Hear the Spirit: Proper 25A

Readings and supplemental resources for Proper 24A in the RCL

October 25, 2020 | Pentecost +20

Click this image to view or download the Bible Study for Proper 25A

Collect for Proper 25

Almighty and everlasting God, increase in us the gifts of faith, hope, and charity; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. ~BCP 235

Leviticus 19:1-2, 15-18 NRSV

In this lesson the people of Israel are called to lives of justice and love—to be holy because the Lord their God is holy.

1 The Lord spoke to Moses, saying: 2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the Lord your God am holy.

15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slandereramong your people, and you shall not profit by the bloodof your neighbor: I am the Lord.

17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the Lord.

1 Thessalonians 2:1-8 NRSV

In this reading Paul recalls his first visit to the Thessalonians, the troubles he endured, and the straightforward and gentle way in which he presented the gospel.

1 You yourselves know, brothers and sisters,that our coming to you was not in vain, 2 but though we had already suffered and been shamefully mistreated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. 3 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. 5 As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; 6 nor did we seek praise from mortals, whether from you or from others, 7 though we might have made demands as apostles of Christ. But we were gentleamong you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.

Matthew 22:34-46 NRSV

In the gospel Jesus presents the double commandment of love for God and neighbor, and then asks a question concerning whose son the Christ is.

34 When the Pharisees heard that he had silenced the Sadducees, they gathered together, 35 and one of them, a lawyer, asked him a question to test him. 36 “Teacher, which commandment in the law is the greatest?” 37 He said to him, “ ‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 This is the greatest and first commandment. 39 And a second is like it: ‘You shall love your neighbor as yourself.’ 40 On these two commandments hang all the law and the prophets.”

41 Now while the Pharisees were gathered together, Jesus asked them this question: 42 “What do you think of the Messiah? Whose son is he?” They said to him, “The son of David.” 43 He said to them, “How is it then that David by the Spirit calls him Lord, saying,

44 ‘The Lord said to my Lord, “Sit at my right hand, until I put your enemies under your feet” ’?

45 If David thus calls him Lord, how can he be his son?” 46 No one was able to give him an answer, nor from that day did anyone dare to ask him any more questions.

Psalm 1 BCP 585

The Lord makes fruitful those who choose the way of righteousness.

1 Happy are they who have not walked in the counsel of the wicked, * nor lingered in the way of sinners, nor sat in the seats of the scornful!

2 Their delight is in the law of the Lord, * and they meditate on his law day and night.

3 They are like trees planted by streams of water, bearing fruit in due season, with leaves that do not wither; * everything they do shall prosper.

4 It is not so with the wicked; * they are like chaff which the wind blows away.

5 Therefore the wicked shall not stand upright when judgment comes, * nor the sinner in the council of the righteous.

6 For the Lord knows the way of the righteous, * but the way of the wicked is doomed.

Supplemental Material

Teacher, which commandment in the law is the greatest?”

Matthew 22:36 NRSV

A Homily on Matthew 22:34-46

Laurel Mathewson, Living by the Word in The Christian Century –http://bit.ly/1tlARPW

When I was fresh out of college and chock-full of vocational angst, I was lucky enough to be invited into a book club composed primarily of working and retired pastors, therapists, and professors. One evening over tea and cookies, as this multigenerational group of women delved (somewhat) into the book and (more fully) into the issues of our lives, my angst spilled over into earnest whining: But what are we to do? How are we to live? It’s so complicated!

The response that followed has lingered in my memory. A Catholic theologian in her sixties with short, curly hair looked at me. “Oh, but we have been given a simple code,” she said. “Love God, love your neighbor. When things get overwhelming for me, I repeat again and again: Love God, love your neighbor. ”

A few days later, I was taking a winter walk on the beach and came across the unlikely gift of a big and beautiful labyrinth a stranger had left in the sand. Still feeling pretty confused and tormented, I began to walk the labyrinth, repeating those words like a mantra: Love God, love your neighbor. Tellingly, I don’t remember exactly what “next step” emerged for me, but I do remember that as I prayed and walked, those simple words seemed to unlock a door. I left the beach with clarity and relief, the simplicity of the commandment releasing the weighty pressures of countless social codes and expectations.

This teaching of the two greatest commandments is Jesus’ gentle yoke. In Jesus’ time, a rabbi’s “yoke” was a set of teachings—that which was required of you under the law according to a particular teacher. The “easy and gentle” yoke of our Lord—who can often be read as quite demanding—makes most sense to me in light of this historical factoid and this week’s lesson: we yearn for clarity about what is essential, and we long to be guided toward the things that really matter.

It is an aspect of the gospel so basic that it is easily overlooked by preachers. In my early-twenties vocational crisis, I was already a confirmed and hopeless church nerd. I’d heard lots of sermons, been to lots of Bible studies. Yet the liberating force of this basic discipleship teaching hit me like a fresh gust of wind on stagnant sails. Similar memories are scattered throughout my life: I realize that I have been surprised by the grace of this greatest-commandments gospel again and again. It is not the foundational gospel of resurrection and shouldn’t replace it. But for all who are trying their darnedest in a world full of dubious codes for righteous living, this teaching remains good news.

Glennon Doyle Melton—author of Carry On, Warrior and the popular Momastery blog—wrote a post in August called “Give Me Gratitude or Give Me Debt.” After receiving unsolicited advice that she should update her kitchen, Melton aims to cultivate gratitude for the bounty of her North American life with new “perspectacles.” Talking about her microwave, she says, “This is the magical box in which I put uncooked stuff, push some buttons, and then a minute later—pull out cooked stuff. It is like the JETSONS up in here.”

Melton experiences gratitude as liberty from desire: “I will not be a slave to the Tyranny of Trend any longer. I am almost 40 years old and no catalog is the Boss of Me anymore.” The gospel offers all sorts of liberation to all sorts of people, and many seem weightier than middle-class psychological unburdening. But don’t dismiss the liberation of those ensnared by consumerism. I’ve been there many times; if you haven’t, count that a special grace from God. The powers of marketing are real. We need the Spirit’s help and a good word to walk through a store with such a freedom intact. Melton offers a testimony many hunger for.

