The Bible Workbench at the UUCC

July 4, 2010 Luke 10:1-20

2010-07-01T05:43:00.000-07:00

Luke 10:1-20

After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. He said to them, ‘The harvest is plentiful, but the labourers are few; therefore ask the Lord of the harvest to send out labourers into his harvest. Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, “Peace to this house!” And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide, for the labourer deserves to be paid. Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, “The kingdom of God has come near to you.” But whenever you enter a town and they do not welcome you, go out into its streets and say, “Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.” I tell you, on that day it will be more tolerable for Sodom than for that town.
‘Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But at the judgement it will be more tolerable for Tyre and Sidon than for you. And you, Capernaum,
will you be exalted to heaven?
No, you will be brought down to Hades.
‘Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.’
The seventy returned with joy, saying, ‘Lord, in your name even the demons submit to us!’ He said to them, ‘I watched Satan fall from heaven like a flash of lightning. See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.’

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The Bible Workbench compares Jesus' speech before sending out the seventy as similar to a coach, executive, or military leader preparing a group for a challenging task. Seen in this light how does this resonate with you?

27 June 2010 Luke 9:51-62

2010-06-24T06:04:00.000-07:00

Luke 9:51-62

When the days drew near for him to be taken up, he set his face to go to Jerusalem. And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; but they did not receive him, because his face was set towards Jerusalem. When his disciples James and John saw it, they said, ‘Lord, do you want us to command fire to come down from heaven and consume them?’ But he turned and rebuked them. Then they went on to another village.
As they were going along the road, someone said to him, ‘I will follow you wherever you go.’ And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ To another he said, ‘Follow me.’ But he said, ‘Lord, first let me go and bury my father.’ But Jesus said to him, ‘Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.’ Another said, ‘I will follow you, Lord; but let me first say farewell to those at my home.’ Jesus said to him, ‘No one who puts a hand to the plough and looks back is fit for the kingdom of God.’

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The phrase, "he set his face to go to Jerusalem" caught my attention. What do you know of setting your face to do an unpleasant, perhaps dangerous, but necessary task? Perhaps your Jerusalem was the end of a career, relationship, or compulsion. Or perhaps, seen in a different light, it was a new beginning.

2010-06-17T05:33:00.000-07:00

Luke 8:26-39

Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, ‘What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me’— for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, ‘What is your name?’ He said, ‘Legion’; for many demons had entered him. They begged him not to order them to go back into the abyss.
Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.
When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, ‘Return to your home, and declare how much God has done for you.’ So he went away, proclaiming throughout the city how much Jesus had done for him.

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What are the demons that haunt our world today? How do we treat the demon possessed? What labels do we put on the demons and the possessed?

What are your personal demon?

13 June 2010 1 Kings 21:1-29

2010-06-10T06:18:00.000-07:00

1 Kings 21:1-29

Later the following events took place: Naboth the Jezreelite had a vineyard in Jezreel, beside the palace of King Ahab of Samaria. And Ahab said to Naboth, ‘Give me your vineyard, so that I may have it for a vegetable garden, because it is near my house; I will give you a better vineyard for it; or, if it seems good to you, I will give you its value in money.’ But Naboth said to Ahab, ‘The Lord forbid that I should give you my ancestral inheritance.’ Ahab went home resentful and sullen because of what Naboth the Jezreelite had said to him; for he had said, ‘I will not give you my ancestral inheritance.’ He lay down on his bed, turned away his face, and would not eat.
His wife Jezebel came to him and said, ‘Why are you so depressed that you will not eat?’ He said to her, ‘Because I spoke to Naboth the Jezreelite and said to him, “Give me your vineyard for money; or else, if you prefer, I will give you another vineyard for it”; but he answered, “I will not give you my vineyard.” ’ His wife Jezebel said to him, ‘Do you now govern Israel? Get up, eat some food, and be cheerful; I will give you the vineyard of Naboth the Jezreelite.’
So she wrote letters in Ahab’s name and sealed them with his seal; she sent the letters to the elders and the nobles who lived with Naboth in his city. She wrote in the letters, ‘Proclaim a fast, and seat Naboth at the head of the assembly; seat two scoundrels opposite him, and have them bring a charge against him, saying, “You have cursed God and the king.” Then take him out, and stone him to death.’ The men of his city, the elders and the nobles who lived in his city, did as Jezebel had sent word to them. Just as it was written in the letters that she had sent to them, they proclaimed a fast and seated Naboth at the head of the assembly. The two scoundrels came in and sat opposite him; and the scoundrels brought a charge against Naboth, in the presence of the people, saying, ‘Naboth cursed God and the king.’ So they took him outside the city, and stoned him to death. Then they sent to Jezebel, saying, ‘Naboth has been stoned; he is dead.’
As soon as Jezebel heard that Naboth had been stoned and was dead, Jezebel said to Ahab, ‘Go, take possession of the vineyard of Naboth the Jezreelite, which he refused to give you for money; for Naboth is not alive, but dead.’ As soon as Ahab heard that Naboth was dead, Ahab set out to go down to the vineyard of Naboth the Jezreelite, to take possession of it.
Then the word of the Lord came to Elijah the Tishbite, saying: Go down to meet King Ahab of Israel, who rules in Samaria; he is now in the vineyard of Naboth, where he has gone to take possession. You shall say to him, ‘Thus says the Lord: Have you killed, and also taken possession?’ You shall say to him, ‘Thus says the Lord: In the place where dogs licked up the blood of Naboth, dogs will also lick up your blood.’
Ahab said to Elijah, ‘Have you found me, O my enemy?’ He answered, ‘I have found you. Because you have sold yourself to do what is evil in the sight of the Lord, I will bring disaster on you; I will consume you, and will cut off from Ahab every male, bond or free, in Israel; and I will make your house like the house of Jeroboam son of Nebat, and like the house of Baasha son of Ahijah, because you have provoked me to anger and have caused Israel to sin. Also concerning Jezebel the Lord said, “The dogs shall eat Jezebel within the bounds of Jezreel.” Anyone belonging to Ahab who dies in the city the dogs shall eat; and anyone of his who dies in the open country the birds of the air shall eat.’
(Indeed, there was no one like Ahab, who sold himself to do what was evil in the sight of the Lord, urged on by his wife Jezebel. He acted most abominably in going after idols, as the Amorites had done, whom the Lord drove out before the Israelites.)
When Ahab heard those words, he tore his clothes and put sackcloth over his bare flesh; he fasted, lay in the sackcloth, and went about dejectedly. Then the word of the Lord came to Elijah the Tishbite: ‘Have you seen how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the disaster in his days; but in his son’s days I will bring the disaster on his house.’

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I guess things haven't changed much in a few thousand years since this story took it present form. Who are the Ahabs and Jezebels of our world, country, state, city, church? Did it surprise you that after Ahab humbled himself that the disaster was that should have been on Ahab's house was transferred to his son's house? Why would this story end this way?

6 June 2010 Luke 7:11-17

2010-06-03T07:01:00.000-07:00

Luke 7:11-17

Soon afterwards he went to a town called Nain, and his disciples and a large crowd went with him. As he approached the gate of the town, a man who had died was being carried out. He was his mother’s only son, and she was a widow; and with her was a large crowd from the town. When the Lord saw her, he had compassion for her and said to her, ‘Do not weep.’ Then he came forward and touched the bier, and the bearers stood still. And he said, ‘Young man, I say to you, rise!’ The dead man sat up and began to speak, and Jesus gave him to his mother. Fear seized all of them; and they glorified God, saying, ‘A great prophet has risen among us!’ and ‘God has looked favourably on his people!’ This word about him spread throughout Judea and all the surrounding country.
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This story takes place soon after Jesus healed the centurion's daughter. When you read this passage, try to get a mental image of the scene at the town gates of Nain. Two large crowds are approaching each other. One crowd is leaving the city carrying a man who had just died lead by the dead man's widowed mother. The text points out that he was an only son. The second crowd, lead by Jesus, is approaching the city gate. Jesus sees the woman, has compassion, and commands the young man to rise. The man sits up and begins to speak.

