Bible Readings 2022
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Sunday 25 December (Christmas Day)
Luke 2:1-20
It’s Christmas time! This year, let’s examine the meaning of the incarnation rather than just read the birth narrative of Jesus. Let’s ponder the importance of our bearing and giving birth to Jesus Christ in our own lives. We are, like Mary, Christ-bearers. As Christ is born in each of us, we are changed and, as a result, the world will be changed. It’s an epic story still unfolding, and we are a part of it.
Are we more like him than we were a year ago?
Is the process of becoming more like him continuing, or has it stalled amid the distractions and chaos of our daily lives?
Our goal in life is to think Christ’s thoughts, follow Christ’s direction, and value what Christ would value. We are called to open every aspect of our lives to his power and influence, with the goal of letting him make us perfect in love. And, if we join forces with others seeking to grow up into Christ, we become a transformative force of love that changes homes, workplaces, communities, and the world. God’s love remakes us and, ultimately, all of creation. Our work continues until Christ comes again in final victory and takes full charge over all things.
As you ponder the incarnation, reflect on a profound idea found in a poem, loosely attributed to St. John of the Cross (1542–1591, translated by Daniel Ladinsky), that emphasises how we, like Mary, bear Christ: ‘For each of us is the midwife of God, each of us.’
Luke 2:1-20
It’s Christmas time! This year, let’s examine the meaning of the incarnation rather than just read the birth narrative of Jesus. Let’s ponder the importance of our bearing and giving birth to Jesus Christ in our own lives. We are, like Mary, Christ-bearers. As Christ is born in each of us, we are changed and, as a result, the world will be changed. It’s an epic story still unfolding, and we are a part of it.
Are we more like him than we were a year ago?
Is the process of becoming more like him continuing, or has it stalled amid the distractions and chaos of our daily lives?
Our goal in life is to think Christ’s thoughts, follow Christ’s direction, and value what Christ would value. We are called to open every aspect of our lives to his power and influence, with the goal of letting him make us perfect in love. And, if we join forces with others seeking to grow up into Christ, we become a transformative force of love that changes homes, workplaces, communities, and the world. God’s love remakes us and, ultimately, all of creation. Our work continues until Christ comes again in final victory and takes full charge over all things.
As you ponder the incarnation, reflect on a profound idea found in a poem, loosely attributed to St. John of the Cross (1542–1591, translated by Daniel Ladinsky), that emphasises how we, like Mary, bear Christ: ‘For each of us is the midwife of God, each of us.’
Sunday 18 December (Fourt Sunday of Advent)
On Sunday we will hear the Christmas story as written by Luke.
Luke 2:1-12
Luke is concerned to place Jesus in the time-line of history, as a real human being. We know of Augustus’ attempt to clean up the taxation system: as well as requiring more reasonable practices of tax collectors, he introduced a truly equitable tax: a poll-tax. Every 14 years, a census was held: people were required to present themselves in their ancestral towns, to register for the tax. Records are fragmentary but we do know that a census was held by ‘Quirinius’ of Syria in 6-7 AD. Perhaps Judea was included in a census of 8-7 BC, ‘the first registration’.
From Matthew 2:16, we know that Herod the Great sought to kill Jesus by slaughtering all children aged two or less. Because Herod died in 4 BC, Jesus was born no later than 6 BC. The dates agree. Joseph and Mary travel to Bethlehem, the city of David, to ‘to be registered’. Jesus is born in Bethlehem in fulfilment of the prophecy of Micah: a shepherd-king is to be born there.
Jesus is treated like any other newborn of the time: he is wrapped in cloths , but there may be a message in his being born in ‘a manger’: animals normally fed from it; Jesus is sustenance for the world. In vv. 8-14, we learn the meaning of Jesus’ birth. Those who hear the pronouncement by the angel are ‘shepherds’ (v. 8), lowly people. David too was a shepherd; in Luke, Jesus comes to the poor, the lowly.
The message of Christ’s birth is indeed a joyful one – for all.
On Sunday we will hear the Christmas story as written by Luke.
Luke 2:1-12
Luke is concerned to place Jesus in the time-line of history, as a real human being. We know of Augustus’ attempt to clean up the taxation system: as well as requiring more reasonable practices of tax collectors, he introduced a truly equitable tax: a poll-tax. Every 14 years, a census was held: people were required to present themselves in their ancestral towns, to register for the tax. Records are fragmentary but we do know that a census was held by ‘Quirinius’ of Syria in 6-7 AD. Perhaps Judea was included in a census of 8-7 BC, ‘the first registration’.
From Matthew 2:16, we know that Herod the Great sought to kill Jesus by slaughtering all children aged two or less. Because Herod died in 4 BC, Jesus was born no later than 6 BC. The dates agree. Joseph and Mary travel to Bethlehem, the city of David, to ‘to be registered’. Jesus is born in Bethlehem in fulfilment of the prophecy of Micah: a shepherd-king is to be born there.
Jesus is treated like any other newborn of the time: he is wrapped in cloths , but there may be a message in his being born in ‘a manger’: animals normally fed from it; Jesus is sustenance for the world. In vv. 8-14, we learn the meaning of Jesus’ birth. Those who hear the pronouncement by the angel are ‘shepherds’ (v. 8), lowly people. David too was a shepherd; in Luke, Jesus comes to the poor, the lowly.
The message of Christ’s birth is indeed a joyful one – for all.
Sunday 11 December
Matthew 25:31-40
One commentator writes– ‘the Lord’s teaching on the final judgment challenges every disciple of Jesus to be a harbinger of God’s kingdom in a broken world.’ The blessed ones have demonstrated their faithfulness by performing acts of loving[1]kindness. Jesus didn’t invent the idea of service to the needy. The charge to care for the poor and the disadvantaged can be found throughout scripture. Torah law required landowners to leave the edges of their fields unharvested so that widows and orphans might obtain food by gleaning. It required employers to pay workers daily, because workers depend on daily wages for daily bread. It says, You shall not take advantage of any widow or fatherless child.
The prophets continued that emphasis which is especially exhibited in the ministry of Jesus. In this Gospel reading, Christ has announced the arrival of God’s kingdom while he cures the sick, welcomes the despised and provides food for the hungry. He orders his disciples to carry on his ministry by doing likewise.
