out in these verses.

The first part of the Colossians reading (vv 11-14) is a reminder of what we receive from Christ and form a framework for our prayers for one another. Pray that you and others may be “strengthened” by Christ’s glorious power and enabled to “endure everything with patience, while joyfully giving thanks to the Father”. Realise what God has done for you through Christ, verses 13-14, and live as those who have been “transferred” into Christ’s kingdom and forgiven. While verses 15-20 focused on the nature of Christ and lead to adoration, verses 11-14 focus on what Christ has done and lead to praise and thanksgiving.

Jeremiah 23:1-6 is a profoundly challenging and in some ways disturbing reading for Church leaders – those called to be shepherds among God’s people. The reading prompts a searching question “what is it that ‘destroys and scatters’ God’s people?” or turning the question around “what is it that builds up and unites God’s people?” As we honestly answer the first question we should be led to confession and as we consider the second we should be moved to action. Consider what it is that you can do this week that will build up God’s people. Pray too for those who are ‘shepherds’ within the Church.

Psalm 46 is a reminder of the nature of God – “God is our refuge and strength, a very present (well proved) help in trouble.” This is the psalmist’s experience and as a result, in the midst of change and tumult, the psalmist doesn’t fear. God “in the midst” (v.5) is central to this faith and so whatever may be happening the exultation is: “Be still, and know that I am God!” It is not always easy to be still and we tend to like to be in control (god like?). An awareness of who Christ is and what Christ has done (the Colossians reading) and the nature of God reflected in this Psalm are the grounds for this stillness.

It will seem strange to many to focus, as the gospel reading does (Luke 23:33-43), on the crucifixion as we approach Advent and the celebration of the coming of Christ. The reading was selected by those who devised the lectionary as this Sunday is “Christ the King” and the reading portrays a very different model of what it means to be a king! But for our prayers I suggest we meditate upon the words spoken by one of the others crucified that day “Jesus, remember me when you come into your kingdom” (v.42) and the response “Truly I tell you, today you will be with me in Paradise”. I’ve been reflecting on what it means to be “re-membered” – put back together, made whole, healed – for that was the purpose of Christ’s coming, “to reconcile to himself (God) all things” (Col. 1:20). This is possible “today”.

2010-11-07T13:03:00.002Z

RCL Readings Sunday 14 November 2010
Isaiah 65:17-25
Isaiah 12:1-6
2 Thessalonians 3:6-13
Luke 21:5-19

For me, like last week, I have to work and live with these readings in the context of Armistice Day (11 Nov) and Remembrance Sunday (14 Nov). Our readings contain that tension between a glorious vision and the harsh realities and as such can provoke us into pray and action that are marked by hope and vision on the one hand and the difficult realities of parts of our world today on the other hand.

There is a marked contrast between the two readings from Isaiah (65:17-25 & 12:1-6) and the two New Testament readings (2 Thessalonians 3:6-13 & Luke 21:5-19). Isaiah 12:1-6 is in place of a Psalm and it reads very much like a psalm. Use this reading to prompt prayers of adoration and as a reminder of the source of your salvation, trust and strength – you might like to begin each time of prayer with a slow reading of these verses. Verse 3 reads: “With joy you will draw water from the wells of salvation.” – consider what it means to be refreshed in your faith, what and where are the opportunities to “draw water from the wells of salvation”? Use them and delight in them!

The reading from Isaiah 65 is a vision of God’s glorious new creation and must have seemed hard to believe to both those who had returned to Jerusalem from captivity in Babylon and those who remained in Babylon. Although nearly 50 years had passed since the first folk had returned Jerusalem was still in a sorry state and the new Temple shabby in comparison to the splendour of Solomon’s Temple and the city walls were still to be rebuilt. The “new heaven and new earth”, the “new Jerusalem” transcends the physical world of bricks and mortar, they are about a new way of living and being, a new vision of humanity and creation in harmony. Read these verses in Isaiah 65 and prayerfully sense the vision – in the midst of our world as it is today we need a vision of a different kind.

The reality though is far from the vision, like the physical Temple the reality is shabby and the city walls are in ruins. How do we prevent reality destroying the vision? The opening two verses of chapter 66 provide the answer, concluding “But this is the one to whom I will look, to the humble and contrite in spirit, who tremble at my word”. Humility before God – back to Isaiah 12 and the realisation of the source of salvation etc. Contrite spirit – confession of our neglect of “drawing from the wells of salvation” and our over dependence upon ourselves. The taking of God’s word, God’s ways, with utmost seriousness.

The Thessalonians reading is a complex one. Superficially it is easy to get the wrong end of the stick. Note the words are addressed only to “believers”. The English word idle or lazy does not capture the Greek – one significant commentator writes “the word primarily describes behaviour that is insubordinate or irresponsible; perhaps these are individuals who rebel against the community (of faith) itself, chafing at the constraints imposed by the needs and wishes of others”. In our prayer for one another let us seek the wellbeing of the community of faith in all its diversity and in our actions let us seek to affirm one another.

The Gospel (Luke 21:5-19) too is a complex reading. A world in melt down graphically portrayed in apocalyptic language. When? We do not know (v.8). How? Again we do not know – the language is graphic to convey its cataclysmic nature (v.9-11). Where is our strength? Read again Isaiah 12 for a reminder of the nature and source of salvation – God alone. Finally “endurance” (v.19) is called for – hold on to the faith, hold onto God. Pray for those who today find their world in melt down – nations, communities, individuals and those known to you, but also keep in mind the vision of Isaiah 65 and work and pray for that too.

2010-11-01T08:47:00.000Z

RCL Readings Sunday 7 November 2010
Haggai 1:15b-2:9
Psalm 145:1-5, 17-21
2 Thessalonians 2:1-5, 13-17
Luke 20:27-38

This coming Sunday (7 Nov) precedes Armistice Day, a setting that cannot and should not be ignored. It was at 11 am on the 11^th November 1918 that the guns finally fell silent on the Western Front, the day the Armistice was signed to mark the end of the 1^st World War. It is therefore with that fact in mind that I reflect upon today’s readings which will inevitably give a certain slant to my comments.

The situation Haggai addresses (1:15b-2:9) is where the people look at the partial rebuild of the Temple destroyed by the Babylonians and all they can remember is the glory of the first Temple. The people understandably feel despondent for it is in their “sight as nothing” (2:3) but God’s word to them is “take courage, all you people of the land … work, for I am with you” (2:4). We know only too well that reconstruction, building the peace and creating a new future is far from easy – it requires courage and hard work. Today we need to pray for courage and be prepared for hard work if we are to see reconstruction, peace and a hopeful future. Also remember in your prayers: those who have lost their lives in war, service personnel and citizens; those displaced as a consequence; and the long term bitterness and enmity which feeds ongoing conflict.

Peace and reconstruction is costly and in Haggai the image is used of God “shaking” the cosmos and the nations “so that the treasure of all nations shall come” (v.7) – I wonder whether we recognise God’s shaking and are prepared for the wealth of the nation(s) to be used for the building of peace? Does Zacchaeus’ example from last week offer a further uncomfortable challenge?!

The Thessalonians are deeply troubled, “shaken in mind” (2 Thes. 2:2). The source of this trouble may seem strange to us – the Parousia (second coming) of Jesus, which some are saying has already happened, and their own state. The language indicates that this isn’t simply worrying them but actually causing enormous distress and anxiety. Things don’t seem to be happening as they expected and perhaps in this sense we can have some point of empathy with them. What our reading (2 Thes.2:1-5,13-17) does is it offers a response to acute distress, anxiety and fear: take seriously and name the problem (2:1-2); recall teaching on the issue (2:3-5); remember God’s act(s) of salvation (2:13-14); stand firm (2:15); pray for the comfort and hope that comes from God’s love and grace (2:16-17). In our prayers and actions this week let us take seriously the deep distress and anxiety that some people (and we) feel and as we pray and respond do so out of an awareness of God’s salvation, love and grace.

The argument and logic of the gospel reading (Luke 20:27-38) is strange to our ears. It raises an interesting question – the place of questioning. Jesus encountered questioning motivated by allsorts of things: to trip him up; to cause opposition; to justify self; or a genuine desire to know. The questioning in this chapter of Luke certainly isn’t out of a desire to know and understand! It strikes me that the politics of war and peace would be greatly helped if questioning were out of a genuine desire to know and understand – that I think is something we desperately need to pray for.

The gospel does raise an issue that causes anxiety for many – namely the fate of those who die. I write this on All Saints Day so an appropriate day to reflect on death and the afterlife. Death and the after life is still a taboo subject for many. Paul’s five staged approach outlined above to the Thessalonians’ anxiety seems to me a helpful way forward.

2010-10-26T10:14:00.000+01:00

RCL Readings Sunday 31 October 2010
Habakkuk 1:1-4; 2:1-4
Psalm 119:137-144
2 Thessalonians 1:1-4, 11-12
Luke 19:1-10

The book of Habakkuk was probably prompted by one of the Babylonian invasions of Judah (late 7^th or early 6^th century BC). The writer expresses to God the anguish that is felt in the face of “destruction and violence” (1:3). The writer struggles to understand what is happening and the lack of justice (1:1-4) and I suspect that is a feeling many of us can identify with as we look at injustice in our world and society. This needs to be part of our ‘conversation’ with God. The issues are not fully resolved but in the second part of the reading (2:1-4) two important things emerge for us. To be attentive to what God says (2:1) and as a result to live out of faith (2:4). It is easy to become disheartened in the face of the enormity of issues of injustice, poverty and war but this reading prompts us to engage with God, to be attentive to God and to do the one things we can do – live out our faith in our daily lives the results of that engagement and attentiveness to God.

The reading from Paul’s second letter to the Thessalonians (2 Thes. 1:1-4,11-12) provide a wonderful framework for our prayers for one another this week. Firstly it “is right” (v.3a) to “give thanks to God” for one another within the Church. This week identify different things each day within the life of the Church to give thanks to God for. Paul also gives thanks that their faith is growing and their love for one another is increasing. Where are the signs of growing faith and love? Give thanks for these signs and be personally committed to fostering growth in faith and love – think of something specific you can do and pray for.

Paul talks of “boasting” about the Church in Thessalonica – this may seem strange to our ears. But it is about ‘testimony’ – telling the story of what God is doing among them. What is God doing among us? What are the stories of faith we have to tell? If we are honest we tend to be much freer with telling the bad stories and moaning about our personal dislikes than we are about telling the stories of what God is doing among us. Let us seek forgiveness for the ease with which we speak of the negative and let us commit ourselves not to share in such practices. Let us begin to tell the stories of what God is doing among us.

Note how Paul prays in verses 11 & 12 for the Thessalonians. Make this your prayer for the Church “so that the name of our Lord Jesus may be glorified in you, and you in him” (v.12). I am absolutely convinced that if we follow Paul’s example in today’s reading we will grow as a Church in faith, in love and numerically and Jesus will be glorified.

