Second Sunday in Lent

Transcription

1 Second Sunday in Lent Second Sunday in Lent 25 February 2018 The Mission and Discipleship Council would like to thank Rev Dr Martin Scott, Secretary to the Council of Assembly, for his thoughts on the Second Sunday in Lent. Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly. Contents Introduction... 2 Genesis 17:1-7, Psalm 22: Romans 4: Mark 8: Sermon ideas... 6 Time with children... 8 Prayers... 9 Musical suggestions... 12

2 Introduction The Lectionary texts for this second Sunday in Lent seemed to be linked particularly through the themes of covenant and promise. In all, but particularly in Mark, this relates also to the life of faith and discipleship. The main text from the Hebrew bible centres around the covenant which God makes with Abraham and the appropriate response to it. For the Jewish reader, this response would be the practice of male circumcision, the origin of which is given in Genesis 17, though this section of the passage is omitted in our reading. For the Christian reader, the focus is directed towards the example of Abraham and Sarah and the faith which they show in response to God s promise. This is mirrored in Paul s letter to the Romans, where he picks up the theme of promise, now seen as fulfilled in the life, death and resurrection of Jesus Christ. The appropriate response to which Paul points is the same kind of faith which Abraham showed in God, despite its apparent impossibility (Abraham and Sarah were too old). As so often with the Lectionary s use of the Gospel reading, Mark s text draws together the threads from the other texts in a practical focus on discipleship. Taking up the cross is a theme pivotal to Lent, as we move inexorably towards the events of Good Friday and take time to reflect on both our complicity in those events and the grace which God promises to us despite it. More than any other time of the year, Lent is the period when questions about our commitment to a life of following Jesus come sharply into focus. The lack of understanding which Jesus closest friends show of his purpose and approach is both a salutary warning to us and somewhat perversely, an encouragement. We are not alone in our failure to live up to Jesus call to follow, but we are likewise, in equal and greater measure, the recipients of the grace of God which enables us to begin over again Genesis 17:1-7, This chapter of Genesis, of which only a select portion forms the reading for this Sunday, is one of huge significance in the Abraham / Sarah story and in the story of God s covenant relationship with Israel. Earlier in chapter 12, God has called Abram (with his wife Sarai) to set out for a new land and has promised to make him father of a great nation. This is reinforced (chapter 15) with a covenant, in which God promises countless descendants and land. We learn (chapter 16) that Sarai has had no children, though Abram fathers a child (Ishmael) by his wife s slave-girl, Hagar. By chapter 17, the tension is mounting around the fulfilment of God s promise, given that Abram has reached the age of 99. Our reading begins with God reiterating the covenant with its promise of many descendants. God reveals a new name to Abram God Almighty (El Shaddai), the name

3 itself perhaps being related to fertility (shad being a Hebrew word for breast ). If God has a new title, so also does Abram (exalted father), whose name is changed to Abraham (father of multitudes). As with so many biblical names, their meaning reflects the core of the story, Abraham s name mirroring the covenant promise. The lectionary text omits the main element of cultic significance from the story (vs 8-14), this chapter being the foundational text for one of the key marks of Jewish ritual male circumcision. This is identified as the mark of belonging, the guarantee of the covenant relationship. The omission of verses 8-14, however, has the effect of allowing us more clearly to hear the direct parallel between the experience of Abram / Abraham and Sarai / Sarah. She also is given a new name and a promise of a male heir, despite her alleged age (90). This promise prompts both Abraham (17:17) and later Sarah (18:12) to laugh, leading to the choice of laughter (Hebrew - Isaac) for the child s name. The change of name for Sarai (my princess) is more subtle to Sarah (princess). This points to the one who was defined originally in terms of her relationship to Abram now being seen as the one through whom God will give rise to nations; kings of people shall come from her. The choice of this covenant story (as with last week s story of the promise to Noah following the flood) gives an opportunity for us in our Lenten reflection to focus on the continuity of God s covenant from the first stories of encounter between God and the people of Israel and the new covenant to come through the death and resurrection of Jesus. Psalm 22:23-31 This Psalm is perhaps best known to us through its opening words, which are echoed by Jesus from the cross: My God, my God, why have you forsaken me? While this is not part of the reading set for this second week of Lent, it nevertheless sets the context for the whole Psalm. It is a hymn of lament, in which the writer cries out to God from a deep sense of isolation and abandonment. Taken alone, these familiar opening words might give the impression that the Psalmist is railing against God. In fact, the first half of the Psalm (vs 1-21) alternates stanzas between lamenting the pain of the situation and petitioning God for release. This indicates that, far from criticising God, the Psalmist is relying on the continuing knowledge of God s closeness to bring relief and vindication in the sight of oppressors. Without God the Psalmist has no immediate hope. Our reading opens the second half of the Psalm and seems to follow on God s deliverance. The cry of abandonment is gone, to be replaced by a hymn of thanksgiving to God (vs 22-

