Hear the Spirit: Proper 19A

Readings and supplemental resources for Proper 19A in the RCL

September 13, 2020 | Pentecost +15

A generous forgiveness from the heart.

Collect for Proper 19

O God, because without you we are not able to please you, mercifully grant that your Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.~BCP 233

Genesis 50:15-21 NRSV

In our Hebrew scripture lesson Joseph’s brothers fear his wrath upon learning of the death of their father Jacob.

15 Realizing that their father was dead, Joseph’s brothers said, ‘What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?’ 16 So they approached Joseph, saying, ‘Your father gave this instruction before he died, 17 “Say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.” Now therefore please forgive the crime of the servants of the God of your father.’ Joseph wept when they spoke to him. 18 Then his brothers also wept, fell down before him, and said, ‘We are here as your slaves.’ 19 But Joseph said to them, ‘Do not be afraid! Am I in the place of God? 20 Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. 21 So have no fear; I myself will provide for you and your little ones.’ In this way he reassured them, speaking kindly to them.

Romans 14:1-12 NRSV

In this reading Paul calls upon the Roman disciples to live with tolerance for one another’s scruples, recognizing that everything can be done to honor the Lord with whom each Christian has a relationship.

1 Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. 2 Some believe in eating anything, while the weak eat only vegetables. 3 Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. 4 Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.

5 Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. 6 Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God.

7 We do not live to ourselves, and we do not die to ourselves. 8 If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. 9 For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.

10 Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgement seat of God. 11 For it is written, ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.’ 12 So then, each of us will be accountable to God.

Matthew 18:21-35 NRSV

In the gospel lesson Jesus bids his disciples to offer a forgiveness which is, for all practical purposes, unlimited, and he tells a parable about a man who, although forgiven much, still himself had no mercy.

Note on Matthew 18:24
The servant owes roughly 150,000 years’ worth of wages—an absurdly insurmountable debt intended to shock Jesus’ listeners and pale in comparison to the much smaller amount demanded by the servant in v. 28. The Greek text’s reference to 10,000 talents represents the largest number used in ancient calculations and the highest monetary unit at that time (one talent was equivalent to 15 years’ worth of wages).

Source: John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Mt 18:24.

Talent: a unit of silver equal to 6,000 Greek drachmae or Roman denarii. One talent was roughly equal to what a typical worker could make over a sixteen-year period. … In [Matthew 18:23–35], Jesus uses creative exaggeration to stress the incalculable difference between divine and human mercy. A servant owes his king (God) 10,000 talents (millions of dollars), a debt that is forgiven; but then the first servant does not forgive a fellow servant who owes him 100 denarii.

Denarius: a silver Roman coin that would have been the usual day’s wage for a typical laborer (plural, denarii). This is the most mentioned unit of currency in the NT. Jesus used a denarius as an object lesson for his teaching that one should give to the emperor what belongs to the emperor (Matt. 22:19); his disciples complained that 200 denarii would not buy enough bread for a hungry multitude (Mark 6:37).

Source: John W. Betlyon and Mark Allan Powell, “Money,” ed. Mark Allan Powell, The HarperCollins Bible Dictionary (Revised and Updated) (New York: HarperCollins, 2011), 651.

21 Then Peter came and said to him, “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” 22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.”

23 “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, ‘Pay what you owe.’ 29 Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 But he refused; then he went and threw him into prison until he would pay the debt. 31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow slave, as I had mercy on you?’ 34 And in anger his lord handed him over to be tortured until he would pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

Psalm 103:8-13 BCP 733

The Psalm Response is a hymn of blessing in thanksgiving for healing forgiveness and for all the Lord’s acts of compassion and justice.

8 The Lord is full of compassion and mercy, *
slow to anger and of great kindness.

9 He will not always accuse us, * nor will he keep his anger for ever.

10 He has not dealt with us according to our sins, *
nor rewarded us according to our wickedness.

11 For as the heavens are high above the earth, *
so is his mercy great upon those who fear him.

12 As far as the east is from the west, *
so far has he removed our sins from us.

13 As a father cares for his children, *
so does the Lord care for those who fear him.

Supplemental Material

“Forgive our sins as we forgive” Hymn 674 in Hymnal 1982

On Sunday, September 13th we’ll use the hymn “Forgive our sins as we forgive” after we’ve heard the reading from Romans and before we hear the Gospel passage. What follows is an essay by C. Michael Hawn, distinguished professor of church music at Perkins School of Theology. He is also director of the seminary’s sacred music program. Discipleship Ministries of the United Methodist Church is a dependable online resource for study. I recommend the site. ~Fr. Dan

Martin Luther King, Jr. once said, “Forgiveness is not an occasional act, it is a constant attitude.” Accepting and giving forgiveness may be one of the most important aspects of living. I believe that the Assurance of Pardon is one of the most significant parts of Christian worship: “In the name of Jesus Christ, you are forgiven!” These words may offer healing and hope for many in worship, even beyond anything else said or sung. Forgiveness is not only a personal way of living, but also an attribute of societies. How many times do we observe centuries of hate and hurt that, because of the inability to forgive, continue to fester and cause suffering, death, and destruction?

Portions of the Lord’s Prayer (Matthew 6:9-13) have been cited in many hymns. For example, the militant missionary hymn, “We’ve a Story to Tell to the Nations” (United Methodist Hymnal, 569) echoes “Thy kingdom come on earth” in the refrain: “And Christ’s great kingdom shall come on earth.” Presbyterian hymnologist Louis Benson concludes his Communion hymn “For the Bread which You Have Broken” (United Methodist Hymnal, 614, 615) with the first petition, “let your kingdom come, O Lord.” Forgiveness has received less attention, however.

With “Forgive Our Sins as We Forgive” by Rosamond Herklots (1905-1987), we receive a full treatment of Matthew 6:12: “And forgive us our debts, as we forgive our debtors.” (KJV) Luke 11:4 states: “And forgive us our sins; for we also forgive every one that is indebted to us.” “Trespasses” first appeared in William Tyndale’s translation in 1526 and was retained for use in the first Book of Common Prayer in English in 1549. The English Language Liturgical Consultation (1988), a group of ecumenical liturgists in the English-speaking world, proposed “and forgive us our sins as we forgive those who sin against us.” A companion Scripture is Colossians 3:13, “bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive” (ESV).

The Companion to Hymns and Psalms (1988), the companion to the 1983 Methodist hymnal used in England, provides the origins of this hymn:

This hymn was written in June 1966 and printed soon afterward in the parish magazine of St. Mary’s Church, Bromley, Kent. The idea of the hymn had occurred to Miss Herklots when she was digging out weeds in her nephew’s garden; she reasoned that their deep roots, obstructing the growth of the flowers near them, resembled the bitterness and resentment that can become entrenched and hinder the Christian’s growth in grace.

Herklots’ language is potent in describing the blessings we miss when our “heart . . . broods on wrongs and will not let old bitterness depart” (stanza two) In stanza three, she contrasts the “trivial debts [that] are owed to us” with “our great debt to [Christ]!”

The final stanza is a prayer of petition “cleanse . . . our souls” and “bid resentment cease.” Forgiveness leads to establishing “bonds of love” so that “our lives will spread [Christ’s] peace.”

Rosamund Eleanor Herklots was born in Masuri, India, in 1905 to missionary parents. She was educated at Leeds Girls’ High School and the University of Leeds in England. Working as a teacher and secretary, she began writing hymns in the early 1940s. She submitted hymns for the “Hymns for Britain” competition, two of which were selected to be sung on television. Her total corpus of hymns numbered more than seventy. Herklots died in Greenwich, London, in 1987.