The Gospel story of Zacchaeus (Luke 19:1-10) is so well known that if we are not careful it simply washes over us. Think of Zacchaeus as ‘the outsider’ – lonely, shunned by others, desperately ‘looking in’ and wanting to be part of things. Perhaps you have felt, or do feel, like that. Hear the words of Jesus “hurry and come down; for I must stay at your house today” (v.5) – how does that make you feel? Who are the ‘outsiders’ in our midst? How can you give echo to Jesus’ words of welcome and invitation? Pray and act!

2010-10-18T15:16:00.000+01:00

RCL Readings Sunday 24 October 2010
Joel 2:23-32
Psalm 65
2 Timothy 4:6-8, 16-18
Luke 18:9-14

Psalm 65 is a psalm reflecting upon God’s gracious provision on account of which “praise is due” (v.1). In your prayer times this week spend time focusing upon the characteristics of God revealed in this psalm: forgiver (v.3); deliverer (v.5); strengthener (v.6); provider (v.9-13). Consider where and how you need these things and allow God to “bring you near to live in his courts” (v.4). These are the things God wants you to experience. Experiencing them should lead to praise (v.1) and awe (v.8).

The reading from Joel (2:23-32) initially reminds the people to “be glad and rejoice in the LORD your God” (v.23) because of God’s gracious provision. It comes after warnings of destruction and devastation and a call for the people to repent and to seek after God. It is revealing to note that often throughout the prophets there is this tension between how the people are, which is likely to lead to destruction, and how the people should be, which will lead to peace. The call to repentance and a seeking after God is as timely for us as it was for the people Joel addressed. A seeking after God will be characterised by: “rejoicing” (v.23); a deep awareness and appreciation of God’s provision (v.23-24, 26); a recognition that God is in our midst (v.27); God’s spirit at work in young and old, male and female (v.28-29); visions and dreams of what God is capable of doing through the people of God (v.28). Our prayer should reflect this seeking after God.

The link to the Gospel reading (Luke 18:9-14) is in that little phrase by which the parable is introduced: “He also told this parable to some who trusted in themselves …” To trust in oneself is to fail to be aware of the nature of God as revealed in this week's psalm and reading from Joel. The tax-collector though showed the characteristics of repentance and it is he who “went down to his home justified” (v.14). Who do we compare ourselves with? Do we, like the Pharisee in the parable, compare ourselves to other people and feel self-righteous? Or do we compare ourselves with God’s calling and have a proper self-understanding? In the light of others we may be ok, in the light of God we shall look very different and our response needs to reflect that. But that doesn’t mean we wallow in self-deprecation, the tax-collector “went down to his home justified” – we emerge justified, set free, able to “dream dreams and … see visions” (Joel 2:28).

The reading from 2 Timothy (4:6-8, 16-18) reveals someone totally given over to God and despite all the tribulations of being faithful Paul ends with the acclamation “To him (Christ) be the glory for ever and ever. Amen.” (v.18). Although Paul feels that his life is drawing to a close (v.6) his heart is still set upon doing God’s will. If you look at the verses omitted from the reading (9-15) you see Paul urging Timothy to come as soon as possible and to bring his cloak, books and note books – he clearly sees that there is more to do and you sense his enthusiasm for the work of God! In your prayers this week consider what it is that God is calling you to do and to be enthusiastic about. There is still more for each of us to do!

2010-10-13T22:48:00.000+01:00

RCL Readings Sunday 17 October 2010
Jeremiah 31:27-34
Psalm 119:97-104
2 Timothy 3:14-4:5
Luke 18:1-8

Many a congregation knows their hymnbooks better than their Bibles! Think about it – which do you know best? Three of today’s readings exhort and encourage us to give Scripture a proper place in our lives. Psalm 119 is the longest psalm and our reading focuses on verses 97-104 and the emphasis is upon “meditating” upon God’s word – we might say pondering and reflecting on it, mulling it over in our mind and heart – so that it begins to shape our way of thinking, our values, our attitudes and our consequent ways of behaving. This is not about learning texts and sticking them to each situation but rather about being formed by our reading of Scripture.

The prophet Jeremiah having briefly looked again at the consequence of the people’s sin (31:27-30) begins to look forward to a future time when God says “I will put my law within them, and I will write it on their hearts” (31:33). There will be a naturalness about people’s relationship with God and the ways of God. This “new covenant” (relationship) will first and foremost be an intimate one (“they shall all know me” – imagery taken from the marriage partnership) and inward rather than an externally imposed one – written “on their hearts” rather than tablets of stone. Because it is a deep inner relationship it will radically shape the way people live.

In different ways both these readings speak about being open to God. This week find time to slowly read all the passages set for the week. Phrases, words and images that catch your attention spend time turning them over in your mind, slowly pondering them and asking “what are they telling me about God, or about myself, or about my world?”

In the Pastoral Letter to Timothy (2 Timothy 3:14-4:5) we are reminded that scripture is a gift from God and has to do with the very practical business of the life of God’s people. In both the letters to Timothy there has been an emphasis on teaching and handling the word of God rightly. Here we are reminded of how scripture is “useful for teaching, for reproof, for correction, and for training in righteousness” (3:16) and the purpose of such use is “so that everyone who belongs to God may be proficient, equipped for every good work” (3:17). This is not always an easy task! The time may be “favourable or unfavourable” but it needs to be done; people will have “itchy ears” and prefer “teachers to suit their own desires” (4:3); but Timothy (we) must “do the work of an evangelist, carry out your (our) ministry fully” (4:5). Pray for the courage to listen to God’s word even when it is uncomfortable and profoundly challenging. Seek to discern whether something is of God or it just suits your desires and predilections – not easy but it comes from allowing God’s word to shape, fashion and form us.

The Gospel reading (Luke 18:1-8) reminds us that central to being formed and shaped by our encounter with scripture is prayer and justice. The parable, we are told, is to remind people of “their need to pray always and not to lose heart” (v.1). The story of a not particularly nice judge who only relents to stop a widow from constantly pestering him is contrasted with a God who delights to listen and delights to grant justice. Sadly the image of God we sometimes give is more akin to the judge! May prayer become as natural as breathing and may we recognise God’s delight in listening and working with us for justice. Pray and work for justice. The passage ends with a tantalising question in verse 8 – what will the answer be?

2010-10-05T22:00:00.001+01:00

RCL Readings Sunday 10 October 2010
Jeremiah 29:1, 4-7
Psalm 66:1-12
2 Timothy 2:8-15
Luke 17:11-19

Last week’s Old Testament readings were dominated by the mood of lament as the people found themselves in exile, in a foreign land, and looking back to the devastated Jerusalem. This week’s reading from Jeremiah (29:1, 4-7) is part of a letter written by the prophet to the exiles in Babylon (modern Iraq). The exiles are urged to put down roots and build community – this exile is going to be a long time. There is always the danger of looking back to the “good old days” but God’s people are told to live in the present and in the present to build community. How are we building community? And how are you sharing in the building of community? In what ways do your words, actions and thoughts contribute to the wellbeing of community?

More significantly God’s people are to “seek the welfare of the city where I have sent you into exile, and pray to the LORD on its behalf, for in its welfare you will find your welfare” (v.7). What contributes to the welfare of your town or village? What are the characteristics of a healthy community? We need to answer these questions from the perspective of being ‘exiles’ – that is not an easy task but an essential one if we are not to fall into the trap of simply being concerned with the protection of our own interests. As you pray for your town or village divide your prayers into:

v thanksgiving for the things that create good community;

v confession of those things that divide and the prejudices that exclude;

v intercession for the welfare of the town – its caring agencies, medical services, schools, public services, commercial life and the church communities.

Psalm 66:1-12 is an invitation to praise and worship God. This praise and worship is prompted by a marvelling upon what God has done (v.1-4), a recounting of his saving acts (v.6) and a realisation that even in the tough times God has been at work (v.8-12). We are called to be a people of praise and the same things should prompt our praise – let these things feed your worship and praise. Being a people of praise and worship also contributes to the welfare of the community – the worship of God is the one thing that distinguishes us from all other groups within the community.

Thanksgiving for what God has done in Jesus Christ is at the heart of worship and the focus of the reading from Luke 17:11-19. The challenge is that it is often the unexpected one who is truly thankful and those who should have been by virtue of their alleged faith take God’s actions for granted. It was the ‘foreigner’ in the story who acknowledged his indebtedness to Jesus and expressed his gratitude. Let us, individually and corporately, be a thankful people focusing upon what God has done (see notes on Psalm 66 above).

Paul’s instruction to Timothy (2 Tim. 2:8-15) also focuses upon what God has done in Christ Jesus, as it did in last week’s reading. Two further things to reflect upon: we can’t chain or shackle God’s word to make it more acceptable to ourselves or others (v.9); we need to handle God’s word carefully (v.14-15). Pray for those who have special responsibilities in this respect: preachers, Junior Church leaders and House Group leaders. Finally reflect upon the nature of God: “If we are faithless, he [God] remains faithful – for he cannot deny himself” (2 Tim. 2:13).

2010-09-28T13:49:00.001+01:00

RCL Readings Sunday 3 October 2010
Lamentations 1:1-6
Psalm 137
2 Timothy 1:1-14
Luke 17:5-10

The Old Testament readings (Lamentations 1:1-6 & Psalm 137) are incredibly painful laments from the hearts of the people in exile. Jerusalem has fallen to the Babylonians and the writer compares the city to a widow (Lam. 1.1) and as you read the passage you feel the pain of grief with “no one to comfort her”. Even her friends have turned against her. The loneliness is palpable and unrelieved. In our world there are many communities and peoples who feel exactly like this and cry out in grief. In our prayers this week, with the aid of this passage, we can cry out with them, pray for them, and take some action to express our solidarity (see Christian Aid or Amnesty web sites or write to your MP – it only takes a few minutes!).

The Lamentations reading gives us a glimpse into grief and in our prayers we can hold those who are grieving and our own grief. Again consider taking some action so that those who grieve don’t feel that even their friends have abandoned them.

Psalm 137 contains expressions of enormous pain and anger. The community in exile is taunted by their captors to sing their songs – their songs of the faith, the songs they would sing as they went up to Jerusalem to celebrate the great festivals of their faith. The rawness of the feelings expressed in this Psalm may come across as shocking – read verses 8 & 9. But before you dismiss this Psalm as being ‘unsuitable’ or ‘sub-Christian’ remember two things: firstly, that people do feel these things and do cry out for revenge; and secondly, that this raw anger is expressed to God – this Psalm ‘legitimises’ telling God how it really feels. It is a Psalm that gives voice to the experience of those who have been subject to unbelievable atrocities and thereby provides us with a window into their experience. To “dash” the heads of the children of oppressors “against the rock”, while not being an appropriate action, it is the heartfelt feeling of those who suffer and if we can at least see that then we will not dismiss their suffering as insignificant and we might seek to address the root causes of such atrocities. Also let this Psalm ‘give you permission’ to express the rawer feeling you may sometimes have to God.

