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.

Lectionary Pentecost 7, July 24

I. Theme – Relating to God with Boldness and Persistence 

“Enriched Bread” – Corita Kent 

The lectionary readings are here or individually: 

First Reading – Genesis 18:20-32
Psalm – Psalm 138
Epistle – Colossians 2:6-15, (16-19)
Gospel – Luke 11:1-13 

Today’s readings encourage us to relate to God with boldness and persistence. The gospel today, Luke 11:1-13, is a collection of Jesus’ sayings about prayer. So the first reading is the story of Abraham’s intercession with God on behalf of some innocent potential victims who live in Sodom. The psalmist gives thanks for God’s strong hand in a time of trouble. Paul warns the Colossians not to exchange the lordship of Christ for human teachings. Jesus teaches his disciples how to pray and illustrates the right attitudes with a story. The readings also present the many faces of God – as challenger, restorer, enemy, parent, and transformer.

The scriptures of the Judeo-Christian faith fully reveal the true character of God. The passage from Genesis is one of the most sublime revelations of the nature of God in the Bible. The extraordinary dialogue between Abraham and God teaches us two vital lessons: first, that God hears the prayers of those whose hearts are in tune with God’s; secondly, that God’s readiness to pardon is an integral factor in God’s justice.

Abraham’s boldness in challenging God came from his firm conviction that the lord could not act contrary to perfect justice by destroying the righteous indiscriminately with the wicked. “Shall not the judge of all earth do right?” This certain and lofty conception of the character of God still has not been fully grasped. For centuries, human societies have continued to truncate and pervert the biblical concept of divine justice, and very often human justice is untempered by mercy.

Abraham’s controversy with God also revealed the noble character of this patriarch whose name means “friend of God.” Abraham went to God in prayer with a conflict in his heart. His own sense of justice—“will you sweep away the righteous with the wicked?”—stood against his belief that the wicked must pay the penalty for their wickedness. Here, in Abraham, we see the intimations of God’s own dilemma with human creatures. In Christ we see the solution God provided.

God’s justice and righteousness were brought to bear upon sinful humanity through Jesus. Through Jesus, sinners are granted fullness of life with God as if they were perfectly righteous. The bond of wickedness was cancelled and set aside, nailed to the cross.

Punishment is our understanding of the consequences of our own actions when they don’t work out for us. It feels like God has abandoned us. Rather, God has not abandoned us, but the false god that said if we were good enough good things would happen. Instead, Jesus tells us that God sends rain to the righteous and the unrighteous. But what happens to those who are faithful is that we experience God’s restoration as justice—God brings down the high and raises up the low, as in the Magnificat.

In the gospel passage, Jesus intends to make only one point in his story about the midnight caller. If we, who are not good, know how to respond to a reasonable or good request, how much more will God fulfill requests that are borne to God in earnest prayer.

Many great devotional teachers have offered guidance in the art of prayer. One thing they all seem to agree on is that we should not give up praying for something until we either receive it or it is made clear that it is not God’s will to grant it. “Praying through” requires more patience than most of us can maintain. We blur our petitions in haste, flitting from this to that, dissipating our energy and concentration. How can we expect God to deal with a list of supplications that lightly changes from day to day?

When we call, God will answer, but we must sincerely ask, seek and knock, until heaven opens in one way or another.

II. Summary

First Reading –  Genesis 18:20-32

Sodeom, along with its sister community, Gomorrah, really serves as a fulcrum that stands between the texts regarding the Visitation at Mamre, and the Bargaining over Sodom, and its eventual Destruction. This truncated selection of verses raises the question of why God wanted to destroy Sodom in the first place. 

The Lord God and two angels have, in disguise, visited Abraham, who welcomed them from last week’s visit (Genesis 18:1-10a). As Abraham gradually discovers their identities, they start a trip to nearby Sodom, and the ever hospitable Abraham accompanies them.

Genesis 18:20-32 is the story of Abraham bargaining with God over the fate of Sodom and Gomorrah. Our second thread in the Hebrew Scriptures this season shares with us the promises of God, how God is faithful to the covenant

The destruction of Sodom and Gomorrah was a common example among the prophets for human wickedness that brings God’s just judgment. The specific kind of evil was variously indicated. The people of Sodom and Gomorrah have turned from God and worship other gods, primarily with male temple prostitutes. Isaiah identified it with social and judicial vices (Isaiah 1:9-10, 3:9). Jeremiah associated it with the prophets’ betrayal of their vocation (Jeremiah 23:14). Ezekiel connected it with pride and neglect of the poor and needy (Ezekiel 16:46-56).

The “outcry” against the sins of these towns prompts the lord to investigate. God is about to destroy the city completely, near where Abraham’s nephew Lot lives .Because of Abraham’s covenant relationship, he is allowed to know God’s secret thoughts. He begins to bargarin. Suppose there are 50 righteous people—won’t you save the cities for the 50 righteous? God replies that no, God will not. Then Abraham continues to bargain down until, if he can find ten, God will not destroy the cities.

Unfamiliar with the ways of the lord, Abraham intercedes for the innocent who will suffer the same fate as the guilty sinners. Abraham ends with a communal “ten,” and does not mention his family (Lot’s family) as innocents. Abraham returns to his home – a nomad’s tent, and we leave Lot in the midst of a teeming and complicated urban environment. But even though God is willing to bargain, apparently there were not even ten just persons to be found

We know that they are destroyed in the next chapter, but we see that even among Abraham, the idea of total and utter destruction is abhorrent. This is not God’s ways. It happens at times, but this is not what God desires. God’s covenant is about restoration and hope, and as one reads the Bible, the utter destruction of an entire community is never the ultimate plan, but rather, restoration is. But it will take some time for the people to turn from their ways, and for their understanding of God’s justice to change

Abraham ends with a communal “ten,” and does not mention his family (Lot’s family) as innocents. Abraham returns to his home – a nomad’s tent, and we leave Lot in the midst of a teeming and complicated urban environment.