British hymnologist J. R. Watson noted changes in the original text: “At some point after 1978, when an unauthorized inclusive language version was published in the USA, the author modified the third and fourth verses: ‘How small the debts men owe to us’ became ‘What trivial debts are owed to us,’ while ‘Then, reconciled to God and man’ was altered to ‘Then, bound to all in bonds of love.’” This is the version that appears in The United Methodist Hymnal.

I was in South Africa in 1998 during the presidency of Nelson Mandela. Arch Bishop Desmond Tutu presented President Mandela with the bound volumes containing the results of the Truth and Reconciliation Commission. I was sitting among a group of black and white Methodist ministers watching this historic occasion on television as Tutu referenced one of the many important revelations that took place during the process that the Commission hoped would lead to healing and hope for South Africa. At one point, Tutu recalled a black woman who asked him, “Who murdered my husband?” Tutu responded, “We do not know.” She was insistent, however, and continued, “I must know who killed my husband.” Again, the patient Tutu responded, “I’m sorry, but we may never know who killed your husband.” Still her question persisted. Finally, Tutu asked, “My dear lady, why must you know who killed your husband?” She responded simply and quietly, “So I can forgive him.”

There are many variations of this hymn on YouTube here are two:

Amazing Worship TV

drolas94

“Forgive our sins as we forgive” by Rosamund Herklots

1. ‘Forgive our sins as we forgive,
‘ You taught us, Lord, to pray,
But you alone can grant us grace
To live the words we say.

2. How can your pardon reach and bless
The unforgiving heart
That broods on wrongs and will not let
Old bitterness depart?

3. In blazing light your Cross reveals
The truth we dimly knew:
What trivial debts are owed to us,
How great our debt to you!

4. Lord, cleanse the depths within our souls
And bid resentment cease.
Then, bound to all in bonds of love,
Our lives will spread your peace.

Text: Rosamund Herklots, b.1905, © Oxford University Press

Source Material

View or Download the Proper 19A Study Handout

NRSV: Bible Gateway website

Book of Common Prayer (BCP): justus.anglican.org

Introductions to the Readings are from the book  Introducing the Lessons of the Church Year, 3rd Ed.  (Kindle Edition) by Frederick Borsch and George Woodward.

“Forgive our sins as we forgive” on History of Hymns curated by Discipleship Ministries of The United Methodist Church.

Hear the Spirit: Proper 18A

Readings and supplemental resources for Proper 18A in the RCL

September 6, 2020 | Pentecost +14

Love does no wrong to a neighbor; therefore, love is the fulfilling of the law. Romans 13:10

Collect for Proper 18

Grant us, O Lord, to trust in you with all our hearts; for, as you always resist the proud who confide in their own strength, so you never forsake those who make their boast of your mercy; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.~BCP 233

Ezekiel 33:7-11 NRSV

In our first lesson the prophet Ezekiel is like a watchman: it is his responsibility to warn the wicked, but it is the individual’s responsibility to stop sinning.

7 So you, mortal, I have made a sentinel for the house of Israel; whenever you hear a word from my mouth, you shall give them warning from me. 8 If I say to the wicked, “O wicked ones, you shall surely die,” and you do not speak to warn the wicked to turn from their ways, the wicked shall die in their iniquity, but their blood I will require at your hand. 9 But if you warn the wicked to turn from their ways, and they do not turn from their ways, the wicked shall die in their iniquity, but you will have saved your life. 10 Now you, mortal, say to the house of Israel, Thus you have said: “Our transgressions and our sins weigh upon us, and we waste away because of them; how then can we live?” 11 Say to them, As I live, says the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from their ways and live; turn back, turn back from your evil ways; for why will you die, O house of Israel?

Romans 13:8-14 NRSV

In this reading Paul summarizes the heart of the law and urges a way of life in full awareness of the nearness of salvation

8 Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. 9 The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” 10 Love does no wrong to a neighbor; therefore, love is the fulfilling of the law. 11 Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Matthew 18:15-20 NRSV

Our gospel presents teaching about how to deal with sin and grievances within the Christian community.

15 Jesus said, “If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.”

Psalm 119:33-40 BCP 616

Our Psalm Response asks for the Lord’s guidance and promises to keep God’s commandments always.

33 Teach me, O Lord, the way of your statutes, *
and I shall keep it to the end.

34 Give me understanding, and I shall keep your law; *
I shall keep it with all my heart.

35 Make me go in the path of your commandments, *
for that is my desire.

36 Incline my heart to your decrees * and not to unjust gain.

37 Turn my eyes from watching what is worthless; *
give me life in your ways.

38 Fulfill your promise to your servant, *
which you make to those who fear you.

39 Turn away the reproach which I dread, *
because your judgments are good.

40 Behold, I long for your commandments; *
in your righteousness preserve my life.

Supplemental Material

Commentary on Romans 13:8-14.
A homiletical perspective.

By David Bartlett, Professor of New Testament, Columbia Theological Seminary, Decatur, Georgia

There is a great half truth that drives much of our theology and much of our preaching. The semi-truth is that gospel is one thing and law is something else entirely. Sometimes that is fair enough. Sometimes law drives us, harasses us, punishes us, and terrifies us. Grace accepts us, blesses us, redeems us, and encourages us. However, sometimes a more nuanced reading of Scripture suggests that law itself can be gospel, good news. Sometimes the biblical writer who affirms that most clearly is, of all people, the apostle Paul.

Here are three ways in which the law provides good news in this passage from Romans 13. First, these verses, like all the material in Romans 12–14, spell out the significance of the good news that Paul declares in Romans 1–11. The good news is that we all sin and fall short of God’s glory but that all are justified by grace (Rom. 3). The good news is that our faith will be reckoned to us as righteousness, just as Abraham’s was (Rom. 4). The good news is that in Christ humankind takes on a new identity and a new hope; Adam’s story is reversed, to the glory of God (Rom. 5). The good news is that, rightly understood, the law can be an invitation to daily faithfulness. Because of what God has done, is doing, and will do for us in Jesus Christ, we live with the possibility of genuine transformation.

There is a great line in Jean Anouilh’s play Becket where Henry II, entirely befuddled by Thomas à Becket’s new faith and by his new vocabulary, says to his friend: “Absurdly. That word isn’t like you!” Becket replies, “Perhaps; I am no longer like myself.”1

Romans 13:8–14 assures us that we no longer need be entirely like ourselves. It shows us a picture of the new persons we have become: loving our neighbors as we love ourselves. (A quick aside: a lot of contemporary therapeutic theory suggests that we need to love ourselves more, and no doubt there is something to that. Paul, being Paul, did not have much trouble with self-esteem; for him, the transformation was to be enabled to be as caring, enthusiastic, and proactive for other people as he quite easily was for himself.)

Second, in ways that we might not have imagined, Romans 13:8–14 shifts the burden of the law into a yoke that, if not exactly easy, is at least imaginable—almost within range. One reason law could be a burden in the first century, as in the twenty-first, is that law can multiply into laws—almost endlessly. On the days when we are even slightly scrupulous we can spend all day counting the ways our behavior might go wrong. In secular law something as relatively short as the U.S. Constitution gets interpreted and reinterpreted with reams of laws and reams of decisions on the meanings of the law.

Paul reverses the process: the multiplicity is transformed to unity. The law is condensed from its extended permutations to something quite solid, palpable, and near. See that neighbor? Love that person as you love yourself. Act out to the other the best intentions you would wish for yourself.

For further exploration

1 Corinthians 12:31–13:8

12:31 But strive for the greater gifts. And I will show you a still more excellent way.