When we move to the reading from 2 Timothy 1:1-14 you couldn’t get a greater contrast of mood! Paul writes full of thanksgiving, although note that it is written from a context of personal suffering (2 Tim. 1:8 & 12a). There are a number of things that can feed our prayers this week from this passage:

The role of others in Timothy’s faith – his mother and grandmother and Paul himself. Who are the people you give thanks for in your journey of faith? Who do you encourage in their journey of faith?
The recognition that God is actively involved in us and in others. Seek to recognise and give thanks for the signs of God’s activity and presence.
Pray for courage for yourself and others in holding to the faith. Remember young people who have recently left home to study at college and university.
Pray for those who teach the faith: Junior Church leaders, House Group leaders, preachers.
Who are you called to remember “constantly in your prayers night and day” (v.3b)?

Finally be “grateful to God” (v.3a).

2010-09-21T21:46:00.000+01:00

RCL Readings Sunday 26 September 2010
Jeremiah 32:1-3a, 6-15
Psalm 91:1-6, 14-16
1 Timothy 6:6-19
Luke 16:19-31

All of our readings for the coming Sunday, with the exception of the Psalm, have something to do with money, wealth, or property and eternity. They offer an uncomfortable challenge for our prayers and reflection. Actually it is quite striking how much of the Bible addresses the subject that we are so reticent to look at.

The Gospel reading (Luke 16:19-31) of the Rich Man & Lazarus is stark. The rich man is not portrayed as bad or abusive or even arrogant but rather as just not noticing. He is blind to what is happening at his own gate. He even appears, once he sees and understands, to be caring about his brothers and asks that they may be warned so that they don’t fail to see as he has (v.28). Unawareness is no excuse, the revelation of God’s ways is there for all to see and hear. Throughout the prophets, and for us the Gospels, is the clear message of God’s priority for the poor and that the true health and wellbeing of a person, a community and society (big or small!) is measured not by their asset balance but by the condition and treatment of the poor. Where is our ‘gate’ and who is our ‘Lazarus’? For me our gate is both the immediate vicinity in which I live and also the gateway of the news media and agencies like Christian Aid and Amnesty. Few people are bad or abusive of others but I suspect many, if not most, are like the rich man and blind to what is at their gate. Pray for an opening of your eyes.

1 Timothy 6:6-19 examines the effect of money upon the individual. The writer states “there is great gain in godliness combined with contentment; for we brought nothing into the world, so that we can take nothing out of it” (v.6-7). Contentment is not easy to feel in a society like ours. A lack of contentment leads to “temptation” and “senseless and harmful desires that plunge people into ruin and destruction.” There is something within most of us that knows this to be true but finds it incredibly difficult to act upon as it cuts across the prevailing culture. The “love of money” takes the focus off of God, Timothy is urged to in verses 11-16 to focus on Christ Jesus and all that he has done, and this ends in what amounts to an act of adoration (v.15-16). Having money is not automatically a barrier, it is the love of money which is the problem, and the writer offers guidance (v.17-19) to those who have money which leads to “a good foundation for the future” and “life that really is life” (v.19). Prayerfully consider how you might achieve “contentment” and how you might use what you have in line with v.18.

The story in Jeremiah 32 is a powerfully prophetic action. With Jerusalem under siege and the future looking incredibly bleak Jeremiah is told to buy the field at Anathoth. His financial advisors would be pulling their hair out. Humanly speaking it really doesn’t make sense but Jeremiah chooses to “invest his money in the divine promise” and “the outlandish conviction that God is faithful” (as one commentator puts it). We are called as churches and as individuals to act prophetically and to place our trust in God, a theme picked up in today’s Psalm (Psalm 91:1-6, 14-16). What prophetic actions are you/we called to take? Much to think and pray about this week!

2010-09-13T08:26:00.000+01:00

RCL Readings Sunday 19 September 2010
Jeremiah 8:18-9:1
Psalm 79:1-9
1 Timothy 2:1-7
Luke 16:1-13

This coming Sunday's readings are a real challenge to comment upon! The Old Testament readings and the Epistle all have something to say about prayer, so let’s start with them. Jeremiah 8:18-9:1 and Psalm 79:1-9 come out of the anguish of identifying with God’s faithless people. Because of their faithlessness they have brought about a situation of alienation and isolation such that the ‘enemies’ of God seem to triumph and mock the people of God. God’s prophet and the psalmist cry out to God from the midst of this terrible place that God’s people find themselves in as a result of their own faithlessness. God is not disinterested, the cry of the prophet and the psalmist is an echo of God’s own heart! What might we learn and how might we pray in the light of these two passages?

Faithlessness leads to a sense of alienation and isolation so how might we be more faithful, not to our own preconceived ideas of God, but to God’s self-revelation in Christ? Integrity of belief, attitude and action is called for – a revealing test is to ask ourselves “what would others think we believed if all they had to go on was what they saw and heard in us?”

Secondly, neither Jeremiah nor the psalmist abandoned love for the people of God despite their faithlessness. That’s not easy! It is easy to abandon them and look elsewhere for a more faithful people. I am reminded of Moses after the people’s sin and rebellion in making the golden calf when he pleads with God for their forgiveness and concludes “if you will only forgive their sin – but if not blot me out of the book that you have written” (Exodus 32:32). To pray for God’s people is to share God’s pain for his people and to cry out in hope and longing.

1 Timothy 2:1-7 casts the net wide for the subjects of our prayers, prayer should be “made for everyone, for kings and all who are in high positions” and the aim of such prayer should be “peaceable life in all godliness and dignity”. Such wide ranging prayer seems a daunting task, so in order not to be totally paralysed by the task, each day pick two stories from the news – one focused on an individual or group of people and the other on a leader or group of leaders and pray for them.

The Gospel is a real tricky one this week. Luke 16:1-13 has caused the commentators endless headaches and debates and having wrestled with it I’m still puzzled! Was the manager guilty of corruption or mismanagement? Was the owner praising dodgy practice or being incredibly generous (as the father towards the younger son in the previous parable)? Was the halving of other people’s debts done at the owner’s expense (therefore criminal) or the commission of the manager (therefore generosity but motivated by self-interest)? Is verse 9 ironic? True friendship involves community, commonality and equality, not indebtedness. This passage would make an interesting discussion for a Bible study group but what are we to pray for in the light of it? I suggest we pray for business and business practice; for owners, managers and employees; for customers and consumers; for fair trade; and, picking up a phrase from the Timothy reading, pray for “peaceable life in all godliness and dignity” for all wherever on the line from owner to customer they sit.

2010-09-10T10:52:00.001+01:00

RCL Readings Sunday 12 September 2010
Jeremiah 4:11-12, 22-28
Psalm 14
1 Timothy 1:12-17
Luke 15:1-10

The reading from Jeremiah (4:11-12, 22-28) describes a bleak and barren land, a wasteland of the people’s own making. It is a picture with little hope. A picture replicated at different levels within our world – consider some of the current news stories from around the world; also communities in Britain where there is a breakdown in community cohesion; and in the lives of some individuals. A potential picture for many places if we continue to misuse the environment as we appear to be doing. Two prayer responses emerge for us. Repentance involving facing the reality, acknowledging our complicity, expressing our remorse, and a change of direction – the latter being sign that validates the reality of the earlier steps. Secondly, intercession – praying for the ‘wasteland’ places and situations and again seeking how we might be involved.

Psalm 14 is headed in my Bible as a “Denunciation of Godlessness”. By considering what God denounces we can glimpse what God requires. God looks for an acknowledgement of God’s presence, a seeking after divine wisdom, and a doing of good. The acid test of whether a people manifest these requirements is how do the poor fair and how do the powerful exercise their power? We need to acknowledge God’s presence and seek to recognise the signs, we need to pray for divine wisdom in the exercising of power and in the way we live, and the doing of good needs to reflect our understanding of God.

The Gospel reading (Luke 15:1-10) is two very well known parables – the lost sheep and the lost coin. These parables are prompted by the grumbling of the religious folk because Jesus “welcomes sinners and eats with them.” I invite you to consider the following in the light of these two parables:

· Often grumbling comes because either someone doesn’t do things in the way we expect and to our liking or because they ignore the accepted norms and protocols. What are the things you grumble about and what parable/story might Jesus tell?

· These are parables that show us what God is like. God is like a shepherd (a class of labourers held in very low esteem in the culture of the day) who has lost a sheep. God is like a woman (the least powerful group in their culture) who has lost a coin. This raises an uncomfortable question: Why do we tend to focus on God as shepherd and not on God as woman?

· God the shepherd we are told “goes after the one that is lost until he finds it” and God the woman “searches carefully until she finds it”. God shepherd like and woman like doesn’t give up on the lost one. The importance of the individual in the economy of God and the persistence at the heart of God – key words are ‘the one’ and ‘until’.

· God risks and God parties. God risks the 99 to seek the one and God parties to an extent that in human terms is disproportionate to the amount of money that was lost and found. The enormous value that God places on the finding of the lost.

· A final point to reflect upon. Are not the grumblers lost too!

Allow these parables to reshape your understanding of God and the ways of God and because the third parable in this sequence (Luke 15:11-31) is missed out in the lectionary reading of Luke remember that both the younger and the older son needed to come home for the Father’s celebration and joy to be complete. Pray for the ‘lost’ and pray for/about your own ‘lostness’. But don’t forget to join in heaven’s celebration.

2010-08-25T09:58:00.001+01:00

RCL Readings Sunday 29 August 2010
Jeremiah 2:4-13
Psalm 81:1, 10-16
Hebrews 13:1-8, 15-16
Luke 14:1, 7-14

Having had two daughters get married this summer I know all about the complexities of seating plans and the stress they cause! The Gospel story is one of those ouch moments (Luke 14:1, 7-14). You can feel the discomfort of being asked to let someone else sit where you have sat. The first part (v.7-11) is a strange story and doesn’t quite seem right. Human nature is just as likely to turn the instruction about humility into a new strategy for self-exaltation – “I’ll take the lowest seat so that I get asked to take a higher one and therefore made to look good in front of others!” Jesus knows that and that is not the way of the Kingdom of God, which is a complete reversal of human ways of thinking and behaving, so he says: “For all who exalt themselves will be humbled, and those who humble themselves will be exalted” (v.11). We live in a society that is fixated about status – Alain De Botton’s book title Status Anxiety sums up our society perfectly. Prayerfully reflect upon what are the things about yourself that you are anxious over. Some people are anxious and pushy to ensure they get the very best for themselves and their families – in a sense it is quite understandable, it’s human, but Jesus says the Kingdom isn’t like that - it's not easy to be Kingdom People! Many people though have a low self-image and wouldn’t even think of taking the best – if that’s you, hear Jesus saying to you “Come, sit here with me.”

Verses 12–14 also cut across our normal patterns of behaviour. We see here the topsy-turvey hospitality of the Kingdom. The invitation to the banquet is to those on the margins, those not normally invited, those who in Jesus’ society would have been considered ‘unclean’ and undesirable. Prayerfully consider those in society who are normally excluded, who are those that YOU exclude? How might we develop an even greater sense of hospitality? Also give thanks for those times and places when we and others do find an open welcome and feel at home.