Psalm –  Psalm 138

Psalm 138, a song of thanksgiving, praises God for God’s faithfulness, for God’s care not only for the powerful, but the powerless. God’s love endures forever, and God will not forget

This psalm of thanksgiving has many parallels with the later parts of Isaiah, and was probably written sometime after the return from exile. The “gods” of verse 1 may be the members of the heavenly council or the rulers and gods of other nations. Verses 1-4 give praise for the lord’s help, and verses 5-7 describe the effect of God’s majesty and mercy upon the kings of the earth. The psalm concludes with an expression of the psalmist’s trust that God will personally care for him. Although all creation is under God’s care, the lord’s intimate love is available to each individual.

In this thanksgiving psalm, we see God receiving the praise and thanksgiving of the psalmist despite the presence of the other gods. The following verses recite the reasons for such faithfulness on the part of the psalmist. The most profound of these recitations (especially in light of the first reading, and Abraham’s advocacy) is “When I called, you answered me.” That is the strength and the relationship that the psalmist’s faith is based on. There is an attempted universality in the psalm that sits on a spectrum that ranges from the individual thanksgivings of the psalmist to the “All the kings of the earth” who have heard the words of God. There is a similar dimensionality in the following verse in which God “on high” still cares for the lowly, an arc of comfort and of justice.

Epistle-  Colossians 2:6-15, (16-19)

The Christians at Colossae were exposed to a variety of philosophical and theological teachings, many of which were incompatible with the gospel. Two weeks ago, in the first of this series of readings from Colossians, we saw that Paul had to establish that Christ was superior to any other possible mediator between humanity and God. Then in last Sunday’s selection, we saw that Christ in us is our hope of glory.

Colossians 2:6-19 is a warning against falling into the common strain of thoughts in that day—the Greek philosophy that embedded the cultural teachings, and the Greek mythology of the universe.

Paul warns them against “philosophy.” In Paul’s time the word meant, not rational inquiry, but occult speculations and practices. Such teachings were concerned with propitiating “the elemental spirits of the universe,” probably here referring to angels or to the stars and planets conceived of as living beings having influence over our world. In their hierarchically ordered picture of the universe, the “fullness of deity” was thought to emanate from the highest god and be distributed among the heavenly powers.

What Paul is arguing against is the ritual excess of not just Judaism as well as those of the mystery religions, he also warns against those Christians who have adopted strict practices in contravention to the Gospel of Jesus. He alludes to some of the requirements in an argument which he begins with “you were circumcised with a spiritual circumcision” and then placing Christ at the center of the concept. In the manner of Paul, the author positions to elements in distinction from the one another – the fleshly circumcision, and that of the spirit. “The substance belongs to Christ”, he declares, acknowledging that Christ is the head of the Body.

Paul reminds the Colossians that they have “received”—a technical term for the handing on of normative tradition (1 Corinthians 11:23, 15:1, 3)—”Chr ist Jesus the lord.” Thus they are to “live in him” as the only foundation for their faith. The writer reminds the listener that our faith is rooted in Christ, not in human ways of thinking. Paul claims that this “fullness” is Christ’s alone, for he is above all these powers.

Today the question is, “How, then, do we get Christ in us?” Paul’s answer is that when we were buried in the waters of baptism, we were united with Jesus in his saving death, and when we emerged from the saturating waters, we were joined to Christ in his resurrection. (Paul assumes that the ritual of baptism obviously simulates burial and resurrection.)

God’s activity changes everything. With Romans 8, Colossians affirms that nothing can separate us from the love of God. In baptism, we share in death and experience new life in Christ. We are truly transformed in the baptismal waters, becoming a truly new creation, liberated from the past and everything that threatens to overwhelm us. Those who were “dead” because of their sins, God has forgiven by canceling the record of indebtedness (a common Judaic figure for sin).

Gospel –  Luke 11:1-13 

Luke 11:1-13 contains Luke’s version of the Lord’s Prayer and also what it means to persevere. Luke’s forms are spare and simple, perhaps reflecting an earlier form than that in Matthew, which is offered at the Sermon on the Mount (Matthew 6:9-15). 

This lesson on prayer was urged upon Jesus by his disciples who apparently had experienced the disciples of John the Baptist at prayer. In this episode, Jesus discusses three aspects of prayer: the discipline and form of prayer, the need for persistence, and the effectiveness of prayer

This lesson is also offered in the context of Jesus own life of prayer. Indeed, Luke depicts Jesus at prayer often: baptism, choosing of the Twelve, Peter’s confession, the Transfiguration, at the Last Supper, on the Mt. of Olives, and at the Crucifixion. Jesus is the model for a parent whose love is relational, inspiring, supportive, and nurturing. God does not compete with humankind in terms of power, but wants us to claim our power as God’s beloved children.

In this simple Lukan form, the prayer reflects the expectations of the relationship of a benevolent patron (a father of a household, king or master) to his dependents. Luke affirms the loving parenthood of God. God is the best of parents and – in contrast to the vision of God portrayed in Hosea – gives us grace and support long before we ask.

The opening address identifies God as our heavenly father. The first set of petitions indicate how we, as God’s dependents, will fulfill our part of the relationship by respecting the holiness of God’s name (or person) and make our own God’s aim of creating the kingdom community here on earth.

The second set of petitions asks God to fulfill the divine obligations in the relationship by providing food (“our daily bread”), forgiving our offenses (conditioned, of course, on our forgiveness of others), and protecting us from evil.

We are called to persevere in our prayers, asking God for what we need, and that God’s gifts are good. Sometimes our prayers are not answered the way we want them to be, but Jesus reminds us in this prayer that we are to ask for what we need, and that we need forgiveness.

Jesus then illustrates both the nature of our petitions and the response of God in a parable. The parable is a “can you imagine” situation, focusing on the readiness of the friend to help. In the context in which Luke places it, attention is shifted to the “persistence” of the needy friend. On the principle of what applies to smaller things ought to apply even more to greater things, the parable encourages us to believe that the Father’s answer to our prayerful petitions will always be more ready and certain than that of humans.

