6 William Temple, Archbishop of Canterbury, 1944 best known for his 1942 book Christianity and Social Order, which set out an Anglican social theology and a vision for what would constitute a just post-war society 7 Willibrord, Archbishop of Utrecht, Missionary to Frisia, 739 was a Northumbrian missionary saint, known as the "Apostle to the Frisians" in the modern Netherlands 10 Leo the Great, Bishop of Rome, 461 was an Italian aristocrat, and was the first pope to have been called "the Great". He is perhaps best known for having met Attila the Hun in 452 and persuading him to turn back from his invasion of Italy. OLD TESTAMENT: Haggai 1: 15b - 2:9 (RCL) Hagg 1:15 (NRSV) In the second year of King Dari'us, 2:1 in the seventh month, on the twenty-first day of the month, the word of the LORD came by the prophet Hag'gai, saying: 2 Speak now to Zerub'babel son of Sheal'tiel, governor of Judah, and to Joshua son of Jehoz'adak, the high priest, and to the remnant of the people, and say, 3 Who is left among you that saw this house in its former glory? How does it look to you now? Is it not in your sight as nothing? 4 Yet now take courage, O Zerub'babel, says the LORD; take courage, O Joshua, son of Jehoz'adak, the high priest; take courage, all you people of the land, says the LORD; work, for I am with you, says the LORD of hosts, 5 according to the promise that I made you when you came out of Egypt. My spirit abides among you; do not fear. 6 For thus says the LORD of hosts: Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land; 7 and I will shake all the nations, so that the treasure of all nations shall come, and I will fill this house with splendor, says the LORD of hosts. 8 The silver is mine, and the gold is mine, says the LORD of hosts. 9 The latter splendor of this house shall be greater than the former, says the LORD of hosts; and in this place I will give prosperity, says the LORD of hosts. Job 19: 23 - 27a (C of E, alt, for RCL) Job 19:23 (NRSV) "O that my words were written down! O that they were inscribed in a book! 24 O that with an iron pen and with lead they were engraved on a rock forever! 25 For I know that my Redeemer lives, and that at the last he will stand upon the earth; 26 and after my skin has been thus destroyed, then in my flesh I shall see God, 27 whom I shall see on my side, and my eyes shall behold, and not another. 2 Maccabees 7: 1 - 2, 9 - 14 (Roman Catholic) 7: (NRSV) It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and thongs, to partake of unlawful swine’s flesh. 2 One of them, acting as their spokesman, said, “What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our ancestors.” 7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, “Will you eat rather than have your body punished limb by limb?” 8 He replied in the language of his ancestors and said to them, “No.” Therefore he in turn underwent tortures as the first brother had done. 9 And when he was at his last breath, he said, “You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.” 10 After him, the third was the victim of their sport. When it was demanded, he quickly put out his tongue and courageously stretched forth his hands, 11 and said nobly, “I got these from Heaven, and because of his laws I disdain them, and from him I hope to get them back again.” 12 As a result the king himself and those with him were astonished at the young man’s spirit, for he regarded his sufferings as nothing. 13 After he too had died, they maltreated and tortured the fourth in the same way. 14 When he was near death, he said, “One cannot but choose to die at the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life!” PSALM 145: 1 - 5, 17 - 21 (RCL) Psal 145:1 (NRSV) I will extol you, my God and King, and bless your name forever and ever. 2 Every day I will bless you, and praise your name forever and ever. 3 Great is the LORD, and greatly to be praised; his greatness is unsearchable. 4 One generation shall laud your works to another, and shall declare your mighty acts. 5 On the glorious splendor of your majesty, and on your wondrous works, I will meditate. 17 The LORD is just in all his ways, and kind in all his doings. 18 The LORD is near to all who call on him, to all who call on him in truth. 19 He fulfills the desire of all who fear him; he also hears their cry, and saves them. 20 The LORD watches over all who love him, but all the wicked he will destroy. 21 My mouth will speak the praise of the LORD, and all flesh will bless his holy name forever and ever. 145 Exaltabo te, Deus (ECUSA BCP) 1 I will exalt you, O God my King, * and bless your Name for ever and ever. 2 Every day will I bless you * and praise your Name for ever and ever. 3 Great is the Lord and greatly to be praised; * there is no end to his greatness. 4 One generation shall praise your works to another * and shall declare your power. 5 I will ponder the glorious splendor of your majesty * and all your marvelous works. 18 The Lord is righteous in all his ways * and loving in all his works. 19 The Lord is near to those who call upon him, * to all who call upon him faithfully. 