Last Sunday after the Epiphany, Lectionary Year A (2/23/20)
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
Epiphany, as a season, can have four to nine Sundays, because it is caught in the calendar sequence between the fixed date of Christmas and the floating date of Easter. The same variable occurs with the other and longer Ordinary Time season after Pentecost before Advent begins anew. This year we move from the Sixth Sunday after the Epiphany to the lectionary for the Last Sunday after the Epiphany and bypass the lessons for Sundays seven and eight.
Bookending the Epiphany season every year are two important stories of how Jesus is confirmed as the Messiah and Son of God. On January 6, with the arrival of the Wise Men, Jesus is officially introduced to the world’s Gentiles, folk who believe in a variety of gods, as they encounter the one, true God in the being of the tiny Jesus babe. On the Last Sunday after the Epiphany, we are told how three Hebrews, believing in the single, holy God who chose them, witness the miraculous, total change of their earthly adult companion in the Transfiguration. In the Epiphany season, both the Gentiles and the Hebrews are brought together to form the unique Christian religion created 2000 years ago, that we are part of today. In the season of the Epiphany, we experience God’s presence in our lives.
Throughout the Diocese of the Rio Grande, the lectionary for the Last Sunday after the Epiphany comes alive as we look around our landscape filled with abundant mountains. These majestic geological formations are ever-present reminders of the blessings of the presence of God in our lives. Listen for them. Look for them. Rejoice in God’s gift of them.
Collect (BCP p. 165 and 217)
These thoughts were composed for the 1928 BCP for the August 6 Feast of the Transfiguration, that was first observed in the fourth century. We are to be guided in all we do by the enlightened knowledge of Jesus in our lives.
Old Testament (Exodus 24:12–18)
The eye-scorching presence of God, which so overwhelms human comprehension, surrounds the Holy Being in the protective form of a cloud in much biblical description. Moses was welcomed within the powerful barrier for forty days and forty nights, as the received guidance for good living in the form of stone-incised laws.
The Response: Psalm 2 (BCP pp. 586-587)
or Psalm 99 (BCP pp. 728-729)
Two royal psalms are suggested for this Sunday, both pointing our eyes to the holy hill of Zion. The king-praising wording recounts human understanding of God’s promise of peaceful, universal rule that will come with the Messiah, the anointed one. Psalm 99 (vs. 5 and 9) has a chorus looking toward God’s footstool that is the base of the holy hill, the throne of the Lord our God, the Holy One.
The Epistle (2 Peter 1:16-21)
Written after the letters of Paul, the gospels, and most other NT writings, the perspective of this text want us to know that the Bible is not myth and must be treated and interpreted seriously. The prophetic message from the Hebrew Bible is fulfilled in Jesus, and the living message of God’s Holy Spirit is given to believers in worship. Loving care must be taken in using Bible truths. The writer of Peter tells us we are entrusted with words that are “a lamp shining in a dark place” to become “the morning star that rises in your hearts.” We are to accept our proper role in passing on God’s Majestic Glory.
The Gospel (Matthew 17:1–9)
The three synoptic gospels share the splendor of the Transfiguration story. (Mark 9:2-8 and Luke 9:28-36) Here you meet the brilliant imagery of the earlier Sunday readings, while being joined by the elusive figures of Moses, bearer of the Law, and Elijah, representing the prophets. God speaks the indisputable words echoing Jesus’ baptism, “This is my Son, the Beloved; with him I am well pleased.” Added is a command to all of us, “ Listen to him!”
Peter, James, and John fall to the ground, overcome by their fearful awe of this surrealistic event. A gentle touch by Jesus assures them, and us, to “Get up and do not be afraid.” In this simple action, there is the foreshadowing of the resurrection by God of all human beings.
Bookending the Epiphany season every year are two important stories of how Jesus is confirmed as the Messiah and Son of God. On January 6, with the arrival of the Wise Men, Jesus is officially introduced to the world’s Gentiles, folk who believe in a variety of gods, as they encounter the one, true God in the being of the tiny Jesus babe. On the Last Sunday after the Epiphany, we are told how three Hebrews, believing in the single, holy God who chose them, witness the miraculous, total change of their earthly adult companion in the Transfiguration. In the Epiphany season, both the Gentiles and the Hebrews are brought together to form the unique Christian religion created 2000 years ago, that we are part of today. In the season of the Epiphany, we experience God’s presence in our lives.
Throughout the Diocese of the Rio Grande, the lectionary for the Last Sunday after the Epiphany comes alive as we look around our landscape filled with abundant mountains. These majestic geological formations are ever-present reminders of the blessings of the presence of God in our lives. Listen for them. Look for them. Rejoice in God’s gift of them.
Collect (BCP p. 165 and 217)
These thoughts were composed for the 1928 BCP for the August 6 Feast of the Transfiguration, that was first observed in the fourth century. We are to be guided in all we do by the enlightened knowledge of Jesus in our lives.
Old Testament (Exodus 24:12–18)
The eye-scorching presence of God, which so overwhelms human comprehension, surrounds the Holy Being in the protective form of a cloud in much biblical description. Moses was welcomed within the powerful barrier for forty days and forty nights, as the received guidance for good living in the form of stone-incised laws.
The Response: Psalm 2 (BCP pp. 586-587)
or Psalm 99 (BCP pp. 728-729)
Two royal psalms are suggested for this Sunday, both pointing our eyes to the holy hill of Zion. The king-praising wording recounts human understanding of God’s promise of peaceful, universal rule that will come with the Messiah, the anointed one. Psalm 99 (vs. 5 and 9) has a chorus looking toward God’s footstool that is the base of the holy hill, the throne of the Lord our God, the Holy One.
The Epistle (2 Peter 1:16-21)
Written after the letters of Paul, the gospels, and most other NT writings, the perspective of this text want us to know that the Bible is not myth and must be treated and interpreted seriously. The prophetic message from the Hebrew Bible is fulfilled in Jesus, and the living message of God’s Holy Spirit is given to believers in worship. Loving care must be taken in using Bible truths. The writer of Peter tells us we are entrusted with words that are “a lamp shining in a dark place” to become “the morning star that rises in your hearts.” We are to accept our proper role in passing on God’s Majestic Glory.
The Gospel (Matthew 17:1–9)
The three synoptic gospels share the splendor of the Transfiguration story. (Mark 9:2-8 and Luke 9:28-36) Here you meet the brilliant imagery of the earlier Sunday readings, while being joined by the elusive figures of Moses, bearer of the Law, and Elijah, representing the prophets. God speaks the indisputable words echoing Jesus’ baptism, “This is my Son, the Beloved; with him I am well pleased.” Added is a command to all of us, “ Listen to him!”
Peter, James, and John fall to the ground, overcome by their fearful awe of this surrealistic event. A gentle touch by Jesus assures them, and us, to “Get up and do not be afraid.” In this simple action, there is the foreshadowing of the resurrection by God of all human beings.
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
In the busyness of life, we seldom take time to reflect on the theological concept of “free will.” The lectionary readings for the Sixth Sunday after the Epiphany challenge us to do just that.
Collect (BCP p. 164 and 216)
These thoughts, found in the earliest extant sacramental books, were formed into a prayer before the seventh century. Thomas Cranmer adapted them for use in the first English BCP in 1549, and they have been in every subsequent BCP update. In praying this Collect, our voices today swell the tide of past petitions asking God to empower the gift of “free will” we have received.
The First Reading (Deuteronomy 30:15–20)
In the OT second (deutero) stating of the Torah law, Moses prepares the Hebrews, migrating from Egypt into the holy land they have been promised, by pointing out the choice that all humans face and must make. The commandments, received from God, provide guidelines for humans with “free will” to choose life over death. Obeying the guidance from God’s laws projects a good life in the unknown destination ahead.
or The First Reading (Sirach 15:15–20)
Human choice is predominant in this sterner approach lectionary option for this Sunday. Again, humans are presented with a lifetime of “free will” choices to make. We each are given the choice of how we are to live our lives.
The Response: Psalm 119:1-8 (BCP p. 763)
The thankful joy expressed in this lilting song celebrates the happiness that can come to those who honor the Lord’s laws and commandments. The plea of the last phrase tells us that the psalmist understands that even humans with “free will” are dependent on support from God.
The Epistle (I Corinthians 3:1-9)
Continuing on through the letter to the Christian community Paul created in Corinth, we confront the divisions that can occur when the central focus on God becomes splintered into separate factions. While Paul knows different perspectives enrich the knowledge of God, using agricultural and architectural images, he brings his letter recipients back to the centrality of the Lord, so that all serve and grow together.