13:1 If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3 If I give away all my possessions, and if I hand over my body so that I may boast, but do not have love, I gain nothing. 4 Love is patient; love is kind; love is not envious or boastful or arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice in wrongdoing, but rejoices in the truth. 7 It bears all things, believes all things, hopes all things, endures all things. 8 Love never ends

From our Baptismal Covenant (BCP 305): Will you seek and serve Christ in all persons, loving your neighbor as yourself? We will, with God’s help.

From our confession of sin (BCP 360) Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent.

This is one of the few places where Paul seems to echo the tradition that comes from Jesus himself, when Jesus gives the Great Commandment (Mark 12:29-31).

For further exploration

28 One of the scribes came near and heard them disputing with one another, and seeing that he answered them well, he asked him, “Which commandment is the first of all?” 29 Jesus answered, “The first is, ‘Hear, O Israel: the Lord our God, the Lord is one; 30 you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.’ 31 The second is this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” 32 Then the scribe said to him, “You are right, Teacher; you have truly said that ‘he is one, and besides him there is no other’; 33 and ‘to love him with all the heart, and with all the understanding, and with all the strength,’ and ‘to love one’s neighbor as oneself,’—this is much more important than all whole burnt offerings and sacrifices.” 34 When Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” After that no one dared to ask him any question. Mark 12:28-34 NRSV

Remember that the Great Commandment is a twofold commandment—not really one, but not really two separable commandments either. One could suggest that Romans 1–11 spells out the first part of the commandment: “How do we love God with heart, mind, soul, and strength?” Clue: have faith in Jesus. Romans 12–14 shows the various ways in which we live out the second part: Love your neighbor as you love yourself.

The summary is itself good news.

Finally, note how thoroughly the admonition to follow the law is shaped by Paul’s hope about what God is doing in history, about the last days. We live faithfully and lovingly in the present because God has promised faithfulness and love to us—beginning now, but consummated in the age to come.

This is hard stuff to preach because for most of us—whatever our other theological convictions—the hardships and blessings of the day seem sufficient to themselves. Yet Paul sounds again a great theme of the Christian tradition: the day of Christ has begun; the light is dawning. The law we now obey is the law that is appropriate to the new day in which we are about to live, to the new land we are about to inhabit.

When you preach these last verses, notice how the metaphors pile up: light/dark; day/night; drunkenness/sobriety. This would be a good Sunday to let metaphor carry some of the sermon. This text is not proposition but poetry—one picture of redemption after another, a collage foreshadowing the salvation that is to come, that impinges upon us even now.

“Dress appropriately,” says Paul, “for the great day coming”. “Put on the armor of God,” or in different words, “Put on the Lord Jesus Christ.” Quite likely the Roman Christians remember their baptisms, coming up from the baptismal waters wrapped in a white robe as a sign of their membership in a new commonwealth, a new family. Jesus Christ, in this passage, becomes God’s armor: his obedience enables our obedience. His mercy not only forgives our trespasses; it fortifies us against temptation.

Paul ends the passage a bit anticlimactically. “Put on the Lord Jesus Christ, and make no provision for the flesh,” he writes (v. 14). By “flesh” you will remember he does not simply mean the usual suspects: gluttony, drunkenness, and selfish sexuality. “Flesh” for Paul represents all the devices and desires by which we try to fortify ourselves—not with Jesus, but against Jesus and against our neighbor. “Make no provision for the flesh” means “By God’s grace turn from your self-absorption.” It paraphrases and sums up the whole law: “Love your neighbor as yourself.”

Feasting on the Word: Preaching the Revised Common Lectionary: Year A, ed. David L. Bartlett and Barbara Brown Taylor, vol. 4 (Louisville, KY: Westminster John Knox Press, 2011), 39-43.

1 Jean Anouilh, Becket, trans. Lucienne Hill (New York: Riverhead Books, 1995), 102.

Source: Feasting on the Word: Preaching the Revised Common Lectionary: Year A, ed. David L. Bartlett and Barbara Brown Taylor, vol. 4 (Louisville, KY: Westminster John Knox Press, 2010). Proper 17A. Find this resource On Amazon.

Source Material

View or Download the Proper 18A Study Handout

NRSV: Bible Gateway website

Book of Common Prayer (BCP): justus.anglican.org

Introductions to the Readings are from the book  Introducing the Lessons of the Church Year, 3rd Ed.  (Kindle Edition) by Frederick Borsch and George Woodward.

Hear the Spirit: Proper 17A

Readings and supplemental resources for Proper 17A in the RCL

August 30, 2020 | Pentecost +13

Jesus said, “…those who want to save their life will lose it, and those who lose their life for my sake will find it.” Matthew 16:25. We have a choice to make.

Collect for Proper 17

Lord of all power and might, the author and giver of all good things: Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God for ever and ever. Amen.~BCP 233

Jeremiah 15:15-21 NRSV

In this first reading Jeremiah complains to the Lord about the pain and difficulties of his mission. He then receives God’s answer.

15 O Lord, you know; remember me and visit me, and bring down retribution for me on my persecutors. In your forbearance do not take me away; know that on your account I suffer insult. 16 Your words were found, and I ate them, and your words became to me a joy and the delight of my heart; for I am called by your name, O Lord, God of hosts. 17 I did not sit in the company of merrymakers, nor did I rejoice; under the weight of your hand I sat alone, for you had filled me with indignation. 18 Why is my pain unceasing, my wound incurable, refusing to be healed? Truly, you are to me like a deceitful brook, like waters that fail. 19 Therefore thus says the Lord: If you turn back, I will take you back, and you shall stand before me. If you utter what is precious, and not what is worthless, you shall serve as my mouth. It is they who will turn to you, not you who will turn to them. 20 And I will make you to this people a fortified wall of bronze; they will fight against you, but they shall not prevail over you, for I am with you to save you and deliver you, says the Lord. 21 I will deliver you out of the hand of the wicked, and redeem you from the grasp of the ruthless.

Romans 12:9-21 NRSV

In this lesson Paul exhorts the disciples in Rome to live lives full of Christian dedication and virtue, overcoming evil with good.

9 Let love be genuine; hate what is evil, hold fast to what is good; 10 love one another with mutual affection; outdo one another in showing honor. 11 Do not lag in zeal, be ardent in spirit, serve the Lord. 12 Rejoice in hope, be patient in suffering, persevere in prayer. 13 Contribute to the needs of the saints; extend hospitality to strangers. 14 Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. 17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” 20 No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” 21 Do not be overcome by evil, but overcome evil with good.

Matthew 16:21-28 NRSV

In the gospel reading Jesus teaches Peter and the other disciples that the way of his ministry and theirs is the way of the cross.

21 From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.” 24 Then Jesus told his disciples, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life?:

27 “For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28 Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.”

Psalm 26:1-8 BCP 616

The Psalm Response is a plea for justice by one who serves the Lord well.

1 Give judgment for me, O Lord, for I have lived with integrity; *
I have trusted in the Lord and have not faltered.

2 Test me, O Lord, and try me; *
examine my heart and my mind.

3 For your love is before my eyes; *
I have walked faithfully with you.

4 I have not sat with the worthless, *
nor do I consort with the deceitful.

5 I have hated the company of evildoers; *
I will not sit down with the wicked.

6 I will wash my hands in innocence, O Lord, *
that I may go in procession round your altar,

7 Singing aloud a song of thanksgiving *
and recounting all your wonderful deeds.

8 Lord, I love the house in which you dwell *
and the place where your glory abides.

Supplemental Material

Definitions

Christology. The theological study of the person and deeds of Jesus.

Ecclesiology. The branch of theology that is concerned with the nature, constitution, and functions of a church.

Soteriology. The branch of theology dealing with the nature and means of salvation.

