Stole Siblings:
Who will join me in closing the gap in Matthew Sunday by actually reading the Holy Innocents passage?
If not, why not?
Hoss+
Thursday, December 30, 2010
Thursday, December 23, 2010
“• our work in social and cultural advocacy and just action is:”
The Adult Christian Formation Opportunity at Christ Episcopal Church Matagorda has prioritized the bullets from the Bishop’s list and we are working through them one at a time as a part of our exercises to be better able to share the faith.
The group chose 3rd : “• our work in social and cultural advocacy and just action is:”
Try for yourself--
Complete the following:
(extra credit for short answers using only terms a seeker would understand in their ordinary every-day sense.)
"This unique Episcopal witness is articulated through the words of our Baptismal Covenant:"
• our work in social and cultural advocacy and just action is:
The reference materials consulted were:
Celebrant Will you persevere in resisting evil, and, whenever you fall into sin, repent and return to the Lord?
People I will, with God’s help
Celebrant Will you strive for justice and peace among all people, and respect the dignity of every human being?
People I will, with God’s help. BCP 304
Q. What is the ministry of the laity?
A. The ministry of lay persons is to represent Christ and his Church; to bear witness to him wherever they may be and, according to the gifts given them, to carry on Christ’s work of reconciliation in the world; and to take their place in the life, worship, and governance of the Church. BCP 855
The Class identified the three themes of the statement as:
social advocacy – Calling independent and disconnected people into Community.
cultural advocacy – Calling all Communities to reflect God’s grace.
just action – Turning thought and talk into deeds.
We recognized first that human groupings are not inherently virtuous. Street Gangs and Lynch Mobs are technically “social” but are not worthy of our advocacy as Christians.
The gathering of people into community must therefore be centered on a virtuous core. The Church of Jesus Christ, sustained by The Holy Spirit is the best choice of a virtuous core to gather people into community.
All human communities, even the Church, will be in need of continuous reconciliation and reform to counteract the entropic forces of human brokenness and sin. No community is so virtuous as to be exempt from this, and no community – not even Street Gangs and Lynch Mobs -- is so corrupt that Christ cannot redeem the members.
We identified the greatest enemy to both Social and Cultural Advocacy as intimidation. When we see the right, but hesitate to speak the right and do the right, we fail. Intimidation was recognized as a species of Fear, which is the absence of Faith.
The hardest component of Just Action is not knowing what is Just or knowing when action is called for, the hardest part is overcoming intimidation and Just Acting!
So our answer was:
• our work in social and cultural advocacy and just action is:
- v We must call all persons (especially those unlike ourselves) to gather before the Cross of Christ.
- v We must work, again and again, to turn every community in which we find ourselves toward the Cross.
- v We must stand to our Faith and reject fear in order to be ready to engage boldly in Just Action.
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Hoss+
Sunday, December 12, 2010
Our particular gift for reconciliation and peace is:
The Adult Christian Formation Opportunity at Christ Episcopal Church Matagorda has prioritized the bullets from the Bishop’s list and we are working through them one at a time as a part of our exercises to be better able to share the faith.
The group chose 2nd : “• our particular gift for reconciliation and peace is:”
Try for yourself--
Complete the following:
(extra credit for short answers using only terms a seeker would understand in their ordinary every-day sense.)
"This unique Episcopal witness is articulated through the words of our Baptismal Covenant:"
• our particular gift for reconciliation and peace is:
The reference materials consulted were:
- v A General Confession p 360 BCP
- v The Reconciliation of a Penitent p 446 BCP
- v Q. What is required of us when we come to the Eucharist?
- A. It is required that we should examine our lives, repent of our sins, and be in love and charity with all people. p 860 BCP
The Class identified the two themes of the statement as:
Reconciliation – the healing of the relationship between human and God.
Peace – the healing of relationships between humans.
These two were seen as being essential characteristics of a single truth.
Just as the single truth of “coin” cannot exist without both “heads” and “tails”, so it is not possible to have a healthy relationship with God while remaining intentionally broken with humans, nor is it possible to have healthy human relationships apart from God.