The Gospel (Matthew 5:21-37)
For the brothers and sisters of the early Christian community Matthew is perhaps speaking to those who are struggling with knowing and living with God’s laws that may seem lost in the ancient mist of the OT commandments. Matthew, like Paul, appears to be coping with actions of separation that have evolved within the Christian community. To deflect the results of divisions, Matthew suggests ways to reunite members of the congregation. In our worship today, we reenact the same situation, when we take to heart the true presence others prior to the Passing of the Peace.
Matthew carries his perspective a bit deeper in the middle portion of Sunday’s text from the Sermon on the Mount. It, like much of the Bible, can easily be misunderstood, because we do not live in the formative Christian world of 2000 years ago. Matthew’s precautionary words about abuse including separation, adultery, and divorce are directed at a male-centric society, where women were completely powerless.
Remember, one of the great truths, in the sayings of Jesus and of Paul, is that under the ordinances of God, all human beings are equally loved, accepted, and treasured. The rights of women, then and now, are to be honored and respected. Read this part of Matthew’s story with this reoriented point-of-view, and you will discover a powerful new meaning about God’s law and God’s love, as it applies to all of us.
The final part of Sunday’s gospel speaks of not straying from God. Non-truths voiced or put in action destroy all community unity. To serve God with love and connection with other human beings, we are to use our “free will” to follow God’s laws and extend love to all human beings. We are to live the “yes” that brings a good life where God smiles on us. With God, life is good, and all will be well.
Collect (BCP p. 164 and 216)
These thoughts, found in the earliest extant sacramental books, were formed into a prayer before the seventh century. Thomas Cranmer adapted them for use in the first English BCP in 1549, and they have been in every subsequent BCP update. In praying this Collect, our voices today swell the tide of past petitions asking God to empower the gift of “free will” we have received.
The First Reading (Deuteronomy 30:15–20)
In the OT second (deutero) stating of the Torah law, Moses prepares the Hebrews, migrating from Egypt into the holy land they have been promised, by pointing out the choice that all humans face and must make. The commandments, received from God, provide guidelines for humans with “free will” to choose life over death. Obeying the guidance from God’s laws projects a good life in the unknown destination ahead.
or The First Reading (Sirach 15:15–20)
Human choice is predominant in this sterner approach lectionary option for this Sunday. Again, humans are presented with a lifetime of “free will” choices to make. We each are given the choice of how we are to live our lives.
The Response: Psalm 119:1-8 (BCP p. 763)
The thankful joy expressed in this lilting song celebrates the happiness that can come to those who honor the Lord’s laws and commandments. The plea of the last phrase tells us that the psalmist understands that even humans with “free will” are dependent on support from God.
The Epistle (I Corinthians 3:1-9)
Continuing on through the letter to the Christian community Paul created in Corinth, we confront the divisions that can occur when the central focus on God becomes splintered into separate factions. While Paul knows different perspectives enrich the knowledge of God, using agricultural and architectural images, he brings his letter recipients back to the centrality of the Lord, so that all serve and grow together.
The Gospel (Matthew 5:21-37)
For the brothers and sisters of the early Christian community Matthew is perhaps speaking to those who are struggling with knowing and living with God’s laws that may seem lost in the ancient mist of the OT commandments. Matthew, like Paul, appears to be coping with actions of separation that have evolved within the Christian community. To deflect the results of divisions, Matthew suggests ways to reunite members of the congregation. In our worship today, we reenact the same situation, when we take to heart the true presence others prior to the Passing of the Peace.
Matthew carries his perspective a bit deeper in the middle portion of Sunday’s text from the Sermon on the Mount. It, like much of the Bible, can easily be misunderstood, because we do not live in the formative Christian world of 2000 years ago. Matthew’s precautionary words about abuse including separation, adultery, and divorce are directed at a male-centric society, where women were completely powerless.
Remember, one of the great truths, in the sayings of Jesus and of Paul, is that under the ordinances of God, all human beings are equally loved, accepted, and treasured. The rights of women, then and now, are to be honored and respected. Read this part of Matthew’s story with this reoriented point-of-view, and you will discover a powerful new meaning about God’s law and God’s love, as it applies to all of us.
The final part of Sunday’s gospel speaks of not straying from God. Non-truths voiced or put in action destroy all community unity. To serve God with love and connection with other human beings, we are to use our “free will” to follow God’s laws and extend love to all human beings. We are to live the “yes” that brings a good life where God smiles on us. With God, life is good, and all will be well.
Fifth Sunday after the Epiphany, Lectionary Year A (2/8/20)
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
What fun you can have with the lectionary choices for this coming Sunday. The planners, compiling the readings for the day, have left to you and your church an interesting challenge of how to end the OT, psalm, and NT epistle. (The optional parts are indicated by the use of square brackets.) As you thoughtfully read through the texts, give your mind the pleasure of thinking just how you want the message to be received by the listener.
Collect (BCP p. 164 and 216)
In creating this prayer, new to the current BCP, the Rev. Dr. Massey H. Shepherd, Jr. gathered thoughts from Galatians 4:3-5; Romans 8:15 and 8:19-21; John 10:12; and Luke 4:16-21. While these references are not part of this Sunday’s readings, the ideas they convey will help you understand how God is active in the wholeness of the basic Bible message. You may want to reread this Collect after you complete your e-study.
Old Testament: Isaiah 58:1–9a [9b-12]
This poem from the third Isaiah scroll, dates after the return of the Hebrews, who had been forced for several generations to live in their Babylonian exile. This third Isaiah prophet pushes people from a casual to a deep connection with God in their approach to reestablish a life of societal goodness. Do you hear the prophet’s voice in our world today?
Psalm 112:1-9, (10) (BCP p. 755)
Do you consider this psalm a perfect response to the Isaiah reading? It is a song of hope. Where would you place the ending
The Epistle: (I Corinthians 2:1-12, [13-16]
Paul’s humanity comes through in this portion of his letter to the folk he knew well from his stops at Corinth on his missionary journeys. His original personal timidity fades, as he is empowered by the Holy Spirit to spread the good news of God about the gifts we all have received through the love and freedom of life resulting from Christ crucified. Instead of being bound by the limitations, we are to be open to know the mind of the Lord, as we have the mind of Christ.
The Gospel Matthew 5:13-20
In preparing to read this text, imagine yourself back 2000 years sitting on a grassy hillside listening to the voice of a man you have heard about. Jesus is talking directly to you! Do you hear your call to action? Even in our low-sodium-diet world, we have been given the salt required to elevate our lives above the tasteless, barren clay we were formed of. Even in a world brightened by electricity, in any darkness we are charged by the brilliance of God to let our daily duties become good works reflecting back to God.
This cutting, right after the Beatitude section of the Sermon on the Mount, is followed by Jesus explaining how he is the fulfillment of the law. Jesus moves us, beyond the precise OT rules that bound up and enslaved the Scribes and Pharisees of his day, into a new understanding of righteousness that sets us free to be what God created each of us to be. In the time of Jesus, and in our time today, this text tells us we are free to live under the law, if the law we live under is the law of God.
Collect (BCP p. 164 and 216)
In creating this prayer, new to the current BCP, the Rev. Dr. Massey H. Shepherd, Jr. gathered thoughts from Galatians 4:3-5; Romans 8:15 and 8:19-21; John 10:12; and Luke 4:16-21. While these references are not part of this Sunday’s readings, the ideas they convey will help you understand how God is active in the wholeness of the basic Bible message. You may want to reread this Collect after you complete your e-study.
Old Testament: Isaiah 58:1–9a [9b-12]
This poem from the third Isaiah scroll, dates after the return of the Hebrews, who had been forced for several generations to live in their Babylonian exile. This third Isaiah prophet pushes people from a casual to a deep connection with God in their approach to reestablish a life of societal goodness. Do you hear the prophet’s voice in our world today?
Psalm 112:1-9, (10) (BCP p. 755)
Do you consider this psalm a perfect response to the Isaiah reading? It is a song of hope. Where would you place the ending
The Epistle: (I Corinthians 2:1-12, [13-16]
Paul’s humanity comes through in this portion of his letter to the folk he knew well from his stops at Corinth on his missionary journeys. His original personal timidity fades, as he is empowered by the Holy Spirit to spread the good news of God about the gifts we all have received through the love and freedom of life resulting from Christ crucified. Instead of being bound by the limitations, we are to be open to know the mind of the Lord, as we have the mind of Christ.
The Gospel Matthew 5:13-20
In preparing to read this text, imagine yourself back 2000 years sitting on a grassy hillside listening to the voice of a man you have heard about. Jesus is talking directly to you! Do you hear your call to action? Even in our low-sodium-diet world, we have been given the salt required to elevate our lives above the tasteless, barren clay we were formed of. Even in a world brightened by electricity, in any darkness we are charged by the brilliance of God to let our daily duties become good works reflecting back to God.