But what is the difference between this liberty born of gratitude and the liberty offered by the greatest commandments? They function similarly, yet ultimately a liberating code that includes the prayerful love of God and neighbor will be richer and more robust than thanksgiving alone—and more complicated. Simple does not mean easy, and simple commandments have complicated implications. Judging from the holiness code of Leviticus 19, this paradox has always been the case. What does it look like in 2014, in this place, to love your neighbor? To love God above all else? Whenever I think that these are tired old questions, I know I am not really paying attention.

How did I love my poor neighbor today? Did I even think about my poor neighbor? In what ways do I continue to defer to the ways and the will of the “successful” class? Paul knows that even proclaiming the gospel to new faces can be an occasion for greed and false flattery. Living by a different holiness code than the ones on offer from contemporary culture takes discernment. It also takes courage. We are freed from expectations we find onerous. But we also may be required to give up praise and positions that gladden our egos.

Source Material

View or Download the Proper 25A 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.

Image: Communications Resources

Hear the Spirit: Proper 24A

Readings and supplemental resources for Proper 24A in the RCL

October 18, 2020 | Pentecost +20

Click this image to view or download the Bible Study for Proper 24A

Collect for Proper 24

Almighty and everlasting God, in Christ you have revealed your glory among the nations: Preserve the works of your mercy, that your Church throughout the world may persevere with steadfast faith in the confession 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 235

Isaiah 45:1-7 NRSV

In this Hebrew Bible reading the Lord anoints Cyrus, King of Persia, to be God’s agent in freeing the chosen people from exile.

1 Thus says the Lord to his anointed, to Cyrus, whose right hand I have grasped to subdue nations before him and strip kings of their robes, to open doors before him— and the gates shall not be closed: 2 I will go before you and level the mountains, I will break in pieces the doors of bronze and cut through the bars of iron, 3 I will give you the treasures of darkness and riches hidden in secret places, so that you may know that it is I, the Lord, the God of Israel, who call you by your name. 4 For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I surname you, though you do not know me. 5 I am the Lord, and there is no other; besides me there is no god. I arm you, though you do not know me, 6 so that they may know, from the rising of the sun and from the west, that there is no one besides me; I am the Lord, and there is no other. 7 I form light and create darkness, I make weal and create woe; I the Lord do all these things.

1 Thessalonians 1:1-10 NRSV

In company with Silvanus and Timothy, Paul greets the new Christians of Thessalonica, giving thanks for their faith and their conversion from idols to the worship of the true and living God.

1 Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace

2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake.

6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For the word of the Lord has sounded forth from you not only in Macedonia and Achaia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming.

Matthew 22:15-22 NRSV

In our gospel lesson Jesus answers a question about taxation by teaching that people should pay what belongs to the emperor to the emperor and the things of God to God.

15 Then the Pharisees went and plotted to entrap him in what he said. 16 So they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. 17 Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” 18 But Jesus, aware of their malice, said, “Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax.” And they brought him a denarius. 20 Then he said to them, “Whose head is this, and whose title?” 21 They answered, “The emperor’s.” Then he said to them, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” 22 When they heard this, they were amazed; and they left him and went away.

Psalm 96:1-9 BCP 612

Our Psalm response is a hymn of trust in the Lord. God will guard and deliver the one who loves and seeks refuge with God.

1 Sing to the Lord a new song; *
sing to the Lord, all the whole earth.

2 Sing to the Lord and bless his Name; * proclaim the good news of his salvation from day to day.

3 Declare his glory among the nations *
and his wonders among all peoples.

4 For great is the Lord and greatly to be praised; * he is more to be feared than all gods.

5 As for all the gods of the nations, they are but idols; * but it is the Lord who made the heavens.

6 Oh, the majesty and magnificence of his presence! * Oh, the power and the splendor of his sanctuary!

7 Ascribe to the Lord, you families of the peoples; * ascribe to the Lord honor and power.

8 Ascribe to the Lord the honor due his Name; * bring offerings and come into his courts.

9 Worship the Lord in the beauty of holiness; * let the whole earth tremble before him.

Supplemental Material

We always give thanks to God for all of you and mention you in our prayers, constantly remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.

1 Thessalonians 1:2-3 NRSV

1 Thessalonians 1:1-10. A Pastoral Perspective

By Jill Y. Crainshaw, Associate Professor and Academic Dean, Wake Forest University Divinity School, Winston-Salem, North Carolina689

Susan simultaneously pastored seven small congregations in the mountains of Virginia. Most of her colleagues never understood how she managed what, from their perspectives, had to be a chaotic and complex task. Preaching responsibilities alone seemed to them enough to tax Susan’s mind, soul, and body. Several lay ministers assisted Susan, but in the minds and hearts of most congregants in those small rural churches, she was the beloved pastor.

Susan was a contemporary version of late eighteenth- and early nineteenth-century traveling clergy, or circuit preachers. Circuit preachers, popularly called “circuit riders” or “saddleback riders,” were common sights, particularly in American Methodism during the Second and Third Great Awakenings. Due to a clergy shortage, some pastors were assigned multiple congregations. Riding on horseback from one “charge” to another, these pastors traveled light, reportedly carrying only what could fit into saddlebags.

Susan traveled from church to church in an old Honda Civic rather than on horseback, but like early circuit riders, she provided a pastoral presence to communities unable to afford full-time ministers. As for Susan’s churches, they learned to share with one another their pastor, their weekly “collections,” and their ministries. Susan spoke often about how she “stayed in touch” with congregations between her monthly preaching visits to each. Few congregants in those years (1982–88) had access to e-mail. Hand-scripted letters became Susan’s primary way to encourage and advise communities during her absences from them.

“I learned over time,” Susan recalled. “Letters sometimes say more, sometimes less, than you intend. When letters are the primary way we communicate with one another, we have to exercise particular care about what we say. We also have to let the ink flow from a well of gratitude. Writing and then sending letters when angry or frustrated can lead to unhappy results. Also, we have to keep in mind the lives and stories of the people who will read the letters. Most of all, we have to be prepared to be misunderstood on occasion and to stay in conversation about what we really meant by what we wrote.”

Paul is a kindred spirit to Susan and other circuit-riding preachers throughout history. Paul, like Susan, corresponded by letter with his multiple congregations. We can learn a great deal about pastoral leadership and communicating the gospel from Paul’s letter to the Thessalonian church.