20 He fulfills the desire of those who fear him; * he hears their cry and helps them. 21 The Lord preserves all those who love him, * but he destroys all the wicked. 22 My mouth shall speak the praise of the LORD; * let all flesh bless his holy Name for ever and ever. Psalm 98 (alt. for RCL Psalm 145) Psal 98:1 (NRSV) O sing to the LORD a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory. 2 The LORD has made known his victory; he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the LORD, all the earth; break forth into joyous song and sing praises. 5 Sing praises to the LORD with the lyre, with the lyre and the sound of melody. 6 With trumpets and the sound of the horn make a joyful noise before the King, the LORD. 7 Let the sea roar, and all that fills it; the world and those who live in it. 8 Let the floods clap their hands; let the hills sing together for joy 9 at the presence of the LORD, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity. 98 Cantate Domino (ECUSA BCP) 1 Sing to the Lord a new song, * for he has done marvelous things. 2 With his right hand and his holy arm * has he won for himself the victory. 3 The Lord has made known his victory; * his righteousness has he openly shown in the sight of the nations. 4 He remembers his mercy and faithfulness to the house of Israel, * and all the ends of the earth have seen the victory of our God. 5 Shout with joy to the Lord, all you lands; * lift up your voice, rejoice, and sing. 6 Sing to the Lord with the harp, * with the harp and the voice of song. 7 With trumpets and the sound of the horn * shout with joy before the King, the Lord. 8 Let the sea make a noise and all that is in it, * the lands and those who dwell therein. 9 Let the rivers clap their hands, * and let the hills ring out with joy before the Lord, when he comes to judge the earth. 10 In righteousness shall he judge the world * and the peoples with equity. Psalm 17: 1 - 9 (C of E, alt. for RCL) Psalm 17: 1, 5 - 6, 8, 15 (Roman Catholic) Psal 17:1 (NRSV) Hear a just cause, O LORD; attend to my cry; give ear to my prayer from lips free of deceit. 2 From you let my vindication come; let your eyes see the right. 3 If you try my heart, if you visit me by night, if you test me, you will find no wickedness in me; my mouth does not transgress. 4 As for what others do, by the word of your lips I have avoided the ways of the violent. 5 My steps have held fast to your paths; my feet have not slipped. 6 I call upon you, for you will answer me, O God; incline your ear to me, hear my words. 7 Wondrously show your steadfast love, O savior of those who seek refuge from their adversaries at your right hand. 8 Guard me as the apple of the eye; hide me in the shadow of your wings, 9 from the wicked who despoil me, my deadly enemies who surround me. 15 As for me, I shall behold your face in righteousness; when I awake I shall be satisfied, beholding your likeness. 17 Exaudi, Domine (ECUSA BCP) 1 Hear my plea of innocence, O Lord; give heed to my cry; * listen to my prayer, which does not come from lying lips. 2 Let my vindication come forth from your presence; * let your eyes be fixed on justice. 3 Weigh my heart, summon me by night, * melt me down; you will find no impurity in me. 4 I give no offense with my mouth as others do; * I have heeded the words of your lips. 5 My footsteps hold fast to the ways of your law; * in your paths my feet shall not stumble. 6 I call upon you, O God, for you will answer me; * incline your ear to me and hear my words. 7 Show me your marvelous loving-kindness, * O Savior of those who take refuge at your right hand from those who rise up against them. 8 Keep me as the apple of your eye; * hide me under the shadow of your wings, 9 From the wicked who assault me, * from my deadly enemies who surround me. NEW TESTAMENT: 2 Thessalonians 2: 1 - 5, 13 - 17 (RCL) 2 Thessalonians 2: 16 - 3: 5 (Roman Catholic) 2The 2:1 (NRSV) As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters, 2 not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here. 3 Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless one is revealed, the one destined for destruction. 4 He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God. 5 Do you not remember that I told you these things when I was still with you? 13 But we must always give thanks to God for you, brothers and sisters beloved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and through belief in the truth. 14 For this purpose he called you through our proclamation of the good news, so that you may obtain the glory of our Lord Jesus Christ. 15 So then, brothers and sisters, stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter. 16 Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, 17 comfort your hearts and strengthen them in every good work and word. 3:1 Finally, brothers and sisters, pray for us, so that the word of the Lord may spread rapidly and be glorified everywhere, just as it is among you, 2 and that we may be rescued from wicked and evil people; for not all have faith. 