Take a moment and imagine this scene from the window's viewpoint. Now imagine it again, from the viewpoint of someone else in the group from Nain perhaps seized by fear. Imagine it again, this time from the viewpoint of one of Jesus' followers glorifying God. Imagine it one more time, now from the viewpoint of someone from another town that just happened to be passing by. What is similar about the viewpoints? What is different? Which viewpoint is most objective?

What part of you is akin to the widow whose only son has died, vulnerable and perhaps destitute? What part of you has died and only needs your compassionate healer to revive it? How are you a spectator in the crowd seized by fear?

30 May 2010 John 16:12-15

2010-05-27T05:17:00.000-07:00

John 16:12-15
‘I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.

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What do you know of a Spirit of truth that guides you? How would you describe it? Does its guidance come from within or without?

23 May 2010 Acts 2:1-21

2010-05-20T05:15:00.000-07:00

Acts 2:1-21

When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, ‘Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.’ All were amazed and perplexed, saying to one another, ‘What does this mean?’ But others sneered and said, ‘They are filled with new wine.’
But Peter, standing with the eleven, raised his voice and addressed them: ‘Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. No, this is what was spoken through the prophet Joel:
“In the last days it will be, God declares,
that I will pour out my Spirit upon all flesh,
and your sons and your daughters shall prophesy,
and your young men shall see visions,
and your old men shall dream dreams.
Even upon my slaves, both men and women,
in those days I will pour out my Spirit;
and they shall prophesy.
And I will show portents in the heaven above
and signs on the earth below,
blood, and fire, and smoky mist.
The sun shall be turned to darkness
and the moon to blood,
before the coming of the Lord’s great and glorious day.
Then everyone who calls on the name of the Lord shall be saved.”

16 May 2010 Luke 24:36-53

2010-05-13T05:47:00.000-07:00

Luke 24:36-53

While they were talking about this, Jesus himself stood among them and said to them, ‘Peace be with you.’ They were startled and terrified, and thought that they were seeing a ghost. He said to them, ‘Why are you frightened, and why do doubts arise in your hearts? Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.’ And when he had said this, he showed them his hands and his feet. While in their joy they were disbelieving and still wondering, he said to them, ‘Have you anything here to eat?’ They gave him a piece of broiled fish, and he took it and ate in their presence.

Then he said to them, ‘These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.’ Then he opened their minds to understand the scriptures, and he said to them, ‘Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.’

Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. While he was blessing them, he withdrew from them and was carried up into heaven. And they worshipped him, and returned to Jerusalem with great joy; and they were continually in the temple blessing God.

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In this post resurrection passage, and in the passage we studied from John back in April (John 20:19-31), the gospel writers have Jesus convincing the disciples that his resurrection is a bodily one. He is flesh and bone and not a spirit. Why would this be important to the early church? Why is it important, or not important, to us? What if there really was a resurrection but it was neither bodily nor spiritual but metaphorical? What if the resurrection never happened but always happens.

What do you know of resurrections in your life: bodily, spiritual, or metaphorical? What do you need to do to resurrect a relationship, or a part of you, that once had value but has since died? What is the cost and the promise of doing so? Do you have your own resurrection story?

9 May 2010 John 5:1-9

2010-05-06T05:42:00.000-07:00

John 5:1-9

After this there was a festival of the Jews, and Jesus went up to Jerusalem. Now in Jerusalem by the Sheep Gate there is a pool, called in Hebrew Beth-zatha, which has five porticoes. In these lay many invalids—blind, lame, and paralysed.

[waiting for the stirring of the water; for an angel of the Lord went down at certain seasons into the pool, and stirred up the water; whoever stepped in first after the stirring of the water was made well from whatever disease that person had.]

One man was there who had been ill for thirty-eight years. When Jesus saw him lying there and knew that he had been there a long time, he said to him, ‘Do you want to be made well?’ The sick man answered him, ‘Sir, I have no one to put me into the pool when the water is stirred up; and while I am making my way, someone else steps down ahead of me.’ Jesus said to him, ‘Stand up, take your mat and walk.’ At once the man was made well, and he took up his mat and began to walk.
Now that day was a sabbath.

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The indented verses aren't in most modern translations. Scholarly opinion holds that those verses date to the 4th or 5th century. What do they add to your understanding of the story? What do they take away?

Consider the man at the well waiting with other invalids for an angel to come down and stir up the waters so that he might be healed. How is this your story? Consider this from M. Scott Peck:

Whenever we seek to avoid the responsibility for our own behavior, we do so by attempting to give that responsibility to some other individual or organization or entity. But this means we then give away our power to that entity.

What if all you had to do was stand up, take your mat and walk?

George

2 May 2010 Revelation 21:1-6

2010-04-29T05:57:00.000-07:00

Revelation 21:1-6

Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from the throne saying,

‘See, the home of God is among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.’

And the one who was seated on the throne said, ‘See, I am making all things new.’ Also he said, ‘Write this, for these words are trustworthy and true.’ Then he said to me, ‘It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life.
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The Book of the Revelation of John, usually referred to simply as Revelation or the Book of Revelation, is the last book of the New Testament. It is also called the Apocalypse of John. Apocalypse, from the Greek, is a synonym for "Revelation", but also from it comes the name for the type of literature; an "apocalypse" is a work of apocalyptic literature. John's is the only book in the Canon that is wholly composed of apocalyptic literature.

Revelation is a cryptic document which has been interpreted in many ways. (http://en.wikipedia.org/wiki/Book_of_Revelation)

Apocalypticism is the religious belief that there will be an apocalypse, a term which originally referred to a revelation of God's will, but now usually refers to belief that the world will come to an end time very soon, even within one's own lifetime. This belief is usually accompanied by the idea that civilization, as we know it, will soon come to a tumultuous end with some sort of catastrophic global event such as war. (http://en.wikipedia.org/wiki/Apocalyptic)

25 April 2010 Acts 9:36-43

2010-04-22T05:13:00.000-07:00

Acts 9:36-43
Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. At that time she became ill and died. When they had washed her, they laid her in a room upstairs. Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, ‘Please come to us without delay.’ So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, ‘Tabitha, get up.’ Then she opened her eyes, and seeing Peter, she sat up. He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. This became known throughout Joppa, and many believed in the Lord. Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.

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The Acts of the Apostles, usually abbreviated to Acts, is a continuation of the Gospel of Luke by the same author. Acts tells the story of the birth and expansion of church from the time of Jesus' death to the arrival of Paul in Rome. The story in this week's lectionary, where Peter raises Tabitha from the dead, links Peter and the early church's spiritual authority to Jesus who raised the dead. Just as similar stories about Jesus linked him to the Old Testament prophets Elijah and Elisha. Elijah and Elisha were men of God who raised the dead, Jesus was a man of God who raised the dead, and Peter is a man of God who raises the dead. God, through earthly surrogates, is still active in the world and Peter, and by implication the church, is his agent.

I'm not a theist, I'm agnostic, and don't subscribe to Luke's world view of a God working through human agents. Or do I?

18 April 2010 John 21:1-19

2010-04-15T05:14:00.000-07:00

John 21:1-19

After these things Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. Simon Peter said to them, ‘I am going fishing.’ They said to him, ‘We will go with you.’ They went out and got into the boat, but that night they caught nothing. Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. Jesus said to them, ‘Children, you have no fish, have you?’ They answered him, ‘No.’ He said to them, ‘Cast the net to the right side of the boat, and you will find some.’ So they cast it, and now they were not able to haul it in because there were so many fish. That disciple whom Jesus loved said to Peter, ‘It is the Lord!’ When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the lake. But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.
When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. Jesus said to them, ‘Bring some of the fish that you have just caught.’ So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred and fifty-three of them; and though there were so many, the net was not torn. Jesus said to them, ‘Come and have breakfast.’ Now none of the disciples dared to ask him, ‘Who are you?’ because they knew it was the Lord. Jesus came and took the bread and gave it to them, and did the same with the fish. This was now the third time that Jesus appeared to the disciples after he was raised from the dead.

When they had finished breakfast, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Feed my lambs.’ A second time he said to him, ‘Simon son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ Jesus said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon son of John, do you love me?’ Peter felt hurt because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep. Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.’ (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, ‘Follow me.’