The truth of this integration, and its vital importance to our existence, were born out by the unity of Confession and Peace in our preparation to receive the Holy Eucharist.
We also discussed the perceived difference between how Christian Denominations view sin and judgment.
Several reported that the Episcopal Church is viewed by other denominations as “Non-Judgmental” or “doesn’t believe in sin”.
The class refuted that in the strongest possible terms.
Instead it was out consensus that TEC is, if anything, “All-Judgmental” in the sense that, being aware of our own sins and need for rescue, we are therefore kinder and more understanding of our fellow sinners (a/k/a EVERYBODY).
So our answer was:
• our particular gift for reconciliation and peace is:
- v That we cannot be reconciled to God without making peace with people.
- v We cannot make peace with people unless we are reconciled to God.
- v We cannot accomplish either on our own, God’s grace is required.
- v Our work of reconciliation and peace is never finished for any of us, because our sin continually intrudes, so the work is the work of everyone, for all of our lives.
<><
Hoss+
Tuesday, November 30, 2010
• our treatment of every human being is:
The Adult Christian Formation Opportunity at Christ Episcopal Church Matagorda has prioritized the bullets from the Bishop’s list and we are working through them one at a time as a part of our exercises to be better able to share the faith.
The group chose 1st : “• our treatment of every human being is:”
Try for yourself--
Complete the following:
(extra credit for short answers using only terms a seeker would understand in their ordinary every-day sense.)
"This unique Episcopal witness is articulated through the words of our Baptismal Covenant:"
• our treatment of every human being is:
The reference materials consulted were:
Celebrant Will you strive for justice and peace among all people, and respect the dignity of every human being?
People I will, with God’s help. BCP 294
Second Sunday after Christmas Day
O God, who didst wonderfully create, and yet more wonderfully restore, the dignity of human nature: Grant that we may share the divine life of him who humbled himself to share our humanity, thy Son Jesus Christ; who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, for ever and ever. Amen. BCP 162
Human Nature
Q. What are we by nature?
A. We are part of God’s creation, made in the image of God.
Q. What does it mean to be created in the image of God?
A. It means that we are free to make choices: to love, to create, to reason, and to live in harmony with creation and with God.
Q. Why then do we live apart from God and out of harmony with creation?
A. From the beginning, human beings have misused their freedom and made wrong choices. BCP 845
In the end the group found “dignity” to be too much a church-speak-usage to be of help with seekers.
The consensus is that, in common usage “dignity” is:
· Most often associated with pride and with taking offense.
· Considered something that people “have” or “loose” which is inconsistent with our view of humanity.
· Is a self-possessed characteristic “my dignity” not a grace given from God.
Instead we chose “design” as a better phrasing for the world at large.
Will you … respect the design of every human being?
Weather in a ditch or in a palace, each person is designed by God for good and glory.
You can find someone in a ditch, or in misery - even self chosen misery, and leaving them there tell yourself (in the common sense use) that you are respecting the dignity of their choices.
You cannot give yourself the same false comfort (as easily) if you try to say “God designed all humans to live in ditches, or in misery, or in sin.”
So our answer was:
• our treatment of every human being is:
We respect every person as being designed by God for good and for glory. Our call is to help each other live into our design.
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Hoss+
Tuesday, November 23, 2010
The Search for Common Prayer #2
The ministers receive the Sacrament in both kinds, and then immediately deliver it to the people.
BCP 338 & 365
I recently read a post on another list (HOBD) where a Priest described their intentional reversal of this rubric (receiving last after everyone else) as "a sign of servant leadership" I do not believe they were trying to be ironic.
I don't want to get off on a rant here, but:
1. Doesn't a good servant obey the rubrics?
2. The tradition, as understand, it was that the lowliest servant tasted the dish first, so that the least valuable slave was the one poisoned.
eg. King's Food Taster wanted - lifetime employment assured.
3. In Church precedence the ranking person goes last, at least that is what I tell the Bishop when I walk in front of him.
4. How do I, with integrity, tell the people "This is the Body, this is the Blood" if I haven't received the truth of it in my own mouth?