Paul is a complex biblical character. Some interpreters extol Paul’s theological views. Others know firsthand the painful power of Paul’s voice when interpreters turn that voice against them. Still others wrestle with Paul’s sometimes strident representation of himself as authoritative leader. Each of these perspectives points to challenges of understanding Paul’s first-century message.

Often overlooked is the relational texture of Paul’s writings. Paul wrote letters, distinct forms of communication intended to encourage, teach, and sometimes reprimand particular congregations where he was deemed pastoral leader. Paul did not imagine a twenty-first-century readership. First Thessalonians was crafted for people with whom Paul had a personal bond.

When contemporary readers delve into the letter to the Christians in Thessalonica, they struggle to hear in Paul’s ancient words a gospel word for today. Thus they sometimes miss the vibrancy of Paul’s letter-writing style. A skilled correspondent, Paul inventively wove together words, images, and ideas common to his context. Paul’s letters illuminate the world of his day, even as they reveal theological values and ideas. Paul’s letters, particularly the letter to the Christians at Thessalonica, also reveal the concern with which he communicated with each of his churches.

Paul cared deeply for the Christians at Thessalonica. The opening words of 1 Thessalonians reflect this. The first verse sets the tone: “Grace to you and peace” (1:1c). As the first chapter unfolds, Paul’s gratitude for the work he and the Thessalonian community do together to carry gospel wisdom into places like Macedonia and Achaia (vv. 7–8) is evident.

This is the first letter Paul scripted as a “circuit-riding” preacher. In it, he affirms and encourages Thessalonian gospel collaborators. He has great affection for these believers, who have kept on ministering in spite of persecution (v. 6). Paul enjoys, and perhaps personally needs, the friendship of this community of coministers.

Paul’s letter to the church at Thessalonica invites the attention of contemporary believers. Certainly, it is not without interpretive challenges, often posed by Paul’s epistles. However, the letter overall depicts a pastoral leader intent on mentoring a community of believers. Paul characterizes his vocational identity in verse 2 with words that texturize the remainder of the letter: “We always give thanks to God for all of you.” Paul’s relationship with the church at Thessalonica is a relationship enriched and emboldened by thankfulness.

Circuit-riding preachers of the nineteenth-century variety are a thing of the past. A number of pastoral leaders today travel between two, or perhaps three, congregations. This is no doubt a challenging vocational responsibility; but “saddlebag riders” are no more. Also, technological innovations—text messages, cell phones, Skype, Internet—have bathed correspondence in the speed of light. Words now travel faster, farther, and with greater ease than physical bodies.

Paul’s handwritten and snail-mailed words of greeting to the church at Thessalonica continue to offer wisdom for today’s faith communities and their leaders. Congregations are to be bonded to one another in Christ by a spirit of thanksgiving for one another. What are the gifts of such a spirit? A spirit of thanksgiving can motivate us as believers to be more intentional and thoughtful in all of the ways we communicate with one another. A spirit of thanksgiving can motivate us toward greater communal intimacy. A spirit of thanksgiving can motivate us to forgive and seek forgiveness, especially as each of us works to be understood and to understand. Finally, a spirit of thanksgiving can and should motivate us toward collaborative ministries that spin out threads of relational authenticity and depth.

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

First Letter to the Thessalonians

There is little doubt that 1 Thessalonians, the 13th book in the NT canon, is an authentic letter written by the apostle Paul to the Christian community at Thessalonica in Macedonia. It is the oldest document contained in the NT.

David Noel Freedman, ed., “Thessalonians, First and Second Epistles to The,” The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 515.

Saint Paul

Paul, St (d. prob. AD 62–5), the ‘Apostle of the Gentiles’. Born during the first years of the Christian era, the future St Paul, originally ‘Saul’, was a Jew of the tribe of Benjamin, a native of *Tarsus in Cilicia, said by Acts to possess Roman citizenship. He was brought up a Pharisee (Phil. 3:5, Acts 26:5) and perhaps had some of his education at Jerusalem under *Gamaliel (so Acts 22:3). This life in Judaism (Gal. 1:14) gave him his trust in God, experience of the Law, and a thorough knowledge of the Scriptures, as well as his methods of arguing from Scripture. As a Jew of the Diaspora he spoke and wrote Greek and shows some knowledge of rhetoric. Within a short time of the Crucifixion, he came in contact with the new ‘Way’ of the followers of Jesus, apparently in Palestine, and persecuted the Church (1 Cor. 15:9, Gal. 1:13). Acts 7:58 represents him as present at the martyrdom of St Stephen, and 9:1–2 as authorized by the High Priest to arrest converts in Damascus. As he drew near he was himself converted.

… The sketch in the Acts of St Paul of a ‘man small of stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked …’ is probably imaginative, though Paul admits to his weak bodily presence (2 Cor. 10:10) and a ‘thorn in the flesh’ (2 Cor. 12:7).

F. L. Cross and Elizabeth A. Livingstone, eds., The Oxford Dictionary of the Christian Church (Oxford; New York: Oxford University Press, 2005), 1243.

A book and sword are the common attributes of Saint Paul

The book carried by Saint Paul represents his epistles in the New Testament of the Bible.

The sword is a reminder of the means of his martyrdom – he was beheaded in Rome in 67 AD.


Recognizing Saints: book and sword | The National Gallery, London England

Source Material

View or Download the Proper 24A 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.

Image: Communications Resources

Hear the Spirit: Proper 23A

Readings and supplemental resources for Proper 23A in the RCL

October 11, 2020 | Pentecost +19

Click to view or download the Bible Study for Proper 23A

Collect for Proper 23

Lord, we pray that your grace may always precede and follow us, that we may continually be given to good works; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. ~BCP 234

Isaiah 25:1-9 NRSV

In our Old Testament lesson the prophet praises the Lord for destroying the cities of the ruthless and for providing a refuge for the poor. Now comes the banquet of the Lord’s salvation.

1 O Lord, you are my God; I will exalt you, I will praise your name; for you have done wonderful things, plans formed of old, faithful and sure. 2 For you have made the city a heap, the fortified city a ruin; the palace of aliens is a city no more, it will never be rebuilt. 3 Therefore strong peoples will glorify you; cities of ruthless nations will fear you. 4 For you have been a refuge to the poor, a refuge to the needy in their distress, a shelter from the rainstorm and a shade from the heat. When the blast of the ruthless was like a winter rainstorm, 5 the noise of aliens like heat in a dry place, you subdued the heat with the shade of clouds; the song of the ruthless was stilled. 6 On this mountain the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear. 7 And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; 8 he will swallow up death forever. Then the Lord God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the Lord has spoken. 9 It will be said on that day, Lo, this is our God; we have waited for him, so that he might save us. This is the Lord for whom we have waited; let us be glad and rejoice in his salvation.

