Archive for the 'Genesis' Category

For Feb. 22, 2015: 1 Lent, Year B

The Reading                                                                    Genesis 9:8-17

Genesis 9:8-17 finishes the account of the great Flood. Here is God’s promise never again to destroy the world by flood; the sign of this is the rainbow. On this first Sunday of Lent, it is good to consider how our sinfulness grieves God, how great God’s mercy is—and how we children of God are also called to mercy.

The Response                                                                 Psalm 25:1-9

Psalm 25:1-9 resonates for the first day of Lent and the commemoration of two great teachers of the Episcopal Church. The psalmist declares trust in the Lord and praises the Lord’s graciousness, faithfulness, and teaching—and yet, like so many of us, the psalmist cannot help begging not to be humiliated or put to shame.

The Epistle                                                                      1 Peter 3:18-22

The issue of shame that was raised in Psalm 25 is dealt with in the first letter of Peter, written by a Roman church elder in Peter’s name, who explicitly links the great Flood of Genesis and baptism. Through baptism God moves to drown our bad conscience and with it our stubborn, self-humiliated resistance to God’s unfailing mercy.

The Gospel                                                                       Mark 1:9-15

In Mark 1:9-15 we revisit Jesus’ baptism. The reading for 1 Epiphany ended with the voice from heaven in verse 11; today’s reading goes on to describe the dove-like Spirit turning into a hawk and harrying Jesus out into the wilderness to be tempted or tested. Only after those forty days does Jesus begin his public ministry.

 

Further thoughts

Outside my window, the sky is grey—an encouraging color as parched Southern California faces yet another year of drought. Most of us can still simply turn on a faucet and expect water that’s safe and mostly clear, depending on how many particulates are contributed by the Colorado River. For some in California, however, this necessity is a luxury: the farmworker households of Alpaugh in the San Joaquin Valley, whose estimated median household income is less than $20,000,[1] must spend an average of $1500 per year on bottled water because the booming almond industry[2] sucks up so much groundwater that the town’s last functioning well is bringing up water tainted with arsenic. Ironically, when Alpaugh was founded in the 19th century, it was an island in wetlands that extended from Mendota in the north to as far south (though not as far east) as Bakersfield[3] and included Tulare Lake, the biggest freshwater lake west of the Mississippi until the rivers that supplied it were dammed and diverted around the beginning of the 20th century.

Water infuses three of the four lectionary readings for the first Sunday of Lent 2015 as life-giver but also life-taker. Even when water makes an end, however, as the reading from Genesis reminds us, water is not the end, but rather a means. As we close Black History Month 2015 by celebrating the lives of educators Anna Haywood Cooper and Elizabeth Evelyn Wright, it is good to remember the role of water in helping slaves escape to freedom. The spiritual “Wade in the Water” speaks of groups freed by passing through water and alludes to the healing at the pool of Bethesda (John 5:4, KJV); it was also a code instructing escapees to throw bounty hunters off their scent by taking to the rivers.[4] We are baptized once for all, of course, but visualizing God’s mercy as a flow we follow to freedom and our fullest selves can perhaps help us remember to be conduits of that mercy to the many in this dry world who still so desperately thirst.

 

[1] “Alpaugh, California,” City-Data.com, no date. Web, http://www.city-data.com/city/Alpaugh-California.html#b. Accessed 20 February 2015.

[2] Philpott, Tom. “California Goes Nuts,” Mother Jones, 12 January 2015, Web, http://www.motherjones.com/environment/2015/01/california-drought-almonds-water-use. Accessed 20 February 2015.

[3] “Hydrology of the Tulare Basin,” Tulare Basin Wildlife Partners, 2013. Web, http://www.tularebasinwildlifepartners.org/history.html. Accessed 20 February 2015.

[4] “Revised Common Lectionary: Wade in The Water,” RevGalBlogPals, 17 February 2015. Web. http://revgalblogpals.org/2015/02/17/revised-common-lectionary-wade-in-the-water/. Accessed 20 February 2015. A glorious rendition of “Wade in the Water” by the a capella group Sweet Honey in the Rock is at https://www.youtube.com/watch?v=RRpzEnq14Hs.

For Jan. 11, 2015: 1 Epiphany, Year B

The Reading                                                                      Genesis 1:1-5

As Genesis tells it, the very first act of God in creation was to call light into existence; the second, to recognize that light (and all of creation) is good.

The Response                                                                    Psalm 29

Psalm 29 expands on the theme of the reading from Genesis. The voice of the Lord has the power to call creation into being, to break and bend mighty trees, to make the very mountains skip and buck. How remarkable that this enthroned Lord offers mere humans strength and blessing.