Those who have failed to see the needs of the disadvantaged have acted as though they have never seen Jesus. They have not followed in Christ’s footsteps. They have not continued to do the work that the Master has called them to do. They have not displayed who the real King is.
Matthew 25:31-40
One commentator writes– ‘the Lord’s teaching on the final judgment challenges every disciple of Jesus to be a harbinger of God’s kingdom in a broken world.’ The blessed ones have demonstrated their faithfulness by performing acts of loving[1]kindness. Jesus didn’t invent the idea of service to the needy. The charge to care for the poor and the disadvantaged can be found throughout scripture. Torah law required landowners to leave the edges of their fields unharvested so that widows and orphans might obtain food by gleaning. It required employers to pay workers daily, because workers depend on daily wages for daily bread. It says, You shall not take advantage of any widow or fatherless child.
The prophets continued that emphasis which is especially exhibited in the ministry of Jesus. In this Gospel reading, Christ has announced the arrival of God’s kingdom while he cures the sick, welcomes the despised and provides food for the hungry. He orders his disciples to carry on his ministry by doing likewise.
Those who have failed to see the needs of the disadvantaged have acted as though they have never seen Jesus. They have not followed in Christ’s footsteps. They have not continued to do the work that the Master has called them to do. They have not displayed who the real King is.
Sunday 4 December
Second Sunday of Advent. Communion Sunday
Isaiah 11:1-10
A couple of interesting comments – in verse 5, the word ‘belt’ appears twice; both are underwear. This king will hold justice and fidelity to his people as close to him as his underwear! And in verses 6 to 8, the images of peace among animals speak of the restoration of the ideal state of harmony God originally intended, before humans revolted against him. In our reading Isaiah gives hope of an ideal king who will come one day. In his time, perfect justice will lead to perfect peace. He continues the metaphor of a tree from the previous chapter.
Matthew 3:1-12
Matthew has told us of Jesus’ descent from King David, his birth and infancy, and the coming of the wise men. Now he leaps forward to about 26 AD. John appears in the ‘wilderness’, the arid region south and east of Jerusalem, an area where only hermits lived. His call to repentance, to turning back to the way of life to which Israel committed herself in its covenant with God, is like that of Old Testament prophets. His message about the nearness of God’s kingdom, of the time of complete fulfilment of God’s promises for humans, is a central message of Jesus. In verse 11, John foretells Jesus’ mission: giving people power to reshape the world ‘with the Holy Spirit’.
Second Sunday of Advent. Communion Sunday
Isaiah 11:1-10
A couple of interesting comments – in verse 5, the word ‘belt’ appears twice; both are underwear. This king will hold justice and fidelity to his people as close to him as his underwear! And in verses 6 to 8, the images of peace among animals speak of the restoration of the ideal state of harmony God originally intended, before humans revolted against him. In our reading Isaiah gives hope of an ideal king who will come one day. In his time, perfect justice will lead to perfect peace. He continues the metaphor of a tree from the previous chapter.
Matthew 3:1-12
Matthew has told us of Jesus’ descent from King David, his birth and infancy, and the coming of the wise men. Now he leaps forward to about 26 AD. John appears in the ‘wilderness’, the arid region south and east of Jerusalem, an area where only hermits lived. His call to repentance, to turning back to the way of life to which Israel committed herself in its covenant with God, is like that of Old Testament prophets. His message about the nearness of God’s kingdom, of the time of complete fulfilment of God’s promises for humans, is a central message of Jesus. In verse 11, John foretells Jesus’ mission: giving people power to reshape the world ‘with the Holy Spirit’.
Sunday 27 November
First Sunday of Advent Bible Readings for this Sunday
Isaiah 2:1-5
Isaiah wrote these verses about 740 BC, a time when spirits were low in Judah: Assyrian armies were bent on conquest, and many people doubted God's power to preserve the dynasty of David in accordance with his promise; others believed themselves to be invincible in the face of enemies.
Matthew 24:36-44
Jesus has foretold the destruction of the Temple. When his followers have asked what indications there will be that the end of the current era is close, he has answered using contemporary images. He has told them that they will suffer trials, but ‘the one who endures to the end will be saved’.
First Sunday of Advent Bible Readings for this Sunday
Isaiah 2:1-5
Isaiah wrote these verses about 740 BC, a time when spirits were low in Judah: Assyrian armies were bent on conquest, and many people doubted God's power to preserve the dynasty of David in accordance with his promise; others believed themselves to be invincible in the face of enemies.
Matthew 24:36-44
Jesus has foretold the destruction of the Temple. When his followers have asked what indications there will be that the end of the current era is close, he has answered using contemporary images. He has told them that they will suffer trials, but ‘the one who endures to the end will be saved’.
Sunday November 20
Jeremiah 23:1–6
In Chapters 21-22, Jeremiah has made prophecies about four of the five last kings of Judah. Three of these he considers bad, for siding with foreigners. Rather than predicting the fate of the last one, Zedekiah, God now speaks (through Jeremiah) about an ideal future king. God blames Judah’s kings (‘shepherds’) for scattering his ‘sheep’; they will be punished ‘for their evil doings’. But God will bring the people together again, to perfect safety, and will set good kings over them. Their state will be as God originally intended.
Luke 23:33–43
Jesus continues his ministry of giving forgiveness to those who have not heard the Good News. The division of his clothing fulfils the prophecy in Psalm 22; to be deprived of one’s clothing was to lose one’s identity. (Biblical examples are prisoners, slaves, prostitutes and damned people.) The mob contemplates what is happening, but the ‘leaders’ taunt Jesus: they blaspheme against God. In accordance with Psalm 69, a psalm of the innocently suffering godly one, Jesus is offered ‘sour wine’– to revive him, and to prolong his ordeal. Ironically, ‘Messiah of God, his chosen one’ and ‘King of the Jews’ are all true. Jesus refuses to subvert God’s plan by saving himself from a horrible death. A placard was placed around a criminals’ neck, bearing an ‘inscription’ stating his crime. One criminal joins with the mob but the other responds positively to Jesus. For him there is salvation; Jesus pronounces him free of sin. Only a king can give pardon. ‘Paradise’, was the Jewish name for the temporary resting place of the godly dead.
Jeremiah 23:1–6
In Chapters 21-22, Jeremiah has made prophecies about four of the five last kings of Judah. Three of these he considers bad, for siding with foreigners. Rather than predicting the fate of the last one, Zedekiah, God now speaks (through Jeremiah) about an ideal future king. God blames Judah’s kings (‘shepherds’) for scattering his ‘sheep’; they will be punished ‘for their evil doings’. But God will bring the people together again, to perfect safety, and will set good kings over them. Their state will be as God originally intended.