5. How is my reception at the last liturgically differentiated from the reverent consumption of the remains of Our Lord in the ablutions BCP 409?
So again addressing +Andy's first bullet,
• our particular manner of Sacramental ministry is:
Defiant of the rubrics?
Our own damn business?
Whatever innovation takes our whim?
Confused?
??
<><
Hoss+
I recently read a post on another list (HOBD) where a Priest described their intentional reversal of this rubric (receiving last after everyone else) as "a sign of servant leadership" I do not believe they were trying to be ironic.
I don't want to get off on a rant here, but:
1. Doesn't a good servant obey the rubrics?
2. The tradition, as understand, it was that the lowliest servant tasted the dish first, so that the least valuable slave was the one poisoned.
eg. King's Food Taster wanted - lifetime employment assured.
3. In Church precedence the ranking person goes last, at least that is what I tell the Bishop when I walk in front of him.
4. How do I, with integrity, tell the people "This is the Body, this is the Blood" if I haven't received the truth of it in my own mouth?
5. How is my reception at the last liturgically differentiated from the reverent consumption of the remains of Our Lord in the ablutions BCP 409?
So again addressing +Andy's first bullet,
• our particular manner of Sacramental ministry is:
Defiant of the rubrics?
Our own damn business?
Whatever innovation takes our whim?
Confused?
??
<><
Hoss+
Thursday, November 11, 2010
The search for Common Prayer #1
Q. What is required of us when we come to the Eucharist?
A. It is required that we should examine our lives, repent of our sins, and be in love and charity with all people. BCP 860
Confession of Sin
A Confession of Sin is said here if it has not been said earlier. On
occasion, the Confession may be omitted. BCP 359
What is the boundary established by this rubric?
On Sunday last I visited a lovely church, in another diocese. The music was lovely, the people friendly, and the worship space was perhaps the best example of built-for-PowerPoint I have ever seen.
This was the principal Sunday service, they had a 8:00 RI and this RII at 10:30.
The theme was Stewardship. The hangings were green and the proper of the day was read, not the All Saints readings. They were one Sunday short of turning in their pledge cards, the sermon included 2 lay witnesses, and the Litany of Thanksgiving was used as the Prayers of the People.
There was no Confession or Absolution.
I know some clergy for whom "On Occasion" means a guild or class Eucharist, but never at a principal Sunday service, that is pretty much my own position. I know others who omit the Confession in every white season.
Since the first bullet in the Bishops list is:
- our particular manner of Sacramental ministry
With regard to Confession, what is our particular manner?
Saturday, February 13, 2010
Metal-coated glass mirrors are said to have been invented in Sidon (modern-day Lebanon) in the first century AD
The first mirrors used by people were most likely pools of dark, still water, or water collected in a primitive vessel of some sort. The earliest manufactured mirrors were pieces of polished stone such as obsidian, a naturally occurring volcanic glass. Examples of obsidian mirrors found in Anatolia (modern-day Turkey) have been dated to around 6000 BC. Polished stone mirrors from central and south America date from around 2000 BC onwards.[1] Mirrors of polished copper were crafted in Mesopotamia from 4000 BC,[1] and in ancient Egypt from around 3000 BC.[2] In China, bronze mirrors were manufactured from around 2000 BC,[3]some of the earliest bronze and copper examples being produced by the Qijia culture. Mirrors made of other metal mixtures (alloys) such as copper and tin speculum metal may have also been produced in China and India.[4] Mirrors of speculum metal or any precious metal were hard to produce and were only owned by the wealthy.[5]
Metal-coated glass mirrors are said to have been invented in Sidon (modern-day Lebanon) in the first century AD,[6] and glass mirrors backed with gold leaf are mentioned by the Roman author Pliny in hisNatural History, written in about 77 AD.[7] The Romans also developed a technique for creating crude mirrors by coating blown glass with molten lead.[8]
Parabolic mirrors were described and studied in classical antiquity by the mathematician Diocles in his work On Burning Mirrors.[9] Ptolemy conducted a number of experiments with curved polished iron mirrors,[10] and discussed plane, convex spherical, and concave spherical mirrors in his Optics.[11] Parabolic mirrors were also described by the physicist Ibn Sahl in the 10th century,[12] and Ibn al-Haytham discussed concave and convex mirrors in both cylindrical and spherical geometries,[13] carried out a number of experiments with mirrors, and solved the problem of finding the point on a convex mirror at which a ray coming from one point is reflected to another point.[14] By the 11th century, clear glass mirrors were being produced in Moorish Spain.[15]
Some time during the early Renaissance, European manufacturers perfected a superior method of coating glass with a tin-mercury amalgam. The exact date and location of the discovery is unknown, but in the 16th century, Venice, a city famed for its glass-making expertise, became a centre of mirror production using this new technique. Glass mirrors from this period were extremely expensive luxuries.[16] The Saint-Gobainfactory, founded by royal initiative in France, was an important manufacturer, and Bohemian and German glass, often rather cheaper, was also important.
