God's power is not always the answerThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 22nd: Psalm 118:1-2, 19-29; Jeremiah 33:1-9; and Philippians 2:12-18. I would encourage you to read these short selections as part of your Lenten practice.
It is hard to imagine the complexity of emotions Jeremiah must have faced. Jeremiah is God’s prophet to the people of Judah as their nation is facing imminent destruction. The prophet had advised Jerusalem to surrender to the Babylonians in order to prevent massacre and destruction. Understandably, this was viewed as subversive and traitorous, and Jeremiah was imprisoned. At the same time, buildings within the walls of Jerusalem were being destroyed so that the materials could be used to bolster the defenses of the city. Siege works were being constructed to breech or surmount Jerusalem’s walls. The military outlook was not good. This is the environment in which Jeremiah must prophesy. He must tell his fellow Jews that Jerusalem will be filled with dead bodies. This coming reality would be difficult enough, but Jeremiah must also share Yahweh’s words that these are the corpses “of those whom I shall strike down in my anger and my wrath, for I have hidden my face from this city because of all their wickedness.” It is God who sanctions this bloodbath in the unrestrained release of divine anger because of the people’s wickedness. Jeremiah is allowed to prophesy a future restoration: “This city shall be to me a name of joy, a praise and a glory before all the nations of the earth who shall hear of all the good that I do for them; they shall fear and tremble because of all the good and all the prosperity I provide for it.” Maybe you remember the story of Job. As a test before a supernatural audience, Job loses his health, his wealth and even his children. At the end of the book, all of these are restored abundantly. However, can one set of children be replaced by another? Is suffering forgotten because blessings follow? Wouldn’t Job carry the lasting scars of the test no matter how richly they were bandaged? Jeremiah is a suffering prophet. He writes of the pain he bears in conveying the prophecies of judgment. It is a pain borne of the idea that God must be held responsible for everything that happens in the world. Read the accounts found in the Books of Kings and you will see that there is no real world correlation between the reign of faithful kings and prosperity and vice versa. Israel and Judah were small nations on contested lands between powerful empires. This was of real consequence. It is one thing for the people of Jerusalem to be slaughtered by the Babylonians. It is another to insist that God was responsible for it and condoned it, and promises of future restoration do not erase this misrepresentation. However, people of faith tend toward holding God always responsible. They do so to protect God’s power, but they sacrifice God’s justice. And so in the fullness of time God enters the world in Jesus of Nazareth, who ministers to all but especially the suffering and ostracized, and dies as one suffering and ostracized. To reject the theology foisted upon God of responsibility and complicity in atrocities, God acts definitively in Jesus’ gospel, ministry and most emphatically in His death. God does not cause suffering, and God endures suffering to make this point as strongly as possible. The world can be a mean place. Let’s not let that meanness infect God as well. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary.
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That's old, but this is even olderThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 21st: Deuteronomy 16:1-8; Psalm 118:1-2, 19-29; and Philippians 2:1-11. I would encourage you to read these short selections as part of your Lenten practice.