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Simon Peter is my favorite apostle. Perhaps it this is because I can relate to his human motivations and failings. He is a simple man, a fisherman, and probably married. Peter is quick to act and to proclaim his faith in Jesus as Messiah. Sometimes his actions baffle me, often his follow through is weak. He tries (and fails) walking on water, cuts off the ear of the servant of the High Priest when Jesus is arrested, and later that night he denies Jesus three times. At the transfiguration, he offers to build three tabernacles, one each for Jesus, Moses, and Elijah. In this week's reading, he gets dressed and jumps in the water when he recognizes Jesus. Go figure.

Once when Jesus asks, "Who do you say that I am?" Simon Peter answers, "You are the Christ, the Son of the living God." Jesus declares him to be blessed for having recognized Jesus' true identity. Then Jesus addresses Simon and says, "On this rock I will build my church, and the gates of Hades will not prevail against it." Truly, the Lord works in mysterious ways.

11 April 2010 John 20:19-31

2010-04-08T06:04:00.000-07:00

John 20:19-31

When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, ‘Peace be with you.’ After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.’

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.’ Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.’

Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

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John's anti-Semitism comes through clearly in the beginning of this passage: "and the doors of the house where the disciples had met were locked for fear of the Jews." John uses the term "the Jews" to vilify all Jews even though Jesus, all his disciples, and many of the converts were Jewish. John's anti-Semitism, seen here and other places in his gospel, has tainted the Christian church and Western civilization for almost 2000 years.

I too use labels that are loaded with stereotypes to judge groups of people: Muslim, Zionist, fundamentalist, African American, Christian, Mormon, UU, Yankee, Republican, Catholic, clergy, lawyer, banker, plumber, Asian, Communist, politician, Democrat, homeless, mentally ill, movie star, athlete and so on. The labels are often useful, even necessary, but harmful when I judge a group by the actions of a few of its members, or think I have said something about a person when I have labeled her.

4 April 2010 Luke 24:1-12

2010-04-01T05:11:00.000-07:00

Luke 24:1-12

But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. They found the stone rolled away from the tomb, but when they went in, they did not find the body. While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. The women were terrified and bowed their faces to the ground, but the men said to them, ‘Why do you look for the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again.’ Then they remembered his words, and returning from the tomb, they told all this to the eleven and to all the rest. Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. But these words seemed to them an idle tale, and they did not believe them. But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened.
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"Why do you look for the living among the dead?" Spring is here. The Bradford Pears, daffodils, and forthysia are past their prime. The dogwoods and azaleas will soon be in bloom. Dandelions and wild onions are raging. Birds are nesting. This weekend, Easter weekend, promises to be warm and sunny. Many of our neighbors, and perhaps some of us, will flock to the garden centers and buy annual flowers and tomato plants, eager, perhaps too eager, to participate in the rites of spring.

Spring, and Easter, is about growth, new life and new possibilities. Growth, any growth, requires sacrifice. I find myself wondering what comfortable but useless, or even harmful, habits (addictions really) am I willing to give up so that I might grow. What are the weeds that I am allowing to grow in the garden that is my life? What about the chives and mint I planted years ago that are now out of control. Am I willing to put in the time and effort to eradicate them, or at least get them under control? I've been here before, so have the weeds.

It seems to me that the weeds are as eager to grow and reproduce as the flowers and vegetables that I plant, and the weeds seem to have an edge. I'll wait until April 15th to plant my tomatoes. Until then, I need to get after those weeds.

28 March 2010 Luke 23:1-49

2010-03-25T05:22:00.000-07:00

Luke 23:1-49

Then the assembly rose as a body and brought Jesus before Pilate. They began to accuse him, saying, ‘We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.’ Then Pilate asked him, ‘Are you the king of the Jews?’ He answered, ‘You say so.’ Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man.’ But they were insistent and said, ‘He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.’

When Pilate heard this, he asked whether the man was a Galilean. And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. He questioned him at some length, but Jesus gave him no answer. The chief priests and the scribes stood by, vehemently accusing him. Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him, and sent him back to Pilate. That same day Herod and Pilate became friends with each other; before this they had been enemies.

Pilate then called together the chief priests, the leaders, and the people, and said to them, ‘You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. I will therefore have him flogged and release him.’

Then they all shouted out together, ‘Away with this fellow! Release Barabbas for us!’ (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) Pilate, wanting to release Jesus, addressed them again; but they kept shouting, ‘Crucify, crucify him!’ A third time he said to them, ‘Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.’ But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. So Pilate gave his verdict that their demand should be granted. He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.

As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. But Jesus turned to them and said, ‘Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For the days are surely coming when they will say, “Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.” Then they will begin to say to the mountains, “Fall on us”; and to the hills, “Cover us.” For if they do this when the wood is green, what will happen when it is dry?’

Two others also, who were criminals, were led away to be put to death with him. When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. [[ Then Jesus said, ‘Father, forgive them; for they do not know what they are doing.’]] And they cast lots to divide his clothing. And the people stood by, watching; but the leaders scoffed at him, saying, ‘He saved others; let him save himself if he is the Messiah of God, his chosen one!’ The soldiers also mocked him, coming up and offering him sour wine, and saying, ‘If you are the King of the Jews, save yourself!’ There was also an inscription over him, ‘This is the King of the Jews.’

One of the criminals who were hanged there kept deriding him and saying, ‘Are you not the Messiah? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.’ Then he said, ‘Jesus, remember me when you come into your kingdom.’ He replied, ‘Truly I tell you, today you will be with me in Paradise.’
The Death of Jesus It was now about noon, and darkness came over the whole land until three in the afternoon, while the sun’s light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, ‘Father, into your hands I commend my spirit.’ Having said this, he breathed his last. When the centurion saw what had taken place, he praised God and said, ‘Certainly this man was innocent.’ And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.

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Our lectionary for this Sunday, Palm Sunday, is Luke's version of the passion story. It is very rich in details. When you read this notice the charges against Jesus and who makes them. Notice how Herod's attitude toward Jesus and how it changes. Notice Pilate's attitude toward Jesus and the Chief Priests.

Pay attention to the conversations of the criminals who were crucified with him. Notice too the centurion and his words after Jesus' death.

Where are the disciples?

What does Luke want us to know about Herod, Pilate, the chief priests, the criminals, and Jesus?

March 21, 2010 John 12:1-8

2010-03-18T07:55:00.000-07:00

John 12:1-8

Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (the one who was about to betray him), said, ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.’
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This story is one of the few that appears in all four gospels: Mark 14:3-9, Matthew 26:6-13, Luke 7:36-50, and John 12:1-8. The versions differ from each other in details, but in all four: a woman anoints Jesus with an expensive perfume, someone objects to the extravagant display of devotion, and Jesus defends her. John is the only Gospel to identify Judas as the one who objected. I take it that this story must have had special significance for the early church. There are a limited number of reasons to perpetuate a story. One of those is to justify a practice, belief, or ritual. If someone criticizes a church's "waste" of money on fine altarpieces, expensive cathedrals, or other extravagant displays of wealth one only need to point to the gospels for justification. Moreover, if the apologist uses John's gospel he is inferring that the questioner is less than honest.

Putting John's parenthetical comments about Judas aside consider Judas' question.

Why should so much money be "wasted" in honoring one man instead of being spent on mission?

How can a place of worship justify extravagant buildings and art when members of the community are homeless and hungry?

What is an appropriate salary and benefit package for the CEO of a non-profit?

What percentage of a church's income should go to mission?

Luke 15:1-3, 11-32 March 14 2010

2010-03-11T07:11:00.000-08:00

Luke 15:1-3, 11- 32

Now all the tax-collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, ‘This fellow welcomes sinners and eats with them.’ So he told them this parable:

‘Which one of you, having a hundred sheep and losing one of them, does not leave the ninety-nine in the wilderness and go after the one that is lost until he finds it? When he has found it, he lays it on his shoulders and rejoices. And when he comes home, he calls together his friends and neighbours, saying to them, “Rejoice with me, for I have found my sheep that was lost.” Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who need no repentance.
‘Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? When she has found it, she calls together her friends and neighbours, saying, “Rejoice with me, for I have found the coin that I had lost.” Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.’