4 31). Verse 22 (and v.25) places the praise in the midst of the congregation : in other words, this is not just an individual wrestling with issues of isolation and restoration, but the worshipping community of God s people. The praise contains elements familiar from other litanies: God hears our cries; God honours and relieves those who are oppressed; God feeds the poor; to those who fear and search, God gives life and hope. The Psalm offers a reminder to us that even when we are at our most despairing and alone, God remains present. For the Christian reader, who hears the initial lament through Jesus cry from the cross, there is also the connection to Jesus words about losing life for his sake and paradoxically finding it in the same act. Things are not always as they seem: God s apparent absence can still end in praise of the one who, in love, never lets us go, whether in death, in life, or in life yet to be (vss.29-31). Romans 4:13-25 Like so much of Paul s writing, Romans 4 is a tightly argued, intricate exposition of Jewish scripture, which tries to explain how it is that the God, who he has encountered in Jesus Christ, is in direct continuity with the God of Abraham (Isaac and Jacob). It uses a style (Midrash) with which Christians are largely unfamiliar nowadays, which may make it appear dense and repetitious. Essentially, however, it is an interpretation of Gen 15:6 and he (Abraham) believed God and God reckoned it to him as righteousness. That text relates closely to another of our passages from today s lectionary, Gen 17:1-7, which also focuses on the covenant between God and Abraham. The passage begins (vs 13-17) by arguing that the promise which Abraham received from God (Gen 15:5-6,18-21 countless descendants and land) was something which he received in faith, not because of obedience to the law. It was because of his faith that he was considered by God to be righteous (pleasing to God). This runs counter to Paul s opponents, who argue that it was through works (keeping the law) that Abraham found favour with God. In fact, the law only came later (to Moses at Sinai), so Abraham could only have been justified (found to be righteous) by faith. This is important for Paul because he understands Abraham to be the father not just of those who later received the law (the Jewish people), but of all people of faith. In other words, unless Paul is right, the Gentiles cannot be the heirs of Abraham and considered to be righteous because of faith. Paul goes on briefly to describe Abraham s faith (vss 18-22). It is a faith which is built on a complete confidence in God, rather than in oneself. This is demonstrated through the fact that Abraham s body and that of his wife Sarah, were self-evidently not capable of fulfilling

5 the promise of descendants on their own. It could only be accomplished by having faith that God would take responsibility for its fulfilment in some way beyond their control. Finally, Paul draws out the point towards which his argument has been heading all along (vss 23-25), namely that the God who honoured the promise to Abraham initially through the gift of a child (Isaac) has gone on to complete that promise to make countless descendants. It is through the death and resurrection of Jesus that God s promise comes to fruition. It is in this season of Lent that we have the opportunity once again to reflect on the significance of all of this for us. In particular, as the Gospel text from Mark will indicate, the cost for Jesus himself and for the disciple who truly follows. Mark 8:31-38 Context is always critical in reading texts, but nowhere more so than in the Gospel accounts, where we are accustomed in Church to reading short sections as though they existed in isolation. To gain a full sense of Mark 8:31-38, we need to see it in its wider context. Verse 31 indicates a turning point since it says that Jesus began to teach his disciples about his forthcoming suffering. There then follows a sequence of three cycles of stories, each of which has at its heart the theme of the inevitability of the suffering to come (8:31 9:30; 9:31 10:32; 10:33-45). All of this follows upon the dramatic interlude at Caesarea Philippi where Peter, in a moment of unusual clarity, makes a bold confession of Jesus as the Messiah. What follows, including our text today, defines what Messiah actually means in Jesus thinking. As our text begins, we discover that Peter, while having some initial, God-given insight, is still blind to the real meaning of his own words. It is therefore highly significant that the whole section from Mark 8:22 10:52 is framed by two stories where blind men are given their sight (8:22-26; 10:46-52). What Jesus has to say about his own forthcoming death and true discipleship is set in the context of reflection on blindness and sight. These two stories offer a comment not only on the blindness of Jesus opponents, whose actions will lead to his suffering and death, but also on the very limited sight even of his followers. The first thing Jesus wants his disciples to understand is that he is going to be killed by the religious leaders who have been his attackers to this point. Peter s reaction is to rebuke him which seems to mean that he wants to try and stop this happening, precisely showing his lack of understanding. The response from Jesus is quick and harsh, likening him to Satan and pushing him away. The blindness which took two stages to heal in Bethsaida (8:22-26)