Thus, in order to receive forgiveness, we must also forgive. In the same way, we must persevere in helping to meet the needs of others, so that our needs may also be met. Our prayers gain power from our motivation and orientation: when we turn to God, we become godlike in our care for others. We forgive as we have been forgiven and live in the spirit of God’s realm. Resonating with the divine vision, we can boldly ask, seek, and knock, and are inspired not only to expect miracles but accept miracles at the hand of a generous God. God gives us the Holy Spirit and with the presence of the Spirit, we receive everything we need to flourish and to serve God.
 

Focus on the Lord’s Prayer

Lord’s Prayer – Matthew vs. Luke

The prayer as it occurs in Matthew 6:9–13

The prayer as it occurs in Luke 11:2–4

Our Father in heaven,

Father,

hallowed be your name.

hallowed be your name.

Your kingdom come,

Your kingdom come.

your will be done,

 .

on earth, as it is in heaven.

.

Give us this day our daily bread,

Give us each day our daily bread,

and forgive us our debts,

and forgive us our sins

as we also have forgiven our debtors.

for we ourselves forgive everyone who is indebted to us.

And lead us not into temptation,

And lead us not into temptation

but deliver us from evil.

Lord’s Prayer in Luke Chapter 11

Another famous story from Luke. The Gospel reading is here. 

“”The Lord’s Prayer” -Psalter (2008) 


The Lord’s Prayer is both in Matthew and Luke. Luke’s version is probably older since it is shorter. There are also a few differences in word choice (“sin” instead of “debt/trespass,” for example)

Luke puts a greater emphasis on prayer than the other gospels. -Jesus is praying at his baptism before heavens open (3:21) -Jesus spends the night praying to God before selecting the twelve (6:12) -Jesus is praying before he asks the disciples, “Who do the crowds/you say that I am?” (9:18) -Jesus is praying on the mountain before the transfiguration. (9:28, 29) -Jesus is praying before the disciples ask him to teach them to pray. (11:1)

It may be that Luke was writing to a group of people unfamiliar with Christian/Jewish prayer, so he emphasizes the importance of prayer as he moves among the gentiles.

The contexts for the Lord’s Prayer in Luke and Matthew are quite different. The audience in Matthew (6:5-15) seems to know about praying. Jesus says, “When you are praying,…” They seem to know how to pray and the importance of prayer, but they need further instructions about prayer. In Luke, the audience, (including the disciples,) don’t know how to pray (at least as Jesus’ followers).

The disciples (and Luke’s readers?) ask Jesus to teach them to pray.

There is a reference to John the Baptist. John’s disciples were known for certain practices, such as prayer and fasting (5:33). These practices served as markers for their identity as John’s followers. Jesus prayer also puts an identity on us as Christians. The prayer is intended to be communal, rather than personal. Note also the plural pronouns in the prayer: “our” and “us.” The Lord’s Prayer is a list of those “good gifts”, gifts we may ask of God in the sure knowledge that they are ours in the asking.

Clift Notes version – “God is Holy. Ask for God’s kingdom – reign over all things to become a reality in your life and in your world. Live simply; one day at a time. Stay humble and ask pardon for your wrongdoings. Offer pardon to others just as you want that for yourselves and ask for help to stay out of trouble. When you live with these things uppermost in your life, you will begin to live in God’s kingdom with the help of the Holy Spirit to help you”

There are five key words in the prayer 1. Relationship 2. Hope 3 Nourishment 4 Reconciliation, 5 Peace

1. “Our Father in heaven” – “Relationship” 

Possibly the most important one is relationship. Prayer is a relationship — as an intimate, loving, caring parent/child relationship. Jesus begins his prayer with the expectation of close relationship with God.  The intimate relationship with God and becomes a model we should have with others. Rather than saying something like “Almighty God, Lord of the Universe,” Jesus starts with a familial word. By addressing God as “Father,” Jesus tacitly shows himself to be in the role of child. And because he is teaching his prayer to his friends, he lets them and us know that we, too, are God’s children.

When we think of prayer we think of asking – and that get’s back to understanding our fundamental dependence on God. When we ask God for something in prayer, we acknowledge both that our need and God’s goodness and mercy God’s presence can often change you as it brings their comfort and love to the situation — and perhaps you are better able to accept what lies in the future with their support. You can live with the uncertainty of the “we’ll see” answer.

Prayer is the presence of God — not that God will always change the situation, but knowing that God is with you, that God is going through the tragedy or suffering or depression or even death with you, not as a far off God, way out in space, but as your very close and loving father.”

“Hallowed be thy name” Hallowing means respecting, treating as holy. This is fundamental to our relationship with God and to all other relationships. Acknowledging the holiness, the dignity, the otherness of the other

Joel Green in The Gospel of Luke also comments on this petition: “Why must God sanctify his name? Because it has been profaned by God’s own people (cf. Lev 22:32; Isa 52:5-6; Ezek 36:29-21). God’s work to reestablish the holiness of his name, then, invokes shame on the part of his people and invites them to embrace practices that honor him

2. “Your Kingdom Comes” – “Hope”

Your kingdom come, your will be done, on earth, as it is in heaven.

It has to do with the “reign of God” coming to earth. This asks for an end to life on earth as it is, and end to all oppression, injustice, and unrighteousness, and instead for God’s realm to replace all earthly rulers and rule. The early Christians were very familiar with this.

With the words “Your kingdom come,” Jesus introduces hope into the prayer. Hope is about the future. When we hope, we begin to expect that the boundaries of possibility are far wider than we once supposed. When we pray for the coming of the kingdom, we show our willingness to participate in the advent of that kingdom here

Our eucharist remembers the image of that kingdom as a great feast where all are included focused on a life broken and poured out in compassion

3. “Give us this day our daily bread” – “Nourishment”

This section and the next focus on needs fundamental to every human and what is necessary to realize this Kingdom of God now.

