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Life Project, a project of United

January 30, 2011
4th Sunday after Epiphany. A. Year

Readings (Revised Common Lectionary):


Micah 6:1-8 Psalm 15
1 Corinthians 1:18-31 Matthew 5:1-12

Comment o:

Commentary on the Gospel of José Antonio Pagola: more evangelical Church

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Found in the dark, as seen in the light True identity

January 23, 2011
3rd Sunday after Epiphany. A. Year

• continue this week tucked into the problems of light and dark imagery. What God reveals to us?

Isaiah 9: 1-4 again Epiphany imagery of light and darkness, promising victory of one over the other. (See also our thought for the day of Epiphany, Year A). Identifying the dark oppression in Babylon, the prophet promises light and liberation. It celebrates the victory and the spoils of war is divided triumphantly. Although human emotions of revenge is understandable, preach against oppression is highly problematic. How can we listen in a new way these texts that are tied this dualism between light and darkness, victory and despair of the enemy? How can we imagine the release without turning the tables to oppress the oppressors?

The verses that follow the lectionary passage allow us some options, calling people to law and justice ( mishpat sedaqa and in verse 7)-the integral compression performance for the welfare of all is highly prized in the language of covenant.

The Psalm 27: 1, 4-9 continues the imagery of light, praising God is "my light" (verse 1). Once again, the light connects us with God's redemption which is sufficient for all human needs.

1 Corinthians 1: 10-18 continues the passage of the letter of Paul to the Corinthians of last week, calling the agreement between the members of the congregation. It was understandable under Roman rule that the congregation should not attract the attention of higher authorities with public protests. However, the call for total uniformity and agreement as a strategy in human communities is problematic. Healthy groups of people can agree to disagree, and accept and celebrate their differences rather than mutually bound to assimilation. This dynamic is especially important in the construction and maintenance of LGBT communities where many of us drag traumatic injuries to be excluded because of the difference.

• How clear is the diversity and difference in your community or church? Who's invited? Where seems set your limits or church?

Matthew 4: 12-23 back to Matthew's account we learn how dangerous it is for Jews who proclaims the change. John the Baptist is killed by his activities, and Jesus is frightened enough to move to Capernaum. The writer of Matthew recites the ancient script of the prophet Isaiah, again using l dualistic language of light and darkness to explain what is going on (verse 14-16).

remember the last Roman persecution persecution and resistance of the people of God in the Babylonian exile. Now, Jesus meets publicly to his followers to preach the end of the current rule. He knows what is at stake and proceeds without too much caution. He calls to conversion, to repentance. Which will leave us what we are doing and follow your path?

• What do you think of the word "repentance"? What might be the results of a radical conversion in your life, church and the political public sphere?

Prayer inclusive

Holy God,

you are in the midst of darkness,

see you in the light.

Shine on us.

Make us of our self-interest and privilege.

Forgive us and give us courage

to shine with your compassion, your justice and peace.

Amen.

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January 16, 2011

2nd Sunday after Epiphany. A. Year

• What does being chosen by God? What does it mean to be loved by God?

strength and protection from the enemy are the images evoked in Isaiah 49: 1-7. The servant, the people of Israel, confessing his identity as a born and called by God, endowed with gifts (covered by the protective shadow of God, verse 2), and then sent to show strength and light to others. The images of birth and body connect with the sword and arrow. Restoration is the underlying theme, the restoration of those who have been neglected. Psalm 40: 1-11 evokes more images of restoration and protection proclaim faith in God as one whose love and loyally maintains alliance unless the psalmist.

• Can war bring peace? Can you build the destruction? Can you cure the violence? What leads you to answer these questions as well? What they teach you about your prayers, your experience and your reason?

In 1 Corinthians 1: 1-9, Paul greets the church in Corinth, described the congregation as a faithful and then encouraged to be blameless. Paul's exhortation continues through this reading, accusing members of the community of all kinds of wrongdoing. Moreover, the demand for irreprensibilidad Paul continues to work as a concept of control from above. Those who have the power to determine what is acceptable, while others compete for acceptance.

What connects Paul's letter to the other readings of the day is the language of force through the blessing of God, here expressed as follows: "ye come behind in no gift" (verse 7). Communities of all types may want to explore this line further and celebrate the abundance of gifts in their midst.

The gospel passage this week change Matthew John. John 1: 29-42 presents the dialogue of John the Baptist with Jesus right after his baptism, Jesus and also between Andrew and Simon.