The invention of the silvered-glass mirror is credited to German chemist Justus von Liebig in 1835.[17] His process involved the deposition of a thin layer of metallic silver onto glass through the chemical reduction of silver nitrate. This silvering process was adapted for mass manufacturing and led to the greater availability of affordable mirrors. Nowadays, mirrors are often produced by the vacuum deposition ofaluminium (or sometimes silver) directly onto the glass substrate.
Saturday, February 6, 2010
But I am a Man of Unclean Lips
This week was a little crazy for me. I was in Phoenix, AZ for a board meeting of The Episcopal Network for Stewardship (TENS) and had some great difficulty trying to update the blog with the readings for this Sunday, Feb. 7, 2010. It seems that I am an UNworthy blog technician. After updating my webbrowser to the latest edition for internet security, I seem to have locked myself out of the easy "cut and paste" to post the week's lectionary texts. After a personal post-meeting journey for a spiritual adventure to the Grand Canyon (more on the trip later), a bout with a stomach virus which rendered me worthLESS for a couple of days, and a marathon tour de force with Bishop High for a triple dedication evening and all-day regional workshop for Altar Guild and Worship Ministers, here am I on Saturday night at 9:00pm.
The call naratives of Isaiah and Peter (in Luke ch. 5), as well as, Paul expressing his feelings of inadequacy in his call give me comfort in this time of shortcoming. Grace abounds! And isn't that really a big part of what these three texts have in common?
In the presence of God, Isaiah confesses that he would be better off with a bar of soap in his mouth along with all those in his community. Yet, he is the one that God calls, and he is the one that God cleanses and equips for this ministry to God's people. Grace.
Peter, the fisherman, questions Jesus' advice about casting the net after Peter has come up empty all night. But Peter is humbled by the straining nets found in the presence of Jesus and he falls to his knees acknowledging his lack of worthiness even to be near Jesus. But he is the one Jesus calls, and Peter is the one Jesus equips to "feed his sheep". Grace.
Paul, writing to the Corinthian church, tells of his own apostleship and reveals his own struggle accepting that Jesus would call him to be an apostle, after all he was the "chief of all sinners" as a persecutor of the Church. Yet, Paul is the one Jesus calls; and Paul is the one who Jesus blinded and then is given new sight in the light of the Resurrected Christ. Paul is the one Jesus equips to be the evangelist to the Gentiles. Grace.
I was overwhelmed in awe at the works of God's hands as I stood on the ledge of the Grand Canyon and peered into the depth of the palette of colors displayed before me. Who are we that God would share such splendor? I was speechless. I had no words to describe what I was feeling, seeing or experiencing in the marrow of my soul. But one thing I know for sure I did not feel worthy to be blessed with such a gift. But the reality is that God blesses us anyway, whether we are worthy or not. Most of us struggle, at least if we are honest with our own brokenness, with the fact that Jesus has called us to be his ministers.
Jesus calls all the baptized into this blessed life; we are the ones called to preach the Good News to those who are far off and those who are near. And Jesus equips us to push away from the comfort and safety of our personal shores into the deep water of the world to cast a net for God's Kingdom.
