We are a small Episcopal Church on the banks of the Rappahannock in Port Royal, Virginia. We acknowledge that we gather on the traditional land of the first people of Port Royal, the Nandtaughtacund, and we respect and honor with gratitude the land itself, the legacy of the ancestors, and the life of the Rappahannock Tribe. Our mission statement is to do God’s Will in all that we do.

Commentary

Pentecost 4, Year A, June 25, 2023

Lectionary, June 25, 2023

I.Theme –  Living in a new way

 "Calling of the Disciples" – Domenico Ghirlandaio (1481)

The lectionary readings are here  or individually:
Old Testament – Jeremiah 20:7-13
Psalm – Psalm 69: 8-11, (12-17), 18-20
Epistle –Romans 6:1b-11
Gospel – Matthew 10:24-39

Today’s readings help us to recognize that God’s strength will always help us as we witness to our faith. In the face of terror, the prophet Jeremiah remembers God’s promises. Paul reminds the Roman community that God’s great gift of salvation overflows freely. In the gospel, Jesus reassures his disciples of their great worth to God.


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Background to Compline

Compline is one of the 8 services for the day in the Catholic “Liturgy of the Hours”. It was added to the Episcopal Prayer book in 1979

Compline is a service to close the day, an opportunity to give thanks for the joys and graces experienced, a chance to confess the (many) sins committed throughout the day, and the perfect moment to close the day the same way it started: in prayer and asking for God’s protection during the night to come. It is descended from the night prayers said before bed at the end of the monastic round of daily prayer and can be traced back to the 4th century and referenced by St. Benedict, St. Basil, and St. John Chrysostom.

St. Benedict had this to say about the simplicity of Compline: “Let Compline be limited to the saying of three psalms, which are to be said straightforwardly without antiphons, after which let there be the hymn of that hour, a lesson, a versicle, the Kyrie, and a blessing to conclude.”

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SALT Commentary – Gospel Pentecost 2, June 11, 2023

Scripture:

1) Jesus has been on the move throughout the countryside, and here he comes across Matthew sitting in his “tax booth” (or “toll booth”) (Matthew 9:9). Matthew was likely a kind of customs official, charging a “toll” or “tax” on goods being transported to market; for example, such booths were sometimes set up along roadsides near fishing villages. Tax collectors were widely unpopular, not only because the taxes themselves were onerous, and not only because such funds supported the Roman Empire and its collaborators — but also because tax collectors were often suspected of charging more than required, and pocketing the difference.

2) It’s striking, then, that Jesus would call such an “undesirable” to be his twelfth disciple; it certainly raised eyebrows among some Pharisees, as did Jesus’ custom of eating with “tax collectors and sinners” (Pharisees were a local religious group, in many ways similar to the movement gathering around Jesus, and therefore a key rival in that local context). But it’s also worth thinking about that Jesus’ other disciples — many of whom, after all, were fisherman! — likely didn’t care much for tax collectors! Indeed, the gist of the overall story suggests that by calling Matthew, Jesus is driving home a point intended not only for outside observers, but also for his own followers.

3) And what is that point? In a nutshell, that no-one is disqualified from becoming part of the movement — and indeed that Jesus is most interested in people who need help, just as a physician is most interested in people who are sick. As Matthew has been making clear all along in these opening chapters, Jesus is a healer: he comes not to reward those who are already well, but rather to help us become well in the first place.

4) But not, please note, to “make us well” without our active participation. A woman Jesus meets on the road serves as a definitive, iconic role model: she has been bleeding for twelve years (and so likely has been ostracized for twelve years), and yet she approaches Jesus with a fierce form of hope, saying to herself, “If I only touch his cloak, I will be made well” (Matthew 9:21). The underlying word here — translated as “be made well” in the NRSV — is the Greek word, sózó (pronounced “SODE-zo,” rhymes with “ROAD-so”), which can also be translated, “save,” “heal,” “preserve,” or “rescue.” And in pursuit of this salvation, this healing, this rescue, the woman is nothing less than audacious. Not only does she make her way through the entourage of disciples in order to touch Jesus’ garment, she pushes through the words of Leviticus, too, the ancient ideas that not only is she “unclean,” but anything she touches will become “unclean” — including the one whose clothing she reaches out to touch!

5) It’s worth pausing here to let this sink in: a supposedly “unclean” outcast, a woman, boldly touches a Holy Teacher without his permission, apparently desecrating him in the process. The disciples must have been wide-eyed, stunned. Will Jesus be angry? Has he been defiled? Jesus stops, turns around, and confronts the woman…

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Sunday links, Pentecost, May 28, 2023

  • Web site
  • YouTube St. Peter’s Page for viewing services
  • Facebook St. Peter’s Page
  • Location – 823 Water Street, P. O. Box 399, Port Royal, Virginia 22535

    • Celebrate Pentecost!”

  • Ecumenical Bible Study, Wed., May 24, 10am-12pm, Parish House Reading Lectionary for May 28,
  • Sun. May 28, 2023, 11am Holy Eucharist, St. Peter’s Live and on YouTube 823 Water St. Port Royal, VA 22535
  • Lectionary for May 28, 2023, Pentecost, Pentecost
  • Sun. May 28, 2023, 12am Pentecost picnic
  • Sun., May 28, UTO Boxes reception
  • The Psalms study Tues, May 30, 7:00pm Zoom link Meeting ID: 879 7169 4710 Passcode: 803192 Participants, choose one Psalm to share with the group (starting with Psalm 24-41 for Book 1 and 42-72 for Book 2)
  • Jamaica Fundraiser until mid-June
  • May, 2023 Newsletter
  • All articles for Sunday, May 28, 2023

    • The Epiphany Readings

    The Epiphany readings are about travel, journey and ultimately sharing Christ’s light. But it is not easy as the opponents of Christ are present. Link to the readings:

  • Isaiah 60:1-6
  • Psalm 72:1-7,10-14
  • Ephesians 3:1-12
  • Matthew 2:1-12

    •  

    Epiphany means “appearance of the Lord.” In the East, where it started, this feast was instituted not to recall the Magi, but the birth of Jesus, the Christmas, the appearance of the light. In the West—where Christmas was celebrated on December 25—it was received in the fourth century and became the feast of the “manifestation of the light of the Lord” to the Gentiles and the universal call to all people to salvation in Christ. Magi reveal the truth of John 1:9 – the true of God, coming into the world, enlightens all creation and every person. Every child is an incarnation of our beloved Savior.

