Jesus got up early that morning and started teaching in the Temple. While he is sitting there teaching away, some devious men haul in a woman "caught in adultery" and place her "in the midst" of all the people who had gathered to hear Jesus speak (v. 2). The connivers ask Jesus, "What do you say about her?"
After doodling in the dust, Jesus answers that the one without sin be the first to throw a stone. Well... they asked! Hearing this, everyone goes away "beginning with the eldest" (I love that part).
Even the people gathered to hear Jesus presumably have drifted away from the scene. But the woman stays.
Jesus, the one without sin, is the only one who does have the right to judge the woman. She must understand that, otherwise why not go away with the others? In what Raymond Brown, that wonderful scholar, describes as a delicate balance, Jesus (after more doodling) looks up and asks her, "Has no one condemned you?... Neither do I condemn you; go, and do not sin again." That is, the sinless one, the true judge, shows mercy to the sinner without condoning her sin, and he calls her to change her life.
The early Church did not like this story, and it was included in Scripture very late. My old Greek professor, Eugene Goetchius, pointed out that the principle of lectio difficile supports the genuineness of the story. The early Church found the story hard to read because they were encouraging virtue. The first writers wanted to leave this woman out of the Bible. But the story just would not go away.
Finally, the community believed this Gospel and put it in, some in Luke and some in John.
True story: The true judge has freed an adulterous sinner, not only from her punishment but from the sin itself; and she loves him always.
Wednesday, February 8, 2012
Wednesday, February 1, 2012
Catholic Attack
Reading Merton has led to what my soul mate used to call a "Catholic attack." In a selection from The Seven Storey Mountain he recounts his first visit to a Catholic church where the assistant preached on the divine and human natures of Christ. I can not imagine hearing that kind of preaching in my parish today. Merton says the attraction to Catholicism as "They know what they believe..." With the piskies (as said soul mate used to call us; he was a cradle one) it's more like, Come as you are and stay as you are, whatever!!
In the return to a few minutes of sitting still before morning prayer, tears come up and it takes me a while to realize what they are about: a yearning for true doctine!
Then read about Abraham and Isaac (contemplating Sarah's feelings); the writer of the letter to the Hebrews' lovely paragraph about Moses' faith ("He considered abuse suffered for the Christ greater than the treasures of Egypt...."); and Jesus' teaching on eating his flesh and drinking his blood.
Then remembered when experiencing an attack of any kind, turn to the Lord. Tell God all about it.
Hopefully I can make the women's retreat the end of March.
In the return to a few minutes of sitting still before morning prayer, tears come up and it takes me a while to realize what they are about: a yearning for true doctine!
Then read about Abraham and Isaac (contemplating Sarah's feelings); the writer of the letter to the Hebrews' lovely paragraph about Moses' faith ("He considered abuse suffered for the Christ greater than the treasures of Egypt...."); and Jesus' teaching on eating his flesh and drinking his blood.
Then remembered when experiencing an attack of any kind, turn to the Lord. Tell God all about it.
Hopefully I can make the women's retreat the end of March.
Wednesday, January 25, 2012
Anointed Listener: Did Jesus Know He was Messiah?
The quesion, "Did Jesus know he was the Messiah?" is not a new one.
In fact, I wrote a paper about it 52 years ago at Wellesley. It only got a B+ with a comment from professor that I had read the scholars thoroughly and he now suggested I read the actual Scriptures.
And so I have done so and now answer out of that reading.
To ask the question of self-awareness means to put oneself into Jesus' consciousness as well as to undertake decisions about one's relationship to the early Church that produced the Gospels.
For according to the Gospels, Jesus certainly understood his mission. "I am he," revealed to the Samaritan woman; and "I am the Way the Truth and the Life," and "I am the Resurrection and the Life" revealed to Martha of Bethany. "Flesh and blood did not reveal that to you," Jesus comments to Peter when he confesses, "Thou art the Christ." Jesus' answer to the question from John the Baptist, "Are you the one we are to expect or are we to look for another" referred to the deeds signifying the coming of the Kingdom. According to the New Testament, Jesus was a prophet and more than a prophet, a Son of David whom David calls Lord. How then, can the New Testament witness think Jesus less self-aware than Jeremiah, Amos, and John the Baptist (who did not deny he was not the Christ)?! And of course the great Revelation at Jesus' baptism resonates on the Mount of the Transfiguration and at the Cross.