Philippians 4:1-9 NRSV

In his letter to the church at Philippi, Paul invites the new disciples to exult in joy in the Lord who is near at hand, and he thanks them for their most recent gift.

1 Therefore, my brothers and sisters,whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.

2 I urge Euodia and I urge Syntyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion,help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.

4 Rejoicein the Lord always; again I will say, Rejoice.5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

8 Finally, beloved,whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think aboutthese things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.

Matthew 22:1-14 NRSV

Our gospel reading presents a parable about those who declined invitations to a marriage feast and others who were then invited, followed by the story of a guest who came without wedding clothes.

1 Once more Jesus spoke to them in parables, saying: 2 “The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. 3 He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. 4 Again he sent other slaves, saying, ‘Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.’ 5 But they made light of it and went away, one to his farm, another to his business, 6 while the rest seized his slaves, mistreated them, and killed them. 7 The king was enraged. He sent his troops, destroyed those murderers, and burned their city. 8 Then he said to his slaves, ‘The wedding is ready, but those invited were not worthy. 9 Go therefore into the main streets, and invite everyone you find to the wedding banquet.’ 10 Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests. 11 “But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, 12 and he said to him, ‘Friend, how did you get in here without a wedding robe?’ And he was speechless. 13 Then the king said to the attendants, ‘Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ 14 For many are called, but few are chosen.”

Psalm 23 BCP 612

The Psalm expresses our trust that the Lord is shepherd and guide. God is present in time of danger and spreads a table for the one who needs comfort.

1 The Lord is my shepherd; * I shall not be in want.

2 He makes me lie down in green pastures * and leads me beside still waters.

3 He revives my soul * and guides me along right pathways
for his Name’s sake.

4 Though I walk through the valley of the shadow of death, I shall fear no evil; * for you are with me; your rod and your staff,
they comfort me.

5 You spread a table before me in the presence of those who trouble me; * you have anointed my head with oil, and my cup is running over.

6 Surely your goodness and mercy shall follow me all the days of my life, * and I will dwell in the house of the Lord for ever.

Supplemental Material

Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Philippians 4:6-7 NRSV

Philippians 4:1-9. A Theological Perspective

By David B. Burrell, Professor of Ethics and Development Studies, Uganda Martyrs University, Nkozi, Uganda

Paul’s radical revision of the terms of observance of the covenant was bound to elicit some hard questions. Just what is required of followers of Jesus? One hears a similar complaint from some observant Jews today: this “love-stuff” is all well and good, but what difference does becoming a follower of Jesus make to one’s daily life?

A follower familiar with the Gospels would, of course, readily cite Matthew 25, the charter of the Christian life, yet Paul is even more specific: “help these women, [Euodia and Syntyche], for they have struggled beside me in the work of the gospel, together with Clement and the rest of my coworkers, whose names are in the book of life” (v. 3). So followers of Jesus are enjoined to assist one another “in the gospel,” that is, to encourage each other to follow in the footsteps of Jesus as outlined in Matthew 25.

As with the original covenant, a distinct path is indeed offered, though it is not prescribed. It will unfold before those who take the initial steps indicated to help others negotiate the travails of ordinary life. Beginning with knowing one another by name, each calls the other forth to a shared life in Jesus, where attempting to live “in Jesus” evokes an immense gratitude for the community that results in rejoicing: “Rejoice in the Lord always; again I will say, Rejoice! Let all know your forbearance” (vv. 4–5 RSV, NRSV “gentleness”).

Benedict, whose Rule spelled out some implications of “living in Jesus” in greater detail, speaks often of forbearance, as would spouses who have been together for decades. “Living in Jesus” means living together with others, and persons living together can easily grate on each other.

Peter counsels those engaged in the communal task of following Jesus: “like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ” (1 Pet. 2:5). So the ongoing task of building this community of followers of Jesus takes on the proportions of building the temple itself, comparing the stone edifice with a human construction in which “living stones” grate on one another as stones would were they brought together to make a single building. People engaged in a common pursuit will inevitably jostle one another, often employing their sharp edges to find space for themselves. Like Peter, Paul suggests that this very jostling can lead us toward shared prayer in “the Lord [who] is near. Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (vv. 5–6).

Such a spirit of cooperation will emerge only as we develop that crucial “forbearance” toward one another. Surely this is more than “love-stuff.” In fact, it describes the daily grind of living together, which Peter elevates to the constructive communal task of rebuilding the temple of God in Jerusalem, always considered by the people of the covenant to be the “dwelling place of God with us.”

Although that edifice had recently been destroyed by Rome, the occupying power, this community, now incorporated into the original covenant, will be called to offer a counterwitness to the destructive powers that surround it (the very powers that put Jesus to death) by living out “the peace of God, which surpasses all understanding” (v. 7). The key to attaining that peace will again be mutual forbearance, the exercise of which will perforce “guard your hearts and your minds in Christ Jesus” (v. 7). Paul culminates his exhortation, implicitly contrasting the separations he associated with the original covenant with the fruits of forbearance: “Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things” (v. 8). Nothing short of forbearance will succeed in eliciting so constructive an ethos from us, as our natural propensity is rather to render harsh judgment on one another, as the least demanding way to exalt ourselves! In a kind of solipsistic jujitsu, denigrating others can lift us above them without our having to undertake anything ourselves.

Continuing his teaching, Paul calls those who follow Jesus’ example to follow his as well: “Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you” (v. 9). “The God of peace” is, of course, shorthand for the presence of Jesus among us, partaking in those very travails that demand we be forbearing toward one another. So we are carried from Peter’s exalted image of the temple to a humble one of family, recalling how the Jesus we follow was born into and emerged from a family, to offer a humble yet unerring path to the entire human family.