    The light image is significant. The word used for the “East” in the Gospel , “anatolai (plural)/anatole (singular)”, really means “the rising,” that is, the rising of the sun (our word “orient” comes from a Latin word with the same meaning: oriens). The word “anatole” would have had a number of resonances for the first Greek-speaking, Jewish-Christian hearers of Matthew’s story.

    First, the rising of the sun in the East readily suggests the imagery of light, which is often associated with salvation in the Bible. The Old Testament reading for the day (Isaiah 60:1-6), to which the magi story clearly alludes (see especially verses 5-6), begins with the words, “Arise, shine; for your light has come, and the glory of the Lord has risen upon you.”

    Isaiah’s vision of salvation, the light of the Lord shined, includes a pilgrimage of the nations, who will come to Israel’s light, to worship the God of Israel, bringing their gifts. With the story of the Magi, Matthew is telling us that this prophecy is fulfilled: guided by the light of the Messiah, the Gentiles (represented by the Magi) make their way to Jerusalem, to bring gold, frankincense and myrrh. The popular piety applied to each of these gifts a symbolic meaning: gold indicates the recognition of Jesus as king, incense represents the adoration in front of his divinity, myrrh recalls his humanity—this fragrant resin will be remembered during the passion (Mk 15:23; Jn 19:39).

    Even the story of the mounts was not invented for nothing. It is still the first reading today that speaks to us of “a troop of camels and dromedaries” that come from the East (Is 60:6). Unlike the shepherds who contemplated and rejoiced in front of the salvation that the Lord had revealed to them, the magi prostrated themselves in worship (v. 11). Their gesture recalls the court’s ceremony—the prostration and kissing of the feet of the king—or kissing the ground before the image of the deity. The pagans have therefore recognized as their king and their God, the child of Bethlehem and offered him their gifts.

    Isaiah

    The Isaiah reading is from the 3rd part of that book and is the reading for Epiphany because of its emphasis on the nations (Gentiles) bringing wealth to Jerusalem—and because of the mention of camels and gold and frankincense in verse 6 which makes it an especially good pairing with the story of the Wise Men in Matthew 2:1-12, the traditional Gospel reading for Epiphany.

    In 587 B.C. Jerusalem was destroyed and exiles led to Babylon. Years pass and the hope of return of the exiles from Babylon become increasingly more hopeless.

    Darius, King of Persia, has permitted the people of Israel to return to Jerusalem. Chapter 60 starts with a call to “Arise, shine; for your light has come” (60:1). Joy, prosperity and salvation (“light”) are now in the city; God is with them; they will reflect the presence and power (“glory”) of God. In the Near East, dawn comes suddenly: dark almost instantly becomes day. Many peoples will live in “darkness” (v. 2, gloom, oppression) but Israel will be different: God will come to them, be present with them and act for them. Many nations will come to pay homage to God.

    By 515 BCE some of the exiles have returned to Jerusalem. Jerusalem as still in ruin, no lights were on and from the desert and the sea people came but to plunder. However, they rebuilt the Temple. The return, however, was not without problems: the returnees found themselves in conflict with those who had remained in the country and who now owned the land, and there were further conflicts over the form of government that should be set up.

    Despite the understandable dismay and bewilderment, Israel did not even think that the Lord had deceived them or not fulfill his promise. Even in the most difficult moments, the prophecy continued to be repeated: “The treasures of all nations will flow here” (Hg 2:7), “The kings of Tarshish and of the islands will bring offerings; the kings of the Arabia and Saba will offer tributes” (Ps 72:10)

    Ephesians

    The term mystery occurs twice in the Gospels—only in the famous phrase of Jesus to the Apostles: “To you is given to know the mysteries of the kingdom of heaven” (Mk 4:11; Mt 13:11)—but it is used frequently in the letters of Paul and Revelation.

    At the time of Jesus it was thought that God would reveal his arcane projects to some persons through dreams, visions, raptures in the sky.

    In today’s reading, Paul says instead that the way to attain knowledge of the mystery is different.

    Given charge of revealing the thoughts and plans of the Lord are not the visionaries, but the preachers, the apostles, the prophets of the Christian communities. They receive from God the gift of penetrating understanding of his mystery.

    In the second part of the reading (vv. 5-6), the apostle finally clarifies what the mystery consists of: it is the salvation of all peoples. The legacy of the promises made to Abraham and his descendants is not an exclusive privilege of Israel, but is shared by all peoples. In the past generations not even the most careful people had understood this plan of God.

    They were convinced that the pagan nations are like nothing before God, nothing and vanity (Is 40:17). But now, in Christ, God reveals that even the Gentiles are “fellow heirs” “partakers” of the promises and form, with the members of the chosen people, “one body” (v. 6).

    Paul, the “very least of all the saints” (v. 8, for he persecuted Christians), has, in the paradoxical way of Christianity, become the apostle to the Gentiles, to bring us the news of the inexhaustible “riches” of Christ, and to have all understand that, in God’s plan established in the beginning, Gentiles are to form an integral part of the new Israel. It is through the church, the beneficiary of God’s gifts, that God’s saving ways (“wisdom”, v. 10) are to be made known to evil heavenly beings (“rulers and authorities”) who were thought before Christ’s death, to control humanity. This role of the church is part of God’s purpose, carried out in Christ. Faith in Christ gives us the ability to come into God’s presence boldly

    This mystery of God has already been formulated by Paul in the previous chapter with moving words that are worth mentioning: “Remember—he says to the Ephesians—that you were without Christ, you did not belong to the community of Israel: the covenants of God and his promises were not for you; you had no hope and were without God in this world. But now, in Christ Jesus and by his blood, you who were once far off have come near.

    For Christ is our peace; he who has made the two peoples one, destroying in his own flesh the wall—the hatred—which separated us, making peace. He came to proclaim peace; peace to you who were far off, peace to those who were near” (Eph 2:12-17).

    The initial passage of th+is letter fits perfectly into the theme of this festival celebrating the appearance of the light of Christ to the Gentiles.

    Matthew 

    Matthew’s story is about “wise men from the East came to Jerusalem, asking, “Where is the child who has been born king of the Jews? For we observed his star at its rising,[b] and have come to pay him homage.”

    Herod’s fears are aroused because his dynasty may be ended. He consults the religious experts to find out where the magi should look for the Messiah. They answer with Scripture: they loosely blend Micah 5:2 and 2 Samuel 5:2. At David’s anointing as king, the elders quote God as saying “he shall be shepherd of my people Israel”.

