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Saturday, October 18, 2014

Saturday, October 18, 2014

Hosea 14:1-9; Psalm 21; Acts 28:17-31; Luke 9:37-50

After all of the horrible and ghastly threats, the Book of Hosea ends with God pleading with Israel to return. God promises to forgive all their disloyalty and again love them freely—God’s anger has turned away from him. The imagery of abundance and fruitfulness is used to speak of the blessings upon their return: they shall flourish like a garden and blossom like the vine, words that play off against the false promises of Baal. The oracles of judgment, after all, have been issued to warn more than condemn, and to appeal to Israel to return to the Lord. That means not only rejection of Baal, its sexual and idol worship, but also their alliance with Assyria. The final two verses point the reader to God’s righteousness and assert God’s justice, and may have been added later for, indeed, Israel did not harken to these words of Hosea, and Samaria was ultimately destroyed in 722 BCE by Assyria as it turned Israel into a province.

Psalm 21 is a royal psalm that offers praise and thanksgiving to the Lord for the strength and victory he has given to the king. God has given the king his heart’s desire, met him with rich blessing, and set a crown of gold on his head. He asked for and has been given length of days, and his glory, majesty and splendor are great because of what God has done for him. The king trusts in the Lord whose steadfast love shall establish him forever. The psalm then turns to the king’s enemies, invoking God’s wrath on them and upon their children, who he asks be put to flight. The psalm ends with an affirmation and prayer that the Lord will be exalted and victorious in all that is coming, with a promise to sing God’s praises and praise God’s power.

This final portion of the Book of Acts has Paul in Rome. Three days after his arrival, Paul calls together the local leaders of the Jews to explain his circumstances in Jerusalem and Caesarea and how it is that he was forced to appeal to the emperor—even through there were no charges against him. The Jewish leaders reply that they have received no letters from Judea about Paul and none coming from Jerusalem that have reported or spoken any evil against Paul. That said, they would like to hear from Paul, especially, what he thinks about “this sect we know that everywhere is spoken against.” They set a day for them to come and again meet with Paul at his lodging. On that day, when they return in great numbers, Paul spends the day explaining the gospel to them, testifying to the kingdom of God and trying to convince them about Jesus from both the Law of Moses and the prophets. Some are convinced, while others refuse to believe. In disagreement, they leave Paul, and, as they do, Paul makes one final statement to them, quoting Isaiah 6:9-10. Then, once again, he repeats the formula he has used in synagogue after synagogue: “Let it be known to you then that this salvation of God has been sent to the Gentiles; they will listen.” The book concludes telling us that Paul continued to live in Rome at his own expense, two more years, welcoming all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance. The book closes with Paul preaching the gospel at the very center of the Roman Empire.

As Jesus and the three disciples come down off the mountain, they encounter a great crowd that has come out to meet him, including a man who has come to beg Jesus to look at his son who is possessed by what looks very much like epilepsy. He has begged the disciples to cast it out, but they could not. Jesus speaks deridingly of a faithless and perverse generation, wondering how much longer he must be with them and bear them. Is he speaking to the crowd, or is he speaking of his followers who have not been able to exorcise the spirit? Probably both! Jesus asks to see the boy and, as he is being brought to him, the demon dashes the boy to the ground in convulsions. Jesus rebukes the unclean spirit, heals the boy and gives him back to his father, and all watching are astounded. Turning to his disciples he says, “Let these words sink in—‘The son of Man is going to be betrayed into human hands.’” But again, they do not understand. Luke defends the disciples’ ignorance by saying the meaning of this was concealed from them, so that they could not perceive it, and that the disciples were afraid to ask Jesus what it meant. This is followed by the argument among the disciples about which one of them is the greatest. Jesus, aware of what is going on, puts a little child among them and says, “Whoever welcomes this child welcomes me, and whoever welcomes me welcomes the one who sent me; for the least among all of you is the greatest—a slightly different tack than Mark has taken with this incident. John responds that they have seen someone casting out demons in Jesus’ name and they tried to stop him because he is not among them as one of Jesus’ followers. Jesus tells them not to stop him, for “whoever is not against you is for you.” The disciples are still struggling with the shift in world view that Jesus requires of his followers. They are still locked into conceptions of hierarchy, power, honor and shame that the world operates out of and have yet to grasp what the kingdom of God is really all about. This brings to a conclusion Jesus’ ministry in Galilee.


