Read the lessons at the Vanderbilt Library website: http://divinity.lib.vanderbilt.edu/lectionary/CEpiphany/cEpiphany3.htm
Emmanuel Lutheran Church at Saint Luke's Anglican Church
Family Lectionary Study;
Sundays from 9:30 to 10:15 in the Gym
Opening
Introduce:
Review of Last Week
Discuss Pew-work. Give everyone a chance to show or talk about their insights.
What was the sermon on? -- Daniel: recognizing God's hand in wilderness experiences
What was the Gospel lesson? -- Jesus changes water into wine
Did anyone have any insights about...
Wilderness experiences
Miraculous transformations
Set the calendar-clock to the right date. Advent tells the story of .... Here is our memory scripture for Advent
G.
14And Jesus returned in the power of the Spirit into
Galilee: and there went out a fame of him through all the region
round about. 15And he taught in their synagogues, being
glorified of all. 16And he came to Nazareth, where he had
been brought up: and, as his custom was, he went into the synagogue
on the sabbath day, and stood up for to read. 17And there
was delivered unto him the book of the prophet Esaias. And when he
had opened the book, he found the place where it was written, 18”The
Spirit of the Lord is upon me, because he hath anointed me to preach
the gospel to the poor; he hath sent me to heal the brokenhearted, to
preach deliverance to the captives, and recovering of sight to the
blind, to set at liberty them that are bruised,
19To
preach the acceptable year of the Lord.” 20And he
closed the book, and he gave it again to the minister, and sat down.
And the eyes of all them that were in the synagogue were fastened on
him. 21And he began to say unto them, This day is this
scripture fulfilled in your ears.
Bible Passage
from http://www.montreal.anglican.org/comments/cxms1m.shtml
Ezra and Nehemiah
These two books are considered together because they offer an account of events after exiles returned from Babylon, namely the rebuilding of the Temple and the walls of the city of Jerusalem. In both books we find lists of returnees and of temple officials. The books tells of the renewal of temple worship and the establishment of a program of instruction - so that the legal and ritual traditions would be handed down. For such teaching, Mosaic law was central, so it is likely that the Law took close to its final form during Ezra's time. The Law became the definitive reference for godly behaviour. Part of Ezra is written in imperial Aramaic, the language used by the Persian court in its dealings with subject peoples throughout the Empire.
The books of Ezra and Nehemiah form one story. Ezra begins with Cyrus of Persia’s decree, in 538 BC, permitting the Jewish exiles to return to Jerusalem and to rebuild the Temple, a venture in which they are to be materially aided. Cyrus orders that the sacred vessels taken from the Temple in 587 be returned. More than 42,000 leave Babylon for Judah. The altar is erected on the site of the destroyed Temple; the priests again offer burnt offerings. Construction of the new Temple begins: a more modest structure than Solomon’s.
But subversion arises among local people; they succeed in convincing the king that the Jews plan a rebellion against Persian rule, so he halts rebuilding. Eventually construction is allowed to continue. Ezra, the scribe and priest, enters the picture in Ezra 7. Commissioned by King Artaxerxes, he travels to Jerusalem with a wave of exiles; he is “to study the law of the LORD ... and to teach the statutes and ordinances in Israel” (Ezra 7:10), and to prepare the Temple for worship. He is to appoint “magistrates and judges” (Ezra 7:25). Many scholars say that Nehemiah 8 (and 7:73b) follow here (although Nehemiah 6:15-7:4 tell of the building of the walls of the city, including the “Water Gate”, Nehemiah 8:1). The people who have come from Babylon are now “settled in their towns” (Nehemiah 7:73b).
The “book of the law of Moses” (v. 1) is most likely an earlier version of the biblical Leviticus: it is quoted in vv. 14-15. Note the stress on “understanding” (vv. 2, 3, 7). V. 4 says that Ezra stood on a “wooden platform” or tower. The people agree to obey the law (“Amen”, v. 6). Ezra reads in Hebrew (v. 8); the Levites (priestly assistants) translate into Aramaic (the common language) and “gave the sense”, interpret it in the current context. Nehemiah is not listed elsewhere as a “governor” (v. 9): here this is probably a prestige title. Ezra declares the day “holy”, a sabbath. It seems that what Ezra reads makes the people sad, but he commands that they celebrate a feast: vv. 14-15 tell us that this is the Festival of Booths (Tabernacles, Sukkoth).
Sometimes our sadness turns to joy when people celebrate the good news of freedom.