In light of previous texts that promise power and restoration, the call here is for a name change, new identities, and this new understanding of one's identity. Let's look at verse 43: "You are Simon son of Jonah, thou shalt be called Cephas (which means Peter)." The name change connects with an invitation: "Come and see" (verse 39) and eventually an invitation to the leadership. The call is to claim their own identity in its fullness, and use them to follow Jesus (verse 43), to do God's work, even if we do not feel specially prepared or comfortable.

• What or who has done more to shape who you are and the modeling of your faith community? How does following Jesus shapes your identity and your congregation? How to reveal your identity in the world?

This dynamic echoes in depth for many LGBT people, called to express their identity, to use the gift of oneself to act fairly, even though it is neither safe nor comfortable doing, but needs to be done.

Prayer

inclusive

God of many names,

honor and help us reclaim our identity in you.

You know us better than anyone else.

Help us to be truly ourselves, making it

this as we are, without guilt or shame.

Our actions and tasks we call

places where we ask: where is God? Let

time to stop and know that

you're so close to us

as our next breath.

Amen.

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Called "or selected? You

January 9, 2011
1 Sunday after Epiphany. Baptism of Jesus. A. Year

• What does being chosen by God? What does it mean to be loved by God?

Through the ages, scholars have speculated about the identity of servant of Isaiah 42: 1-9 . Two interpretations have emerged, one identifies the servant with a hero and another individual with the collective Israel. The contemporary readers, leaning toward the latter interpretation, could replace the group Israel by the LGBT communities of our respective contexts. Israel could then ask ourselves, how we understand ourselves as chosen by God, and contentment of being in God (the Hebrew nephesh has a more comprehensive meaning than the translation "soul" suggests) and gifted with the spirit of God (Isaiah 42: 1)?

There is much joy in this passage, found joy in the struggle. A female identified as God making a "you" female hand (verso). Gender boundaries are fluid. The objective of the struggle is "set land justice in all the fields, justice for all people everywhere (verse 4). This universal promise offers hope, even though some might find the impartiality of God ( Acts 10: 34 ) difficult to endure, because means that God is fair also to LGBT people. There is clearly a tension between the universal promise of God and God's choice of a particular people.

The election has long been understood as a right, which has led Consequently violence and terror for many. What if we understood the election instead as kindness [quality of being loved]? This theology offers rich possibilities as it removes the emphasis of the alleged qualities of those who are loved and emphasizes instead the free gift of love itself. Yet the idea of \u200b\u200bchoice raises serious questions as to who are excluded from the election and love. The passage from Isaiah adds an important criterion: the contribution of justice, concluding that if we love, we do justice. Feeling loved leads to higher self-esteem and, consequently, greater ability to act justly and to spread love, beyond the limits of a chosen few.

• What baptism means to you? How do you connect or separates you from others?

Among the passages in the lectionary that we consider, Matthew 3: 13-17 provides the connecting thread. Baptism is presented as the equalizer. Within the Christian context, this ritual works to initiate and promote bonding. The Psalm 29 was chosen in the lectionary for how it links with the baptism of Jesus. In the passage, as in Matthew's account, "the voice of God is upon the waters" (verse 3). However, the powerful words of the psalm on the water do not select an individual as blessed, but rather demonstrate the power, majesty and blessing of God over all creation. What do you mean God in all this work of water? What does the baptism, a ritual that signals the inclusion or exclusion of a community-elected for those that do not fall in the water? How do we express openness to other faiths? What rituals could say that God is acting outside the community of the baptized?

Gifts of the Spirit of God and divine love are the fruits of Jesus' baptism rituals. Accordingly, we too can become agents of the spirit, mercy and justice of God in the world, part of the baptismal covenant that we often forget. What novelty is introduced into our lives of faith when indeed we live our baptismal commitments?

LGBT people of faith as baptized, we are called not to sneak of our baptismal promises. Although there are those who want to get away from the community, are the community of the baptized and beloved. Our baptism calls us to work to open the blessings of baptism for all within the body of Christ. These blessings, it seems, including marriage and ordination for LGBT people who are called to do so, but who are denied. At the same time, we are called to look beyond our own community of choice to live in love and justice to the sons and daughters of God in all religions and creeds.

• If you are not baptized, what do you encourage this conversation to seek the baptism or rejected? How might the baptism in how you see others or how you act in the world?

inclusive Prayer

O Brother Jesus,

that your baptism left us a sign of your love and acceptance.

Grant, we pray, so honor your call,

that we perceive our own worth in your eyes

and brought to share the pain of those who are marginalized, that

lifetime can

promote the dignity and freedom of every human being.

In Your Holy Name we pray. Amen.