Then Jesus said, ‘There was a man who had two sons. The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands.’ ” So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” But the father said to his slaves, “Quickly, bring out a robe—the best one—and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” Then the father said to him, “Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.” ’

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Most of us have heard the story of the prodigal son many times and probably heard a sermon or two on it as well. The audience listening to Jesus would remember from the Old Testament numerous stories of two brothers, the most memorable being the stories of Jacob and Esau, and Isaac and Ishmael. In both stories the younger son, receives his father's blessing. His audience would have heard the story in its cultural context, a context that is mostly lost to us today.

Perhaps we can get a better understanding of the story by stepping into it, and walking a mile in one, or more, of the character's moccasins. To help you get into character and understand a little of the cultural context of the story take a few minutes to read this commentary on the text.

What do you know of the inner drama of the prodigal son who disrespects his father and wastes his inheritance in dissolute living? Who, when he reaches bottom, cooks up a scheme to get back in his father's good graces. Did you notice what he left out of the little speech he had practiced for his father? What are his thoughts as he celebrates his good fortune at being accepted back by his father? Has he learned his lesson?

What do you know of the inner drama of the elder son who stayed home, worked like a slave, kept all the rules, and is now resentful of the attention given his younger brother? Will he join the party? Would he be welcome at that party?

What do you know of the inner drama of the father who is torn between the love of his two sons? Imagine him as the story ends standing between the two sons, one in the fields angry and jealous and the other celebrating in his father's best robes. What would you like to happen next? What do you think actually happens next?

Does this story resonate in our cultural context for people like us?

Luke 13:1-9 March 7, 2010

2010-03-04T06:26:00.000-08:00

Luke 13:1-9

At that very time there were some present who told him about the Galileans whose blood Pilate had mingled with their sacrifices. He asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did. Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they were worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did.”

Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. If it bears fruit next year, well and good; but if not, you can cut it down.’”
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"At that very time" refers back to the parables and other teachings in Luke 12 about the unpredictability of the end and the urgent need for preparedness. Jesus uses two recent incidents to reinforce his teachings: Pilate's slaughter of worshippers at the temple and an accidental collapse of a wall that killed 18 people. These events were not an indication of divine justice against sinners; they could have happened to anybody. Jesus' message is clear, given the uncertainty of life and the unpredictability of the future, one must examine his own life and repent.

For people like us, twenty-first century UUs, what would repentance look like? Does the concept of repentance make sense to us? What guidance does the UU tradition offer when we might yearn to put the past behind and start anew?

How would you dig around your roots? What sort of manure would you use? What kind of fruit would you bear?

Luke 13:31-35 28 February 2010

2010-02-25T10:08:00.000-08:00

Luke 13:31-35

At that very hour some Pharisees came and said to him, ‘Get away from here, for Herod wants to kill you.’ He said to them, ‘Go and tell that fox for me, “Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed away from Jerusalem.” Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you. And I tell you, you will not see me until the time comes when you say, “Blessed is the one who comes in the name of the Lord.”

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This week's reading begins with some Pharisees warning Jesus to flee from Herod who wants to kill him. What do you remember about the Pharisees? Do they seem to be acting in character here? Why would they warn Jesus? What do you remember about Herod? Why would he want to kill Jesus?

I think of Pharisees as obsessive rule keepers who censure, judge, and punish the rule breakers. We all probably experienced a teacher, fellow student, co-worker, or perhaps a sibling who played this role. Perhaps you have played or still play this role. Bill Dols refers to the rule breakers as the spirited one. Rumi described him like this:

HAS ANYONE SEEN THE BOY?

Has anyone seen the boy who used to come here?
Round-faced trouble-maker, quick to find a joke,
slow to be serious, red shirt,
perfect coordination, sly, strong muscled,
with things always in his pocket: reed flute,
worn pick, polished and ready for his Talent
you know that one.
Have you heard stories about him?
Pharaoh and the whole Egyptian world
collapsed for such a Joseph.
I'd gladly spend years getting word
of him, even third or fourth hand.

(Version by Coleman Barks and John Moyne)

What do you know of an inner Pharisee who wants everything done by the rules? What do you know of a rapacious inner Herod who is willing to kill anyone who threatens his rule? What do you know of the inner "spirited one?" How does the conflict between them play out in your life?

Deuteronomy 26:1-11 21 February 2010

2010-02-18T09:30:00.000-08:00

Deuteronomy 26:1-11

When you have come into the land that the Lord your God is giving you as an inheritance to possess, and you possess it, and settle in it, you shall take some of the first of all the fruit of the ground, which you harvest from the land that the Lord your God is giving you, and you shall put it in a basket and go to the place that the Lord your God will choose as a dwelling for his name. You shall go to the priest who is in office at that time, and say to him, ‘Today I declare to the Lord your God that I have come into the land that the Lord swore to our ancestors to give us.’ When the priest takes the basket from your hand and sets it down before the altar of the Lord your God, you shall make this response before the Lord your God: ‘A wandering Aramean was my ancestor; he went down into Egypt and lived there as an alien, few in number, and there he became a great nation, mighty and populous. When the Egyptians treated us harshly and afflicted us, by imposing hard labour on us, we cried to the Lord, the God of our ancestors; the Lord heard our voice and saw our affliction, our toil, and our oppression. The Lord brought us out of Egypt with a mighty hand and an outstretched arm, with a terrifying display of power, and with signs and wonders; and he brought us into this place and gave us this land, a land flowing with milk and honey. So now I bring the first of the fruit of the ground that you, O Lord, have given me.’ You shall set it down before the Lord your God and bow down before the Lord your God. Then you, together with the Levites and the aliens who reside among you, shall celebrate with all the bounty that the Lord your God has given to you and to your house.

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As part of their annual harvest tithe, the ancient Hebrews remembered their origin stories and their founding fathers. As you read and think about this passage, remember your own origin stories. Our shared stories of the voyages of Columbus, the Pilgrims, the Revolutionary War and its heroes, and Ellis Island come to my mind. Native Americans, African Americans and other groups have other stories in addition to these. Notice too that none of these stories really happened in the way we remember and tell them. In the telling, we leave out inconvienet truths and emphasize the parts that make us look good or make for a good story.

Also, consider your personal origin stories with their heroes and villains. What do you include in your story? What do you edit out? The late Henry Berne, one of my mentors, reminded me that the stories we tell are "our" stories and that we don't have to tell them in a way that makes us a helpless victim. Is there a way you can tell your story differently that empowers you?

Luke 9:28-36,(37-43a) 14 February 2010

2010-02-11T11:38:00.000-08:00

Luke 9:28-43a

Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had , and one for Elijah’—not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, ‘This is my Son, my Chosen; listen to him!’ When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.

On the next day, when they had come down from the mountain, a great crowd met him. Just then a man from the crowd shouted, ‘Teacher, I beg you to look at my son; he is my only child. Suddenly a spirit seizes him, and all at once he shrieks. It throws him into convulsions until he foams at the mouth; it mauls him and will scarcely leave him. I begged your disciples to cast it out, but they could not.’ Jesus answered, ‘You faithless and perverse generation, how much longer must I be with you and bear with you? Bring your son here.’ While he was coming, the demon dashed him to the ground in convulsions. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. And all were astounded at the greatness of God.

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"These sayings" in referred to in the first verse include Jesus' question to his disciples: "Who do the crowds say I am?" and "Who do you say I am?" The Transfiguration, as verses 28-36 are known, is reported in the synoptic Gospels (Mark, Luke, and Matthew) but significantly, not John. In John Jesus knows who he is from the very beginning. In the synoptic Gospels Jesus has a mountaintop experience which confirms his identity for him, the three who were with him, and the readers of the Gospel.

What do you know of having a "mountaintop experience"?

Is the mountain top a place you stay indefinitely?

Isaiah 6:1-8, (9-13) 7 February 2010

2010-02-04T06:05:00.000-08:00

Isaiah 6:1-8, (9-13)

[6:1-8] A Vision of God in the TempleIn the year that King Uzziah died, I saw the Lord sitting on a throne, high and lofty; and the hem of his robe filled the temple. Seraphs were in attendance above him; each had six wings: with two they covered their faces, and with two they covered their feet, and with two they flew. And one called to another and said:
‘Holy, holy, holy is the Lord of hosts;
the whole earth is full of his glory.’
The pivots on the thresholds shook at the voices of those who called, and the house filled with smoke. And I said: ‘Woe is me! I am lost, for I am a man of unclean lips, and I live among a people of unclean lips; yet my eyes have seen the King, the Lord of hosts!’
Then one of the seraphs flew to me, holding a live coal that had been taken from the altar with a pair of tongs. The seraph touched my mouth with it and said: ‘Now that this has touched your lips, your guilt has departed and your sin is blotted out.’ Then I heard the voice of the Lord saying, ‘Whom shall I send, and who will go for us?’ And I said, ‘Here am I; send me!’