6 is mirrored in the two-fold role of Peter. He first seems to grasps things (confesses Jesus as Messiah), only then to fail in his comprehension of the nature of Jesus mission, which is to take him to the cross. Having sought to establish the nature of his own fate, Jesus then turns to the question of discipleship. As will become explicit later in Mark 14:47 (John 18:10 attributes this to Peter!), some of Jesus followers think the way forward is the conventional one of using force taking up the sword. Instead, Jesus spells out discipleship as the way of the cross, being prepared to lay down everything, including even life, to follow Jesus pattern of living. He points to the fact that losing our life is an inevitability we are mortal. What really matters is not to preserve our life by all means (especially through denial) and actually find we have gained nothing. Rather our calling is to be prepared to lay it down and paradoxically find we have actually gained everything (wholeness = salvation). Sermon ideas There are many possible approaches to these texts, including those which allow combinations of the texts to be explored together. What follows is a series of ideas and some questions which are intended to stimulate the preacher s thinking around themes, enabling you to draw your own conclusions. There are already ideas contained in the notes on the texts, which are not repeated below. Abraham is offered the gift of a covenant with God. A covenant is a two-way relationship: God offers Abraham a permanent place in (salvation) history as the ancestor of countless generations of people and an inheritance of land. The other side of the covenant is that Abraham and his descendants will honour God as their God, the outward mark of that being male circumcision. The covenant in Gen 17 builds on the two previous references to God s promise in Gen 12 and 15. In 15:6, Abram has nothing to offer in return other than that he believes the promise God has given, despite it being apparently ridiculous. In Jesus Christ, God has put in place a new covenant, but it has all the same characteristics as the one already in place from Abraham s time. It is a two-way relationship and Mark 8 is only one of a number of texts which clarify the other side. This can be summed up as taking up the cross. But that is not about doing a whole set of things, or about following a set of rules. It is about an attitude of mind and a way of being. It is about having sufficient faith to trust that God is working for good, even when we find that hard to see. This was evident in the life of Jesus and in his attitude, whereby he was willing even to lay down his life so that others might find

7 life. That is how the disciple of Jesus is called to be willing to give up everything for God, realising that even life itself is not worth preserving or even possible to preserve at any cost. Psalm 22 also reminds us that God s goodness is ultimately what surrounds us, even in those times when we feel abandoned, without hope or in despair. The material relating to Gen 17 is all relevant to the Romans passage too but the particular slant Paul puts on it is the contrast between trying to please God through keeping the law ( works ) as against receiving and resting on the gift which Abraham (and Jesus) pass on: faith. Our side of the covenant is to offer faith, which is already a gift to us. All the rules we can put in place cannot substitute for faith. We crave certainty and rules are one way in which we express this: they allow us to judge others (or ourselves). Certainty is, however, the opposite of faith, which by its very nature demands that we trust even though we cannot see the answer or the way forward with any degree of clarity. This is what Abraham and Jesus demonstrate for us in their own ways and the goal towards which we strive. Some questions which may be worth considering depending on the approach you take: The Abraham / Sarah story involves significant change: moving from a settled to a nomadic existence; changing name: how open are you to the changes which God may be asking of you? Is a faith like Abraham s possible without an openness to change? What encouragement can you offer from the dramatic change of mood in Psalm 22 to those who will hear you today? How important is a sense of justice for understanding the Psalm and for being able to end up in a hymn of praise? Jesus was hardly known for his obedience to the rules of the religious institution of his day: what does that say to us about our attitude to the institution of the Church as we organise it? In a denomination which rests so heavily on courts and Church law, how do we maintain the key relationship of faith, hope and trust in God? What does it mean to deny ourselves in a 21 st century world? What are the things we are not prepared to give up for my (Jesus ) sake and the gospel?