Eschatology. The branch of theology that is concerned with the end of the world or of humankind.

Ethics. A set of principles of right conduct.

Commentary on Romans 12:9-21.
A homiletical perspective.

By David Bartlett, Professor of New Testament, Columbia Theological Seminary, Decatur, Georgia

The first rule of preaching on a text from Paul is to decide what part of the text should serve as the sermon’s focus. Paul may have been able to pack Christology, ecclesiology, soteriology, eschatology, and ethics into one paragraph—but woe to the preacher who tries to pack all of that into one sermon.

Romans 12 is especially full. Paul has spent eleven chapters assuring the Romans that God’s justifying grace is extended to Jews and Gentiles alike. Now with Romans 12:1 begins the great “Therefore.” Here are the implications of God’s grace for the way in which we live our lives, as individuals and as communities of faith.

The injunctions simply pour forth. In the text for this Sunday a minimalist count discovers twenty-three separate imperatives. Even the most enthusiastic advocate of lectio continua would probably not dare spend twenty-three Sundays discussing the implications of Paul’s imprecations.

Here are some suggestions for focusing the sermon.

First, notice that all these injunctions are presented in the service of right worship. Romans 12:1 is the topic sentence for the chapters that follow. “Therefore … present your bodies as a living sacrifice … which is your spiritual [or “reasonable”] worship.” Our verses provide concrete applications of the call to right worship. In a time when we love the term “spirituality,” we note that for Paul right worship is both “reasonable” and “bodily.” Right worship is intellectually reflective and practically active. One way to preach the text would be to look at a few of Paul’s instructions and see the way in which they encourage ethical perspicacity and compassionate energy. “Hate what is evil; hold fast to what is good” (v. 9). Much as we might wish that the distinctions between evil and good were immediately and intuitively clear, we know that this is a call to us as individuals and as church communities to think together about the complicated ways in which good and evil are at work among us.

Then a few verses later Paul gives a closely related example of how we worship bodily, actively: “Do not repay anyone evil for evil.… if your enemies are hungry, feed them; if they are thirsty, give them something to drink” (vv. 17, 20). This is a tough injunction when we are dealing with enemies close at hand—that annoying person in the neighborhood, that recalcitrant elder at church. It is even harder to help the congregation think about how we embody love for the enemy when our whole political system seems to depend on identifying those whom we should fear and even those whom we should hate. What on earth would it mean to feed the Taliban or give Al-Qaeda something to drink? When can Christians think of public policy not just as prudential self-protection but as an expression of what we owe God—right worship?

Second, it would be possible to present Paul’s commands as a way of fleshing out Christ’s call in the Gospel text for today. In contrast to the purveyors of the “gospel” who tell us that God is in the business of handing out material rewards for our faithfulness, in Matthew Jesus reminds us: “If any want to become my followers, let them deny themselves and take up their cross and follow me” (Matt. 16:24). There is an honorable tradition of asceticism as Christian discipline: giving up the self in poverty and chastity. There is also an honorable tradition of giving up the self and taking on the cross in the concrete actions of the everyday world.

Paul’s instructions give us guidance for that kind of daily self-sacrifice: “Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are” (v. 16). This is a model for a cross-shaped life and also for a cross-shaped church. In our churches there is a temptation to let the social structures of the larger world shape the social structures of the community. Notice how the welcome of new members in the service or in the church bulletin dwells in greater length on our delight in having the pillars of the community than on our delight in welcoming those who are barely making it. In your sermon, help your congregation think about the ways in which your church elections and church social events encourage or discourage that kind of harmony. Church fundraising dinners at the country club send a signal; the excited whispering when the president of the university shows up for worship sends a signal too.

A third option for a sermon would be to reflect on the complicated injunctions about the enemy in Romans 12:19–21. In part, Paul’s instructions are theocentric and eschatological. The reason we do not show our wrath is that wrath is God’s business. The reason we do not work vengeance now is that vengeance will come in its own good time. This kind of deeply theological advice can sound not very nice in a world and a church often loudly in favor of niceness. Yet Paul’s claim helps deliver us from the dilemma of saying that we are not to be vengeful because nothing really matters; after all, all of us mess up from time to time, so why pick on that particularly egregious offender? Our willingness to avoid vengeance is partly our trust that God is God, and if justice is due, justice will be done. God will overcome.

On the other hand, and practically in the same breath, Paul talks about our own overcoming of evil with good. Surely this was part of the deeply faithful strategies of Mohandas Gandhi and of the American civil rights movement. Positive nonresistance is not acquiescence; it is struggle on terms that we do not let the opposition define. We will overcome.

Of course, we are still left puzzling over how it might be that being kind to our enemies “heaps burning coals on their heads” (v. 20). Perhaps the congregation will not notice when we leave the exposition of that verse out of the sermon. If they ask why we avoid that tricky text, we can quote the other verse that best explains our strategy: “Do not claim to be wiser than you are” (v. 16).

Source: Feasting on the Word: Preaching the Revised Common Lectionary: Year A, ed. David L. Bartlett and Barbara Brown Taylor, vol. 4 (Louisville, KY: Westminster John Knox Press, 2010). Proper 17A. Find this resource On Amazon.

Source Material

View or Download the Proper 17A Study Handout

NRSV: Bible Gateway website

Book of Common Prayer (BCP): justus.anglican.org

Introductions to the Readings are from the book  Introducing the Lessons of the Church Year, 3rd Ed.  (Kindle Edition) by Frederick Borsch and George Woodward.

Hear the Spirit: Proper 16A

Readings and supplemental resources for Proper 16A in the RCL

August 23, 2020 | Pentecost +12

Spirit with Sevenfold Gifts

Collect for Proper 16

Grant, O merciful God, that your Church, being gathered together in unity by your Holy Spirit, may show forth your power among all peoples, to the glory of your Name; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.~BCP 232

Isaiah 51:1-6 NRSV

Through the Prophet God bids his people to listen for his voice, pursue righteousness, and seek him.

1 Listen to me, you that pursue righteousness, you that seek the Lord. Look to the rock from which you were hewn, and to the quarry from which you were dug. 2 Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, but I blessed him and made him many. 3 For the Lord will comfort Zion; he will comfort all her waste places, and will make her wilderness like Eden, her desert like the garden of the Lord; joy and gladness will be found in her, thanksgiving and the voice of song. 4 Listen to me, my people, and give heed to me, my nation; for a teaching will go out from me, and my justice for a light to the peoples. 5 I will bring near my deliverance swiftly, my salvation has gone out and my arms will rule the peoples; the coastlands wait for me, and for my arm they hope. 6 Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and those who live on it will die like gnats; but my salvation will be forever, and my deliverance will never be ended.

Romans 12:1-8 NRSV

In this lesson Paul urges the Christians in Rome to devote themselves to God’s service and to recognize that with different functions they are all members of one body. Instead of dead animals, they are to offer themselves as living sacrifices. Their way of life is to be quite different from worldly standards. So will they know the will of God. All are to live in humility, realizing that they have their various gifts through God’s grace.

1 I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect. 3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another. 6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.

Matthew 16:13-20 NRSV

In our gospel Peter realizes that Jesus is the Christ, and Jesus then sees Peter as the rock foundation for his church and gives to him the keys of the kingdom. The passage helps us to recognize that during Jesus’ lifetime and afterward there was speculation about his role. Some saw the Son of Man as a kind of reembodiment of John the Baptist or another prophet. Simon is renamed Peter (which means rock), for on him and because of this revelation the church will be built, although Jesus’ messiahship must be kept secret for the present. To Peter are given the keys to open or shut the gates of the kingdom and so to make judgment.