[6:9-13]
And he said, ‘Go and say to this people:
“Keep listening, but do not comprehend;
keep looking, but do not understand.”
Make the mind of this people dull,
and stop their ears,
and shut their eyes,
so that they may not look with their eyes,
and listen with their ears,
and comprehend with their minds,
and turn and be healed.’
Then I said, ‘How long, O Lord?’ And he said:
‘Until cities lie waste
without inhabitant,
and houses without people,
and the land is utterly desolate;
until the Lord sends everyone far away,
and vast is the emptiness in the midst of the land.
Even if a tenth part remains in it,
it will be burned again,
like a terebinth or an oak
whose stump remains standing
when it is felled.’
The holy seed is its stump.

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The official lectionary, Revised Common Lectionary, for today is Isaiah 6:1-8, Bible Workbench included verses 9-13. The official lectionary is straightforward in the context of 8th century BCE Hebrew writing. It ends with, “Here I am; send me!” No doubt the right response when your god asks, “Whom shall I send, and who will go for us?”

Verses 6:9-13 are a bit more problematic for me. Is God sending Isaiah to harden the people’s hearts so that they will not listen or understand? On the other hand, is he to warning them of the consequences if they do not listen? My Universalist leanings lead me to prefer the latter reading. In doing so I realize that I’m imposing my values on a 2700 year old text from another culture. The notes for this passage in the New Oxford Annotated Bible suggest that the passage serves to explain why Isaiah failed to influence king Ahaz at the time of the Syro-Ephraimite war (734 BCE).

Food for thought: Have you ever been called and what was your response?

Luke 4:2130 ~ 31 January 2010

2010-01-28T06:20:00.000-08:00

Luke 4:21-30

Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’ All spoke well of him and were amazed at the gracious words that came from his mouth. They said, ‘Is not this Joseph’s son?’ He said to them, ‘Doubtless you will quote to me this proverb, “Doctor, cure yourself!” And you will say, “Do here also in your home town the things that we have heard you did at Capernaum.” ’ And he said, ‘Truly I tell you, no prophet is accepted in the prophet’s home town. But the truth is, there were many widows in Israel in the time of Elijah, when the heaven was shut up for three years and six months, and there was a severe famine over all the land; yet Elijah was sent to none of them except to a widow at Zarephath in Sidon. There were also many lepers in Israel in the time of the prophet Elisha, and none of them was cleansed except Naaman the Syrian.’ When they heard this, all in the synagogue were filled with rage. They got up, drove him out of the town, and led him to the brow of the hill on which their town was built, so that they might hurl him off the cliff. But he passed through the midst of them and went on his way.

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This week’s reading overlaps with last week’s scripture, Luke 4:14-21. Now we have the rest of the story. In essence, Jesus tells the people gathered in the synagogue in his Nazareth, hometown, that they cannot expect that he will perform miracles and healings for them as he has done in Capernaum. Their amazement turns to rage.

What do you think if this Jesus? Why is it that he will not do in Nazareth what he done in Capernaum? Why is it that the prophets Elisha and Elijah were not sent to the many widows and lepers of their time?

In this week’s Bible Workbench Bill Dols asks:

What do you know of the synagogue people” in your world who can be amazed and can speak gracious words yet suddenly turn into people filled with enough rage to drive out the disturber of their world and, if they can, hurl them off a cliff?

Luke 4:14-21 ~ 24 January 2010

2010-01-21T07:15:00.000-08:00

Luke 4:14-21

Then Jesus, filled with the power of the Spirit, returned to Galilee, and a report about him spread through all the surrounding country. He began to teach in their synagogues and was praised by everyone.

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

‘The Spirit of the Lord is upon me,
because he has anointed me
to bring good news to the poor.
He has sent me to proclaim release to the captives
and recovery of sight to the blind,
to let the oppressed go free,
to proclaim the year of the Lord’s favour.’

And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, ‘Today this scripture has been fulfilled in your hearing.’

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The events in this week’s reading occur just after Jesus’ temptation by the devil in the wilderness. Now filled with the power of the Spirit he returns to his hometown. In the synagogue, he reads from Isaiah 61:1-2. In context, Isaiah is prophesizing about a time when Jerusalem will be restored to its former glory and justice will prevail. These two verses become a proof text for the messiah. When John the Baptist asks from his jail cell:

"Are you the one who was to come, or should we expect someone else?" Jesus replied to them: "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor" (Luke 7:20-22).

Jesus is claiming that he is the messiah some Jews were expecting. Indeed, he even raises the dead, not strictly speaking a requirement for the messiah.

Notice that “release of the captives” is one of the requirements. Who might these captives be in 1st century Judah? Who is holding them captive and why? Who are the oppressed? What or who do they need to be freed from? Who are the blind? If you have been literal in thinking about these questions, try them again with a metaphorical slant.

John 2:1-11 17 January 2010

2010-01-14T07:00:00.000-08:00

John 2:1-11

On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding. When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ Now standing there were six stone water-jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim. He said to them, ‘Now draw some out, and take it to the chief steward.’ So they took it. When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom and said to him, ‘Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.’ Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

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Our lectionary reading for this week dovetails with last weeks, Luke 3:15-22. Recall that in Luke Jesus was baptized, but not by John the Baptist, who was already imprisoned by Herod. This week’s reading, from The Gospel of John, who by the way was not John the Baptist, begins “On the third day there was a wedding in Cana.” That is three days after John the Baptist first sees Jesus and declares him the “Lamb of God who takes away the sin of the world.” Note that in John’s Gospel Jesus is not baptized. Why should he? In John he is the Son of God, fully aware of his divine status and in control of his life and his death.

The synoptic Gospels do not record the wedding at Cana. However, Christian tradition holds that this is the first public miracle of Jesus. In John it has considerable symbolic importance: it is the first of the seven miraculous “signs” by which Jesus's divine status is attested.

When John refers to Jesus as the “Lamb of God”, nobody thinks of a quadrupedal, ruminant mammal. John is using metaphorical language. Indeed, John often uses terms drawn from common experience¬¬- lamb, bread, water, light, life, son, wine, way-to make the significance of Jesus clear. I do not take “Son of God” and more literally than “Lamb of God.”

It will surprise no one that I prefer a metaphorical rather than a literal interpretation of this story. The good news and hope implied by the story is in the words of the Governor of the Feast when he tasted the good wine, "Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” Jesus, who has just started his public ministry, is: the good wine, the Lamb of God, the Bread of Life, the way and the truth and the life, the living water.
In Reading Between the Lines Bill Dols asks: “What do you suppose the story has to say about making marriage vows and entering into such a new relationship? How might the promise or threat of transormation-plain lifeless water being turned into lively spirited wine-be part of marriage?”

Luke 3:15-22 10 January 2010

2010-01-07T07:11:00.000-08:00

Luke 3:15-22

As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, ‘I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing-fork is in his hand, to clear his threshing-floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.’

So, with many other exhortations, he proclaimed the good news to the people. But Herod the ruler, who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, added to them all by shutting up John in prison.

Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased.’

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One way to approach ancient texts, such as the Gospels, is to ask yourself about the author’s reasons for including what he did. Why, for example, do the gospels mention John at all? And why do they have John himself saying that he is not the messiah?

For a moment imagine the blessing Jesus received, ‘You are my Son, the Beloved; with you I am well pleased.’ Have you ever received a blessing like that? Have you ever given one?

Jeremiah 31:7-14 3 January 2010

2009-12-31T05:48:00.000-08:00

Jeremiah 31:7-14

For thus says the Lord:
Sing aloud with gladness for Jacob, and raise shouts for the chief of the nations; proclaim, give praise, and say, “Save, O Lord, your people, the remnant of Israel.” See, I am going to bring them from the land of the north, and gather them from the farthest parts of the earth, among them the blind and the lame, those with child and those in labor, together; a great company, they shall return here. With weeping they shall come, and with consolations I will lead them back, I will let them walk by brooks of water, in a straight path in which they shall not stumble; for I have become a father to Israel, and Ephraim is my firstborn.