    The sincerity of the magi’s worship of Jesus is contrasted with Herod’s insincere pledge to worship Jesus. In reality, King Herod will try to eliminate this newborn, rival “king of the Jews,” who threatens to usurp his title! Matthew probably has Jesus’ death already in view when he has the magi refer to Jesus as “the king of the Jews” (2:2) rather than as Christ (cf. 2:4), in anticipation of the charge under which Jesus will eventually be crucified (27:11, 29, 37)

    The visit of the magi to “worship” (or “pay homage to”) Jesus alarms Herod, who, after he has been fooled by the magi (2:16), will resolve to kill all the (male) children in Bethlehem and environs two years and younger. Herod’s plot constitutes the reason for the holy family’s flight to Egypt and return. The flight to and return from Egypt together with the slaughter of the innocents serve to make Jesus into a type of both Moses (who was also delivered from a cruel tyrant; Exodus 1-2) and the nation of Israel as a whole (God’s “Son” whom he called out of Egypt; Matthew 2:15; Hosea 11:1). As such Jesus is the fulfillment of prophecy and of the (hi)story of Israel. Later in Matthew Jesus will play the role of a new Moses (5:1) and of a new “Israel” in the wilderness who remains faithful to God in temptation (4:1-11). So also the story of the magi shows Jesus to be the fulfillment of prophecy

    From the earliest days of the Church, the Magi in the reading from Matthew have aroused keen interest among the faithful. They were one of the favorite themes of the early Christian artists: sarcophagi and paintings appear more often with the same scene of the Nativity.

    Christians were not satisfied with the limited information that can be found in the Gospel text. Too many details are missing: where they came from? How many were there? What were their names? What kind of transport did they use? What did they do after returning to their home countries? Where are they buried?

    To answer these questions, many legends were born. It was said that they were kings. They were three: one came from Africa, one from Asia and one from Europe, and that one was black, one yellow and one white. Guided by the star, they met at the same point and then they walked together on the last stretch of the journey to Bethlehem. They were called Gaspar (the beardless youth and colorful) Melchior (the hoary old man with long beard), Balthazar (the mature man with beard). They were clearly the symbols of the three ages of life. They were served by camels and dromedaries for the trip. After returning home, when they had already reached the ripe old age of 120 years, one day they saw the star again. They departed and found themselves back together in a city of Anatolia, to celebrate the Christmas Mass. On the same day, they were happy and they died. Their remains went round the world: first in Constantinople, then to Milan until 1162, when they were transferred to the cathedral of Cologne, Germany.

    To clarify the story, it was not said that there were three, and that they were magi, not kings. They had to belong to the category of diviners, astrologers, well known and appreciated people in antiquity for their wisdom, ability to interpret dreams, predict the future and read the will of God through the ordinary or extraordinary events of life.

    There is no wonder that Matthew has introduced the magi in his story. He has chosen them as a symbol of all the pagans that, before the Jews themselves, opened their eyes to the light of Christ.

    With respect to the star, it was widely believed that the birth of a great person was accompanied by the appearance in the sky of his star: big for the wealthy, tiny for the poor, blurry for the weak. The appearance of a comet was thought to be a sign of the advent of a new emperor.

    The star referred to by Matthew is not to be found in heaven, but in the Bible.

    In Numbers 22–24 there was a curious story of Balaam and his talking donkey. Balaam was a soothsayer, a magus of the East, just like the ones mentioned in the Gospel today. One day he unwittingly makes a prophecy: “I see it but it is not an event that will happen shortly; I behold him but not near. A star shall come forth from Jacob, a king, born of Israel, rises… One of Jacob will dominate over his enemies” (Num 24:17-19).

    So Balaam, “the man of penetrating eye” (Num 24:3) spoke, about 1200 years before the birth of Jesus. Since then, the Israelites began to anxiously wait for the rising of this star that was none other than the Messiah himself.

    Presenting to us the wise men of the East who see the star, Matthew wants to tell his us: from the descendant of Jacob the expected deliverer rose. It is Jesus. He is the star.

    Arts and Faith, Advent 4, Year A —

    In these last days of Advent, daylight is short, the weather is cold, and we are weary of the stress and hustle and bustle of preparing for the holidays. In The Dream of Saint Joseph by Anton Raphael Mengs (1773), we meet the sleeping Joseph, who dozes off at his workbench. He is worn out, like we might be these days. His sleep is heavy with the burden of heartbreak and hard decisions, his dreams haunted by the fading hope of a life and family that might not be. His cloak and dark garments weigh on his shoulders as if to symbolize his burden.

    Into his dark and heavy sleep enters the light of an angel. The angel illuminates the scene with a lightness to her whole being—an image to balance Joseph’s burden. She is light, she is hope, she is assurance, she is direction, and she is purpose. Her finger points boldly into the darkest corner of the scene as if to say: This, your deepest and darkest fear and worry, is where the Good News of Jesus Christ will meet you. Do not be afraid.

    For Joseph, his greatest burden will become his greatest blessing. His dream is a consolation to us all in these darkest days of the year, whether we experience the darkness externally or internally. The light of Christ will shine to dispel the darkness—where in your life do you yearn for it most?

    Lectionary, Nov. 13, 2022 -Pentecost 23

    I.Theme –   Emphasizing the Divine over the Secular

     "Pantocrator – Christ"  -El Greco, 1600

    This portrait is of Christ as the ruler, the resurrected presence, who in God form, speaks to us. The scripture reading for today from Luke is a hard one, in which Jesus warns his disciples of hard tests ahead. This painting provides a vision of a savior who will sustain, and in the end, triumph over suffering and death. 

    The lectionary readings (Proper 28) are here  or individually: 

    Old Testament – Malachi 4:1-2a 
    Psalm – Psalm 98 Page 727, 728 BCP 
    Epistle –2 Thessalonians 3:6-13 
    Gospel – Luke 21:5-19 

    This week begins apocalyptic readings that will continue through Advent 1. The faithful are the targets, here. What to do in contemporary crises? Don’t panic, Don’t give up the work you have been doing. Praise God and relish in his power and majesty.  The tone of the readings coincide with the increasing darkness and shorter days in this season.   

    The readings are to counter the problem of the delayed return of Christ. Paul expected the second coming of Jesus very soon, initially certainly in his lifetime. However as the event was delayed, some used Paul’s writing as abandononing his work.

    The Old Testament reading of Malachi provides speeches in dialogue style, where the prophet scolds the priests and the congregation about various malpractices and against tired religious scepticism. This passage seems a conclusion of these speeches contrasting the fate of the evil doers with those of the obedient faithful, destruction for the first and healing for the second.  

