John 6:52-58

The Jews then disputed among themselves, saying, ‘How can this man give us his flesh to eat?’ So Jesus said to them, ‘Very truly, I tell you, unless you eat the flesh of the Son of my food me, and I in them. Just as the living Father sent me, and I live because of the Father, so  whoever not live for ever.’


I don’t believe Jesus who is to have said these words, or John who is to have written
them down for our benefit believes that we are to shave thin slices off the corpse of the
crucified Jesus and eat it.  For one thing, the resource is limited and I don’t think the
work of Jesus was limited in its flesh or its humanity!

The Right Reverend William Temple, 1881-1944, served as Bishop of
Manchester, Archbishop of York and Archbishop of Canterbury.

William Temple writes in his book Readings in St. John’s Gospel: “The life that gives itself gifts without which you have no life within you. But he who receives and makes his own those gifts has eternal them and makes them their own abides in me and I in them.”

Those words, according to William Temple, express in completeness the substance and the goal of the Christian life.  I think Temple is saying, it is not the momentary eating but That we should “take” and “eat” is an indispensable aid which the sincere Christian cannot omit; but the one thing that matters is that we should “feed upon Jesus in our hearts”.

Our dependence for life upon the Son corresponds to the dependence of the Son upon the Father.  For Jesus is our true Mediator and Advocate with God the Father.  Only the Father and lives because God lives.  As creatures, humans, we owe all to our Creator.  We have no life in ourselves.


Jesus is the bread which came down from heaven in all God’s power at the Incarnation.  His life, in all its human likeness, in the flesh and in the blood, is like the manna in that God gave it, but it is a better gift.  The people who ate the manna died; the one that eats this bread will live for ever.

What do you think?  What does communion mean to you?  Is communion a regular part
of your worship?

The Rev. Sandi Mizirl
College Missioner, Texas A&M University

Mark 1:9-15

9 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. ¹⁰And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. ¹¹And a voice came from heaven, ‘You are my Son, the Beloved;with you I am well pleased.’

12 And the Spirit immediately drove him out into the wilderness. ¹³He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.

14 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, ¹⁵and saying, ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ 

This year we are focusing on Mark's account of Jesus' baptism.  The interesting thing is that, unlike Matthew and Luke, Mark doesn't mention Jesus fasting while he is in the wilderness.    We are all on a journey this Lent to the cross (and beyond!).   The absence of Jesus fasting here in this account begs the question, "how important is fasting?".    

Some sacrifice something of import this time of year so they can feel a sense of sacrifice in trying to be at one with the sacrifice made on the cross (i.e. giving up Facebook).   Others sacrifice with the intent of establishing a new healthy habit (i.e. giving up fatty foods).   Still others may sacrifice to establish a habit of greater justice (i.e. giving up all put fair trade products when possible).   Others might actually take on something that adds to their personal or spiritual walk (i.e. exercise or daily prayer).  Many find great spiritual value in some sort of "fasting" during this time for whatever reason.

Then there are those who feel such "works" are constrictive to a liberated spiritual walk.  Reformer Ulricht Zwingli was so proud of throwing out Lenten fasting the he actually passed out sausage intentionally to snub the practice of refraining from pork!   This might be like me eating Hershey's chocolate in front of my friend Nelis who has given up all chocolate unless it is fair trade!   

The point is this.  You have 40ish days (Sundays make it longer) to make a shift in your life that brings you closer to God.  Maybe it is to be liberated from restrictions that have stifled your walk with God.  Maybe it is to embody in some manner within your own life the sacrifice Christ made for all of us.  Maybe it is to take this time to set forth a healthier lifestyle in the image of Jesus's life and ministry. 

Whatever you decide to do or not do, don't let this time pass by without seeking to be closer to God.  The Kingdom of God is truly near.   Take step closer and you might be surprised how your life is revolutionized in the process.

Loving God, teach us this Lent how to live in your likeness.  You have come near to us.  May we now take this opportunity to come near to you.  In the name of Christ who walks with us even in the wildernesses of life, Amen.

Have a great week!

Kyle

The Transfiguration & Our Fear Mark 9:2-10

Six days later, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no one on earth could bleach them. And there appeared to them Elijah with Moses, who were talking with Jesus. Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” He did not know what to say, for they were terrified. Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” Suddenly when they looked around, they saw no one with them any more, but only Jesus. As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what this rising from the dead could mean.

Sheesh! There’s so many themes in this week’s text: transfiguration and transformation, saying the wrong thing, seeing the dazzling glory of God with one’s own eyes, coming down the mountain, listening for the voice of God, keeping secrets. Where to even begin?

Although I’ve heard and read this text many, many times, this year something else popped out. Something I have not noticed much before… and that’s fear, more specifically, Peter’s fear.