The reading from Hebrews (13:1-8,15-16) builds on the Gospel passage. It begins with an injunction “Let mutual love continue” – this love for one another is there, but don’t take it for granted, continue to work at it. Verse 2 is one of my favourites “Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it.” Even in the Church we can be strangers to one another and perhaps here is a challenge to show hospitality and through that to get to know those we don’t know, and be prepared for the surprise of “entertaining angels”. The circle of that hospitality though needs to be ever enlarging for it is often in the outer ripples that the “angels” are to be found! Popular perception sees angels as some kind of strange, mythical, heavenly being where as the literal meaning of the word, as born out by this context, is messenger. Angels are messengers from God and our passage reminds us that often such messengers come in the guise of the stranger. Give thanks for those times when you have felt ‘visited’ by God through another person. Remember too that there will be others who God visited through you!

The Hebrews reading gives us a number of areas for shaping our prayers this week. It’s an interesting list: prisoners, those who are tortured, marriage, then an injunction to keep our lives free from the love of money, Church leaders and preachers – i invite you to focus your prayers on these things this week. Finally remember that in the midst of all “Jesus Christ is the same yesterday and today and for ever” (v.8) – hold on to that and practice verse 15 and 16.

Through him (Jesus), then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

2010-07-09T09:53:00.000+01:00

RCL Readings Sunday 11 July 2010
Amos 7:7-17
Psalm 82
Colossians 1:1-14
Luke 10:25-37

You would think that a message of living lovingly and compassionately would always be a welcome message. We all want others to show us love and compassion, yet showing love and compassion is personally costly and often involves taking a strong stand against injustice and hypocrisy.

Amos has a vision of the Lord standing by a wall with a plumb-line in his hand (Amos 7:7-17), a stark image of God in the midst of his people ‘measuring’ them against his ways and finding them wanting. It is an uncomfortable message that Amos delivers and the priest at Bethel seeks to persuade him to take his message elsewhere. How do we measure up to the divine plumb-line? Do we think the uncomfortable message always applies elsewhere and for others rather than a challenge to us? Do we prefer to ignore the challenge or are we prepared to live in ways that reflect the Kingdom of God? I think confession is called for and the mark of true confession is the willingness to live differently. Are we also willing to be the Amos’ and not be persuaded to take the message elsewhere but to challenge a society that in so many ways accepts attitudes and policies that don’t build relationships that enable community?

The Gospel reading (Luke 10:25-37 – the Good Samaritan) is so familiar that there is a real danger of thinking we know what it is all about. We see ourselves as being the Good Samaritan, but are we? This is a subversive story told against the religious leaders and those who thought themselves to be godly people. By holding up a Samaritan as being the truly godly person in the story Jesus is challenging national stereotyping. There is a great danger today in the current national and international crises that confront our society to fall into the trap stereotyping – it is always the ‘bad’ stories and examples that lodge in the mind. Where are the ‘good’ stories and examples, who are the ‘Good Samaritans’? What would it mean for you to be a ‘Good Samaritan’?

Our reading from Colossians (1:1-14) is a model for our prayer. Thanksgiving for all signs of faithfulness to Christ (v.3); sharing and delighting in the testimony of faithful discipleship (v.4); recognising and rejoicing in the fruit of God’s Spirit at work in the world and within the Church (v.6). Take time to look for and recognise these things within the life of the Church – they are there and we should rejoice in them. Then pray for the Church using verses 9-12 as the words of your prayer and as you do so visualise yourself and members of the Church.

“For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God’s will in all spiritual wisdom and understanding, so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light.”

2010-07-02T20:48:00.000+01:00

RCL Readings Sunday 4 July 2010
2 Kings 5:1-14
Psalm 30
Galatians 6:1-16
Luke 10:1-11, 16-20

Last week’s reading from 2 Kings 2 saw Elisha picking up the mantle of the prophet Elijah; the readings from 2 Kings now jumps to chapter 5 and the healing of Naaman. Elisha is a prophet in Israel and Naaman is the commander of the king of Aram’s army (Syria) – these two kingdoms had existed with an uneasy peace for some years and a number of skirmishes. On one such raid a young girl had been captured and she was now the servant of Naaman’s wife. Naaman has leprosy and it is the foreign servant girl who has the courage to speak of the prophet Elisha. As the incident unfolds there are some interesting pointers to human nature! The king of Israel thinks that his neighbour is picking a fight (2 Kings 5:7) – he suspects the motives behind the generous gesture and request. When Elisha sends a message out to Naaman to wash in the Jordan Naaman takes offence, expecting special treatment befitting his status (v.11&12). Again it is ‘lowly’ servants that speak the challenging word (v.13). In this incident Naaman’s servants and his wife’s servant girl are just as much prophetic voices as Elisha. In the light of this some pointers for reflection and prayer:

do we – as individuals & as a nation – jump to wrong conclusions, suspicious of other’s motives? Pray for a willingness to see the best in others/other nations, a generosity of spirit to seek & accept help from others;
do we listen to the voice of the outsider and the ‘lowly’?
do we expect certain things because of our perceived position & status, or are we willing to see all as equal in the eyes of God?

Paul, concluding his letter to the Galatians (6:1-16), speaks of the care they are to show for one another – a care especially for the community of faith but not limited to that community (v.10). A care that is willing to seek to restore those in error (v.1), share the burdens of others (v.2), do right (v.9) and “work for the good of all” (v.10). This is to be marked by a spirit of gentleness (v.1), humility (v.3) and perseverance (v.9). Pray for the pastoral work of the Church – for those who have particular responsibilities within it and also for your role in caring for others. How might we all “work for the good of all”? Pray for those who have a prime role as a carer for others – how might we/you support them, share their load, and enable them not to become weary?

The Gospel reading (Luke 10:1-11, 16-20) records the ‘mission of the seventy’. There is a sense of urgency and focus about this mission which echoes last Sunday’s Gospel where, when Jesus encountered ‘closed doors’, he “went on to another village” (9:56). In today’s reading the seventy are to work where there is an open welcome and to move on where there is not (10:10). This may seem harsh but there is a big task and few labourers (10:2). What are the priorities for the Church’s mission today? Pray for the Church, at national & local level, as it seeks to discern priorities and use resources effectively. Pray that we may hear the prophetic voices (as in the 2 Kings passage), that we may have the characteristics mentioned by Paul in his letter to the Galatians, and that we may be focused and use our resources effectively as in the Gospel.

2010-06-25T23:50:00.000+01:00

RCL Readings Sunday 27 June 2010
2 Kings 2:1-2, 6-14
Psalm 77:1-2, 11-20
Galatians 5:1, 13-25
Luke 9:51-62

Reading the account of Elisha picking up Elijah’s mantle of leadership (2 Kings 2:1-2,6-14) after Elijah had completed a farewell tour of prophetic centres has a few contemporary rings to it this week! The reading is packed with symbolism: the places; the actions; Moses like parting the waters; being carried up into heaven; picking up the mantle. Elisha picks up the symbol of Elijah’s prophetic call, the mantle, in so doing he indicates his willingness and commitment to the prophetic task of confronting kings and officials with God’s judgement. Elisha also receives the promise of God’s leading as he too parts the waters of the Jordan. An obvious focus for our prayers this week is that of leadership succession: within our nation; within the Methodist Church as the President & Vice President designate are inducted at the British Methodist Conference; within the life of local churches. Prayers too for those who have a prophetic vocation of challenging the powers and authorities with the claims of the Kingdom of God.

The reading from Galatians (5:1,13-25) also has a very contemporary ring to it. It begins with a reminder that as Christians we have been released from “a yoke of slavery” but warns us not to use such freedom as an “opportunity for self-indulgence” (v.13). There are still forces that enslave people today and our prophetic task is to confront and challenge them in the name of the Gospel. As often happens in scripture the word is also turned back on us to confront and challenge our attitudes and behaviour. Paul initially puts the spotlight on how we treat one another summing up the law “You shall love your neighbour as yourself” (v.14) and rounds on their tendency to “bite and devour one another” (v.15) – such behaviour (whether words, actions or attitudes) is highly destructive of people and community, so let us prayerfully examine how we respond to each other. To pick up the mantle of discipleship is to be “led by the Spirit” and to experience “the fruit of the Spirit” (love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control) ripening within us – spend time this week focusing upon this nine-fold manifestation of the fruit of the Spirit and how that fruit is manifest within us as individuals and as a Church.

There are two related parts to the set Gospel (Luke 9:51-56 & 57-62). There was a clear focus to Jesus’ ministry – his “face was set towards Jerusalem” and that sense of vocation and task to be accomplished meant he wasn’t welcomed in this Samaritan village. The disciples wanted to obliterate the village, but no need, their judgement is that Jesus “went on to another village” (v.56). A challenge for us all is: do we want to keep Jesus simply where we are or are we prepared to be caught up in his mission and move on with him? The second part of the reading picks up further excuses for not moving on now, for delaying, for putting off the call. Can we pick up the mantle of Christian discipleship and follow wherever Christ is leading and whatever he is calling us to do and to be? Reflect upon Songs of Fellowship 1120 “Will you come and follow me if I but call your name?” in your prayers this week.

2010-06-19T22:42:00.000+01:00

RCL Reading Sunday 20 June 2010
1 Kings 19:1-15
Psalm 42 & 43
Galatians 3:23-29
Luke 8:26-39

Today’s Old Testament readings have a sober feel to them. In 1 Kings 19:1-15 Elijah certainly has a case of the ‘downs’ and not without good reason. Jezebel is on his case and as she later demonstrates in her dealings with Naboth (last week’s reading) that is not good news for Elijah. Elijah feels depressed and alone, so much so that he wants to die (v.4). He also feels sorry for himself (v.10, 14). “I alone am left” and he’s had enough! For Elijah this is far more than ‘the Monday morning blues’ – he is not in a good place mentally or emotionally. To a degree these are feelings that many people can identify with and we ourselves may have or have had them to some degree. They are human feelings. But for some people these can be overwhelming feelings and they especially need our prayers and support even though we may not be able to fully understand why they feel as they do.

How does God help Elijah and how might that help us both personally and in our response to others?

God doesn’t say to Elijah ‘pull yourself together’ or berate him.
God cares in very practical ways with food, drink and rest (v.5-8).
Strengthened by this Elijah journeys to Horeb (elsewhere referred to as Mount Sinai).
There is an encounter with God at Horeb, not in the wind, earthquake or fire (the usual manifestations of God at Sinai) but in the “sheer silence”.

So for our prayers and action there needs to be empathy and listening, practical actions of patient caring to restore strength, the importance of places where experience reminds us that God is often encountered there, and the realisation that God is also present in the “sheer silence”.