Hear the word of the Lord, O nations, and declare it in the coastlands far away; say, “He who scattered Israel will gather him, and will keep him as a shepherd a flock.” For the Lord has ransomed Jacob, and has redeemed him from hands too strong for him. They shall come and sing aloud on the height of Zion, and they shall be radiant over the goodness of the Lord, over the grain, the wine, and the oil, and over the young of the flock and the herd; their life shall become like a watered garden, and they shall never languish again. Then shall the young women rejoice in the dance, and the young men and the old shall be merry. I will turn their mourning into joy, I will comfort them, and give them gladness for sorrow. I will give the priests their fill of fatness, and my people shall be satisfied with my bounty, says the Lord.

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Jeremiah wrote this during the Babylonian Exile, circa 587 BCE, a very low period in the history of the Hebrew people. The Northern Kingdom had fallen to the Assyrians about 130 years earlier in 722 BCE. The Assyrians, as was their policy, scattered the inhabitants far and wide. These are the so-called lost tribes of Israel. Starting in 598 BCE the Babylonians forced many of the elite Hebrews into exile in Babylon. Jeremiah was not among those in Babylon, he fled to Egypt. The people of Israel really were scattered throughout the Middle East. Jeremiah prophesizes of a day when the LORD will gather them back.

Who are the people in our church, city, world who are in political or economic exile who dream of a return to their Jerusalem? When and how have you experienced exile?

Luke 2:41-52 27 December 2009

2009-12-21T05:49:00.000-08:00

Luke 2:41-52 27

Now every year his parents went to Jerusalem for the festival of the Passover. And when he was twelve years old, they went up as usual for the festival. When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. Assuming that he was in the group of travellers, they went a day’s journey. Then they started to look for him among their relatives and friends. When they did not find him, they returned to Jerusalem to search for him. After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. When his parents saw him they were astonished; and his mother said to him, ‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.’ He said to them, ‘Why were you searching for me? Did you not know that I must be in my Father’s house?’ But they did not understand what he said to them. Then he went down with them and came to Nazareth, and was obedient to them. His mother treasured all these things in her heart.

And Jesus increased in wisdom and in years, and in divine and human favour.

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In this story Jesus is a particularly precocious twelve-year-old amazing all those in the temple with his understanding [of scripture.] Isn’t he also acting like twelve-year-olds we’ve all known; showing some independence and a bit of an attitude? Twelve-year-old children, and six-year olds as I learned again yesterday, think they can handle more independence than their caretakers are likely to consider appropriate.

I can see Mary many years later telling this story about her little Jesus with pride. Don’t we all have childhood stories about our siblings, our children, or ourselves? Could it be that these stories have been ever so slightly enhanced with each retelling? Could it be that your version of the story differs in some details from your brother or sister’s. When we tell these stories are we not wanting our audience to know something special about the nature of the subject that was apparent even as a child.

In telling this story what do you suppose Luke wanted us to know about the twelve-year-old Jesus. Why do Christians tell this story at Christmas? Is there a lesson here for UUs?

Luke 1:39-56 20 Dec 2009

2009-12-17T06:11:00.000-08:00

Luke 1:39-56

In those days Mary set out and went with haste to a Judean town in the hill country, where she entered the house of Zechariah and greeted Elizabeth. When Elizabeth heard Mary’s greeting, the child leapt in her womb. And Elizabeth was filled with the Holy Spirit and exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb. And why has this happened to me, that the mother of my Lord comes to me? For as soon as I heard the sound of your greeting, the child in my womb leapt for joy. And blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord.’

And Mary said,

‘My soul magnifies the Lord,
and my spirit rejoices in God my Saviour,
for he has looked with favour on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
for the Mighty One has done great things for me,
and holy is his name.
His mercy is for those who fear him
from generation to generation.
He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their
thrones, and lifted up the lowly; he has filled the hungry with good things,
and sent the rich away empty.
He has helped his servant Israel,
in remembrance of his mercy,
according to the promise he made to our ancestors,
to Abraham and to his descendants for ever.’

And Mary remained with her for about three months and then returned to her home.

In the Reading Between the Lines section of this week’s Bible Workbench Bill Dols asks: What is a story you tell about your family or yourself that you have polished and embellished over the years in order to revels something true about you even though it didn’t happen?
I suggest you keep Bill’s question in mind and you read and reread this week’s lectionary.
Perhaps Luke is telling us that the possibility of a new kind of justice coming into the world, a justice that is opposed to the retributive justice that their, and our, world know so well. In first century Palestine the political and economic systems were rigged so that the rich became richer and the poor poorer. Luke, I suggest was proposing the possibility the dawn of a new era where distributive justice prevailed.

Luke 3:7-18 Dec 13 2009

2009-12-10T10:41:00.000-08:00

As you many recall from last week, John the Baptist’s father, Zachariah, is a Temple priest. At the Temple one received atonement (at one ment) in return for an animal sacrifice. The sacrificial animals had to be unblemished so you most would most likely purchase the animal at the temple. Additionally, each adult male was required to make an annual half-shekel “donation” to the Temple, this is the so called Temple tax.

The Jewish authorities however only accepted Hebrew money for payment of the Temple tax. So, money changers were allowed to set up tables and where they exchanged not just local Roman money, but also foreign currency from distant travelers, for shekels. Along with them were peddlers who sold animals, birds and various items for sacrifice. This was a very lucrative business.

Enter John the baptizer proclaiming a baptism of repentance for the forgiveness of sins. No priest needed, no trip to Jerusalem, no moneychanger, no animal sacrifice, no Temple tax. And most of all no profit. All you had to do was repent and mend your ways.

Luke 3:7-18

John said to the crowds that came out to be baptized by him, ‘You brood of vipers! Who warned you to flee from the wrath to come? Bear fruits worthy of repentance. Do not begin to say to yourselves, “We have Abraham as our ancestor”; for I tell you, God is able from these stones to raise up children to Abraham. Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.’

And the crowds asked him, ‘What then should we do?’ In reply he said to them, ‘Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.’ Even tax-collectors came to be baptized, and they asked him, ‘Teacher, what should we do?’ He said to them, ‘Collect no more than the amount prescribed for you.’ Soldiers also asked him, ‘And we, what should we do?’ He said to them, ‘Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.’

As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, ‘I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. His winnowing-fork is in his hand, to clear his threshing-floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.’
So, with many other exhortations, he proclaimed the good news to the people.

I love John’s opening line, ‘You brood of vipers,’ taken right out of Dale Carnegie’s How to Win Friends and Influence People. In Matthew, it is clear that the brood of vipers he had in mind were the religious authorities. He also had some hard words for King Herod, who had married his brother’s wife, which influenced Herod imprison him and later chop off his head. As some of you know, Luke and Matthew copied this story from Mark and put their own spin on it. Comparing the three accounts of John’s preaching to the crowds at the River Jordan is like comparing newscasts of the same event from three different networks.

The earliest account of John’s baptizing is Mark 1:4-8. It is the shortest and he does not have the “brood of vipers” line, nor does he single out any group of people for specific condemnation.

Matthew’s “brood of vipers” comment is directed directly at the religious authorities: “But when he saw many Pharisees and Sadducees coming for baptism, he said to them, ‘You brood of vipers! Who warned you to flee from the wrath to come?” (Matthew 3:7)

Luke’s version is the longest and he directs his “brood of vipers” comment towards the crowd in general. Matthew and Luke, but not Mark, warn their audience that having Abraham as an ancestor, that is being Jewish, does not mean they are exempt from the requirement to bear good fruits.

For people like us, well-educated, religiously independent, 21th century UUs, whom are the voices calling from the wilderness for repentance? In what way might we be a “brood of vipers” for some reformers? From what are they asking that we repent? How do we bear good fruits? In what ways are we not bearing good fruits?

Luke 1:68-79 6 December 2009

2009-12-02T07:23:00.000-08:00

Today’s lectionary is the Benedictus also known as the Song of Zechariah. It is the song of thanksgiving sung by Zechariah after the birth of his son John, who we know as John the Baptist.
I urge you to take a few minutes to read Luke 1:1-66 to get the context for the reading.