We do find conflicting traditions of Jesus' always being aware of his Sonship (such as Luke and the overall high Christology in John) versus growing into his mission--the desert experience after his great revelation at his baptism; and the wonderful argument with the Cyro-Phoenician woman where she calls him into wider awareness.
The current modern attempt (going back to 19th century) to get back to historical Jesus brushes off most of his sayings and doings as not really Jesus. We then find a humble Nazarene teacher speaking humble Nazarene things. Then the church blew him and his mission out of proportion according to this line of reasoning.
I can understand that folks want to do that. Obviously we all like the disciples misunderstand that gentle and lowly of heart one who spoke with authority and cleansed the Temple. But facile introduction of this particular question invites you to assume we can throw out the witnesses. The question of Jesus' self-awareness is thus an overintellecutalizing distraction that doesn't even stand up intellectually. It puts one into a position of non-humility of non-building up. It will confuse the children of all ages.
If we, the Church, are to realize our own identity in this Redeemer, if we are to call him Lord, I think we have to re-pent, i.e., re-think, and believe the Gospel.
In fact, I wrote a paper about it 52 years ago at Wellesley. It only got a B+ with a comment from professor that I had read the scholars thoroughly and he now suggested I read the actual Scriptures.
And so I have done so and now answer out of that reading.
To ask the question of self-awareness means to put oneself into Jesus' consciousness as well as to undertake decisions about one's relationship to the early Church that produced the Gospels.
For according to the Gospels, Jesus certainly understood his mission. "I am he," revealed to the Samaritan woman; and "I am the Way the Truth and the Life," and "I am the Resurrection and the Life" revealed to Martha of Bethany. "Flesh and blood did not reveal that to you," Jesus comments to Peter when he confesses, "Thou art the Christ." Jesus' answer to the question from John the Baptist, "Are you the one we are to expect or are we to look for another" referred to the deeds signifying the coming of the Kingdom. According to the New Testament, Jesus was a prophet and more than a prophet, a Son of David whom David calls Lord. How then, can the New Testament witness think Jesus less self-aware than Jeremiah, Amos, and John the Baptist (who did not deny he was not the Christ)?! And of course the great Revelation at Jesus' baptism resonates on the Mount of the Transfiguration and at the Cross.
We do find conflicting traditions of Jesus' always being aware of his Sonship (such as Luke and the overall high Christology in John) versus growing into his mission--the desert experience after his great revelation at his baptism; and the wonderful argument with the Cyro-Phoenician woman where she calls him into wider awareness.
The current modern attempt (going back to 19th century) to get back to historical Jesus brushes off most of his sayings and doings as not really Jesus. We then find a humble Nazarene teacher speaking humble Nazarene things. Then the church blew him and his mission out of proportion according to this line of reasoning.
I can understand that folks want to do that. Obviously we all like the disciples misunderstand that gentle and lowly of heart one who spoke with authority and cleansed the Temple. But facile introduction of this particular question invites you to assume we can throw out the witnesses. The question of Jesus' self-awareness is thus an overintellecutalizing distraction that doesn't even stand up intellectually. It puts one into a position of non-humility of non-building up. It will confuse the children of all ages.
If we, the Church, are to realize our own identity in this Redeemer, if we are to call him Lord, I think we have to re-pent, i.e., re-think, and believe the Gospel.
Thursday, January 19, 2012
Living Water
"Everyone who drinks of this wqater will thirst again." John Chapter 4
Cool, cool water on a hot day. Our human Lord is weary. Resting at Jacob's well, he begins his divine revelation by asking the lone woman drawing to give him a drink. She denies him and misunderstands him but keeps talking to him (Clearly he is harmless and she knows how to take care of herself.) Woman has no social position to keep up and so has left behind the necessary hyposcrisies. Perhaps having broken the social taboo against living in sin with a man she can more easily cross the boundary against conversing with a Jew.