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January 6, 2011
Epiphany Day

• The passages from the Bible to Epiphany we have all kinds of alternatives. "Shone and we will rise above the oppressive old views? What paths will choose in favor of global justice kingdom love of God?

"light" is the theme of the next season of Epiphany. We pay special attention to these images of light and darkness, a couple of weeks after the winter solstice in the northern hemisphere.

the prophet who announces the arrival of light in Isaiah 60: 1-3 , speaking after the exile of the people of God to audiences in ancient Judah. The people talking about their time in captivity of Babylon as a period of absence of light. In this passage the light signals a new day. Shines on the people called from all corners of the earth and gathered as a community, a family. Such a view is particularly good news for LGBT people experiencing exile and estrangement from family, church and society. Before

stay away from the house they love, have chosen to return to Jerusalem feeding. The kids come from far and daughters brought in arms. Yes, they return to be cared for and raised her breasts dildos Jerusalem (Isaiah 66: 11). There is tenderness here sensual connotations.

• Where in the world of light and hope is growing dim during this season of Epiphany? Where you ask God to shine?

Today, the association of images of light and darkness must be examined critically. Light and darkness have been frequently linked with the dualism of good and evil. In addition, the dark has been made equivalent to people and used dark feet, in our racialized society, to reinforce the racism in many forms. Linking darkness, with its connotation of evil, and dark-skinned people should be highlighted and condemned.

LGBT people of all colors know how it feels to be in the bottom of dualisms socially accepted and be labeled as "different" or "bad." We wonder, what if you hear the call of God to "wake up" as a call to go beyond these dualisms harmful and become a beacon for the whole community? Actually, it would be a different and wonderful epiphany!

• When have you heard or seen a dark image used for mean evil? What potential problems you see today in this imagery?

Chapter 60 of Isaiah is included in the lectionary readings, because verse 6 mentions incense, supporting the reading of the Gospel of Matthew 2: 11 about the Magi. However, the passage from Isaiah was directed largely to the upper classes as they were above all relatives who were deported to Babylon. Isaiah's reference to the incense is more aligned with the wealth with Mary, Joseph and baby Jesus, marginal economic means.

The Psalm 72 evokes images of the royal court with his ruler and his empire. Depending dating of the psalm, in Israel or Judah the eighth century C., or at the time of the second temple, the reference ranges of imperial power and oppression. Regardless of dating, the historical exploitation of the majority of people remains the same. In this psalm, the particular ruling is praised for acting fairly and in defense of the poor and excluded. This brings to mind those institutions and states also deserve praise for protecting LGBT people from oppression and violence through its laws.

• Where do you see outside the church or other faith communities, the liberating work of God? What could they teach these efforts to church?

Ephesians 3: 1-12 speaks of the mystery of Christ and offers images of liberation. Invitations to become members of one body (Ephesians 3: 6) can be liberating, while all members have equal status. LGBT people and other marginalized people, we know too well the injustice, however, Serna assigned a second-class status within the body, that body is the church or society. Before this second-class status, here is the promise of unlimited wealth who claim to celebrate diversity and difference.

Regents All these passages-both operators as they bring justice, and poor people "Trapped in a world built by slavery-frame the story of the arrival of the Magi.

The Gospel of the Epiphany. Matthew 2: 1-12, is an alternative history. It is the story of the alternative of privileged people (represented by Herod) to decide between responding to God or try to contain, destroy or prevent the action of God. Moreover, even before the Magi find Jesus, Herod is afraid that they might like the boy-typical of those power brokers trying to make sure other privileged do not take seriously an underdog. The Magi, on the other hand, represent those outside the covenant community (church), which become more attuned with what God is doing to those within the faith community.

• What alternatives do you have or what actions could do to stop the Herod of our time?

The end of the Gospel story, when the Wizards return by a different route, an alternative too, when the privileged partners (in our world allies and supporters of LGBT people) choose another route than support the continuing violence on the oppressed. This is good news for those at the bottom or at the margins.

Jesus, as presented in this gospel story, however, rises as a alternative kind of ruler Herod. Jesus is legitimated from above by a real Christology. Is presented as a king who brings justice and to challenge the Romans to free his people, "a ruler who will shepherd my people" (Matthew 2: 6). However, what is diminished the liberating role of Jesus by the nature of the real gifts of the Magi? Presented gifts of privilege and Jesus is saved while other children are allowed to be murdered by Herod.

This echoes the dynamics of some members of the LGBT communities to prosper at the expense of all others who are abandoned and excluded by society. These are members of our community who judges are not white enough, not sufficiently muscled, not acceptable enough to have a relationship. Similarly, those from lower classes often feel that they can only be validated by the upper class and expect their concessions instead of seeking alliances. We all have choices to make, even when we feel powerless in a field, we have power in another.

