In (Acts 10), Luke tells us how Peter realised something new about being a follower of Jesus. It follows most suitably after the much limited beliefs of Peter that we read about last Sunday. Peter was a Jew and Jews believed that they were God’s people, which, they thought, meant that God didn’t have any regard for non-Jews. These beliefs were expressed in the everyday practices of eating – some foods were approved but others were judged to be unclean (ritually defiling). But before this section of Luke’s story, he tells us that while Peter was cooking for himself at his seaside lodgings in Joppa (not the place in East Lothian), he came to realise (see here) that these views were not in line with God’s wishes. This visionary message enabled him to welcome the Greek speaking friendly non-Jew Cornelius, and to preach to the assembled (not all Jewish) crowd and to witness the Spirit of God enthusing them. His view of God’s will for people had radically changed from what it had previously been.
The second reading (1 John 4:7-10) , as previous readings from this New testament book read during the period celebrating the Resurrection, focuses on God’s love and the core of the requirements for being a Christian – we should love one another. It says that God shows his love by sending his Son as a sacrifice for our sins. The word for sacrifice (‘ιλασμος in the Greek original) is used twice in this letter of John’s and nowhere else in the New Testament, and rarely in the Old Testament. Whereas the church over the centuries has sometimes seen the crucifixion as an appeasement of God’s wrath against human sin, this interpretation does not sit well with the overall tone of the letter which so much stresses the love of God – a God who would not make such a requirement of us or of His Son. The passage re-enforces the new expansive vision, that God’s love is not limited to the Jews but extends to absolutely all people to the extent that they themselves show this kind of love to others. This attitude supersedes the O.T. ten Commandments by including their core statements and raising the standard of what God wants of us in our lives.
The reading from the Gospel of John follows on from the image of the vine in last weeks reading. It is about the Father and the Son loving us, and how we are to remain in God’s love by keeping the commandments. But these ‘commandments’ are just the personal challenges that God as a friend, makes of each of us in our own particular circumstance: for Jesus this was that He should lay down his life for this kind of message. We each need to discern what God’s love calls on us to do with our lives: whatever, it will come under the umbrella of the commandment that Jesus spells out in our passage today – “to love one another” and that is where the reading ends
29 April 2018
Acts, chapter 4, verses 8-12 go straight into another speech of Peter that Luke inserts here. The context is the very early activities of Peter in Jerusalem. Together with John and others he had been gathering interested listeners in increasing numbers in the outer court of the Temple, and many of them were anxious to become believers and followers of Jesus. He had cured a lame man in the name of Jesus and was proclaiming the resurrection and accusing the Jews (it would be chiefly the leaders) of having Jesus brought to trial and put to death. The disciples had been arrested and kept over night, till in the morning they are brought before the high priest and other leaders and interrogated – “By what power or what name did you do this?” Peter replies to his accusers, laying the guilt for Jesus’ death upon them and referring to Psalm 118, that shows this pattern of behaviour. Peter affirmed Jesus as the one who can save people from this persistent pattern of behaviour, and can lift us out of our pattern of falling short of the Christian ideal. We have this Psalm after the reading, and the pasage quoted as the response: Jesus is the key-stone to the building of the kingdom, and we are the rest of the building – we are a bit like the awkwardly shaped stones in a dry stane wall.
From the opening two verses of first letter of John, chapter 3, we read again of the very basic aspect of God and of our relationship to Him. We are children of God even now, when we are loved by Him despite our inadequacies. It is quite unimaginable what it will be like when we pass over into the life after death and live even closer to God.
In the Gospel of John, (10:11-18) we are told that Jesus is like a shepherd to us. Shepherding was different then and there, from how it is now here in Scotland where we sometimes have severe weather conditions and the shepherd can use a trained dog and maybe a quod-bike as well. Shepherding was beset with problems from marauding wild animals, occasionally from rogues and thieves but always from the straying of the sheep away from safe areas and from the food they need. In the Old Testament shepherding was often used as an image of God and His relationship with the chosen people. But here in the New Testament in this gospel the emphasis is on the love and care that God has for us, on the risks taken and on the ultimate aim of uniting all the people of the earth. We must recognise in the various hazards and straying nature of the sheep something of the way our own lives pan out; but also how like the shepherd with his sheep, God is with us; in Jesus, God Himself lives for us here and now, and dies to keep us safe and secure in following Him.
15 April 2018
In the first reading from Acts, (3:13-19) we have Luke’s report of what Peter preached to the early followers of the Way of Jesus. A message that looks very much like it is putting the blame for the death of Jesus on the Jews to whom it is addressed; yet it does add that they did not know what they were doing, and indeed they were fulfilling, it says, what had been foretold would happen. The idea of what sin is, in these words, reflects the common notion that it is going against what is just and right, with no consideration of the intention of those who are doing what may be seen as sinful by others or according to the law. We and Christians generally still have difficulty sometimes with understanding this distinction. The address of Peter as reported by Luke, outlines the pattern of life that we humans generally have whether we call ourselves Christian or not. In this pattern we do things that interfere with the creative plan of God and that misinterpret the words and actions of others who are God’s creatures on earth; we do this without fully realising what we are doing though it can cause so much damage to the world and to others; however, as we more and more come to be followers of the way of Jesus, God’s personal representative among us, we should work at changing our way of life continually for the better. So Luke tells us Peter concludes, saying “Repent,” change your whole way of life for the better,” so that your sins may be wiped out!”