    The best is yet to come as shown in Psalm and the Gospel

    A second theme is God’s power and magesty which will be the heart of next Sunday. This best seen in the Psalm This psalm is an eschatological hymn, culminating in shouts of praise at the coming of God, the ruler of the world and all creation to judge the world with justice and fairness. Only a new song can begin to describe the wonders of God’s power.

    Just as 2 Thessalonians admonishes us not to grow tired in doing good, so Luke reminds us today to look at hardship and persecution as a chance to tell the gospel, the good news. Jesus tells us again: Do not be afraid! Not a single hair of our heads will be lost and standing firm will bring us through the trouble and to life.

    The when and how of Christ’s second coming is not our concern. What is our concern is the faithfulness with which we pray, sing, tell and live love until he comes.   

    II. Summary

    Old Testament

    Malachi was a Jewish prophet in the Hebrew Bible. Malachi, most scholars assign it to a position between Haggai and Zechariah,  slightly before Nehemiah came to Jerusalem in 445 BCE.

    The book of Malachi was written to correct the lax religious and social behaviour of the Israelites – particularly the priests – in post-exilic Jerusalem. Although the prophets urged the people of Judah and Israel to see their exile as punishment for failing to uphold their covenant with Yahweh, it was not long after they had been restored to the land and to Temple worship that the people’s commitment to their God began, once again, to wane. It was in this context that the prophet commonly referred to as Malachi delivered his prophecy.

    Malachi also criticizes his audience for questioning God’s justice. He reminds them that God is just, exhorting them to be faithful as they await that justice. Malachi quickly goes on to point out that the people have not been faithful. In fact, the people are not giving God all that God deserves. Just as the priests have been offering unacceptable sacrifices, so the people have been neglecting to offer their full tithe to the Lord. The result of these shortcomings is that the people come to believe that no good comes out of serving God


    4:1. The coming day of judgment will clarify the distinction between the righteous and the wicked, for the wicked will be consumed by fire, they will be annihilated.

    v2. In that day, those under God’s grace will be bathed with a gift of right-standing in the sight of God. This righteousness, like warm rays of the sun, will enable them to stand forgiven and eternally accepted in the sight of God. Like calves released from a stall, they will leap free, eternally free from guilt, self and fear.

    v3. The remnant will then take up their task of ruling with the messiah, executing judgment on his behalf

    For Israel in Malachi’s day, there was a pervading sense that piety mattered little to God. In fact, it was felt that pragmatic self-sufficiency was more likely to promote success than a piety that attempted to apply Biblical principles. Yet, there was a remnant of the people who did not hold with this thinking. For this remnant, there is a coming day when the difference between right and wrong will become manifest. In that day, the self-sufficient will be totally consumed, annihilated, while the children of grace will receive the crown of salvation; they will be redeemed as if bathed in the healing rays of the sun. When this day dawns, it will be those counted righteous before God who will reign, while the self-sufficient will stand condemned. It is then the difference will become manifest.

    The prophet encourages us to give greater weight to a divine Word than a secular pragmatic, even though the distinction between the two must await the last day, the day when Christ will cover us like the warming rays of the sun. Meanwhile, we can only but rest on the Lord and his promise that he will put all things right.

    Psalm  

    Psalm 98 is part of a little cluster of Psalms (93 through 99) whose primary theme is: "The Lord reigns! The Lord is King!"

    Psalm 98 is a song of praise, which is made up of three parts: vv. 1-3; 4-6 and 7-9. The psalm’s major focus is a call to praise. The praise of God is focused around God’s coming and presence, and God’s reign. God is declared to be the king in v. 6b, and is portrayed as judging, or setting right the world in v. 9.

    There is also celebration of God’s victory, salvation and steadfast love towards the house of Israel (especially in vv. 1-3). These too are integral parts of the reign of God.

    Worshippers are invited to sing “a new song” marking new evidence of God’s rule. With truth (“right hand”) and power, he has won the “victory”, i.e. salvation, saving acts – for his people Israel. (Note the emphasis on “victory”: the word occurs three times in vv. 1-3.) He has triumphed over all who seek to overthrow his kingdom. All peoples can see that Israel is right in trusting him (“vindication”, v. 2). Then v. 3: as he did when the Israelites groaned under oppression in Egypt (Exodus 2:24), he now remembers his covenant with Abraham, Isaac and Jacob – to lead them and protect them. All peoples will see his saving acts. (These verses are in the past tense, but a scholar points out that the reference is to a future event.)

    The second stanza (vv. 4–6) calls on the whole human world to take part in the celebration, with a focus on music as the “joyful noise,” and a listing of instruments, similar to but shorter than the list in Psalm 150.

    Vv. 4-8 call on all creation (“earth”, “sea”, “floods” and “hills”) to acknowledge and be joyful in God’s rule. Per v. 7b, people of all lands are invited to join in. God’s coming to “judge the world” (v. 9b) will be a truly marvellous event. He will judge us, but his judgement will be perfectly fair and equitable, for he is righteous

    In vv. 7-9 the call to praise is extended beyond the human realm, to include the whole earth in the praise of God: seas roar, floods clap and hills sing. Some of these elements were seen in the ancient world as enemies of God (especially the seas and floods) but clearly here even those things traditionally thought of as negative or chaotic, now lend their voices to the chorus of praise of God. The psalm concludes by rounding off the reason for praise with reference to God’s judging the earth and its peoples. Often God’s judgment is seen in a negative light but it ought not necessarily be considered so. His judgment in righteousness and equity (v. 9) is not only a statement of abstract qualities upon which God makes determinations but the very things God brings to the peoples in that judgment.


    Epistle

    Paul concentrates on single contemporary issue: the problem of idleness in the community. The author argues that this behavior a response to end times represents an abandonment of the true Pauline tradition which had been handed down to them (3:6), which is here reiterated in no uncertain terms. Just as Paul taught and exemplified, while awaiting the end times believers are to work for their living, and quietly engage in a life of good works.

    The author comes to the concluding section of his letter, written to counter the false belief that Christ will come again soon. Writing in Paul’s name, he has asked all members of the church at Thessalonica to pray for him and for those who work with him “so that the word of the Lord may spread rapidly” (v. 1), and that they may be rescued from those who oppose God’s ways, especially those who teach falsehoods. God will “strengthen … and guard” (v. 3) members of the community from the Devil. May Christ direct them to love for God and to “the steadfastness of Christ” (v. 5).

