February 2022

Readings and Prayers

''LORD, TEACH US TO PRAY''

Reading & Prayer 25th February 2022

Reflections on Sunday's readings from John

Our Old and New Testament readings are chosen today specifically to relate to the Gospel account of the Transfiguration of Jesus on a mountain. The theme that connects all three readings is human experience of the glory of God particularly as manifested in radiant light.

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Readings & Prayer 18th February 2022

Reflections on Sunday's readings from John

Having focused over the past few Sundays on our call to Christian discipleship and living, on this Second Sunday before Lent the theme changes dramatically to the theme of creation and its power, and God’s control over it. The images of nature are also used symbolically to describe things beyond our control, our sufferings, fears and troubles, but with the comforting message that Jesus has power over them, and we should place our faith and trust in him when life becomes difficult. The early Church often thought of herself as a boat tossed about by turbulent and threatening waters. The New Testament writers in various ways sought to show that with Jesus Christ present and in control, there was no need for fear.

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Reading & Prayer 11th February 2021

Reflections on Sunday's readings from John

Following the festal seasons of Christmas and Easter which concluded with the feast of the Presentation of the Lord in the Temple two Sundays ago, we are now into four Sundays of ‘Ordinary Time’ before Lent comes round once again. We meet some of the most important themes of the ministry of Jesus during these weeks. This Sunday we consider how people who are unfortunate and marginalised, those who are suffering and persecuted are assured by Jesus: consider yourselves fortunate, for I am with you and will never abandon you! If you are aware of your poverty (in whatever form it takes) and you trust in me, I will carry you. May our readings help us to count ourselves among the poor who rely on him and look forward to the blessings of his kingdom, on earth as in heaven.

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Readings & Prayer 25th February 2022

Exodus 34: 29 – 35

The transforming nature of intimate communion with God is afforded here only to Moses as he returns to the Israelites with new tablets of stone on which are inscribed the commandments. His mission to encounter God and return to the people with God’s orders represented a renewal of the covenant after Israel broke faith with God during Moses’ previous sojourn on the mountain causing Moses to break the tablets in anger on his return.

We are told that the skin on Moses’ face shone because of his being in close contact with God. So he put a veil over his face when speaking to the people who were naturally fearful at his appearance. The text states that this was now a recurring experience, that Moses’ face shone whenever he went to commune with God. The implication is that the veil protected the people from direct access to God’s glory because due to their recent sin they were not ready for such an experience, so they had to rely on Moses as their mediator.

The appearance of shining faces has not been uncommon in Christian history among those who have experienced deep communion with God in prayer.

Psalm 99

The last of a small group of ‘royal psalms (96 – 99). This psalm focuses on the holiness of the Lord and the awe and homage which this holiness evokes.

2 Corinthians 3: 12 – 4: 2

Referring to the above passage, Paul asserts that Christians, transformed by the Spirit of God, are able to face God with unveiled faces. Paul believed that Moses covered his face so that the Israelites could not see that the reflected glory of God’s presence was actually fading away. Because their minds are hardened those who continue to hope only in the old covenant or testament still do not see the glory of God that those who are in Christ can enjoy ‘with unveiled faces,’ and are being transformed step by step by the Spirit.

Do we understand and experience that our life in Christ is one of perfect freedom, at least in spiritual terms? We have the privilege of direct access to God in Christ and can worship without fear and without need of mediation. As long as we remember that this privilege is because together we form the body of Christ, the community of the followers of Jesus. Although our faith requires us to have a relationship with God and to pray as individuals, our salvation, our ‘right-ness’ with God comes through being part of the greater body, the Church.

Luke 9: 28 – 36

The transfiguration of Jesus appears in all three ‘Synoptic’ Gospels (Mark, Matthew and Luke). It is difficult for us to deal with. It is particularly difficult to determine if there is an actual historical event here. That is not to deny that some supernatural experience involving Jesus and his three close disciples took place. It is the details that are confusing. For example, the mountain is not named, although tradition has it as either Tabor or Hermon.

There is no mention of how the heavenly figures, Moses and Elijah, are identified. It is not clear whether the experience was for the benefit of Jesus himself or for the disciples, especially to prepare them for the fateful days to come.

Taken as read, it is difficult to account for the disciples continuing not to understand who Jesus is or what his destiny would entail, following this mountain top event. How could Peter deny ever knowing Jesus after sharing in such an experience!?