We don't all (and MOST of us don't) have a call narrative like Isaiah, Paul, or Peter; but we do have a call, nonetheless. For most of us that just means we need to get in the boat and push away form the shore of self-doubt; Jesus will equip us with what we need for the day's catch for the kingdom. As for me, I am a man of unclean lips and chief among sinners; but thanks be to God, Grace abounds!
The Rev. P. Lance Ousley+
The call naratives of Isaiah and Peter (in Luke ch. 5), as well as, Paul expressing his feelings of inadequacy in his call give me comfort in this time of shortcoming. Grace abounds! And isn't that really a big part of what these three texts have in common?
In the presence of God, Isaiah confesses that he would be better off with a bar of soap in his mouth along with all those in his community. Yet, he is the one that God calls, and he is the one that God cleanses and equips for this ministry to God's people. Grace.
Peter, the fisherman, questions Jesus' advice about casting the net after Peter has come up empty all night. But Peter is humbled by the straining nets found in the presence of Jesus and he falls to his knees acknowledging his lack of worthiness even to be near Jesus. But he is the one Jesus calls, and Peter is the one Jesus equips to "feed his sheep". Grace.
Paul, writing to the Corinthian church, tells of his own apostleship and reveals his own struggle accepting that Jesus would call him to be an apostle, after all he was the "chief of all sinners" as a persecutor of the Church. Yet, Paul is the one Jesus calls; and Paul is the one who Jesus blinded and then is given new sight in the light of the Resurrected Christ. Paul is the one Jesus equips to be the evangelist to the Gentiles. Grace.
I was overwhelmed in awe at the works of God's hands as I stood on the ledge of the Grand Canyon and peered into the depth of the palette of colors displayed before me. Who are we that God would share such splendor? I was speechless. I had no words to describe what I was feeling, seeing or experiencing in the marrow of my soul. But one thing I know for sure I did not feel worthy to be blessed with such a gift. But the reality is that God blesses us anyway, whether we are worthy or not. Most of us struggle, at least if we are honest with our own brokenness, with the fact that Jesus has called us to be his ministers.
Jesus calls all the baptized into this blessed life; we are the ones called to preach the Good News to those who are far off and those who are near. And Jesus equips us to push away from the comfort and safety of our personal shores into the deep water of the world to cast a net for God's Kingdom.
We don't all (and MOST of us don't) have a call narrative like Isaiah, Paul, or Peter; but we do have a call, nonetheless. For most of us that just means we need to get in the boat and push away form the shore of self-doubt; Jesus will equip us with what we need for the day's catch for the kingdom. As for me, I am a man of unclean lips and chief among sinners; but thanks be to God, Grace abounds!
The Rev. P. Lance Ousley+
Wednesday, January 27, 2010
There's No Place Like Home
How many of us are able to go to our home town and have people look at us in our collars without them wondering how we ever became an ordained person?
Jesus deals with familiarity that hinders his ability to do the work of God in Nazareth, even after "news about him had spread throughout the region (Luke 4:14)." In Luke's account this story follows right after Jesus returns from being tempted in the desert for 40 days. Now Jesus, again resists temptation, the temptation to embrace the empty flattery of the hometown crowd, by speaking directly to the heart of their words. In essence, Jesus lets the crowd know that it is wholly dependant faith in God that brings healing and wholeness into their lives. He points out that Elijah healed the Gentile woman in Zarephath - a non-Jew who was desperate in her dependence upon God's providence. Likewise, he reminds them of Elisha's cure of Naaman the (Gentile) Syrian army commander of his leprosy. In both cases, there were those in Israel with the same conditions, but none were able to be made whole because of their reliance on themselves and/or the limitations they had put on God's power to work in their lives.
How often do we limit God's power to work in our lives?
And how often do we look for God's healing only to come in presently demonstrative ways that limits our vision and the hope of those we are called to serve?
I wonder if this makes God feel the same way we do when our hometown folks question our credibility.
Here in Luke 4, Jesus' exposure of the truth angers the crowd to the point of an attempt to throw him off a cliff. He survives. Later he will be led to a hill outside another city and he will be crucified, revealing the greastest Truth, . . . God loves us so much that death does not hinder the Divine in bringing wholeness and healing to us in our lives on the other side of the grave.