    Now the author orders the members to avoid those who, believing that the era will end soon, “are living in idleness” (v. 6) – probably living off the material support of others and failing to spread Christ’s message. There is a suggestion they are disorderly.They also fail to adhere to the “tradition”, the teachings handed down from the apostles. Paul (“us”) is proposed as an example to imitate: he had the “right” (v. 9) to be financially supported by the community (thus freeing him to spend all his time spreading the good news) yet he earned his living (as a tentmaker). V. 10b is strong language! It has been reported that those who are idle are in fact “busybodies” (v. 11), disturbing others and meddling in their affairs. If any continue to preach the imminent arrival of Christ or continue to be idle (“do not obey …”, v. 14), avoid them and shame them (perhaps they will see the error of their ways). Even so, love them as members of the community (v. 15). In vv. 16-18, the author prays that his readers may have Christ’s peace, and certifies the letter as genuine.

    Gospel

    Our reading is from the last story about Jesus teaching in the Temple.

    Hearing a comment about the magnificence of the Temple, Jesus declares that the day is coming when "not one stone will be left upon another." The disciples ask what sign will herald this event. Messianic signs are the stuff of millennial speculation, and signs there will be, but for Jesus’ disciples, let there be discernment and patience.  Luke, writing in the 80’s, knew about the destruction of the temple in 70AD.


    He foretells its destruction (“thrown down”, v. 6) – an event then some 40 years in the future. At that time, Roman legions (“armies”, v. 20) surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate “this is about to take place” (v. 7). Jesus begins to answer, in terms drawn from prophetic books (Micah, Jeremiah, Hosea, Joel, vv. 8-11) and brought together in contemporary books (e.g. 2 Esdras). He adds “the end will not follow immediately” (v. 9), and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it (vv. 12-19). (“The time”, v. 8, is the time chosen by God for the end of the era.)


     v5-6. The temple was completely rebuilt from 19BC to 64AD. It was massive, consisting of white limestone with gold and silver inlay. Josephus, a Jewish historian at the time, said it looked like a snow-capped mountain. It was totally destroyed during the conquest of Jerusalem by the Romans in 70AD.  

    v7. The disciples ask what sign will herald the destruction of the temple. In Matthew’s gospel they also ask about the end of the age. Jesus goes on to answer their question.

    v8-11. Natural calamities and political upheaval are signs of the age, but they are not signs of the end. The disciples are not to be led astray by false messiahs using signs to prove their messianic credentials.

    v12. During (rather than "before") the signs of the age, believers will be persecuted.

    v13-15. This will be a time of testimony (gospel proclamation) for believers. Disciples will be given the words that are both wise and powerful, for they are Jesus’ words. Mark, in 13:11, refers to the Holy Spirit as the source of these words.

    v16-18. Although persecuted and killed, even at the hands of family members, "not a hair of your head will perish" – a promise of spiritual protection, cf.12:4-7.

    v19. Endurance shows that a disciple is truly grafted in Christ through faith; it shows that the word is not sown in shallow ground, cf.8:13.

    Jesus reveals to his disciples that he will be taken from them, but he will return. During the interim, believers must not to be taken in by false messiahs who announce particular dates for the end of the age, or who claim special powers. Nor should they get overly concerned by political strife or natural disasters. People are always using these events as predictive signs, but they are nothing more than the death-pangs of a dying world.

    These signs of the age serve as a time for testimony. During this time the church is to witness to Christ in gospel proclamation. The message we have to proclaim is both powerful and self-authenticating – Spirit empowered. The Lord has given us the content of the message and the wherewithal to achieve its end.

    Yet, this age is winding down to a climax and there is one particular sign which will herald its end. This is the sign of the abomination of desolation. This sign, said Jesus, will herald the end of the restored kingdom of Israel. In 68AD the state of Israel rebelled against Rome. This resulted in the siege of Jerusalem and its destruction in 70AD. The sign will also herald the end of the present age of the Christian church.
     

    All Saints, Year C

    I.Theme –  Celebrating the People of God 

     "Peaceable Kingdom" -Beerhorst (2011)

    The lectionary readings are here  or individually:


    Old Testament – Daniel 7:1-3,15-18
    Psalm – Psalm 149 BCP Page 807
    Epistle –Ephesians 1:11-23
    Gospel – Luke 6:20-31

    All Saint’s Days commemorates not only all the martyrs but all the people of God, living and dead, who form the mystical body of Christ

    From Daniel, all that is left is the notion that the events of human history, no matter how disturbing, are irrelevant to God, and to God’s holy ones, who will prevail in the end. 

    The saints have come to know God, not by their own efforts, but by the power of God in Christ. Those who have put their lives in Christ’s hands should trust the one whom God has made the head of all things for the church which is his body.  The Psalm emphasizes the praise response we should have. 

    The Gospel reminds us that the Christian hope is not in this world or in the things of this world. In fact, it is not even in the apocalyptic reversal of fortunes, as much as that is a part of the Gospel of Luke, and may be a part of the hope of believers. Rather it is in the Father’s mercy toward us, in the Son’s surrender to death, in the power of the Spirit in our lives leading us to act as God’s children that our hope lies.


    II. Summary

    Daniel

    The book is set in the days of the exile in Babylon. Daniel is a famous character from that time; according to Ezekiel, he was renowned for his piety and wisdom. The book was written about 165 BC, in Daniel’s name, to give hope to people who suffer persecution under Antiochus IV Epiphanes, a Hellenistic ruler who tried to eliminate Judaism. Our reading is of a vision: earthly kingdoms will pass to make way for the kingdom of God. It presents past events as though in the future and continues slightly into the future.

    Out of the primordial “sea” (v. 2), the chaotic “deep” of Genesis 1:2, stirred up by the spirit of God (“winds of heaven”), Daniel sees four beasts arise – all agents of God. The first three are like a “lion” (v. 4), “bear” (v. 5) and “leopard” (v. 6). The fourth beast is too horrible to be likened to any animal; it has horns. Another small horn appears, symbolizing Antiochus. Thrones are set in place and God (“an Ancient One”, v. 9) takes his place, surrounded by attendants; his court sits in judgement. The fourth beast is put to death; the second and third are allowed to linger on. Then “one like a human being” (v. 13, or a son of man) comes from heaven and is presented to God, who gives him a universal, eternal, unconquerable kingdom (v. 14). (Christians saw this figure as the messiah, Christ, but to Jews he represented the archangel Michael and faithful Jews.) The interpretation begins in v. 16. King and kingdom are used interchangeably, so the “four great beasts” (v. 17) symbolize world powers that dominated Israel: Babylon, Medea, Persia and the Seleucids.

