Bible Study: Proper 15 (A) – 2014

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Genesis 45:1-15

A friend, who is a senior Master of Divinity student, and I had a conversation about veterans today. He and a mutual friend, who is an Episcopal priest in the Austin area, work together on the Episcopal Veterans Fellowship here, planning services and pilgrimages; creating safe space for those who served in America’s wars and military actions. At one point in the conversation, my friend stated that many of the veterans have difficulty with reconciliation. He meant the rite – the ministry – of reconciliation found in the Book of Common Prayer. In so many ways, these men and women already feel excluded, set apart, from mainstream culture – the military subculture that they learn in training separates them at the beginning of service, and the treatment they receive after their service are examples. How much more might they feel excluded in having enacted violence against others in the name of their country?

Reconciling this violence within themselves and with God, with the intention of welcoming them back into church, into society, into humanity, into feeling God’s love, may prove painful and difficult; may exacerbate feelings of exclusion.

• How might today’s lesson of Joseph’s reconciliation with his brothers be used to help a veteran overcome these feelings?

Psalm 133

“When April with his showers sweet with fruit
The drought of March has pierced unto the root
And bathed each vein with liquor that has power
To generate therein and sire the flower;
When Zephyr also has, with his sweet breath,
Quickened again, in every holt and heath,
The tender shoots and buds, and the young sun
Into the Ram one half his course has run,
And many little birds make melody
That sleep through all the night with open eye
(So Nature pricks them on to ramp and rage) –
Then do folk long to go on pilgrimage.”

Those are the first 12 lines from Geoffrey Chaucer’s “Canterbury Tales,” written in 1475 in England. In this long poem, an assortment of pilgrims travel to the cathedral at Canterbury, where Thomas Beckett was murdered by Henry II – a very popular pilgrimage. Some people also undertook pilgrimage to Jerusalem.

Although the above verses have been translated into modern English, Chaucer wrote in Middle English, which, for us, now, is strange and exotic to the ears when heard and difficult to read. And even after translation, some of the images, metaphors and similes are no longer familiar to us either.

Today’s psalm is one of the Songs of Ascent (in Hebrew, Shir Hama’aloth), which scholars believe pilgrims recited or sang on their way to Jerusalem. Read it aloud once or twice; if in a group, have two different people read it. Maybe even attempt to sing it. Does it also contain, like “The Canterbury Tales,” images that may not be familiar to us?

• What is important about the dew of Hermon falling upon the hills of Zion? For what might it be a metaphor? What about oil upon the beard of Aaron?
• What are the similarities between Psalm 133 and “The Canterbury Tales”? What do you notice about them? What feelings do they evoke? Why?
• Does America have any poems or cultural icons relating to pilgrims? How do we relate to pilgrimages in our Christian lives? How do we relate pilgrimages to Christ?

Romans 11:1-2a, 29-32

“For God has imprisoned all in disobedience so that he may be merciful to all.” What does Paul mean here? The lectionary omits a large portion of verses in this lesson. How does reading them change your understanding of Paul’s statement, if at all?

Some scholars view Paul’s letter to the Romans, a church he did not found, as an attempt to gain support for a trip he wished to undertake to Spain – a mission trip. Re-read all of today’s lessons. How might they speak to us of the differences between mission and pilgrimage?

• What are the differences between a mission trip and a pilgrimage?
• How is your life as a Christian informed by mission and pilgrimage?

Matthew 15:10-28

In today’s gospel lesson, Matthew relates two powerful episodes in Jesus’ life. The lectionary treats the first story (verses 10-20) as optional. How do these verses, along with the beginning of the chapter, change your perception of the conversation? How is Jesus choosing to relate to the Pharisees and scribes?

Hand sanitizer has become a ubiquitous part of 21st century American culture. Bottles or wipes are available for consumption just about everywhere; a person can choose to use it before grabbing a shopping cart or prior to taking communion. Cruise ships apparently have crew members standing ready to squirt it on the hands of those in line for buffet; the website on which I read this did not mention whether this was optional for passengers. How many, if any, askance glances might one receive for refusing hand sanitizer? Would you judge someone for not using hand sanitizer before partaking in a communal meal?

The Pharisees take offense at the actions of Jesus and the disciples because they “[broke] the tradition of the elders” (verse 2). This tradition reflects Jewish concerns with ritual impurity and preserving the Law (Torah). The Pharisees did not worry about bacteria and germs in their insistence on washing hands prior to a meal; rather, that is our cultural concern.

• Might the use of hand sanitizer be a ritual for some people? How might tradition be related to purity for us as Christians? How might tradition be related to purity in 21st century America or Western culture?
• How might purity be related to exclusion? What about tradition? Is “that’s the way we’ve always done it” a stumbling block for your church in terms of hospitality and inclusion?
• How might concerns about tradition and purity be related to the story of the Canaanite woman?

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