Nourishment that sustains us just for this day – not yesterday, which is past, nor tomorrow, which is yet to come, but right now. When we pray for sustenance today, we remain grounded in the present moment, the moment in which we can encounter God moving in our lives. Nourishment today helps us hope for tomorrow, and sustains us to continue walking the path with Christ.

“Give us each day our daily bread” may be a reference to the manna, the bread from heaven, that was provided enough for each day during the 40 years in the wilderness between the time of fleeing slavery in Egypt and entering the promised land. ( Exodus 16.). And it is what is needed for service. And it may be a reference to the feast yet to come in the future life to come. But it most certainly addresses the very real and present concern of Jesus’ followers – to have enough to eat that day

4. “and forgive us our debts, as we also have forgiven our debtor” -“Reconciliation”

“Not forgiving is like drinking rat poison and then waiting for the rat to die.” – Anne Lamott

Forgiveness is the action we take in the present to participate in the coming of the kingdom. Nourishment sustains us in the present. Hope drives us to the future. And a close relationship with God allows us to pray

We ask for forgiveness, and at the same time we make a commitment to forgive others. It is when we serve God imperfectly. That we can forgive a little reminds us that God can forgive much.

Forgiveness is in the present tense – it is continual. The word forgiveness means “release” or “letting go.”

People would have understood the reference to debt which was devastating on the people. Debt is control. When the Romans conquered the region, they claimed they owned all the land and promptly started charging people rent. People who, heretofore, were living and farming their own land found themselves burdened with debt. Debt was a way in which the conquerors continued to afflict the conquered.

In forgiving the debts of others, the followers of Jesus reject the power to coerce others. “Release” of debt was a way of living out the reign of God on earth. Forgiving others, both sins and debts, is a sign of the coming kingdom. Disciples who do so “get it,” and they request the same from the Father.

The “forgiveness” we are invited to extend to others is not a personal well-wishing; it is changing the material circumstances of the poor such that they and their families no longer teeter on the brink of disaster, but can earn their living by their work. And we as Jesus’ followers are taught to ask God to extend mercy toward us in our sin precisely to the degree that we extend mercy toward others with our wealth and our power.

5. “And lead us not into temptation, but deliver us from evil. – “peace”

This is the fear, the fear of being tested. But we are encouraged to send this fear up to God. And the thing that occupies the space left by that fear is peace. This peace frees us from the worry that might keep us from praying in the first place.

We will always be tempted and will often fall, but Jesus promises that no temptation, test, or trial has the power to destroy our faith. Let us not be overwhelmed

The sense of the petition seems to be that God not make life any more difficult than it already is: “Dear God, don’t give us more than we can bear.”

->Parable of the Friend At Midnight – Persistence

The “Lord’s Prayer” is only the beginning of Jesus response to the prayer request. The last verses emphasize how much more God will give in this parable.

Summary -A friend comes calling for bread at midnight when you are asleep with your family. The sleeper at first declines but due to the persistence of the friend he gets up and provides.

This parable, which is only found in Luke, is connected to the previous prayer by the words for “bread” and certainly the idea of testing. How could the sleeper ask God to “give us each day our daily bread,” and then fail to give that bread to one of those for whom he has asked God to provide?

Is the friend shameless for asking at midnight or would the sleeper be shameless for not supplying the request. Most authors suggest the latter. Honor which was important at that time demanded that a neighbor get up, awaken his whole family if necessary. The neighbor is shaming the sleeper whose honor was at stake.

Like the person who keeps knocking and knocking to get his friend to come to the door, Jesus tells us that persistence is the key to prayer. Just like improvement in sport comes through constant training, practicing prayer makes the act of praying second nature (or perhaps, even first nature).

God unhesitatingly meets his obligations when asked; he is always found by those who seek him and will immediately open himself up to those who approach him.

How much more will God give than these sleeper ?

The last paragraph “Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you” – blessing

This goes back to the idea of persistence and note it is in the present tense. The image is with a young child badgering his parents until she/he gets what is wanted. God is compared to a human father. If human fathers give good gifts to their children, how much more will God do? So what are the good gifts ?

Luke tells us that the good gift is the “Holy Spirit.” Matthew just leaves it as “good things.” The gift of the Holy Spirit to the believer does not just entail the gift of the personal presence of the Spirit of Christ in the life of a believer, but all the promised blessings that flow from our union with God through the Spirit. The “good gifts” are the promised blessings of the kingdom, not the presumed needs of believers.

This scripture also prepares the readers for the events and Pentecost and the Spirit’s work throughout the Book of Acts.

Let’s bring it all together. The persistence in defining a close relationship with God, hoping for the future, finding nourishment for the present, reconciling and asking for forgiveness, and discovering peace leads us into deeper faith in God. Through prayer, we participate in God’s movement in our lives, and our persistence helps us notice God’s blessing in our lives.

Videos, Pentecost 6, July 17, 2022

1. Prelude – “Sweet Hour of Prayer”

2. Gospel – Luke 10:38-42

3. Sermon – Dr. Lee J. Hill

4. Prayers of the People

5. Announcements

6. Offertory – “Because all men are brothers” Larry Saylor

7. Closing Hymn– In My Life Lord

8. From the reception for the Rev. Lee J. Hill

Two resolutions that could fundamentally alter Episcopal Life

1. Prayer Book conceptual change

What General convention didn’t do ? A comprehensive Prayer Book revision was not on the agenda.

Instead the idea of a Prayer book that is broader adding other liturgies and may go beyond a printed book.

The Book of Common Prayer for the first time would be “those liturgical forms and other texts authorized by the General Convention.” In other words, liturgies that are not in the current prayer book that could be elevated to “prayer book status,” whether they are replacing parts of the prayer book or standing on their own. In the past they revised the existing Prayer Book under Article IX. Article IX has never specifically provided for adding authorized liturgies that are not part of the revision of the entire book . Now, they will be revising Article IX to broaden the prayer book to include authorized liturgies .