In the second reading, (1 John 2:1-5), the writer confirms that our sins can be left behind. There is the notion that God requires some recompense for the wrong done, and that the death of Jesus was a sacrifice that has won from God forgiveness of the sins of the world. The early Christians to whom the letter was written do not think that being a Christian means being free from sin, but it does mean that we have to try to leave all sin behind by doing the will of God. God’s love is in us, but we must let it come to perfection in us by obeying the commandments of God.
The Gospel reading (Luke 24:35-48), announces the resurrection: It is unbelievable! In story-form Luke tells us that God is still really one of us, but unlike us he is a human who has lived entirely for others, a life sacrificed for all; and this is all part of God’s plan from the start to the end – the End of time; the whole world should know the love of God! And Luke’s second volume, the Acts of the Apostles, illustrates the progress of this Way of life from Jerusalem to Rome, a progress that Jesus refers to at the end of this reading. We must try to become human like Him; He lived for others showing His love for the Father, so we must live for others, and hence for God! We, who know of this love that is everywhere, must express God’s love by loving others – a joyful but hard task.
8 April 2018
In the first reading from Acts, (4: 32-35) we have Luke’s view of how he thought the Church should be and which he projects on to his story of the early followers of Jesus after His resurrection. This is how history was written in those days. It is a picture not too unlike the ideal of communism or of the Jewish Kibbutz, with everyone sharing equally and no one lacking while others had more than enough. The image presents us with something to think about and perhaps to influence the way we live; though the caring described seems limited to fellow believers. Although Acts was written about 75 AD It is writing about a period very soon after the resurrection before there were churches in different places; it is the beginning of the story Acts tells of the spread of Christians throughout the world.
The Letters of John reflect a later situation for the Christians. In the First Letter, (1 John 5:1-6), the writer seems to speak authoritatively, as he (most likely a man) tries to correct the view that maybe Jesus wasn’t really a human undergoing birth and death, which are degrading and ‘worldly’ things; and he wants to stress that if we love God and are loved by Him, then the way we show and experience this, is by our relationship with the children of God (which again seems limited to other Christians). If we really believe in the humanity of Jesus then we love people – love God.
The Gospel of John, (20:19-31), has much in it for us to take in; this is because the writer packs a lot into these last chapters of his gospel; it shows the developing understanding of the churches that were the first recipients of the Gospel, in the area of Ephesus. He wants to emphasise the reality of Jesus’ resurrection by illustrating both the new mode of life of Jesus which is unlimited by space and time, and also the reality of His humanity with all its essential bodily attributes. The story of doubting Thomas is well-known, but the point of it is in the message to all others who believe without physical evidence – they are blest and happy. It is interesting to have in the three readings these witnesses of the development in understanding about the resurrection and its implications. The growth in the belief in Jesus as truly human and truly divine; the link between this belief and the consequent caring for others; the limitation of the caring to fellow believers which we have now developed beyond; and profession of faith without visual evidence. As we celebrate the transformation of humanity by the life, death and resurrection of Jesus, we need to live out our belief in the presence of Christ in our world, by our love for fellow humans, and by our struggle to develop the way we experience and express our faith in the circumstances in which we find ourselves.
Our Easter services are
March 29th Holy Thursday 6pm
March 30th Good Friday 3pm
March 31st Holy Saturday Vigil 8pm
April 1st Easter Sunday 9.30am
The first reading is taken from the Acts of the Apostles, (chapter 10, verses 34-43 passim), where we hear a speech made by Peter before a Roman Official about the resurrection of Jesus. The book of Acts is written as an history of the growth, spread and preaching of the early church chiefly through Peter and Paul. The book seems to be a sequel to the Gospel of Luke and also written by him. The custom at the time of writing such an account often included speeches by key figures written by the author. However, there are definite elements in the recorded preaching of Peter that reflect the use of an early source which may well have been Peter himself. You will notice that the way Jesus is described is less developed than the way even Paul writing in the 50’s described the nature of Jesus (as Son of God); at an earlier time it was said that God was with Jesus in all the things He did and after His death God raised Him to life with Himself and set Him up as judge of all. The opening remarks of Peter may reflect the change that he went through after encountering the attitude of Paul, from seeing the Jewish practices as essential to God’s favour to saying that God “accepts from every nation the one who fears him and does what is right.”
The short second reading from Colossians, (chapter 3, verses 1-4) is addressed to a newly baptised Christian. After accepting the preaching about Jesus, a person could ask to become a follower of the Way of Jesus and be baptised and join the community of believers. Baptism was by total immersion and was a symbolic act of dying, being buried and rising anew; dying to a life of following the degrading values of money, pleasure and worldly success; putting all that behind one and rising (out of the water) to live with Christian values within the life of Christ now present on earth. The Christian lives with a new life that is visible only in the values that are followed and the sincerity of one’s life, but will be revealed completely at the end of time, when they expected Christ would come again in some way. We see here the use of a word probably coined by the writer of Ephesians (which we read on the 4th Sunday of Lent) – a single word meaning raised together with (συνηγερθητε) urging us to live up to what we are and with the life we share in of Christ!
In the gospel (John, chapter 20, verses 1-9) we have a description of the realisation that Jesus is risen. There is always much to consider in the words of this fourth gospel; we notice for example the significant role of women and that other disciples are secondary to Peter. And it makes us realise something about the resurrection that otherwise might not have been documented, namely, that none of the followers of Jesus, men or women, really had any idea that he would be raised up to life anew after His crucifixion – they thought the body had been stolen and had not understood any prediction of this event. The resurrection is a mystery – it is about the life of Christ not just after death but in a new way entirely within the Godhead but also present within our world, in all that is positive and good in it. This is a belief that we too are unable to grasp fully; and it is not so much something that we have to understand as something that we have to live out as the disciples and the early Christian showed us: this is how Easter should impact on us!