Read the lessons at the Vanderbilt Library website: http://divinity.lib.vanderbilt.edu/lectionary/cAdvent/cAdvent1.htm
Read
the lessons at the Vanderbilt Library website:
http://divinity.lib.vanderbilt.edu/lectionary/cAdvent/cAdvent1.htm
Emmanuel Lutheran Church at Saint Luke's Anglican Church
Family Lectionary Study;
Alternate Sundays from 9:30 to 10:15 in the Gym
Opening Music
Introduce: “Wind, wind, blow on me”
Review: "I am the Church, You are the Church" “I the Lord of Sea and Sky”, “Jesus said that we could be just like Salt”
Review of Previous Lessons
Discuss Pew-work. Give everyone a chance to show or talk about their insights.
What was the sermon on? -- Values: spiritual treasure over material treasure
What was the Gospel lesson? -- Pilate names Christ as king
Did anyone have any insights about...
Materialism and how we either buy in to it, or reject it
Christ as King over our lives
The end of time promised in the Bible
Set the calendar-clock to the right date. Advent tells the story of God's long preparation for our salvation.... Here is our memory scripture for Advent
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, thou hast increased their joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian. For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgement and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.
Bible Passage
from http://www.montreal.anglican.org/comments/cadv1m.shtml
From Chapter 1, we know that Jeremiah was either born or began his ministry in 627 BC. During his life, Babylonia succeeded Assyria as the dominant power in the Middle East. He was a witness to the return to worship of the Lord (instituted by the Judean king Josiah), and then (after Josiah's death in battle in 609), the return of many of the people to paganism. When Babylon captured Jerusalem in 587, Jeremiah emigrated to Egypt. God called him to be a prophet to Judah and surrounding nations, in the midst of these political and religious convulsions.
Jeremiah ministered around the time when Jerusalem fell to the Babylonians in 586 BC. In bad times, he told of God’s love for his people. The restoration of the city is mentioned in vv. 6-9: “... this city shall be to me a name of joy, a praise and a glory ...” Our passage was edited or written centuries later.
Now we hear that it is a certainty that a time will come when God will complete his obligations (“fulfill the promise I made”, v. 14) under his covenant with the Israelites. Vv. 15-16 are Jeremiah’s prophecy in 23:5-6 with a difference: there it is Judah and Israel; here it is “Judah” (v. 16) and “Jerusalem”. The “righteous Branch” (v. 15) is a king (or messiah) of David’s line; both kings and the messiah were expected to be just and righteous (godly). Judah will be restored to prosperity (“saved”, v. 16); Jerusalem will be protected. Per the NRSV, it is the city or the “Branch” that will be called “The Lord is our righteousness”, but this may be the name of a king: thus the Revised English Bible. Vv. 17-18 foretell the permanence of the Davidic monarchy, and of priests offering sacrifice. God’s covenant with his people is forever, or at least until the end of the age, i.e. to the start of the messianic era. God will never break the pact (even if the people deviate from it).
The Righteous King
Jeremiah, a prophet of priestly dissent, lived through the reign of three Judean kings: Josiah (627-609 BC), Jehoiakim (608-598 B.C.), Zedekiah (597-587 B.C.) As he matured, Jeremiah railed against the political intrigue in Jerusalem and royal alliances with Egypt against the Babylon. He was politically influential enough to escape a royal death sentence for his public critiques. Hence, he was imprisoned.
In jail, Jeremiah wrote these verses of hope. Yes, the kingdom would fall. Jerusalem would be left desolate. But these events would not stop God's plan to restore the nation and the royal line. In fact, the righteous king would be the source of national revival.
True to his vision, Jeremiah witnessed the destruction of Jerusalem and the Babylonian exile in 586 B.C. But, Jeremiah would not live to see God's people return to their homeland. Nonetheless, his words gave the people hope. God would restore the royal line, the king would rule justly, and the nation would be renewed. This, however, would happen in God's time and in God's way.
How do you find hope in this season of hurry?
from http://www.montreal.anglican.org/comments/cadv1m.shtml
Psalms is a collection of collections. The psalms were written over many centuries, stretching from the days of Solomon's temple (about 950 BC) to after the Exile (about 350 BC.) Psalms are of five types: hymns of praise, laments, thanksgiving psalms, royal psalms, and wisdom psalms. Within the book, there are five "books"; there is a doxology ("Blessed be ... Amen and Amen") at the end of each book.