13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Messiah, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.

Psalm 138 BCP 793

A hymn of praise and thanksgiving to the Lord on high, who has saved God’s servant and cares for the lowly.

1 I will give thanks to you, O Lord, with my whole heart; *
before the gods I will sing your praise.

2 I will bow down toward your holy temple and praise your Name, * because of your love and faithfulness;

3 For you have glorified your Name * and your word above all things.

4 When I called, you answered me; *
you increased my strength within me.

5 All the kings of the earth will praise you, O Lord, *
when they have heard the words of your mouth.

6 They will sing of the ways of the Lord, *
that great is the glory of the Lord.

7 Though the Lord be high, he cares for the lowly; *
he perceives the haughty from afar.

8 Though I walk in the midst of trouble, you keep me safe; *
you stretch forth your hand against the fury of my enemies;
your right hand shall save me.

9 The Lord will make good his purpose for me; *
O Lord, your love endures for ever;

Supplemental Material

Commentary on Romans 12:1-5

By N.T. Wright1

William was coming to the end of his first year as chairman of the company when I met him at a lunch.

‘How’s it been going?’ I asked.

‘Oh,’ he said, ‘it’s been wonderful in several ways. The company is doing well and I’m proud to be part of it.’

‘Why only several ways?’ I asked, picking up the implied hesitation in the way he had answered.

‘Well,’ he said, ‘I’ve only just realized what my problem has been. Everybody in the company has a clear idea of how they want the chairman to act, what sort of meetings they think they need, and so on. I’ve done my best to make my number with everyone. I’ve gone out of my way to learn the procedures they have in place. But I’ve figured out now that I’ve gone too far. I’ve let their expectations dictate the shape of my work, of how I spend my time. I now need to turn that inside out. I have my own ideas of what we should be doing, and from now on I’m going to set the pace.’

Now, of course, a wise executive will want to listen carefully to those who know more about the company than he or she does. To this extent the picture doesn’t quite fit what Paul is saying. But it does in the all-important point: his appeal now is that we should refuse to let ‘the present age’ squeeze us into its mould, dictate to us how we should think and indeed what we should think, and tell us how we can and can’t behave. Instead, we are to be transformed; our minds need to be renewed. We have to set the pace ourselves, and work out what sort of people we should be. The basis for this is not what the surrounding culture expects of us, but what God in his mercy has done for us.

One of the key phrases here is ‘the present age’ (verse 2). In Galatians 1:4 Paul calls this ‘the present evil age’. Like many first-century Jews, he believed that world history was divided into ‘the present age’, characterized by rebellion against God and the corruption and death which result, and ‘the age to come’, in which God would give new life to the world and humankind, bringing justice, joy and peace once and for all. Part of the point of Paul’s gospel is his belief that this ‘age to come’ had already begun in Jesus, and supremely in his death and resurrection.

Christians are therefore in the position, not (to be sure) of a new executive learning the job, but of someone who needs to stop letting the world around dictate its own terms and conditions, and who instead must figure out how to think, speak and act as is appropriate not for the present age but for the new age which is already breaking in. Christians are called to be counter-cultural—not in all respects, as though every single aspect of human society and culture were automatically and completely bad, but at least in being prepared to think through each aspect of life. We must be ready to challenge those parts where the present age shouts, or perhaps whispers seductively, that it would be easier and better to do things that way, while the age to come, already begun in Jesus, insists that belonging to the new creation means that we must live this way instead.

The key to it all is the transforming of the mind. Many Christians in today’s world never come to terms with this. They hope they will be able to live up to something like Christian standards while still thinking the way the rest of the world thinks. It can’t be done. Paul’s analysis of human rebellion against God in 1:18–32 included a fair amount of wrong thinking. Having the mind renewed by the persuasion of the spirit is the vital start of that true human living which is God’s loving will for all his children.

This, after all, is a way of growing up to maturity. People sometimes suggest that living a Christian life means a kind of immaturity, since you are guided not by thinking things through for yourself but by rules and regulations derived from elsewhere. That isn’t Paul’s vision of Christian living. Of course there are plenty of firm boundaries. He will have more to say about them presently. But at the centre of genuine Christianity is a mind awake, alert, not content to take a few guidelines off the peg but determined to understand why human life is meant to be lived in one way rather than another. In fact, it is the way of life of ‘the present age’ which often involves the real human immaturity, as people simply look at the surrounding culture, with all its shallow and silly patterns of behaviour, and copy it unthinkingly.

For Paul, the mind and the body are closely interconnected, and must work as a coherent team. Having one’s mind renewed and offering God one’s body (verse 1) are all part of the same complete event. Here Paul uses a vivid, indeed shocking, idea: one’s whole self (that’s what Paul means by ‘body’) must be laid on the altar like a sacrifice in the Temple. The big difference is that, whereas the sacrifice is there to be killed, the Christian’s self-offering is actually all about coming alive with the new life that bursts out in unexpected ways once the evil deeds of the self are put to death. (To get the full picture, we need to see the several ways in which this passage stands on the shoulders of others like 6:1–14 and 8:12–17.) Christian living never begins with a set of rules, though it contains them as it goes forwards. It begins in the glad self-offering of one’s whole self to the God whose mercy has come all the way to meet us in our rebellion, sin and death. Within that, it involves the renewal of the mind so that we are enabled both to think straight, instead of the twisted thinking that the world would force upon us, and to act accordingly.

One of the first things that Christians need to get their minds around—and one of the things that will have an immediate impact on the way we live—is the call to live as different members of a single family. Paul has already warned the Roman Christians against thinking too highly of themselves (11:25). Being loved unconditionally by the creator God makes you quite special enough without imagining that your family membership or civic background can make you any more so! Now he warns them again that they are to regard themselves, not as the ‘premier-league’ Christians while people in other places or from other backgrounds are in a kind of second rank, but as simply various limbs and organs of the one body which also possesses many others.

This is one of two famous passages (the other one being 1 Corinthians 12) in which Paul uses this image of the body with its limbs and organs in order to stress that the church is a unity made up of quite different members. ‘One body in the Messiah’; that is the way he puts it here, in verse 5. The Messiah is the truly human being, as well as being ‘God over all’ (9:5); those who are ‘in him’, members of his ‘body’, form God’s renewed humanity. In other words, the picture of ‘body and members’ isn’t simply an illustration at random. It is designed to speak of the new human life which the church is to live and model before the world.

This is one of those points where we begin to detect something of Paul’s wider purpose for the church, which will become more and more apparent as the next chapters go on. People sometimes suppose that the ‘theological’ part of Romans is finished with chapter 11, and that what we have from here on is simply ‘practical’ teaching. Paul is seldom as unsubtle as that. (In any case, there has been a lot of ‘practical’ or ‘ethical’ teaching already in the letter, as we have seen in chapters 6 and 8.) Rather, the appeal for church unity, which will be spelled out in more detail in chapters 14 and 15, grows directly out of everything Paul has been saying throughout the letter about the coming together of Jew and Gentile in the Messiah.

That unity is not simply based on a general belief that everyone matters. It is based, as we saw in chapter 3 and 4 (and in Galatians 2, 3 and 4), on the fact that Christians all have the same faith. God has given each Christian the same faith in Jesus as the risen Messiah and Lord. However different people may be, in temperament, background, calling and ability, all Christians share this faith, and it is the ground of their unity and co-operation.

This is a lesson the church of our own day needs to learn afresh. The world around us loves to force us into disunity. We must once more be transformed by having our minds renewed, not least through the self-offering of worship. That way, as we learn the lessons of unity, we may perhaps discover how to put them into effect.