This week there are two set Psalms (42 & 43) both of which are rooted in times of distress and trouble. They demonstrate for us how prayer is an inner conversation with ourselves and God. As you read them notice how the Psalmist wrestles with his/her feelings and their faith. This conversation is summed up in the repeated verse:

“Why are you cast down, O my soul, and why are you disquieted within me?

Hope in God; for I shall again praise him, my help and my God.”

What marks the Psalmist’s prayer is honesty, realism and a deep and profound faith in God. Let us learn from the Psalmist and find in these Psalms a vehicle for our prayers in times of distress and trouble.

2010-06-10T22:19:00.001+01:00

RCL Reading Sunday 13 June 2010

1 Kings 21:1-21a

Psalm 5:1-8

Galatians 2:15-21

Luke 7:36 - 8:3

Psalm 5:1-8 is one of that stems out of a tough place for the Psalmist who is under attack, probably verbal (v. 5, 6 & 9) and also with physical threats. This causing great distress. Like many such psalms it stems out of a deep faith and relationship with God that enables the Psalmist to be open and honest with God in prayer. This Psalm encourages us to be open, honest and frank with God about how we feel, to share the deep feelings of the heart which we may be reluctant or unable to share with others. We can tell God ‘how it is’. In your prayers don’t be afraid to share with God your “sighing” (v.1) and “cry” (v.2). Through it all the Psalmist’s orientation is toward God - it is to God he prays (v.2) and watches (v.3) and ultimately worships (v.7). Let our orientation be God-ward.

The appalling story of Naboth’s vineyard (1 Kings 21) is a vivid reminder of the corrupt use of power to get one’s own way. Pray for those organisations who challenge and campaign against such atrocities in our world – pray for and take part in Amnesty’s campaigns. Christian Aid’s campaign Trace the Tax and it's longstanding campaign for Trade Justice is another area for our prayer and action – can we as individuals carry on buying non Fairtrade products when there are good Fairtraded ones available? At an interpersonal level do we engage in manipulating others to get our own way? Prayers of confession and intercession stem out of reflecting on the incident of Naboth’s vineyard and such prayers should be followed by actions that demonstrate true repentance.

Luke 7:36-8:3 is an outrageous incident. Read it carefully, try to imagine the scene, how would you feel if this happened in your house at your dinner party?! This party would have been in the courtyard at Simon’s house, guests would have removed their shoes as the entered and would be reclining at tables. Simon doesn’t offer to Jesus the normal hospitality. The unnamed woman who has lived a sinful life (who is not Mary Magdalene) enters the scene and offers a totally extravagant act of hospitality which Jesus not only accepts but praises and this is in contrast to Jesus’ rather negligent, but religiously observant, host. Jesus proves an uncomfortable guest! How uncomfortable to you find Jesus? Are you so aware of the greatness of God’s love and forgiveness that you are compulsively extravagant in your response? Or do you have a critical eye and heart observing the religious niceties but condemning the generous outpouring of the heart of love? Pray for a greater awareness of the love and forgiveness that God offers to you and then respond with a generous outpouring of hospitable love.

The set Luke reading spills over into chapter 8 and this is interesting. Here reference is made to three named women who have experienced the saving and healing act of God in their lives. Their response is both to accompany Jesus and “out of their resources” (8:3) support Jesus’ ministry. Again the experience of grace leading to a generosity of giving and hospitality – let this be our experience and response too.

2010-04-15T17:47:00.000+01:00

RCL Reading Sunday 18 April
Acts 9:1-6 (7-20)
Psalm 30
Revelation 5:11-11-14
John 21:1-19

The Psalm (30) and the reading from the book of Revelation (5:11-14) both focus on praise – praise that emerges out of hard times. The psalmist has been in a desperate situation and now has been delivered out of it – it is a resurrection like experience and results in praise on behalf of the psalmist (v.1-3) and an invitation for the community to join in that praise (v.4). The nature of the trouble is not specified so as you read the psalm you can carry in your mind a specific trouble you have been through and let the psalm give voice to your praise.

The book of Revelation is not an easy book to read as much of it is written in highly symbolic language to describe visions that John has been granted while a prisoner doing hard labour on the island of Patmos. The difficulty has been added to by its inappropriate use and interpretation by some groups. Chapter 5 begins with a vision of sealed scroll in the hand of God (v.1) which represents the purposes of God, but there is no one worthy to open it and reveal them. John’s response is “to weep bitterly” (v.4). But there is one who is worthy and the highly symbolic language makes it clear that the worthy one is the crucified, risen and ascended Christ (more could be said about the symbolism!). The response is that the whole of heaven and the cosmos erupts in worship (v.11-14). Offer your praises to God using these words of heavenly worship.

The Gospel reading (John 21:1-19) is one that it is easy to picture in the imagination as the narrative unfolds, so read it slowly, see the scene and try to enter into the emotions that Peter has as this resurrection encounter is told. I invite you then to focus your prayers on three themes woven together within this reading: mission, restoration, and pastoral care. These three themes are common to all the resurrection accounts.

The account of the large catch of fish has always been understood as a symbol of the mission of the Church. What began in failure (a night without a catch) ends in an enormous catch. The turning point was the risen Lord and his instruction, which must have seemed strange to seasoned fishermen, but their willingness to obey resulted in the enormous catch. Much ink has been spilled over the significance of the 153 fish – the simple answer is that it probably had symbolic significance but the symbolism is now lost (despite the claims of some!). What is remarkable is that “the net was not torn” – the unity of the Church (see Jesus command Jn 14:12-17 & prayer Jn 17:20-23). Our mission stems out of obedience to the risen Lord. Pray for the mission and unity of the Church.

John 21:15-19 is a moving account of how Jesus restores Peter. By making him face his past failure (charcoal fire, three times asking ‘Do you love me?’) Peter is set free from it so that it no longer has the power to trip him up in the future. We can be set free from our past – it may be painful but remember who is there with you! Pray and visualise Jesus in the situations for release for yourself and others from past failure and its grip. Jesus is very pastoral in the way he deals with Peter – firm, loving, affirming. Pray for those who exercise pastoral ministry. Pray for your own pastoral ministry. Peter is given a three fold task “Feed my lambs”, “Tend my sheep” and “Feed my sheep” – pray for those who ‘feed’ the ‘lambs’ – those literally who are young and those who are young to the faith, pray for those who feed through preaching, teaching and house groups, and pray for those who are called to exercise oversight (tend) the Church.

2010-04-04T08:52:00.004+01:00

Easter Morning

John 20:1-18

I always find preparing my Easter morning sermon difficult until I reach Saturday night and the early hours of Easter morning! So here it is finished while it was still dark!

“While it was still dark”

The thing that stuck me most powerfully this year as I read John’s account of that first Easter morning – an account I’ve read countless times without these words registering – was that Easter morning begins “while it was still dark”.

In John’s Gospel references to light and darkness are more than simply giving an indication of the time of day.

Remember the opening chapter:

“The light shines in the darkness, and the darkness did not overcome it.” - a theme running through the gospel.

Now early on Easter morning Mary comes “while it was still dark”.

Mary is in a “dark place” as that Easter morning dawns.
It is hard, if not impossible, for most of us to even begin to comprehend what it must have been like for Mary to have witnessed the events of Friday – seeing the one she loved tortured before her eyes.
For her that dark place is one of horror, grief, fear, profound loss, disorientation, and total uncertainty for the future.

But we have our ‘dark places’ …

· Our dark nights of the soul

· Times when we feel overwhelmed by what’s happening to us or to those we love

· Times when the world seems a mad and even terrible place

· Moments when depression sweeps over us

Our world too has its ‘dark places’ …

recall the headlines of the last week's news

One cannot deny the darkness. Easter morning starts ‘while it was still dark’

Like me you have probable moved from Good Friday to Easter Sunday, but what about Saturday?

Where was Jesus?

In the tomb? Yes and no.

Our Christian theology and tradition speaks of him going to the place of the dead.

The Easter Saturday place

v the fearful places

v the ‘dark’ places

v the inhospitable places

v the lonely places

These are the places that so often grief takes us. They are actually important places. For they are places where the reality of loss is encountered in all its starkness and pain, where grief floods in.

The Saturday place is crucial too, for the pain and grief are the other sides of the coin of love – the cost of love. The Saturday place takes seriously all that sense of loss and it is a place where sometimes the darkness seems to be overwhelming.

Mary is still physically, mentally, emotionally and spiritually in that ‘Saturday’ place as she journeys in the dark to the garden and to the tomb. “While it was still dark Mary Magdalene came to the tomb”

At the heart of the Easter Gospel is the fact that “while it was still dark” the tomb was empty!

But at this point Mary doesn’t understand. She thinks they’ve taken the body of Jesus away. She runs and fetches Simon Peter and ‘the other disciple’. But still she is in her dark place – the sense of loss and grief continue to overwhelm her. When the two disciples ‘return to their homes’ she remains and she weeps.

There is something incredibly powerful and moving about this scene in the early morning garden.

That second wave of tears. The Friday tears of the shock, the death, the awfulness of it all. The Friday tears of grief and possibly anger. The Friday tears give way to the darkness of Saturday when you are ‘teared-out’ – the grief, the pain, the loss, all weigh so heavily upon the heart and for the while tears may be impossible.

Then there comes that second wave of tears – as the daily reality and ramifications of the loss hit home. They come in waves. They come at unpredictable as well as predictable moments – welling up, flooding out.

So Saturday spills over into Sunday.

At the heart of the Easter Gospel, “while it was still dark”, the light of the risen Christ comes – comes into the darkness and into the shadows and “the darkness did not, could not, will not overcome it”!

The ‘dark place’ doesn’t have the last word.

However awful it might be,
however horrifying it might be,
however inhumane it might be - and that’s what crucifixion was
it is not a place from which God can be barred!
Rather it is the place into which God in Christ-Jesus has fully entered

As Charles Wesley expresses it in that great hymn ‘God of unexampled grace’ (166)

Never love nor sorrow was

Like that my Saviour showed;

See him stretched on yonder cross,

And crushed beneath our load!

Now discern the Deity,

Now his heavenly birth declare;

Faith cries out: ‘Tis he, ‘tis he,

My God, that suffers there!

Our ‘dark places’, our world’s ‘dark places’, are not places unknown to God.

“While it was still dark” God was at work in resurrection power.

And it is the crucified AND risen Lord who comes and meets Mary in her ‘dark place’

and he doesn’t simply draw along side – although he does do that
he doesn’t simply accompany her in her darkness – although he does do that
he also whispers her name! Mary! Mary!

For me that is the most amazing moment.

For me that is what Easter is all about:

a God who loves so much, as to enter into our ‘dark places’
a God who is so powerful as to empty the tomb – to rob it of its content, its power, its hold
a God who enters our ‘dark place’ and dispels the darkness by speaking our name

The image of the one who comes ‘soft-footed’ and ‘whispering my name’ is the gentle presence of Christ who is there, whether acknowledged or not, sharing each and every moment. The dark moments, the senseless moments, the Saturday places. But also coming ‘soft-footed’ and drawing close, at first ‘unawares’, but then ‘whispering’ my name, your name.

