Readings for Lent 2C: Gen. 15:1-12; Ps. 27;
Phil. 3:17-4:1; Lk. 13:22-35
March 11, 2001
The Rev. Karen Siegfriedt
St. Jude the Apostle Church, Cupertino CA,
As you might remember, the Sunday liturgy is divided into two main sections: The Liturgy of the Word and the Liturgy of the Sacrament of Holy Communion. Last week, I gave an overview of the Liturgy of the Word. At that time I said that one of the reasons that the Episcopal Liturgy is so rich, deep, and life transforming is because it contains the seven kinds of prayer: adoration, praise, thanksgiving, penitence, oblation, intercession and petition. This week, I will focus on the importance of the readings from Scripture and discuss how to understand a sermon.
The Episcopal liturgy contains more readings from Scripture than any other denomination, even the Baptists! Perhaps you are asking yourselves: "Is that really necessary?" If you view the Bible with skepticism and doubt, can't relate to many of the events, find the miracle stories unbelievable, have difficulty with the archaic language and thought patterns, and find it impossible to interpret, then you probably prefer to use the Bible as a bookend than hear it read in church. The Bible is both the Church's book and the people's book. Like any ancient Scripture or philosophical text, you just can't open it and read it as a novel. It needs to be interpreted, studied, understood within the context during which it was written, and read over and over again in community before it can be fully embraced. But most of all, the Bible needs to be read through a particular lens. That lens through which to read all Scripture is the lens of the Great Commandment: Love God and love neighbor.
Although Scripture contains everything that is necessary for our salvation and wholeness, it contains a lot that is not necessary for salvation (such as slaughtering nations of people, sending a slave out into the desert to die, and sacrificing one's child to the gods). Bible study helps us discern between what is necessary for salvation and what is not. If something in the Bible directs us not to love God and neighbor, then we do not embrace it. However, the particular stories that talk about fear, revenge, and destruction, can give us insight into our own failure to promote justice and peace and respect the dignity of every human being. The Bible is a story about God and God's people. Most of God's people have fallen short and thus many of the bible stories reflect this unfaithfulness.
The study of the Bible, however, can provide a way to what most people long for: a sense of continuity with the past, identification with a community, assistance in the search for meaning, and guidance in the exploration of the mysteries presented by life and death. The Bible can show the way to truth- not accurate scientific and historical facts- but the truth about human beings and their relationship to God.
Open your prayer book to page 357 of the Book of Common Prayer (BCP). Notice that one or two lessons are appointed along with a gospel. How do we decide on what lessons are to be read? In some Christian denominations, the preacher decides what lessons to read. There is a problem with this methodology. If the preacher makes the decision, then he or she might have a tendency to focus only on the texts that agree with her theology or to choose texts that are not controversial. This is not permitted in the Episcopal Church! A national committee has already made the decisions. If you turn to p. 913 (BCP), you will see all of the lessons appointed for the Sundays in Lent.
Focus on today's readings which are found under the heading of the "Second Sunday of Lent." Notice that there is a psalm, a reading from the Hebrew Scriptures, an Epistle, and the Gospel. At the bottom of the page, note that it says "Lectionary C". The Sunday readings are repeated every three years. So that means there are different readings for the Second Sunday of Lent for years A, B, C. Now on some special Sundays and holydays such as Christmas, the Transfiguration, and Ash Wednesday, the readings are the same each year. This Lectionary is shared among many Roman Catholic and Lutheran Churches, although some of them have a slightly revised Lectionary which we could also use.
Turn to page 406 for additional directions. It says that the readings should be read from the pulpit from a book of appropriate size and dignity. This is so the readers can easily see the print and not stumble over words. It takes a lot of preparation to be a good reader because the reader needs to understand the passage in order to communicate it fully. Because the readings do not necessarily follow a logical order from week to week, we in clude the text in the bulletin insert.
Back to p. 357, we note that chapter and verse may be added. This is only done when the congregation needs to open up their Bibles. If we read what is printed on the insert, no such directions need be given. Note that silence may follow each reading. I think this is vital. If we want to hear God's voice, then we need to be silent more often. Let's be sure not to hurry the readings and to include plenty of silence so that we can inwardly digest what we have just heard.
The gospel is the climax of all of the readings. Since the gospel contains the words of Jesus spoken to his disciples, it tends to be easier to understand and does not require us to keep our noses in the text. In fact, the congregation is asked to stand while the gospel is processed out into the congregation. The hearing of the gospel story is not so much of a head-trip as it is an understanding by the heart. A deacon or priest is assigned to read the gospel which is sometimes preceded by a gradual hymn. This text of the gradual hymn reflects the text of the gospel. Since this is one of the most important parts of the liturgy, there is often a ritual associated with the reading of the gospel. Candles process alongside the gospel and in some churches, there is censing of the book. Some folks make a sign of the cross on their forehead, mouth, and heart, asking God to allow the words of the gospel to fill their mind, mouth, and heart. In the Greek Orthodox Churches, the gospel book is processed throughout the congregation, with an opportunity for the people to touch or kiss it.
Following the gospel, is the sermon. The purpose of the sermon is to help communicate the meaning of the Scriptures, to encourage discipleship and faithfulness, and to assist in the converting of the human heart from fear to love. Some sermons (like today's) are for teaching, others exhort, some convert. But the journey from fear to love, as taught by Jesus, undergirds all sermons.
The assigned passages of Scripture inform the preacher on what to preach. This is called lectionary-based preaching. Sometimes, like today, the preacher chooses to do a sermon series and does not incorporate the readings. If I were to have preached a lectionary-based sermon, I could have preached on many themes. If I had chosen the collect, I could have spoken about mercy and faith. The reading from Genesis brings up issues of faith, covenant and promise. The reading from the letter to the Philippians exhort the Christian community to stand firm in the faith. The gospel consists of various teachings and actions set in the course of Jesus' journey to Jerusalem. Sometimes, there are themes common to the readings and sometimes there is not. During year A we read the gospel of Matthew, Year B = Mark, and Year C = Luke. The greatest challenge for the preacher is to find the truth, the "good news" situated within these readings and make them relevant to the people of Santa Clara County as they struggle to be faithful in the 21st century.
Now what do you do if you do not agree with the sermon? Whatever you do, don't throw tomatoes! No one can agree with the preacher 100% of the time if he or she is truly thinking the faith as an adult. The sermon is my perspective on the Word of God and because I too am sinful, I fall short of the absolute truth of God. Because I am a human being, I too have perspectives and passions. As a congregation, you are to struggle with the sermon material. Notice what irks you. Notice what delights you. What buttons are being pushed? Why? How is God calling you to become more faithful? What is your interpretation of the gospel? Sermons are to be discussed with other parishioners and the clergy. Do not be afraid to give feedback. I can learn from you. We are learning together. It would be sad to listen only to preachers with whom you agree. How can we grow unless we are challenged, enlightened, and molded into the people God wills for us to be?
There was a time in the Middle Ages, when sermons were no longer given on Sundays and Scripture was not read in the language of the people. It resulted in ignorance & superstition. The Reformation challenged this ignorance & superstition and insisted the "Word of God" be presented to the people. The Anglican Church responded with an emphasis on bible readings and a sermon. Thus, Episcopal Clergy are trained and educated to read and interpret Scripture and make it relevant to the congregation. In our tradition, there is a freedom of the pulpit for the clergy as well as an emphasis on teaching the congregation to think the faith as adults. So please pray for your clergy that they may preach the gospel with faithfulness, integrity, and truth. sermon}
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