But while this story is difficult to analyse, it provides a useful pivotal role in the whole Gospel narrative. It signifies the end of Jesus’ ministry in Galilee, and the starting point to his journey to Jerusalem and to the cross. Perhaps we can conclude that a supernatural experience involving Jesus and some of his disciples did take place, but it has been given a fully post-Easter gloss and interpretation.

‘Before the earliest gospel had assumed its present shape, the Church had fixed upon the Transfiguration as the central moment in the Lord’s earthly life……. And it has done this as though to remind itself that the whole gospel, from beginning to end, must be read and regarded as one great vision of God in Christ.’ (K. E. Kirk, The Vision of God).

As Jesus’ ministry began with his baptism when the voice of God proclaimed that this is his beloved Son in whom he is well pleased, so here, once again, there is a divine affirmation of Jesus’ identity and an instruction to his disciples to listen to him. An important message for us too.

A prayer for this Sunday:

Gracious God, on his journey to suffering and death you gave your beloved Son Jesus a glimpse of the glory that was awaiting him when he would rise from the dead. In the drabness and sufferings of our own lives and in our meagre and frustrated efforts to transform this world, may a ray of hope shine on us and all our brothers and sisters, a light that lifts us up and sustains us on the way to you and on the often difficult road toward your justice, peace and love in this world. We ask this through him who is the light of the world, Jesus Christ our Lord. Amen

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Readings & Prayer 18th February 2022

Genesis 2: 4b – 9 & 15 – 25

This is part of the second of the two Genesis creation myths although it is very much the older of the two accounts with different sources to the seven-day creation story of chapter 1. The story is set in Eden, not the name of a known place but a name which means ‘garden of delight’ or ‘paradise.’

There is much for the Bible student to dissect in the different elements of this story. It is brilliantly written to provide an imaginative symbolic pattern of the underlying causes of God’s activity in creation and redemption. To try and take the story literally as many have done throughout history is to fail to grasp the skilful art of poetry, metaphor and symbol as a means of conveying the divine purpose, an art which runs in varying degrees throughout the Bible. There are some things, especially when relating to the power and presence of the divine, that can only be expressed in this way, as no other language is adequate or available.

Here we have an ancient insight into the divine creative activity. Human beings are created to show what God is like, but they are something less than God – flesh, with all its possibilities of knowledge, desire and choice, able to reveal Godlike qualities but also prone to failure and error.

Psalm 65

The Psalmist gives thanks to God for the call to live in the temple, the house of God, then sings praise for God’s cosmic control of the mythical forces of nature (which were once worshipped), followed by praise for the beauty and freshness of the Judaean springtime.

Revelation 4

Just as the first book of the Bible is full of symbolism and myth, so also the final book, which depicts an apocalyptic vision. Apocalyptic literature, which became popular among the Jews from around 200BC, was not meant to be read as predictions of doomsday and the end of all things. The word means ‘unveiling,’ hence the name of this Christianised apocalypse, the Book of Revelation. Using an abundance of cosmic and coded language it held the promise of something new and better to come. It encouraged Christians suffering persecution to be patient and faithful, giving hope that their present tribulations would soon be replaced by a glorious future, and in this life. Revelation, although difficult to understand from our perspective today, does provide an emotional expression of Christian faith and hope, and contains plentiful material that has aided Christian worship from the beginning.

In this chapter, the writer in his vision is afforded a glimpse, even an experience, of the heavenly throne room. He finds the great biblical themes of creation and redemption being expressed through the worship of heaven. The focus on creation links this passage with the other readings today.

In a world in which the emperor, Caesar, was treated as a god and saviour of the world, there is a triumphant note here which appears throughout the New Testament. It is Jesus, the ‘Lamb’ (who was slain by Caesar’s empire), who now shares the divine throne and power over the world. It is he who is Lord, not Caesar.

Luke 8: 22 – 25

Luke here is repeating Mark’s story of Jesus stilling a storm on the Sea of Galilee and calming the fears of his disciples. Whatever the historical basis of this story, we are no doubt once again into the language of metaphor and symbol with the purpose of providing encouragement to a much wider audience. These so-called ‘nature miracles’ of Jesus have a meaning beyond the limits of the story as read, just as with the parables that Jesus told.