• you pray, what are the alternatives, to which you are facing you and your community, that you come to mind? How can the dialogue on these readings for Epiphany shape your response to these alternatives?

Prayer

inclusive

Oh, God of justice,

You have sent Christ to establish your reign of freedom and peace

on earth as in heaven.

thrives every effort to challenge the arrogance,

prejudice and fear,

and thwart all forms of discrimination,

degradation and oppression.

For the one who died at the hands of the oppressors, Jesus Christ,

our Redeemer, who lives and reigns with you

and the Holy Spirit, one God, now and forever. Amen.

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alternative to concrete

January 2, 2011
2nd Sunday after Christmas. A. Year

Christmas celebrates the living Word of Wisdom and women of God,

planting in our special home.

The prologue to the Gospel of John ( John 1: 1-18 ), as is known this passage, it moves from the cosmic to the concrete, from a time before time, the specificity of the Word "became flesh and dwelt among us." This is the story of Christmas the birth narrative of humanity: eternal wisdom of God pitched his tent among actual mortal flesh.

Word ( in Greek logos) of the Gospel of John says to Jesus, also points to the tradition of female wisdom. In this tradition, the feminine Wisdom dwells in God's presence from the beginning. Wisdom provides a rational creation, so that searchers can discern the true divine nature of the world works. But wisdom is not kept on the margins of humanity. She identifies a particular people, Israel, and gives a new land. Even looking individuals, those who wish to pursue wisdom instead of Folly.

The biblical figure of Wisdom explores female feminine imagery concerning God.

Do you use your congregation a variety of images and language

to talk about God and God's action?

Such is the way of the Wisdom of God expressed in human particularity. According Ecclesiasticus 24: 1-12 , Wisdom springs from the mouth of the Almighty, but takes root in particular people of God. Having searched through the sky and the abyss, through sea \u200b\u200band land, feminine Wisdom pitched his tent in Israel.

Wisdom of Solomon 10: 15-21 still progressing towards particular wisdom. Choosing an oppressed people, frees them from their oppressors, guides you on your way and protects it from its enemies. Who can quell his praise? The dumb speak, the children pronounce the good news. This is the role of Wisdom in the history of salvation from the foundation of the world, plants his home among a particular people.

Who can silence the praise of Wisdom?

What

forces in our world seek to silence the wisdom and who spoke in solidarity with them?

Returning to the theme, Ephesians 1: 3-14 proclaims how God has distributed every spiritual blessing to a particular people, themselves adopted children of God. These individuals reflect the blessings of God's eternal purpose, prepared before the creation of the world. The Wisdom of God will find its ultimate purpose: to gather all things in Christ.

The concrete real life does not sit easily with everyone. John's prologue recognize this harsh reality, to be rejected Wisdom in his chosen home. Also, as male that transcends gender, Mycal Slack remembers a faith community which continually raises the question: Do you live righteously? ". Mycal perceived to" live right "has to do with full access to all the benefits that the world has to offer. Mycal testifies that if you break the rules or you live outside the bonds of conventional thought and speech, access to deny you these benefits.

Mona West recalls the early Christian tradition that saw Jesus as the Son of Wisdom. In this second Sunday after Christmas, having anticipated and celebrated the birth of Jesus in these passages celebrate our birth through Jesus / Sophia ( wisdom in Greek) has been at the very beginning of creation. Following Jesus, declares Mycal, means living according to your own truth, despite the resistance one faces.

Not only is Jesus the Son of Wisdom, but through the Word / Wisdom of God also we are. LGBT Believers testify that the church is not saying whether or not we are children of God, not our sexuality, nor theology and orthodoxy, but we welcome the envoy of God. The Logos / Sophia does not discriminate on the basis of race, class, gender or sexual orientation.

How does the Wisdom of God in a particular way in your community?

During Christmas time the LGBT community and its allies held the eternal wisdom of God to plant his home in the particularity of mortals. We bear witness to the Word of God, who lived the divine love in spite of violent resistance. We affirm our identity as beloved children of Wisdom, which participate in the saving work of God to unite all things.

inclusive Prayer

Holy Wisdom, Holy Word:

You have camped among us,

in the disorder of our reality.

In Jesus, Son of Wisdom, the Word-made-flesh,

have assumed what we

You have made yours. Let us

able

to embrace our uniqueness,

to honor the particularity of others,

with sincerity, compassion, courage and wisdom.

Amen.