Philippi was one of the earliest Christian communities established by Paul. We are dealing with a community that dates to the mid-first century. This would be within a generation of Jesus’ death. The Philippians are literally first-generation Christians. The Epistle we share today in the form we have received may date to circa 60AD. Philippians is among the earliest extant Christian writings we have. And it still takes us even further back in time to the earliest of the early church. I’m talking about Philippians 2:6-11. At the Sunrise Service on Easter morning (you’re more than welcome to join us), those of us gathered will sing the hymn “Amazing Grace.” It’s early, very early. It’s outdoors. There’s no accompaniment. Most of us are not choir members. We chose “Amazing Grace” because it is so well known. The melody and the lyrics are quite familiar, and this makes our singing easier. The earliest of the early Christian communities also had such familiar hymns. Obviously, they were not gathered in a printed hymnal. However, some hymns became so familiar that they became a part of the fabric of worship. Every believer knew such hymns. Paul writes Philippians from prison. His situation is uncertain and dangerous, but he holds onto hope. In order to share this sentiment and faith with the community at Philippi, and in a way that they will recognize immediately, Paul incorporates an early and familiar Christian hymn in his letter. In your Bibles, I imagine that Philippians 2:6-11stands out from the surrounding text. It is probably printed as poetry rather than prose. Paul is not the author of 2:6-11. This is the hymn that in the early 60’s was already established. This is the hymn that may date to the 30’s or 40’s. This is the hymn that speaks of the earliest of the early church’s Christology, how believers thought of Jesus as the Christ and as the Son of God. Jesus was in the “form of God,” but would not exploit His “equality with God.” Accordingly, Jesus “emptied himself” of that divine nature, and that word from the Greek is catharsis. Jesus replaces “the form of God” with “human form.” The divine nature remains, but Jesus’ humanity prevails. This is the will of God, that in Jesus God encounters the fullness of the human experience. This is intentional. This is the reason for Jesus. This is why Jesus’ humanity must be protected and preached. To believe in the premise of Jesus’ full humanity and the limitations it requires is not to deny Jesus’ divinity; it is to comply with the will of God that in Jesus the divine nature was emptied so that the human nature will be authentic. It is in this authentic humanity, sings the hymn, that Jesus even accepts our mortality, that Jesus “became obedient to the point of death.” Our shared mortality is probably where this stanza of the hymn concluded, but scholars postulate that it wasn’t enough for Paul. Paul inserts another line: “even death on a cross.” Imagine singing “Amazing Grace” when somebody adds a new and unfamiliar line. It will stand out. When the Philippians read the words of their familiar hymn and then Paul’s addition, the cruel reality of “even death on a cross” jumps off the page. As we move deeper into Lent, quickly approaching Holy Week, let us consider the teaching of the earliest of the early church that Jesus carries the divinity with Him, but Jesus does not exploit it, that Jesus’ humanity is full and authentic as He goes to the cross, as He carries God to the cross. What does this say about Jesus, and what does this say about God? And dare we even ask what is says about “Let the same mind be in you that was in Christ Jesus”? If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. And Jesus had to hideThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 20th: Psalm 119:9-16; Haggai 2:1-9, 20-23; and John 12:34-50. I would encourage you to read these short selections as part of your Lenten practice.
The one Book of Isaiah in the Hebrew Scriptures consists of the writings of three separate prophets: one prior to Jerusalem’s defeat and exile, a second during the early years of exile and the third as the People of God prepare to return to the Holy Land. In the last chapter of that last prophetic voice, the one named Trito-Isaiah, he writes, “Thus says the Lord: Heaven is my throne and the earth is my footstool; what is the house that you would build for me, and what is my resting place?” (66:1) As Israel has known the depravations of defeat and exile, they hear of God’s righteousness and it is not in hopes of an opulent temple and the sacrifices offered. (66:3-4) And yet, once the people return to Jerusalem, a subsequent prophet, the one we read today, speaks instead of exactly what Trito-Isaiah had disparaged. Haggai writes of God’s revelation: “I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendour, says the Lord of hosts. The silver is mine, and the gold is mine, says the Lord of hosts. The latter splendour of this house shall be greater than the former, says the Lord of hosts; and in this place I will give prosperity, says the Lord of hosts.” What do you do when two canonical prophets disagree so clearly? If one is to refrain from choosing between biblical authors, a possible alternative is to realize that prophets are not so much about predicting the future, but speaking to the present. To see the present differently is to see it prophetically. The Lord speaks through Haggai: “Who is left among you that saw this house [Solomon’s Temple] in its former glory? How does it look to you now? Is it not in your sight as nothing? Yet now take courage …” The people had been impoverished. They remain subjugated. The temple they rebuild is poor in comparison with that of the one Solomon erected during Israel’s days of glory. Haggai promises that such glory will return in the future, while Trito-Isaiah cared little for the prospect. However, Haggai’s words may not be future oriented. To a discouraged people the prophet is offering encouragement. Obviously, their situation pales in comparison with the Jerusalem of old, but the prophet offers them hope nonetheless. It is the same with the people’s hope for the return of the Davidic king. In Zerubbabel, the people have a blood descendent of David, and of