Posted October 18, 2014
Friday, October 17, 2014

Friday, October 17, 2014

Hosea 13:9-16; Psalm 17; Acts 28:1-16; Luke 9:28-36

The oracle of destruction continues asking, “Who can help you? Where is your king now?” God reminds them that he alone is their king. Yes, they asked for a king and, in his anger, God gave them a king. Look what has come of it. God’s wrath has taken their king away. Ephraim is like a child in the womb about to be born, who is breached, or who refused to come forth head-first out of the womb. God asks a rhetorical question about rescue from Sheol—the underworld where all who have died now “exist” in a state of nothingness—should God do this? The verse can be translated two ways: 1) God will do it, or 2) God will not. The open ambivalence is apparent in the word the NRSV translates “compassion”, as it can also be translated “vengeance.” As always, in Hosea, in the midst of the oracle of judgment, God still holds out the possibility of redemption. But, then the destruction of Samaria is announced. She who has herded and chased after the wind will now be destroyed by an east wind—Assyria—blowing in from the hot, dry wilderness to parch and consume all that is there—every precious thing. The child that is breached within the womb shall not come forth. Because of her guilt and rebellion against God, Samaria will fall by the sword in especially vicious and cruel warfare—the children being dashed to pieces and the pregnant women torn open, killing them and their unborn children.

Psalm 17 is a plea for deliverance that begins with the lament of the innocent, calling on God for deliverance, and ends with assurance that God will do it. The psalmist declares innocence, with lips free from deceit, and invites God’s night visitation to try his heart and test him. God will find no wickedness in him. He has avoided the ways of the violent and held fast to God’s paths. And so, he calls upon God to listen, to show steadfast love and guard him as “the apple of your eye,” hiding him “in the shadow of your wings;” both are powerful poetic images of God’s intimate care. The one who prays is surrounded by pitiless enemies who speak arrogantly and like a lion, track him down as their prey, eager to ambush and tear him apart. And so, the call comes for God to “rise up, confront and overthrow them!” “By your sword deliver my life from the wicked.” His enemy’s only concern is their bellies. He pleads, “Fill them with what you have in store for them”—God’s vengeance!

The diary account continues now that they have reached land, with everyone safe. They learn that they are on Malta where the local people show them unusual kindness. Wet and cold, as it begins to rain, they build a fire and, in the course of it, Paul gathers some brushwood and places it on the fire. As he does, a viper driven out by the heat fastens itself to Paul’s hand. Seeing this, the people assume Paul is a murder who, though escaping the justice of drowning at sea, is now being punished by fate. Paul simply shakes the viper back into the fire and suffers no harm. At that, the people are astonished. They had expected Paul to swell up and die from the poisonous bite. When that does not happen, the people conclude that rather than a criminal, Paul is a god. The leading man of the Island, named Publius, provides hospitality for Paul and his companion(s) for three days. Publius’ father is sick with dysentery and fever, and so Paul visits him, prays, lays hands upon him and heals him. When this becomes known, others from the island come to Paul for healing and are cured. The result is that many honors are bestowed on Paul and his traveling companion(s) by the people of Malta, and as they prepared to sail on to Italy, they are given all the provisions they need. Three months later, they board an Alexandrian ship named after the twin children of Zeus, who were thought to be the patrons of sailors. The ship had wintered in Malta, and after stopping in Syracuse, an important port in Sicily, they sail on to Rhegium, the port at the foot of Italy. When a south wind arises, they sail on to Puteoli, a port on the Gulf of Naples, where they find a group of believers who invite them to stay with them. After seven days, Paul, the centurion and his companion(s) moved on to Rome. When the believers there hear that Paul has come to Rome, they gather to meet him, coming from as far away as the Forum of Appius, some 40 miles away. Upon seeing these brothers and sisters, Paul rejoices and thanks God for his protection and care. Paul is allowed to live by himself under house arrest, but is able to continue his work.

