Archive
RSS Feed
DonateOctober 21, 2001 |
See also: [Year C Archive] |
Jeremiah 31:27-34
Psalm
119:97-104
2 Timothy 3:14-4:5
Luke 18:1-8
The context of this remarkable section of Jeremiah is the return of Israel to its own land following its long exile. The first verses of the chapter sing with joy at the promise of peace and homecoming. But the chosen text takes the symbolism of the return one step further: God will make a new covenant with the people, writing God’s law within the heart. In this situation, each person will be responsible for what he or she does with the grace of God given to them—no longer will children suffer for their parents’ sin; now they are directly responsible for themselves to God and one another. The covenant still addresses the nation as a whole, but at the same time it now also addresses each individual within the nation. Some have seen this text as the emergence of the singular personality from corporate personality in ancient Israel. Others have seen it prophetically, taking it to refer to a new covenant established through Jesus Christ. In the text, however, the promise is addressed to Israel. How might we understand the text through a process vision? We understand that God faithfully addresses each becoming occasion of existence for its good within its own communal context. Each occasion is responsible for what it does with God’s call. That God calls is a source of grace; what we do with God’s call is the witness to our freedom and responsibility. The aim of God’s call is the flourishing community (see verses 34-40). We can count on God’s faithful leading—will we, like the Israelites, respond in joy and gladness? Will we, like them, be renewed in our zest for the peaceable kingdom?
In the epistle, Paul warns Timothy of the need for constant study. The text gives inspiration for the way we preach about Christian education. "From childhood you have known the sacred writings," says Paul. Is this so? Do our curricula give our children a firm grounding in the texts that undergird our Christian tradition? When our children reach adulthood, are they equipped with a solid knowledge of Christian faith? And what of our adult education? The text speaks of people not knowing what they believe, moving with every wind of the times. Do we take the minds of our youth and adults seriously enough to lead them deeply into the things of God? Do we challenge them to love God with their minds as well as hearts, souls, and strength?
The Luke text gives the parable of a judge who neither fears God nor respects his fellow citizens; he rather seems to seek his own way. But the widow will not allow his disregard of the law in her case; she comes to him again and again, until finally, just to be rid of her, he gives her legal protection. Jesus then says, if even an unrighteous judge does justice just because of the constant pleading of a poor woman, shall we not expect God to execute justice in the face of oppression? All of our texts are leading us through the conclusion of the season of Pentecost, or "ordinary time," toward the conclusion of the church year in Christ the King Sunday. The texts become increasingly eschatological. So then, we should not lose heart when it appears that our oppressors rule the day. Rather, confident in the ultimate justice of God, we should continue to pray for justice.
If you found this lectionary helpful, please consider contributing to Process & Faith by making a donation or becoming a member.