This edited version of the passage celebrates the re-institution of the religious and civil life in Jerusalem after the return of the exiles from Babylon and the rebuilding of the city walls. (Rebuilding of the walls was the first order of business, since the top priority of the city was defense.) Standing at an official height and surrounded by the city officials (edited out of the passage), Ezra addressed the people. [2-5] After Ezra's blessing, the people responded with approval in voice and posture. [6] Then Ezra read and commented on the Law; it is possible he translated the Law for those returning descendants who did not speak Hebrew, but Aramaic, the language of the Babylonians. [7]
At hearing the Law, the people wept. [8] This is a social response to the devastation the city endured. It was seen as God's punishment for the nation's infidelity; weeping was a means of sorrow and repentance.
But the city leaders declare a day of rejoicing, for the city is secure and the people are now free to practice their religion and way of life. [9-10]
As Americans, we cherish our freedom and our way of life. Let us not forget they are gifts from God. We should not take them for granted or presume they are the fruit of our own hands. For many people in the world, they are good news!
How have you thanked God for your quality of life? How have you thanked God for the things you take for granted?
Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2001). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain.
from http://www.montreal.anglican.org/comments/
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.
To the Israelites, the “firmament” was a giant pudding bowl over the earth, beyond which was a hierarchy of “heavens”. God’s glory is told “day” (v. 2) and “night”, yet silently (v. 3a), to all people. He has created the sun as his agent (v. 5); it rises early in the morning, as does the “bridegroom” from his night’s rest, traverses from one edge of the heavens to the other, making God’s presence known with its “heat” (v. 6). Vv. 7-9 present the wonders of the law, as an expression of God’s will for Israel. Here we find synonyms for the Law, characteristics of it, and its benefits for humankind, e.g. it makes”wise the simple”, those immature in understanding and judgement. It warns the psalmist (“servant”, v. 11). If he accidentally break it (“hidden faults”, v. 12), may God forgive him. May God protect him from those who intentionally go against God’s ways (“the insolent”, v. 13), lest he be influenced into sinning intentionally (“great transgression”). May his words and his thoughts be acceptable to God, who restores him to godliness (v. 14
from http://www.montreal.anglican.org/comments/
Corinth was a major port which also commanded the land route from the Peloponnesus peninsula to central Greece. An industrial and ship-building centre, it was also a centre for the arts. Its inhabitants came from far and wide. In this epistle, Paul answers two letters he has received concerning lack of harmony and internal strife in the Corinthian church, a church he had founded. Paul wrote this letter from Ephesus (now in Turkey), probably in 57 AD.
Paul has told the Christians at Corinth that spiritual gifts come through the Holy Spirit and are given by him, as he chooses, for the benefit of the whole community. Now he turns to the nature of the Church – using the analogy of the human body. Whatever our ethnic or social origins, “we were all baptised into one body” (v. 13), into the risen glorified body of Christ, and empowered by the same Holy Spirit acting in the Church. V. 14 is key: the body needs various members; so too the Church needs various spiritual gifts, each making its own contribution. In vv. 15-20, Paul makes the point that all members contribute in various ways to the welfare of the whole. Diversity is rooted in, and contributes to, unity. In vv. 21-25, he says that each member needs every other member, whether he or she be strong or weak (v. 22). Vv. 23-25 say that the instinct of modesty reveals part of God’s plan, e.g. by respecting our “less respectable members”, we make them equally respectable. This applies in the community as it does in the body. In this way, the community is peaceable, without “dissension”; each cares for others. When one suffers the whole community does (v. 26).
In vv. 27-28, Paul applies these principles: “you”, Corinthian Christians, are both one body and individually its members. Three groups with God-given and -appointed spiritual gifts are especially important:
“apostles” chosen to continue spreading the good news;
“prophets”, those with new insights into God’s plan; and
those who teach the faith.
He then lists some other gifts: some help the poor and needy; others are leaders, managers, in church affairs. The questions in vv. 29-30 must surely be answered no. Perhaps v. 31a suggests that all seek to grow in the use of the gifts, great or small, given to them.
This long reading presented Paul’s argument for unity in the Church, despite competing leaders with different spiritual gifts. The argument can be divided into thesis, argument, explanation of problems with the argument, and a corollary of the argument.
Thesis: Members and the Body
12:13 This verse was built around an “A-B-A” structure. The “A” (the Spirit) highlighted the “B” (the baptized into the Body of Christ). The four different groups in the community defined the ethnic backgrounds (Jew vs. everyone else) and the legal status (slave vs. free) of the community. This divergent lot was formed by and shared in the Spirit.