3 But the Lord is faithful; he will strengthen you and guard you from the evil one. 4 And we have confidence in the Lord concerning you, that you are doing and will go on doing the things that we command. 5 May the Lord direct your hearts to the love of God and to the steadfastness of Christ. h/t Monreal Anglicans In 1 Thessalonians 4, Paul has stated that, when Christ comes again, both the faithful who have died and those still alive will be “gathered together to him”, i.e. Christ. But it seems that a person thinking himself inspired by God (“spirit”, v. 2) or by just saying it (“word”), or in a letter supposedly from Paul (“as though from us”) claims that the new era (“the day of the Lord”) has already dawned, that the future is already here. The author of this book insists that this is not so, that God’s kingdom is still in the formative stage, for certain events must first occur: first there will be “rebellion”, (v. 3, a general revolt against God), and then the “lawless one”, the Devil, the full extent of evil, will be fully seen. But, says v. 6, the forces of evil are held partly in check, although they are active in the world, via false teaching (“power, signs, lying wonders”, v. 9). When the Devil does show himself fully, Christ will annihilate him and all who “refused to love the truth” (v. 10). God sends the current trials to separate out the unfaithful (v. 11) so that these people will be “condemned” (v. 12). But the author thanks God for those who are faithful at Thessalonica, because “God chose you” (v. 13) for admission to his kingdom (“salvation”, v. 13, “the glory of ... Christ”, v. 14), to be forerunners (the “first fruits”, v. 13, of the harvest were God’s) of other faithful who will come later, through being set apart for him (“sanctification”) through the Holy Spirit and through their faith. They will share with Christ in union with God. So, readers, remain faithful to the doctrines (“traditions”, v. 15) you received verbally and via authentic letters. While Comments takes the position, with CAB and NJBC, that Paul did not write 2 Thessalonians, some scholars insist that he was the author. Perhaps he wrote the early part of Chapter 1. In the early days of the Church, many expected Christ to come again in their own lifetimes. Jesus’ words found in the gospels can be read this way, but other interpretations were and are possible (and likely). Verse 1: Paul says in 1 Thessalonians 4:13-17: “But we do not want you to be uninformed ... about those who have died ... through Jesus, God will bring with him those who have died. ... we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. For the Lord himself ... will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever”. Verse 2: “not to be quickly shaken in mind or alarmed”: NJBC offers not suddenly to be shaken from your wits or be upset. Verse 2: “spirit”: See also 1 Corinthians 14:12, 32 (“the spirits of prophets”); 1 John 4:1-3 (“do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world”); 1 Thessalonians 5:19-20. [CAB] Verse 2: “that the day of the Lord is already here”: Ideas about when the return of Christ and the consequent resurrection of the dead would happen, in the future or already in the present, evidently circulated in the Church. In 2 Timothy 2:18, false teachers claim that the resurrection has already happened. [CAB] Verses 3-12: Apocalyptic writing often gives a sequence of events. Paul gives such a sequence in 1 Corinthians 15:23-28. [CAB] Verses 3-4: See also Daniel 9:20-27 (70 weeks of years); 11:31; 12:11; Matthew 24; Mark 13 (the Little Apocalypse); Luke 21:5-36. In Mark 13:14, Jesus says: “‘But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then those in Judea must flee to the mountains’”. [NOAB] Verse 3: “that day”: In 1 Thessalonians 5:2, Paul says “the day of the Lord will come like a thief in the night”. [CAB] 2 Peter 3:10 says “But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed”. [NOAB] Verse 3: “the rebellion”: Inter-testamental Jewish apocryphal literature (e.g. Jubilees 23:14-23) uses this word to refer to the general revolt of Israel against God’s law. The Protestant Reformers saw the lawless one as the Pope. Premillenialists down through the years have identified the lawless one with the political or religious opponent of the moment. Historical-critical study of this passage, however, insists that it be read together with all apocalyptic literature. It should be regarded as a distinctive theological interpretation of God, the cosmos, and Christ. This makes it unnecessary to ask whether the author meant the restrainer (“the lawless one”) to be the Roman Empire, as many think – or even Paul's mission to the Gentiles, as a few hold. This passage is not an apocalyptic allegory of a historical moment in the life of Paul or the early church. Rather it is a theological interpretation of the problem of history seen in the light of Christ's lordship and the oneness of God. [ICCTh] Verse 3: “the lawless one”: The Septuagint translation of the Old Testament has the Greek word used here, along with the word for rebellion to translate the Hebrew word Belial, a figure associated with the forces of darkness and often the name for the Devil. In the Qumran literature, Beliar is the chief of the powers of darkness; he is mentioned in 2 Corinthians 6:15. Note v. 9: “The coming of the lawless one is apparent in the working of Satan”. [CAB] 2 Esdras says that the evil in the world will become very widespread as the end times approach. Verse 3: “the one destined for destruction”: See Revelation 20:7-10: “... When the thousand years are ended, Satan will be released from his prison and will come out to deceive the nations ... the devil who had deceived them was thrown into the lake of fire and sulfur ...”