    The “holy ones of the Most High” (v. 18) are Jews who defied Antiochus’ decrees against Judaism; there will again be an independent Jewish state which will last for ever. The current persecutions will end. God has permitted Israel to be conquered, but will act soon to rescue his people  

    Psalm  

    All creation blesses God.

    This psalm was used in a liturgical setting: note “assembly of the faithful”. Worshippers are invited to sing “a new song”, perhaps new because God continually reveals more of himself to the faithful. V. 3 tells us that hymns were accompanied by “dancing”, the “tambourine” and the “lyre”. Praise him because he delights in his people and gives victory (in some sense) to those who hold him in awe. (In v. 5 “glory” is a divine title.) May “the faithful” even “sing for joy” in their homes (“on their couches”). Vv. 6-9 appear to be a call to battle, to a holy war: may God’s people execute on “nations” (v. 7) and “peoples” the “judgement decreed” (v. 9) by God.

    Ephesians

    Paul writes to the “saints” (v. 1), those faithful to Christ in Ephesus. He gives thanks for the blessings we have received through Christ: bringing us into union with God;

    choosing us (v. 4), before his creative act, to be set apart for him; and

    as part of his plan, adopting us “as his children” (v. 5) – all of this through the love he expressed in sending Jesus.

    Through Christ’s birth, life and resurrection we are absolved of our deviations from God’s ways. Intellectually and through our experience of the Christian way we have come to know God’s plan, i.e. to “gather up” (v. 10) all he has created, seen and unseen, to him.

    Now Paul returns to adoption: we are offspring (inheritors) of God, and as such are forerunners (“the first”, v. 12) of many who will come to Christ, living to praise God. Paul has been writing to mature Christians; now, in vv. 13-18, Paul speaks to neophytes in the faith, “as you come to know him” (v. 17), both Jews and Greeks (“you” is plural). “You” were marked as God’s in baptism; it is the guarantee (“pledge”, v. 14) of being God’s children – those who, saved from sin, will have full union with God (“redemption”). Paul gives thanks for the fraternal “love” (v. 15) they have for all members of the Church (“saints”).

    May you too grow in knowledge and experience of God (“wisdom”, v. 17) and receive new understandings of how God works in the world (“revelation”), so that you may come to know:

    -the future joy (“hope”, v. 18) to which God has called you;  

    -what it means to be joined in God with heavenly beings (“saints”); and  

    -how much Christians can achieve using God’s power.  

    Christ is now raised and equal to the Father; he is above all angelic beings (“rule … dominion”, v. 21); now God’s power acts through him eternally. Christ is “head” (v. 22) of the Church; it is his “body” (v. 23) – the “head” needs the “body”, and the “body” the “head”.

    Luke

    This is the Luke version of Matthew’s Sermon on the Mount. Matthew has a much more elaborate sermon, and it on the mount, the place of revelation and transcendence. Luke has the sermon on the level place, among the people, talking to them about how to live in this world.

    There’s two categories: the multitude and a crowd of disciples. The disciples are those who believe, while the multitude are the curious. These categories are important to keep in mind for vs. 20: "Then he looked up at his disciples and said…" He’s only talking to the disciples. When we hear this passage, it’s almost instinctual for us to assume that it divides between how Christians behave and how non-Christians behave. But in directing this to the disciples, he’s talking about the Christian community. Luke’s community has lots of rich people, lots of well-fed people. 

    In the presence of many people from Israel and beyond, Jesus speaks to his followers. Luke tells us of four beatitudes (vv. 20-22) and corresponding woes or warnings of deprivation in the age to come. Some are “blessed” (happy) by being included in the Kingdom Jesus brings. The warnings are prophecies, cautions. The pairs are:

    the “poor” (v. 20) and the “rich” (v. 24);

    the “hungry” (v. 21a) and the “full” (v. 25a);

    the sorrowful (v. 21b) and the joyous (v. 25b); and

    the persecuted (v. 22) and the popular (v. 26).

    Note that the first one is in the present tense and second and third in a future tense.

    Luke’s audience of disciples is generally agreed upon to have contained the greatest number of wealthy folks. It is not a coincidence, then, that Luke’s gospel has by far the most challenges to disciples about material possessions. It would seem strange for Luke to direct a message to his wealthy congregants that describes some ultimate new order that leaves them woefully on the outside. It makes more sense that he would lift up a pen-ultimate reversing of this world’s order as a needed challenge to coax such members into beginning to live in God’s order today. Their wealth is a woeful stumbling block to their opening themselves to God’s cultural order.

    The “poor” are those who acknowledge their dependence on God. The “rich” do not want to commit themselves to Jesus and the Kingdom; they are comfortable in their self-sufficiency. The word translated “consolation” (v. 24) is a financial term: they do not realize what they owe to Jesus.  

    If we understand that God’s kingdom, God’s culture, is one not based on such divisions, then we are already blessed. God’s cultural order does not depend on divisions between rich and poor.

    The “hungry” hunger for the word of God, the good news; the “full” are satisfied. What will the hungry be filled with? Filled with a sense of joy and meaning once you know what your life of simplicity, poverty, even hardship means in the larger context.

    In v. 22, “exclude” means being socially ostracized and excluded from the synagogue and Temple.

    The “Son of Man” includes Jesus and his followers: they will be persecuted, as Israel (“their ancestors”, v. 23) persecuted Jeremiah, Ezekiel and Amos, but “in that day” (at the end of the era), they will be rewarded. Jeremiah 5:31 says that people spoke well of “false prophets” (v. 26). In vv. 27-29, Jesus expands on v. 22; he tells how to deal with persecution. Followers (“you that listen”) should be willing to give all (even to standing naked, without an inner garment, “shirt”.) When you give, do not expect reciprocity (“again”, v. 30). Emulate God in your actions; seek to match his compassion! 

    In our passage for study today, Jesus encourages us to be loving, not just loving toward people we like, but loving toward people we don’t like, even people who have hurt us. Jesus’ focus is probably on the Christian fellowship, he is talking about relationships within the church, but his words extend beyond the Christian fellowship to our extended family, neighbors, work-mates and the like. Of course, "love" is a bit of an airy-fairy word and so maybe we would do better using the word "compassion". Even so, the final two verses in our passage give us the nuts and bolts of love. Love involves not judging people, not condemning people, but rather being forgiving and generous. So, in these words Jesus has given us an ethical guide to the Christian life, but, he has also done something else.