Luke 23:33–43
Jesus continues his ministry of giving forgiveness to those who have not heard the Good News. The division of his clothing fulfils the prophecy in Psalm 22; to be deprived of one’s clothing was to lose one’s identity. (Biblical examples are prisoners, slaves, prostitutes and damned people.) The mob contemplates what is happening, but the ‘leaders’ taunt Jesus: they blaspheme against God. In accordance with Psalm 69, a psalm of the innocently suffering godly one, Jesus is offered ‘sour wine’– to revive him, and to prolong his ordeal. Ironically, ‘Messiah of God, his chosen one’ and ‘King of the Jews’ are all true. Jesus refuses to subvert God’s plan by saving himself from a horrible death. A placard was placed around a criminals’ neck, bearing an ‘inscription’ stating his crime. One criminal joins with the mob but the other responds positively to Jesus. For him there is salvation; Jesus pronounces him free of sin. Only a king can give pardon. ‘Paradise’, was the Jewish name for the temporary resting place of the godly dead.
Sunday November 13
Isaiah 65:17-25
The book of Isaiah can be divided into two (and possibly three) parts. Chapters 1 to 39 were written before the exile, from about 740 BC to about 700 BC. These were difficult times for the southern kingdom, Judah: a disastrous war was fought with Syria; the Assyrians conquered Israel, the northern kingdom, in 723 BC, and threatened Judah. Isaiah saw the cause of these events as social injustice, which he condemned, and against which he fought valiantly.
Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile. Some scholars consider that Chapters 56 to 66 form a third part of the book, written after the return to the Promised Land. These chapters speak of hope and despair; they berate the people for their sin, for worshipping other gods. Like Second Isaiah, this part speaks of the hope that God will soon restore Jerusalem to its former glory and make a new home for all peoples. The people of Israel have prayed that God will reveal himself to them as he did in olden times. God has answered: ‘I was ready to be sought out’ but no one sought my help. Israel was disobedient and self-centred, but God will preserve a faithful line that he will choose.
Luke 21:5-19
We come to the end of Jesus’ teaching in the Temple. His prediction of its destruction came true about forty years later. Jesus uses this as an opportunity to tell his followers of the ordeals they will need to endure. Perseverance will be rewarded. At that time, Roman legions surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate ‘this is about to take place’. Jesus begins to answer, in terms drawn from prophetic books and brought together in contemporary books. He adds ‘the end will not follow immediately’ and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it. ‘The time’ in v. 8, is the time chosen by God for the end of the era.
Isaiah 65:17-25
The book of Isaiah can be divided into two (and possibly three) parts. Chapters 1 to 39 were written before the exile, from about 740 BC to about 700 BC. These were difficult times for the southern kingdom, Judah: a disastrous war was fought with Syria; the Assyrians conquered Israel, the northern kingdom, in 723 BC, and threatened Judah. Isaiah saw the cause of these events as social injustice, which he condemned, and against which he fought valiantly.
Chapters 40 to 66 were written during and after the Exile in Babylon. They are filled with a message of trust and confident hope that God will soon end the Exile. Some scholars consider that Chapters 56 to 66 form a third part of the book, written after the return to the Promised Land. These chapters speak of hope and despair; they berate the people for their sin, for worshipping other gods. Like Second Isaiah, this part speaks of the hope that God will soon restore Jerusalem to its former glory and make a new home for all peoples. The people of Israel have prayed that God will reveal himself to them as he did in olden times. God has answered: ‘I was ready to be sought out’ but no one sought my help. Israel was disobedient and self-centred, but God will preserve a faithful line that he will choose.
Luke 21:5-19
We come to the end of Jesus’ teaching in the Temple. His prediction of its destruction came true about forty years later. Jesus uses this as an opportunity to tell his followers of the ordeals they will need to endure. Perseverance will be rewarded. At that time, Roman legions surrounded the city. In Jesus’ time, people were concerned about when the world would end, and what signs would indicate ‘this is about to take place’. Jesus begins to answer, in terms drawn from prophetic books and brought together in contemporary books. He adds ‘the end will not follow immediately’ and then diverts to issues that matter now: the treatment his followers will receive, and how they should react to it. ‘The time’ in v. 8, is the time chosen by God for the end of the era.
Sunday, November 6 - Communion Sunday
Haggai 1:15b–2:9
The book of Haggai is a collection of brief messages that came from God through the prophet Haggai in a four month period in 520 BC. The people had returned from exile and had lived in Jerusalem for some years but while the foundations for the Temple were laid in 536 little more was done for 14 years and the new Temple remained in ruins.
The messages urge the leaders of the people to rebuild the Temple. When people give priority to God and his house they will be blessed. Obedience brings the encouragement and strength of the Spirit of God.
Luke 20:27-38
The Sadducees were among those who sought to trap Jesus into contravening the Law as he taught daily in the Temple. They did not believe in the resurrection because they found no mention of it in the first five books of the Bible. The previous chapter says that Jesus taught daily in the Temple. The religious authorities “kept looking for a way to kill him, but they did not find anything they could do ...”.
The Sadducees held that only the first five books of the Old Testament, the Pentateuch, were authoritative. Not finding mention of life after death in these books, they rejected its existence.
Haggai 1:15b–2:9
The book of Haggai is a collection of brief messages that came from God through the prophet Haggai in a four month period in 520 BC. The people had returned from exile and had lived in Jerusalem for some years but while the foundations for the Temple were laid in 536 little more was done for 14 years and the new Temple remained in ruins.
The messages urge the leaders of the people to rebuild the Temple. When people give priority to God and his house they will be blessed. Obedience brings the encouragement and strength of the Spirit of God.
Luke 20:27-38
The Sadducees were among those who sought to trap Jesus into contravening the Law as he taught daily in the Temple. They did not believe in the resurrection because they found no mention of it in the first five books of the Bible. The previous chapter says that Jesus taught daily in the Temple. The religious authorities “kept looking for a way to kill him, but they did not find anything they could do ...”.
The Sadducees held that only the first five books of the Old Testament, the Pentateuch, were authoritative. Not finding mention of life after death in these books, they rejected its existence.