The psalmist seeks deliverance from personal enemies. He trusts in God (vv. 1-4); may God never allow the ungodly (the “treacherous”, v. 3) to claim victory over him. Key to maintaining the upper hand is knowing God’s ways, being taught by God (v. 4), accepting God’s leadership (v. 5), coming to know ultimate “truth” (v. 5): this is the way to being saved from the scheming of his (and God’s) adversaries. The psalmist nudges God into remembering his “mercy” (v. 6, compassion) and “love”, qualities of God since time immemorial. In youthful flings, we deviate from God’s ways, but please, Lord, remember my times of fidelity (v. 7). God does teach his ways to those who have strayed and who approach him in awe (“humble”, v. 9). “Love and faithfulness” (v. 10) are characteristic of God’s covenant relationship with his people.
from http://www.montreal.anglican.org/comments/cadv1m.shtml
This letter is perhaps the oldest book in the New Testament. Paul (with Silvanus and Timothy) founded the church there during his second missionary journey, and as is recorded in Acts 17, was forced to leave the city due to persecution. Many Greeks who already worshipped God, many pagans and "important women" became Christians. The letter was written from Athens to strengthen the new Christians in their faith.
Paul predicted, when he was in Thessalonika, that some Christians there would be persecuted. This has now happened; he has sent Timothy to “strengthen and encourage you for the sake of your faith, so no one would be shaken by these persecutions” (vv. 2-3). Timothy has now returned to Paul in Athens, and has conveyed to him “the good news of your faith and love” (v. 6). Indeed, their faith has encouraged Paul in facing persecution himself.
Now he considers their prayer for him to be a debt to be repaid (“in return”, v. 9). Even though he lives continually in gratitude to, and dependence on, God (“before our God”; “Night and day”, v. 10), “all the joy” (v. 9) their faith brings to him is hard to repay, but he does give thanks. He also prays that he may visit them (“see you face to face”, v. 10) to “restore” (or make good) lacks in their knowledge of the faith, to give them further instruction in specific areas (likely what will happen when Jesus comes again: see v. 13). In vv. 11-13, he prays, intercedes with God, on their behalf:
that he may visit them again (“direct ...”, v. 11);
that they may have a superabundance of love for their fellow Christians and for others (“all”, v. 12), as Paul, Timothy and Silvanus (“we”) have for them; and
that their very beings (“hearts”, v. 13) may become so God-like (“holiness”) that they may be totally free of sin (“blameless”) when Christ comes again with all those who belong to God (“his saints”) at the end of time.
At that time, says 4:13-17, Christ will bring the faithful dead with him; they will rise to be with God first; then those who are still alive will join them in heaven forever.
In one of the earliest books in the New Testament canon, Paul wrote to the Church at Thessalonika between 50-54 A.D. At the time of letter, the city was a major seaport to the east of Greece proper. It was the seat of Roman administration with a diverse and prosperous population. The Church at Thessalonika was mixed between Gentile and Jew.
This letter revealed that despite a strong opposition from the Jewish synagogue, Paul had a strong affection for the community because they were steadfast in their faith. Nevertheless, after Paul explained his efforts to see those in the church, he exhorted them to live chaste lives. The verses in this study form the bridge between his explanation and his exhortation.
These verses used a simple question to create this bridge: How should the Christian live? Paul’s answer was as simple: love the way you have been shown to love. 3:12-13 was a prayer that the community grow in the love that Paul and his fellow missionaries showed the community. 4:1-2 remind the community to grow in the Christian life and devotion to God. This life and devotion were again found in love. Indeed, in these verses, Paul could reduce the tradition he claimed to receive from Christ himself in one simple word: love. Christian love is the basis for missionary work and morality.
May we grow in love for each other and in the Christian life, just as Paul wrote in prayer and encouragement.
How has you awareness of God’s love grown? How has God’s love for you changed you?
from http://www.montreal.anglican.org/comments/cadv1m.shtml
Luke is the third synoptic (or quasi-chronological) gospel in the New Testament. Its author, traditionally Luke the physician who accompanied Paul on some of his missionary journeys, draws on three sources: Mark (via Matthew), a collection of sayings (known as Q for Quelle) and his own source. It is a gospel that emphasizes God's love for the poor, the disadvantaged, minorities, outcasts, sinners and lepers. Women play a more prominent part than in the other gospels. Luke never uses Semitic words; this is one argument for thinking that he wrote primarily for Gentiles.
Jesus has foretold the destruction of the Temple (v. 6). Some have asked him when this will occur and what will indicate that it is about to happen (v. 7). Given that “all the people were spellbound by what they heard” (19:48) and that the religious authorities “kept looking for a way to kill him” (19:47), the destruction must have spiritual meaning. Jesus tells of events commonly expected at the end of the era, and adds some which are specifically Christian. First, Christians will be persecuted by religious and civil authorities (v. 12). Then there will be “wars and insurrections” (v. 9), but “the end will not follow immediately” (as people expected). Disastrous natural phenomena, cause for great distress, will occur (v. 11), and when Jerusalem is surrounded by armies (v. 20), the city will soon fall: either physically or spiritually. Again the end will be delayed: the killing and deportation of citizens will continue “until the times of the Gentiles are fulfilled” (v. 24), i.e. until non-Jews have had the opportunity to come to Christ.