. That the Devil will be destroyed after being allowed free rein for a period is found in various apocalyptic writings. [CAB] Verse 4: Apocalyptic texts tell of a period before the God’s final victory when demonic forces will attempt to usurp God’s authority. The godly will resist that attempt and be vindicated. [CAB] Verse 4: “temple of God”: Possibly the Christian community. [NJBC] Verse 4: There are allusions here to the times of Antiochus IV Epiphanes (175-164 BC), who desecrated the Temple and set up a statue of himself (as Olympian Zeus) in the Temple. See 1 Maccabees 2:15 and Daniel 9:14. This verse leaves unstated that the Day of the Lord is not at hand. [NJBC] Verse 5: NJBC sees “these things” to be basic Christian instruction: not details of a given apocalyptic scenario, but a warning of what the faithful must be prepared to face, especially the threat to their faith. See also Mark 13 (the little apocalypse); Matthew 24-25; Luke 21:5-36. Verses 6-7: The author speaks of both the then-current threat, a false prophet in the midst of the Thessalonian church, and the future appearance of many false prophets before the elimination of evil forces in the world. Verse 6: NJBC offers a rather different translation: You know the seizing power, so that the rebel himself will be manifested at his own proper time. He says that the Greek word he translates as seizing power means possessing and holding fast but not restraining. He sees the current power as being (close to) manic possession by a kind of demon or spirit which has shaken the readers out of their wits: see v. 2 (as he translates it). Verse 6: “you know what is now restraining him”: The first readers of this letter knew (i.e. experienced) what was “restraining him”, we do not. There are three main conjectures, none of which is entirely satisfactory: the Roman empire and emperor a supernatural power the Devil himself. [NOAB] Comments assumes that it is the Devil, as does CAB. Verse 7: “the mystery of lawlessness”: The counterfeit and opponent of the mystery of godliness. Colossians 1:26 speaks of “ the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints”. See also 1 Timothy 3:16. [NOAB] For “lawlessness”, NJBC offers rebellion. Verse 7: “is ... at work”: The Greek word, energeia, meaning is active, also occurs in v. 9 (“working”) and v. 11 (“powerful”). The present threat to stability in faith is a foretaste of the much worse future one, which the Lord will triumphantly resolve. Verse 7: “but only until the one who now restrains it is removed”: NJBC offers but the seizer must be for the present, until ousted. The seizer must be (or try to) seize, possess, for the present until he is put out of the way (or otherwise disappears). Verse 8c: Christ will eliminate the lawless one by coming again. Verse 8: “breath of his mouth”: Isaiah 11:1-4 says “A shoot shall come out from the stump of Jesse [whom we believe to be Jesus] ... with righteousness he shall judge the poor, and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked”. See also Job 4:9 and Revelation 19:15. [CAB] Verse 9: “power, signs, lying wonders”: In Mark 13:22, Jesus says “‘False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect”. Matthew 24:24 is very similar. See also Acts 2:22 (Peter’s speech on the Day of Pentecost). [CAB] Verse 11: See also Romans 1:24, 26, 28. [NOAB] [CAB] Verse 13: See also 1:3; Ephesians 1:4; 1 Peter 1:2. [NOAB] Verse 13: “chose you as the first fruits”: NJBC says that called from the beginning (offered in a footnote in the NRSV and found in various manuscripts) is preferable. It stresses God’s initiative in calling us. Verse 13: “first fruits”: James 1:18 says “In fulfilment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures”. See also Revelation 14:4. [CAB] Verse 13: “sanctification”: The process of becoming holy, set apart for God. See also 1 Thessalonians 4:3. [CAB] Verse 14: “he called you”: The notion of God calling those whom he chooses is also found in 1 Thessalonians 2:12; 4:7; 5:24. [CAB] Verse 15: “stand firm and hold fast ...”: See also 1 Thessalonians 3:8; 1 Corinthians 11:2; 15:1-2. [CAB] Verse 15: “traditions”: Doctrinal, moral and liturgical teachings, as 1 Corinthians shows. [NOAB] Verse 15: Note that communication by a “spirit” (v. 2) seems to be purposely omitted. [NJBC] Verse 15: “our letter”: NJBC says that the Greek word, epistole, is generic here so the author supposes more than one letter. Verse 16: See also 1 Thessalonians 3:11 and 1 Peter 1:3. [NOAB] Verse 16: “good hope”: While this was a term used in Greek mystery religions for bliss after death, in this Christian context the “good hope” is refocused on the Lord’s second coming. [NJBC] Verse 17: See also 2 Corinthians 1:4. [CAB] GOSPEL: Luke 20: 27 - 38 (RCL) Luke 20: 27 (28 - 33) 34 - 38 (Roman Catholic) Luke 20:27 (NRSV) Some Sad'ducees, those who say there is no resurrection, came to him 28 and asked him a question, "Teacher, Moses wrote for us that if a man's brother dies, leaving a wife but no children, the man shall marry the widow and raise up children for his brother. 