Today's Scripture Readings
2 Samuel 11:26-12:10,13-15
Psalm 32 (BCP., p.624)
Galatians 2:15-21
Luke 7:36-8:3
Blog Reflection
King David is an interesting figure in the Bible, is he not? The youngest son of Jesse who was a shepherd, chosen by God and anointed by the Prophet Samuel as King of Israel. His monarchy name is such that God had plans for David's descendants for many generations. So important to Salvation history is David that in Psalm 89 is a whole litany of promises by God to and about David.
So, one can imagine how David must have felt being confronted by Nathan and told exactly what he did to Uriah. What he did was so evil, so wrong. His deception resulted in lives lost, a family destroyed, and the use of people for his own gain. Yet, what makes David a greater person and leader, is that once confronted about his sin, he admits and seeks forgiveness. He recognized through Nathan that he cannot run from the weight of his sin, nor can he hide from God who gave him as much as he got. So, David seeks forgiveness.
In our time, how do we hold our leaders both civil and religious accountable?
Are we willing to do our part to hold those who approve of drone missile attacks on innocent Americans and families in Pakistan accountable for their heinous actions? Are we going to just sit back and accept our President's defense of programs that kill in the name of so called "defense"? Or, will we take action and demand that he hold himself accountable for the tax dollars that are spent on such violence? As the concerns have been raised about American's privacy being violated with who might be listening in on our phone calls, emails and other forms of communication, what kind of accountability will we hold our leaders to? How will we hold them accountable? And why are we so angry about the Government listening and/or prying into our private business, but not so determined to do something about private owned internet companies that do the same?
As many leaders of church organizations and communities continue their assault on LGBTQ people, women, immigrants, Native American, individuals of other races, religions, etc, how will we hold them accountable? How will we communicate our concern for the dignity of every human person affected by prejudiced rhetoric?
Our reading from Hebrew Scriptures suggests that if our leaders are really God honoring in their leadership, they will acknowledge their sins, and seek forgiveness and use the power of their office to make reparation. We must pray for our leaders and hold them accountable. Silence in prayer is good. Silence in the face of injustice, is not.
Our Gospel reading presents us with another picture of accountability and forgiveness.
Jesus is invited to share a dinner in the home of a Pharisee What we must understand some things about the picture being made for us. Luke would have recorded his Gospel account about 85 A.D. At that point in time, the Pharisees were the only major tradition that survived the destruction of the Temple in 70 A.D. Luke often paints a picture of the Scribes and the temple bureaucrats being Jesus' enemies. Not the Pharisees. Yet, we see here that the Pharisees in this setting are having quite the issue with the woman who comes to weep at Jesus' feet.
The woman in this narrative has violated some major cultural rules here. Given that women were seen as the weaker of the human species, she is already on the lower end of the social classes. Secondly, given her economical condition, she was most likely driven to prostitution as a means of financial survival. In her "work" as a prostitute, she would have had Gentile as well as Jewish clients. Those two issues, would have made her as close to the social dirt as one could get. So, for her to just come into the house of a Pharisee and come near the table where Jesus was reclining, weep at his feet and so forth, she was really crashing the party. So, the Pharisees here, see the woman as a weak, dirty, sinner. The fact that she is there at all means she has defiled the house. The fact that Jesus is letting her do what she was doing, means she has defiled Jesus, and he said very little. Not only is the woman on a lower social class, but now, so is Jesus. That is why this is so difficult for the Pharisees to wrap their head around what is going on.
As Jesus challenges Simon and the others in the house, he is not looking at them. He is looking directly at the woman. The Pharisees see a woman who is a sinner. Jesus sees the woman as a daughter of God, who is paying him a really great act of faith in repentance, accountability and thanksgiving. Jesus sees that the woman recognizes where she is socially, but her primary concern is the salvation of her soul. Even if she has to break all of the other cultural rules to find the mercy of God in Christ, she will do it. Jesus sees the sincerity of her faith, and imparts God's mercy upon her life. His words to Simon and the others challenges them to look past all the cultural norms of who the woman is not, to see her as she is. A daughter of God, in need of God's transforming grace. Jesus calls those watching in dismay to recognize their own need for God's mercy, by seeing the faith found in the woman who holds herself accountable before God, and receives from Jesus, God's forgiveness and restoration. In so doing, Jesus has upheld her dignity as a woman, and raised her up as redeemed by God's grace to given thanksgiving for the rest of her life.