This cutting, right after the Beatitude section of the Sermon on the Mount, is followed by Jesus explaining how he is the fulfillment of the law. Jesus moves us, beyond the precise OT rules that bound up and enslaved the Scribes and Pharisees of his day, into a new understanding of righteousness that sets us free to be what God created each of us to be. In the time of Jesus, and in our time today, this text tells us we are free to live under the law, if the law we live under is the law of God.
As our Collect says, thanks to Jesus Christ, God sets us free to have the liberty of abundant life. God’s Spirit makes us the salt of the earth and the light of the world. Accepting and using God’s wisdom in the mind of Christ, we are to activate good works. We glorify God, because in God we trust.
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
With Did you know that all Sundays of the year are feasts of our Lord Jesus Christ? Even the Sundays in Lent are feasts that break that otherwise thoughtful penitential season. The way secular calendar dates fall this year gives us a chance to encounter a special occasion, when the celebration of a regular festal Sunday in our Year A Lectionary gets bumped by the feast of The Presentation, which occurs annually on the date of February 2.
Collect (BCP p. 187 and 239)Thoughts, originally found in a Latin document dating from around the eighth century, were adapted by Thomas Cranmer for the first English BCP in 1549 and have continued to be modified in each BCP revision, including our current 1979 one. Two word changes are worth musing on: “everlasting” becomes “everliving” in describing God, and our “minds” becomes “hearts” in usage over the centuries. The most important emphasis change comes with the awareness that we are presented to God by the action of Jesus Christ our Lord, giving these words a perfect link to the lessons of The Presentation feast day.
Old Testament (Malachi 3:1–4)In the last of the lesser (smaller in size) scrolls of the prophets in the OT, we find this wonderful prefiguring of the NT gospel event covered in the texts chosen for The Presentation. As you should with all biblical texts, read these words aloud. That will help you sense the full impact of how Christians across the ages discovered precursory connections from the OT to the NT.
Psalm 84:1-12 (BCP pp. 707-708) Here is a song of a pilgrim anticipating, with loving joy, the journey to and arrival at the temple, faithfully perceived as God’s house. In reading it aloud, let your voice feel that you are, even in your own place, in the world setting that is leading to the true home of God, Jesus, and yourself.
or Psalm 24:7-10 (BCP p. 614)This psalm may have been part of a liturgical celebration. Perhaps this song of praise, with a prayer for God’s continued help, was created by someone closely connected with temple services singing joyfully to the King of glory.
The Epistle (Hebrews 2:14-18)This text cutting makes the incarnation aspect of Jesus directly connect with our own flesh and blood. Jesus is human just as we are! And because of Jesus, God fully understands all of our being.
The Gospel (Luke 2:22-40)For the Feast of The Presentation, our gospel has three parts. Luke 2:22-24 refers to the ancient Hebrew tradition, where first born sons were dedicated to God and mothers were purified for full-life reentry following the birth of a child. The idea of “churching of women” from medieval times through the 1928 BCP was consumed into “A Thanksgiving for the Birth or Adoption of a Child” in our current BCP.
In the presentation of Jesus in Luke 2:25-38, the true exposure of the boy Jesus as the Messiah is experienced by a “righteous and devout” Simeon and an elderly, ever- worshipping prophet Anna. In reflecting on encountering God’s presence, face-to-face, Luke, in verses 29-32, perfects this revelation for us in the prayerful Nunc dimittis song found in many places in our BCP. (pp. 93, 120, and 135) From this important biblical text, two interesting things have entered into our religious observances. Recognizing we are blessed with the appearance of Jesus, the light of the world, into our lives, on The Presentation, we bless and light candles in our worship service nicknamed Candlemas. And many Episcopal parishes use this day to celebrate and honor the presence of elderly members within the family of their congregations.
The final gospel verses 39-40, locate Jesus firmly in his everyday lifetime. The richness of the combined readings for The Presentation are there to remind us that, like the boy Jesus, the favor of God is upon us..
Collect (BCP p. 187 and 239)Thoughts, originally found in a Latin document dating from around the eighth century, were adapted by Thomas Cranmer for the first English BCP in 1549 and have continued to be modified in each BCP revision, including our current 1979 one. Two word changes are worth musing on: “everlasting” becomes “everliving” in describing God, and our “minds” becomes “hearts” in usage over the centuries. The most important emphasis change comes with the awareness that we are presented to God by the action of Jesus Christ our Lord, giving these words a perfect link to the lessons of The Presentation feast day.
Old Testament (Malachi 3:1–4)In the last of the lesser (smaller in size) scrolls of the prophets in the OT, we find this wonderful prefiguring of the NT gospel event covered in the texts chosen for The Presentation. As you should with all biblical texts, read these words aloud. That will help you sense the full impact of how Christians across the ages discovered precursory connections from the OT to the NT.
Psalm 84:1-12 (BCP pp. 707-708) Here is a song of a pilgrim anticipating, with loving joy, the journey to and arrival at the temple, faithfully perceived as God’s house. In reading it aloud, let your voice feel that you are, even in your own place, in the world setting that is leading to the true home of God, Jesus, and yourself.
or Psalm 24:7-10 (BCP p. 614)This psalm may have been part of a liturgical celebration. Perhaps this song of praise, with a prayer for God’s continued help, was created by someone closely connected with temple services singing joyfully to the King of glory.
The Epistle (Hebrews 2:14-18)This text cutting makes the incarnation aspect of Jesus directly connect with our own flesh and blood. Jesus is human just as we are! And because of Jesus, God fully understands all of our being.
The Gospel (Luke 2:22-40)For the Feast of The Presentation, our gospel has three parts. Luke 2:22-24 refers to the ancient Hebrew tradition, where first born sons were dedicated to God and mothers were purified for full-life reentry following the birth of a child. The idea of “churching of women” from medieval times through the 1928 BCP was consumed into “A Thanksgiving for the Birth or Adoption of a Child” in our current BCP.
In the presentation of Jesus in Luke 2:25-38, the true exposure of the boy Jesus as the Messiah is experienced by a “righteous and devout” Simeon and an elderly, ever- worshipping prophet Anna. In reflecting on encountering God’s presence, face-to-face, Luke, in verses 29-32, perfects this revelation for us in the prayerful Nunc dimittis song found in many places in our BCP. (pp. 93, 120, and 135) From this important biblical text, two interesting things have entered into our religious observances. Recognizing we are blessed with the appearance of Jesus, the light of the world, into our lives, on The Presentation, we bless and light candles in our worship service nicknamed Candlemas. And many Episcopal parishes use this day to celebrate and honor the presence of elderly members within the family of their congregations.
The final gospel verses 39-40, locate Jesus firmly in his everyday lifetime. The richness of the combined readings for The Presentation are there to remind us that, like the boy Jesus, the favor of God is upon us..
Third Sunday after the Epiphany, Lectionary Year A (RCL) A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande (1/26/20)
One of the joys of learning from all three years of the lectionary in the two Ordinary Time seasons (after the Epiphany and after Pentecost) comes with the variety of readings that remind us, that we are living our everyday lives in eternal time. This Sunday we have a wonderful opportunity to explore this concept and in doing so, we will find that we, too, are truly already in God’s eternal time.
Collect (BCP p. 163 and 215) This wonderful collection of thoughts is our personal plea today to our one God, as known in the Trinity, to empower us to answer our call from Jesus and to evidence the Good News to all we encounter, based on the challenge given the first disciples in our gospel. In praying this, we are active today in eternal time, while we move into our future time God has already lovingly prepared for us. Newly written, for our current 1979 BCP, by a leader in its development, the Rev. Dr. Massey H. Shepherd, Jr., our collect echoes the hope for God’s unity Shepherd witnessed as one of the few American members of other Christian denominations invited to attend the 1960s Vatican II of the Roman Catholic Church, “…that we and the whole world may perceive the glory of his marvelous works.”
Old Testament (Isaiah 9:1–4)Sunday’s biblical story begins with people dedicated to the service of the Lord three millennia ago. The writer of the first scroll of Isaiah, referencing geographical designations, hints at the tale, well-known to OT and NT writers, about Gideon’s defeat of Midianite oppressors (Judges 6-8) when the ancient Hebrews were consolidating their future homeland. The brilliant light of God’s presence overpowers the everyday darkness of life and death for those who trust in the Lord.
Psalm 27:1, 5-13 (BCP p. 617-618) Perhaps this song of praise with a prayer for God’s continued help was created by someone closely connected with service at the temple. The Lord’s call is “Seek my face”. The psalmist’s, and our, reply is a solid belief in dwelling with the Lord, our light and our salvation.
The Epistle (I Corinthians 1:10-18) Our second Sunday with Paul’s formal correspondence, to Christians in Corinth two millennia ago, gives us a peek into the difficult divisions inflicting their human organization. Paul’s letter reminds us we are all baptized into Christ and called to proclaim the Good News.