Peter has confessed Jesus to be the Messiah, now, eight days later, Jesus takes Peter, James and John with him up a high mountain to pray. Mountains were regarded as “thin places” where the membrane between heaven and earth was especially porous, and where a theophany might take place. While Jesus is in prayer, the appearance of his face changes, his clothes become dazzling white, revealing his inner identity, and, suddenly, Moses and Elijah appear and engage Jesus in conversation. Interestingly enough, we are not told how the three disciples know who these other two men are; they simply know! What we are told is that they appear “in glory”—their heavenly state. Remember that Elijah was assumed bodily into heaven. There is also an extra-biblical tradition that did not make its way into Torah that says Moses did not die, but was also bodily assumed into heaven. The conversation between these three is about Jesus’ departure (the Greek word is “Exodus”) he is about to accomplish in Jerusalem. Peter, James and John, though exhausted, manage to stay awake through this and see it all. As Moses and Elijah appear to be taking their leave, Peter suggests building three booths, one for Jesus and one for each of the two heavenly visitors. As the words are coming out of Peter’s mouth, a cloud surrounds them (another sign of theophany), which is why we are told they are terrified. Then from the cloud comes God’s voice saying, “This is my Son, my Chosen (some manuscripts include “my Beloved,”), listen to him!” Immediately thereafter, the heavenly visitors are gone, and Peter, James and John are left alone with Jesus, pondering in silence what they have seen. They will remain silent about this until after the resurrection.


Posted October 17, 2014
Thursday, October 16, 2014

Thursday, October 16, 2014

Hosea 13:4-8; Psalm 18; Acts 27:27-44; Luke 9:18-27

Hosea reminds the people that God brought them out of Egypt and cared for them in the wilderness wanderings, feeding them until they were satisfied. But when they became satisfied, they also became proud and quickly forgot the Lord—an all too common human failing. Consequently, God will punish them, become like a lion or leopard among them, or a bear deprived of her cubs, tearing them open and devouring them as a wild animal consumes its prey.

Psalm 18 is introduced as a psalm of David, uttered when the Lord had rescued him from the hand of Saul. Scholars classify this as a “Royal Psalm of Thanks for Victory.” But without the elaborate introduction between “To the leader…,” and “I love you, O Lord…,” this is a classic psalm of thanksgiving and praise for God’s intervention in one’s life, regardless of the circumstances or whether or not one is king. Notice how general the psalmist’s troubles are: “cords of death encompass, torrents of perdition assail, cords of Sheol entangle, the snares of death confront.” They could apply to anyone. There is simply unabashed love expressed for the Lord because of God’s deliverance and salvation. From the temple in Jerusalem, the Lord has heard the psalmist’s cry. The central portion of this reading uses the familiar storm image to speak of God’s presence and sovereignty. Such language was common in the religious language of the Canaanites as well, and may well have been appropriated from a Baal liturgy to make the point that it is the Lord who is sovereign even over those deities. Remember, at this stage, Israel was not monotheistic, but convinced that their God was the God of gods. Today’s reading concludes with the psalmist expressing the conviction that all this has taken place, because God has rewarded God’s own integrity—it has nothing to do with what the psalmist has done. It then returns to the theme of the blessings of keeping the ways of the Lord. This is the third longest psalm in the collection, fifty verses in all. Only in that final verse do we learn that the psalmist is the king, the Lord’s anointed.

After fourteen days adrift on the sea on what is now the Mediterranean (Sea of Adria—not the Adriatic Sea so designated today), the sailors can smell land and begin to take soundings of the sea. They discover that “the bottom is coming up quickly” and fear they may run aground (as Paul has said they would), and so put out anchor from the stern. Some of the sailors decide to abandon ship in one of the small boats, under the guise of placing an anchor from the bow. Paul discovers this and warns the centurion and the soldiers that, unless all stay aboard ship, they will not be saved. So the sailors cut the ropes to the boat and set it adrift. Just before daybreak, Paul urges everyone to take some food, for it will strengthen them for the ordeal they are about to undergo, yet not a one of them “will lose a hair from [their] head.” Then, using language that is Eucharistic, Paul takes bread, gives thanks to God, breaks it and begins to eat, and encourages the others to do so also. If so, in so doing, this is the first “open” Eucharist on record! The others do eat, and we are told that there are two hundred seventy-six people on board. After eating, they throw the rest of the wheat into the sea. As the sun rises, they see land but do not recognize it. However, they see a bay with a beach and plan to run the ship ashore there and cast off the anchors. Using oars and hoisting a foresail they make for the beach, but they strike a reef in route. Try though they might to free the ship, they cannot, while the stern of the ship is being broken up by the waves. The soldiers plan to kill the prisoners, lest some swim away and escape, but the centurion, in an attempt to save Paul, prevents them from doing so. Rather, he orders those who can swim to jump overboard and head to the beach, while the rest follow floating in on planks and other debris from the disintegrating ship. In the end, all two hundred seventy-six make it safely to shore.