Over a dozen liturgical texts have been “authorized” – for trial use, experimental use, or simply “made available.” These include Marriage Rites, Holy Eucharist: Rite Two expansive language, Enriching Our Worship Series, Book of Occasional Services, Liturgies from other communions with bishop permission, Daily Prayer for All Seasons. Proposed changes must still go into trial use status and be approved over two General Conventions.

The substitute left the specific process of authorizing new texts open to future canonical definition, focusing just on the constitutional change that would enable such work.

Why is this important?

The struggle in the past has been a comprehensive edit of the entire book, a massive task. This allows for associated liturgies that stand on their own but become prayer book content and not worry about the existing content.

2. Tackling racism on the local level

The Convention created Episcopal Coalition for Racial Equity and Justice, a voluntary association of Episcopal dioceses, parishes, organizations, and individuals that will be charged with facilitating, coordinating, encouraging, supporting, and networking efforts of Episcopal dioceses, parishes, organizations, and individuals for racial justice and equity, and the dismantling of white supremacy as part of the goal to become the “beloved community.”

There is an implementing structure intended and associated funding. “Resolved that the Presiding Bishop and President of the House of Deputies appoint a Constituting Group for the development, implementation, and creation of the Episcopal Coalition for Racial Equity and Justice, whose work includes determining and proposing all necessary organizational, canonical, legal, and other actions necessary to constitute formally and oversee said Coalition.”

It would bring anti-racism training oversight to the province and diocese levels and create a permanent foundation moving forward where we can learn from each other on what works.

Why is this important? This brings needed resources in content and support to this effort depending on how many join into the group.

The racism of the church is one of the shortcomings identified in an extensive survey. A quote from the survey talk from Bishop Curry at General Convention. “Among non-Christians in particular, those who are not Christian, 50% associated Christians with the word hypocrisy; 49% with the word judgmental; 46% with self-righteousness; and 32% with arrogance. And then, nearly half of non-Christians in America—hear this—nearly half of non-Christians in America believe that racism is prevalent among Christians in the church.”

Related is D044 the creation of an independent Reparations Fund Commission, creating a fund from the Episcopal church assets. The magnitude of this fund and date for accomplishing the target amount will be determined by the Commission.

Commentary, July 17, 2022, Pentecost 6

I. Theme – Surprises related to hospitality and the hidden presence of God.

“Christ in the Home of Mary and Martha” – Vermeer (1655)

The lectionary readings are here  or individually: 

First Reading – Genesis 18:1-10a
Psalm – Psalm 15
Epistle – Colossians 1:15-28
Gospel – Luke 10:38-42 

Today’s readings remind us of the surprises related to hospitality and the hidden presence of God. In Genesis , Abraham receives three heavenly visitors who speak of the imminent birth of Sarah’s son. Paul describes the mystery of reconciliation with God and its implications for the Church. Jesus visits the home of Mary and Martha and reminds us of the importance of paying attention to God’s presence and words.

An extraordinary message runs through today’s scriptures. The theme is best expressed in the question put to Abraham: “Is anything too wonderful for the lord?”

Sarah laughed at the promise that she would bear a child in her old age; thus the name of this son of promise was given before his conception. It means “He will laugh”! The divine communication surrounding the birth of Isaac gives us the delightful feeling that God loves to surprise people. Isaac’s very name seems to convey that God’s joy in fulfilling the promise to Abraham would ring through the universe forever. In this way the messianic line was established by God’s miraculous power.

The scripture readings contain another miracle. The question in verse 1 of the psalm is not found in today’s reading, but it prompts the response contained there: “Who may abide in your tent? Who may dwell on your holy hill?” The psalmist answers by saying that only those who lead a blameless life are entitled to abide with God. If this were the only message we had, we might despair, for not one of us would qualify. But if we leap from the psalm to Colossians, the “hope of glory” is electrifying news. Miracle of miracles—Christ dwells mysteriously within us. Through him we stand holy and blameless before God. We can now abide upon God’s holy hill.

Christ for us and Christ in us is a mystery we can never fully understand. Better we stand in humble awe and gratitude than to try to analyze God’s doings. It is enough to know that God’s steadfast love and mercy shine in God’s word and deeds.

The gospel passage continues the line of thought that there are moments when the most important thing we can do is immerse ourselves in the wonder and glory of God’s self-revelation and to enjoy abiding with God. “There is need of only one thing” for God to work miracles in our lives.

It would be wrong to over-generalize specific occasions in scripture. It is possible that the next time Jesus visited that household, Mary served while Martha sat at his feet and Jesus chopped the vegetables. The point is that we must be attuned to the lord’s visit in our own household. We need to strike a balance between serving and simply enjoying the lord’s presence in quiet attentiveness to God alone.

Today’s readings abound in possibilities, including the possibility that we will suffer serious consequences if we deviate from God’s vision. Openness to God’s vision opens us to lively and transformative energies and contributes to the healing the world. Closing off to God’s vision dilutes and weakens the divine energy available to us. We may consider ourselves spiritual, religious, or both but be heading away from God’s vision for our lives and our world.

II. Summary

First Reading –  Genesis 18:1-10a

Our second series is about God’s covenant and the ways God upholds the covenant, even when human beings do not

Today’s reading is both an epiphany story—an account of the lord’s appearance to Abraham—and an annunciation story—a proclamation of the coming birth, contrary to all human expectation, of a significant person. The precise identity of the “three men” is not clear; that is, whether all three are angels representing the lord in earthly manifestation (hence the shift from plural to singular in vv. 1, 13) or whether one is indeed the lord and the other two are attendants (18:22, 19:1).

Abraham’s reception of these sudden guests illustrates the hospitality of a nomadic society. It is through their hospitality and compassion that God’s covenant is made, the promise to Abraham and Sarah kept. We uphold the covenant with God made so long ago when we show hospitality and kindness to the strangers among us, for God has shown hospitality to us in the giving of this world, and kindness throughout the generations.