Last week we briefly explored the spiritual gifts. Cliques among the Corinthian faithful used these gifts to support their claims of leadership within the community. Their struggles were tearing the community apart.
In response, Paul implied a hierarchy of gifts that began with wisdom and spiritual knowledge. Such charisms as miracles, healing, tongues, and interpretation were farther down the list. His list foreshadowed his discussion of order within the Church (presented here).
Before he listed the order of the Church, he had to argue for an order within the Church. His argument was simple. Underneath the diversity of people and activities in the Church, there was a real unity of believers in Christ. That unity was brought about by the Spirit. The Spirit brought different people together (Jew and Gentile) from different strata of society (slave and free) into a single, living reality.
Argument Supporting the Thesis: Rhetorical Questions and Statements
12:15, 16 ”is it not (really) from the body” This clause has a double negative (“not...not”) for emphasis. The use of “really” is a attempt to make this emphasis apparent in English.
To use charisms as an argument for leadership not only undercut unity within the community, it led to absurd conclusions. Using a biological analogy, Paul presented a list of rhetorical questions and statements to prove the absurdity of the power grab.
Explanation: Unity Even With Honor and Shame in the Body
Paul’s analogy could break down with the question of “weaker” members arose. The term “weaker” could refer to the physically weak or the morally weak. How would the community care for the sick and discipline the sinner?
Paul stuck to his biological argument with language that reflected his culture: honor and shame. What could the community do with the shameful sinner? Honor him! In other words, the sinner who repented became the model for Christian living, not the righteous who never sinned. After all, Jesus called the shameful and dishonorable into his assembly. And, by the analogy, there was no reason to honor the righteous (12:24a). But, for those who did not repent, there were consequences (see 1 Corinthians 5).
Finally, like the body, the honorable and shameful were mixed together by God so they could care for each other. He would explain this spirit of charity in greater detail (see 1 Corinthians 13). But, for the meantime, the saint and sinner were in the same “boat” together. Their destinies were the same. They would celebrate their glories together. They would mourn their losses together.
Corollary: Structure of Church Leadership
In this conclusion to the spiritual gifts and ministries, Paul put the onus back on those who fought for leadership. The community of the faithful at Corinth was the Body of Christ. Each one of its members had a place in it. But each one could not be a leader. In fact there was a hierarchy of leadership that paralleled the hierarchy of gifts. Again, Paul used rhetorical questions to point out that turf fights led to absurd conclusions. Not all are called to a particular role in the community. God called each by his own design. Each member was to make the Spirit known, in his or her own way. The way God wanted the member to.
God calls us the same way Paul described. Not everyone is called to leadership. Most of us are called to service. But, never fear. God does call each and every one of us. To show the world the power of the Spirit.
How have you been called by God to serve others? What leadership roles have you taken in the community? How have you served? How has the Spirit made itself known in your service?
Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2002). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain.
from http://www.montreal.anglican.org/comments/
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 been tempted by the devil in the wilderness (vv. 1-13) to misuse his power for his personal benefit, for worldly domination, and for protection from God’s plan fulfilled on the cross. Now he returns to Galilee. Jesus customarily attends synagogue services to worship and present his message; it is there that Luke tells us who Jesus is: he stands in continuity with God’s promises of old. Jesus is a great teacher; he has great authority in telling people about God and his plan. Jesus begins with one part of the scroll, flips to another, and flips back: vv. 18-19 emphasize his mission to those who are “poor” in any way, be it financially, in spirit, in health. In “the year of the Lord’s favour”, the jubilee year, debts were forgiven and slaves were set free. Jesus applies these verses to himself: he performs the works of the Messiah then expected. He then sits to interpret the readings: he says that God’s plan is now being completed (“fulfilled”, v. 21).
What news has excited you recently? How has that news changed your daily life? How has it given you hope?
"City Under Siege!" screamed the headlines.
Much of what the media presents as news turns out to be nothing more than tidbits meant to shock. This shock gives us two insights. We are glad we are not the people with problems. Yet we watch and listen to the shock because we get caught up in the story. We are only affected by the shock with feelings of relief and, maybe, with the pangs of hidden guilt.
Once in while, we hear something that can change our lives for the better. Something that will affect us dramatically, nonetheless. This is "Good News."
Luke wrote a life of Jesus for someone new to the faith as "Good News." And Jesus proclaimed the fulfillment of Isaiah's prophecy as "Good News." Both give us insight into the reason for and the content of "Gospel."
Today's split reading emphasized the notion of Gospel. The first set of verses stressed how the Good News came to be written and an insight why it was written. The second set stressed the core of the Good News, a thumbnail of what the Good News was all about.