Resurrection is the ultimate healing. Our hope is founded in this truth.
And our hope and reliance upon God in our lives in the here and now opens us to infinite blessings today that we could not see or realize without this hope. So God's power to act in our lives is far greater than we can ask or imagine. . .if only we believe.
In the end we find out that there is no place like home, home with the blessed economia of the Holy Trinity.
posted by the Rev. P. Lance Ousley
Rector, St. Thomas' Episcopal Church
Wharton, TX
Jesus deals with familiarity that hinders his ability to do the work of God in Nazareth, even after "news about him had spread throughout the region (Luke 4:14)." In Luke's account this story follows right after Jesus returns from being tempted in the desert for 40 days. Now Jesus, again resists temptation, the temptation to embrace the empty flattery of the hometown crowd, by speaking directly to the heart of their words. In essence, Jesus lets the crowd know that it is wholly dependant faith in God that brings healing and wholeness into their lives. He points out that Elijah healed the Gentile woman in Zarephath - a non-Jew who was desperate in her dependence upon God's providence. Likewise, he reminds them of Elisha's cure of Naaman the (Gentile) Syrian army commander of his leprosy. In both cases, there were those in Israel with the same conditions, but none were able to be made whole because of their reliance on themselves and/or the limitations they had put on God's power to work in their lives.
How often do we limit God's power to work in our lives?
And how often do we look for God's healing only to come in presently demonstrative ways that limits our vision and the hope of those we are called to serve?
I wonder if this makes God feel the same way we do when our hometown folks question our credibility.
Here in Luke 4, Jesus' exposure of the truth angers the crowd to the point of an attempt to throw him off a cliff. He survives. Later he will be led to a hill outside another city and he will be crucified, revealing the greastest Truth, . . . God loves us so much that death does not hinder the Divine in bringing wholeness and healing to us in our lives on the other side of the grave.
Resurrection is the ultimate healing. Our hope is founded in this truth.
And our hope and reliance upon God in our lives in the here and now opens us to infinite blessings today that we could not see or realize without this hope. So God's power to act in our lives is far greater than we can ask or imagine. . .if only we believe.
In the end we find out that there is no place like home, home with the blessed economia of the Holy Trinity.
posted by the Rev. P. Lance Ousley
Rector, St. Thomas' Episcopal Church
Wharton, TX
Saturday, January 23, 2010
I need a Greek Geek! STAT
Our NRSV lists 4 "marks" in Lk 4:18
"The Spirit of the Lord is upon me, because he has anointed me
1. to bring THE good news to the poor.
2. to proclaim release to the captives
3. to bring recovery of sight to the blind,
4. to let the oppressed go free,
(the year of the Lord's favor is in v19 in both)
4:18 Πνεῦμα κυρίου ἐπ᾽ ἐμέ οὗ ἕνεκεν ἔχρισέν με
1. εὐαγγελίζεσθαι πτωχοῖς to bring THE good news to the poor.
2. ἀπέσταλκέν με ἰὰσασθαι τοὺς συντετριμμένους τὴν καρδίαν, ???
3. κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ to proclaim release to the captives
4. τυφλοῖς ἀνάβλεψιν to bring recovery of sight to the blind,
5. ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει to let the oppressed go free,
The missing line is translated in KJV Luke and, interestingly enough in NRSV Isaiah 61:1 is:
"to bind up the brokenhearted"
So, stole brothers & sisters, what did the brokenhearted do to the editors of NRSV get left out?
<><
Hoss+
Tuesday, January 19, 2010
The Marks of the Church
The Lectionary texts this week clearly define the marks of the Church for me. Paul writes to his sisters and brothers in Corinth infusing them with the theological truth that they are, in fact, the Body of Christ. He goes on to stress their unity in that very fact and continues the metaphor to explain the differences in their functions (ministries) as the particular makeup of the Body. From these gifts we receive a window into Paul's theology of the structure and marks of the Church.