The detailing of Abraham’s obsequious courtesies are meant subtly to give hearers two important notions about the grand status of the patriarch. He was wealthy enough to play the very generous host with the best of his contemporaries, and he was spiritually keen, sensing that his visitors were disguised angels. His life was imperfect, and he needed God, of course; his protracted childlessness is a constant reminder of that. Thus the visitor’s prediction that Sarah would have a son within the year is really the point of this story

The lord then renews the promise of many descendants (12:2, 13:15f), now specifying the birth of a son (15:1-6) to Sarah (17:15-21) in the spring (v. 10). As Abraham has typified the natural virtue of hospitality, so he also typifies the theological virtue of trust in the lord’s promise. The meaning of Isaac’s name is here explained by Sarah’s incredulous laugh.

Where is Sarah? She is the key here, for even in the midst of the duties and hiddenness assigned to her sex, she will be the bearer of the promise and the wonder. In the final verse of the reading, one of them (are there two traditions here) indicates a return at some future time, and a promise of a future son. This announcement is made to the man, not the woman, and yet it is the woman who will share the culture and the traditions of her lineage with her child.

Psalm –  Psalm 15   

Psalm 15 is a short song of praise, reminding those who are faithful that God is their strength and stands by them. They shall not be moved. To the faithful, God’s presence is with us—we do not need to go to a sacred location—God’s tent is over us, God’s presence is with us, when we are faithful and trust that God is with us.

This psalm presents a brief entrance rite for someone desiring to enter the temple for worship. The pilgrim’s question about who can enter (v. 1) receives a response from the temple personnel describing the attitudes and behavior required for worship. Regardless of the circumstance or time certain standards are invoked: blameless life, right doing (justice), and honesty.This portrait of an ideal worshipper can still act as a guideline for our approach to the altar of the lord today.

Epistle-  Colossians 1:15-28

Paul strongly presents the supremacy of Christ over the universe and in the Church (vv. 15-20). Then he applies the meaning of Christ’s cosmic victory specifically to his audience. The purpose of Christ’s death is to reconcile every person to God. . Christ is the principle of creativity, novelty, and evolution. But the ‘indicative’ description of what God has done for humans in Christ is inescapably joined to the ‘imperative’ discussion of what humans are to do in response.

The situation in Colossians is hinted at here – ” And you who were once estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him.” The church at Colossae may have adopted the notion of the “elemental spirits” and their role in daily life. The author condemns such influence lifting up Christ as the chief point of creation

Paul’s teachings are primarily counter-cultural to the empire (Romans 8:38-39 for example shows that nothing can separate us from God’s love, not powers or rulers or height or depth—seemingly counter-empire than this passage). Still, this passage suggests that Christ came to make peace with all, creation, God and humanity, and it is a beautiful image of Christ that was probably an early church hymn.

The theme of rejoicing in suffering is very Pauline (Romans 5:3; 2 Corinthians 11:30, 12:9; Philippians 2:17, 3:7-10). “What is lacking” may be the manifestation elsewhere, especially among the Colossians, of the suffering of the cross in the present life of the Church.

Paul reminds them of a common theme of the early Christian preaching. The “mystery” of God’s purpose, formerly hidden, is now revealed in Christ. It is revealed in history’s recent events, including Paul’s own ministry. The purpose of this revelation is that everyone may become “mature,” literally whole, complete or perfect, in Christ. This was a term used in the Greco-Roman world for those initiated into the mystery cults or those who through self-discipline and study of wisdom had reached advanced levels of insight. Paul uses the word to emphasize that there is no special caste or elite in Christianity but the Christian mystery is Christ’s abiding presence in the community, (the “you” is plural).

The plan calls for Christ to be revealed to the Gentiles and for them to accept Christ into themselves as their hope of glory. Paul’s contribution, further specified, is to admonish and teach everyone, so to prepare them to be offered more perfectly to God.

Gospel –  Luke 10:38-42 

The story about Martha and Mary is the second in the section on the characteristics of the disciple (10:25–11:13). As the story of the Good Samaritan showed how the disciple should act to the neighbor, so today’s story shows how the disciple should relate to Jesus. Also similar to last week it’s about “seeing and not seeing.” It is not only those who come from a distance (the lawyer) who have difficulty seeing who and what Jesus is, but it is also those intimate with him, Mary and Martha, who may have the same difficulty

The story has links to the first lesson which is about hospitality. Luke takes it a step farther and remembers and emphasizes things Jesus did that defied the customs and expectations of his people.

The story is almost an enacted parable. Martha (whose name is the Aramaic word for “mistress of a household”) receives Jesus as her guest, and undertakes the duties of hospitality. Her sister Mary sits at Jesus’ feet, in the traditional position of a rabbi’s disciple (Acts 22:3), a shocking place for a woman to be.

Sometimes we simplify this story down to how Martha was distracted and Mary was not. Sometimes we assume that Mary was stronger and was willing to discard her gender-role by society to be a disciple of . Jesus. We see ourselves in these two women. We have times when we are able to sit and listen and follow Jesus whole-heartedly. And then we have times when we are frustrated because the work is not being done that needs to be.

Martha’s attitude of anxiety and care is rebuked, not her actions. It gets in the way of an enjoyable evening among friends. She is distracted about many things. However, without her Jesus would not been fed. In contrast, Mary is totally focused on Jesus. This is her, and perhaps Martha’s, calling in the present moment. Martha is so fixated on details of dinner that she, like many hosts and hostesses, forgets the reason for the meal altogether

The story has usually been interpreted as an allegory, perhaps in the early Church contrasting the ministry of service to the ministry of the word (Acts 6:1-6) or a Jewish Christian emphasis upon works (the Letter of James) to a Gentile Christian emphasis upon faith (Paul); or (in the medieval Church) contrasting the active life to the contemplative life.