Zerubbabel the prophet writes, “On that day, says the Lord of hosts, I will take you, O Zerubbabel my servant, son of Shealtiel, says the Lord, and make you like a signet ring; for I have chosen you, says the Lord of hosts.” In history, Zerubbabel disappears. He is not the first of a restored dynasty. He fails. The prophecy of his future does not come to pass. However, to a people in need of hope, Haggai lifts-up Zerubbabel. Haggai is a warning against literalism and expecting too much of prediction in prophecy. God tends mostly to surprise. We can see this again in the life of Jesus. In today’s Gospel passage, Jesus comes as a surprising Messiah and is accordingly rejected and conspired against by authorities who are confident they know what God should do. Jesus, realizing the severity of their threat, “departed and hid from them.” Jesus enters the world as the light of God, but to prevent a premature execution He must go into hiding. Jesus will now prepare a small cadre of followers so that when He is taken from them, they may continue the ministry and gospel Jesus began. It is a sobering thought to be reminded that God came into the world in Jesus and the world forced Jesus into hiding. This is not a charge limited to the Roman and Jewish authorities of millennia ago. Christians still today choose to ignore the radicalness, the originality, the strangeness and discomfort of Jesus’ gospel. We tame Jesus. We train Jesus to affirm what we choose to choose. I remember President Lincoln’s words that God was punishing both North and South in the Civil War because both were complicit in the sin of treating other people as property. That was prophetic. Lincoln didn’t use God to justify his side. Lincoln looked at slavery and realized that God was pleased with neither side. Lent is a time of deep introspection. It is a time to look past what we expect and what we imagine of ourselves. Lent is a time to look at the crucified Saviour and be as honest as possible about why He hung there, and to take that most-expensive revelation and try our best to live accordingly. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Lent is an unexpected rebirthThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 19th: Psalm 119:9-16; Isaiah 44:1-8; and Acts 2:14-24. I would encourage you to read these short selections as part of your Lenten practice.
Lent is a word derived from the Old English word for Spring, which in turn is based on Spring’s lengthening days. Maybe you can still hear Lent in lengthening. Easter is derived from the name of the Roman goddess of Spring, Eostre. When Israel was young and more primitive, its festivals were associated with nature. The people depended on their harvests and they naturally turned to God at such times for benediction. As generations passed, Israel overlaid the nature origins of their pilgrimage feasts with historical references. It was no longer God acting through nature, but God acting through the history of Israel. Similar traditions are found in Christianity, such as the rebirth of the sun following the Winter solstice, which becomes Christmas, the birth of the Son of God. And as mentioned above, there is Lent and Easter’s association with renewal and rebirth. I would like to return to this in a moment, but first I mention Pentecost, which is the occasion of Peter’s speech in today’s passage from Acts of the Apostles. I won’t be writing these Lenten blogs on the 50th day after Easter, but today gives me an opportunity to share Pentecost’s amazing layering of stories. It begins as a joyous celebration before Yahweh upon the harvest of the first fruits of Spring. Eventually, in Jewish tradition, Pentecost became associated with the giving of the Law to Moses on Sinai. This is the historical overlay of the nature festival. Since the early followers of Jesus continued to share in the Jewish traditions that He and many of them were born into, they also celebrated Pentecost. Their translation of this feast day was to adapt the historical rendering of Pentecost as based on the foundational event of the giving of the Law, and Christianize it by making it the foundational event of the giving of the Spirit (as we have talked about previously). While I find this truly interesting, and probably the origin of the tradition that the Spirit was shared on Pentecost in particular, I also find meaning in the primitive tradition of early Christian converts who saw not only Easter but Lent as well in terms of Spring. It is not difficult to associate Easter’s resurrection with Spring. I think every pastor has made that allusion in some way at some Easter. But Lent, now that’s intriguing. As the Christian story was told to people unfamiliar with the layers of stories that preceded it, as missionaries and their converts translated these accounts into language more familiar to them, they saw Lent as a part of Spring’s rebirth. As this past Sunday’s Gospel mentioned, Jesus referred to His cross in terms that a seed is just a seed until it dies, falls into the ground and leads to a bountiful harvest. Not only the empty tomb, but the cross is an act of rebirth. To convince peoples unfamiliar with the gospel-story of a crucified Saviour and God was to fundamentally alter their understanding of God and of God’s followers. It would be in ministry and sacrifice that the new Christian life would be born. Still today, in a world in love with strength and the violence and dominance it allows, Lent’s message remains radical. Lent’s message is the path to new life. I for one do not feel safer because of the abundance of guns in our culture. I do not feel safer because of the nuclear umbrella. I do not feel safer when we often first look to arms rather than negotiation. To me it seems clear that this model has failed us and may end up destroying us. There truly is new life not only in Jesus’ promise of resurrection, but in Lent’s promise of living this life differently. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. We're still in Winter? It feels like Spring.Throughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 18th: Psalm 119:9-16; Isaiah 43:8-13; and 2 Corinthians 3:4-11. I would encourage you to read these short selections as part of your Lenten practice.