Now Jesus foretells unnatural events (“signs ...”, v. 25) and the resulting confusion among nations and people, not knowing what will happen next. But the “Son of Man” (v. 27), the ideal human, Christ, will come from heaven (“in a cloud”, a symbol of divine presence, as at the Transfiguration) with power to control events. Then “redemption” (v. 28), God’s acts of freeing his chosen people, will be near. Just as the leafing of trees shows that “summer is ... near” (v. 30), so the occurrence of all these events will show that “the kingdom of God is near” (v. 31): this time will be evident to the faithful. The signs will be as striking as is seen in fig trees: in winter, they look dead but in spring they sprout. In spite of the delay, the era will end before all those alive now have died (v. 32). Jesus’ “words” (v. 33) are even more eternal than creation (“heaven and earth”). Finally, he advises vigilance: do not be so “weighed down” (v. 34) with day-to-day earthy matters that you are unprepared for the final call (“that day”). It will be for all those who survive all disasters (v. 35). Pray that God may give you the strength to resist all evils, so that you may “stand before” (v. 36) Christ, be deemed worthy by him.
What do you look forward to this Christmas? What do you dread this holiday season? Why?
"Christmas is coming!" What is your reaction when those words come from the mouths of children? Do you see the joy of the season? Or do you see the red of mounting debt? (Honestly, most of us see both!)
Anticipation and anxiety over the holiday season go hand in hand. Sometimes we want to savor the season. Sometimes we just want the season to get over. Sometimes we anticipate. Sometimes we're anxious.
When Jesus pointed to his coming, he realized there would be anxiety. But he wanted anticipation. He wanted his people to stand tall and raise their heads. He wanted them to have hope.
Popular Translation
Jesus said to his followers:
25 "There will be signs of God's will across the sky. The roaring of the oceans and the crashing of the waves will frustrate the nations on earth. 26 In the mean time, people will grow weak in the face of what will happen to the world. For God will shake up everything in the heavens. 27 Then, everyone will see the Son of Man coming in the clouds with a lot of power and flash. 28 When these things happen, stand up tall and raise your heads proudly because, then, God will free you!"
34 Watch yourselves so your minds may not be fogged by fooling around, parties, or daily worries. Watch yourselves so the day when the Son of Man comes might not suddenly catch you, 35 like a trap. For that day will come upon everyone, everywhere, in the same way. 36 Be constantly alert! Always ask God to give you the strength to live through those bad times and, in the end, to stand as a true follower before the Son of Man."
Anxiety and anticipation go hand in hand. Two weeks ago, we studied the anxiety people have for the end times. With the beginning of Advent, our focus shifts to anticipation. Unlike the terse prophetic statement in Mark 13:24-32, Luke injected a note of hope in his view of the end times. Hope that can only come from faith.
Jesus said to his disciples:
25 "There will be signs in the sun, the moon, and the stars; on earth (there will be) anguish of nations, being at a loss over (to explain) the roaring of the sea and the (rolling of the) waves, 26 while men faint from fear from fear and expectation of the (events) coming upon the (known) world. For the powers of heaven will be shaken. 27 Then they will see the Son of Man coming in the clouds with great power and glory. 28 When these (events) begin to occur, straighten up and raise up your heads, because your liberation is at hand.
21:25-26 In these two verses, Jesus described the end times in symmetrical fashion. He began with the numerous signs in the entire sky, reflected events and reactions on earth, then returned to the shaking of the sky. In the time of Jesus, most people believed events in the night sky reflected coming events on earth (the night sky revealed the will of the gods). If there was trouble in an arena where people had no control (the sky), certainly trouble would follow on earth.
These two verses form three phrases in two sentences. "There will be . . . " covers both phrases in the first sentence (the phrase about the signs in the sky and the anguish of the nations). The second phrase was made independent for the sake intelligibility in English.
"on earth (there will be) anguish of nations, being at a loss over (to explain) the roaring of the sea and the (rolling of the) waves, while men faint from fear from fear and expectation of the (events) coming upon the (known) world." Violent storms at sea and on the coast would leave people disturbed about divine will and guessing about the future.
21:27 The subtle meaning of this sentence was explained in depth on the 33rd Sunday in Ordinary Time, Cycle B (two weeks ago). Luke's verse paralleled Mark 13: 26. Both are based upon Daniel 7:13.