Of course Jesus didn't save his Messiah-ship for outcasts only. His friend Martha whom he loved snd who fulfilled every duty of the home would confess him as the Christ (chapter 11). Today, though, at the well, this Samaritan woman received a spirit so powerful from the one who revealed himself to her ("the one who is standing before you, I am he") that she ignited the spirit of an entire town. "Come and see 'a man who told me all that I ever did; could this be the Christ?"
For yes, the Samaritans expected the Christ. Samaritans broke off from the Jews in--what?--the 7th or 8th century BCE and stayed with the 5 books of Torah. But prophets did arise among them, we have learned, called Ta'ebs, who prepared theirSamaritan hearts for Christ. One day our Bible group studied this passage by role playing, and I got to play her, the woman at the well. As the people came out and the disciples re-gathered, I rested quietly on the wall of the well and felt how my heart had been ploughed and softened to receive the Messiah.
And likewise the town! Their hearts were prepared by their prophets, and so they believed her, this outcast woman, enough to troup out to see for themselves. What what did they encounter?
............................. (we will have to see for ourselves..... until we also say):
"We no longer believe because of your word but have seen for ourselves he is the Savior of the World."
So the beloved community begins--the community that produced this incredible Gospel from the spring of water they received from the Christ, the living water of the Spirit that is welling up to eternal life.
Cool, cool water on a hot day. Our human Lord is weary. Resting at Jacob's well, he begins his divine revelation by asking the lone woman drawing to give him a drink. She denies him and misunderstands him but keeps talking to him (Clearly he is harmless and she knows how to take care of herself.) Woman has no social position to keep up and so has left behind the necessary hyposcrisies. Perhaps having broken the social taboo against living in sin with a man she can more easily cross the boundary against conversing with a Jew.
Of course Jesus didn't save his Messiah-ship for outcasts only. His friend Martha whom he loved snd who fulfilled every duty of the home would confess him as the Christ (chapter 11). Today, though, at the well, this Samaritan woman received a spirit so powerful from the one who revealed himself to her ("the one who is standing before you, I am he") that she ignited the spirit of an entire town. "Come and see 'a man who told me all that I ever did; could this be the Christ?"
For yes, the Samaritans expected the Christ. Samaritans broke off from the Jews in--what?--the 7th or 8th century BCE and stayed with the 5 books of Torah. But prophets did arise among them, we have learned, called Ta'ebs, who prepared theirSamaritan hearts for Christ. One day our Bible group studied this passage by role playing, and I got to play her, the woman at the well. As the people came out and the disciples re-gathered, I rested quietly on the wall of the well and felt how my heart had been ploughed and softened to receive the Messiah.
And likewise the town! Their hearts were prepared by their prophets, and so they believed her, this outcast woman, enough to troup out to see for themselves. What what did they encounter?
............................. (we will have to see for ourselves..... until we also say):
"We no longer believe because of your word but have seen for ourselves he is the Savior of the World."
So the beloved community begins--the community that produced this incredible Gospel from the spring of water they received from the Christ, the living water of the Spirit that is welling up to eternal life.
Saturday, December 24, 2011
The Consolations of the Reign of God
Life is difficult and from time to time dark. Bad things happen. Stress builds up within, without. The four horsemen gallop it seems wherever they want to. I am so happy to have the gift of faith for it brings beauty in the midst of suffering, and the light of Christ shatters the darkness.
God reaches us by whatever means available. Thursday night I felt pressured by all the happenings in a big family and walked out after dark for a breath of fresh air. Walking up the hill towards the church, I remembered prayer. You know what I mean, I'm sure: turning and returning to God's love. As I praised the beauty of sparkling stars on a crisp winter afternoon, I hear children singing "Once in Royal David's City"-- as if I heard God nodding in response.
As I walked past the church, I looked in the windows. The children's choir stood in a small spot of light rehearsing, with music teachers hard at their blessed work on the dark afternoon. Receiving this gift, I turned back towards my own work, refreshed.
To me such moments come directly from God's loving providence. These touches also symbolize that God is working God's purpose out; that despite the darkness, despite the horsemen, that as Dame Julian says, "all will be well and all will be well and all manner of things shall be well."
Thanks be to God for sending the Son and bringing us to this blessed season.