Whispering our name and in so doing reminding us of the resurrection, of that new and fuller life, set free from all the constraints.

However dark it might get, or it might be, may you know “while it is still dark” the crucified AND risen Lord entering that darkness and in love speaking your name. For he is risen – alleluia!

2010-04-03T21:47:00.002+01:00

Easter Saturday

In her book, The Celtic Wheel of the Year, Tess Ward (ISBN 978 1 905047 95 6) offers prayers for each month and each day of the week. Her Saturday prayers for April speak of a God who goes ahead, who enters the 'nightmare landscape', who visits all places and there is no place not visited. One of her prayers therefore concludes: there is no place that you have not visited with your light of way-through. The imagery of her prayers were particularly powerful for me as I was using them at the time I was sitting with my father during his final days here.

I offer you this reflection:

In the nightmare landscape
when the darkness
hides the chink, the crack,
the seam, the glimmer of light
The dark place seems so dark
and hope is hard to maintain.
There seems no ending,
no escape.
The darkness pervades all.
Yet you have visited it
Your Friday and Saturday
were spent there.
The darkness did not overcome
your light.
In the nightmare landscape faith
draws from your Friday and Saturday,
And waits the glimmer of
Easter dawn.

(Photo of part of a sculpture entitled On The Bench by Mackenzie Thorpe)

2010-04-02T12:52:00.003+01:00

Good Friday
Three images - a triptych

Poppy
Flower of sacrifice
of loss
of carnage
From death's dark soil
You wave
flag like
in your thousands
Bespeckled field
of blood
now silent
save the breeze
that stirs your heads
and curlew call
that sounds
a distant warning
nature's last post.

Good Friday Mole Catcher

   Dark night's work is done
   Black pelts hung up to dry
   Spiked against the sky
   What was your crime?

   Wayside Calvary
   Dark reminder for all to see
   Repulsed we flee
   What was your crime?

   Innocent upon a tree
   Hung up to die
   Spiked against the sky
   What was your crime?

   Wayside Calvary
   So enter another night
   We await the light
   In your death was mine.

Primrose

You herald spring's rising
While earth is still cold
You emerge strong green leafed
Yellow flower reflecting early sun
and warmth to come.

You take us from winter's death
to spring's new life
In our Easter gardens
You proclaim another Son
Risen with promise and
hope to come.

(C) Peter Barber

2010-03-24T20:25:00.000Z

RCL Readings 28 March 2010
Isaiah 50:4-9a
Psalm 31:9-16
Philippians 2:5-11
Luke 22:14-23:56

As one would expect for Holy Week there are some raw emotions in this week’s readings. The Old Testament reading from Isaiah 50:4-9a is one of the ‘Servant Songs’. The servant is portrayed as a teacher who first listens to God. Pray for a listening ear for yourself and pray for those who have a teaching ministry within the life of the Church that they too may have an open ear to God. The servant, having heard, faithfully speaks God’s word and encounters a strong reaction from his hearers – they strike him, pull out the hairs of his beard, insult and spit upon him. Why do people, why do we, react so strongly against God’s word? This calls for a time of self-examination leading to confession. The servant is not daunted by the abuse of others. The servant of the Lord experiences God’s help. Therefore the Lord’s servant is not deflected from the task – “I have set my face like flint” (v.7 see also Luke 9:51). As you reflect upon this passage you will sense the parallels with the passion narrative of the Gospel reading Luke 22:14 – 23:56.

The section of Psalm 31 selected for today (verses 9-16) is the agonised heartfelt cry of someone in a very desperate place. There is a danger when reading these particular verses of thinking “surely, no one I know is ever in that kind of place”. That simply is not true – people, and that may include you, have been or are in such a place. Belief and trust in God (v.14 and the verses that precede & follow the selected verses for today) are no insurance policy against such a ‘dark night of the soul’. What this Psalm does is say that if we are in such a place we can/should/need to carry on talking to God and to do that with utmost honesty. If we are not in such a place ourselves we need to acknowledge that some people are, that it is not a sign of lack of belief or faith, that their cry is expressed to God and therefore pray for them and for understanding on our part so as not to exasperate their plight (v.11).

Philippians 2:5-11 has a very different feel to it. These verses are a continuation of Paul’s urging his readers to live as sisters and brothers in Christ (2:1-4). Make verse 5 your prayer for the Church: “Let the same mind be in you that was in Christ Jesus”. Verses 6-11 draw from the hymns or liturgy of the time and spell out, along with the earlier verses of the chapter, what this prayer will mean. We can only live verses 1-4 if we have the mind of Christ as reflected in verses 6-11. Consider your relationship with one another within the Church in the light of these verses. Make confession. Commit yourself to this way of living. Seek God’s help.

The Gospel reading of the passion narrative (Luke 22:14 – 23:56) is a long reading and I suggest that it is the kind of reading you need to sit with for some time and read in small sections pausing to reflect after each incident in the narrative. If possible read Luke 22:14 – 63 on Thursday and Luke 22:66 – 23:56 on Friday. Try to visualise the scenes and identify the emotions of those present.

2010-03-17T23:52:00.000Z

RCL Readings 21 March 2010
(5th Sunday of Lent)
Isaiah 43:16-21
Psalm 126
Philippians 3:4b-14
John 12:1-8

There is something extravagant about these readings. The extravagance of God’s love and the extravagance of human response to that love. In worldly terms “what a waste”!

Psalm 126 begins by recalling God’s past act of salvation which met with the response from the people: “our mouth was filled with laughter, and our tongue with shouts of joy” and “the LORD has done great things for us, and we rejoiced” (v.2 & 3). As we reflect upon God’s saving acts and God’s presence with us our response should likewise be one of unbridled joy and praise. However, the Psalmist realises that life can and does take a negative turn. In such circumstances the Psalmist doesn’t forget the former saving acts of God and only focus on the present tears and troubles, rather the Psalmist prays for God to “restore” so that tears and weeping become shouts of joy. If we, or others, are in a place of tears or weeping let us in our prayers remember God’s past acts of salvation and in the light of them pray for the present.

At first sight it might appear that the reading from Isaiah 43:16-21 flies in the face of such recalling when God says “Do not remember the former things, or consider the things of old” (v.18). What God is pointing to are the things we normally place our trust in and the tendency to rely only on a past experience (in this case the exodus from Egypt). God declares “I am about to do a new thing” (v.19) – the new thing is not unrelated to God’s past actions and here it is portrayed as a second exodus and calls for a present recognition by the people, hence the question “do you not perceive it?” As we journey in faith what is it that God is doing or about to do that prompts the God-question “do you not perceive it?”

Paul, very aware of the benefits of his background, counts them as “loss” and “rubbish” in comparison to “the surpassing value of knowing Christ Jesus my Lord” (Philippians 3:4b-14). Paul’s language is strong as he lays aside the things that would normally put him in good standing in the eyes of others – his credentials and achievements. What is vital for Paul is having “a righteousness … that comes through faith in Christ, the righteousness from God based on faith” (v.9). What is vital for you? Where in lies your security? Paul in response to what God has done in Christ lets go “of what lies behind” (the things that ordinarily people would consider important) and “presses on toward the goal for the prize of the heavenly call of God in Christ Jesus” (v.14). This is counter cultural for us today as it was for Paul. What are the things to leave behind? What is the heavenly call for you?

The Gospel reading (John 12:1-8) contrasts Mary’s response to Jesus with that of Judas. Mary’s response is totally extravagant while Judas hides behind a false high moral ground of concern for the poor. Looked at superficially Mary was wrong and Judas was right – Mary wasted something of great value and Judas questions the appropriateness of the act and speaks up for the poor. Jesus sees the heart and that is revealing! Jesus is not unconcerned for the poor – they are always there and you can and should always do something to alleviate their plight says Jesus. Mary recognises the importance and significance of this moment and responds with extravagant love which is affirmed and accepted by Jesus. This Lent let us get to the heart of the matter – extravagant love. Let us not hide behind a pretend concern for the poor, let our extravagant love be also matched by a costly commitment to fight poverty and injustice in all its forms.

There are moments in life that call for an extravagant response, moments when we must put to one side cold calculation and caution, and give of ourselves wholeheartedly. At the series of meetings I am currently attending one person quoted from the leaving speech of a former Secretary of the Methodist Conference, Revd Brian Beck, when he allegedly spoke of his one regret that "We've not learnt to be as generous as God has been to us."

2010-02-27T10:50:00.000Z

RCL Readings 7 March 2010 (3rd Sunday of Lent)
Isaiah 55:1-9
Psalm 63:1-8
1 Corinthians 10:1-13
Luke 13:1-9

Psalm 63:1-8 expresses the psalmist’s deep longing after God. A relationship which encompasses the whole of the day – the opening verse “I seek you” can mean to seek ‘early’ or ‘in the morning’, and verse 6 speaks of God being the psalmist’s focus even in the “watches of the night” (NRSV). We live at a time when many people experience a deep longing, even emptiness, they feel as thought they are “in a dry and weary land” (v.1) and yet are unaware that God is both the source of their longing and the fulfilment of that longing. During the week read slowly these verses from the Psalm and make them your own – seek to enter into the same ‘thirst’ and like the psalmist let that lead to praise. Pray for those who experience a great emptiness in their lives and consider how you might encourage them to seek after God.

Isaiah 55:1-9 is an invitation to those who “thirst”. It is a profound reminder that what God offers can’t be bought with money, can’t be achieved by effort, isn’t a reward for our achievements. The emphasis is on “incline your ear, and come to me; listen, so that you may live” (v.3) and “seek the LORD while he may be found, call upon him while he is near” (v.6). The trust expressed in Psalm 63 and the invitation of Isaiah 55 verses 3 & 6 need to be our attitude in prayer. One of the reasons we need to learn to ‘incline our ear’, to ‘listen’, and to ‘seek the LORD’ is that God’s thoughts and ways are not our thoughts and ways (Isa 55:8). It is all too easy to assume that our thoughts and ways are the same as God’s, but, the more I study the prophets and the gospels, the more I become aware that there is an enormous gap between the two. God’s thoughts and ways are so often radically different, if not diametrically opposed, to ours. Read these readings and listen for what might be God’s thoughts and ways revealed within them.

1 Corinthians 10:1-13 will initially strike our ears as strange. What Paul is doing is using Israel’s history to warn the Corinthians “not to desire evil” (v.6) – a contrast to Psalm 63 and Isaiah 55 where the ‘thirsting’ or desire was after God. Paul sites that they fall for a variety of reasons: idolatry i.e. putting something else in the place of God as the object of devotion (v.7), sexual immorality (v.8), putting Christ to the test (v.9), and complaining (v.10) – an interesting list! Pray that you might recognise the potential points of fall and learn to trust and draw upon the resources God provides (v.12&13).