Today is technically the last full day of winter, technically because Spring does not officially arrive until tomorrow at 11:06pm when the day is nearly complete. I have a friend who is a meteorologist. I think he was the one who alerted me to the difference between the astronomical Spring that arrives tomorrow at 11:06pm and the meteorological Spring that arrives on March 1st. The astronomical Spring occurs in the Northern Hemisphere when the Sun crosses the celestial equator going south to north. Meteorological Spring is the three months of March, April and May when it feels Springlike. The meteorological seasons are based on how it feels based on annual temperature cycles rather than on the position of Earth in relation to the Sun. The former is based on the hard facts of the earth and sun’s location and orientation. The latter begins when it starts to feel Springlike. Astronomically it is winter, but already it feels like Spring. Today is the last full day of winter, but anthills are showing up in my yard, the daffodils around the house are getting closer to blossoming and you can often get by with a sweatshirt outside rather than a winter coat. Today Paul shares with us a wisdom that springs from his own experience. Paul calls himself an apostle, one sent out by Jesus to proclaim the gospel. His apostleship is different from that of the Twelve, the disciples who followed Jesus during His earthly ministry. Acts 1 offers a traditional definition of an apostle as one called forth from those who accompanied Jesus from His baptism through His ascension. Paul never met the historical Jesus. Paul’s conversion is based on an ecstatic experience of the glorified Jesus of heaven. Additionally, Paul’s gospel is a departure from that of the other apostles. Paul is referred to as the apostle to the gentiles, the non-Jews, because Paul separates faith in Christ from the explicit practice of the Mosaic Law. His provenance and proclamation both lead to confrontation with contemporaneous Christian leaders. However, the reality of Paul’s spiritual encounter with Christ was judged by him and the earliest Christians to be profound and authentic, otherwise we would not be reading a selection like 2 Corinthians today. Paul’s personal experience affects his teaching. He realizes that Christ’s ministry continues past the cross. Jesus is not a physical presence, but remains a powerful spiritual one. Jesus continues to speak. And Jesus remains present through the sharing of the Holy Spirit. Where the Spirit is active, there is a vitality and innovation that constantly renews and reforms the church. Thus, Paul writes for us today, “To be ministers of a new covenant, not of letter but of spirit; for the letter kills, but the Spirit gives life.” He draws out the imagery of commandments written in stone as unchanging while the new covenant is “of spirit” and “the Spirit” and “gives life.” This is what we call the still-speaking Word of God. It is the reason that change is tradition in our faith. It is why we consider the past, but are not locked into it, as we express the faith in every new today. That freshness and relevance come through a lived faith, and thus to all of us together as church Paul calls us out “to be ministers of a new covenant.” As we live into the Spirit the Spirit then breathes through us, freeing us from an unnecessary devotion to the idol of literalism, to the “letter [that] kills,” so that the church may minister to and teach with relevance in every generation. Lent is our chance to live more deeply into “the Spirit [who] gives life,” to wonder how the words on the pages of the Bible share the still-speaking Word of God, to wonder how Christ crucified lives in and through us for today. Just as it is beginning to feel more Springlike even though today is still winter, we can’t let what feels to arise and reflect the Spirit today be rejected because it’s of the wrong time. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Mary changed and so did JudasThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 16th: Psalm 51:1-12; Habakkuk 3:2-13; and John 12:1-11. I would encourage you to read these short selections as part of your Lenten practice.