The Gospel (Matthew 4:12-23)Again our Sunday gospel has two parts. In picking up the narrative following Jesus’ baptism, we are reminded of Isaiah’s prophetic projection to tell us that the kingdom of heaven is near, and light has conquered our everyday darkness. Into God’s earthly holy land, the presence of Jesus, following the model and the words used by John the Baptist, has forever changed human history into eternity.
To the version of the call of the first two disciples in John’s gospel that we heard last week, we now get Matthew’s report. The action causing discipleship comes from the call of Jesus to folk interrupting their busy everyday work. Brother fishermen, Simon Peter and Andrew are called to follow Jesus and aim to begin netting people, not fish. Brother fishing-net-menders, James and John are summoned to come, too. In following the call of Jesus, life changes. Like the two pair of biblical brothers, our distinct, individual gifts and talents are welcomed and used when we follow our Lord Jesus Christ.
Collect (BCP p. 163 and 215) This wonderful collection of thoughts is our personal plea today to our one God, as known in the Trinity, to empower us to answer our call from Jesus and to evidence the Good News to all we encounter, based on the challenge given the first disciples in our gospel. In praying this, we are active today in eternal time, while we move into our future time God has already lovingly prepared for us. Newly written, for our current 1979 BCP, by a leader in its development, the Rev. Dr. Massey H. Shepherd, Jr., our collect echoes the hope for God’s unity Shepherd witnessed as one of the few American members of other Christian denominations invited to attend the 1960s Vatican II of the Roman Catholic Church, “…that we and the whole world may perceive the glory of his marvelous works.”
Old Testament (Isaiah 9:1–4)Sunday’s biblical story begins with people dedicated to the service of the Lord three millennia ago. The writer of the first scroll of Isaiah, referencing geographical designations, hints at the tale, well-known to OT and NT writers, about Gideon’s defeat of Midianite oppressors (Judges 6-8) when the ancient Hebrews were consolidating their future homeland. The brilliant light of God’s presence overpowers the everyday darkness of life and death for those who trust in the Lord.
Psalm 27:1, 5-13 (BCP p. 617-618) Perhaps this song of praise with a prayer for God’s continued help was created by someone closely connected with service at the temple. The Lord’s call is “Seek my face”. The psalmist’s, and our, reply is a solid belief in dwelling with the Lord, our light and our salvation.
The Epistle (I Corinthians 1:10-18) Our second Sunday with Paul’s formal correspondence, to Christians in Corinth two millennia ago, gives us a peek into the difficult divisions inflicting their human organization. Paul’s letter reminds us we are all baptized into Christ and called to proclaim the Good News.
The Gospel (Matthew 4:12-23)Again our Sunday gospel has two parts. In picking up the narrative following Jesus’ baptism, we are reminded of Isaiah’s prophetic projection to tell us that the kingdom of heaven is near, and light has conquered our everyday darkness. Into God’s earthly holy land, the presence of Jesus, following the model and the words used by John the Baptist, has forever changed human history into eternity.
To the version of the call of the first two disciples in John’s gospel that we heard last week, we now get Matthew’s report. The action causing discipleship comes from the call of Jesus to folk interrupting their busy everyday work. Brother fishermen, Simon Peter and Andrew are called to follow Jesus and aim to begin netting people, not fish. Brother fishing-net-menders, James and John are summoned to come, too. In following the call of Jesus, life changes. Like the two pair of biblical brothers, our distinct, individual gifts and talents are welcomed and used when we follow our Lord Jesus Christ.
As we listen, on the Third Sunday after the Epiphany in our church pew, we are transported from the limits of our everyday life today into the greater reality of the eternity we are called to. Are you ready to listen? Are you ready to follow Jesus? Are you ready to move from darkness into light and live eternally in the love of a God who truly loves us? Jesus welcomes and walks with us into eternal time. Let’s go!
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
With the Second Sunday after the Epiphany, we enter into one of the two Church seasons called Ordinary Time. Church vestments and hangings now, and in the long season after Pentecost, are basically colored green, a symbolic hue suggesting growth. Ordinary Time has seasons of variable length year-to-year, because they connect the date-fixed Christmas (Advent-Epiphany) Cycle and the moon-controlled Easter (Lent- Pentecost) Cycle. The lectionary organizers for the three liturgical years of fluctuating green seasons, carefully worked out a practical way to meet this challenge.
Although each of us is a special, unique person in God’s creation, we all share a lifetime of everyday moments we may think of as ordinary time. The synoptic gospel authors, Matthew (Year A), Mark (Year B), and Luke (Year C) all tell biographical tales of the everyday life of Jesus, letting us witness glimpses of ordinary time 2000 years ago.
All the gospel lessons chosen for Ordinary Time tell a story, the story is not just ordinary. Listen to each gospel; search out the meaning beyond the account. In all Ordinary Time gospels, the encounters shared about Jesus’ human life bear the proof that we are witnessing activity of the Messiah, the Son of God.
Collect (BCP p. 163 and 215)
Thoughts forming the weekly collects we’ve encountered so far in Year A have historical roots. This week is different. Our collect, using the theme from our Sunday’s gospel, is a new one for the twentieth Sunday after Pentecost from the Book of Common Worship of the Church of South India. This connection, within the Anglican Communion, reminds us we share our English-speaking Christian-heritage tradition with people all around the world. Together, we are all “illumined” by the light of our Savior Jesus Christ and pray we may shine that radiance forth to the ends of the earth.
Old Testament (Isaiah 49:1–7)
Following last week’s First Servant Song composed by the writer of the second portion of Isaiah, this Sunday, we have the Second Servant Song. Again, we are called to receive the light from God and to reflect it to the end of the earth. As the prophet of this part of Isaiah reminds us, we have been chosen by the ever strengthening, always faithful Lord. The good news of the OT remains with us today.
Psalm 40:1-12 (BCP p. 640-641)The glorious Hebrew poetry of both Isaiah and this psalmist are songs of praise to our God, our faithful Lord. Listen for the call to our heart for action. The Lord’s love for us is to be passed on to reach the greater congregation awaiting to hear the good news of God’s unfailing love.
The Epistle (I Corinthians 1:1-9)
Paul’s formal opening of his correspondence to Christians in Corinth continues by reminding us that God is faithful, and we are called to bond together to spread the good news to others. Anytime you read a letter from Paul, read it aloud, to hear it in your mind just as the earliest groups of Christian believers did, a mere 30 years after the resurrection of Jesus. Paul, writing to the faithful in Corinth, is speaking directly to you.
The Gospel (John 1:29-42)
This intrusion of John’s gospel into Matthew’s Year A lectionary happens because it has a special symbolic value. The cutting has two parts to consider. Both recognize Jesus is the Lamb of God, the Anointed Messiah.
John 1:29-34 more completely fleshes out the four gospel baptismal stories from last Sunday. The writer of John wants to make sure we fully understand who Jesus is.
John 1:35-42 carries the story deeper into human life by introducing us to two disciples of John the Baptist, who now become the first apostles of Jesus. Human curiosity causes Jesus to say, “Come and see.” Invitation answered; aware understanding follows. As in our own naming event of baptism, Jesus recognizes the uniqueness of his first two disciples. The ancient reality of this story is evident in the use of the Aramaic “Cephas” for Peter, our most important “Rocky” super-hero dating from the time of Jesus.
Although each of us is a special, unique person in God’s creation, we all share a lifetime of everyday moments we may think of as ordinary time. The synoptic gospel authors, Matthew (Year A), Mark (Year B), and Luke (Year C) all tell biographical tales of the everyday life of Jesus, letting us witness glimpses of ordinary time 2000 years ago.
All the gospel lessons chosen for Ordinary Time tell a story, the story is not just ordinary. Listen to each gospel; search out the meaning beyond the account. In all Ordinary Time gospels, the encounters shared about Jesus’ human life bear the proof that we are witnessing activity of the Messiah, the Son of God.
Collect (BCP p. 163 and 215)
Thoughts forming the weekly collects we’ve encountered so far in Year A have historical roots. This week is different. Our collect, using the theme from our Sunday’s gospel, is a new one for the twentieth Sunday after Pentecost from the Book of Common Worship of the Church of South India. This connection, within the Anglican Communion, reminds us we share our English-speaking Christian-heritage tradition with people all around the world. Together, we are all “illumined” by the light of our Savior Jesus Christ and pray we may shine that radiance forth to the ends of the earth.
Old Testament (Isaiah 49:1–7)
Following last week’s First Servant Song composed by the writer of the second portion of Isaiah, this Sunday, we have the Second Servant Song. Again, we are called to receive the light from God and to reflect it to the end of the earth. As the prophet of this part of Isaiah reminds us, we have been chosen by the ever strengthening, always faithful Lord. The good news of the OT remains with us today.