The text tells us, “He did not know what to say, for they were terrified.”

I get it. I get fear. Catching a glimpse of the vision of God and the power of God and the reign of God = utterly terrifying.  Had I seen the vision that Peter had seen, I, too, would have been babbling nonsense  (if anything came out of my mouth at all).

But I also get fear on a more basic level – fear of the wrong major, fear of putting yourself out there, fear of being one’s self, fear of speaking aloud, fear of being counter-cultural, fear of fully being the glorious self that God created you to be. If I had to guess, I would say that a major part of Peter’s fear is that he is catching a glimpse of something so much bigger than himself. It’s not simply that the dead were talking with Jesus in the whitest clothes he had ever seen (which, let’s be honest, would be terrifying on its own), it’s that Peter is realizing that he doesn’t have it all figured it.  And that is terrifying.

But the text does not leave us in fear. In fact, Jesus never leaves us in fear, and Jesus never leaves you in fear.

For there, in Peter’s fear, comes not simply the voice of God, but also the presence of God. He’s not only told to listen to Jesus, but also gets the very presence of Christ, walking beside him down the mountain. He’s been stunned by a vision, but then The Vision journeys beside him.

I can’t imagine better news.

Which leaves us with a couple questions: One, what is your fear? You know, the thing you find paralyzing, even if you can’t articulate it?

And two, how does this text speak to your fear? How is this text Good News for you?

This week’s Bible Blog is written by Pastor Mindy Roll, the ELCA Lutheran Campus Pastor at Texas A&M and Blinn. For more information on the ELCA ministry here, see www.treehouseministries.com.

Mark 1:40-45

A leper came to him begging him, and kneeling he said to him, ‘If you choose, you can make me clean.’ Moved with pity, Jesus stretched out his hand and touched him, and said to him, ‘I do choose. Be made clean!’ Immediately the leprosy left him, and he was made clean. After sternly warning him he sent him away at once, saying to him, ‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.

Chapters 13 and 14 of Leviticus provide specific directions for unclean diseases.  Lepers were considered “unclean” and condemned by law to live solitary lives outside the community.  The “unclean” were restricted from the ritual and social life of the community.  They believed that leprosy was a punishment for sin.  Sadly, many still believe some disease and horrific weather events are punishment for sin, ie. AIDs and the hurricane in New Orleans.

The Gospel story from Mark tells of the healing of a leper.  The leper comes to Jesus in trust and faith.  He says, “If only you will, you can cleanse me.”  Jesus is moved with pity for the leper.  In healing the man, Jesus reaches out and touches him.  Someone who no one could or would touch because they would become unclean, Jesus touches.  Jesus then tells the leper to do what must be done in order that the former leper will be recognized by the community as clean. 

Jesus also tells him not to tell anybody, but the leper cannot contain his joy.  There is not one word of reprimand spoken to or about the man’s disregard of the injunction to silence.  This does not mean the man was right in doing what he did.  But it points to the fact that the messianic identity of Jesus could not be hidden. 

Mark is trying to show that Jesus did not come primarily as a wonderworker, but as a proclaimer of the Kingdom of God.  For Mark, it is only in his crucifixion that the secret of his identity is fully disclosed.  But even before his crucifixion, when people reached out in faith they found his healing love.

The following from C.S. Lewis in Mere Christianity, quoted in A Year with C.S. Lewis:Daily Readings from His Classic Works, edited by Particia S. Klein, we read:

FOR NO OTHER PURPOSE

This is the whole of Christianity.  There is nothing else.  It is so easy to get muddled about that.  It is easy to think that the Church has a lot of different objects --- education, building, missions, holding services.  Just as it is easy to think the State has a lot of different objects --- military, political, economic, and what not.  But in a way things are much simpler than that.  The State exists simply to promote and to protect the ordinary happiness of human beings in this life.  A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden --- that is what the State is there for.  And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time.  In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs.  If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time.  God became Man for no other purpose.  It is even doubtful, you know, whether the whole universe was created for any other purpose.

What do you think?

The Rev. Sandi Mizirl

College Missioner for the Episcopal Diocese of Texas

Texas A&M University

Mark 13:24-37

²⁴“But in those days, after that suffering,

the sun will be darkened,

and the moon will not give its light,

²⁵and the stars will be falling from heaven,

and the powers in the heavens will be shaken.

²⁶Then they will see ‘the Son of Man coming in clouds’ with great power and glory. ²⁷Then he will send out the angels, and gather his elect from the four winds, from the ends of the earth to the ends of heaven.

²⁸“From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know that summer is near. ²⁹So also, when you see these things taking place, you know that he is near, at the very gates. ³⁰Truly I tell you, this generation will not pass away until all these things have taken place. ³¹Heaven and earth will pass away, but my words will not pass away.