Tom Wright, Paul for Everyone: Romans, Part 2: Chapters 9-16 (London: Society for Promoting Christian Knowledge, 2004), 67-72

1 Nicholas Thomas Wright (born 1 December 1948), known as N. T. Wright or Tom Wright, is an English New Testament scholar, Pauline theologian and Anglican bishop. He was the Bishop of Durham from 2003 to 2010. He then became Research Professor of New Testament and Early Christianity at St Mary’s College in the University of St Andrews in Scotland until 2019, when he became a senior research fellow at Oxford University. –Wikipedia entry N.T. Wright

Source Material

View or Download the Proper 16A Study Handout

NRSV: Bible Gateway website

Book of Common Prayer (BCP): justus.anglican.org

Introductions to the Readings are from the book  Introducing the Lessons of the Church Year, 3rd Ed.  (Kindle Edition) by Frederick Borsch and George Woodward.

Wright, Tom. Paul for Everyone: Romans, Part 2: Chapters 9-16. London: Society for Promoting Christian Knowledge, 2004.

Image: Unidentified, may have been made by Hardman and Co.. Spirit with Sevenfold Gifts, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55828 [retrieved August 18, 2020]. Original source: http://www.flickr.com/photos/paullew/5827717752/.

A Service of Readings and Prayer 8.16.20 – Proper 15A

This is the online/on-demand service for the Eleventh Sunday After Pentecost (August 16, 2020)

Please join us on the Way (any time and anywhere via the internet) as we hear what the Spirit is saying in the appointed scripture readings, offer prayers for others and for ourselves, and join in singing (at home) for spiritual nurture and for God’s glory.

There’s a wideness in God’s mercy.

View or download the Service Bulletin

More of the story is posted on the Wind in the Pines blog maintained by St. Hugh’s Episcopal Church in Idyllwild, CA. View the post.

Hear the Spirit: Proper 15A

Readings and supplemental resources for Proper 15A in the RCL

©Photo. R.M.N. / R.-G. OjŽda

August 16, 2020 | Pentecost +11

Collect for Proper 15

Almighty God, you have given your only Son to be for us a sacrifice for sin, and also an example of godly life: Give us grace to receive thankfully the fruits of his redeeming work, and to follow daily in the blessed steps of his most holy life; through Jesus Christ your Son our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. ~BCP 232

Isaiah 56:1, 6-8 NRSV

In our opening lesson the Lord exhorts the people to do what is just because the time of righteous salvation is close at hand. The temple will be a house of prayer for all nations. This vision of hope emphasizes the outgoing aspects of Israel’s faith. Historically it deals with the fact that after the exile certain non-Israelites had come to live in Jerusalem and serve in the temple. The passage sets the conditions for their participation, but also looks beyond to a day when many peoples will worship the God of Israel.

9 1 Thus says the Lord: Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed.

6 And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant— 7 these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples. 8 Thus says the Lord God, who gathers the outcasts of Israel, I will gather others to them besides those already gathered.

Romans 11:1-2a, 29-32 NRSV

In this reading Paul sets forth his belief that God plans to bring Jews as well as Gentiles to salvation. This apostle to the Gentiles continues to wrestle with a difficult question: why is it that so many of Jesus’ own people have not accepted him as the Christ? God has not rejected the Jewish people who were foreknown, yet now Jews and Gentiles are equal in that all have been disobedient to God. In the next step the Jewish people will see the mercy shown to the Gentiles and want themselves to share in it in their own way.

1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew.

29 for the gifts and the calling of God are irrevocable. 30 Just as you were once disobedient to God but have now received mercy because of their disobedience, 31 so they have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. 32 For God has imprisoned all in disobedience so that he may be merciful to all.

Matthew 15:[10-20], 21-28 NRSV

In our gospel Jesus teaches that the thoughts and intentions of the human heart are paramount. Jesus warns against such blind guides preoccupied with externals. He then travels beyond the boundaries of Israel to the territory of Tyre and Sidon and encounters a Canaanite woman who beseeches him to heal her daughter. The first Christians were unsure whether they were to offer the faith to non-Jews, and the give-and-take in this story may reflect that uncertainty. Jesus sees his own mission as confined to Israel, but the woman’s faith causes him to give her the bread she asks for. Symbolically it is the saving food of the gospel which heals her daughter.

[10 Then he called the crowd to him and said to them, “Listen and understand: 11 it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles.” 12 Then the disciples approached and said to him, “Do you know that the Pharisees took offense when they heard what you said?” 13 He answered, “Every plant that my heavenly Father has not planted will be uprooted. 14 Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit.” 15 But Peter said to him, “Explain this parable to us.” 16 Then he said, “Are you also still without understanding? 17 Do you not see that whatever goes into the mouth enters the stomach, and goes out into the sewer? 18 But what comes out of the mouth proceeds from the heart, and this is what defiles. 19 For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. 20 These are what defile a person, but to eat with unwashed hands does not defile.”]

21 Jesus left that place and went away to the district of Tyre and Sidon. 22 Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.”

23 But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.”

24 He answered, “I was sent only to the lost sheep of the house of Israel.”

25 But she came and knelt before him, saying, “Lord, help me.”

26 He answered, “It is not fair to take the children’s food and throw it to the dogs.”

27 She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.”

28 Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.”

And her daughter was healed instantly.

Psalm 67 BCP 675

A prayer for God’s graciousness and saving power, and a bidding of praise by all people for God’s justice and bounty.

1 May God be merciful to us and bless us, * show us the light of his countenance and come to us.

2 Let your ways be known upon earth, * your saving health among all nations.

3 Let the peoples praise you, O God; * let all the peoples praise you.

4 Let the nations be glad and sing for joy, * for you judge the peoples with equity and guide all the nations upon earth.

5 Let the peoples praise you, O God; * let all the peoples praise you.

6 The earth has brought forth her increase; * may God, our own God, give us his blessing.

7 May God give us his blessing, * and may all the ends of the earth stand in awe of him.

Supplemental Material

Music unquestionably heightens emotional experiences. Can one imagine watching an epic film without its sound-track? Spiritual experiences are similar: the music enhances the liturgical drama of a particular moment in the service or season. The worshipper is moved by what he or she hears, and—consequently—feels.

Matthew Hoch in Welcome to Church Music & The Hymnal 1982

When we can again worship in person we may not (for health and safety reasons) be able to sing together. In the quiet of the coronavirus, let us pay attention to the hymns we used to and one day will sing together. I invite you to sing at home. Sing when at work. Sing when at play (or even at rest). In our Service of Readings and Prayer this Sunday we’ll use 2 hymns celebrating and giving thanks for God’s inclusive grace and love—what we hear in our readings. Feel the words of scripture. ~Fr. Dan

IN CHRIST THERE IS NO EAST OR WEST

John Oxenham, 1852–1941

There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. (Galatians 3:28)

One of the clear teachings of the Bible is that the gospel does not presuppose the superiority of any race or culture. In the past, missionary endeavor has too frequently imposed “our” culture on others while spreading the gospel, often putting native believers in bondage to another culture rather than to Christ and the Scriptures alone.

Written in 1908 by the noted English writer, John Oxenham, this missionary hymn text was part of a script for a pageant at a giant missionary event sponsored by the London Missionary Society’s exhibition, The Orient in London. It is estimated that over a quarter of a million people viewed this presentation. It was continued from 1908–1914 both in England and in the United States.

An interesting account of the impact of this hymn relates an incident during the closing days of World War II when two ships were anchored together, one containing Japanese aliens, and the other American soldiers, all waiting to be repatriated. For an entire day they lined the rails, glaring at one another. Suddenly someone began to sing “In Christ There Is No East Or West.” Then another on the opposite ship joined in. Soon there was an extraordinary chorus of former enemies unitedly praising God with these words:

In Christ there is no East or West, in him no South or North, but one great fellowship of love thru out the whole wide earth.