Psalm 40:1-12 (BCP p. 640-641)The glorious Hebrew poetry of both Isaiah and this psalmist are songs of praise to our God, our faithful Lord. Listen for the call to our heart for action. The Lord’s love for us is to be passed on to reach the greater congregation awaiting to hear the good news of God’s unfailing love.
The Epistle (I Corinthians 1:1-9)
Paul’s formal opening of his correspondence to Christians in Corinth continues by reminding us that God is faithful, and we are called to bond together to spread the good news to others. Anytime you read a letter from Paul, read it aloud, to hear it in your mind just as the earliest groups of Christian believers did, a mere 30 years after the resurrection of Jesus. Paul, writing to the faithful in Corinth, is speaking directly to you.
The Gospel (John 1:29-42)
This intrusion of John’s gospel into Matthew’s Year A lectionary happens because it has a special symbolic value. The cutting has two parts to consider. Both recognize Jesus is the Lamb of God, the Anointed Messiah.
John 1:29-34 more completely fleshes out the four gospel baptismal stories from last Sunday. The writer of John wants to make sure we fully understand who Jesus is.
John 1:35-42 carries the story deeper into human life by introducing us to two disciples of John the Baptist, who now become the first apostles of Jesus. Human curiosity causes Jesus to say, “Come and see.” Invitation answered; aware understanding follows. As in our own naming event of baptism, Jesus recognizes the uniqueness of his first two disciples. The ancient reality of this story is evident in the use of the Aramaic “Cephas” for Peter, our most important “Rocky” super-hero dating from the time of Jesus.
In the lectionary for the Second Sunday after the Epiphany, like Jesus’ first disciples, we are encouraged to “Come and see” and to bring with us others into the welcoming presence of our Lord and Savior Jesus Christ. We are called. A faithful God is waiting to love us
First Sunday after the Epiphany, Lectionary Year A (1/12/20)
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
In our current 1979 BCP, the First Sunday after the Epiphany is designated--along with the Easter Vigil, the Day of Pentecost, All Saints’ Day or the Sunday following, and a visit by the bishop--as the proper time to welcome new members of all ages into full communion in the Church. Baptism is a one-time event in the life of all Christians.
Because baptism is a personal commitment, the ancient baptismal statement, the Apostles’ Creed, with its “I believe…” beginning is used. When the baptized person becomes part of the Christian community for communion, the “We believe…” form of the Nicene Creed includes and unifies the entire group.
To review your knowledge or learn more about what baptism means, you may want to look at several sections of the current BCP. The same collect for baptism can be found in the traditional (p. 203) or contemporary (p. 254) wording.
The full baptismal service (pp. 298-314) includes a reaffirmation of commitment. Here you will find detailed instructional data, called rubrics, printed in italic type. In early BCP versions, these instructions were printed in red ink, thus getting the “rubric” name.
In the BCP Historical Documents section, check out “Of Baptism” (p. 873) for the official 1801 statement after the American Church separated from the Church in England following the successful Revolutionary War. The current Catechism’s explanation of Holy Baptism is on pp. 858-859 of the BCP.
Collect (BCP p. 162 and 214)
Gathered thoughts, starting from Roman holy texts dating before the 9th century, were drafted to create this collect for use on the First Sunday after the Epiphany.
Gathered thoughts, starting from Roman holy texts dating before the 9th century, were drafted to create this collect for use on the First Sunday after the Epiphany.
Old Testament (Isaiah 42:1–9)
God’s voice is speaking in verses 1-4 of the “first servant song” composed by the writer of the second portion of Isaiah. Christian writers later interpreted this section to suggest the anticipated Messiah. In reading verses 5-9, think of them as addressed directly to you by the creator God, who is the source of all life. As such, they contain our personal job description, to be God’s light to all the nations.
God’s voice is speaking in verses 1-4 of the “first servant song” composed by the writer of the second portion of Isaiah. Christian writers later interpreted this section to suggest the anticipated Messiah. In reading verses 5-9, think of them as addressed directly to you by the creator God, who is the source of all life. As such, they contain our personal job description, to be God’s light to all the nations.
Psalm 29 (BCP p. 620-621)
The voice of the Lord, in all creation, is described here as a powerful thunder-and- lightning storm raking the land of the Bible world. Hope occurs when the kingly Lord gives people strength and the promise of the blessing of peace.
The voice of the Lord, in all creation, is described here as a powerful thunder-and- lightning storm raking the land of the Bible world. Hope occurs when the kingly Lord gives people strength and the promise of the blessing of peace.
The New Testament (Acts 10:34-43)
Luke, in his volume one life of Jesus and volume two (Acts) life of the formative Christian Church, uses Peter as spokesman for the good news. In his summary of the major themes of the Acts of the Apostles, Peter tells us what we are to do based on what we believe. These pronouncements become an early creed fitting perfectly into our readings for both the Baptism of our Lord and our personal basis for our own baptismal covenant commitment.
Luke, in his volume one life of Jesus and volume two (Acts) life of the formative Christian Church, uses Peter as spokesman for the good news. In his summary of the major themes of the Acts of the Apostles, Peter tells us what we are to do based on what we believe. These pronouncements become an early creed fitting perfectly into our readings for both the Baptism of our Lord and our personal basis for our own baptismal covenant commitment.
The Gospel (Matthew 3:13-17)
Many people do not realize that all four NT gospels--because they were written by different authors, to different communities, over the first 100 formative years of Christianity--share only the most important accounts of events in the life of Jesus. Nevertheless, the account of the baptism of Jesus in all four gospels validates who Jesus is. (Mark 1:4-5, 7-11; Luke 3:7a, 15-16, 21-22; and John 1:24-34)
John the Baptist fully recognizes the superiority of Jesus. Jesus understands his own role as the Messiah, who fulfills all righteousness through obedience to God’s will. And Jesus, as a mortal, has his own spiritual experience when the heavens open, the Spirit of God descends like a dove, and a voice from heaven says, “This is my Son, the Beloved, with whom I am well pleased.”
Following Jesus, through our entry into Christianity with the welcome washing of baptismal water, our calling, stated in the collect for the First Sunday after the Epiphany, is to confess Jesus as Lord and Savior. One God, through the Holy Spirit, empowers us to be God’s reflected glory in the world, as we fulfill our baptismal covenant. God is with us. Let us live boldly.
Many people do not realize that all four NT gospels--because they were written by different authors, to different communities, over the first 100 formative years of Christianity--share only the most important accounts of events in the life of Jesus. Nevertheless, the account of the baptism of Jesus in all four gospels validates who Jesus is. (Mark 1:4-5, 7-11; Luke 3:7a, 15-16, 21-22; and John 1:24-34)
John the Baptist fully recognizes the superiority of Jesus. Jesus understands his own role as the Messiah, who fulfills all righteousness through obedience to God’s will. And Jesus, as a mortal, has his own spiritual experience when the heavens open, the Spirit of God descends like a dove, and a voice from heaven says, “This is my Son, the Beloved, with whom I am well pleased.”
Following Jesus, through our entry into Christianity with the welcome washing of baptismal water, our calling, stated in the collect for the First Sunday after the Epiphany, is to confess Jesus as Lord and Savior. One God, through the Holy Spirit, empowers us to be God’s reflected glory in the world, as we fulfill our baptismal covenant. God is with us. Let us live boldly.
A Lectionary Study of the Bible and The Book of Common Prayer from and for Women of the Diocese of the Rio Grande
With the Second Sunday after Christmas Day, the liturgists designing the lectionary have given us a rare opportunity to plan out the lessons a bit on our own. The lectionary suggested for this Sunday has been designated for use in all three years. Because, depending upon the day of the week for Christmas, there may be one or two Sundays between December 25 and the end of the twelve days of Christmas, our celebration of The Feast of The Epiphany on January 6. Check it out for yourself: Christmas on Monday; Epiphany, the day the Magis brought gifts, on Saturday (one Sunday between). Christmas on Wednesday (this year); Epiphany on Monday (two Sundays between). So, the lectionary suggested for this Sunday has been designated for use in all three years. The collect, OT lesson, psalm, and epistle for this single Sunday were established to work in any year.
For the one gospel, you can select from three that seems to meet your own needs (or those of your parish) for this year. In Year A, texts from Matthew are featured, and you may want to focus on either of the two choices proposed for this Sunday. Year B emphasizes Mark, which lacks a Christmas story portion, and Year C gives prominence to Luke. With the lectionary designed this way, key parts of all three synoptic (similar) gospels are heard over a three-year span with texts from John interspersed as accents.