8 Time with children Think of something good which has been passed on to you from the past. It need not be very old or very valuable, but something which means a lot to you because of its origin and which has proved to be of value in some way. If it is something tangible, take it with you to share with the children. Here are a couple of different ideas from my own experience you ll have your own different ones. My grandfather gave me his stamp album when I was five. He had worked in an office where letters came in from all over the world and he was able to put together a very varied and interesting collection. It would have cost him very little indeed, because the stamps came used on envelopes, so it was probably not worth a great deal at the time. What it did, however, was give me an interest both in collecting stamps myself and in learning about the countries from which they came and the subjects which they celebrated. That was nearly 60 years ago and as a result, I now have a very large collection (around 30 albums) which I will want to pass on to my granddaughter some day. I ve also learned a huge amount about the places and subjects which they represent. It has provided me with a lot of pleasure, it is probably now worth at least a bit of money, but especially it has connected me to someone who is long gone physically, but in some way has inspired me. My parents sent me to piano lessons from the age of about 4 onwards I can t remember a time when I didn t play the piano. They wanted me to enjoy music and have it as a hobby. Both of them were also musical: there was always music around our home. As a teenager playing the piano did not seem as good as being able to play football or rugby, neither of which I was any good at, so I learned other ways of making music (playing the guitar, etc; learning jazz and rock) which my parents didn t necessarily like. They were sensible enough, however, to know that the gift they had passed on would be important in different ways as I grew up. Eventually, I studied music when I left school and taught it before training for the ministry. It remains a huge part of my life, providing me with endless enjoyment and sometime other people too. I m still involved in all sorts of musical activities and try to pass on the joy of it as a gift to as many people as I can, whether at work or in my leisure activities. Encourage the children to talk about things which others have passed on to them whether it be material gifts, special abilities or ways of coping with life: they will all have examples if encouraged. Remember that not all children will have the same background; for example, they may not live with birth parents (step-parents; adoptive parents; fostered; in care; etc.). They will have different experiences, all of which need to be acknowledged and valued.

9 When you have spent time talking about the gifts which others pass on to us (and we to others), simply make the link to the stories about Abraham and / or Jesus, which are important because of the things which they pass on to us especially the gifts of faith and of knowing better what God is like and what God wants us to be like. Prayers Approach God, light in the darkness of our lives, Your presence illuminates our drabness and shadow; Even in the ordinariness of life You break in with unrestricted love, Overturning our cynicism and despair With the crystal clearness of compassion. Christ, light of our world, Your presence brings sight to those whose vision is impaired; In the cold and desolate places of our lives You break in with unquenchable warmth, Overcoming our careless indifference With the dynamic passion of commitment. Spirit of God, radiant source of light, Your presence rekindles the fading flames of hope; Into the emptiness and tiredness of our churchiness You pour your invigorating kindness, Overwhelming our resistance to change With the winning smile of reassurance. God of our Lenten journey, Lighten our path with your brightness, That the glow of your presence may sustain us to the end, Becoming in us a beacon of hope for the world. Through Jesus Christ our friend and saviour we pray, Amen.

10 For optional use an alternative version of Jesus prayer: God in heaven Your name is to be honoured. May your new community of hope Be realised on earth as it is in heaven. Give us today the essentials of life. Release us from our wrongdoing As we also release those who wrong us. Do not test us beyond our means, Save us from all that is evil; For you embrace justice, love and peace, Now and to the end of time. Amen Martin Scott, 1999 Confession The days of Lent move inexorably forward, Drawing us towards the awful reality of the cross; God s child, taken by force, Overcoming violence even in the midst of violence, Calling us to abandon our violence and follow the way of peace. We confess that too often we resort to verbal violence: in the words we say to one another in haste and anger; in the demeaning of friends behind their backs; in naming others by our stereotypes and prejudices Christ, who stood silent before unjust accusation, forgive our quick tongues and ugly words. Teach us Your grace in speaking with others and about others. We confess that too often we collude with structural violence: by maintaining an unjust economic order to our own benefit; by failing to speak out when discrimination takes place; by hoarding so much while millions have nothing to call their own Christ, who challenged structural violence and died as a result of it, forgive our lethargy in seeking change and accepting injustice as though it were a normal part of life. Teach us your passion for fairness and compassion for others first.