    Earle Ellis in his commentary on Luke states: "the effect of Christian love in a person is in exact proportion to their practice of it." That is, the measure in which a believer receives God’s grace is in direct proportion to their practice of graciousness toward others. Inevitably, the demand for such love serves to undermine any notion of self-righteousness. Who is there that can be "merciful, just as (our) Father is merciful"? If the "measure we use" is the measure we get, then we are in trouble when we have to face up to the day of judgment. We are in dire need of receiving a gracious mercy from God that transcends our constant failure.

    In these exhortations from Jesus’ Great Sermon we can again observe the two functions of the law, namely, to lead us to Christ and to give direction in our Christian life.

    The law serves to remind us of our own unworthiness. In reality, we can’t love as Christ demands. If gaining God’s forgiveness depends on our ability to forgive others, then we are in trouble. With our sin before us we are reminded that our standing before God is not dependent on our own limited obedience, but on Christ’s perfect obedience. The best we can do is seek out the Nazarene and find mercy in the one whose capacity to forgive is unbounded.

    The law also serves to give direction in our Christian life, a direction motivated and shaped by the indwelling compelling of the Spirit of Christ. The law reminds us to "be what we are." So, Jesus’ exhortation to "unreasonable compassion", or more particularly forgiveness, sets before us a quality of discipleship well beyond the norm. Although we can never reach such an ideal, in the power of the indwelling Christ, we can certainly press toward it.

    “Wrestle” – From Bishop Wright, Diocese of Atlanta

    Genesis 32:22-31 “To love God and be loved by God is to wrestle with God from time to time. Think back to your last wrestling match with God, what were you trying to persuade or pin God down about? Wrestling is about opposing forces trying to get the better of the opponent. Some people wrestle with God and are unable to change God so they decide to leave God for a season. What is amazing about God and God’s approach to wrestling with us is God is never trying to contort us into something other than ourselves. There’s a blessing for the exertion. In the contest with God we learn our limits, get wisdom, see the genius of God, and our praise and adoration for God reaches new heights. Jacob wrestled all night with an angel of God but it wasn’t until daybreak that he got his blessing. At daybreak he got a new name! So this is a word of encouragement to you. Don’t give up in your wrestling match with God or with life. Hang on until your blessing gets named. ”

    Lectionary, Pentecost 18, October 9, 2022

    "Jesus Heals the Ten Lepers" (17th century, unknown) 

    The lectionary readings are here or individually:  

    First Reading – 2 Kings 5:1-3, 7-15c
    Psalm – Psalm 111
    Epistle – 2 Timothy 2:8-15
    Gospel – Luke 17:11-19 

    Today’s readings remind us of the wholeness we experience when we allow God to heal and forgive In 2 Kings, Naaman’s healing leads him to acknowledge the one true God. Paul reflects on the centrality of Jesus Christ, who is himself the good news, bringing salvation. In today’s gospel, 10 lepers receive healing; one healed leper receives salvation.

    Sometimes in the faith journey we feel like failures. We want to give up. We have done our part to share the Good News, nothing we do seems to bring people in, and still others even question our motives for what we are doing (think Elisha and Naaman). However, when we are faithful to God, we will see God’s faithfulness in us. Sometimes we are like the lone Samaritan who recognizes what God has done. Sometimes we are like Naaman, pulling and fighting all the way. And sometimes we are like Jesus, wondering what happened to all the others, but knowing that one is enough. The seeds are planted. Live in faithfulness, and you will experience God’s faithfulness in you.

    The healing in today’s gospel occurs “on the way.” This sounds a contemporary note. As Jane Redmont writes in Generous Lives: "Commuting time seems to have become the privileged place of prayer in North America."

    Modern commuters have made the same discovery as first-century lepers. Simply because we’re on our way to something else does not mean that Jesus can’t intersect us. We meet Jesus on the L.A. freeway, the Washington D.C. Metro and the barbed wire along the Rio Grande.

    We meet God in the spaces between certainties. As one retreat director said, "95% of your life may be just fine, and you don’t mind revealing it to anyone. It’s the other 5% we’re concerned with." In the shadowy, unstable, insecure areas, we need healing. There we are most likely to feel the touch of Jesus’ hand.

    And how do we respond? As usual, the answer comes in story form. Just as the despised Samaritan would show Jews how to be good neighbors (Luke 10:30-37), so a "foreigner" demonstrates how to receive a gift. Healing is offered to all 10 lepers, just as rain and sunshine fall on all people. But the ability to recognize the blessing and express gratitude for it seems to be more unique. "You sanctify whatever you are grateful for," writes Anthony DeMello.

    The disease part of the Old Testament readings and Gospel has been reinterpreted  Indeed, in modern translations, the word “leprosy is” not used, but is represented by the term “scaly infection”.  This condition is actually several, referring not only to skin disease, but also to fungal infestations of fabric and of walls.  Such skin conditions may represent psoriasis, mycotic infections, eczema, or pityriasis rosea.  All were tied to the ritual impurity codes of the Hebrew Scriptures.  In the Gospel reading today, Jesus encounters ten lepers, and their condition may be more connected to the ancient understanding of tzaraath than to our modern understanding of leprosy.  It is interesting that the “leper” (a Samaritan) who returns thanks exhibits a double problem of ritual purity – his skin and his race.

    II. Summary

    First Reading –  2 Kings 5:1-3, 7-15c

    Kings Naaman was army commander of a tribe that was a rival of Israel.   Israel has been raided by a Syrian army and now the story turns to a captive – a young girl who now is in service to the General Naaman.  It is at her suggestion that this prominent man go to Israel for healing and Israel’s prophet Elisha. Naaman has leprosy or something similar.

    Naaman finds the prophet and hears his prescription. The King of Israel sees a trip that will strip him of his kingship, and Naaman bristles at the lack of hospitality he receives at the prophet’s home, and is even more insulted at the prophet’s suggestion that he bathe in the Jordan.  Naaman feels humiliated. He had hoped for a word of power, but got a call to obedience that required him to wade into the grimy Jordan River.

    Naaman’s submission brings him into new life, both physical and spiritual. He becomes a visual testimony, both to wayward Israel and to the Gentile nations, that only submission and an attitude of trust can lead to wholeness and righteousness (a right relationship with God.)

    Most of the prophetic passages in the Hebrew Scriptures are for the Hebrew listeners of Israel and Judah—and when the focus is outside of their people, it is usually contained in the passages of judgment. However, this time, the focus is not judgment, but healing for the commander of the occupying army. This passage may allude to the coming exile, and proclaims faith in God and hope for all, even hope for converting the oppressors.