In today’s Gospel selection, we hear a uniquely Johannine story. It is six days before Jesus’ final Passover. He is at the home of Lazarus. Earlier in this Gospel, in another uniquely Johannine story, Jesus raises Lazarus from the tomb. As he emerges, he remains wrapped in his burial garments, which becomes important when John tells his Easter account, but that’s for another time. Lazarus is raised from the dead, but he remains mortal. He will die again eventually. He has been returned to his old life. As Jesus is but five days away from His own death (John, again uniquely, recounts that Jesus is crucified on the Day of Preparation, the day before Passover), the setting is intentional. Jesus restored Lazarus to life, but Jesus will also sacrifice His own as testimony of God’s ineffable love for us all. From that earlier story, we had learned that Lazarus has two sisters, Martha and Mary. Martha had come out to meet Jesus when He finally arrived four days after Lazarus’ death. Mary refused. She stayed at home. The text leaves the impression that she was angry or at least greatly disappointed that Jesus had not rushed to the aid of His friend Lazarus. When Jesus raises her brother from the tomb, Mary must have been overcome with guilt. It seems that her previous behaviour was behind her current extravagance. Mary’s perfume was valued at 300 denarii by Judas. A denarius would be equal to a worker’s daily wage so we’re talking about a rather expensive anointing. Jesus further credits Mary with the prophetic insight that this act prepared His body for burial. While Jesus praises her extravagance, Judas protests that rather than such a luxury the money could have been better spent on the poor. I only throw this out as a possible consideration. What if the editorial comment about Judas as a thief is shared because in John Judas is known from the start as the traitor? What then if Judas’ complaint is sincere? Throughout the Gospel, wouldn’t the poor take precedence over luxury? When Jesus accepts the act and answers Judas saying, “‘You always have the poor with you, but you do not always have me,’” was this the tipping point toward Judas’ treachery? Is this John’s reminder that Jesus is more than a social activist and this too must be recognized by a follower of Jesus? Jesus’ ministry is most definitely to raise up those pushed down, the bring in those pushed out, to elevate compassion to ministry, but is this last Gospel’s story of anointing a late reminder that Jesus is still Jesus? What Jesus does is gospel, and who Jesus is is gospel. Service does not replace worship, the two complement each other. With this possibility offered, I invite you to join us as church tomorrow for our worship Service. Whoever you are, you are welcome among us. If you cannot or choose not to worship in person, send an email to [email protected] for the Zoom login. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. Christ at the CenterThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 15th: Exodus 30:1-10; Psalm 51:1-12; and Hebrews 4:14 – 5:4. I would encourage you to read these short selections as part of your Lenten practice.