11 God, we listen for Your word of peace: I release you. With thanks and joy we receive Your forgiving love, in Christ s name, Amen. Thanksgiving & Intercession God of life and of all things living, we give thanks for Your unrestricted love which gives us hope in the face of death, courage in the face of our fears, light in the darkness of despair. We remember that You welcomed children and blessed them: so we pray for children in our world who experience no such welcome: victims of abusive adults; pressed into the violence of adult wars; robbed of childhood by the relentless drive of human hatred and greed. [For them we sing: Kindle a flame to lighten the dark and take all fear away] We remember that you were moved to tears by the needs of others: so we pray for victims of injustice and prejudice, those taunted, despised or slandered simply because of the colour of their skin, their sexuality, their social standing or simply their outward appearance, robbed of dignity by our unwillingness to celebrate difference. [For them we sing: Kindle a flame to lighten the dark and take all fear away] We remember that You restored to health, those who were sick: so we pray for loved ones who are ill at this time; those in pain; those without hope of recovery; those distressed in mind; those held prisoner by unseen chains of hopelessness; those who grieve and cannot let go, robbed of peace and longing for Your presence. [For them we sing: Kindle a flame to lighten the dark and take all fear away] We offer all our prayers and our whole lives in service to You, O God, trusting in the love You have shown us in Jesus, Amen.

12 Musical suggestions CH4 7 How long, O Lord? actually a setting of Psalm 13, but evocative of the themes of Psalm 22, moving from lament to praise. Good for use around the prayers of confession or intercession CH4 162 The God of Abraham praise the hymn most obviously related to the themes in the Genesis reading, covering the story of Abraham. Good as either an opening or closing hymn of praise CH4 183 Fill now our life, O Lord our God a more reflective hymn to close with. (If the set tune is unknown, it goes well to 352 (i) Richmond) CH4 192 All my hope on God is founded picking up a number of strands from today s themes of presence and promise. Probably better for this theme as a closing praise two powerful tunes to choose from! CH4 354 O Love, how deep, how broad, how high a hymn in the tradition of telling the story, covers the main stages of Jesus ministry, relating well to the Mark reading. Superb Bach chorale setting! CH4 362 Heaven shall not wait a modern hymn centred around themes of social justice and discipleship, very suitable for use in Lent, relating particularly to the Mark reading CH4 401 Tree of Life and awesome mystery a more unusual modern hymn by American writer Marty Haugen. Centred around the theme of taking up the cross. Well worth learning the tune! CH4 402 Take up your cross the Saviour said a more traditional treatment of the same theme as 401, with two more familiar tunes possible CH4 530 One more step along the world I go classic Sydney Carter hymn focused on the journey of faith moving towards new horizons. A less formal tune which can easily and creatively be handled by bands CH4 533 Will you come and follow me? a now familiar hymn calling to the journey of discipleship, set to a Scottish folk-song tune, so provides an opportunity for different, perhaps less formal instrumental accompaniment

13 CH4 597 Loving Spirit beautiful, reflective hymn reminding us of God s caring presence throughout life. V.4 relates well to the theme of promise Wild Goose Songs Book 1 (Heaven shall not Wait) p.135 Kindle a flame to lighten the dark the music for this optional response to use in the Prayers of Intercession can be found here Wild Goose Songs Book 2 (Enemy of Apathy) p.110 If you would love me, keep my commandments good discipleship-related song. Chorus contains the phrase, Jesus ascended keeps to his promise, so pertinent to the theme p.116 The love of God comes close reflective hymn of assurance, good to follow the sermon. Can be sung to Love Unknown (399), but much better to learn the lovely original set tune (Melanie) Rejoice & Sing 33 Eternal God, your love s tremendous glory one of the best hymns not in CH4. Excellent opening or closing hymn with a clear Trinitarian structure covering all the main themes for today