Sunday 30 October
Habakkuk 1:1-4;2:1-4
An ‘oracle’ [v.1] is a message of doom, usually pronounced against foreign nations, but here it includes the judgement that awaits God’s people. Habakkuk’s prophetic word is in the form of a dialogue between him and God. Our reading is the first question and the second answer. In his first answer, God says that he is using the wicked Babylonians as his agents, a people who trample on basic human rights. God has a plan for the future: the faithful will be rewarded, the wicked punished.
Luke 19:1-10
Jesus has been asked by a rich ‘ruler’ what he must do to inherit eternal life. When Jesus told him to keep the Ten Commandments, he said that he has done so since his youth. Jesus then adds: ‘There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me.’ He finds it hard to give up his wealth. While Jesus often seems to consider the rich to be unworthy of entry into the kingdom of God, Zacchaeus, a hated tax collector, is fully acceptable to him. Jesus extends God’s hospitality to him.
Zacchaeus, a tax farmer working for the Romans and therefore also rich is curious about Jesus. Jesus, sensing his presence up in a ‘sycamore tree’ invites himself to Zacchaeus’ home! The crowd grumbles. Zacchaeus accepts Jesus and his life changed.
Habakkuk 1:1-4;2:1-4
An ‘oracle’ [v.1] is a message of doom, usually pronounced against foreign nations, but here it includes the judgement that awaits God’s people. Habakkuk’s prophetic word is in the form of a dialogue between him and God. Our reading is the first question and the second answer. In his first answer, God says that he is using the wicked Babylonians as his agents, a people who trample on basic human rights. God has a plan for the future: the faithful will be rewarded, the wicked punished.
Luke 19:1-10
Jesus has been asked by a rich ‘ruler’ what he must do to inherit eternal life. When Jesus told him to keep the Ten Commandments, he said that he has done so since his youth. Jesus then adds: ‘There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me.’ He finds it hard to give up his wealth. While Jesus often seems to consider the rich to be unworthy of entry into the kingdom of God, Zacchaeus, a hated tax collector, is fully acceptable to him. Jesus extends God’s hospitality to him.
Zacchaeus, a tax farmer working for the Romans and therefore also rich is curious about Jesus. Jesus, sensing his presence up in a ‘sycamore tree’ invites himself to Zacchaeus’ home! The crowd grumbles. Zacchaeus accepts Jesus and his life changed.
Sunday 23 October
Joel 2:23-32
The prophet states that his authority is from God and that what he writes is to be told to future generations. He gives a highly realistic account of a plague of locusts with devastation so great that there were no grapes with which to make ‘sweet wine’ for celebrating a feast, and no cereal offerings can be made in the Temple. Even ‘joy withers away among the people’. This, Joel says, is a foretaste of ‘the day of the LORD’– a punishment from God. Judah is under attack. So thick are the locusts that the sun is obscured – a sign also of the end times . The insects, like a conquering army on the move, are commanded by God. Can any survive the onslaught? Yes, there is still a chance: if a person repents and turns to God, perhaps God will be ‘gracious and merciful’. Joel tells the people that God does forgive; and has ‘pity on his people’.
Luke 18:9-14
This week’s parable brings a confronting image: the despised tax collector, and a Pharisee who is a respected pillar of the righteous living. What do we hear? What comes to us behind these words? These two people are living in ordinary occupations of the times. They are doing what everyone knows and expects. How then shall we live? We all could reach into our dreams and recall a person who lived in humility, with justice, created peace and loved all who came their way. Perhaps they are a quiet member of the community, or possibly a colleague, or a leader whom you met. Pharisee or tax collector? What does the parable teach us? What vision does Jesus offer us to reflect on our everyday life? Sit for a while in the Spirit. Share with God your yearnings as a child of God. Let the vision of all that could be in you unfold in this sacred time and space. How then shall you live?
Joel 2:23-32
The prophet states that his authority is from God and that what he writes is to be told to future generations. He gives a highly realistic account of a plague of locusts with devastation so great that there were no grapes with which to make ‘sweet wine’ for celebrating a feast, and no cereal offerings can be made in the Temple. Even ‘joy withers away among the people’. This, Joel says, is a foretaste of ‘the day of the LORD’– a punishment from God. Judah is under attack. So thick are the locusts that the sun is obscured – a sign also of the end times . The insects, like a conquering army on the move, are commanded by God. Can any survive the onslaught? Yes, there is still a chance: if a person repents and turns to God, perhaps God will be ‘gracious and merciful’. Joel tells the people that God does forgive; and has ‘pity on his people’.
Luke 18:9-14
This week’s parable brings a confronting image: the despised tax collector, and a Pharisee who is a respected pillar of the righteous living. What do we hear? What comes to us behind these words? These two people are living in ordinary occupations of the times. They are doing what everyone knows and expects. How then shall we live? We all could reach into our dreams and recall a person who lived in humility, with justice, created peace and loved all who came their way. Perhaps they are a quiet member of the community, or possibly a colleague, or a leader whom you met. Pharisee or tax collector? What does the parable teach us? What vision does Jesus offer us to reflect on our everyday life? Sit for a while in the Spirit. Share with God your yearnings as a child of God. Let the vision of all that could be in you unfold in this sacred time and space. How then shall you live?
Sunday 16 October
This week our worship recognises our second anniversary and the dedication of the organ and our readings are specially selected.
2 Samuel 6:1-5,12b-19
With God’s help, David has won battles over the Philistines. But in one battle, the Philistines captured the Ark. While it was in their hands, the Philistines suffered a plague, likely bubonic, which they blamed on the Ark, and so returned it to Israel. The Israelites used the wood of the cart it arrived on as fuel for burning an offering. It was a happy procession and to the displeasure of his wife, David ‘danced before the Lord’ wearing only an ‘ephod’, an apron.
Psalm 24
This psalm is based on a Canaanite myth which the psalmist has transformed into a hymn of praise to God, the victorious creator, followed by a liturgy on entering the Temple. In question-and-answer form, it was probably sung antiphonally, as the Ark was borne to the Temple.
This week our worship recognises our second anniversary and the dedication of the organ and our readings are specially selected.
2 Samuel 6:1-5,12b-19
With God’s help, David has won battles over the Philistines. But in one battle, the Philistines captured the Ark. While it was in their hands, the Philistines suffered a plague, likely bubonic, which they blamed on the Ark, and so returned it to Israel. The Israelites used the wood of the cart it arrived on as fuel for burning an offering. It was a happy procession and to the displeasure of his wife, David ‘danced before the Lord’ wearing only an ‘ephod’, an apron.