³²“But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. ³³Beware, keep alert; for you do not know when the time will come. ³⁴It is like a man going on a journey, when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on the watch. ³⁵Therefore, keep awake—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, ³⁶or else he may find you asleep when he comes suddenly. ³⁷And what I say to you I say to all: Keep awake.” 

First Sunday of Advent:  Darmok and Jalad at Tanagra

Nerd alert!  I'm a Trekkie.  In Star Trek: The Next Generation there is an episode in which the crew of the Starship Enterprise encounter a new race of beings that only communicate through the allegory of "Darmok and Jalad at Tanagra."   The crew ends up in a mess of a conflict because they only hear the literal words and have no reference points to the larger narrative.  In order to illustrate the situation, the alien captain forces a re-enactment of the story so that they may both have a common reference to the allegory.  In the end, the communication from the aliens that sparked a conflict is realized in hindsight as an overture for peace.

This part of the Gospel of Mark is part of Apocalyptic literature that fits in with the scriptures of Daniel and Revelation.  It is symbolic language that references other phrases of scripture and symbols common to the culture at the time...especially the Torah.  Like the Enterprise, we miss the opportunity to understand the rich meaning of Apocalyptic literature if we only listen to tone of the literal words.   Unfortunately, dispensational theology as expressed in the Left Behind Series has encouraged a popular yet lazy and isolated reading of apocalyptic literature which suggests times are getting worse and worse and worse and all we know of this world must be obliterated in order for Christ's Reign of Love to come.  This reading does not meet the test of fitting into the character of God as expressed in the totality of Scripture.  At least in my Reformed heritage, the understanding is that we are participating in Christ's "now and not yet" inbreaking of Kingdom of Justice and Love for humanity.

If we follow the allegorical footnotes, we see that this passage and others like it point to a time when all powers that are known will be turned on their head and the Reign of God will be realized.   Servanthood, hospitality, and love will reign rather than war, money, and power.  Keeping awake means standing ready to serve and welcome Christ in the stranger everywhere.   For me personally, today, it means things like showing up to prepare breakfast at First Presbyterian on Wednesday mornings at 6:30 a.m. for migrant workers or making plans for a retreat to Lebh Shomeah monastery in January on a personal pilgrimage.  For United Campus Ministry it means welcoming those who are marginalized.  For Canterbury Cafe, I know it means showing radical hospitality to all who come in the doors.  For Treehouse, I know it means being a people of social justice.

What does staying awake mean to you?  

How might you make a commitment to "stay awake" this Advent and beyond welcoming the stranger and thereby welcoming Christ into our midst?  

What does it mean that Jesus is coming again?   Does knowing Jesus return is imminent affect your life?

In Communion or the Eucharist, our Presbyterian liturgy opens the table with "For as often as you eat of this bread and drink of this cup, you proclaim the Lord's death until he comes again."   I add to this "and his coming again is Good News for everyone."  

As they say at the end of that episode of Star Trek, "His arms open wide."

Happy Thanksgiving and Welcome to Advent!

Rev. Dr. Kyle Walker is the Director/Campus Minister of United Campus Ministry in Aggieland, the campus ministry of the Presbyterian Church (U.S.A.), Christian Church (Disciples of Christ), and United Church of Christ at Texas A&M University and Blinn College - Bryan.

Matthew 25:31-46

31“When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. 32All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, 33and he will put the sheep at his right hand and the goats at the left. 34Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; 35for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, 36I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 37Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? 38And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? 39And when was it that we saw you sick or in prison and visited you?’ 40And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’ 41Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; 42for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, 43I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ 44Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ 45Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ 46And these will go away into eternal punishment, but the righteous into eternal life.”

It’s another Yowza! text, isn’t it? Matthew has a lot of those, and these last few months, we seem to have hit them all.  We’ve heard repeatedly about eternal punishment, outer darkness, weeping and gnashing of teeth. Thus… Yowza!

As our students have wrestled together with how we make sense of these texts, a theme has emerged this semester: we don’t like them! How do we reconcile Matthew’s seemingly harsh judgment with a God of mercy, grace, and compassion? If we’re serious about the whole saved by grace business, how do we understand these texts that seem to suggest otherwise?

Annnndddd, how do we understand this text in light of our Thanksgiving feast this week? (Come join us! Wednesday, November 16 at 6:30 at St Thomas. All welcome!) What might this text have to teach us about gratitude?

When we read these texts as judgment, I wonder if we miss the whole point. It’s easy to key in on the separation of the sheep and goats, and on the eternal punishment/life. But I wonder…. what if, instead, we read them as a glorious invitation to abundant life?

That’s right! Abundant, overflowing, joy-filled, overwhelming, completely alive, fully connected abundant life.  That’s what this text is about. For that’s what we find in learning to see and encounter Christ in our neighbor.