1:1-4 As the formal translation indicates above, v. 1-4 constitute one long sentence. The main clause can be found in 1:3. 1:1 introduced the reason for the Gospel (while 1:2 explained 1:1). 1:4 was the desired result of 1:3 (writing to inform the potential or new believer).
1:1 "a narrative about the things having happened among us and having fully convinced (us)" This is a vague phrase. The word for "things" is "pragma" (from which we get the word "pragmatic"). It can refer to events or items. The two verbs "having happened" and "having fully convinced" are actual one Greek verb that can have two meanings. Hence, the phrase can be translated "a narrative about the events that has happened." Or, it can be translated "a narrative about the things having fully convinced us." The first possibility referred to a historical perspective, the second referred to a faith perspective. As a unique genre in literature, Gospel provides both perspectives.
1:2 "just as (the things) handed over to us" The things referred to the "pragmata" (events and faith items in 1:1. But, when the noun is added to the verb "handed over," the understood subject takes on the sense of tradition or the entire group of events and faith items. So, Luke was trying to present the tradition he received from the apostolic generation ("the eye witnesses" and "the ministers of the word") to the next generation of believers.
1:3 "it seemed to me, having investigated all things accurately from (their) beginning, to write in an orderly (manner) for you" Because of the shades of meaning in the verb "having investigated" (literally, "having followed"), the adverb "accurately" could shift to the infinitive "to write." And, it could shift the meaning of "from before"; it would no longer indicate a point in time ("from their beginning" as used in the translation above) to a period of time ("for a long time") The translation could then be: "it seemed to me, having followed all things for a long time, to write in an orderly and accurate way for you." To translate the phrase in this way, however, would indicate that Luke was also some sort of witness, which he was not. He was not a bystander to the events as they unfolded, but a writer who compiled reports of the events and presented them. His perspective, then, was one of investigator who looked backward through the past.
1:3-4 "most excellent Theophilus, in order that you might know exactly about the reliability of the things which you have been taught." "most excellent Theophilus" can also be translated "your excellence, Theophilus." Was "most excellent" a title or a compliment? Indeed, was the name Theophilus (meaning "lover of God) a formal name or a nickname? The lack of supporting evidence will always leave this person shrouded in mystery. Combined with 1:4, we do know the person (or persons) was attracted to Christianity or was a neophyte.
While the verb "to teach" ("catecheo") indicated an introduction to or deepening of the faith, the word does not support the view this was an instruction in the formal process of joining the Church. There was no evidence that a class of catechumens existed in the time of Luke. However, the intent of the Gospel was catechetical. See the commentary for more thoughts.
This long sentence explained the reason for the Gospel. Why did it exist? Luke wrote his Gospel as a means to pass on the faith, especially to a new believer. Luke's Gospel was meant to be a catechetical tool. He wrote to solidify what a new believer had already learned.
Did Luke write a biography of Jesus? Not in the modern sense of unbiased facts in a chronological order. Luke was interested in the facts, of course. But he was more interested in using those facts to explain why the Church community existed and why that community believed. The life of Jesus answered those questions. But Luke had to use the facts of Jesus's life in an order that explained and promoted faith. He set out to write a Gospel, not a mere biography.
Luke throughly investigated the tradition he received from the contemporaries of Jesus and "ministers of the word." In other words, he came from the post-apostolic generation. He wanted to preserve the stories and teachings of Jesus that floated around the community for his generation. But, just as important, he wanted to frame those stories to promote faith among his contemporaries. He would take the stories and teachings that had already lost the context of Jesus' culture. And he would place them in the context of his culture. Luke wrote his gospel as an expression of his faith and the faith of his peers.
Before Luke, some had tried to gather the stories and teachings together. Indeed, modern scholars think Luke used Mark and the so-called "Q" source for his gospel.
("Q" is shorthand for "quelle," the German word for "source." More than 600 verses have been identified that Luke and Matthew have in common, but are not found in Mark or John. Taken by themselves, these verses seem to form a document like Proverbs, a list of wise sayings and short vignettes that could be used as a teaching tool for memorization. Studies have been done over the past two decades on the "Q," but we must remember this "document" is purely theoretical at this point in time. No document or partial document has ever been found to positively prove its existence.)
Luke's comments seem to indicate the process of gathering and collating material about Jesus was an active pursuit in the Christian community. After all, some fifty years had passed from the death of Jesus to the writing of Luke's gospel. The Church was growing rapidly and so was the hunger of new Christians to learn about the life of their Lord. The generation of eye witnesses was also dying out. A written Gospel would help bridge the gap of time and feed the needs Christian communities removed from the Christ event by two or three generations.