In today’s Exodus passage, we read of the altar of incense that was located in the Tabernacle in front of the Holy of Holies. The fragrant smoke that wafted upwards symbolized the heavenly clouds that surrounded Yahweh in all glory. A curtain separated the Holy of Holies from the rest of the Tabernacle sanctuary. In holy isolation, was the Ark of the Covenant that held the stone tablets of the Ten Commandments. On top of the Ark was what was called the mercy seat. This represented the throne of Yahweh on earth. God was Israel’s ruler. Israel was an unapologetic theocracy. The Ark was the unique place where heaven and earth touched. It was, as we read today, “Where I [Yahweh] will meet you.” The Tabernacle was a movable sanctuary since these were the years of Israel’s Exodus wanderings. This is why there are the details of the rings and poles. These were necessary to transport the Ark without ever touching it. The holiness of God would not abide the profane touch of a human hand. The holiness of God was protected as best could be arranged by coverings of gold. And this movable sanctuary was always located at the center of the people of God. The twelve tribes of Israel would be arranged three to each of the cardinal directions around the Tabernacle. The technical term for this is that Israel was an amphictonic league, that is its tribes were arranged around a religious shrine at center. Even if those at the fringes of the settlement could not see the Tabernacle, they could see the rising smoke of the altar of incense. It was a constant reminder that Yahweh abided among them. This reassuring presence is repeated in the New Testament through the abiding presence of the glorified Christ. The Epistle to the Hebrews is written by an unknown author, but it is accepted generally that it was written to a community of Jewish-Christians who were wavering in their new faith. Hebrews’ purpose is to reassure them by speaking of their Christian faith in terms reminiscent of their previous Jewish faith. As such, Jesus is our heavenly high priest, and in the entirety of the New Testament Jesus is the only Christian priest. The reimagined tabernacle is now a heavenly one, but Jesus the heavenly high priest never sets aside His full humanity, which means Jesus is forever able “to sympathize with our weaknesses.” Jesus remains as us, as one “who in every respect has been tested as we are.” This natural connection lets “us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.” As God remained at the center of Israel and the rising smoke of the altar of incense let all know of this, so Jesus abides within and among us, and Lent is the sacred season to focus on this more intently. Let us, therefore, approach with boldness a faith that holds Jesus at the center of our lives. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. π-Day and Waiting for GodThroughout the year, the Southern New England Conference of the United Church of Christ reproduces the Daily Lectionary for use by churches. These are the suggested readings for March 14th: Psalm 51:1-12; Isaiah 30:15-18; and Hebrews 4:1-13. I would encourage you to read these short selections as part of your Lenten practice.
Today is π-day because the first three digits of defining the ratio of a circle’s circumference to its diameter is 3.14 and today is March 14th, often abbreviated as 3/14. We need to wait another 91 years for those exceptional π-days when this calendar coincidence extends to the next two digits. This will occur on March 14, 2115, which can be abbreviated as 3/14/15. I’ll let you know how it goes. So far π has been calculated to nearly 63 trillion digits and yet the sequence continues without any discovered repetition or pattern. Π is an irrational number. It is beyond a precise definition. It is an extremely close approximation at 63 trillion digits, but it could go another 63 trillion and still not be exactly defined. The straight line of the diameter and the curve of the circle cannot be reconciled. Their ratio can only be approximated. A circle can be cut into smaller and smaller straight-line segments, even 63 trillion of them, but even with such precision, the smallest straight line cannot capture the curve of a circle. And thus by definition it is incalculable. Some believe that mathematics exists within us and that the objects of mathematics are our creation. Other mathematicians theorize that mathematics exists outside of us and are discovered. Either way, an irrational number such as π that is based on something as pedestrian as a circle and its diameter help us to imagine the profound mysteries that can surround us unnoticed in the ordinary. Religion can be imagined in similar fashion. Something as ordinary as walking into a church can lead to unnoticed mysteries. Our sanctuary will be open from noon until 3PM on Good Friday. I love those hours in a quiet church on the day Jesus died. There is something special about a sacred space. A clergy friend mentioned recently the power of being prayed for. She spoke of the fact that as a clergy person she prays regularly for others and at worship, but that it was amazing to be prayed for herself. The ordinary and the extraordinary as one. The Bible sits, I would wager, in each of our homes, and yet who reads it? The author of Hebrews today exclaims, “Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart.” The Bible shares the still-speaking Word of God. The mystery of such a thing is not locked into the printed words, but is released through them. God did not only speak in the past tense. God continues to speak, but that ordinary book unopened on the shelf helps us to hear. Faith like an irrational number such as π must be revealed. It takes time and effort, patience and desire. Lent asks us if we are willing to look that intently. The prophet Isaiah writes for us today, “Therefore the Lord waits to be gracious to you … blessed are all those who wait for him.” I once went on a college retreat to a Trappist monastery in Spencer, MA. Trappists are monks who take a vow of silence. When they speak, it is intentional. One Trappist monk spoke to our group over four decades ago. What he said has remained with me ever since: “Learn to waste time with God.” God waits for us and blessed are those who wait for God. If you’d like, here is the link to the Southern New England Conference’s daily reading schedule: www.sneucc.org/lectionary. |
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