Gospel, July 17, 2022 – Mary and Martha

“Christ in the House of Mary and Martha” – Vermeer (1655)

The Gospel reading is here.

Let’s set the scene. We are in the long travel narrative in Luke (9:51 — 19:28). Jesus “set his face to go to Jerusalem” (9:51) and instructs those who would follow that the journey must be their first priority (9:57-58). Jesus sends the seventy ahead with no provisions for the journey and insists they depend on the hospitality of those in towns who welcome them (10:1-11).

Immediately preceding the stop at Martha’s home, Jesus tells a story about a man on a journey who is beaten and left to die. He is saved by an unexpected merciful neighbor (10:30-37). The story of “the good Samaritan” confirms that the journey to Jerusalem is dangerous, and that disciples might welcome the compassion of someone who, in other circumstances, would be considered undesirable.

This week we are in a seemingly peaceful setting – Jesus is invited into the home of Mary and Martha who live with their brother Lazarus in Bethany not far from Jerusalem. This is only reference to Mary and Martha in the synoptic gospels (Matthew, Mark, Luke). The two sisters and their brother, Lazarus, figure prominently in the fourth gospel, but hardly at all in the synoptics.

This is one of 3 mentions of this family:

1. Jesus was their guest – this week. Luke 10:38-42

2. John 11:1-44 When Lazarus had died, Jesus came to Bethany. Martha, upon being told that He was approaching, went out to meet Him, while Mary sat still in the house until He sent for her. It was to Martha that Jesus said: “I am the Resurrection and the Life.”

3. John 12:1-8 About a week before the crucifixion, as Jesus reclined at table, Mary poured a flask of expensive perfume over Jesus’ feet. Mary was criticized for wasting what might have been sold to raise money for the poor, and again Jesus spoke on her behalf.

On the basis of these incidents, many Christian writers have seen Mary as representing Contemplation (prayer and devotion), and Martha as representing Action (good works, helping others); or love of God and love of neighbor respectively.

Martha like the Samaritan is welcoming and is doing what women then were supposed to do – getting the house ready for the visitor. However, she is overwhelmed. We don’t how many guests there are. Where Jesus goes there are at least 12 other guys following him…and then the gravity and reality of the invitation comes crashing down on her. She is distracted. By contrast, Mary is sitting at the master’s feet, intent on listening to him but not lifting a finger to help.

Martha wants Jesus to tell Mary “get with it” and help out. Instead Jesus turns the tables and praises Mary saying “Mary has chosen the better part, which will not be taken away from her.”  

So what’s going on here ?  There are a variety of interpretations 

1. The Kingdom is being brought to all and in particular women

Jesus is crossing Jewish cultural bounds – he is alone with women who are not his relatives;  a woman serves him; and he teaches a woman in her own house.

Women were not supposed to sit with teachers as the disciples did.  Mary is assuming a male role – at the feet of Jesus.

In the first century, rabbis did not teach women. Outside of being instructed in their proper gender roles according to custom and law, women received no education.

Both in the previous story, the Samaritan and this story, they are moving beyond boundaries. The Samaritan for Luke illustrates the second commandment (‘Love your neighbor as yourself.’). Mary exemplifies the fulfillment of the first commandment. ‘You are to love God with all your heart, with all your soul, with all your energy, and with all your mind.’   

2. How do we deal with rivalries ?

The Martha and Mary story is just another in a series of instances of the disciples letting rivalry get in the way. This is similar to James and John and their discussion of  “whom is the greatest?”  in Mark, Chapter 9.

Martha asks Jesus to intervene. “Tell her then to help me.”   Martha has considered by some to be a “control freak.”

Jesus doesn’t mince words in his response. Calling her by name not just once but twice, in a manner that sounds more like a parent than a friend, he describes the situation.

The rivalries that we live in are the things that distract us. Jesus calls us out of these rivalistic relationships and into the Kingdom. Without the rivalry we can still attended to the daily demands of life, but maybe without seeing ourselves as victims of someone. 

3. A further study in hospitality 

Hospitality, sharing a meal in particular, is a prominent theme throughout Luke and how one is received or not.  In the narrative world of Luke, hospitality is multi-dimensional. According to this gospel account, we see hospitality from the perspective of receiving hospitality as well as extending it to another. Hospitality in Luke’s world is not limited to sex, religious preoccupation or county – it is open to all.

In this story, we expect Jesus to affirm the one who welcomes them into her home and prepares all that is needed to make them comfortable.

Yes, serving is encouraged too and follows naturally from following Jesus. This serving, however, is not drudgery, and is not to be accompanied by anxiety, distraction, worry, and trouble.  

This story is a clarification of hospitality in the Samaritan story. Both Mary and Martha are doing.  Doing is not the only thing. Eternal life is not gained in just the doing, but in the receiving – in hearing and believing.

4. Another alternative?

Mary & Martha’s story is a story about priorities and choices.  

It’s about choosing to make God a priority in our lives and not merely the façade of God in our lives a priority.

Often we get consumed with making sure everything is in its place and there is a place for everything.  

What is the most important thing we should be doing in the context of our daily activities ?

It’s about choosing to allow God to shape us into the people God needs us to be and then allowing God to use us to impact those around us in healthy, up-lifting, God-inspired ways.

What God wants for us is to become comfortable at his feet and “engage in the task” of sitting and listening as he reminds us of how really good life can be – even when life is not going as we have planned. And as we sit and remember what God promises, then we can go out and do as God wants. 

In Eugene Peterson’s, The Message, Jesus’ words to Martha are, “Martha, dear Martha, you’re fussing far too much and getting yourself worked up over nothing. One thing only is essential, and Mary has chosen it – it’s the main course, and won’t be taken from her.”

“Mary has chosen the better part, which will not be taken away from her.”

What really matters is how these two responded to God’s presence in their midst.