Mary Oliver, a poet, once asked, “Tell me, what is it you plan to do with your one wild and precious life?” I love that question. One wild and precious life.

We have one wild and precious life. One span of years with which to make a difference. One lifetime in which we can love our neighbor. One invitation to be Christ’s hands and feet in the world. One life to spend for the sake of the world.

What an invitation! And it’s the invitation of our text.

So, what will you do with your one wild and precious life? Will you learn to see Christ – to really see Christ – and to respond with love? Will you recognize him in the aching eyes of a hungry beggar? Will you reach out to him as she wonders the street in search for shelter? Will you set aside a warm place in your house and your heart to welcome him in the weary traveler?

Tell me, what is it you plan to do with your one wild and precious life?

Questions:

1. What do you want to do with your life, and how does this relate to the call to feed the hungry, give water to the thirsty, give clothes to the naked, visit the sick and imprisoned?

2. In whom have you seen this text lived well?

3. How might this text relate to Thanksgiving and to gratitude?

This week’s Bible Blog is written by Pastor Mindy Roll, the ELCA Lutheran Campus Pastor at Texas A&M and Blinn. For more information on the ELCA ministry here, see www.treehouseministries.com.

The Parable of the Talents

14 ‘For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; ¹⁵to one he gave five talents,^* to another two, to another one, to each according to his ability. Then he went away. ¹⁶The one who had received the five talents went off at once and traded with them, and made five more talents. ¹⁷In the same way, the one who had the two talents made two more talents. ¹⁸But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. ¹⁹After a long time the master of those slaves came and settled accounts with them. ²⁰Then the one who had received the five talents came forward, bringing five more talents, saying, “Master, you handed over to me five talents; see, I have made five more talents.” ²¹His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” ²²And the one with the two talents also came forward, saying, “Master, you handed over to me two talents; see, I have made two more talents.” ²³His master said to him, “Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.” ²⁴Then the one who had received the one talent also came forward, saying, “Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; ²⁵so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.” ²⁶But his master replied, “You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? ²⁷Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. ²⁸So take the talent from him, and give it to the one with the ten talents. ²⁹For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. ³⁰As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.”

I think this parable could be titled “Investing in the Kingdom” or how are we preparing for Jesus’ coming again? 

We are approaching the end of the Church Year and the Sunday scripture lessons will be focuses on the themes of final judgment and the proper use of the time and gifts that have been given to each person. The Parable of the Talents is one of the end-time parables in Matthew (24:45-51; 25:1-13 & 25:14-30) that focus on how we are to prepare for the Son of Man, who will come at an unknown time (cf Lk. 19:11-27).

As a man left on a journey, he entrusted his property to his slaves: one slave received five talents; another received two talents and a third slave received one talent: each according to his ability.  The first two slaves doubled the amount given to them but the third dug a hole and hid his one talent.

When the man returned, he praised the first two slaves and finding them trustworthy planned to put them in charge of more. These slaves had taken a risk and skillfully managed what they were given. 

However the slave who received one talent returned the one talent to his master.  The master in turn gave the one talent to the slave who had the greatest return.  Although the third slave was honest and did not lose his master’s money, he was accused of being wicked and lazy.  He defended himself, saying that he acted out of fear because the master was a “harsh man” (v. 24).  The master did not deny this, but for that reason, the slave should have at the very least invested the talent to obtain interest on it.

The master goes on to say that more will be given to those who have much, while from those who have nothing, even what they have will be taken away.  The point being that one must act responsibly and also be willing to take a risk in the face of the coming of the Son of Man. 

The third slave is further punished by being thrown “into the outer darkness, where there will be weeping and gnashing of teeth.  The darkness alludes to the condemnation of the last judgment and is in direct opposition to entering the joy of the master. 

In the Matthean context, this parable is about the second coming of the Son of Man, and builds on the theme of constant watchfulness.  During this time of waiting, the Christian community is to avoid laziness and fear and to work diligently.

In broader terms, God’s undeniable call demand that we take the risks that must accompany our spiritual maturity and the spreading of the hope in Christ.  Rather than just living safely, we are to risk acting in ways that reflect the creativity and commitment of our Creator.  We are to be good stewards of the Gospel by proclaiming the Good News of everlasting hope and not hiding it away or keeping to ourselves.  Our reward is the everlasting joy of our Lord and the peace of God that passes all understanding.

Questions for thought and reflection:

1. How do you imagine each of the slaves felt when he received his sum of money from the master?
2. How do you imagine each of the slaves might have felt as the master reacted to their various efforts?
3. With which slave do you identify most easily?
4. This parable challenges us to take risks as a part of our call from God.  What risks have you taken in relations to your faith?
5. How are you challenged by the Parable of the Talents, and what are its implications for your life of faith?