Luke 1:68-79

(67) Then his father Zechariah was filled with the Holy Spirit and spoke this prophecy:

‘Blessed be the Lord God of Israel, for he has looked favourably on his people and redeemed them. He has raised up a mighty saviour for us in the house of his servant David, as he spoke through the mouth of his holy prophets from of old, that we would be saved from our enemies and from the hand of all who hate us. Thus he has shown the mercy promised to our ancestors, and has remembered his holy covenant, the oath that he swore to our ancestor Abraham, to grant us that we, being rescued from the hands of our enemies,might serve him without fear, in holiness and righteousness before him all our days. And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins. By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.’

(80) The child grew and became strong in spirit, and he was in the wilderness until the day he appeared publicly to Israel.

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Zechariah is a temple priest and John’s mother, Elizabeth, is a relative of Mary the mother of Jesus. When John appears publicly, he is at the Jordan River preaching a baptism of repentance, Luke 3:7-20.

Zechariah’s hymn is full of hope for a peaceful future at a time during a very bleak time in the history of his people. In this era of financial uncertainty and national decline how do people like us look for a “mighty savior… to rescue us from the hands of our enemies?” How do we look for “the dawn from on high…to guide our feet into the way of peace?” Or do we?

Luke 21:35-36 --- 29 Nov 2009

2009-11-25T10:41:00.000-08:00

Luke 21:35-36

‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see “the Son of Man coming in a cloud” with power and great glory. Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.’

Then he told them a parable: ‘Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away.

‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’

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Many modern biblical scholars see Jesus as an apocalyptic prophet. Jesus and his early followers believed that the end of the current age, characterized by corruption and evil, was near. In its stead would be the Kingdom of God where the meek, the poor, and the marginalized would experience justice. As Bart Ehrman in “Jesus: Apocalyptic Prophet” puts it:

The Jesus of history, contrary to modern "common sense"...was not a proponent of "family values." He urged his followers to abandon their homes and forsake families for the sake of the Kingdom that was soon to arrive. He didn't encourage people to pursue fulfilling careers, make a good living, and work for a just society for the long haul; for him, there wasn't going to be a long haul. The end of the world as we know it was already at hand. The Son of Man would soon arrive, bringing condemnation and judgement against those who prospered in this age, but salvation and justice to the poor, downtrodden, and oppressed. People should sacrifice everything for his coming, lest they be caught unawares and cast out of the Kingdom that was soon to arrive.

Apocalyptic thinking is still with us. The best selling “Left Behind” series by Tim LaHaye and Jerry Jenkins is an imaginative 20th century narrative reading of 1st century Christian apocalyptic thought.

How do people like us see signs that the end might be near? Are we concerned that perhaps our way of life, the security we take for granted, the privileges we have as educated, well off, 21st century Americans may not last? Do we deserve all that we have? What would distributive justice look like for us? What if the poor, the meek, the downtrodden did inherit the earth?

This Thanksgiving eve I am thankful that my wife and I have enough, and I am mindful that not everyone does.

Happy Thanksgiving

George

How To Read the Bible

2009-11-25T10:00:00.000-08:00

A blog entry, from Under the Ancient Oaks, mentioned in the current issue, Winter 2009, of UU World got me to thinking about Bible Workbench at the UUCC. The entry is:

In my limited experience, the real tension in Unitarian Universalism isn’t between theists and non-theists. It’s between those who find meaning and value in traditional religious language, stories, forms and practices and those who are so offended by their association with conservative religions that they don’t want anything to do with them. http://johnfranc.blogspot.com/ , September 5th.

I wouldn’t go as far as the author on this matter, but it got me to thinking about how The Bible Workbench group is perceived at the UUCC. Apparently, some people think we are doing a Christian Bible study program. I've heard that some people are "shocked" that there is a Bible study group meeting at a Unitarian Universalist church. If we were doing a Tao Te Ching Workbench between services I doubt if anyone would raise an eyebrow.

Walter Brueggemann, in a Washington National Cathedral pod cast titled How to Read The Bible , says that in his liberal Christian denomination, the United Church of Christ, they would rather read any scripture other than the Bible. I’ve also heard that UU ministers get a lot of negative feedback if they use a reading from the Bible, but readings from other religious scriptures aren’t nearly as controversial. Why is this so?

The genesis of this attitude is, I believe, that most people think that the Bible is to be read as literally true. After all, this is what many of us we learned growing up. If you make that assumption, you have two choices: accept the Bible as literally true, or reject it outright. For most UUs, and other religious progressives, the first choice isn’t an option, sadly too many take the second option believing it is the only one available.

Why should we on a liberal religious path make the mistake of cultural tunnel vision, believing that “our” scriptures should be read literally and other culture’s sacred writings and stories not? Why do some of us “believe” that the Genesis creation story should be either taken as literally true or rejected as nonsense? Consider for a moment a quote attributed to Tim O’Brian, “Just because it didn’t happen doesn’t mean it isn’t true.” Or this from an anonymous Native American story teller, “I don’t know if it actually happened this way or not, but I know this story is true.” If you can accept either of those statements, than you should have no problem accepting that the Bible is true in the same sense that Mary Oliver’s poetry, or Kurt Vonnegut’s novels, or George Washington’s biographies are true. If you can get past a literal reading of the Bible than its literary, historical, ethical, and spiritual fruits are in easy reach.

There are several ways to approach the Bible that eschew a literal reading. We can read it as history, keeping in mind that like all histories it has a self-serving agenda. Actually, there are two conflicting histories in the Hebrew Bible (aka Old Testament). Chronicles is a retelling of the books of Genesis through Kings with a different agenda. Much of the Hebrew Bible is closer akin to what we would call myth, especially Genesis, or legend. In any case, these two histories give us alternative views of a time impossibly far away.

Many Christians read the Bible as a pre-scientific scared scripture. They pardon the ancient writers for using language and metaphors of their time and place. After all, how could they have done otherwise? Of course, they thought that the Creator of the universe was male and his domain was like a kingdom; that was the norm of societal organization at that time and place. They see no conflict between the Genesis story of creation and Darwinian Theory. One makes a religious statement the other a scientific statement. Many of their “Thou shall nots” reflect the social and political reality of their world not ours. Michael Dowd, who spoke at our church last year, is an Evangelical Christian and a proponent of this understanding of the Bible. I recommend his book Thank God for Evolution; it is available on CD as well print.

The Gospels, of course, are biographies of Jesus. When reading them it is best to keep in mind that they were pinned decades after his death by people who never knew him. The Gospels present four very different portraits of Jesus, each with its own peculiar image of him. To understand the Gospels you must take each one on its own terms and not read into one the characters and events of another. The Jesus of Mark is a very different person from the Jesus of John.

The Bible is literature. Bible stories have a cultural, historical, and literary significance that lie at the foundation of Western civilization. The Bible informs our novels, plays, short stories, essays, visual arts, and even our newspaper and magazine articles, biographies and histories. Biblical teachings enter into the debate on the great social issues of our time: abortion, the death penalty, gay marriage, health care, war, civil rights, women’s rights, immigration, taxes, and on and on.

Harry Emerson Fosdick, a liberal Presbyterian minister, wrote:

An intelligent understanding of the Bible is indispensable to anybody in the Western World who wishes to think wisely about religion. By no possibility can any one of us be independent of the Bible’s influence. Our intellectual heritage is full of its words and phrases, ideas and formulas. Ignorance of it constitutes a hopeless handicap in the endeavor to understand any Great Western literature.

Not only our great literature but our everyday language is infused with biblical references: the patience of Job, the blind leading the blind, writing on the wall, kiss of death, thirty pieces of silver, prodigal son, written in stone, and the good Samaritan for example. Pop culture too is full of with allusions to the Bible. For example, many movies have biblical references. Yahoo Answers lists more than sixty movies with Biblical allusions. I’m sure they missed many more than that, notably On The Waterfront (more about that in a moment). It doesn't matter whether you believe the Bible to be fact or a fable, it remains an important reference source in the study of literature and art.