As Jesus’ mother Mary and his foster father Joseph assisted one another in the commonest of human tasks, so Paul engaged in a panoply of tasks to help forge a family of followers of Jesus. So it has ever been: beyond the ever-present forbearance toward one another, what followers of Jesus consistently enjoy is the gift of following one another along the path offered. That has of course been the witness of holy women and men throughout the history of this community, as those who are forbearing toward one another also call each other forth to live faithfully to the call of the “God of peace,” who is ever living in their midst, recognizable in their fellow travelers.

So we can respond to the challenge of our observant Jewish brothers and sisters by reminding them and ourselves that the work of followers of Jesus is ever present and “never done” (as is sometimes said of women’s work). It is that of building a community of people who can sustain one another in the journey of faith, reminding each other of its goal, but even more of the joys attending the journey itself, no matter how arduous.

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

Source Material

View or Download the Proper 23A 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.

Image: Communications Resources

Let us pray

As you prepare yourself to vote, be sure to open your heart to the Spirit’s guidance.

Hear what the Spirit is saying … to you … to us.

Hear the Spirit: Proper 22A

Readings and supplemental resources for Proper 22A in the RCL

October 4, 2020 | Pentecost +18

From the Gospel of Matthew appointed for Proper 22A

Collect for Proper 22

Almighty and everlasting God, you are always more ready to hear than we to pray, and to give more than we either desire or deserve: Pour upon us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ our Savior; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.~BCP 234

Isaiah 5:1-7 NRSV

In our opening lesson the prophet sings a sad parable about God’s vineyard, Israel, and the destruction that must now come upon it.

1 Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard on a very fertile hill. 2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes. 3 And now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard. 4 What more was there to do for my vineyard that I have not done in it? When I expected it to yield grapes, why did it yield wild grapes? 5 And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down. 6 I will make it a waste; it shall not be pruned or hoed, and it shall be overgrown with briers and thorns; I will also command the clouds that they rain no rain upon it. 7 For the vineyard of the Lord of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry!

Philippians 3:4b-14 NRSV

Paul reminds the new Christians at Philippi that if any have reason to brag because of heritage, lineage, or zeal, it is he. Yet all human achievements are to be counted as rubbish next to the joy and privilege of knowing God in Christ

4b If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless.

7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead.

12 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. 13 Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.

Matthew 21:33-46 NRSV

Our gospel is the story of the wicked and disloyal tenants who are cast out of the vineyard.

33 [Jesus said], “Listen to another parable. There was a landowner who planted a vineyard, put a fence around it, dug a wine press in it, and built a watchtower. Then he leased it to tenants and went to another country. 34 When the harvest time had come, he sent his slaves to the tenants to collect his produce. 35 But the tenants seized his slaves and beat one, killed another, and stoned another. 36 Again he sent other slaves, more than the first; and they treated them in the same way. 37 Finally he sent his son to them, saying, ‘They will respect my son.’ 38 But when the tenants saw the son, they said to themselves, ‘This is the heir; come, let us kill him and get his inheritance.’ 39 So they seized him, threw him out of the vineyard, and killed him. 40 Now when the owner of the vineyard comes, what will he do to those tenants?” 41 They said to him, “He will put those wretches to a miserable death, and lease the vineyard to other tenants who will give him the produce at the harvest time.” 42 Jesus said to them, “Have you never read in the scriptures: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is amazing in our eyes’? 43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom. 44 The one who falls on this stone will be broken to pieces; and it will crush anyone on whom it falls.” 45 When the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. 46 They wanted to arrest him, but they feared the crowds, because they regarded him as a prophet.

Psalm 80:7-14 BCP 614

Our Psalm Response is a lament and a plea to the Lord, the shepherd of Israel, that the Lord will restore God’s ravaged vineyard.

7 Restore us, O God of hosts; * show the light of your countenance, and we shall be saved.

8 You have brought a vine out of Egypt; * you cast out the nations and planted it.

9 You prepared the ground for it; * it took root and filled the land.

10 The mountains were covered by its shadow * and the towering cedar trees by its boughs.

11 You stretched out its tendrils to the Sea * and its branches to the River.

12 Why have you broken down its wall, * so that all who pass by pluck off its grapes?

13 The wild boar of the forest has ravaged it, * and the beasts of the field have grazed upon it.

14 Turn now, O God of hosts, look down from heaven; behold and tend this vine; * preserve what your right hand has planted.

Supplemental Material

I regard everything as loss because of the surpassing value
of knowing Christ Jesus my Lord.

Philippians 3:8 NRSV

Love of Christ: A Prayer

I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. Philippians 3:8

Lord Jesus, you know everything:

you know that I love you.

How could it be otherwise?

For it was you who first loved me,

the unlovely and unlovable,

and died for me, pardoned me

and welcomed me into your family.

Lord, you know everything:

you know that I love you.1

1 Frank Colquhoun, Prayers for today, The Society For Promoting Christian Knowledge (January 1, 1989)

Philippians 3:4b-14. A Pastoral Perspective

By Jill Y. Crainshaw, Associate Professor and Academic Dean, Wake Forest University Divinity School, Winston-Salem, North Carolina

Nearly two thousand years and incalculable kilobytes of technological innovation stand between Paul’s first-century writings and contemporary readers. People in the United States today are more likely to communicate with friends, relatives, and coworkers, even with people across the globe, by way of blogs, e-mails, or text messages than through hand-scripted, envelope-sealed letters delivered by couriers. Despite differences in communication techniques, however, contemporary believers share with Paul a common goal. We, like Paul, want others to be persuaded when we express the beliefs and values most important to us.

Paul uses a first-century rhetorical form to communicate with Christians in the diverse and busy town of Philippi. Rhetoric is an ancient Greco-Roman art of argumentation and discourse. Paul was a rhetorical artist, crafting letters imprinted with his unique language and distinctive theological ideas. Philippians 3:4b–14 exemplifies Paul’s artistry.

According to biblical scholar Cynthia Briggs Kittredge, the epistle, read as a unified whole, imitates a four-part style common to Greco-Roman letter writing. The exordium (1:1–26) opens the correspondence, introducing the letter’s main themes. Paul expresses gratitude for the community (1:3–5) and speaks poignantly about his current imprisonment and suffering (1:12–14). He also encourages believers at Philippi to continue their gospel work (1:27–28). The narratio (1:27–30) summarizes historical events that prompted Paul to write the letter. The probatio (2:1–3:21), including 3:4b–14, gives examples to support Paul’s call to action. The final part of the letter, the peroratio (4:1–23), recaps the main points and passionately invites readers to say yes to Paul’s challenge.1

In the initial verses of the probatio (2:1–3:4a), Paul features Timothy, Epaphroditus, and Jesus as examples of how to live a gospel-worthy life. Then, in 3:4b–14, Paul uses himself as an example. Following an ancient rhetorical principle, he gives a personal testimony.