In Him shall true hearts ev’rywhere their high communion find; His service is the golden cord close-binding all mankind.

Join hands then, brothers of the faith, whate’er your race may be; who serves my Father as a son is surely kin to me.

In Christ now meet both East and West, in Him meet South and North; all Christly souls are one in Him throughout the whole wide earth.

Words from “Bees in Amber” by John Oxenham

Source: Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996) [January 25]

THERE’S A WIDENESS IN GOD’S MERCY

Frederick W. Faber, 1814–1863

But Thou, O Lord, art a God full of compassion, and gracious longsuffering, and plenteous in mercy and truth. (Psalm 86:15 KJV)

A wealth of truth about the depth of God’s love and mercy is expressed simply but eloquently in this choice two-line hymn text written by Frederick William Faber in the middle of the 19th century. In addition to being known as a man with unusual personal charm, persuasive preaching ability, and excellent writing skills, Faber made his most lasting contribution with the 150 hymn texts he composed during his brief life of 49 years.

Frederick Faber had an unusual spiritual journey. Raised as a strict Calvinist, he strongly opposed the Roman Catholic Church. After education at Oxford, he became an ordained Anglican minister. Gradually, however, he was influenced by the Oxford Movement, which stressed that Anglican churches had become too evangelical—with too little emphasis on formal and liturgical worship. Eventually Faber renounced the Anglican State Church, became a Catholic priest, and spent his remaining years as Superior of the Catholic Brompton Oratory in London.

Faber had always realized the great influence that hymn singing had in Protestant evangelical churches. Determined to provide material for Catholics to use in the same way, he worked tirelessly in writing hymns and publishing numerous collections of them. In 1854 the Pope honored Frederick Faber with an honorary Doctor of Divinity degree in recognition of his many accomplishments. Today we are still grateful for this memorable declaration of the boundless love and mercy of our God to all mankind:

There’s a wideness in God’s mercy, like the wideness of the sea; there’s a kindness in His justice, which is more than liberty.

There is welcome for the sinner, and more graces for the good; there is mercy with the Savior; there is healing in His blood.

For the love of God is broader than the measure of man’s mind; and the heart of the Eternal is most wonderfully kind.

If our love were but more simple, we should take Him at His word; and our lives would be all sunshine in the sweetness of our Lord.

Source: Kenneth W. Osbeck, Amazing Grace: 366 Inspiring Hymn Stories for Daily Devotions (Grand Rapids, MI: Kregel Publications, 1996) [June 9]

Source Material

View or Download the Proper 15A Study Handout

NRSV: Bible Gateway website

Book of Common Prayer (BCP): justus.anglican.org

Introductions to the Readings are from the book  Introducing the Lessons of the Church Year, 3rd Ed.  (Kindle Edition) by Frederick Borsch and George Woodward.

Matthew Hoch. Welcome to Church Music & The Hymnal 1982. New York: Morehouse Publishing, 2015.

Image: Limbourg, Herman de, approximately 1385-approximately 1416; Limbourg, Jean de, approximately 1385-approximately 1416; Limbourg, Pol de, approximately 1385-approximately 1416. The Canaanite Woman asks for healing for her daughter, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55920 [retrieved August 12, 2020]. Original source: http://commons.wikimedia.org/wiki/File:Folio_164r_-_The_Canaanite_Woman.jpg.

Art for Lent 1A

A look at Genesis Chapter 3 in bronze.

God accuses Adam and Eve,
[Panel from the Doors of St. Michael’s Cathedral, Hildesheim, Germany],
bronze, 1015. Commissioned by Bishop Bernward, c. 960 – 1022.
Expulsion from the Garden
[Panel from the Doors of St. Michael’s Cathedral, Hildesheim, Germany],
bronze, 1015. Commissioned by Bishop Bernward, c. 960 – 1022.

Commentary by Hovak Najarian

The Lord God took the man and put him in the Garden of Eden to work it and take care of it. And then the Lord commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of knowledge of good and evil, for when you eat from it you will certainly die.” Genesis 2:15-17

Often in the past, the period after the fall of the Roman Empire was referred to as the “Dark Ages.” This assessment was based on a mistaken belief that without a central government, civilization was at a standstill. After the fall, there was a period of uncertainty initially, nevertheless, monasteries continued to function as centers of learning. When Charlemagne became king of the Franks, he initiated a cultural revival that was continued after he unified Europe and formed the Holy Roman Empire in AD 800. Two centuries later, the spirit of the Carolingian Renaissance remained a presence in Europe. When Otto III went to Rome in AD 996 to be crowned Emperor of the Holy Roman Empire, Bishop Bernward of Hildesheim was there and attended the coronation. While in Rome, Bernward was impressed with several large doors that he saw on churches, and upon his return to Hildesheim, he commissioned doors for St. Michael’s Cathedral.

The fourth panel from the top of the left door is a depiction of God arriving to accuse Adam and Eve of eating the forbidden fruit, prior to their expulsion from the Garden of Eden (Panel 5 on the left side of the door) after they ate the fruit from the tree of knowledge of good and evil. The forward-leaning figure of God seems angry as He points to Adam and accuses him of disobeying God. In a familiar human reaction, both Adam and Eve try to shift the blame. Adam is embarrassed, is feeling guilt, and senses that he is without clothes. He tries to cover himself and points to Eve in an effort to blame her. Eve, in turn, tries to cover herself and points to the serpent to blame it.

Instead of casting separate panels for each scene, Bishop Bernward’s artists chose to cast each door as one unified piece. First, relief figures of each panel – eight on each door – were created in wax. Sprues of wax were added; after burnout they would serve as funnels into which the molten bronze would be poured. Also wax rods were attached; they would become vents through which gases would escape when the piece was being cast. After the wax pattern – with sprues and vents attached – was completed, foundry workers encased it in a plaster-like substance called investment and placed it in a furnace where the wax was melted and burned out completely (hence the term, “lost wax process”). This burnout created a clean hollow space into which molten bronze was poured to replace everything that was at one time, wax. When the bronze was cool, the investment was chipped off to reveal the doors. Sprues and vents were removed and the doors of St. Michael’s were cleaned and installed.

The panels on the left door depict images from the Book of Genesis and the panels on the right show events from the life of Christ.

The figures in these doors are not anatomically correct and the perspective is not accurate yet, the images are direct and intense. It was not until the Italian Renaissance of the fifteenth century that perspective and foreshortening became known. The figures on the doors at Hildesheim are primitive by Renaissance standards, yet they are expressive and filled with emotional depth.

Hovak Najarian © 2017

An informative look at the bronze doors, Saint Michael’s, Hildesheim:

Last Sunday After Epiphany

Every year, the Last Sunday After Epiphany is also the Sunday before Ash Wednesday. Glory and the Cross for our contemplation.

Transfiguration, fresco, 11th Century, unknown artist of Cappadocia

“And after six days Jesus took with him Peter and James and John his brother, and led them up a high mountain apart. And he was transfigured before them, and his face shone like the sun, and his garments became white as light. And behold there appeared to them Moses and Elijah, talking to him.” (Matt. 17:1-3)

When the western part of the Roman Empire collapsed the eastern portion thrived and in time became the Byzantine Empire which extended eastward from Constantinople into Asia Minor. In a region known as Cappadocia, Greek-speaking Orthodox Christians often required protection from invaders and found it in rock formations created by volcanic eruptions. By carving into the soft rock, Christians created spaces that gave them shelter from the elements and made invasions by outside forces difficult.