The Bible is chuck full of story. Anyone brought up in the Jewish or Christian religions remembers the stories of Adam and Eve, Cain and Able, Noah, the tower of Babel, the Exodus from Egypt, the walls of Jericho, Samson, David and Goliath, Jonah and many others. Christians also have the stories of Jesus’ birth, teachings, healings, passion, his parables, and many other stories from Acts and the epistles. Are these stories relevant to twenty-first century UUs? I think they are. Without knowing these core stories, we cannot fully participate in, or fully appreciate, the popular, political, and above all spiritual worlds that surround us.

In Bible Workbench, we remember that these stories are as much about us right now as it they are about them back then. We are not concerned about if or how the story took place, or what it might have meant back then. Rather than ask if the story really happened we inquire into how the story is true today, for people like us. We use these stories as an opportunity to ponder how they are happening in our world, our community, and our inner life right now.

I’ll end with an illustration of how this works. One Sunday our reading was about the Crucifixion, possibly from Mark 15. I had recently watched the Elia Kazan film On the Waterfront and remembered a great line delivered by Karl Malden’s character, Father Berry:

Some people think the Crucifixion only took place on Calvary. They better wise up! Taking Joey Doyle's life to stop him from testifying is a crucifixion. And dropping a sling on Kayo Dugan because he was ready to spill his guts tomorrow, that's a crucifixion. And every time the Mob puts the pressure on a good man, tries to stop him from doing his duty as a citizen, it's a crucifixion.

Father Berry’s insight quickly led us to slain civil rights leaders, corporate whistle blowers, labor organizers, and other business, educational, and political crucifixions. I’m sure you can come up with your own examples. This line of discussion had some real momentum and was easy for the group. Then I steered the discussion to how the Crucifixion might be our story. Had we ever participated in or witnessed a crucifixion? If so, what role had we played: Jesus, Judas, Pilate, Peter, a disciple, or a high priest? This part of the discussion was slower and more thoughtful with long silences. I expect this when we go deeper and into the personal. Sometimes there is more silence than discussion. This is okay with me; I know people are thinking and feeling and perhaps are a little uncomfortable. I also know that I can count on someone trying to bring us back to the earlier, easier discussion. Occasionally, I am that person.

That Sunday we ended by asking how the characters in the story are part of our inner lives. What do you know of an inner Jesus who sees injustice and wants to correct it? What do you know of an inner Judas who betrays your ideals and aspirations for thirty pieces of silver? Or perhaps an inner Peter who in a pinch will deny ever having known your inner Jesus. These were take home questions and not discussed in the group.

Sundays between services about a dozen people gather in the library for Bible Workbench. The theological makeup of the group varies from week to week and may include Christian, Moslem, Jew, Pagan, Agnostic, Atheist, Theist, Deist, Humanist, or those who don’t know quite where they fit on the theological landscape. We have a lively discussion and occasionally we are able to get into deep spiritual waters. Every week Bible Workbench enriches my spiritual life. Rarely do I have to remind the group that “just because it didn’t happen doesn’t mean it isn’t true.”

John 18:29-38a --- November 22, 2009

2009-11-19T07:40:00.000-08:00

This week’s lectionary is John 18:33-37. I’ve added a bit to both ends to fill out the story:

John 18:29-38a

So Pilate went out to them and said, ‘What accusation do you bring against this man?’ They answered, ‘If this man were not a criminal, we would not have handed him over to you.’ Pilate said to them, ‘Take him yourselves and judge him according to your law.’ The Jews replied, ‘We are not permitted to put anyone to death.’ (This was to fulfil what Jesus had said when he indicated the kind of death he was to die.)
Then Pilate entered the headquarters again, summoned Jesus, and asked him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you ask this on your own, or did others tell you about me?’ Pilate replied, ‘I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?’ Jesus answered, ‘My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.’ Pilate asked him, ‘So you are a king?’ Jesus answered, ‘You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.

Pilate asked him, ‘What is truth?’

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Indeed, ‘What is truth?’

1 Samuel 1:1-20 --- 15 Nov 2009

2009-11-13T11:51:00.000-08:00

1 Samuel 1:1-20

There was a certain man of Ramathaim, a Zuphite from the hill country of Ephraim, whose name was Elkanah son of Jeroham son of Elihu son of Tohu son of Zuph, an Ephraimite. He had two wives; the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.

Now this man used to go up year by year from his town to worship and to sacrifice to the Lord of hosts at Shiloh, where the two sons of Eli, Hophni and Phinehas, were priests of the Lord. On the day when Elkanah sacrificed, he would give portions to his wife Peninnah and to all her sons and daughters; but to Hannah he gave a double portion, because he loved her, though the Lord had closed her womb. Her rival used to provoke her severely, to irritate her, because the Lord had closed her womb. So it went on year after year; as often as she went up to the house of the Lord, she used to provoke her. Therefore Hannah wept and would not eat. Her husband Elkanah said to her, ‘Hannah, why do you weep? Why do you not eat? Why is your heart sad? Am I not more to you than ten sons?’

After they had eaten and drunk at Shiloh, Hannah rose and presented herself before the Lord. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the Lord. She was deeply distressed and prayed to the Lord, and wept bitterly. She made this vow: ‘O Lord of hosts, if only you will look on the misery of your servant, and remember me, and not forget your servant, but will give to your servant a male child, then I will set him before you as a nazirite until the day of his death. He shall drink neither wine nor intoxicants, and no razor shall touch his head.’

As she continued praying before the Lord, Eli observed her mouth. Hannah was praying silently; only her lips moved, but her voice was not heard; therefore Eli thought she was drunk. So Eli said to her, ‘How long will you make a drunken spectacle of yourself? Put away your wine.’ But Hannah answered, ‘No, my lord, I am a woman deeply troubled; I have drunk neither wine nor strong drink, but I have been pouring out my soul before the Lord. Do not regard your servant as a worthless woman, for I have been speaking out of my great anxiety and vexation all this time.’ Then Eli answered, ‘Go in peace; the God of Israel grant the petition you have made to him.’ And she said, ‘Let your servant find favour in your sight.’ Then the woman went to her quarters, ate and drank with her husband, and her countenance was sad no longer.

They rose early in the morning and worshipped before the Lord; then they went back to their house at Ramah. Elkanah knew his wife Hannah, and the Lord remembered her. In due time Hannah conceived and bore a son. She named him Samuel, for she said, ‘I have asked him of the Lord.’

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In Reading Between the Lines in this week’s Bible Workbench Caroline Wohlforth asks: “Where in you is the weeping Hannah? What may be the lack – of love, of talent, of ultimate meaning in your life – that eats your heart?”

Hannah is one of seven “barren” women mentioned in the Bible, six in the Hebrew Bible and one in the Christian scriptures, they are:

Sarai (later named Sarah by the Lord) Genesis 16
Rebekah Genesis 25:21
Rachel Genesis 30
Monah's wife (No name is given for her, she later becomes the mother of Samson) Judges 13
Hannah 1 Samuel 1
Michal 2 Sam 6 The Shunammite Woman 11 Kings 4
Elisabeth Luke 1.

All are good pious women who eventually have children except Michal, Saul’s daughter and David’s wife and the one truly barren woman in the bible. Here is a link to a Michal’s story interesting for the political intrigue it details.

About Bible Workbench at the UUCC

2009-11-13T11:14:00.001-08:00

The Bible Workbench is a small-group approach to biblical texts that is particularly well suited for Unitarian Universalists. Each meeting begins with the reading of a biblical text, usually a paragraph or two. We begin our exploration with a discussion of what is happening in the text, sometimes with some historical background. Our focus then shifts as we discuss how this story is happening in the world around us. Finally, the questions turn towards how this story is our story. Using The Bible Workbench, we look inward to find answers to the timeless questions raised by the text rather than to doctrine or religious authority.

Discussions are often lively as people with diverse religious backgrounds (UU, Jewish, Protestant, Catholic, Buddhist, Pagan…) and theological outlooks (atheist, agnostic, deist, theist, pagan…) discuss the text. Our goal is a thoughtful respectful group discussion, not the right answer, consensus or agreement.

Regulars are encouraged to purchase The Bible Workbench materials.

Visitors are always welcome.

We gather in the Library every Sunday five minutes after the first service ends, about 10:20.