In Fr. Andrew Dysinger, OSB's version of The Rule of St. Benedict, as used in Preferring Christ: A Devotional Commentary on The Rule of St. Benedict, by Norvene Vest, he writes verses 4 and 5 of the Prologue using these words.
Almighty God who has created us out of the fullness of God's love, has now restored our dignity, and counted us among those who are God's beloved, through our redemption in Christ Jesus. Everything that is good in and about each of us is there because of the dignity we each have, by the very fact that we are God's beloved people. In the Gospel today, Jesus recognizes and upholds the dignity of this sorrowful woman. Not because she is a woman, or because she is all of the other things that her society have placed upon her, which diminishes her dignity. Jesus recognizes her dignity because of who she is. That is why Jesus became her merciful Savior. He upheld and restored her dignity. And counted her as among God's beloved. That was something the contemporaries of Jesus' time could not do. That is why He corrected their self-righteousness and imparted God's compassion and forgiveness on them, as well as the woman. Even if they did not see things that way.
What about us?
Do we see ourselves and others as having our dignity in who we are as daughters and sons of God who need to hold ourselves accountable for our sins, seek God's mercy and forgiveness?
In the third and fourth verses of hymn number 603 in The Hymnal 1982 we read and/or sing these words.
Such labels include sexual orientation and/or gender identity/expression. They include individuals of various religions and more. Each of us have been created by God and redeemed by the blood of Jesus Christ. We have our dignity by who we are, not what we do in or out of the sheets, who we love, our skin color, associations, etc. Among the many reasons why inclusion is such an important matter for Christians, is because the sooner we learn to look past the distinctions we place on people and see them as God's people, the sooner we can get down to the real business of why Christians do what we do. Lead people by our example to know our awesome God and the love God has for every human person, to the point of redeeming them in Christ, and sanctifying them by the Holy Spirit. We can be a voice for justice, equality and bring hope to those who live in despair. That is what Jesus came to do, and what He empowers His Church to do by the power of the Holy Spirit.
St. Wulfstan of Worcester in Portifolium prayed these words:
May we all be in prayer for the Church, society and ourselves that we may be a people who draw people to Jesus Christ by word and example. So that we can greet everyone with Benedictine hospitality and provide the way to reconciliation and healing for all who are wounded, and there may indeed be peace in God's kingdom on earth as well as in heaven.
Amen.
Prayers
When the wife of Uriah heard that her husband was dead, she made lamentation for him. When the mourning was over, David sent and brought her to his house, and she became his wife, and bore him a son.
But the thing that David had done displeased the LORD, and the LORD sent Nathan to David. He came to him, and said to him, "There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man's lamb, and prepared that for the guest who had come to him." Then David's anger was greatly kindled against the man. He said to Nathan, "As the LORD lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity."
Nathan said to David, "You are the man! Thus says the LORD, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; I gave you your master's house, and your master's wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites. Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uriah the Hittite to be your wife."
David said to Nathan, "I have sinned against the LORD." Nathan said to David, "Now the LORD has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die." Then Nathan went to his house. The LORD struck the child that Uriah's wife bore to David, and it became very ill.
Psalm 32 (BCP., p.624)
Galatians 2:15-21
We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is justified not by the works of the law but through faith in Jesus Christ. And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ, and not by doing the works of the law, because no one will be justified by the works of the law. But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not! But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. For through the law I died to the law, so that I might live to God. I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God; for if justification comes through the law, then Christ died for nothing.
One of the Pharisees asked Jesus to eat with him, and he went into the Pharisee's house and took his place at the table. And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee's house, brought an alabaster jar of ointment. She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him-- that she is a sinner." Jesus spoke up and said to him, "Simon, I have something to say to you." "Teacher," he replied, "Speak." "A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?" Simon answered, "I suppose the one for whom he canceled the greater debt." And Jesus said to him, "You have judged rightly." Then turning toward the woman, he said to Simon, "Do you see this woman? I entered your house; you gave me no water for my feet, but she has bathed my feet with her tears and dried them with her hair. You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little." Then he said to her, "Your sins are forgiven." But those who were at the table with him began to say among themselves, "Who is this who even forgives sins?" And he said to the woman, "Your faith has saved you; go in peace."
Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod's steward Chuza, and Susanna, and many others, who provided for them out of their resources.