Jesus withdraws to a lonely place to pray and has taken the twelve with him. He asks them who the people say that he is, and we hear the answer given a few verses earlier in describing Herod’s awareness of Jesus. Some say John the Baptist; others, Elijah, and still others, one of the ancient prophets arisen. Jesus then asks who they say him to be, and Peter confesses him to be the Messiah (Christ) of God.” In response, Jesus sternly orders them to tell no one anything, saying “The Son of Man” (Jesus’ favorite term for himself) must undergo great suffering, be rejected by the elders, chief priests, and scribes, and be killed, and on the third day be raised. Contrary to Mark, we hear no objection to this, much less any sense that they understand what he is saying. Rather, Luke includes Jesus’ words on discipleship and what it means: denying themselves, taking up their cross daily and following him. We sense that these words are meant less for the twelve than those to whom this gospel is later being read. To this is added Jesus’ words on finding our lives through losing them for his sake, and the question of what profit there is in gaining the whole world and losing our lives in the process. His words on being ashamed of him are clearly directed to the listener more than the twelve, as we are reminded that abandoning him in times of trial will mean his abandonment of us when he comes in his glory and the glory of the Father and the holy angels. He then adds a promise that, for the reader, has already been fulfilled: some of them standing there will not taste death before they see the kingdom of God. The kingdom has been revealed in his resurrection.


Posted October 16, 2014
Wednesday, October 15, 2014

Wednesday, October 15, 2014

Hosea 13:1-3; Psalm 13; Acts 27:9-26 Luke 9:1-17

Ephraim (the Northern Kingdom) grew to such prominence that when its king spoke, the people trembled. He was exalted in all Israel. But the guilt he incurred through Baal worship brought his death. Yet, the people kept sinning, making graven images and bowing down to them. The NRSV translation has a footnote at the end of verse two that is more in keeping with the original Hebrew text, and is better translated “they who sacrifice people speak to the idols,” which suggests human sacrifice as a part of Israel’s worship. Kissing calves refers to the worship of the golden calves used in Baal worship. “Therefore,” draws the section to a close with four images of what will happen to Israel because of its apostasy: they will disappear like morning mist, like dew that evaporates in the sun, like chaff that is swept away from the threshing floor, and like smoke from a fire escaping the room through a window.

Psalm 13 is short but powerful; an individual lament that asks the classic question of all who suffer injustice, or who wait on the Lord for healing: “How long, O Lord? Will you forget me forever?” Expressions of abandonment dominate the psalm: “How long will you hide your face from me? How long must I bear pain in my soul and sorrow in my heart? Then the lament turns to a demand: “Consider and answer me!” Do not let my enemies exalt over me and my reliance on you. (Often, laments put God on notice that others are watching and God’s reputation is at stake.) Now notice the shift in tense: “I trusted in your steadfast love (past tense), my heart shall rejoice in your salvation (future tense).” God has acted! “I will sing to the Lord because he has dealt bountifully with me.” The problem that was the focus of the lament has been resolved.

On the voyage from Caesarea to Rome, much time has been lost in the port of Fair Havens. Even the fast for Yom Kippur is behind them. By now, Paul has had a vision and can see that the future voyage is going to be plagued with storms to the point that the cargo and the ship will need to be abandoned to save their lives. But the centurion listens to the owner of the ship rather than to Paul, and since the harbor is not suitable for spending the winter, they put out to sea from there, hoping to reach Phoenix, at the western end of Crete, which has a harbor suitable for wintering. With a moderate south wind they creep along the southern shore of the island as they sail west toward Phoenix. But suddenly, a violent “north-easter” (it is not an American expression, but much older!) rushes down on them from Crete and pushes them out to sea, driving them deeper south and away from their destination. Fearing they will run aground on Syrtis, a reef on the north coast of Africa, they let out the sea anchor and begin to batten down the ship. As the storm continues, they throw the cargo overboard. By the third day, they are also throwing over the ship’s tackle. Without it, they drift, and go days without seeing the sun or the stars (their means of navigation as well as plotting their location). Soon, they abandon hope of being saved at all. Having gone without food for some time, Paul encourages them to eat and addresses them, in an “I told you so; you should have listened to me,” speech, but then urges them to keep up their courage. Paul has had a vision. An angel of the God he serves has appeared to him and said, “do not be afraid, Paul, you must stand before the emperor. God has granted safety to all those who are sailing with you.” There will be no loss of life among them; only the ship. But to survive they will have to run aground on some Island.”