Luke relates the story of Jesus returning to his hometown, Nazareth, and reading from Isaiah's messianic prophecy of what the marks of the Messiah would be in the life of the world around them. Jesus' proclamation that "the scripture has been fulfilled in your hearing" establishes the theological outlook that Isaiah's descriptions are the circumstances which point to the presence of Christ in the world. For me then, these are the marks of the Body of Christ, which according to Paul is the Church! So then, it is incumbant upon us to preach this vision of the marks of the Body as self-fulfilling (or rather Spirit-fulfilling) prophecy. This is the vision Jesus gives us for what his ministry looks like, and as the Body of Christ, likewise it gives us a vision for our ministry.
The Rev. P. Lance Ousley +
St. Thomas' Episcopal Church - Wharton
Luke relates the story of Jesus returning to his hometown, Nazareth, and reading from Isaiah's messianic prophecy of what the marks of the Messiah would be in the life of the world around them. Jesus' proclamation that "the scripture has been fulfilled in your hearing" establishes the theological outlook that Isaiah's descriptions are the circumstances which point to the presence of Christ in the world. For me then, these are the marks of the Body of Christ, which according to Paul is the Church! So then, it is incumbant upon us to preach this vision of the marks of the Body as self-fulfilling (or rather Spirit-fulfilling) prophecy. This is the vision Jesus gives us for what his ministry looks like, and as the Body of Christ, likewise it gives us a vision for our ministry.
The Rev. P. Lance Ousley +
St. Thomas' Episcopal Church - Wharton
The Third Sunday after Epiphany Lectionary Readings for January 24, 2010
The Collect
Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Nehemiah 8:1-3, 5-6, 8-10
All the people of Israel gathered together into the square before the Water Gate. They told the scribe Ezra to bring the book of the law of Moses, which the LORD had given to Israel. Accordingly, the priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding. This was on the first day of the seventh month. He read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. Then Ezra blessed the LORD, the great God, and all the people answered, "Amen, Amen," lifting up their hands. Then they bowed their heads and worshiped the LORD with their faces to the ground. So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading. And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, "This day is holy to the LORD your God; do not mourn or weep." For all the people wept when they heard the words of the law. Then he said to them, "Go your way, eat the fat and drink sweet wine and send portions of them to those for whom nothing is prepared, for this day is holy to our LORD; and do not be grieved, for the joy of the LORD is your strength."
Psalm 19 Page 606-607, BCP
Caeli enarrant
1
The heavens declare the glory of God, *
and the firmament shows his handiwork.
2
One day tells its tale to another, *
and one night imparts knowledge to another.
3
Although they have no words or language, *
and their voices are not heard,
4
Their sound has gone out into all lands, *
and their message to the ends of the world.
5
In the deep has he set a pavilion for the sun; *
it comes forth like a bridegroom out of his chamber;
it rejoices like a champion to run its course.
6
It goes forth from the uttermost edge of the heavens
and runs about to the end of it again; *
nothing is hidden from its burning heat.
7
The law of the LORD is perfectand revives the soul; *
the testimony of the LORD is sure
and gives wisdom to the innocent.
8
The statutes of the LORD are just
and rejoice the heart; *
the commandment of the LORD is clear and gives light to the eyes.
9
The fear of the LORD is clean
and endures for ever; *
the judgments of the LORD are true and righteous altogether.
10
More to be desired are they than gold,
more than much fine gold, *
sweeter far than honey,
than honey in the comb.
11
By them also is your servant enlightened, *
and in keeping them there is great reward.
12
Who can tell how often he offends? *
cleanse me from my secret faults.
13
Above all, keep your servant from presumptuous sins;
let them not get dominion over me; *
then shall I be whole and sound,
and innocent of a great offense.
14
Let the words of my mouth and the meditation of my heart
be acceptable in your sight, *
O LORD, my strength and my redeemer.
1 Corinthians 12:12-31a
Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and we were all made to drink of one Spirit. Indeed, the body does not consist of one member but of many. If the foot would say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. And if the ear would say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many members, yet one body. The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." On the contrary, the members of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.
Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak in tongues? Do all interpret? But strive for the greater gifts.
Luke 4:14-21
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 favor."
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."
+ + +
Optional parts of the readings are set off in square brackets.