Blog Reflection
King David is an interesting figure in the Bible, is he not? The youngest son of Jesse who was a shepherd, chosen by God and anointed by the Prophet Samuel as King of Israel. His monarchy name is such that God had plans for David's descendants for many generations. So important to Salvation history is David that in Psalm 89 is a whole litany of promises by God to and about David.
I have found David my servant;
with my holy oil have I anointed him.
My hand will hold him fast
and my arm will make him strong.
No enemy shall deceive him,
nor any wicked man bring him down.
I will crush his foes before him
and strike down those who hate him.
My faithfulness and love shall be with him,
and he shall be victorious through my Name. (Psalm 89:20-23, BCP. p.715).
So, one can imagine how David must have felt being confronted by Nathan and told exactly what he did to Uriah. What he did was so evil, so wrong. His deception resulted in lives lost, a family destroyed, and the use of people for his own gain. Yet, what makes David a greater person and leader, is that once confronted about his sin, he admits and seeks forgiveness. He recognized through Nathan that he cannot run from the weight of his sin, nor can he hide from God who gave him as much as he got. So, David seeks forgiveness.
In our time, how do we hold our leaders both civil and religious accountable?
Are we willing to do our part to hold those who approve of drone missile attacks on innocent Americans and families in Pakistan accountable for their heinous actions? Are we going to just sit back and accept our President's defense of programs that kill in the name of so called "defense"? Or, will we take action and demand that he hold himself accountable for the tax dollars that are spent on such violence? As the concerns have been raised about American's privacy being violated with who might be listening in on our phone calls, emails and other forms of communication, what kind of accountability will we hold our leaders to? How will we hold them accountable? And why are we so angry about the Government listening and/or prying into our private business, but not so determined to do something about private owned internet companies that do the same?
As many leaders of church organizations and communities continue their assault on LGBTQ people, women, immigrants, Native American, individuals of other races, religions, etc, how will we hold them accountable? How will we communicate our concern for the dignity of every human person affected by prejudiced rhetoric?
Our reading from Hebrew Scriptures suggests that if our leaders are really God honoring in their leadership, they will acknowledge their sins, and seek forgiveness and use the power of their office to make reparation. We must pray for our leaders and hold them accountable. Silence in prayer is good. Silence in the face of injustice, is not.
Our Gospel reading presents us with another picture of accountability and forgiveness.
Jesus is invited to share a dinner in the home of a Pharisee What we must understand some things about the picture being made for us. Luke would have recorded his Gospel account about 85 A.D. At that point in time, the Pharisees were the only major tradition that survived the destruction of the Temple in 70 A.D. Luke often paints a picture of the Scribes and the temple bureaucrats being Jesus' enemies. Not the Pharisees. Yet, we see here that the Pharisees in this setting are having quite the issue with the woman who comes to weep at Jesus' feet.
The woman in this narrative has violated some major cultural rules here. Given that women were seen as the weaker of the human species, she is already on the lower end of the social classes. Secondly, given her economical condition, she was most likely driven to prostitution as a means of financial survival. In her "work" as a prostitute, she would have had Gentile as well as Jewish clients. Those two issues, would have made her as close to the social dirt as one could get. So, for her to just come into the house of a Pharisee and come near the table where Jesus was reclining, weep at his feet and so forth, she was really crashing the party. So, the Pharisees here, see the woman as a weak, dirty, sinner. The fact that she is there at all means she has defiled the house. The fact that Jesus is letting her do what she was doing, means she has defiled Jesus, and he said very little. Not only is the woman on a lower social class, but now, so is Jesus. That is why this is so difficult for the Pharisees to wrap their head around what is going on.
As Jesus challenges Simon and the others in the house, he is not looking at them. He is looking directly at the woman. The Pharisees see a woman who is a sinner. Jesus sees the woman as a daughter of God, who is paying him a really great act of faith in repentance, accountability and thanksgiving. Jesus sees that the woman recognizes where she is socially, but her primary concern is the salvation of her soul. Even if she has to break all of the other cultural rules to find the mercy of God in Christ, she will do it. Jesus sees the sincerity of her faith, and imparts God's mercy upon her life. His words to Simon and the others challenges them to look past all the cultural norms of who the woman is not, to see her as she is. A daughter of God, in need of God's transforming grace. Jesus calls those watching in dismay to recognize their own need for God's mercy, by seeing the faith found in the woman who holds herself accountable before God, and receives from Jesus, God's forgiveness and restoration. In so doing, Jesus has upheld her dignity as a woman, and raised her up as redeemed by God's grace to given thanksgiving for the rest of her life.