Psalm 24
This psalm is based on a Canaanite myth which the psalmist has transformed into a hymn of praise to God, the victorious creator, followed by a liturgy on entering the Temple. In question-and-answer form, it was probably sung antiphonally, as the Ark was borne to the Temple.
Sunday 9 October
Old Testament: Jeremiah 29:1, 4-7
Our reading is part of a letter Jeremiah wrote to the leaders of the exiles in Babylon, deported when Babylon occupied Judah for the first time.
In the context of exile in the early 6th century BCE, when Jeremiah prophesied, the instructions in these few verses and the understanding of God that is implied, represent a sea change in the attitude of the Israelites towards their way of being in the world. They are also entirely relevant to faith communities, such as ourselves, for our life as minorities in the world today.
Gospel: Luke 17:11-19
Jesus is on the final leg of his journey from Galilee to Jerusalem. He told his disciples how important genuine faith is. Lepers were outcasts from society; people considered them ritually unclean, believed the disease to be infectious by touch, and thought they were possessed by evil spirits.
All ten acknowledge Jesus as ‘Master’: they have faith. To be restored to society, a leper needed certification from ‘the priests’ that he or she was free of the disease. All ten are healed of leprosy but only one is wholly ‘made ... well’. We are told that the faith and response of the Samaritan enabled him to be saved, despite his being a foreigner whom Jews despised.
Old Testament: Jeremiah 29:1, 4-7
Our reading is part of a letter Jeremiah wrote to the leaders of the exiles in Babylon, deported when Babylon occupied Judah for the first time.
In the context of exile in the early 6th century BCE, when Jeremiah prophesied, the instructions in these few verses and the understanding of God that is implied, represent a sea change in the attitude of the Israelites towards their way of being in the world. They are also entirely relevant to faith communities, such as ourselves, for our life as minorities in the world today.
Gospel: Luke 17:11-19
Jesus is on the final leg of his journey from Galilee to Jerusalem. He told his disciples how important genuine faith is. Lepers were outcasts from society; people considered them ritually unclean, believed the disease to be infectious by touch, and thought they were possessed by evil spirits.
All ten acknowledge Jesus as ‘Master’: they have faith. To be restored to society, a leper needed certification from ‘the priests’ that he or she was free of the disease. All ten are healed of leprosy but only one is wholly ‘made ... well’. We are told that the faith and response of the Samaritan enabled him to be saved, despite his being a foreigner whom Jews despised.
Sunday 2 October
2 Timothy 1:1-14
Paul was made an apostle as part of God’s plan for salvation to bring eternal “life”, found in the Christian community, to all. Paul worships God in continuity with his Jewish “ancestors”. Timothy’s faith has been handed down from generation to generation. He was given and has received “the gift of God”, through Paul but now this gift, has become dormant through neglect. God has not withdrawn it, so, Timothy needs to “rekindle” the gift!
Now he is counselled to follow Paul’s example by using the gifts God has given him, and to keep to the doctrine which has been handed down to him from Jesus and the apostles.
Luke 17:5-10
Jesus has told his followers that
there will be times when you lose your faith, but if you cause another to do so, your fate will be worse than death!
if a fellow Christian sins, rebuke him; if he repents, forgive him – however often he sins and repents.
Causing fellow Christians to abandon their faith is wrong.
The twelve now speak to him, asking him to give them enough faith to remain faithful. The “mustard seed” is very small. The “mulberry tree” is large with an extensive root system, making it hard to uproot. It would not normally take root in the sea. Jesus tells them that with genuine faith, however small, anything is possible. Quality of faith matters more than quantity.
2 Timothy 1:1-14
Paul was made an apostle as part of God’s plan for salvation to bring eternal “life”, found in the Christian community, to all. Paul worships God in continuity with his Jewish “ancestors”. Timothy’s faith has been handed down from generation to generation. He was given and has received “the gift of God”, through Paul but now this gift, has become dormant through neglect. God has not withdrawn it, so, Timothy needs to “rekindle” the gift!
Now he is counselled to follow Paul’s example by using the gifts God has given him, and to keep to the doctrine which has been handed down to him from Jesus and the apostles.
Luke 17:5-10
Jesus has told his followers that
there will be times when you lose your faith, but if you cause another to do so, your fate will be worse than death!
if a fellow Christian sins, rebuke him; if he repents, forgive him – however often he sins and repents.
Causing fellow Christians to abandon their faith is wrong.
The twelve now speak to him, asking him to give them enough faith to remain faithful. The “mustard seed” is very small. The “mulberry tree” is large with an extensive root system, making it hard to uproot. It would not normally take root in the sea. Jesus tells them that with genuine faith, however small, anything is possible. Quality of faith matters more than quantity.
Sunday 25 September
Jeremiah 32:1–3a, 6–15
For Jeremiah, God is not a God who is aloof and distant, but one who is near at hand, present and active in the lives of peoples and nations. That God “fills heaven and earth” is a claim that God’s relationship with the world is comprehensive in scope, present not only to Israel, but to all peoples.
Jeremiah has been placed under house arrest when, during a lull in the fighting against the Babylonians, he has been suspected of desertion as he went to leave Jerusalem. His acceptance of his right and obligation to buy a field now in occupied territory shows that Judah will, one day, be free again.
Luke 16:19-31
Luke has described Pharisees as ‘lovers of money’. Now Jesus expands on a tale from popular folklore to tell a parable. Only the rich could afford cloth dyed with ‘purple’, and ‘fine linen’
undergarments from Egypt. No moral judgements are made directly on the ‘rich man’ and
Lazarus but they are implied: v. 30 infers that the rich man, and his brothers, have not repented
of their sins, but ‘Lazarus’ means ‘God helps’, so he has.
Although we are never told directly, the rich man, like his brothers, needed to repent but did not. To the crowd, the rich were known for not sharing with the needy, as Mosaic law required.
Jeremiah 32:1–3a, 6–15
For Jeremiah, God is not a God who is aloof and distant, but one who is near at hand, present and active in the lives of peoples and nations. That God “fills heaven and earth” is a claim that God’s relationship with the world is comprehensive in scope, present not only to Israel, but to all peoples.