The Bible texts of the Old Testament, Epistle and Gospel lessons are from the New Revised Standard Version Bible, copyright 1989 by the Division of Christian Education of the National Council of the Church of Christ in the USA, and used by permission.
The Collects, Psalms and Canticles are from the Book of Common Prayer, 1979.
Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Nehemiah 8:1-3, 5-6, 8-10
All the people of Israel gathered together into the square before the Water Gate. They told the scribe Ezra to bring the book of the law of Moses, which the LORD had given to Israel. Accordingly, the priest Ezra brought the law before the assembly, both men and women and all who could hear with understanding. This was on the first day of the seventh month. He read from it facing the square before the Water Gate from early morning until midday, in the presence of the men and the women and those who could understand; and the ears of all the people were attentive to the book of the law. And Ezra opened the book in the sight of all the people, for he was standing above all the people; and when he opened it, all the people stood up. Then Ezra blessed the LORD, the great God, and all the people answered, "Amen, Amen," lifting up their hands. Then they bowed their heads and worshiped the LORD with their faces to the ground. So they read from the book, from the law of God, with interpretation. They gave the sense, so that the people understood the reading. And Nehemiah, who was the governor, and Ezra the priest and scribe, and the Levites who taught the people said to all the people, "This day is holy to the LORD your God; do not mourn or weep." For all the people wept when they heard the words of the law. Then he said to them, "Go your way, eat the fat and drink sweet wine and send portions of them to those for whom nothing is prepared, for this day is holy to our LORD; and do not be grieved, for the joy of the LORD is your strength."
Psalm 19 Page 606-607, BCP
Caeli enarrant
1
The heavens declare the glory of God, *
and the firmament shows his handiwork.
2
One day tells its tale to another, *
and one night imparts knowledge to another.
3
Although they have no words or language, *
and their voices are not heard,
4
Their sound has gone out into all lands, *
and their message to the ends of the world.
5
In the deep has he set a pavilion for the sun; *
it comes forth like a bridegroom out of his chamber;
it rejoices like a champion to run its course.
6
It goes forth from the uttermost edge of the heavens
and runs about to the end of it again; *
nothing is hidden from its burning heat.
7
The law of the LORD is perfectand revives the soul; *
the testimony of the LORD is sure
and gives wisdom to the innocent.
8
The statutes of the LORD are just
and rejoice the heart; *
the commandment of the LORD is clear and gives light to the eyes.
9
The fear of the LORD is clean
and endures for ever; *
the judgments of the LORD are true and righteous altogether.
10
More to be desired are they than gold,
more than much fine gold, *
sweeter far than honey,
than honey in the comb.
11
By them also is your servant enlightened, *
and in keeping them there is great reward.
12
Who can tell how often he offends? *
cleanse me from my secret faults.
13
Above all, keep your servant from presumptuous sins;
let them not get dominion over me; *
then shall I be whole and sound,
and innocent of a great offense.
14
Let the words of my mouth and the meditation of my heart
be acceptable in your sight, *
O LORD, my strength and my redeemer.
1 Corinthians 12:12-31a
Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and we were all made to drink of one Spirit. Indeed, the body does not consist of one member but of many. If the foot would say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. And if the ear would say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many members, yet one body. The eye cannot say to the hand, "I have no need of you," nor again the head to the feet, "I have no need of you." On the contrary, the members of the body that seem to be weaker are indispensable, and those members of the body that we think less honorable we clothe with greater honor, and our less respectable members are treated with greater respect; whereas our more respectable members do not need this. But God has so arranged the body, giving the greater honor to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.
Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers; then deeds of power, then gifts of healing, forms of assistance, forms of leadership, various kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak in tongues? Do all interpret? But strive for the greater gifts.
Luke 4:14-21
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 favor."
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."
+ + +
Optional parts of the readings are set off in square brackets.
The Bible texts of the Old Testament, Epistle and Gospel lessons are from the New Revised Standard Version Bible, copyright 1989 by the Division of Christian Education of the National Council of the Church of Christ in the USA, and used by permission.
The Collects, Psalms and Canticles are from the Book of Common Prayer, 1979.
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