Lectionary
Ruminations 2.0 is a revised continuation of Lectionary Ruminations. Focusing on The Revised Common Lectionary Readings for the upcoming Sunday from New Revised
Standard Version (NRSV) of the Bible, Lectionary
Ruminations 2.0 draws on nearly thirty years of pastoral experience. Believing that the questions we ask are often
more important than any answers we find, without overreliance on commentaries I
intend with comments and questions to encourage reflection and rumination for
readers preparing to teach, preach, or hear the Word. Reader comments are
invited and encouraged. All lectionary
links are to the via the PC(USA) Devotions and
Readings website.
FOR AN UPDATED AND REVISED VERSION, GO
TO THIS LINK
28:10 Is there anything
special or significant about these travel plans, about Beer-sheba, or about
Haran?
28:11 Why is the “certain
place” not named? Stones, sometimes carved, were used as pillows in many
ancient cultures? What do you know about “The Stone of Destiny” or “Stone of
Scone”? Could this be an example of
“dream incubation”?
28:12 Is there any symbolic
relationship between the Tower of Babel and Jacob’s ladder? Do Angels really need a ladder to travel
between earth and heaven? How might a Freudian or Jungian be inclined to
interpret this dream?
28:13 If Angels were
ascending and descending via the ladder, how did the LORD end up standing
beside Jacob? Why are Sarah and Rebekah
not mentioned along with Abraham and Isaac?
28:14 Why does this sound
familiar? Is “dust of the earth” a play on words or perhaps an allusion to
another biblical narrative?
28:15 Where have we heard
this before? What if the Lord does not
keep this promise? Does this verse suggest that the LORD might leave Jacob
after the promise is fulfilled?
28:16 How could Jacob not
have known the LORD was in that place? Check out this link to learn more about
Celtic thin places. Is it not true that God is in every place?
What do you know about the Celtic concept of a “Thin Place”? Where might
God be in our world, and in our lives, yet we do not know it?
28:17 When was the last
time you or anyone walked into the sanctuary or any other part of a church
building and exclaimed “How awesome is this place”? Why do some places and not others suggest transcendence? How is fear related to awesomeness?
28:18 What is the meaning
and significance of this action? Is this
an example of raising an Ebenezer? What
might this story suggest about ancient obelisks, Celtic Crosses, or modern day
Peace Poles?
28:19a What is the literal
meaning of “Bethel”?
139:1 It sounds like God is
carrying out the function of the TSA.
139:1-6 It also sounds like
God knows us better than we know ourselves.
139:5 What is the meaning
of this verse? Is this a good thing or a
bad thing?
139:6 From a Socratic perspective
this Psalmist was very wise.
139:7 Are these rhetorical
questions? What is the expected answer?
139:8 How might one “ascend”
to heaven or “descend” to Sheol? What and where is “Sheol”?
139:9 What are the wings of
the morning?
139:10 Proof positive that
God is right handed and therefore all right handed people are created in the
image of God and all left-handed people are evil – or maybe not.
139:11-12 So whether it is
day or night makes no difference to God? How might these verses inform our understanding
of Psalm 23?
139:23-24 If we invite God
to search us and know us in this way, if God knows our sins better than we do,
then why do we still confess our sins?
8:12 If we are debtors, but
not debtors to the flesh, what are we debtors to?
8:13 What does it mean to
“put to death the deeds of the body”?
8:14-17 What is Paul
contrasting when he contrasts “a spirit of slavery” with “a spirit of
adoption”? Do Americans read and hear
this differently due of our own nation’s sordid history of involuntary
servitude? When do we cry “Abba!
Father!”? Considering Paul’s previous
use of “debts” and his use here of “inheritance” he seems to be focused on
financial terminology, images, and metaphors.
8:18 But the sufferings of
the present time are still sufferings. What sufferings was Paul referring
to? What is the meaning of “this present
time”? What would Marx say about this passage?
8:19-21 For the creation,
not just humans, BUT THE CREATION, waits. From a theological and ecological
perspective, can Global Climate Change be viewed not only as a result of sin,
but a symptom of sin? If so, would there
be a temptation to throw up our hands and say “There is nothing we can do about
Global Climate Change? It is up to God
to redeem the situation?
8:22 How might this passage
inform our understanding of “mother earth” and Gaia?
8:23 What are the first
fruits of the Spirit?
8:24-25 I hope for many
things I can see. I can see them, but
they are realistically out of my reach.
13:24 It seems we have another
kingdom parable involving seeds, this time good seeds.
13:25 Weeds, salt, or Agent
Orange—what does it matter. What does
Just War theory say about such a practice?
13:25-26 Know you know how
all those weeds ended up in your garden!
It is no coincidence that species of plants that are not native to an
area are referred to as “invasive species”?
13:27 Oh no, more slavery language. Gag!
13:28-29 The workers are
presented with an agricultural, or rather an ethical, dilemma.
13:30 I am hearing
overtones of the hymn “Harvest Home” and we are still months away from Thanksgiving.
Why would it be easier to separate the weeds from the wheat at the harvest
rather than doing so earlier?
13:36 Which house? Whose house? Once parables are explained, are
they still parables?
13:37-43 Who is the Son of
Man?
13:38 The field is the
world, not the church. Does that mean
there are no weeds growing in any churches?
With all this talk about weeds, is anyone getting the munchies? Who is
the evil one?
13:39 Is the Devil the same
as the evil one? Because they both appear today, shall we make any connection
to the angels of this parable with the angels of Jacob’s dream? Why do Presbyterians not talk much about
angels?
13:37-42 How do these
apocalyptic verses inform the popular image of hell?
13:43 This is a truly
Semitic rather than a classical Greek metaphor.
Would it make a difference if Jesus said “Let everyone with eyes see”?
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