21:28 "straighten up and raise up your heads" The attitude of the Christian is the exact opposite of those in 21:26. The Christian is to stand proud and full of expectation, instead of "fainting from fear."
"because your liberation is at hand" The liberation or redemption mentioned referred to the end of the world.
In these short verses, Jesus described the beginning of God's final initiative. He would give signs of warning across the sky, cause anxiety on earth with violent sea storms, and shake up the heavens. What we would explain scientifically as eclipses, meteor showers, and the result of storm systems on earth, the ancients attributed to God's intervention in the order of the cosmos. God would shake things up.
People would grow anxious because their faith systems and rituals failed. They could no longer control malevolent spirits that drove the sun, the moon, the stars, or the seas. Without the security their idols gave them, they would faint at the coming events. For these events would be unknown, chaotic, and devastating.
But, Christians were to rejoice. Their Savior was at hand! Now, their world view and lifestyle would be vindicated. For, Christians saw the world and lived in the world differently. Notice Luke implied the division between the believers and nonbelievers. Further, he implied, Christians had something to be delivered from: persecution. Finally, Luke presented a time of hope. Through great power and glory (i.e., reputation or "flash" in the popular translation above), the Son of Man would come and free his followers. Unlike the anxious people of the world, the Christians were to anticipate the end in hope.
34 But guard against yourselves lest your minds might not be burdened by carousing, drunkenness, and the worries of daily living, (lest) that day suddenly catch you, 35 like a trap. For (that day) will come upon all (those) sitting on the face of the entire earth. 36 Stay awake every moment, (constantly) pleading that to have the strength to pass safely through all these (events) about to happen, and to stand (with conviction) before the Son of Man."
21:35 "all (those) sitting on the face of the entire earth" "Sitting" in this sense is a Hebraism, meaning "living."
21:34c-35 Since "that day" is understood as the subject of the last clause in 21:34 and the sentence in 21:35, "like a trap" is understood for both ("catch you" in 34c and "come upon all sitting on the entire earth" in 35).
21:36 "Stay awake every moment, (constantly) pleading" The phrase "every moment" is literally "in every moment." The phrase can refer to "staying awake" or to "pleading." By adding the word "constantly" to pleading, the translation recognizes both references ("stay awake every moment" and "every moment pleading").
"(constantly) pleading that to have the strength to pass safely through all these (events) about to happen, and to stand (with conviction) before the Son of Man" The verb "to plead" or "to pray" controlled two petitions: strength to endure the end times and the strength to take a stand as a Christian before the Son of Man. Both petitions depend upon strength of faith.
How was the Christian to anticipate the end? A simple profession of faith was not enough. For one could be Christian in name, but his or her heart could belong to the world, its deceptive delights, and its anxieties, Obviously, self-control was essential.
In Luke, Jesus added another condition: unceasing prayer. Unlike first century contemporaries, early Christians focused their prayer, not necessarily on present need, but upon future deliverance. They would pray for the coming of the Kingdom. Jesus encouraged them to pray for a strength of faith that would enable them to weather the final days and stand before the judgement seat.
So, the Christian was to anticipate the end in two ways: a life of moral self control and prayer for future spiritual strength. Shouldn't we approach the holidays in the same way?
Catechism Theme: The Coming of Christ (CCC 668-677)
Christ Jesus rules now in heaven. He reveals his power and glory through us, his Church. He is present when we live with high moral standards and when we pray. He is present when we get out of the way and allow him to reveal his power, with us, through us.
But Jesus will come again. His appearance will be sudden and sure. Until that time, Christians will suffer from misunderstanding, hatred, and violence. The evil the world unleashes on the Church will not extinguish the flame of faith. The Church will be strengthened. And her influence will grow. For Christ is truly present with his Church in adversity.
How does prayer and self-control help you anticipate the coming of Christ?
Anxiety and anticipation do go together. They are two reactions to a life under pressure. But one sees only darkness and despair. The other sees light and hope.
We can never fully predict disastrous events, but we can prepare for them. We can live a high moral life, as if tomorrow does matter. And we can pray for the strength to live through the darker days. Ultimately we can live as if Jesus is fully present. We can live with hope fully present.
Choose one area in your life that makes you anxious. How can faith turn your anxiety in this area into anticipation? How can God give you hope?
Pew-work Hand-outs
“Pew-work” is like Home-work, except that it is done in the pews, instead of being done at home. Because it is focussed on the readings (as the sermon, presumably, also is) it can be done during the sermon to help the listener concentrate. Or, it can be done while waiting for everyone else to finish their communion. It isn't done during prayers, or hymns, or the readings, because
During Prayers, we pray
During Hymns, we sing
During the Readings, we listen
Middle-school Students' Pew-work
Elementary-School Students' Pew-work