4:18-19 These verses can be found in Isaiah 61:1-2. The purpose of the Spirit anointing was the preaching of the Good News to the poor. In this case, the poor are not necessarily the economically needy. The poor are those who depend solely upon God, not upon their own abilities or the people/circumstances around them.
The three activities after 4:18a explained what Isaiah meant by preaching Good News. First, the preacher would proclaim freedom to prisoners and sight to blind. Next, he would lift oppression from backs of the ordinary people. Finally, he would proclaim a Jubilee year, a year that would forgive debts both socially and economically. Hence, the Good News was meant for outsider: the prisoner, the blind, the oppressed, and those heavily in debt. Of course, the message was more than literal. Those spiritually in prison, blinded, oppressed, and indebted were to hear the message.
4:20 "Having rolled up the scroll, having handed (it) back to the (synagogue) attendant, HE sat (down)." After the proclamation of the prophet, Jesus assumed the teacher's position.
4:21 "while you heard it" is literally "in your ears." An alternate translation of the sentence could be "Today, the scripture that you heard has been fulfilled." The translation above stressed the act of listening as the means of fulfillment. The translation in this footnote stressed the fact of fulfillment.
Now we know why Luke wrote his gospel. But, what was the Good News? In the synagogue of his own hometown, Jesus read a prophecy from Isaiah and proclaimed its fulfillment. Why this prophecy? Why was it fulfilled? Both questions could be answered in one word: the Spirit.
The driving force in the Gospel of Luke was God's Spirit. The Spirit descended upon Jesus at his Baptism. The Spirit drove Jesus into the desert to be tested by Satan. And, now, the Spirit directed Jesus upon his mission. A mobile ministry of teaching and healing, of proclaiming the Good News.
With the verse from Isaiah, Jesus defined his ministry in Luke. With the Spirit poured upon him, Jesus would proclaim freedom for the trapped (captives), the diminished (blind), and those in need (oppressed). And he would proclaim a time of God's favor, a year of the Spirit. In other words, Jesus traveled to proclaim the freedom found in the Spirit and a future time full of the Spirit.
When Jesus proclaimed the Good News, he proclaimed the Spirit. Since Spirit meant breath, Jesus breathed God's word in his teaching and his healing. The power of his proclamation changed people, situations, and environments because he breathed out the power of God. When Jesus spoke, hearts turned to God and health was restored.
Not only did the proclamation of Jesus affect the present, it revealed the future. The year of God's favor was a Spirit-driven time, the end-times. No doubt, Jesus used 4:19a to justify his eschatological vision. The Kingdom and the Spirit could not be separated. As the Spirit blew in the present, so it would blow in the Kingdom.
Catechism Theme: The Proclamation of the Kingdom (CCC 543-545)
When Jesus proclaimed Isaiah's prophecy fulfilled, he proclaimed the presence of the Kingdom. With his proclamation, Jesus invited everyone to enter, Jew and Gentile alike. To enter the Kingdom, however, we must accept his word. In doing so, we become dependent upon him to lead us to the Father. "The kingdom belongs to 'the poor and lowly,' which means those who have accepted it with humble hearts." (CCC 544) With the proclamation of the Kingdom comes an invitation to receive the Spirit, its guidance and its consolation.
How have you experienced the Good News? How have you seen the power of the Spirit in this experience?
In this short reflection, we've looked at the content and the reason for the Good News. The Good News is a revelation of God's presence among us. In Luke, the activity of the Spirit represents that presence. Jesus proclaimed that presence now and at the end of time.
Luke wrote his gospel to distill the oral faith tradition that immersed him. And he wrote it to promote that faith tradition to his contemporaries. Our reflections on Luke's gospel fulfill his purpose for writing it.
The Spirit compelled Jesus to proclaim the Kingdom. But, when the Spirit began to blow, it did not cease. It breathed through the community, right onto the pages of Luke. And it continues to breathe among us, in our worship, in our studies, in our faith sharing, and in our service to the poor, the blind, and the oppressed. It compels us to proclaim, as Jesus did, a year of the Lord's favor.
As you reflect on Luke's message, look at this coming week and ask yourself one question. Where does the Spirit blow in your life?
Permission for use. All materials found in word-sunday.com are the property of Larry Broding (Copyright 1999-2002). Viewers may copy any material found in these pages for their personal use or for use in any non-profit ministry. Materials may not be sold or used for personal financial gain.
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