Jeremiah has been placed under house arrest when, during a lull in the fighting against the Babylonians, he has been suspected of desertion as he went to leave Jerusalem. His acceptance of his right and obligation to buy a field now in occupied territory shows that Judah will, one day, be free again.
Luke 16:19-31
Luke has described Pharisees as ‘lovers of money’. Now Jesus expands on a tale from popular folklore to tell a parable. Only the rich could afford cloth dyed with ‘purple’, and ‘fine linen’
undergarments from Egypt. No moral judgements are made directly on the ‘rich man’ and
Lazarus but they are implied: v. 30 infers that the rich man, and his brothers, have not repented
of their sins, but ‘Lazarus’ means ‘God helps’, so he has.
Although we are never told directly, the rich man, like his brothers, needed to repent but did not. To the crowd, the rich were known for not sharing with the needy, as Mosaic law required.
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Sunday 18 September
Jeremiah 8:18-9:1
The people of Judah have strayed from God’s ways. They have refused to turn back to God, as he has exhorted them to do through the prophet Jeremiah. They have provoked God by worshipping foreign gods. Jeremiah loves the people dearly. Is God really not going to heal them?
Luke 16:1-13
What we have acquired and accumulated is not ours; all the good things that have come our way have come from the hand of the Father, and given to enrich our lives and the lives of others here on earth Jesus tells a story about two people whom the crowd would consider dishonest. Before being fired, the manager acts pragmatically on behalf of the rich man. Discipleship requires a pragmatic approach too. We should use all God’s gifts, and especially money, prudently.
Jeremiah 8:18-9:1
The people of Judah have strayed from God’s ways. They have refused to turn back to God, as he has exhorted them to do through the prophet Jeremiah. They have provoked God by worshipping foreign gods. Jeremiah loves the people dearly. Is God really not going to heal them?
Luke 16:1-13
What we have acquired and accumulated is not ours; all the good things that have come our way have come from the hand of the Father, and given to enrich our lives and the lives of others here on earth Jesus tells a story about two people whom the crowd would consider dishonest. Before being fired, the manager acts pragmatically on behalf of the rich man. Discipleship requires a pragmatic approach too. We should use all God’s gifts, and especially money, prudently.
Sunday 11 September
Jeremiah 4:11-12,22-28
Our reading is verses selected from a poem. God, speaking through Jeremiah, warns that a foe ‘from the north’ probably the Babylonian army, is approaching. The people of Judah have not heeded God’s call for conversion, so God expresses his anger through invasion. False prophets have deceived Judah into complacency but the enemy marauds like a ‘lion’ in the north of the land. Because God is angry with the leaders and people of Judah for their failure to follow his ways, he is sending invasion forces from the north. The result will be total destruction of the land. It will be as though earth has returned to its primordial, chaotic state.
Luke 15:1-10
Jesus is keeping company with ‘tax collectors and sinners’, people avoided and despised by apparently godly people like ‘the Pharisees and the scribes’. Their observation begs the question: Are any beyond God’s mercy? The Roman authorities contracted out collection of taxes; how a tax collector got the money was up to him. Usury, fraud and excessive profits were common. Tax collectors worked for tax farmers, who were often foreigners, making them ritually unclean. Now Jesus defends associating with these people, using parables. Are any beyond God’s mercy? Jesus answers with these parables showing that God cares about those who are unable to find him; he seeks them.
Jeremiah 4:11-12,22-28
Our reading is verses selected from a poem. God, speaking through Jeremiah, warns that a foe ‘from the north’ probably the Babylonian army, is approaching. The people of Judah have not heeded God’s call for conversion, so God expresses his anger through invasion. False prophets have deceived Judah into complacency but the enemy marauds like a ‘lion’ in the north of the land. Because God is angry with the leaders and people of Judah for their failure to follow his ways, he is sending invasion forces from the north. The result will be total destruction of the land. It will be as though earth has returned to its primordial, chaotic state.
Luke 15:1-10
Jesus is keeping company with ‘tax collectors and sinners’, people avoided and despised by apparently godly people like ‘the Pharisees and the scribes’. Their observation begs the question: Are any beyond God’s mercy? The Roman authorities contracted out collection of taxes; how a tax collector got the money was up to him. Usury, fraud and excessive profits were common. Tax collectors worked for tax farmers, who were often foreigners, making them ritually unclean. Now Jesus defends associating with these people, using parables. Are any beyond God’s mercy? Jesus answers with these parables showing that God cares about those who are unable to find him; he seeks them.
Sunday 4 September - Communion Sunday
Jeremiah 18:1-11
The book of Jeremiah was written for people in the throes of suffering. A historical tragedy – the 6th century BC Babylonian invasion - underlies the book. In our passage Jeremiah visits a potter and uses this visit as an example story, an allegory, to try to teach the people and rulers of Judah a lesson. People can choose to do good or to do evil. God notices when people turn towards him, and when they turn away.
Luke 14:25-33
Dinner conversations were famous teaching settings in the Greek and Jewish worlds, and recur throughout this larger section (15:1, 17:10) Here Jesus tells the crowds what it takes to become a follower: you must put Christ first. He uses extreme language to make his point.
Jeremiah 18:1-11
The book of Jeremiah was written for people in the throes of suffering. A historical tragedy – the 6th century BC Babylonian invasion - underlies the book. In our passage Jeremiah visits a potter and uses this visit as an example story, an allegory, to try to teach the people and rulers of Judah a lesson. People can choose to do good or to do evil. God notices when people turn towards him, and when they turn away.
Luke 14:25-33
Dinner conversations were famous teaching settings in the Greek and Jewish worlds, and recur throughout this larger section (15:1, 17:10) Here Jesus tells the crowds what it takes to become a follower: you must put Christ first. He uses extreme language to make his point.
Sunday 28 August
Hebrews 13:1-8, 15-16
Apart from the concluding verses (which may have been added later), this book is a sermon rather than a letter. Its name comes from its approach to Christianity: it is couched is Judaic terms. The identity of the author is unknown; Origen of Alexandria, c 200 said that ‘only God knows’ who wrote Hebrews.
The book presents an elaborate analysis, arguing for the absolute supremacy and sufficiency of Christ as the revealer and mediator of God's grace.
The author, in concluding his letter, offers guidance regarding the shared life in the Christian community. He expects members to ‘show hospitality to strangers’, i.e. Perhaps you will entertain ‘angels’, as Abraham did at Mamre: who looked after three men who were either angels or God himself..
