Quasimodo transformation

Quasimodo transformation

I am sure that many of you are familiar with Victor Hugo' character Quasimodo. Even you did not read a lengthy The Hunchback of Notre-Dame, you probably saw a movie or a musical. If not that – what about the Disney cartoon? You know the disfigured guy who lived in the attic of the Paris cathedral. His love for Esmeralda. His fight for her... But do you know how he got his unique name?

ROMANS: New life in Christ

 After discussing the justification of Jews and Gentiles, solving the challenge through the statement of unity – image of one tree. All can find a blessing in faith. Now, St. Paul leads to the depiction of the new life under grace [chapters 12-14] – juxtaposition to life under sin (see Introduction).

Text: Romans 12

Structure:

a. 12:1-2, what is good, pleasing, and perfect.

  b. 12:3-5, don’t think more highly than one ought to think

    c. 12:6-8, examples of righteousness behavior 

      d. 12:9-10a, love one another

    c’. 12:10b-15, contribute to the need, hospitality

  b’. 12:16-18, don’t be wise in your own estimation

a’. 12:19-21, conquer evil with good.

Comments:

a. vv. 1-2, St. Paul begins with a liturgical statement – we bring our bodies into a living sacrifice. The purpose of that sacrifice is to determine the will of God, which is:

Good – fitting or useful

Acceptable or pleasing, pleasant

Perfect or complete, reaching the goal. 

There are two ways to understand “living sacrifice” (v. 1): figural/liturgical – we bring ourselves to God, go down (in confession) and up (in absolution), then are transformed, equipped to present ourselves to meet with Him in Holy Eucharist.

At the same time, St. Paul experienced many life-threats, literally – see Acts 23:12-15.

Also, we need to notice a parallel with an idea of St. Peter (1 Peter 2:4-5). He adds to the idea of the Temple and us as living stones.   

b. vv. 3-5, The paragraph begins with a sobering statement that we need to understand our limits, which leads to acceptance of gifts/functions. Unity in Christ supersedes the ambitions of each person.    

c. vv. 6-8, Now we come to the list of gifts (given by grace):

1. prophecy – proportion to our faith (prophecy is not an ability of predicting the future, is a ministry of proclamation of the Word).

2. service – in our service (diakonia). It is not worship service (like v. 2), ministry of the church to the needy (see Acts 6, selection of deacons).  

3. teaching – in his teaching,  

4. exhortation – in exhortation, to beseech call for comfort, intreat    

5. contributions – in generosity, sincerity (without self-seeking)

6. leading – with zeal, eagerness, diligence   

7. acts of mercy – with cheerfulness

d. vv. 9-10a, Central/pivotal point of the block – love one another.

c’. vv. 10b-15, This love has very obvious “indicators” (it is not just an inner feeling, but actions):

n	Description	n	Description
1	Outdo in showing honor	7	Be constant in prayer
2	Do not be slothful in zeal	8	Contribute to the needs of the saints
3	Be fervent in the spirit	9	Seek to show hospitality
4	Serve the LORD	10	Bless those who persecute you
5	Rejoice in hope	11	Rejoice with those who rejoice
6	Be patient in tribulation	12	weep with those who weep

 

b’, vv. 16-18, Live in harmony with one another and try to be in peace with everyone else, if possible.

a’. vv. 19-21, Last address – beloved – never avenge yourselves. [So, as Jesus said: do not Marvel, Avengers are not good]. St. Paul bases his statement on Deuteronomy 32:35 and Proverbs 25:21-22. In the fight between good -reference to good aspect of God’s will – and evil should be done properly, with good only. 

Advent Readings: Luke 2

Luke 2

This chapter can be divided into 6 portions:

a. 2:1-7, Birth of Jesus

a’. 2:8-20, Shepherds “check out” the birth of Jesus

  b. 2:21, circumcision of Jesus

    c. 2:22-38, Jesus was presented at the Temple

      d. 2:39-40, Return to Nazaret

    c’. 2:41-50, 12^th year-old Jesus in the Temple

      d’. 2:51-52, Return to Nazaret

Three things as an observation:

The first two are related to our liturgical practices. The great angelic hymn Gloria in excelsis (Lk. 2:14) is a part of our regular weekly worship. Glory to God in the highest begins the Service of the Word. That’s a signal (for those who care) that the story of Jesus is about to be re-told – our Divine service settings follow the Gospel outline pointing to Crucifixion by singing Agnus Dei (the Lamb of God), and Resurrection (Nunc Dimittis, see later) and concluding Benediction as a representation of the Ascension. Jesus is the One Who brings peace to earth which results in a pleasure of fellowship among the men.

I already mentioned the next liturgical piece of inheritance found in this chapter – Nunc Dimittis. “Lord, now you are letting your servant depart in peace…” – a beginning of Simeon’s song (Lk. 2:29-32). Looks like he was an old man – he won’t see death until he had seen the Lord’s Messiah (Lk.2:26). And the fact that he is eager to go to the Lord (through death waiting for the resurrection of the Messiah) supports his advance in years. We sing this hymn at the end of the Eucharistic service. As Simeon who saw salvation with his own eyes (Lk. 2:30), we see salvation with our own eyes given to us in a form of the Lord’s Supper (cp. SC VI:3).