The Second Reading                                                         Acts 19:1-7

In the verses that precede Acts 19:1-7, Paul has arrived in Corinth and instructed Apollos, an Alexandrian Jew, in the faith. Now Paul travels northward to Ephesus where he finds a group of people baptized by John, but they do not know of the Holy Spirit. Paul baptizes them in the name of Jesus: this is a superior baptism.

The Gospel                                                                          Mark 1:4-11

The Year B lectionary introduces John the baptizer in Advent through the gospels of Mark and John, then repeats part of the reading from Mark in recounting the baptism of Jesus. It is Jesus who sees heaven torn open and the dove’s descent and who hears God’s “You are my Son, the Beloved; with you I am well pleased.”

 

 

Further thoughts

The scriptures for the first Sunday after the Epiphany, also known as the Baptism of Jesus, all involve displays of power in speaking, though they play out differently. In Genesis 1:1-5, it is the power of God speaking that brings light out of darkness and launches the universe as we know it. Psalm 29 shows us God’s voice as powerful enough to make the created order behave anomalously—mountains scamper, sturdy oaks go limp, whole forests are denuded, the wilderness shakes (not so anomalous in California, perhaps). Everyone notices and is awed.

The New Testament readings are less spectacular. To be sure, in Mark’s otherwise spare account of Jesus’ baptism, heaven is not merely parted but ripped open so that the voice of God can proclaim his Son. Mark’s only other use of the root schizein ‘rend, tear’ is the moment of Jesus’ death when the temple curtain is torn from top to bottom (Mark 15:38), so this earlier moment is surely also significant. But Mark’s language suggests that the visions and voice were chiefly for Jesus’ eye and ear and heart, not to impress bystanders.

Acts 19:1-7 is even less showy: no writhing oaks, no heavenly host, just a wandering preacher who listens and teaches and a dozen people who hear with their hearts, till Paul lays hands on them. Then the power of God appears—not around or above them but in and through them, and through the love poured from a human hand.

As I write, the world still reeks of the blood of Charlie Hebdo. It is tempting to close and lock the doors, to pull into cliques, to reject that which is “other” while imagining that vengeance against those who don’t see things just my way is divine. A younger Paul succumbed to that temptation in his day. But what if being God’s child means opening doors? What if loving God really does require radically and unreservedly loving all God’s world?

For Sept. 28, 2014: St Michael and All Angels

The Reading            Genesis 28:10-17

The readings for the feast of St Michael and All Angels are full of angels. In Genesis, Jacob the conniver, fleeing from the brother he has fleeced, stops for the night far from what he thinks of as God’s country. Even here, however, and despite his guile, the Lord finds him and has plans for him.

The Response            Psalm 103:19-22

Psalm 103:19-22 calls on all creation to bless the Lord: the angels who do as the Lord orders, the hosts of heaven who minister, all the works of the Lord, and finally the psalmist’s own God-created soul.

The Epistle            Revelation 12:7-12

In Revelation 12:7-12, forces let by the mighty archangel Michael throw Satan and his angels out of heaven. That the infuriated devil is en route is bad news for earth and sea, but his time is short and we are not defenseless.

The Gospel            John 1:47-51

John 1:47-51 alludes to Genesis 28:10-17, the Old Testament reading. Nathanael, unlike Jacob, is no deceiver—in fact, he may be gullible in proclaiming Jesus the Son of God just because Jesus noticed him under the fig tree—but, like Jacob, Nathanael and we will see angels at work bringing heaven to earth, by way of Jesus.

 

Further thoughts

The Bible mentions angels about 270 times, including the mentions in the Michaelmas readings. The Anglican tradition recognizes four named archangels: Michael, Gabriel, Raphael, and Uriel.

Michael (Hebrew mi-cha-’el ‘who (is) like God?’) is named in the book of Daniel; as the warrior angel of Revelation he is the patron of military members and mariners and, since his late-fall feast day coincides with harvest, of grocers. British banks still call the last quarter of the calendar year the Michaelmas quarter.

Gabriel (gabri-’el ‘my strength (is/be) God’) is named in the book of Daniel and in the deuterocanonical book of Enoch. Identified with the angel of the Annunciation to the Virgin Mary, he is the patron saint of postal workers, broadcasters and other communications workers, the clergy, and stamp collectors.

Raphael (rafa-’el ‘my healer (is/be) God’) appears in the deuterocanonical book of Tobit as the guide and healer of Tobit’s son Tobias, and by tradition he is the angel who stirs the pool of healing waters in John 5:7. He is the patron saint of doctors, nurses, pharmacists, lovers, travelers, and nightmares.

Uriel (uri-’el ‘my light (is/be) God’) is named in the deuterocanonical books of Enoch and 2 Esdras, in the latter as the instructor of the prophet Ezra. He is the patron saint of the rite of Confirmation and of poetry.