Contemporary ears sometimes hear Paul’s autobiographical speech making as arrogance. However, autobiographical arguments were common to the rhetoric of Paul’s time. A speaker’s personal character was considered a valid, even powerful, tool of persuasion. Paul wants readers to know that he has experienced firsthand God’s love in Christ. Paul also wants readers to know that he himself strives to live out the message he preaches. In the minds of first-century readers, Paul’s personal story authenticated his message and gave his voice authority.

Preachers today are sometimes reluctant to follow Paul’s autobiographical example. Perhaps too many know firsthand the pitfalls of being too personally vulnerable in the pulpit. Also, today’s rhetorical milieu differs greatly from that of first-century Philippi. Philippians 3:4b–14 nevertheless stands as a reminder. The proclaimer’s authenticity enlivens and gives credibility to the proclamation. Biblical scholar James W. Thompson puts it this way: “In an era when preaching cannot compete in the communications revolution, the essential quality that is unique to preaching is the authenticity of the preacher.”2

Paul uses personal testimony and other examples to authenticate and energize his call to action. What is that call? Paul encourages the believers at Philippi to hold on to and live out core Christian values. The primary goal of faith, in Paul’s view, is to know or experience Christ. Communal life is to be centered on attaining this ultimate prize. None of the identity markers that say we are people of faith is more important than a community’s heart-centered desire to know and to be like Christ.

Paul skillfully capitalizes on the rhetorical style of his day to communicate gospel values. This is not a new practice. Preachers and faith communities since antiquity have innovatively employed popular communication techniques to proclaim the gospel.

The same is true today. A June 1, 2009 issue of Time magazine tantalized readers with this article headline: “Twittering in Church. Why Some Pastors Are Turning to Microblogging to Bring Congregants Closer to God and One Another.” After appearing on the technological scene in 2006 as a computer designer’s side project, Twitter has transformed the landscape of Internet communication. What makes Twitter unique is that chatters, or “tweeters,” are allowed only 140 characters to speak their minds, share a joke, comment on the news, or report their morning breakfast choices (all of which happen simultaneously on Twitter). People who “tweet” have to make every word count.

A Charlotte, North Carolina, pastor, Todd Hahn, was interviewed for the Time magazine article. Hahn encouraged churchgoers to “tweet” during his Easter Sunday sermon. He wanted worshipers to tell others—coworshipers in the sanctuary and others tweeting across town or in another state—about their experiences with God. He wanted them to tweet their personal testimonies, using 140 characters or less, of course. “It’s a huge responsibility of a church,” Hahn says, “to leverage whatever’s going on in the broader culture to connect people to God and to each other.”

Versions of Hahn’s words can be heard in myriad contemporary discussions about worship practices, preaching techniques, and pastoral leadership styles. What communication practices are most effective for sharing the gospel? Which are most appropriate? How do we decide? Though ancient, Paul’s style and message in Philippians 3:4b–14 may contribute wisdom to these discussions.

Paul makes use of communication techniques familiar to his audience. His letter-writing style both mirrors and expands upon the Greco-Roman forms of his day. Paul’s rhetorical choices, however, take a backseat to what he considers the heart of his message. The primary aim of the life of faith, Paul insists in this letter, is to know Christ. Believers are called first and foremost to pursue and share that “prize” with personal and communal authenticity.

As to whether or not Twitter belongs in worship—about that, we can blog.

1 Cynthia Briggs Kittredge, Community and Authority: The Rhetoric of Obedience in the Pauline Tradition (Harrisburg, PA: Trinity Press Int., 1998), 65–66.

2 James W. Thompson, Preaching Like Paul: Homiletical Wisdom for Today (Louisville, KY: Westminster John Knox Press, 2001), 146.

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, 2011).

Source Material

View or Download the Proper 22A 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.

Image: Communications Resources

Hear the Spirit: Proper 21A

Readings and supplemental resources for Proper 21A in the RCL

September 27, 2020 | Pentecost ++17

From the Letter to the Philippians appointed for Proper 21A

Collect for Proper 21

O God, you declare your almighty power chiefly in showing mercy and pity: Grant us the fullness of your grace, that we, running to obtain your promises, may become partakers of your heavenly treasure; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.~BCP 234

Ezekiel 18:1-4,25-32 NRSV

In the Hebrew scripture lesson the Lord insists that individuals are responsible for their own sins and that the people must now repent, no longer blaming their troubles on the sins of their parents

1 The word of the Lord came to me: 2 What do you mean by repeating this proverb concerning the land of Israel, “The parents have eaten sour grapes, and the children’s teeth are set on edge”? 3 As I live, says the Lord God, this proverb shall no more be used by you in Israel. 4 Know that all lives are mine; the life of the parent as well as the life of the child is mine: it is only the person who sins that shall die.

25 Yet you say, “The way of the Lord is unfair.” Hear now, O house of Israel: Is my way unfair? Is it not your ways that are unfair? 26 When the righteous turn away from their righteousness and commit iniquity, they shall die for it; for the iniquity that they have committed they shall die. 27 Again, when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life. 28 Because they considered and turned away from all the transgressions that they had committed, they shall surely live; they shall not die. 29 Yet the house of Israel says, “The way of the Lord is unfair.” O house of Israel, are my ways unfair? Is it not your ways that are unfair?

30 Therefore I will judge you, O house of Israel, all of you according to your ways, says the Lord God. Repent and turn from all your transgressions; otherwise iniquity will be your ruin.31 Cast away from you all the transgressions that you have committed against me, and get yourselves a new heart and a new spirit! Why will you die, O house of Israel? 32 For I have no pleasure in the death of anyone, says the Lord God. Turn, then, and live.

Philippians 2:1-13 NRSV

Paul bids the new disciples to be of one mind in love, knowing how Christ Jesus accepted the condition of a servant and was obedient to the point of death. We now confess him as Lord and are called to an obedient working out of our faith.