Luke 13 begins with a number of local disasters and the question whether those who suffered “were worse sinners” (v.2). This question is commoner than we realise and often asked subconsciously rather than outright. The answer is a definitive “no”, but there is nevertheless the challenge/need to repent! If our ways are not God’s ways (Isa 55:8) and we fall for some of the reasons sited in 1 Cor. 10 then we too are called to repentance and shouldn’t try to hide behind the fact that some may be worse sinners than us!

The second part of the Luke 13 reading (v.6-9) is an encouragement to patient waiting AND hopeful action. Are you/we bearing fruit for the Kingdom of God? What “digging around” and putting “manure” on might we be called to do?

2010-02-25T09:27:00.002Z

RCL Readings Sunday 28 February 2010 (Second Sunday of Lent)
Genesis 15:1-12, 17-18
Psalm 27
Philippians 3:17-4:1
Luke 13:31-35

Sunday’s reading from Paul’s letter to the Philippians (3:17 – 4:1) follows a longer section where Paul has been warning them to take no notice of those who insist on placing their confidence in outward signs (3:2-3) and past heritage. This was and is an uncomfortable message to people and at first sight may seem to contradict what I said last week in relation to the passage from Deuteronomy (26:1-11) when we were encouraged to remember and recite the story of our faith. The reciting of the story of faith (as Paul does in Phil 3:4-6) should lead, not to a self-satisfaction that all is well because of our ‘history’, but, to a reminder that we need to enter again and again into that relationship with God which is at the heart of the life of faith. So Paul is very conscious that he “presses on” (3:12-14) and he encourages us to follow his example (v.17).

Lent is a time to examine our relationship with God, where we’ve been, where we are, and how we need to “press on”. While the passage could be seen to have a reference to food and eating/fasting (v.19) the main emphasis is where is our prime focus? Is it upon the ways of God and the Kingdom of God or is it upon “earthly things”? Paul speaks about a transformation “He will transform the body of our humiliation so that it may be conformed to the body of his glory” (Phil. 3:21). In this season of Lent be open to that transformation.

So how does transformation take place? It has something to do with exposure to God - 2 Corinthians 3:18 "And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror are being transformed into the same image from one degree of glory to another".

Margaret Silf in her book Taste and See (DLT) writes "Prayer is about coming to rest in the direction of God"

How do we pray in the light of this epistle? Firstly we need to direct our focus upon God and what it means in practical terms to live in the light of the Kingdom of God. Secondly, as you pray about places and people ask yourself: if my “citizenship is in heaven” (3:20) what is an appropriate response to the situations and people I am praying for?

The Gospel passage, Luke 13:31-35, is an intriguing one. Firstly we encounter some Pharisees who are genuinely concerned for Jesus’ wellbeing – not the normal stereotype we have! Let this warn us against stereotyping others and thereby writing them off. Examine the stereotypes you have. Pray for those people and your attitude to and relationship with them.

Secondly note Jesus’ desire regarding Jerusalem despite her past (v.34). Jesus likens himself to a mother hen trying to gather her brood under her wings to protect them and keep them warm and safe. Here we see the pastoral heart of Jesus and that pain he feels as he sees that his people continually reject those that God has sent to them. Prayerfully consider how open you/we are to God and those God sends to us? How willing are we to be “gathered” together under Christ’s wing? What would it mean for you to be gathered under Christ’s wing – how would that feel, what would that bring to you? Try to see the church, the community and the wider world with the eyes and heart of Jesus the mother hen – let that vision shape your prayers and actions this week.

2010-02-20T15:04:00.000Z

RCL Readings Sunday 21 February 2010 (First Sunday in Lent)

Deuteronomy 26:1-11

Psalm 91:1-2, 9-16

Romans 10:8b-13

Luke 4:1-13

This Sunday is the first Sunday in Lent. Lent is now a period of 40 days (excluding Sundays as they are weekly reminders of the Resurrection) and dates back to the 3rd century. It began as a 40 hour fast for those who were to be baptised on Easter Day and represented the 40 hours Jesus spent in the tomb. Over time it embraced all believers and not just those preparing for baptism and expanded to the 40 days of Lent beginning on Ash Wednesday. During Lent any fasting and/or ‘giving up’ needs to be in order to aid our focusing upon God – any other purpose must be merely secondary.

Deuteronomy 26:1-11 in its present form probably dates from the Babylonian exile period (587-515 BC) but refers back to the exodus from slavery in Egypt 700 to 900 years earlier (dating is a little difficult!). The reading reminds the people of the exodus period and all subsequent generations to offer the first fruit to God – an act of acknowledging both the salvation that God has wrought and the provision of God. The people were also commanded to recite the history of God’s saving action – this was vital to a much later generation when in exile for it was the source of their hope. They were also instructed to celebrate, a celebration which was inclusive of “the Levites and the aliens who reside among you” (v.11). In this season of Lent this passage reminds and encourages us to:

• offer the first fruits and not the leftovers to God;

• as we enter into God’s new future for us to recall and remind ourselves of God’s saving acts;

• to be an open and inclusive celebratory community.

Let these three things shape your prayers and your actions during Lent.

The gospel reading (Luke 4:1-13) recalls Jesus’ 40 day period of temptation and testing in the wilderness. Jesus here wrestles with his calling as God’s Son and the how of his ministry. Meet your own needs (turn this stone into a loaf of bread); to depend on a power and authority that comes from a source other than God (worship me and it will be yours); produce impressive irrefutable evidence of who you are (throw yourself down from the pinnacle of the temple). We may be tempted in all sorts of ways but the fundamental temptations are to do with our calling by God and the how of our mission. It is so easy to get side tracked into allsorts of other things and when we are we loose sight of who we are in God and his calling. Lent is a time when we need to wrestle with our calling to be God’s children and what it means to live in faithful dependence upon God. In your prayers seek to understand what it means to be a child of God and to live in the ways of God. That doesn’t mean it is a call to an austere life, Deuteronomy reminds us to “celebrate with all the bounty that the LORD your God has given to you and your house” (26:11). That celebration embraces those who have no tribal lands (the Levites) on which to raise their crops and offer the first fruits and the “aliens” who live among us – a real challenge in today’s world! Our prayers for others should lead us to celebrate with them.

A final thought and one where my Sunday sermon might go! For me there is a disturbing question to wrestle with. Are we the tempter of Jesus? Are we ‘Satan’?

Let me explain.
Do we want bread on the cheap?
Do we want the needs of humanity to be met without any real cost to us?
Do we demand/tempt Jesus to produce the bread without any real impact upon us and our ways of living and our consumer habits, and our ways of trading?

Do we want and use power and politics to say we will not sign up because it is not in our interest, we will do it our way? Are our politics the politics of self-interest whatever colour they are wrapped up in?

Do we want spectacular signs and demonstrations of power to try and force allegiance and compliance?

In Matthew & Mark's pre-transfiguration accounts at Caesarea Philippi Jesus turns to Peter and says: "Get behind me, Satan! You are a stumbling-block to me; for your are setting your mind not on divine things but on human things." (Matt 16:23 & Mark 8:33).

2010-02-17T17:54:00.000Z

RCL Readings Sunday 21 February 2010 (First Sunday in Lent)
Deuteronomy 26:1-11
Psalm 91:1-2, 9-16
Romans 10:8b-13
Luke 4:1-13

My week began very early on Monday reflecting on Luke 4:1-13 and preparing the devotions for the District Candidates Committee that was meeting that day (part of the process within Methodism by which we test the call of those offering for ordained ministry). I wrestled with the question of how does this passage speak into that committee and the two people we were meeting to explore their sense of call. There was the obvious connection of wrestling with a call and how it is to be worked out.

We are all called is my starting point. That call is often questioned and undermined in subtle and not so subtle ways - so it was for Jesus "If you are the Son of God ..." I'm sure the two people we met had faced many "If" moments - I have and I still do! While at times I may be shaken, tempted, by those undermining 'ifs' I come back to that deep conviction that I am and you are called. For Jesus the 'If' question sought to question the voice at his baptism which said "You are my Son, the Beloved; with you I am well pleased" (Luke 3:22b). Martin Luther the great reformer we are told was bedevilled with doubts and is reported as countering them with "I have been baptised, I have been baptised". The words spoken over a baby in the Baptism service of the Methodist Church come to mind, the name of the child is spoken followed by:
for you Jesus Christ came into the world;
for you he lived and showed God's love;
for you he suffered death on the Cross;
for you he triumphed over death,
rising to newness of life;
for you he prayers at God's right hand:
all this for you,
before you could know anything of it.

At your 'if' moments you might like to say your name followed by those words from the baptism service.

We are called and the 'ifs' will come but the real question we have to wrestle with in the wilderness is the what, the where and the how of discipleship.

2010-02-10T09:23:00.001Z

RCL Readings Sunday 14 February 2010
Exodus 34:29-35
Psalm 99
2 Corinthians 3:12-4:2
Luke 9:28-36 (37-43)

Sometimes you can tell when people have something important to tell you. In someway their appearance gives it away. So it was with Moses when he returned from “talking with God” in Exodus 34:29-35. The things we are exposed to actually affect us – sometimes we are not aware of it ourselves just as Moses didn’t know that his face shone. For our prayerful reflection this week, consider what are the things that you are exposed to and what effect might they be having? Where are you placing yourself that you might be more exposed to God? There is also a challenge in this reading to affirm others and the reflection of God in them. If being exposed to God changes people what about the flip side - those exposed to poverty, degradation, dehumanising systems, addiction, and as a consequence their whole being reflects these things. Consider shaping your prayer and action around this theme of exposure and challenge those things and systems that blight the lives of people.

Paul picks up the Exodus reading in 2 Corinthians 3:12-4:2 and urges us to have confidence in the presence of God speaking of us being “transformed into the same image from one degree of glory to another”. Take time to reflect how you have been and are being transformed by “seeing the glory of the Lord” by being exposed to Christ through worship, prayer, reflecting upon Scripture, and experiencing Christ in and through others.

Psalm (99) paints a picture of a holy God who evokes people’s praises. This Psalm could be used as a basis of your praises – read it slowly, allow the language and imagery to sink in. Notice the linking of the sovereignty of God with justice and the establishment of justice in verse 4 – our praises can’t be divorced from issues of justice. Encounter with and worship of a holy God must lead us to a deep commitment to issues of justice.

The reading from Luke’s Gospel (9:28-36) is the account of the transfiguration. The reading is packed with symbolism: Moses and Elijah representing the law and the prophets; changing appearance; conversations about “departure”/exodus; mountains and clouds; and the voice from heaven “This is my Son, my Chosen/Beloved; listen to him.” It all begins with Jesus and three disciples going up the mountain to pray – prayer is key to it all. What he prayed we are not told – the context (foretelling of his death and resurrection Lk 9:21-22) and the scene as it unfolds with the conversation about his “departure” all point to prayer focused on discerning the heart and will of his Father. Our seeking the heart and mind of God in prayer should shape us – transform/transfigure us. There is, understandably, the temptation to want to freeze things at a certain time and moment – that is not possible, but the cloud (symbol of the presence of God) and Jesus remain with the three disciples AND with us.