The word angel is from Greek ἄγγελος or ángelos, which translates the Hebrew word mal’akh ‘messenger or agent’; in biblical times both words refer to either human or heavenly beings. St Jerome’s fourth-century Vulgate Bible first reserves angelus for divine messengers and nuntius or legatus ‘delegate, emissary’ for humans.

In today’s world, evidence of angelic intervention seems rare—but our brothers and sisters at home and abroad cry out for the protection, truth, healing, and light that Michael, Gabriel, Raphael, and Uriel have represented. What if that means that the angels of the 21st century are you and me?

For June 15, 2014: Trinity, Year A

The Reading            Genesis 1:1-2:4a

For Trinity Sunday, we read about the beginning of the universe as we know it. The word “wind” in verse 2 (the Hebrew word is ru’ach) could as well be “breath” or “Spirit”. Creator and Spirit therefore exist from before the beginning—and everything that comes from the Breath, including you and me, is very, very good.

The Response            Psalm 8

Psalm 8 responds to God’s activity in Creation with wonder and praise. The God whose mere fingers can create (as one of our Eucharistic prayers puts it) “galaxies, suns, the planets in their courses, and this fragile Earth” is also the God who can bother to pay attention to you and me.

The Epistle            2 Corinthians 13:11-13

The first reading constitutes a grand hello to and by God’s universe. The epistle reading is a goodbye, the end of the second letter to the congregation at Corinth. Paul reminds the contentious Corinthians to live in peace. The final verse is one of the earliest Trinitarian formulas—invoking Son, Father, and Spirit—in the Bible.

The Gospel            Matthew 28:16-20

The gospel takes place shortly after the Resurrection: in verse 10, Jesus had instructed the women at the tomb to tell the disciples to meet him in Galilee. The eleven disciples do so, and Jesus gives them marching orders: make disciples of all nations—that is, everyone—in the name of the three Persons of the one God.

 

Ponderables

The readings for Easter season, all from the New Testament, reviewed Jesus’ incredible resurrection and the early days of the Church. In the season of Pentecost we return to taking the first reading from the Old Testament; the first reading for Trinity Sunday goes all the way back to the book that tells the beginning of everything. Whether the Genesis account is factual can be disputed, and is, though the order in which God calls all things into being turns out to accord remarkably well with the geological record and the theory of evolution. In any case, it is, all of it, the work of the one God, and all of it is good.

Psalm 8 continues the theme of the goodness of God’s work as it raptly recounts the wonders of creation, though verse 5—“What is man that you should be mindful of him?”—reflects not only awe at the vast grandeur of the universe but also resigned realism in the face of our persistent, insistent fallennesses and hardnesses of heart. 2 Corinthians similarly concedes our failings: before praying God’s grace, Paul begs the brothers and sisters (again!) to heal the divisions among them. And the gospels show as plain fact the inability even of those walking with Jesus to keep on keeping faith with him and with each other.

And yet Jesus, knowing how humans betrayed him and continue to betray him, bids us and continues to bid us in the name of Father, Son, and Spirit to partner with them in bringing to all people the great good news: fallen though each of us is and feels, none of us is useless to God, if we will only turn and listen and live.

What can I do today to show an estranged child of God how much he or she matters?

For April 19, 2014: The Great Vigil of Easter, Year A

THE LITURGY OF THE WORD

The Story of Creation: Genesis 1:1-2:2

The Response: Psalm 136:1-9, 23-26

The Flood: Genesis 7:1-5, 11-18, 8:6-18, 9:8-13

The Response: Psalm 46

Israel’s Deliverance at the Red Sea: 
Exodus 14:10-31; 15:20-21

The Response: Canticle 8 (Exodus 15:1-6, 11-13, 17-18)

The Valley of Dry Bones: Ezekiel 37:1-14

The Response: Psalm 143

These four readings and their responses relate the story of humankind before the mighty acts of Easter. Genesis follows the light and delight of God’s very good Creation with the tale of how an Earth sullied by sin is scoured by the once-in-an-eternity Flood. Exodus relates the flight from Egypt, from whining Israelites to God’s literally one-sided victory over Pharaoh’s forces. Ezekiel, one of many prophets to decry the incapacity of humans on their own to be holy enough, uses the arresting image of dry bones called to life to symbolize the saving power of God.

 

AT THE EUCHARIST

The Epistle            Romans 6:3-11

During the weeks of Lent, the readings took into account the somberness of the season but also looked forward to the joy of Easter. Now the first epistle we read in Easter proclaims our liberation from sin but also looks back to the suffering that has once and for all freed us from sin’s bonds.

The Response            Psalm 114 Page 756, BCP

Psalm 114 celebrates the events of the reading from Exodus in which Israel is delivered from the power of Pharaoh. Even mountains and sea are shaken by God’s great deed!

