Lectionary Ruminations 2.5 is a further revision and refinement
of my Lectionary Ruminations and Lectionary
Ruminations 2.0. Focusing on The Revised Common Lectionary Readings
for the upcoming Sunday from New Revised Standard Version (NRSV) of the Bible, Lectionary Ruminations 2.5 draws on over thirty years of pastoral
experience. Believing that the questions we ask are often more important
than any answers we find, without over reliance on commentaries, I intend with
sometimes pointed and sometimes snarky comments and Socratic like questions, to
encourage reflection and rumination for readers preparing to lead a Bible
study, draft liturgy, preach, or hear the Word. Reader comments are invited and
encouraged.
GENESIS 12:1-4a
12:1-4a This is one of the shortest Readings we have
seen in a while and perhaps one of the shortest in the three year lectionary
cycle.
12:1 How do you think the LORD said this, in a dream, a vision, or
what? Note the spelling of the name “Abram.” This reads
like an archetypal call narrative. Where was Abram’s country? Who
were Abram’s kindred? What was Abram’s relationship with the LORD prior to
this?
12:2 In retrospect, it seems the LORD delivered on these promises.
What does it mean to be someone to be a blessing.
12:3 Note that it is the LORD
who curses, not Abram. This verse, alone, ought to be enough to combat
anti-Semitism.
12:4a Did Lot go with Abram or did Abram take Lot with him? Who was
Lot and what was his relationship to and with Abram?
PSALM 121
121:1 I recall that there are various
interpretations of this Psalm, one being the “nature’ interpretation that sees
in the hills evidence of the LORD’s presence, the other suggesting this verse
is setting up a comparison between the local mountain deities, which do not
provide help, and the LORD, which does. When such diverse
interpretations present themselves, how do we decide? Saint Patrick’s Day
will be coming up on Friday, March 17, 2017
and you may want to consider this psalm in conversation with the Legend
of Patrick lighting the Easter fire on the “hill” Slane. You might also recall
that just two weeks ago we read passages where a theophany occurred on a
mountain (What is the difference between a mountain and a hill?) .
121:2 Regardless of which interpretation of this Psalm you subscribe
to, this assertion still follows. Must one be a “creationist” to think of the
LORD as making heaven and earth?
121:3 What does it mean that our foot will not be moved? What
difference does it make if the LORD slumbers or not?
121:4 Is there any difference between “slumber” and “sleep”, or this
simply an example of Hebrew poetic construction? Does “Israel” refer
to a people, a nation, or both?
121:5 What does it mean for the LORD to be a “keeper” and “shade”?
Why is the shade on the right hand and not the left?
121:6 I love this verse, but while I can recall some hot summer days
when it seemed like the sun was striking me, and I have been sunburned more
than once, I cannot recall the moon ever striking me or burning me. How might
the moon strike us by night?
121:7 Now here is a verse I can treasure!
121:8 What is the “going out” and the “coming in” a reference to and
does it make any difference that they appear in this order?
ROMANS 4:1-5, 13-17
4:1 I see an obvious connection to the First Reading, but it would
seem that Christians of non-Jewish background cannot claim Abraham as our
ancestor, according to the flesh, as Paul did. We can claim him only as our
ancestor by faith.
4:2 Why does Paul use “if”? Was Abraham justified by
works or not?
4:3 Where does Scripture say this?
4:4 Except in the church!
4:5 I like that trust is connected with faith, a theme emphasized
in the PC(USA) A Brief Statement of
Faith. Who are the ungodly?
4:13 Is Paul engaging in exegesis, Midrash, or eisegesis? What
law was there for Abraham since Moses had not received it?
4:14 Could one not argue for trust and faith in the law?
4:15 How does the law bring wrath?
4:16 What is “it”? Faith is connected with grace, and
with grace there is a guaranty.
4:17 Following Paul’s theological reasoning, perhaps we should be
considered “Abrahamians” rather than “Christians?” Could Paul’s argument serve
as a basis for interfaith dialogue among Jews, Christians, and Muslims?
JOHN 3:1-17
3:1-17 This passage is so nuanced and so multivalent,
I am not sure where to begin. I prefer a Jungian interpretation, but does that
preach?
3:1 What do you know about Pharisees? Is
there any symbolism or significance associated with the name “Nicodemus”?
3:2 What is the significance that Nic came at night? I
see a literary and theological connection with the woman at the well, at noon,
and wonder if we can only interpret both passages in dialogue with each other
rather than apart. I suspect this is not the Royal “we”, so who else
is Nic speaking for? What ‘signs” was Nic referring to?
3:3 “Very truly, I tell you” seems to be a formulaic introduction
to teachings in John.
Does being “born from
above” give one a bird’s eye view or angel’s eye view?
3:4 Nic is confusing obstetrics and gynecology with theology, stuck
in a literal rather than metaphorical understanding. How many people
in the pew are stuck in the literal? What do you know about “rebirth therapy”
and “rebirthing”?
3:5 See my comments for 3:3. Jesus not only connects water with
spirit but both water and spirit with “birth from above”.
3:6 Is Jesus, or John, introducing a dualism, and if so, does it
come from some other source?
3:7 What does it mean to be astonished? When was the last time you
were astonished by something you read in Scripture?
3:8 What is Jesus comparing everyone born of the spirit to: the
wind, our the hearing of the wind, or our not knowing where it comes from and
where it goes? Modern weather measurements and forecasting does indeed allow us
to know where the wind comes from and where it goes. What other connections are
there between wind and Spirit? Does faith precede understanding or can
understanding precede faith?
3:9 Thanks, Nic, for asking the question we have all been wanting
to ask.
3:10 Touché! Must religious and spiritual leaders always
have all the answers?
3:11 See 3:3. Who is the “we?” What do “we” know and what
have we “seen?” What is the nature of religious and spiritual
knowledge when we are post enlightenment interpreters of pre-enlightenment
scripture? Is this a singular or a plural “you”?
3:12 is the earthly/heavenly duality the same thing as the
flesh/spirit duality of 3:6?
3:13 Does this verse reflect a post ascension perspective? How
will people in the pew hear and understand “Son of Man?”
3:14-15 Here is a passage worth exploring from a Jungian perspective.
Consider the rod of Asclepius. Be sure to read the Hebrew scripture
alluded to. One could preach a whole sermon just on these two verses. How is
looking at Jesus upon the cross like the Children of Israel looking at a bronze
snake upon a pole?
3:16 What could I say that has not already been said? Maybe that we
too often quote this verse without considering its context?
3:17 I wish some hell, fire, and damnation preachers who often use
Scripture to beat people down would remember this verse.
ADDENDUM
I am
a Minister Member of Upper Ohio Valley Presbytery of the Presbyterian Church
(U.S.A.) and am serving as the Interim Pastor of the Richmond United
Presbyterian Church, Richmond, Ohio. Sunday Worship at Richmond begins at 11:00
AM. Some of my other blog posts have appeared on PRESBYTERIAN BLOGGERS and The
Trek.
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