Collect (BCP p. 162 and 214)
Although this collection of thoughts are included in the American church BCP for the first time in the current 1979 revision, the words were originally voiced in the first Christmas Mass of the earliest Christian sacramentary dating from the fifth or sixth century. You will hear this collect again after the story of creation is read as the first lesson at the Great Vigil of Easter. (BCP p. 288) Look forward to the Vigil use, as this service, included for the first time in the 1979 BCP, echoes worship documented by the earliest pilgrims participating in Holy Week in Jerusalem.For the one gospel, you can select from three that seems to meet your own needs (or those of your parish) for this year. In Year A, texts from Matthew are featured, and you may want to focus on either of the two choices proposed for this Sunday. Year B emphasizes Mark, which lacks a Christmas story portion, and Year C gives prominence to Luke. With the lectionary designed this way, key parts of all three synoptic (similar) gospels are heard over a three-year span with texts from John interspersed as accents.
Collect (BCP p. 162 and 214)
Old Testament (Jeremiah 31:7–14)
Psalm 84 or 84:1-8 (BCP p. 707-708)
Epistle (Ephesians 1:3-6, 15-19a)
The three fixed biblical lectionary possibilities for the Second Sunday after Christmas Day give us a chance to draw upon the tradition from earliest Christian times of listening to prayer and scripture words being read aloud. Texts are perceived differently and more completely when they are voiced. While we tend to read printed words silently, they gain rich, new life when read aloud. Try it! Even in the silence of your own space, you will be amazed at the new life the words generate. Sharing this technique with others helps cause the power of prayer and scripture to blossom into the fullness of unexpected life.
Both Jeremiah and the psalm are joyful songs to be sung on the way to the holy place God has prepared for us. Let your mind take the textural images presented in the written words and change them into familiar images from your actual world. Make the words of praise to God fill your thoughts to live anew.
In the Ephesians letter, think of the writer as a loving mentor speaking truth with wisdom. We are encouraged by one, who is adopted by God as we are, to embrace our
Beloved Lord Jesus Christ through faith.
Gospel (Matthew 2:13-15, 19-23) or Gospel (Luke 2:41-52) or Gospel (Matthew 2:1-12)
Most folk read books from beginning to end, but that is not how the four gospels came about. All four end with the powerful Passion Narrative, the most important story to tell about Emmanuel, God with us, living, dying, and overcoming death. This was the story told verbally by the earliest Christians. However, by the time the gospels took on written form, about a half century after the crucifixion, the life story of Jesus was fleshed out to answer questions from expanding audiences of Christians.
All of the parts of the lectionary we hear and meditate on for the Second Sunday after Christmas Day are true. We know that because of our heritage found in the collect that says that we “share the divine life of him who humbled himself to share our humanity.” Accepting and rejoicing God’s loving gift of our adoption is the perfect Christmas gift we give back to God.
All of the parts of the lectionary we hear and meditate on for the Second Sunday after Christmas Day are true. We know that because of our heritage found in the collect that says that we “share the divine life of him who humbled himself to share our humanity.” Accepting and rejoicing God’s loving gift of our adoption is the perfect Christmas gift we give back to God.
(c) Women of the Rio Grande & Elaine Aniol Wilson 2020
Lectionary Study of the Bible and The Book of Common Prayer
Women of the Diocese of the Rio Grande
As we live
through the darkest days of the year, our secular calendar moves into a new
decade, 2019 becomes 2020, and we are in the midst of what liturgy folk call
the Christmas Cycle. During this cycle for the last decade, I’ve immersed
myself annually in reading William Griffin’s translation of Augustine of
Hippo’s Sermons to the People: Advent, Christmas, New Year’s, Epiphany.
It is pure scholarly fun, as it offers ever amazing, expansive feasts for
triggering thoughts.
Augustine, in his
eighth Christmas sermon, gives us his advice, “Mulling over Scripture verses is always a worthwhile
thing to do. ‘In the beginning was the Word,
and the Word was with God,
and the Word was God.’—this is the
type of passage I have in mind.”
So, for the First
Sunday after Christmas, let your mind cross centuries and discover new
meanings in the words you hear in church.
Collect (BCP p. 161 and 213)
These thoughts,
rooted in ancient prayers, became part of the BCP in 1928 with this petition,
“Grant that the light which through faith shines in the heart may shine forth
in our works.” Note that the light we encounter, and use comes from the
incarnate Word, God’s presence in human flesh in our lives.
Old Testament (Isaiah 61:10–62:3)
The single Isaiah
book we have in our Bible OT today was really composed by at least three
authors over several centuries of time. The pushy prophet of earlier
chapters is now a writer reconciled to his home turf and a quieter time,
probably 300 years later. The faith and hope in God have been answered. The call
here is for celebration and thanksgiving.
Psalm 147 or 147:13-21 (BCP p. 804-805)
The optional
shorter cutting of this song of praise provides an easy opportunity for
comparing the 1535 Coverdale version in the BCP with the wording found in your
favorite recent Bible translation. God’s overarching power is stated
poetically, as is God’s protective and loving care of the land and the people.
Coverdale bookends the psalm with Hallelujah!”; the NRSV sings out Praise the
Lord!
Epistle (Galatians 3:23-25; 4:4–7)
In spite of the
complex power found in Paul’s words, we are given a clue as to the simple
way we are to understand them. We are
told to let our hearts cry, as a
child forming first words, “Dada, mama, papa, abba” to call out to a parent we
know truly loves, accepts, and comforts us. With the coming of Christ into
our human world, we are freed from all rigid bonds and can fully accept the
awareness of the abundant riches we
are given as God’s true children.
Gospel (John 1:1-18)
While you follow
Augustine’s suggestion to mull over this text, mentally separate out the commentary about John. Take time to reread the beginning of
Genesis 1. Pause and ponder to contemplate, that in the centuries of
darkness before electricity, the importance of light made light itself the
logical first creation of God. Think how “light equals life” to make the meanings
of both words interchangeable. The sophisticated writer of John’s gospel uses
symbolic language to add depth and nuance
to his words.
Augustine places
his spotlight on “the Word was made flesh.” For John tells us that the Word
lived among us. The Word spent time with us experiencing all of our humanity,
from birth to death. And miraculous as it seems, the Word began human life, just
as each of us did, as a babe unable to utter a word.
In letting the
Christmas experience dwell in our thoughts, in either human biological
simplicity or in the magnificent words of John’s complexity, God’s love for
each and every one of us is evident. God truly blesses us with light out of
darkness completely at Christmas. Rejoice!
Rejoice! Emmanuel was, is, and
always will be with us.
A Lectionary Study of the Bible and The Book of Common Prayer Women of the Diocese of the Rio Grande
Here’s a bit of merry trivia to bring brightness to the short days in the midst of the year’s longest dark hours. The gospels for the middle two Sundays of Advent in Lectionary Year A have told us about prophetic John the Baptist. Six months ago, we celebrated John’s June 24 feast day at the time of the summer solstice, when the journey of the sun across the sky began shifting daylight hours from long to short. Now, at the winter solstice, when the birth of Jesus brings light into the world, from Christmas onward, we have longer days to fill our lives. Before the current abundance of electric light surrounded humans, this symbolic example of darkness and light, God’s Son empowering God’s sun, enriched awareness of Christians across many centuries.
In our short December days, as the flurry of activity spins around us, we may fail to be aware that the actual gospel scriptures pertaining to Christmas are very few. The nativity story is totally missing from Mark. Matthew 1:18-2:12 and Luke 2:1-21 give us different versions directed to specific audiences. John 1:1-5, 10-14, and 16-18 paints a powerful symbolic story. Take a few minutes; reread the core Christmas stories in the Bible. As a Christmas treat, the word of God is short and very, very sweet.
Collect (BCP p. 160 and 212)
Like the Collect of last week, the roots of this prayer can be traced to a document from the 8th century. The Advent expressed here is both recalling God’s first entry into our world as well as anticipating, for us, God’s future return. Moving past having no room at a human inn, we ask God to purify us to prepare us daily and personally to become a mansion to receive Jesus Christ. Amen.
Old Testament (Isaiah 7:10-16)
This prophet’s voice cried out in the midst of an existence of turmoil caused by people being caught between two destructive invader kings, Ahaz [c. 734-715 BCE] and Hezekiah [c. 733-715]. Rather than suggesting giving homage to either despot, Isaiah offers a promise of hope to come to those who rely only on God.
Psalm 80:1-7, 16-18 (BCP p. 701-702)
In this 1535 Coverdale translation of a song of deliverance, note the refrain in verses 3, 7, and 18. While this psalm links together all the element of the Sunday lectionary, the concept worth dwelling on is the power of the light of God’s countenance and what it means in our lives.