    God is the cause of Naaman’s success (because by him God had granted the victory to Aram) and it is God who will effect the healing through the prophet.  The agent, a young girl, shows the power of this God who uses such a lowly person.  When Naaman is healed his skin is described as that of a young man.  Thus are contrasted the agent and the recipient, both displaying the power of the God of Israel, and Aram!

    Psalm –  Psalm 111

    Psalm 111 is a psalm of praise, celebrating God’s presence in the history of God’s covenant relationship with Israel. It is  a short acrostic with each half line beginning with a letter of the Hebrew alphabet.   The psalmist recites a brief history of God’s actions as clues to God’s character.  This psalm sings of God’s faithfulness to the people through the mighty acts of God. The psalmist gives thanks to God for all that God has done, and reminds the listeners of God’s love, faithfulness and redemption.

    Here, as in the first reading, God acts amongst all the peoples – “great are the deeds of YHWH, discovered by all who desire them.”  The exact deeds are not recounted but are present for all to see.  The citing of wisdom (the fear of the Lord) is a nod to the common knowledge that is given to all the nations.

    Epistle-  2 Timothy 2:8-15

    Timothy held an office that would evolve into that of a bishop. Paul, senior apostle now in prison, loved his young friend of long standing and one-time missionary companion. Today’s passage is part of Paul’s encouragement to Timothy. It’s not a structured theological treatise, but more a collection of pithy sayings designed to bolster Timothy. Note that Paul is not too modest to cite his own experiences if that’s what the disciple needs to know. By way of encouraging Timothy, Paul quotes an early Christian hymn.

    Today’s reading consists of an eloquent last testament of Paul (vv. 8-10) and a quotation from a baptismal hymn (vv. 11-13), sandwiched between some proverb-like sayings (vv. 3-7) and advice on dealing with heretics (vv. 14-15). The sayings use favorite metaphors of Paul’s to urge single-minded commitment, self-discipline and labor for reward.

    In the initial verses of this reading, the author reminds Timothy of the central focus of the Gospel namely “Jesus Christ, raised from the dead, a descendant of David”. Here the continuity of Christian teaching and the Hebrew Scriptures is underscored once again.  The next verse in which “Paul” talks about his condition of imprisonment (chained) uses the image to talk about the unfettered nature of the Gospel. 

    2 Timothy 2:8-15 reminds the reader to endure in faith, that Christ endures with us. The poem in vs. 11-13 remind us that Christ is with us in life and death and endures with us. It explores a series of contrasts (dying with him, living with him, persevering/reigning vs. denial, unfaithful vs. faithful). 

    The hymn recalls the reality of baptism, perhaps in answer to persecution and the temptation to deny Christ. Even then the lord is faithful.  The warning only is for when we deny him, but even when we fail, and our faith falters, Christ’s faithfulness endures forever. The writer gives a warning about “wrangling over words” (vs. 14) because often arguing over words fails to produce agreement or anything good. Rather than arguing, fighting the fight, going the journey alone—we are reminded that Christ is indeed on the journey with us, has gone before us, and remains faithful even when we fail.

    In dealing with his opponents, Timothy is to avoid argumentation, presenting "the word of truth" (v. 15), the gospel, with which he has been entrusted.

    The reading from I Timothy grounds Christian hope in the resurrection.  Christ’s triumph over death gives us confidence and courage in the face of every threat.  In light of the resurrection, the author has hope, despite the constraints of imprisonment.   As mysterious as it may be to us, resurrection is an image of hope: God is faithful when we are faithless.  God will give us life in the midst of death.  In light of the resurrection, we are challenged to go beyond divisiveness, much of which is the result of clinging to words rather than the reality toward which they point.

    Gospel –  Luke 17:11-19 

    Jesus continues to make his way to Jerusalem, where death and resurrection await him. He praises the faith of someone not a member of the fold.  He is virtually standing in a no-man’s land (through the region between Samaria and Galilee).  Jesus adds to the ambiguity by sending those pleading for healing “to the priests”.  Are they intended to go to Jerusalem or to another shrine, a Samaritan shrine.  Jesus doesn’t elaborate and leaves us in a vague space.

    The story of the cleansing of the 10 lepers is found only in Luke.  His focus, however, is not in the healing but in the response.  While all are healed, and all are told to go show themselves to the priests, only one returns to thank Jesus when he is healed—and he turns out to be a Samaritan.  Jesus said “Your faith has made you well.” The others perhaps were just looking to move on with their lives, to get back to normal—but this one knows that his life has been changed forever.  

    Faith is the distinctive behavior that separates out the Samaritan (and others) and sets them on their way to a new destination. The healing miracle is real for all 10 but is not equivalent to salvation, which requires a change of inner orientation.  Jesus, the beneficent healer, gives grace to all and receives thankful homage from the foreigner. The leper’s faith has made him whole and has also saved him.

    As this story is juxtaposed with last week’s parable (17:7-10), we learn that Jesus’ disciples are exhorted not to seek thanks but to give it. Jesus is still answering the request of the disciples from last Sunday, “increase our faith”.  By focusing on those seen as outside of salvation, Jesus points out God’s mercy and care for all people.  The Samaritan’s future and destination is changed and Jesus points out, like those who were in exile in Babylon, that there is a future and life in the place that God has given us.

    The Rich Man and Lazarus: Warning Tale and Interpretive Key to Luke

    From Trinity Church, New York. Article by Ched Myers Link to article

    “Indeed, a new report from the nonpartisan Congressional Budget Office about income inequality over the last three decades shows that while total family wealth has more than doubled to $67 trillion in the U.S., “most average families haven’t seen a nickel of that gain”:

    “In fact, the typical American family… actually lost wealth between 1989 and 2013, after adjusting for inflation. Families in the upper reaches of the American economy, by contrast, have done just swell. Families in the top 10 percent, the CBO calculates, have seen their net worth increase an average 153 %. Families in the top 1 percent have done the best of all. Their overall share of the nation’s wealth has jumped from 31 percent in 1989 to 37 % in 2013…. Some put the current top 1 percent share of the nation’s wealth as high as 42 %…

    “Even the CBO admits that U.S. income inequality is vast, and growing. (To follow this thread I recommend you consult the stats, analysis and narratives posted regularly by our friends at www.inequality.org.) And it long ago outstripped the disparity of ancient Rome. So ironically (and tragically), the polarization between rich and poor—and all the social ills and conflicts associated with it—is the context for both the ancient gospel and contemporary North American readers of it.