2010-02-02T22:59:00.001Z

RCL Readings Sunday 7 February 2010
Isaiah 6:1-8 (9-13)
Psalm 138
1 Corinthians 15:1-11
Luke 5:1-11

The Old Testament reading (Isaiah 6:1-8) and the Gospel reading (Luke 5:1-11) both focus on an encounter which culminates in a call. Isaiah’s took place in a worship context and the fishermen’s took place in what we might call a work context. Isaiah might have had some expectation of encountering God in a worship context but clearly Peter and the other fishermen were surprised by their encounter. The importance of placing ourselves in a context where we are more likely to encounter God is underlined by the Isaiah passage, but equally God can and does encounter us in the world of work and leisure. The whole of life is the arena in which God is present to be encountered – how does that shape our attitude to worship, work, and leisure?

There are some interesting common elements about these two passages that for me can shape our prayers this week. Both are set in particular moments and places – God is present in the particular whether that be a place and time of worship or after completing the nightshift/long day at work. An overwhelming sense of being in the presence of holiness leads initially to a devastating awareness of sinfulness. For me one of the most challenging things about Isaiah’s confession is that it has a personal and corporate dimension: “Woe is me! I am lost, for I am a person of unclean lips, and I live among a people of unclean lips”. The realisation of my personal sin AND my part, or complicity in, the sin of the wider society and world to which I belong is a fundamental outcome of an awareness of being in the presence of a holy God. The latter is harder to face and accept, yet I believe it is vital if we are to see the Kingdom of God and the ways of that kingdom breaking into our world. Prayerfully explore this part of confession.

In both, confession of sin leads to an act of grace. In Isaiah’s case a powerful dramatic action symbolising the cauterising of sin, while for Peter it was a word of grace: “do not be afraid”. The act of grace is followed by the hearing of a call. Isaiah having been cleansed now ‘hears’ the conversation of the divine heart: “Whom shall I send, and who will go for us?” What part of the divine conversation are you hearing? What do you sense might on the heart of God for the life of the church, the community, and the wider world? How can you respond?

The readings reminded me of a photograph I took of the debris washed up by the tide and a short meditation I wrote

Washed up

A mix of nature’s storms

And life’s detritus

Cast upon pebbles smoothed by countless tides

The entangled nylon of our sin and folly

The durable containers of our arrogance

Litter, scar, cry out awaiting the tide

Only to be tossed up again and again

Must we always recycle the same old matter

Or can the tide turn

Drawing away our stain

Leaving the pebbles to delightful chatter

As seas caress

Or storms pound

Smoothed testament to your labour.

Daniel Schutte's hymn I, the Lord of sea and sky is for me one that leads into intercessory prayer and action. Each verse ends with the question "Whom shall I send?" and the chorus becomes an act of commitment: "Here I am Lord ... I will go, Lord ..."

2010-01-27T23:16:00.000Z

RCL Readings Sunday 31 January 2010
Jeremiah 1:4-10
Psalm 71:1-6
1 Corinthians 13:1-13
Luke 4:21-30

The reading from Jeremiah (1:4-10) is part of what we often refer to as his call and commission. There is an interesting use of time in that the words/prophecies of Jeremiah are set in a specific historical context (1:1-3), where as God works both within and outside the confines of time - knowing Jeremiah “before I formed you in the womb” (v.5). In my mind there is an immediate link with Psalm 139 and a sense of awe and wonder in the presence of a God who is neither confined to one time or place but is ever present (omnipresent). It is this God that addresses Jeremiah and us in the midst of specific places and times. Allow this to fill you with awe and wonder.

In the face of God’s call Jeremiah begins to make excuses. What are the excuses we make, as individuals and as a Church, for holding back from God’s call? Jeremiah’s message is a hard one but a hopeful one – pluck up, pull down, destroy, overthrow AND to build and plant (v.10). As that history unfolds it is a devastating one but the hope remains. False gods, self-reliance, faithlessness, all lead to destruction yet throughout Jeremiah there is a call to repentance and the offer of hope. In what ways do we follow false gods, seek to be self-reliant, and prove faithless? Let this lead into prayers of confession. The offer of forgiveness and hope is there for us from the same ever present God.

Take a look at this blog inspired by Jeremiah reading:
http://davesdistrictblog.blogspot.com/2010/01/wrecking-ball-compassion-and-21.html
It certainly got my mind thinking.

Our reading of 1 Corinthians now moves onto probably the best known passage, chapter 13 on the nature of love. It is difficult not to hear this passage without all the associations with the marriage service, but we must try. Writing in Greek Paul had three potential words for love available to him: eros – sensual or erotic love; philia – kinship or friendship love; and agape – love that is gracious in origin, nature and expression. Having written about the body of Christ and being members of that body we might have expected Paul to use the philia word for love, but he doesn’t, he uses agape. What is needed within the community of the Church – the body of Christ – is agape love and the nature of that agape love is described in chapter 13.

As part of a personally guided retreat last year I was given this passage from 1 Corinthians to work with. I was invited to read it slowly in three ways. Firstly as written: Love is ... etc. Then to substitute with Jesus is ... etc. Finally to put my own name in - that was tough, even impossible in parts! As I reflected upon this my mind turned to my Methodist heritage with Wesley's teaching on Christian Perfection. I'm still working on exploring all that was thrown up in that experience during the retreat. You might like to find space and time to read the passage in this way - you could also try reading it in the light of what it means to be the body of Christ (picking up last week's reading) and insert 'We are ...' for me that is the challenge to be a grace-filled (graceful) community.

I must now turn my thoughts to the continuation of last week's Luke reading ...

2010-01-18T22:52:00.000Z

RCL Readings Sunday 24 January 2010
Nehemiah 8:1-3, 5-6, 8-10
Psalm 19
1 Corinthians 12:12-31a
Luke 4:14-21

Psalm 19 could be used to structure your prayer times this week.

It begins with a sense of marvelling and wondering at the beauty and eloquence of the created order (verses 1-6) – a reminder that creation itself bears testimony to God. Though that is less easy in the light of the earthquake in Haiti and the images of desolation that fill the media. While it cannot be denied that creation has been and is for many of us a source of amazement and wonder that draws us to a sense of the divine we must not romanticise creation for it can be a source of utter terror as well as amazing beauty.

For many they sense something of the mystery of God in the created order around them but they do not enter into a relationship with God, consequently when that same creation reveals a very different character their faith falters.

The psalm goes on to delight in “the law of the LORD” and its effect upon those who heed it (verses 7-13). Allow creation to be a stimulus for your prayer but don’t leave it there – take time to reflect upon “the law of the LORD”.

The reading from Nehemiah 8 recounts how, after the rebuilding of the walls of Jerusalem, the prophet Ezra reads “the book of the law of Moses which the LORD had given to Israel”. As Ezra opens the book the people stand and Ezra and the people respond in worship (verses 5-6). In some Christian traditions standing for the reading of Scripture is still used as a symbolic act of reverence for God’s revelation in Scripture. Psalm 19.8 might give the impression that understanding is easy and almost automatic, however, Nehemiah 8.8 “So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading” reminds us of the vital ministry of interpretation – in your prayers pray for those who exercise this ministry: Preachers, Junior Church leaders, House Group Leaders, writers of Bible and Daily Study Notes.

1 Corinthians 12.12-31 is a timely reminder that we are called to be “one body” (v13) – “the body of Christ and individually members of it” (v27). This one body is rich in its diversity and in its interrelatedness. The hard challenge is that there should be “no dissension within the body” (v25a) – the Greek word is ‘schisma’ literally meaning ‘to divide in parts or tear in pieces’. In the passage there is a call to ‘honour’ and to ‘respect’ the different parts of the body and especially those “that seem weaker” (v22). This is not always easy as at times within the Church we struggle with differences of “interpretation” (Nehemiah 8.8). Especially at such times the words of Paul are even more apposite, that “the members may have the same care for one another” (v25b). A timely word in the midst of the Octave of Prayer for Christian Unity and a timely word when some of the major Christian denominations are in danger of tearing themselves apart as they wrestle with contemporary issues.

The teaching of Jesus is not comfortable and it challenges people’s attitudes, lifestyle and prejudices (Luke 4.18-21) so much so that people want to exclude him and his teaching (4.28-30). There is a temptation to think “we wouldn’t behave like that”, but I think we do, though usually a little more subtly! Pray for courage to wrestle with the hard challenges of the Gospel in our contemporary world to “bring good news to the poor … release to the captives … recovery of sight … the oppressed go free” – this will cost us in more ways than one!

Try living each day and approaching each activity within the day with the prayer: “Let the words of my mouth and the meditation of my heart be acceptable to you, O LORD, my rock and my redeemer” (Ps 19.14).

2010-01-15T12:55:00.000Z

RCL Readings 17 January 2010
Isaiah 62:1-5
Psalm 36:5-10
1 Corinthians 12:1-11
John 2:1-11

How might these readings shape our praying?

Psalm 36:5-10 is a deep expression of thankfulness to God for the abundance of his love. The psalmist uses vivid images – take time to identify them and allow them to stimulate your prayerful imagination. This thankfulness is even more marked when considered within the context of the whole psalm, the beginning of which makes it clear that things are not easy and wickedness is very active. God’s steadfast/constant love (verse 5, 7 & 10 – read these three verses several times as you begin to pray) renews and restores us, even in our lowest moments.

The New Testament readings also speak of the abundance of God’s love lavished upon us. John 2:1-11, the wedding at Cana, is the first of seven signs in John’s Gospel revealing who Jesus is and the response of the disciples is to “believe in him”. As with the other signs not every one sees the true meaning – the steward is amazed that the best wine had been kept until last, in other signs the people come because they ate their fill. Pray for the discernment of the disciples so as to see God’s revealing rather than simply the surface things in the events of life that you are caught up in. Ask yourself where and how is God’s glory revealed in this or that event/aspect of your life?

1 Corinthians 12:1-11 is the best medicine for that all too common sickness: “I’m not good enough, I don’t matter, I’m not important, I can’t offer anything.” Such is the nature of God’s generous love that: “To each is given the manifestation of the Spirit for the common good” (NRSV) or “The Spirit’s presence is shown in some way in each person for the good of all” (Good News) (v.7). Note: “to each”, not to some or a few but to each one of us and that includes you! Note also the result – for the common good or for the good of all. This raises two questions: how is the Spirit’s presence manifested in you? and how are you using that for the good of all? You might find it helpful to consider these questions with someone who knows you and you trust. The list in verses 8-10 is illustrative rather than comprehensive and doesn’t imply that a particular gift is necessarily given to a person once for all time.

The Corinthian church was a very diverse church and apt to get itself into an awful twist at times. Therefore, Paul’s reminder that it is the one Spirit who is at work among them, in many different ways and for the common good, was an important lesson to learn then and now! Pray for the work and mission of the church and that we may each accept and use the gifts God has so generously lavished upon us for the good of all.