In the first place, whenever you begin any good work, beg of him with most earnest prayer to perfect it; so that he who has now granted us the dignity of being counted among the number of his children my not at any time be grieved by our evil deeds (p.3).
Almighty God who has created us out of the fullness of God's love, has now restored our dignity, and counted us among those who are God's beloved, through our redemption in Christ Jesus. Everything that is good in and about each of us is there because of the dignity we each have, by the very fact that we are God's beloved people. In the Gospel today, Jesus recognizes and upholds the dignity of this sorrowful woman. Not because she is a woman, or because she is all of the other things that her society have placed upon her, which diminishes her dignity. Jesus recognizes her dignity because of who she is. That is why Jesus became her merciful Savior. He upheld and restored her dignity. And counted her as among God's beloved. That was something the contemporaries of Jesus' time could not do. That is why He corrected their self-righteousness and imparted God's compassion and forgiveness on them, as well as the woman. Even if they did not see things that way.
What about us?
Do we see ourselves and others as having our dignity in who we are as daughters and sons of God who need to hold ourselves accountable for our sins, seek God's mercy and forgiveness?
In the third and fourth verses of hymn number 603 in The Hymnal 1982 we read and/or sing these words.
Where generation, class, or race divide us to our shame, he sees not labels but a face, a person, and a name.
Thus freely loved, though fully known, may I in Christ be free to welcome and accept his own as Christ accepted me.
Such labels include sexual orientation and/or gender identity/expression. They include individuals of various religions and more. Each of us have been created by God and redeemed by the blood of Jesus Christ. We have our dignity by who we are, not what we do in or out of the sheets, who we love, our skin color, associations, etc. Among the many reasons why inclusion is such an important matter for Christians, is because the sooner we learn to look past the distinctions we place on people and see them as God's people, the sooner we can get down to the real business of why Christians do what we do. Lead people by our example to know our awesome God and the love God has for every human person, to the point of redeeming them in Christ, and sanctifying them by the Holy Spirit. We can be a voice for justice, equality and bring hope to those who live in despair. That is what Jesus came to do, and what He empowers His Church to do by the power of the Holy Spirit.
O God, you visit the humble and you console us with mutual love. Stretch forth your grace to our community so that we may become aware of your coming into our midst through those in whom you dwell. Amen. (Essential Monastic Wisdom: Writings on the Contemplative Life. Hugh Feiss, p.58).
May we all be in prayer for the Church, society and ourselves that we may be a people who draw people to Jesus Christ by word and example. So that we can greet everyone with Benedictine hospitality and provide the way to reconciliation and healing for all who are wounded, and there may indeed be peace in God's kingdom on earth as well as in heaven.
Amen.
Keep, O Lord, your household the Church in your steadfast
faith and love, that through your grace we may proclaim
your truth with boldness, and minister your justice with
compassion; for the sake of our Savior Jesus Christ, who
lives and reigns with you and the Holy Spirit, one God, now
and for ever. Amen. (Proper 6, Book of Common Prayer, p. 230).
Gracious Father, we pray for they holy Catholic Church. Fill it
with all truth, in all truth with all peace. Where it is corrupt,
purify it; where it is in error, direct it; where in any thing it is
amiss, reform it. Where it is right, strengthen it; where it is in
want, provide for it; where it is divided, reunite it; for the sake
of Jesus Christ thy Son our Savior. Amen. (Prayer for the Church, Book of Common Prayer, p.816).
O God the Father of our Lord Jesus Christ, our only Savior,
the Prince of Peace: Give us grace seriously to lay to heart the
great dangers we are in by our unhappy divisions; take away
all hatred and prejudice, and whatever else may hinder us
from godly union and concord; that, as there is but one Body
and one Spirit, one hope of our calling, one Lord, one Faith,
one Baptism, one God and Father of us all, so we may be all
of one heart and of one soul, united in one holy bond of truth
and peace, of faith and charity, and may with one mind and
one mouth glorify thee; through Jesus Christ our Lord.
Amen. (Prayer for the Unity of the Church, Book of Common Prayer, p.818).
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