God reaches us by whatever means available. Thursday night I felt pressured by all the happenings in a big family and walked out after dark for a breath of fresh air. Walking up the hill towards the church, I remembered prayer. You know what I mean, I'm sure: turning and returning to God's love. As I praised the beauty of sparkling stars on a crisp winter afternoon, I hear children singing "Once in Royal David's City"-- as if I heard God nodding in response.
As I walked past the church, I looked in the windows. The children's choir stood in a small spot of light rehearsing, with music teachers hard at their blessed work on the dark afternoon. Receiving this gift, I turned back towards my own work, refreshed.
To me such moments come directly from God's loving providence. These touches also symbolize that God is working God's purpose out; that despite the darkness, despite the horsemen, that as Dame Julian says, "all will be well and all will be well and all manner of things shall be well."
Thanks be to God for sending the Son and bringing us to this blessed season.
Saturday, December 3, 2011
II Advent - Turning of Destiny
As the exiles languished in Babylon for 50 years in the 6th century B.C.E., we also during these darkening days of 2011, may “pine in lonely exile” for the Advent of our Lord.
For Judah, after fifty years spent longing for home, return from exile came as a shock. Instead of the paradise promised by the prophet Isaiah, the people found ruin and desolation. They celebrate their homecoming, they give thanks, they give thanks--but wow, things have really gone to hell! In Psalm 85, in the midst of thanksgiving, the community implores God's help again; and again they receive the promises.
The psalm has been called one of “turning of destiny.” A variation of the root “return” (shuv) occurs several times, beginning in v. 1 with, “turned our fortune back to the good” (shavta sh'vit). In v. 3, God has “turned back from” (heshivotha) anger and is immediately prayed to “restore us” (shuveinu, v. 4). In v. 6, the people pray to be “returned to life”(thashuv tchayyeinu), and v. 8 speaks of the people's “returning” (yashuvu) their confidence. We may see turnings implicit in the gracious embracings prophesied in the closing verses: truth, mercy, peace and justice, are all reconciled.
The conclusion gives a clue as to how these promises can come true: “Righteousness shall go before him” [v. 13]. As our own community turns to God, we'll see our destiny turn around. Through the efforts of faith restored, God's Kingdom will unfold.
***************
"Turn thou us, O Good Lord, and so shall we be turned.”" (1928 Book of Common Prayer, p. 62)
Isaiah 40:1-11; 2 Peter 3:8-15a; Mark 1:1-8
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Psalm 85 – Questions to Ponder
1. Pray this psalm as part of the people returning home after exile. What were your hopes and dreams on the way to here? Among young and old, what are various feelings when confronting the reality of rebuilding this place that is supposedly "home"?
2. How can mercy and truth, justice and peace, meet? Allow yourself to feel the tension in examples from your experience.
3. Have you ever felt the Lord’s anger? What events made you aware of the consequences of your own sin? Has such a time been a turning point for you?
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Sunday, November 27, 2011
Save Us, O Lord!
I Advent - Psalm Meditation
Psalm 80——We Shall Be Saved
In this community lament, Israel appeals to God as ““Shepherd”” (roeh ), a name that recalls God's saving deeds of the Exodus (See Ps 77:20, Is 63:11). These verses follow the lament pattern: appeal for renewal; remembering what God first did to bring us into covenant; turning again from present darkness.
From our darkness we pray to be reconverted, beginning with an appeal for grace: ““God, lead us back and shine your face(s) and we shall be saved”” (elohim hashiveinu v'ha'er paneka'ka v’’ni vvashiah, v. 3). We accept our lostness and admit we cannot return by our own power.
From our darkness we pray to regain dignity [v. 6]. In failure and misfortune we have been tormented with feelings of humiliation: ““and our enemies mock us”” (v'oy’’veinu yilagu-lanu, v. 6). God's blessing will banish shame [v. 15].
From our darkness we pray together. We appeal in community lament. Our spiritual journey is more than just a private thing between the individual and God. We are led ““like a flock”” [v. 1].
We do not return alone.
©1997, Patricia Caplan Andrews; limited license to reproduce for use in licensed congregation only. Published by LeaderResources.
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