Epistle (Romans 1:1-7)
The beginning to the last and longest of Paul’s NT letters has the formal features of Roman diplomatic correspondence. Paul is letting us, and the saintly holy ones of Rome, know he is a messenger bearing the good news to all peoples and nations. Raised as a Jewish citizen of the Roman empire, Paul accepted Jesus Christ our Lord as the anointed Messiah from the human line of David and as Son of God. A new age had begun. This was proved by Jesus’ living beyond death through his resurrection. Paul knew this was counter to the Roman view of a comprehensively governing caesar, who, at death, became an earthly god with heirs, known as “sons of god”, who welded complete, continuing power over future generations. In Paul’s telling of the new world powered by holiness, righteousness, and loving kindness, heavenly Jesus reigned beyond death for all hearing through the loving obedience of faith.
Gospel (Matthew 1:18-25)In our short December days, as the flurry of activity spins around us, we may fail to be aware that the actual gospel scriptures pertaining to Christmas are very few. The nativity story is totally missing from Mark. Matthew 1:18-2:12 and Luke 2:1-21 give us different versions directed to specific audiences. John 1:1-5, 10-14, and 16-18 paints a powerful symbolic story. Take a few minutes; reread the core Christmas stories in the Bible. As a Christmas treat, the word of God is short and very, very sweet.
Collect (BCP p. 160 and 212)
Like the Collect of last week, the roots of this prayer can be traced to a document from the 8th century. The Advent expressed here is both recalling God’s first entry into our world as well as anticipating, for us, God’s future return. Moving past having no room at a human inn, we ask God to purify us to prepare us daily and personally to become a mansion to receive Jesus Christ. Amen.
Old Testament (Isaiah 7:10-16)
This prophet’s voice cried out in the midst of an existence of turmoil caused by people being caught between two destructive invader kings, Ahaz [c. 734-715 BCE] and Hezekiah [c. 733-715]. Rather than suggesting giving homage to either despot, Isaiah offers a promise of hope to come to those who rely only on God.
Psalm 80:1-7, 16-18 (BCP p. 701-702)
In this 1535 Coverdale translation of a song of deliverance, note the refrain in verses 3, 7, and 18. While this psalm links together all the element of the Sunday lectionary, the concept worth dwelling on is the power of the light of God’s countenance and what it means in our lives.
Epistle (Romans 1:1-7)
The beginning to the last and longest of Paul’s NT letters has the formal features of Roman diplomatic correspondence. Paul is letting us, and the saintly holy ones of Rome, know he is a messenger bearing the good news to all peoples and nations. Raised as a Jewish citizen of the Roman empire, Paul accepted Jesus Christ our Lord as the anointed Messiah from the human line of David and as Son of God. A new age had begun. This was proved by Jesus’ living beyond death through his resurrection. Paul knew this was counter to the Roman view of a comprehensively governing caesar, who, at death, became an earthly god with heirs, known as “sons of god”, who welded complete, continuing power over future generations. In Paul’s telling of the new world powered by holiness, righteousness, and loving kindness, heavenly Jesus reigned beyond death for all hearing through the loving obedience of faith.
Whenever this familiar story is read, Matthew wants to make certain that all hearing it truly understood the power of the names used. Jesus is the one who will save us all from our sins, our separation from God and God’s people. Emmanuel means that God is with us. Matthew wants us to know we are living in a new now under and with God.
Being aware of God’s daily visitation in our lives, we receive the light from God’s countenance that saves us from the bondage of everything separating us from God’s presence and our connections with other human beings. Within each of us is the possibility we have been formed to welcome God’s presence within us.
Advent tells us that Christmas is coming, and God has gifted us with being ready to welcome it. Emmanuel! God is with us!
A Lectionary Study of the Bible and The Book of Common Prayer Women of the Diocese of the Rio Grande
In this moment of secular time, as we look back at 2019 past and ahead to 2020 to come, the lessons for the Third Sunday of Advent in Year A remind us to remember that the most important calendar in our lives is really God’s sacred one. While we live on earthly time, our joy comes in realizing that our existence is truly part of God’s heavenly time.
Using your handy Bible and BCP, look over the special words you will hear on Sunday. Think about them, and let them open the door for the good news you are called to share with others.
Collect (BCP p. 160 and 212) A document from the 8th century gives us the earliest thoughts included in this Collect for the Third Sunday of Advent. This prayer, coming from the people, asks God to potently “stir up” efforts to become present to all of us. This request, a powerful cry now making us aware how much we need God in our lives, sets the Advent scene for the Christmas event to come.
Old Testament (Isaiah 35:1-10) Because the DRG has a desert setting, we can understand how our thirsty land sings as it waits for the God’s gifts to come. Looking back and looking forward, the great OT prophet Isaiah ends the words of his hymn with the Lord filling the thoughts of people lovingly gathered together. All sing with praise and gladness and joy, because with God, pain and sorrow and sighing have fled away.
Psalm 146:4-9 (BCP p. 803) The contrasts, caught in this 1535 Coverdale psalm translation from Myles Coverdale’s Bible in the current BCP, summarize God’s actions in human lives. With the Lord, what was, will be for ever. Hallelujah!
Or consider Canticle 15 (BCP p. 91 & compare it with Canticle 3 BCP p. 65-66). The Revised Common Lectionary offers this option from Luke’s gospel (1:46-55) in anticipation of remembering the birth of Jesus at Christmas. With roots in the OT Song of Hannah (I Samuel 2:1-10), the BCP gives us a happy opportunity to compare two NT translations of the Magnificat, or Song of Mary. In pondering the OT and NT texts, you will discover that Mary’s song is truly the song of all Christians across time and space.
Epistle (James 5:7-10) The expected immediacy for the return of the Messiah, evident in the letters of Paul, is missing in this writing several decades after Paul. The exact historical time and the actual author of James are unknown. As a result, the reading for this Third Sunday of Advent beautifully carries the message of patience across the 2000 years to us, as we listen collectively to the prophetic voices. We listen with hope. In God’s time, the coming of the Lord is near.
Gospel (Matthew 11:2-11) John’s personal mission to call people to baptism caused him to be put in prison, and cut off from the world he had known and the job he had been assigned by God. Set apart, the news John heard gave him pause to wonder about and question his own expectations. Jesus tells John and John’s followers who he (Jesus) is by reciting what God does. John was the messenger. Jesus is the Lord, the Messiah. John, the human, is great and important in God’s eyes, but in the kingdom of heaven, all of us, even those who may feel unimportant, are honored equally by the loving sight of God.
As we urgently cry out to God when we hear the word of God on the Third Sunday of Advent, our scriptures encourage us to realize that, while we are living and waiting, all of us are already fully part of the family of God. As it was in the beginning, is now and ever shall be. Christ in Christmas is coming. Each of us is equally important in that precious moment that spans time eternal. The stirred up Lord stirs us up, too. Thanks be to God!
A Lectionary Study of the Bible and The Book of Common Prayer Women of the Diocese of the Rio Grande
If one sought to have a title for the unified lessons for the Second Sunday of Advent in Year A, it might be called Prophets’ Sunday. In naming this, it is wise to note that the varied author voices we encounter span many ages of time. All of them are alerting us to God’s word about what our world should be and encouraging us to think about the role we, and others of earlier times, can play in becoming part of God’s plan for our destiny of living in peace as part of the kingdom of heaven.
You will find it helpful to explore and muse about the lectionary every week for the approaching Sunday, if you have your Bible and BCP nearby for reference. The WDRG Study is also written to provide you with a guide to share with others individually or in a group. Here’s your chance to do your part in becoming a messenger, like the prophets, to carry God’s words of hope to all you know. Spread the good news. Through the Sunday lessons, God empowers you to do so.
Collect (BCP p. 159 and 211)
While the Sunday Collect for the First Sunday in Advent was plucked from the first English language BCP of 1549, the collect for the Second Sunday is brand new in our current BCP. Its ancient echoes, gathered into a collect in the 1662 English BCP, were recompiled by the Anglican Communion’s Church of South India into a prayer known as the Fore-runner, before being redrafted into our current BCP. This is truly a prayer for today that spans the ages.
While the Sunday Collect for the First Sunday in Advent was plucked from the first English language BCP of 1549, the collect for the Second Sunday is brand new in our current BCP. Its ancient echoes, gathered into a collect in the 1662 English BCP, were recompiled by the Anglican Communion’s Church of South India into a prayer known as the Fore-runner, before being redrafted into our current BCP. This is truly a prayer for today that spans the ages.
Old Testament (Isaiah 11:1-10)
Hearing the great OT prophet Isaiah for a second week, we must not forget that he was speaking out to people suffering from continual, destructive warfare in their world. Into this unsettled situation, Isaiah looks backward to Jesse, the father of David, to tell of his hope for a world of peace, living under the full knowledge of God. Isaiah speaks of a spirit of the Lord invigorating the new growth coming from Jesse that is waiting to empower us today…a spirit of wisdom, understanding, counsel, might, knowledge, and comprehension of the awe-inspiring goodness of God. Listeners then and now leave judgement to God and live together in safety and peace.