Thinking about God’s word as the “main course” in the feast of Life, however, doesn’t give that immediate sense that listening is better than doing. Instead, it places these two activities in balance. The word calls for us to both sit and listen AND to go and do. 

Since this story is about “turning the tables” one further extension of that is to consider Jesus the host and not Martha. Jesus is the host, not Martha or Mary or anyone of us, and he spreads the word like a banquet to nourish and strengthen us. The word has within it commands both to sit and listen, and to go and do. We “sit on our salvation,” but then scatter into the world and work of daily life. 

We must balance the role of food-preparer with that of friend and listener. Her actions are actually causing separation from Jesus at the same time she is drawing her into the home. 

As with previous weeks, there is an urgency involved.

The key is that there is an urgency to the kingdom. In Chapter 10 we saw several weeks ago, there is no time to rest; no time to bury the dead, even a parent; no time to say goodbye to family; no looking back (10:57-62). it. We might consider Martha’s concern for hospitality as similar to the “distractions” Jesus names at the outset of the journey to Jerusalem. Seeking God’s Kingdom is the first priority above all else, even the common customs of hospitality. 

If you look carefully, Jesus doesn’t say anything about not cleaning house or preparing dinner. He is not saying people should not have “many things” to do. Martha’s issue is not that she is a busy person. She is distracted by her many tasks and missing the fundamentals of having a chance to hear the gospel.  

Like the lawyer last week in the Good Samaritan, Martha is focused on “me.” “Why do I have  to get the house ready, while Mary gets the best role.”  We see this is in many churches. “Why does so and so get to do this while I alway have to wash dishes.”

 The author of the blog “Theological Stew gets the heart of the matter: “But here’s what I see in this. Martha was so busy with her eyes on what Mary was doing that she wasn’t being faithful to her own calling. The interesting thing is that Martha could have been just as close to Jesus doing what she was doing as Mary was sitting at his feet. She just didn’t see it.”
 

What Mary gets that Martha doesn’t

Colossians 1:15-29 – “Christ in You” “This mystery that has been hidden throughout the ages and generations but now is revealed to God’s saints… is Christ in you, the hope of glory.” —Colossians 1.27-28 A poem by Steve Garnaas-Holmes “Never mind the lonely trek across the desert to find your elusive teacher, nor does your Savior have to come to you. The Beloved lives inside you, breathing here, moving in you, moving you, the silence shimmering in your lungs, the heat rising, pulsing, pushing, straining to get out and love this crazy world. “The life in you is of God. The Chosen One is in your blood, your flesh, even your wounds, bleeding sometimes, and when you bleed you bleed glory, and when you are weary the splendor of God rests, and when you suffer the Gentle One silently accepts your lashes, and quietly rises again and again. “The Beloved lives inside you, working miracles, or speaking to you in that silent language, or sometimes sitting still, eyes closed, with a little smile, or maybe just relaxing, looking around, being at home. We have to look inside to see our own unique gifts that are a part of our community . These appear in soul searching as a result of our faith if we take the time to search them out. And we have to be ready to receive the gifts of others as well. Martha as well as May has the opportunity to receive God’s grace through faith through their identification with Christ. Martha needs to see that she needs nourishment. She needs to be “renewed in faith and strengthened for service.” Jesus is the host with many gifts to give. We have to take the time to “get it.” This scripture represents Paul’s dealing with those in Colossae who believe that obedience to the law through the Torah provided the basis for God’s promised blessings. Not so, says Paul. When a person believes in Christ, Christ enters into their being and they receive, as a gift, the full benefits of Christ’s death and resurrection. Thus with “Christ in us” we possess the “hope of glory.” We can all share in his glory It was his effort to preach and incorporate the Gentiles into the body of Christ.

Christ in the House of Mary and Martha – Johannes Vermeer

The painting is inspired by Luke 10:38-42 where Jesus enters the home of Mary and Martha. It happens after the Good Samaritan. The passage only occurs in Luke’s Gospel.

Martha greets Jesus but is preoccupied with tasks. Mary chose listening to the teachings of Jesus over helping her sister prepare food. Jesus is friends with this family who live in Bethany. Later, just before the crucifixion, Jesus will raise Mary and Martha’s brother Lazarus.

The three figures are bound in a circular composition. Circular compositions were frequently employed to unite complex figure groupings and impede the viewer’s eye from straying aimlessly around the picture If, however, the implied circle becomes too influential, the observer may feel subliminally entrapped. As a remedy Dutch artists often included a sort of escape route Vermeer provided a similar visual relief in the half-opened doorway  to the dark recess of the upper left-hand corner of the composition.

The work is known for the handling of light and shadow. The play of light on different surfaces such as the loaf of bread or the different fabrics  (Mary seated) is noted. There is color contrast in Mary’s clothing. Martha is statuesque with her downcast eyes. She seems to ignore Jesus pointing. The painting seems to be echoing the last verse. But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”

Dutch interior paintings are their own genre in the 17th century. Many of the paintings focus on love and/or the virtues of domestic life, the latter appropriate for this painting.  The Dutch had fought a ware for independence culminating in 1648 The new Dutch Republic was the most prosperous nation in Europe and led European trade, science, and art. A distinctive feature of the period, compared to earlier European painting, was the limited number of religious paintings. Dutch Calvinism forbade religious paintings in churches, and though biblical subjects were acceptable in private homes, relatively few were produced.

This is one of the largest and  earliest surviving paintings by Johannes Vermeer (1632-1675). It is also his only known work of a biblical subject though he was a specialist of interiors. It was done between 1654-1656.

Around the time that he painted this picture, Vermeer married Catharina Bolnes, the youngest daughter of a wealthy Catholic in Delft, Maria Thins. This match would have required Vermeer’s conversion to Catholicism, and the young couple soon moved in with the bride’s mother. Given its large size, it is likely that Christ in the House of Martha and Mary was a specific commission, possibly intended for a clandestine Catholic church in Delft or for a Catholic patron, perhaps even Vermeer’s mother-in-law.