Today’s reading is a jumble of things: it begins with Jesus gathering the twelve and giving them power and authority over all the demons to cure diseases. Until now, the twelve have been little more than bystanders; now they take up ministry. Jesus sends them forth as extensions of his own work—to proclaim the kingdom and to heal. Their travel instructions make the point that they are to rely upon God’s providence and the generosity of God’s people. Where that is lacking, they are to shake the dust off their feet as a testimony against them. And so they go through the villages, bringing the good news everywhere and curing everyone. We then have a strange interlude about Herod hearing about Jesus through the talk of the people who think Jesus is John the Baptist back from the dead or Elijah, or another of the ancient prophets arisen from the dead. We are told that Herod tries to see Jesus, but not how or why. The twelve return, now named “apostles”—those who are sent with a mission—and they tell Jesus what has happened, and he takes them away privately to Bethsaida, on the north east tip of the Sea of Galilee. When the crowd learns of it, they follow him. When they arrive, Jesus welcomes them, and speaks to them about the kingdom of God and heals those who need to be cured. As the day draws to a close, we have Luke’s version of the feeding of the 5,000 with five loaves and two fish. What is unique in Luke’s telling of this event is the Eucharistic symbolism: taking the loaves, Jesus looks up to heaven, blesses and brakes the bread and the fish, and gives it to them,” the very words incorporated into the early Eucharistic liturgy of the church, later incorporated into the “words of institution.” All eat and are filled, and enough is left over to fill twelve baskets—one for each tribe of Israel, one for each apostle and the churches that will emerge from their ministries.



Posted October 15, 2014
Tuesday, October 14, 2014

Tuesday, October 14, 2014

Hosea 12:2-14; Psalm 10; Acts 26:24-27:8; Luke 8:40-56

The prophetic oracle against Israel continues by recalling this history of rebellion of their ancestor Jacob. In the womb, he contended with his twin brother Esau and tried to supplant him. In his manhood he outwitted Esau for his inheritance over a bowl of lentil stew. But, he also contended with God (“the angel”) and prevailed, and his name was changed to “Israel.” At Bethel, he had the vision of angels ascending and descending and named it “the House of God,” where the Lord, the God of Hosts appeared. And so, the call comes for the nation to return to the Lord, hold fast to love and justice and wait upon the Lord. But Ephraim (Israel) remained a trader with false balances who loved to oppress. He said to himself, “I am rich and have gained all this by myself,” thinking himself sinless. Again, the Lord pronounces judgment, saying that they will again be forced to live in tents as they did in the wilderness wanderings. The Lord then identifies himself as the one who has spoken to them through prophets and, now, through those prophets he will bring oracles of destruction. Historic reference is again made to Gilead, to their altars for Baal and their stone heaps to mark boundaries between them and the Canaanites. God brought Israel up from Egypt by the Prophet Moses, and by a prophet was guarded. But now, Ephraim has given bitter offense, and the Lord will bring his crimes down upon his head to repay him for his insults.

Psalm 10 pleads for God to intervene against the evils of the wicked against the poor. The evils are set forth in vivid detail by this psalm that calls upon God to respond as the poor’s only source of defense against them. But first, the eternal question: why is God remote in all of this; why does God hide in times of trouble? In arrogance, the wicked persecute the poor, boasting in the desires of their greedy hearts, and curse and renounce the Lord, saying, “There is no God”--the proverbial creed of fools. Yet, the other proverbial question is: Why do they prosper, why are they allowed to ambush and murder the innocent and, like a lion, seize the poor and the helpless and drag them off to their dens? In their hearts they think that God has either forgotten, or has simply looked the other way. After a long rehearsal of their wickedness, the psalmist cries out, “Rise up, O Lord; O God, lift up your hand; do not forget the oppressed!” The Lord does see, does note trouble and grief in order to take it into his hands. “The helpless commit themselves to you, you who have been the helper of orphans. Break the arm of the wicked; seek out their wickedness until you find none.” This is followed by a confession of faith: “The Lord is king forever and ever.” Nations perish from his land. And now, with a word of hopeful confidence the psalm proclaimed that the Lord will hear the desire of the meek and strengthen their hearts. The Lord will hear and do justice for the orphan and the oppressed, so that those from the earth who strike terror may do so no more.