Hearing the great OT prophet Isaiah for a second week, we must not forget that he was speaking out to people suffering from continual, destructive warfare in their world. Into this unsettled situation, Isaiah looks backward to Jesse, the father of David, to tell of his hope for a world of peace, living under the full knowledge of God. Isaiah speaks of a spirit of the Lord invigorating the new growth coming from Jesse that is waiting to empower us today…a spirit of wisdom, understanding, counsel, might, knowledge, and comprehension of the awe-inspiring goodness of God. Listeners then and now leave judgement to God and live together in safety and peace.
Psalm 72:1-7,18-19 (BCP p. 685-686)
The words of David’s song tell of a time of tranquility and wonder as God is reflected in the lives of all people in a time of peace. The poetic Thomas Coverdale psalm translation of 1535 in the current BCP, is best lovingly read (or chanted) aloud to engulf us with the broadness of God’s reflection shinning clearly onto the experience of all humans.
The words of David’s song tell of a time of tranquility and wonder as God is reflected in the lives of all people in a time of peace. The poetic Thomas Coverdale psalm translation of 1535 in the current BCP, is best lovingly read (or chanted) aloud to engulf us with the broadness of God’s reflection shinning clearly onto the experience of all humans.
Epistle (Romans 15:4-13)
Whenever reading or hearing the words of Paul, it is essential to be conscious of the fact that he never experienced the earthly Jesus, wrote his letter to the Romans about 30 years after the death of Jesus, and was versed in the Hebrew scriptures, as were all the NT authors, using the Septuagint Greek translation well known in the Mediterranean world in the time of Christianity’s birth. Paul drew from the words of Isaiah, as he reached out with God’s message, expanding his converts to Christianity beyond those sharing only Hebrew traditions, to welcoming Greek-speaking pagan Gentiles. For prophetic Paul, all people were to be filled with God’s joy and peace through the power of the Holy Spirit.
Whenever reading or hearing the words of Paul, it is essential to be conscious of the fact that he never experienced the earthly Jesus, wrote his letter to the Romans about 30 years after the death of Jesus, and was versed in the Hebrew scriptures, as were all the NT authors, using the Septuagint Greek translation well known in the Mediterranean world in the time of Christianity’s birth. Paul drew from the words of Isaiah, as he reached out with God’s message, expanding his converts to Christianity beyond those sharing only Hebrew traditions, to welcoming Greek-speaking pagan Gentiles. For prophetic Paul, all people were to be filled with God’s joy and peace through the power of the Holy Spirit.
Gospel (Matthew 3:1-12)
About 50 to 70 years after the life of Jesus and 20 to 40 years after Paul’s Roman letter, the writer of Matthew’s gospel introduces Christians to the uniquely charismatic character of John the Baptist. (How would you like a diet of locust protein smothered in wild honey?) John gathered crowds of folk yearning for a better life, including theologically-terrorist Pharisees and Sadducees, who, by Matthew’s time after Jesus, had vanished as real threats. Using apocalyptic-style language, Matthew helps us know that the true Messiah is soon to come and will fully, as well as symbolically, baptize with both water and the Holy Spirit. Ending with agrarian imagery, Matthew’s John moves us from repentance, and dwelling on things behind us, to projecting us forward toward what is to come through acceptance of God’s ability to empower us in our lives.
About 50 to 70 years after the life of Jesus and 20 to 40 years after Paul’s Roman letter, the writer of Matthew’s gospel introduces Christians to the uniquely charismatic character of John the Baptist. (How would you like a diet of locust protein smothered in wild honey?) John gathered crowds of folk yearning for a better life, including theologically-terrorist Pharisees and Sadducees, who, by Matthew’s time after Jesus, had vanished as real threats. Using apocalyptic-style language, Matthew helps us know that the true Messiah is soon to come and will fully, as well as symbolically, baptize with both water and the Holy Spirit. Ending with agrarian imagery, Matthew’s John moves us from repentance, and dwelling on things behind us, to projecting us forward toward what is to come through acceptance of God’s ability to empower us in our lives.
In welcoming our journey through Advent, as we progress toward Christmas, experiencing Prophets’ Sunday helps us to make straight our personal earthly path. Advent is our annual time to prepare and remember in celebration that the kingdom of heaven has come, and continually engulfs us. Are you awake and ready to accept the wonder of receiving God’s gift this Christmas? The wind of the Holy Spirit is blowing on us to make that happen. Thanks be to God!
THE FIRST SUNDAY OF ADVENT, LECTIONARY YEAR A
Lectionary Study of the Bible and The Book of Common Prayer Women of the Diocese of the Rio Grande
Happy Church New Year! Welcome to a weekly romp, a service of the Women of the Diocese of the Rio Grande, for expanding your use of the Bible and The Book of Common Prayer (BCP) for your Sunday worship. Watch your inbox and share the study with others. You’ll just need your Bible, BCP, and curiosity.
While the word “romp” may seem inappropriate for theological use, that speed is what is required, in our brief time together, to cover all the lectionary parts (Collect, Psalm and Old Testament, Epistle, and Gospel readings) for your next Sunday worship experience. Inform your understanding by reading each of the lectionary texts aloud; you will be amazed at how wonderfully they meld together. Each Sunday, you will encounter deeper lectionary connections because of your new, broader knowledge.
Although Christian lectionary origins evolve from bits and pieces found in ancient Hebrew worship, preset lists, like the Revised Common Lectionary (RCL) in use today, actually became a formal part of the Anglican tradition with the 1549 BCP. In the great liturgical renewal after World War II, mainline denominations began coordinating use of lectionary lists, so that today, across much of the Christian Church, the Sunday readings are shared together to form a same-day, universal experience of worship. Our voices are joined with many others in thoughts and prayers.
Collect (BCP p. 159 and 211)
The time NOW, with perspective backward and forward, is the today of 1549, when Thomas Cranmer penned these collective thoughts for the first English language BCP, and our present moment of 2019. All time is holy time belonging to the “one God, now and for ever.” Focus on the contrasting concepts of “cast away darkness” and “put on light”; “mortal life” and “life immortal”; “great humility” and “glorious majesty.” The collect for the First Sunday of Advent is a roadmap for the lessons you will read or hear.
Old Testament (Isaiah 2:1-5)
In an indefinite time, in a landscape similar to the Diocese of the Rio Grande, all nations and all peoples are called to look to the highest of mountains, as the real or imagined home of the Lord. The prophetic voice of Isaiah spoke out in a world of continual human warfare, where invasions of powerful kings brought great destruction. Isaiah’s hope is that God’s judgement and teaching, emanating from Jerusalem’s Temple Mount Zion, will establish a time of universal peace for all walking together in “the light of the Lord.”
Psalm 122 (BCP p. 779-780)
Possibly a song of pilgrimage to the top of the holy mount in Jerusalem. Notice the going up progression of nations and peoples through walls to towers to the house of the Lord, the center of political and judicial authority and the dynasty of David. (The words “prosper” and “prosperity” in the psalm translation have nothing to do with today’s idea of a “prosperity gospel”.) Biblically, Jerusalem is a place of peace, well-being, and tranquility. The mountains in our regional landscape offer us a reminder to remember God’s wisdom and good gifts to us.
Epistle (Romans 13:11-14)
Paul wrote this letter about 30 years after the life of Jesus to those who had become Christians in Rome. The rampant evils of humanity in Paul’s day, like those that surround us today, are counter to the peace of God. Some scholars sense some words of this cutting may have been part of a baptismal hymn known in the early Church. The imagery of the collect is especially evident here. We are to behave as if everything in our lives is fully observed by God.
Gospel (Matthew 24:36-44)
Matthew, the first book of the New Testament, is the gospel most frequently used during Lectionary Year A that begins this Advent. Of the four gospels, Matthew’s audience had the strongest links to Hebrew origins. Apocalyptic, an important Hebrew literary form seeps into the New Testament, with Revelation presenting it in its purest form. This Matthew text choice uses apocalyptic thought including imagery referred to as rapture. Don’t get lost here, or you will miss a very powerful Christian concept stressed by Paul in the male dominated world of the first century. Matthew, who was writing, as Christianity was forming, 50 to 70 years after the life of Jesus and 20 to 40 years after Paul’s Roman letter, inserts a rapture reference with two folk that his hearers would assume to be male followed by noting two others specifically identified as women. In this parallel pairing, women become elevated to equality with men, something Christians from the time of Paul’s writing, closer to the life of Jesus, were informed about. But the gospel cutting stresses, as the collect and the other lessons do, that we ought to always live within the righteousness of God. Be ready; stay awake.
(c) Women of the Rio Grande & Elaine Aniol Wilson 2019