Third comment relates to another person who met Jesus’ family in the Temple. The prophetess Anna, the daughter of Phanuel, of the tribe Asher (Lk. 2:36a). What is interesting about this statement is the fact of mentioning the tribe of Asher. Most of us don’t know much about the tribe. For these descendants didn’t provide Israel with great kings, or priest, or prophets. Actually, as a part of Northern Kingdom they were captured by the Assyrian Empire. Usually, here begins the theology of 10 lost tribes. Yet, according to the Gospel of Luke the tribe was not destroyed – she lived long passed the Assyrian and Babylonian exile, restoration of the Kingdom, and now she is facing the baby Jesus – Incarnate Messiah. After all, it’s all about Him. 

SERMONS: Angelic Forces

Angelic Forces

Text: Luke 10:17-20

I. Intro. Who are angels – puffy boys with wings on the back?

 

II. Biblical angels are messengers, guardians, and worshipers.

Messengers – Gloria, Angels told to shepherds of Nativity

Guardians – Ps. 91:11    

Worshipers – Holy, holy, holy

 

Jesus teaches the 72 who returned from the mission that we have the power over the spirits/angels. But the main reason for joy is not the ruling over them but the fact that our names are written in heaven (Luke 10:20).

Humans have a special status in the created world – angels either obey God or they follow the evil one.

Unlike them we are called to the light,

but being born into the world possessed by the original sin, we disobey God.  

 

III. Take away.

Therefore, our obedience is a result of the work of the Holy Spirit

Given at the Baptism,

Nurtured during worship, and

Sealed for the Heavens

In this new obedience we can learn from angels how to:

Worship – vigorously and gloriously, 

Guard the sanctity of the Church by maintaining the discipline, and

Deliver the message of salvation to those who did not meet Jesus yet, like the shepherds on the night watch who went to see the Baby of Bethlehem, the savior of the World.

FAITH and TONGUE

Sermon on James: Faith and Tongue

the video is here (go to 29:20).

Texts: James 3:1-12

Mark 9:14-29

I. Intro – Rubik’s cube example. right color, right place on a surface, right place on in the cube. 

Like word: What? When? To whom?

 

II. St. James on tongue.

The rule of tongue – teachers first, but also everyone. James shifts really fast into “us” and “we all”.

Tongue twisters – not a set of educational phrases but a use of tongue for blessing of God and cursing the people (images of God) at the same time (James 3:10).

            Shakespeare, The Taming of the Shrew

Petruchio: Come, come, you wasp, i’faith you are too angry.
Katherine: If I be waspish, best beware my sting.
Petruchio: My remedy is then to pluck it out.
Katherine: Ay, if the fool could find where it lies.
Petruchio: Who knows not where a wasp does wear his sting? In his tail.
Katherine: In his tongue.
Petruchio: Whose tongue?
Katherine: Yours, if you talk of tales, and so farewell.
Petruchio: What, with my tongue in your tail?
(II.i.207–214)

            Mark 9 – foaming mouth (v. 20) – we are like a poor boy who was overcome by the evil spirit. Then father, friends, disciples of Jesus could not help – nothing could be done but to invite Jesus.

Coming to the Lord’s Supper we take Jesus Himself to our mouth and He touches our tongues, healing our speech.  

 

III. Take away.

The boy was saved by Jesus who teaches that these problems can be combated by the prayer. Not many-many-many words, but a set of Biblical passage that we speak to invoke the presence of God in our lives. The Liturgy teaches us how to use tongue.

Confessing Almighty Father who sent

His Son – for His sake we have the forgiveness and now

Guided by the Holy Spirit we can learn and grow in our godly usage of tongue 

LET THERE BE LIGHT

LET THERE BE LIGHT

Everyone of us knows this verse from the very beginning of Creation account (Gen. 1:3). God provided illuminated His world. He spoke the light into the world - connecting forever the light and the word. No wonder psalmist exclaims: Your Word is a lamp to my feet and a light to path (Ps. 119:105). 

We are created in the image of God (Gen. 1:26). Therefore, the light has vital importance for us. Light in the house, lights on the road, industrial lights, or the huge light over a stadium where your favorite team plays and wins. 

Yet, there is a special place on earth where the forgiveness of God shines forth, where the Word is read, and Christ Himself comes to us illuminating our way - the local church chancel. We just got our lights fixed! Now, let it shine! Let it shine!! Let it shine!!!        

DIGITAL RELIGION

DIGITAL RELIGION

Recently got into reading a Korean-born German philosopher Byung-Chul Han. Actually, was looking for another book, but began to read Infocracy. One of the main ideas he presents is an idea that Infocracy – the information regime – is more cruel than the disciplinary regime – the rule of domination by discipline.