The Gospel            Matthew 28:1-10

Gospel accounts of the resurrection of Jesus differ in details—Matthew’s is the only one that mentions an angel-caused earthquake and guards terrified into catatonia—but the general outlines are consistent: messengers of God remind two or more women that Jesus is risen, just as he promised, and they instruct the women to bid the disciples join him in Galilee.

 

Ponderables

Matthew’s version of Jesus’ resurrection includes the counsel “Do not be afraid,” twice. The first time, these words are uttered by the angel who rolled the stone away from the tomb in which Jesus’ body had been laid. It seems that angels—in Greek, literally ‘messengers’—in their proper forms are so terrifying as to make hardened soldiers swoon. The second time, the words come from the mouth of the risen Jesus himself. He comes not as the familiar Rabbi with whom the disciples had eaten and walked and lived but as a transformed and astonishing messenger with other business elsewhere.

So the messenger always begins, “Don’t be afraid.”

Then the messenger passes on the sort of word that turns one’s world upside down.

The most obviously counter-to-reality claim that Jesus had ever made—that he would return from death to life—has come true, nail marks and all.

And if that is true, think of all the other things Jesus has said that are preposterous within the world as most of us know it. In God’s realm, the meek inherit the earth. The nobodies matter at least as much as the big shots. The genuine leaders are those who serve. The whole of the Law is summed up as “Love God with all your might, and love each other enough to be Christ to each other.” The people of God are each called to follow Jesus to our own crosses—and to the life beyond.

How on earth can we live up to all of that? We can’t.

But how in heaven’s name can we say no?

For March 16, 2014: Second Sunday in Lent, Year A

The Reading            Genesis 12:1-4a

This short reading from Genesis is bigger than it looks. Abram (whom we know as Abraham) is rich but childless, in a day when family and children are everything, and God tells him to leave behind all the security that he has. But God promises a bigger family than Abram or we can imagine—and Abram believes him.

The Response            Psalm 121

Psalm 121 did not exist in the days of Abram, but it speaks to his situation and to ours as pilgrims in this world: the Lord who made heaven and earth watches God’s children and means us good.

The Epistle            Romans 4:1-5, 13-17

The epistle returns to the promise through which Abram became Abraham. Righteousness comes not by earning but through believing. What is more, it comes to Abraham’s descendants in God: each and every one of us who believes God as Abraham did receives righteousness as Abraham did.

The Gospel            John 3:1-17

Nicodemus is a man with a problem: he’s a Pharisee who grasps that Jesus is from God. The gospel challenges his thinking—and ours: God’s style is to love us, and love means not condemning even those who can’t stop asking questions.

 

 

Ponderables

I feel for Nicodemus, teacher and leader of his people. Smart people, at least in a culture that reveres intelligence, are popularly supposed to have all the answers; admitting to ignorance or uncertainty gets one dismissed as a fraud, and asking difficult questions gets one blown off as a troublemaker.

But I’m morally convinced that having faith doesn’t mean that uncertainty is just to be papered over, and it doesn’t mean that difficult questions aren’t to be asked.

Nicodemus knows what Judaism says about righteousness. Abram’s faith may be reckoned to him as righteousness, but mainline Judaism generally makes the same claim that most religious orthodoxies do: that righteousness is the fruit of following the rules. Nicodemus is also smart enough and worldly enough to grasp how unattainable that kind of righteousness is.

Jesus offers a way out that is stunningly at odds with the way we tend to do religion. God isn’t offering to love us once we’re righteous enough: God is offering to make us righteous because that’s the kind of love God has for us. And that’s the kind of love that God calls us to have for all God’s world.

What if the best Lenten discipline I can undertake is to stop telling God how to condemn me?

For March 9, 2014: 1 Lent, Year A

The Reading            Genesis 2:15-17; 3:1-7

The book of Genesis is literally a book of beginnings—the beginning of everything, of our galaxy and solar system, of our world and of human beings ourselves—and, in today’s reading, the beginning of sin and death through our choosing to put ourselves in God’s place.

The Response            Psalm 32

Psalm 32 resonates with us at any time, but especially during Lent: how grievous it is to bear hidden sin and shame, and what a relief it is to confess and be forgiven!

The Epistle            Romans 5:12-19

Writing to the church at Rome, the apostle Paul contrasts the coming of sin in Genesis with the gift of grace. Just as sin and death came to the world through Adam’s choice, so also salvation has come into the world as the gift and choice of Jesus Christ.

The Gospel            Matthew 4:1-11

The gospel tells the familiar story of Jesus tempted first to take care of his own legitimate and pressing needs, then to prove his Godhood publicly, and finally to make himself dictator of the world.