In this setting, a monastic compound known as the “Dark Church,” was carved and its interior walls and ceilings were covered with frescos. Among the paintings is The Transfiguration. In it, Moses and Elijah are with Jesus in an event interpreted as a revelation that Christ is the fulfillment of the law and prophets. Moses represents the law and in paintings he often is shown holding the Torah or a stone tablet. Elijah represents the prophets. In this fresco, neither Moses nor Elijah has been given an identifying symbol but we can assume the gray-haired bearded man on the right is Moses and the un-bearded figure on the left is Elijah.

Mt. Tabor is the traditional site of the transfiguration but other places have been proposed. One of the sites that have been suggested is Mt. Hermon which has three distinct peaks. Often in paintings of the transfiguration, as in this painting from the Dark Church, three peaks are shown. In this painting,, Christ is standing on the center peak. Moses is standing on the right peak and Elijah is on the left. Below them are the disciples kneeling and crouching. At the bottom left is Peter with white hair and a beard. He is pointing upward toward Christ. The disciple John is depicted in the center as a beardless youth (his face is partially obscured by damage) and James is to the right with brown hair and a beard. Linear rays indicate there is a direct connection between Jesus and each of the disciples.

Note: The “Dark Church” is so named because it has only a small opening (oculus) for light, thus the interior is dim.

Dark Church is at the left side of photo.

Among the various people of ancient Cappadocia were the Armenians who were known then as being horse breeders. “Cappadocia,” the historic name for this region is believed to have been derived from “Kapatuka,” an Old Persian term meaning, “Land of beautiful horses.” The Crusaders referred to the region as Terra Hermeniorum: “Land of the Armenians.”

According to tradition, Byzas, a Greek colonist founded the ancient city, Byzantium, in BC 667. Later, Byzantium, along with eastward lands became part of the Roman Empire. In AD 330, when Constantine moved the capital of Rome to Byzantium, the city’s name was changed to Constantinople. After the city was conquered by the Ottoman Turks in 1453, its name was changed to Istambol (Turkish: “City of Islam”), and in 1930 it was changed again and is now, Istanbul.

Hovak Najarian © 2013

Parable of the Faithful Steward | Art for Proper 14C

Art to illustrate the parable of Jesus found in Luke 12:35-37

Commentary by Hovak Najarian

As Jesus talked to his disciples, he spoke about values and how their lives should be conducted.  They were told to sell their possessions and instead, lay-up treasures in heaven where no thief comes near and no moth destroys.  It is here that we have Jesus’ much-quoted statement, “For where your treasure is, there your heart will be also.”

Jesus continued with a parable about waiting, watching, and being both patient and prepared.  [This is known as the Parable of the Faithful Servant or Parable of the Door Keeper.]  “Be prepared for action and have your lamps lit; be like those who are waiting for their master to return from the wedding banquet so they may open the door for him as soon as he comes and knocks.  Blessed are those…whom the master finds alert when he comes.”  Jesus ends the parable with, “You also must be ready, for the Son of Man is coming at an unexpected hour.”   

When Peter asked, “Lord are you telling this parable to us, or to everybody?”  Jesus continued with the need for responsibility and ended with another much-quoted statement, “To whomever much is given, of him will much be required, and to whom much was entrusted, of him more will be asked.”  This message was spoken to the disciples but also is a lesson for everyone in leadership roles.  It has been interpreted as being applicable particularly to religious leaders.

Dutch artist, Jan Luyken (also spelled, Luiken) was of the generation of artists that followed Rembrandt.  Early in his career, he became attracted to etching and engraving, and the making of prints occupied him throughout his life.  He wrote poetry as well and often they were published with his prints.  Among Luyken’s publications was Martyrs Mirror which included 104 engravings depicting religious persecution.  He was well aware of persecution even in his own time.  At the age of twenty-six, he had an “awakening” experience and accepted Anabaptist teachings.  Ana Baptists were regarded to be a threat to Catholics as well as Protestants and they were persecuted by both,

In Luyken’s The Faithful and Wise Steward, the master of the house – who was away attending a wedding banquet – has just arrived home by horseback.  Through the doorway,T a servant is seen tending the horse and the master is being greeted with a warm welcome as he comes through the door.  The steward gestures toward the other servants who are seated and standing around a dinner table awaiting their master’s return. The master is pleased as he smiles and places a hand on the shoulder of the steward who greeted him.   

Two dogs add a symbolic note to this etching.  Dogs have long been a symbol of loyal devotion and love.  Their presence gives a sense of warmth to the scene and re-enforces the theme of the parable.  The dog in the doorway seems happy to see his master again while the other one has found something to sniff.

Hovak Najarian © 2019

Image: Parable of the Faithful Steward on Wikipedia

The Prodigal Son | Art for Lent 4C

The Prodigal Son, oil on canvas, 1949, Max Beckmann, 1884-1950

At the time artist, Max Beckmann volunteered to serve in the German army’s medical corps during World War I (1914-1818), the nations of Europe had not been in an all-encompassing conflict for almost a century. During those years the industrial revolution changed not only the way people lived but it changed the way wars would be fought. Humans were up against tanks, machine guns, mortar shells, and airplanes. As a member of the medical corps, Beckmann was unnerved completely by the carnage he saw. This led to a breakdown and subsequent discharge from the military.

After its defeat, Germany was in disarray and the aftermath of war left people without direction or purpose. An uncertain future and relaxed social values during the Weimar Republic aided the onset of moral decay, and many Germans were living for the moment. Entertainment and self-indulgence was available in popular cabarets that offered escape into a world of drinking, dancing and shows featuring lewd performances, nudity and bawdy songs. Prostitution was commonplace and to Beckman, this was all a continuation of an abhorrent world.

Despite social conditions, Beckmann’s reputation in the art world grew immensely during the 1920s and many awards were received. He also was awarded a teaching position at the Frankfort School of Art. With the rise of Nazism in the 1930s, however, Hitler determined that modern trends in art and music were unacceptable and Beckmann was dismissed from his teaching assignment. In his youth, Hitler himself sought a career in art and believed he was an excellent judge of value.   Beckmann’s art was among works that he called, “degenerate.” When World War II appeared to be inevitable, Beckmann left Germany to live in Amsterdam. A degree of peace finally came to him when he arrived in America in 1947 and taught at George Washington University in St. Louis, Missouri.

The parable of The Prodigal Son was given by Jesus and recorded in the Gospel of Luke but when Beckmann depicted a portion of the story, his imagery was based on conditions he witnessed in Weimar during the 1920s. The parable’s older son’s complaint that his wastrel brother had been living among harlots was a description that brought up images of a seamy reality that Beckmann knew.

In Beckmann’s painting, the prodigal son is in a brothel surrounded by three coarse, tawdry and partially clad women with claw-like hands; all are under the watchful eye of a Madam. The unsmiling bare-breasted blonde has wrapped her arms around the prodigal son while the woman wearing a blue hat and blue-corset is holding a drink and looking on with a vacant smile. None of the figures seem to be enjoying themselves and the young man looks “wasted.” His hands prop up his head as he remains without expression. Perhaps he is realizing the attractive fantasies of his youth were not based on reality.

The Prodigal Son is not painted in a “realistic” style but it reflects a reality that Beckmann observed. The painting’s style, like its subject matter is raw, harsh, and visually abrupt. It is not “pretty.” The black smudges throughout its surface add to an effect of something unclean. Though some would prefer art to be an escape to a lovely place, this painting’s subject matter and style reflects Beckmann’s thoughts and experiences during difficult times.

Hovak Najarian © 2019