Luke 14:1-14
Three gospels offer similar portraits of the life of Jesus; Luke is the third of them. Its author, traditionally Luke the physician who accompanied Paul on some of his missionary journeys, draws on three sources: Mark (via Matthew), a collection of sayings (known as Q for Quelle, German for source) and his own source.
It is a gospel that emphasises God's love for the poor, the disadvantaged, minorities, outcasts, sinners and lepers. Women play a more prominent part in Luke than in the other gospels. Luke never uses Semitic words; this is one argument for thinking that he wrote primarily for Gentiles.
In our reading Luke continues his series of sayings of Jesus about the qualifications for entry into the Kingdom of God. The Pharisees believed in the resurrection of the godly at the end of time, and were keen to be among those chosen as faithful, so they ‘were watching him closely’. As he has done earlier, Jesus heals a person on the Sabbath’ this time one with ‘dropsy’. The ‘lawyers and Pharisees’, experts on correct observance of the Sabbath, are speechless when Jesus challenges them.
Hebrews 13:1-8, 15-16
Apart from the concluding verses (which may have been added later), this book is a sermon rather than a letter. Its name comes from its approach to Christianity: it is couched is Judaic terms. The identity of the author is unknown; Origen of Alexandria, c 200 said that ‘only God knows’ who wrote Hebrews.
The book presents an elaborate analysis, arguing for the absolute supremacy and sufficiency of Christ as the revealer and mediator of God's grace.
The author, in concluding his letter, offers guidance regarding the shared life in the Christian community. He expects members to ‘show hospitality to strangers’, i.e. Perhaps you will entertain ‘angels’, as Abraham did at Mamre: who looked after three men who were either angels or God himself..
Luke 14:1-14
Three gospels offer similar portraits of the life of Jesus; Luke is the third of them. Its author, traditionally Luke the physician who accompanied Paul on some of his missionary journeys, draws on three sources: Mark (via Matthew), a collection of sayings (known as Q for Quelle, German for source) and his own source.
It is a gospel that emphasises God's love for the poor, the disadvantaged, minorities, outcasts, sinners and lepers. Women play a more prominent part in Luke than in the other gospels. Luke never uses Semitic words; this is one argument for thinking that he wrote primarily for Gentiles.
In our reading Luke continues his series of sayings of Jesus about the qualifications for entry into the Kingdom of God. The Pharisees believed in the resurrection of the godly at the end of time, and were keen to be among those chosen as faithful, so they ‘were watching him closely’. As he has done earlier, Jesus heals a person on the Sabbath’ this time one with ‘dropsy’. The ‘lawyers and Pharisees’, experts on correct observance of the Sabbath, are speechless when Jesus challenges them.
Sunday 21 August
Jeremiah 1:4-10 After years of the people straying from God’s ways, King Josiah guided them back to godliness, with Jeremiah’s help. God speaks to the prophet. Since before he was born, God knew him intimately and dedicated him to his service. He will support him in this ministry, despite his youth, inexperience, and apparent lack of authority.
Luke 13:10-17 A woman is healed of her ailment because Jesus sees her in the synagogue. She does not ask to be healed. She thanks God for her cure. Entry into the kingdom of heaven is like this. Jesus says that the Sabbath, set apart for God, is for being compassionate.
Jeremiah 1:4-10 After years of the people straying from God’s ways, King Josiah guided them back to godliness, with Jeremiah’s help. God speaks to the prophet. Since before he was born, God knew him intimately and dedicated him to his service. He will support him in this ministry, despite his youth, inexperience, and apparent lack of authority.
Luke 13:10-17 A woman is healed of her ailment because Jesus sees her in the synagogue. She does not ask to be healed. She thanks God for her cure. Entry into the kingdom of heaven is like this. Jesus says that the Sabbath, set apart for God, is for being compassionate.
Sunday 14 August
Hebrews 11:29-12:2
The author continues to give examples of Old Testament figures who trusted in God to preserve them in times of suffering and hardship. Now that the saving work of Christ has been completed, they, with us, enjoy the promise of eternal life.
Luke 12:49-56
Our reading is several loosely joined sayings about the end of the current era. In refining, fire is used to separate the genuine from the dross; it purifies. Jesus has come to bring peace, but wants his followers to understand the cost they will pay. The crowds understand signs of impending weather, but fail to see that Jesus’ ministry foreshadows division between the godly and the ungodly at the end of time.
Hebrews 11:29-12:2
The author continues to give examples of Old Testament figures who trusted in God to preserve them in times of suffering and hardship. Now that the saving work of Christ has been completed, they, with us, enjoy the promise of eternal life.
Luke 12:49-56
Our reading is several loosely joined sayings about the end of the current era. In refining, fire is used to separate the genuine from the dross; it purifies. Jesus has come to bring peace, but wants his followers to understand the cost they will pay. The crowds understand signs of impending weather, but fail to see that Jesus’ ministry foreshadows division between the godly and the ungodly at the end of time.
Sunday 7 August. Communion Sunday
Bible Readings for this Sunday.
Hebrews 11:1–3, 8–16
Faith is the key. This letter to the Hebrews, highlights the merits of faith and then goes on to give outstanding examples: Abraham, Isaac, Jacob and Sarah, who lived and died in faith, trusting in the promise of God.
Luke 12:32–40
This reading begins with Jesus' reassurance that God will be pleased to bring us into the Kingdom through our good faith in God. As in the letter to the Hebrews, Jesus then goes on to give examples, in this case, of the faithful servant and the evil servant. The recurring theme in these texts is that we are called to be faithful and out of our faith to do what is right. That way lies our salvation through Jesus Christ.
Bible Readings for this Sunday.
Hebrews 11:1–3, 8–16
Faith is the key. This letter to the Hebrews, highlights the merits of faith and then goes on to give outstanding examples: Abraham, Isaac, Jacob and Sarah, who lived and died in faith, trusting in the promise of God.
Luke 12:32–40
This reading begins with Jesus' reassurance that God will be pleased to bring us into the Kingdom through our good faith in God. As in the letter to the Hebrews, Jesus then goes on to give examples, in this case, of the faithful servant and the evil servant. The recurring theme in these texts is that we are called to be faithful and out of our faith to do what is right. That way lies our salvation through Jesus Christ.