Festus interrupts Paul in his self-defense to declare him out of his mind; that his great learning has driven him insane. Paul objects, saying that he is speaking the sober truth. Indeed, he knows that King Agrippa understands all this for he is familiar with the issues at hand, and it is to him that Paul is speaking. None of this, after all, has happened in a corner. He then asks the King if he believes the prophets, and quickly answers for the King, “I know you believe.” Agrippa is, after all, a Jewish king. He responds, “Are you so quickly persuading me to become a Christian?” Paul replies, “Whether quickly or not, I pray to God that not only you, but all who are listening to me today, might become such as I am—except for these chains.” It is the conclusion of Paul’s defense. Agrippa rises and with him Festus and Bernice and those with them, and the audience is over, but as they are leaving, Agrippa and Festus converse and say, “This man is doing nothing to deserve death or imprisonment.” Agrippa then says, “This man could have been set free if he had not appealed to the emperor.” Indeed he could have, but would he have survived free, with so many plots against his life? Better he travel to Rome under imperial guard, as will now take place. And so, they set sail for Italy, placing Paul under the command and protection of a centurion of the Augustan Cohort, names Julius. We get a detailed, first person account of their travel itinerary (the last of the “we” sections), as well as the names of those who accompany them. We are told that Julius treats Paul kindly and allows him to go to his friends in various ports along the way that they might care for him. The wind is against them, slowing their trip as the ship hugs the coast lines of Cyprus and Asia Minor until finally coming to Fair Havens, a port on the south eastern side of Crete, where they will spend the winter to avoid the storms.

Jesus and the disciples return from the eastern side of the lake and find the crowds still gathered and waiting for him. Luke now tells us a story within a story—one of his signature traits—both stories about the healing power of Jesus and its response to faith. A leader of the synagogue named Jairus comes, falls at Jesus’ feet (a most unusual thing for a leader of a synagogue to do), and begs Jesus to come to his house to heal his dying, twelve year old daughter, his only child. As Jesus goes, a nameless woman has joined the crowd. She has suffered from hemorrhages for twelve years. We are told that she has spent all she has on doctors but no one could cure her. She tells herself that if she can only touch the hem of Jesus’ cloak she will be healed. And so, she ventures into the crowd, so intent upon her goal is she that she ignores the fact that all she touches or who touch her will be rendered ritually unclean. Coming up behind Jesus, she touches his garment and immediately she is healed. But equally immediately, Jesus asks, “Who touched me?” When everyone denies it, Peter expresses his wonder as Jesus’ question: after all, with this crowd, how could anyone not touch him? But that is not the touch Jesus is talking about. Their touch is curiosity; this was the touch of faith. Jesus again says it, “Someone touched me, for I noticed that the power had got out from me.” In the silence that surrounds that, as people look at one another, the woman realized she can no longer hide, and so, trembling, comes forth to Jesus, falls at his feet and confesses what she has done and how immediately she was healed. Jesus looks upon her and says, “Daughter,” addressing her as one of his family who have heard his word, “your faith has made you well; go in peace.” As Jesus is saying this, someone comes from Jairus’ house to announce that his daughter has died; they need not trouble Jesus any longer. But Jesus says, “Do not fear, only believe, and she will be saved,” and proceeds to the house. Upon arrival he allows no one to accompany him but Peter, John and James and the child’s father and mother. The house is surrounded by grieving friends, and Jesus says to them, “Do not weep, for she is not dead but sleeping.” They, of course, laugh at him, for they know that she has died. Leaving the crowd outside, Jesus goes to the little girl’s side, takes her by the hand and says, “Child, arise!” and she does. He tells her parents to give her something to eat (ghosts do not eat!). They are astonished, all the more so when he orders them to tell no one what has happened.


Posted October 14, 2014
The Rev. Dr.       Fred R. Anderson

Author: The Rev. Dr.       Fred R. Anderson
Created: June 21, 2012

The Rev. Dr. Fred R. Anderson, Pastor of Madison Avenue Presbyterian Church, offers thoughts on today’s lectionary readings.

© 2014