In Hebrew thought, the sea was a symbol of power and fear, often associated with evil. But God was shown as having power over it (see, for example, the Exodus story of the parting of the sea to provide safe passage for the Israelites, or Psalm 107). If we read this Gospel passage symbolically or metaphorically, its meaning becomes clear. Just as Jesus calmed the fears and troubled hearts of the disciples after he ‘slept’ in death following his crucifixion, so he comes to his followers in this and every generation whenever we are in ‘trouble, sorrow, need, sickness or any other adversity.’ (Book of Common Prayer intercession). His presence and power are greater than all the difficulties we face. This is surely the message the Gospel writer wants us to receive. It is a story of encouragement that appeals for us to have faith in the Christ who can still the storms and troubled waters of our lives and calm our fears.

A prayer for this Sunday:

God of power and might, when we cry out to you in the storms of life, reassure us that you care and that you are with us. May our faith remain steadfast, calm and peaceful, and deepen through every trial. May we never doubt your presence in whatever challenges we face. Keep us believing and trusting that the waves obey you and that at your command the powers of evil cannot harm us. Stay with us through your Son, Jesus Christ our Lord. Amen

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Readings & Prayer 11th February 2022

Jeremiah 17: 5 – 10

This short passage is part of a miscellaneous collection of wisdom sayings which are also reflected in today’s appointed Psalm (Psalm 1). Which of the writings came first is difficult to say. The reading introduces the concept of two ways or paths in life that can be followed. We might say two alternative lifestyles, one leading to life, the other to death. Death here means a sad and unsatisfactory quality of life, like wandering in an endless desert, for which physical death is perhaps the only thing to look forward to for those who choose to follow this way. Through the prophet, God asks his people to choose which way they wish to follow. The right way is God’s way, a way that leads to happiness and life.

1 Corinthians 15: 12 – 20

This is the second instalment of Paul’s long passage on the resurrection. This chapter is the earliest account and discussion of the resurrection of Christ. The first eleven verses, which we read last Sunday, provided the list of resurrection appearances to the apostles and others, which Paul concludes by mentioning his own experience, not least to confirm his credentials as one of the first apostles, those who have seen the risen Lord.

In the other chapters of this long letter, Paul is addressing questions that the Corinthian Christians have put to him, but here he addresses an issue he has simply heard about rather than one referred to him. This issue was not so much about the resurrection as such but about the nature of the risen body, which was a problem for the Greeks who thought differently from the Jews about the nature of resurrection life. Paul’s central argument is that because Christ has risen, resurrection is possible. If it were impossible, Christ could not have risen. Christian faith and preaching would therefore be futile. The word Paul uses for risen ‘body’ is about the continuity of human identity and personality but not necessarily of the flesh. ‘We shall be changed,’ he later says (v. 52). While flesh and blood are necessary for life on earth, in the realm of the Spirit (heaven) different conditions will apply. God would provide a body appropriate for life in that realm, a spiritual body.

It necessarily remains a mystery while we live this life. But Christians can be assured that they already possess the life-giving power of the Spirit, which is the guarantee of a blessed life beyond the grave. Christ’s resurrection is the surety and first fruits of all who die in him.

Luke 6: 17 & 20 – 26

Here is Luke’s version of Jesus’ teaching called the ‘Beatitudes’ (From ‘Blessed are…’). While Matthew (5: 3 – 12) lists nine beatitudes, Luke reduces them to four. They are addressed to the disciples and indicate the blessings which the kingdom of God in the person of Jesus brings to them. They involve a reversal of the existing order, the norms at that time and just about every society in history before and since, and reflect the Magnificat (the song of Mary, Ch. 1: 46 – 55). They are followed by a list of four maledictions or 'woes,' addressed to those who reject the programme of the kingdom, again as reflected in the Magnificat.

Those who are rich are not condemned because of their present comforts but because they have chosen indulgence and have no regard for the poor. They happily feed themselves but are not hungry for God.

So, two ways which are central to Jesus’ teaching. The way of the kingdom of God and its blessings centred on faith and love is not possible for those whose lives and attitudes are purely worldly and self-centred. But love of God and neighbour (particularly the neighbour in need and the stranger, the ‘other’) leads to life as God meant it to be lived.

A Prayer for this Sunday:

God our Father, you appeal to us through Jesus your Son to choose freely and responsibly the kind of happiness that endures. May his gospel shock us into recognizing the emptiness and poverty of material riches and human power alone. We ask you to fill our poverty with the riches and freedom of your truth, you love and justice, which you offer to us through Jesus Christ, your living Word who calls us to follow him along his way. Amen

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