For Sunday 31 July
Colossians 3:1–11 Paul has written that in baptism the Christians at Colossae share in Christ’s death, suffering and resurrection and goes on to tell them the ethical implications of being a member of the baptised community.
Luke 12:13–21 A large crowd has gathered round Jesus. He instructs both them and his disciples on the importance of a proper relationship with God. No one should selfishly amass wealth to the exclusion of spirituality.
Colossians 3:1–11 Paul has written that in baptism the Christians at Colossae share in Christ’s death, suffering and resurrection and goes on to tell them the ethical implications of being a member of the baptised community.
Luke 12:13–21 A large crowd has gathered round Jesus. He instructs both them and his disciples on the importance of a proper relationship with God. No one should selfishly amass wealth to the exclusion of spirituality.
For Sunday July 24
Epistle:
Colossians 2:6-19 From this letter, we know that Christians at Colossae, an industrial city, were subject to influences from other religions: some tried to combine Christianity with them. Paul advises to remain true to the gospel as they received it and to take care not to separate themselves from Christ, the source of nourishment, unity and spiritual growth. All power in creation comes from Christ, so seeking power in other traditions is an empty deceit, a futile exercise.
Gospel:
Luke 11:1-13 Earlier in Luke’s gospel Pharisees and scribes have noted that followers of John the Baptist “frequently fast and pray”; now Christians have their own prayer which some would say is our distinctive way of praying. Luke’s version of the Lord’s Prayer is shorter than Matthew’s which the church has come to use. Jesus tells two stories: even one who is asleep with his family responds “because of ... persistence” to a neighbour in need; a parent provides for a child. Even these people, separated from God, respond to the needs of others. How much more so will God respond to our prayers for help, through the Holy Spirit.
Epistle:
Colossians 2:6-19 From this letter, we know that Christians at Colossae, an industrial city, were subject to influences from other religions: some tried to combine Christianity with them. Paul advises to remain true to the gospel as they received it and to take care not to separate themselves from Christ, the source of nourishment, unity and spiritual growth. All power in creation comes from Christ, so seeking power in other traditions is an empty deceit, a futile exercise.
Gospel:
Luke 11:1-13 Earlier in Luke’s gospel Pharisees and scribes have noted that followers of John the Baptist “frequently fast and pray”; now Christians have their own prayer which some would say is our distinctive way of praying. Luke’s version of the Lord’s Prayer is shorter than Matthew’s which the church has come to use. Jesus tells two stories: even one who is asleep with his family responds “because of ... persistence” to a neighbour in need; a parent provides for a child. Even these people, separated from God, respond to the needs of others. How much more so will God respond to our prayers for help, through the Holy Spirit.
For Sunday 17 July
Old Testament: Amos 8:1–12
In the fourth vision of his planned devastation, God threatens to punish the Israelites for fraudulent business practices which particularly affect the poor and needy. There is a word-play on “summer fruit” and “end”. In Hebrew the words sound alike.
Gospel: Luke 10:38–42
In Jesus’ day, to sit at someone’s feet was to be his disciple. Jesus praises Mary’s discipleship. Her role is exemplary but Jesus also values Martha’s role.
* * * * *
When we are really honest with ourselves we must admit that our lives are all that really belong to us. So it is how we use our lives that determines what kind of people we are.
Cesar Chavez
Old Testament: Amos 8:1–12
In the fourth vision of his planned devastation, God threatens to punish the Israelites for fraudulent business practices which particularly affect the poor and needy. There is a word-play on “summer fruit” and “end”. In Hebrew the words sound alike.
Gospel: Luke 10:38–42
In Jesus’ day, to sit at someone’s feet was to be his disciple. Jesus praises Mary’s discipleship. Her role is exemplary but Jesus also values Martha’s role.
* * * * *
When we are really honest with ourselves we must admit that our lives are all that really belong to us. So it is how we use our lives that determines what kind of people we are.
Cesar Chavez
For Sunday 10 July
Bible Readings for this Sunday
Old Testament: Amos 7:7-17 The book of Amos speaks out against the northern kingdom of Israel that had declared its independence from the southern kingdom of Judah about 150 years earlier. The northern kingdom had become influenced by the gods of Canaan. Amos believed that their idol worship had stopped the flow of justice to the people and especially saw the poor being enslaved by debt, without recourse to justice and the courts. For Amos true worship centres around not just what we say but what we do. For us today true worship will lead us to the place of right relationships with our neighbours and the world around us.
Gospel: Luke 10:25-37 The story of the Good Samaritan One writer describes this passage as ‘Interpreting the rules’ and goes on to say that true worship will always be challenging, forcing us to change our attitudes and actions, turning us from being people of self-service to serving and loving even our enemies. Viewing an arch-rival in sport and life as the neighbour that God instructs you to love as much as you love yourself, is pretty mind[1]bending and countercultural! It's made even harder if you don't like yourself or your opponent very much. Father, Son and Spirit overflow in love towards us, and offer us the loving context and faith community within which we mature in the love with which we are loved. He concludes “the Latin word ‘competere' literally means ‘to strive together' rather than strive against. This higher view of ‘competition’ can give us the best view of rules and their role.
Bible Readings for this Sunday
Old Testament: Amos 7:7-17 The book of Amos speaks out against the northern kingdom of Israel that had declared its independence from the southern kingdom of Judah about 150 years earlier. The northern kingdom had become influenced by the gods of Canaan. Amos believed that their idol worship had stopped the flow of justice to the people and especially saw the poor being enslaved by debt, without recourse to justice and the courts. For Amos true worship centres around not just what we say but what we do. For us today true worship will lead us to the place of right relationships with our neighbours and the world around us.
Gospel: Luke 10:25-37 The story of the Good Samaritan One writer describes this passage as ‘Interpreting the rules’ and goes on to say that true worship will always be challenging, forcing us to change our attitudes and actions, turning us from being people of self-service to serving and loving even our enemies. Viewing an arch-rival in sport and life as the neighbour that God instructs you to love as much as you love yourself, is pretty mind[1]bending and countercultural! It's made even harder if you don't like yourself or your opponent very much. Father, Son and Spirit overflow in love towards us, and offer us the loving context and faith community within which we mature in the love with which we are loved. He concludes “the Latin word ‘competere' literally means ‘to strive together' rather than strive against. This higher view of ‘competition’ can give us the best view of rules and their role.
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