1 If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. 5 Let the same mind be in you that was in Christ Jesus.

6 who, though he was in the form of God, did not regard equality with God as something to be exploited, 7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross

9 Therefore God also highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father

12 Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling; 13 for it is God who is at work in you, enabling you both to will and to work for his good pleasure.

Matthew 21:23-32 NRSV

In a response to a question about authority, Jesus tells a parable of two sons who obeyed their father differently, and he indicates that it is the same with those who are apparently obedient and disobedient in this age.

23 When he entered the temple, the chief priests and the elders of the people came to him as he was teaching, and said, “By what authority are you doing these things, and who gave you this authority?” 24 Jesus said to them, “I will also ask you one question; if you tell me the answer, then I will also tell you by what authority I do these things. 25 Did the baptism of John come from heaven, or was it of human origin?” And they argued with one another, “If we say, ‘From heaven,’ he will say to us, ‘Why then did you not believe him?’ 26 But if we say, ‘Of human origin,’ we are afraid of the crowd; for all regard John as a prophet.” 27 So they answered Jesus, “We do not know.” And he said to them, “Neither will I tell you by what authority I am doing these things.

28 “What do you think? A man had two sons; he went to the first and said, ‘Son, go and work in the vineyard today.’ 29 He answered, ‘I will not’; but later he changed his mind and went. 30 The father went to the second and said the same; and he answered, ‘I go, sir’; but he did not go. 31 Which of the two did the will of his father?” They said, “The first.” Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are going into the kingdom of God ahead of you. 32 For John came to you in the way of righteousness and you did not believe him, but the tax collectors and the prostitutes believed him; and even after you saw it, you did not change your minds and believe him.”

Psalm 25:1-8BCP 614

Our Psalm Response is a prayer for forgiveness and guidance and an expression of trust in the Lord.

1 To you, O Lord, I lift up my soul; my God, I put my trust in you; *
let me not be humiliated, nor let my enemies triumph over me.

2 Let none who look to you be put to shame; *
let the treacherous be disappointed in their schemes.

3 Show me your ways, O Lord, * and teach me your paths.

4 Lead me in your truth and teach me, * for you are the God of my salvation; in you have I trusted all the day long.

5 Remember, O Lord, your compassion and love, *
for they are from everlasting.

6 Remember not the sins of my youth and my transgressions; * remember me according to your love
and for the sake of your goodness, O Lord.

7 Gracious and upright is the Lord; *
therefore he teaches sinners in his way.

8 He guides the humble in doing right *
and teaches his way to the lowly.

Supplemental Material

Let the same mind be in you that was in Christ Jesus.

Philippians 2:6 NRSV

Two Prayer Responses to the text of Philippians

Eternal God, the light of the minds that know thee, the joy of the hearts that love thee, the strength of the wills that serve thee; grant us, so to know thee that we may truly love thee, so to love thee that we may freely serve thee, whose service is perfect freedom, through Jesus Christ our Lord. Gelasian Sacramentary (7th century)

O gracious and holy Father, give us wisdom to perceive thee, intelligence to understand thee, diligence to seek thee, patience to wait for thee, eyes to behold thee, a heart to meditate upon thee and a life to proclaim thee: through the power of the spirit of Jesus Christ our Lord. Attributed to St Benedict (480–543)

Source: Christopher Herbert, Pocket Prayers: The Classic Collection
(Pocket Prayers Series). Hymns Ancient and Modern Ltd. Kindle Edition.

Commentary on Philippians2:1-13. A Pastoral Perspective.

By Gilberto Collazo, Vice President for Missional Development and Operations, Christian Church (Disciples of Christ), Indianapolis, Indiana

The celebrated pacifist Mohandas Gandhi is reported to have said, “I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ.” He made this observation in the midst of his struggle for justice for a people in the face of the occupation of his native India.

We are called to be imitators of Christ, to live in a way that allows other people to see Christ in us. What is an imitator? There is a great difference between an impersonator and an imitator. Impersonators take great pains to make people believe they are who they are not. On the other hand, imitators are clearly aware that they strive to live up to the challenge of being a reflection of the person they look up to. It is so hard to walk in the footsteps of others. Many younger siblings for years wither in the shadow of an overachieving older sibling, who sets the standard so high that it is a constant frustration to try to be like him or her. We look up to those people in church whom we consider spiritual giants and wonder if we will ever be as spiritual as they appear. At work there is always that coworker who is the top salesperson, who makes us wonder if we really have what it takes to live up to those high standards, no matter how hard we try.

Deep down inside, many of us have the clear understanding that we will fall short of a perfect imitation. That is all right. Ultimately Paul’s admonition is not about impersonating Christ, but about adopting Christlike attitudes in all aspects of our life. When we try to live up to God’s standards on our own, we become impersonators. That is a tall order and an unrealistic expectation on our part, and it is not what God expects of us.

So then, what does it mean to be called a reflection of Christ? This is not a call to perfection but, rather, an invitation to be honest with ourselves and to understand that God is doing something unique and special in each and every one of us. This is God’s challenge for us to live in a manner that is counter-cultural. For example, when we face a national crisis such as a severe economic downturn, do we run around like Chicken Little screaming, “The sky is falling,” or do we reflect Christ by remaining calm and believing God’s promises of provision for our lives? When bad news reaches our ears, do we respond like those who live without faith, or do we reflect Christ by our reactions to the bad news?

For years as a pastor I accompanied many people through their death processes and then helped their families deal with grief and loss. Then it was my turn. I had just turned forty when I suffered my first significant loss. My father had terminal cancer and less than two months to live. The time for my test had come. Would I be a reflection of Christ and face this crisis with faith and peace, or would I give into the ranting, raving accusations against God that I had seen in so many of the individuals that I had accompanied through the loss process?

I did rant and rave. It is one thing to be on the outside looking in, and a completely different experience to find yourself directly impacted by the situation. In the midst of it all, I was able to recognize that God understood that I was human and was losing a father. Through the two final months of my father’s life, God worked in my life, as I allowed the divine presence to do so.

People saw my struggle. Even the members of my church understood I was working through something that was new and painful for me. I could have put on a happy face and hidden my sorrow, but that would have made me an impersonator of Christ. Rather, I admitted that I needed God’s presence in my life in a way I had not known before. I sought God’s presence in ways I had never done before. Some days, like Job, I sparred with God. Other days, I held a negotiation session. There were days when I had nothing to say, because I was so angry at a God who was taking my father, when there were so many others who really should have been called from this world. In the end, I was able to give my father over to God’s presence with tears in my eyes, but with peace in my heart. People would later comment on how I had been a source of comfort to them as they came to support my family and me.

Christian living is a process. God’s timeline for each one of us is unique, and only God knows what the final product is going to look like. We do not expect an instantaneous transformation of our life’s attitudes and actions, but rather an ongoing process of change that results from the ever-growing awareness of our need to be at a different place if we are to be true Christ followers. The process begins with our conscious decision to become reflections of Christ in our actions and reactions to life.

Can the world see Christ in us? Our imitation of him is not about being complacent and well behaved. As the United States deals with immigration issues, many churches have once again declared themselves to be sanctuaries for all who need a safe place. I see Christ in the actions of these faith communities. Allowing the world to see Christ in us means that we are willing to step up to our prophetic role in the world. Can people see Christ in you?

When times get difficult, when injustices are prevalent among the people, when a word of hope is needed, let us pray that all can see Christ in us—for that is our calling: to be imitators, and not impersonators, of Christ.

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, 2011).

Imitators, not Impersonators

1 If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. 5 Let the same mind be in you that was in Christ Jesus. (Philippians 2:1-5)

From our Outline of the Faith

Q. Who are the ministers of the Church?

A. The ministers of the Church are lay persons, bishops, priests, and deacons.

Q. What is the ministry of the laity?

A. The ministry of lay persons is to represent Christ and his Church; to bear witness to him wherever they may be; and, according to the gifts given them, to carry on Christ’s work of reconciliation in the world; and to take their place in the life, worship, and governance of the Church.

Prayer for Vocation in Daily Work

Almighty God our heavenly Father, you declare your glory and show forth your handiwork in the heavens and in the earth: Deliver us in our various occupations from the service of self alone, that we may do the work you give us to do in truth and beauty and for the common good; for the sake of him who came among us as one who serves, your Son Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. ~BCP 261

Source Material

View or Download the Proper 21A 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.

Image: Communications Resources

Four Possible Paths for the Book of Common Prayer – Standing Commission on Liturgy and Music

Our Book of Common Prayer, of course, unites us as Episcopalians. It is not a static document anymore than we are static Christ-followers. God is always working within us, and within our collective worship. Here is an example of God’s constant call to us to renew our lives in Christ and our faithful response to that call.

The Standing Commission on Liturgy and Music (SCLM) will be sending to General Convention 2018 four different paths forward for its consideration in regards to the Book of Common Prayer and liturgical renewal.  It will request that General Convention 2018 select one of the four paths that will chart the SCLM’s course for the 2018-2021, and 2021-2024 triennia.

Source: Four Possible Paths for the Book of Common Prayer – Standing Commission on Liturgy and Music

Remembering Mark, Evangelist

The beginning of the Gospel of Mark from the 7th century Book of DurrowApril 25 The Feast of St. Mark, Evangelist

“The beginning of the good news of Jesus Christ, the Son of God.” Mark 1:1 NRSV

Almighty God, by the hand of Mark the evangelist you have given to your Church the Gospel of Jesus Christ the Son of God: We thank you for this witness, and pray that we may be firmly grounded in its truth; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

 

The Book of Common Prayer, p. 240

Image: The beginning of the Gospel of Mark in the 7th century Book of Durrow. Wikimedia Commons, Public Domain.

A short note on the Book of Common Prayer

The Book of Common Prayer (1662)

“Ashes to ashes, dust to dust.”
“All the deceits of the world, the flesh and the devil.”
“Read, mark, learn, and inwardly digest.”

Shakespeare? The King James Bible? Close — the Anglican Book of Common Prayer, the liturgical and literary masterpiece that along with the playwright and the landmark Bible helped shape the English language, [marked its 350th anniversary in 2012].

Anglicans Celebrate Book of Common Prayer’s 350th Anniversary by Trevor Grundy for Ecumenical News International and posted by Sojourners on May 2, 2012

From the same article:

The anniversary actually refers to the revised edition that still stands as the official doctrinal standard of the Church of England and most other churches in the worldwide Anglican Communion. After Henry VIII’s break with the Roman Catholic Church, Archbishop of Canterbury Thomas Cranmer set out to replace the Latin missal with a book of liturgical services and prayers in English that would also incorporate theological changes, such as less prominence for saints.

The Prayer Book now appears in many variants in the 77 million-member Anglican Communion and has influenced the liturgical texts of other denominations.

The book’s language — another phrase is “till death us do part” from the marriage service — resonates even today, said Bishop Stephen Platten, chair of the Church of England’s Liturgical Commission. “Even in an apparently secular world, large numbers come to have their children christened or baptized. The cadences of the Prayer Book have become part of a treasury of prayers and reflections that have helped to fashion people’s lives,”

Read the entire post by Trevor Grundy.

Do you have some favorites from the Book of Common Prayer? Share them in the Comments section here. Keep the conversation going …

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Photo from the article by Trevor Grundy via Shutterstock

Wind Chimes: 10 Jan 2013

Gracious Father, we pray for thy holy Catholic Church. Fill it with all truth, in all truth with all peace. Where it is corrupt, purify it; where it is in error, direct it; where in any thing it is amiss, reform it. Where it is right, strengthen it; where it is in want, provide for it; where it is divided, reunite it; for the sake of Jesus Christ thy Son our Savior. Amen.

A prayer (updated) of William Laud (see The Book of Common Prayer, p. 816)

The chimes produce a mixed sound today: sometimes a violent crashing sound, sometimes a soft peaceful sound. What do you hear?

William Laud, Archbishop of Canterbury, d. 1645

Today (January 10th) the Episcopal Church remembers William Laud, Archbishop of Canterbury (1633-1645). Laud’s short biography in Holy Women, Holy Men tells the truth, “Laud’s reputation has remained controversial to this day. [He is] [h]onored as a martyr and condemned as an intolerant bigot ….”

Given the current concern among some in England about “The Succession to the Crown Bill” it is informative to remember today that, “Laud believed the Church of England to be in direct continuity with the medieval Church, and he stressed the unity of Church and State, exalting the role of the king as the supreme governor.” (“William Laud” on Holy Women, Holy Men).