29 Now there were seven brothers; the first married, and died childless; 30 then the second 31 and the third married her, and so in the same way all seven died childless. 32 Finally the woman also died. 33 In the resurrection, therefore, whose wife will the woman be? For the seven had married her." 34 Jesus said to them, "Those who belong to this age marry and are given in marriage; 35 but those who are considered worthy of a place in that age and in the resurrection from the dead neither marry nor are given in marriage. 36 Indeed they cannot die anymore, because they are like angels and are children of God, being children of the resurrection. 37 And the fact that the dead are raised Moses himself showed, in the story about the bush, where he speaks of the Lord as the God of Abraham, the God of Isaac, and the God of Jacob. 38 Now he is God not of the dead, but of the living; for to him all of them are alive." 19:47-48 says that Jesus taught daily in the Temple. The religious authorities “kept looking for a way to kill him, but they did not find anything they could do ...”. The Sadducees held that only the first five books of the Old Testament, the Pentateuch, were authoritative. Not finding mention of life after death in these books, they rejected its existence. In vv. 28-33, seeking to trap Jesus into speaking against the Law, they ask a question about levirate marriage (levir is Latin for brother-in-law): a man lived on (in a sense) in his son, so if a man died without issue, his brother was required to marry his widow and give her a son, thus continuing his lineage. “This age” (v. 34) is the current era; “that age” (v. 35) is the era to come, when Christ returns. In God’s kingdom, marriage will no longer exist; those who are admitted into eternal life for their faith (“considered worthy of a place ...”, v. 35) will all be “children of God” (v. 36): this will be their family relationship. They will be immortal (“cannot die anymore”) and will be like “angels” (considered sexless in Jesus’ time). In vv. 37-38, Jesus argues for life after death (and resurrection) from the Pentateuch. In the story of the burning “bush”, God tells Moses: “I am the God of Abraham ...”. Because God says is (not was), Abraham is alive now. He died, so he must have been brought back to life, resurrected. God is truly “God ... of the living” (v. 38). In v. 39, some scribes, believers in resurrection, are pleased with Jesus’ argument. V. 40 says that the Sadducees “no longer dared to ask ... [Jesus] another question”: Jesus has evaded the trap. The parallels are Matthew 22:23-33 and Mark 12:18-27. [NOAB] Verse 27: Acts 4:1-2 tells us “While Peter and John were speaking to the people, the priests, the captain of the temple, and the Sadducees came to them, much annoyed because they were teaching the people and proclaiming that in Jesus there is the resurrection of the dead.”. [NOAB] In Acts 23:6-10, Paul says, at his trial before the Sanhedrin, that Jesus’ teaching in the Temple was in continuity with that of the Pharisees. They did believe in life after death. [NJBC] Verse 28: Deuteronomy 25:5-6 commands regarding levirate marriage: “When brothers reside together, and one of them dies and has no son, the wife of the deceased shall not be married outside the family to a stranger. Her husband's brother shall go in to her, taking her in marriage, and performing the duty of a husband's brother to her, and the firstborn whom she bears shall succeed to the name of the deceased brother, so that his name may not be blotted out of Israel”. For examples of levirate marriage, see Genesis 38:8. [NOAB] Verse 35: Jesus seems to imply that only the dead who are godly will be resurrected. [BlkLk] Verse 36: “angels”: The Sadducees did not believe in angels. Jesus makes the risen godly equivalent to the heavenly beings who wait upon God. Acts 6:15 tells us that the members of the council “saw that his [Stephen’s] face was like the face of an angel”. See also Matthew 18:10. Verse 38: “for to him all of them are alive”: For a very close parallel to this expression, see 4 Maccabees 7:19. [NJBC] 4 Maccabees 16:25 says “They knew also that those who die for the sake of God live to God, as do Abraham and Isaac and Jacob and all the patriarchs”. [BlkLk] Verse 39: In Mark 12:28, a scribe also commends Jesus for his answer. [NOAB] Scribes were official interpreters of the Law. [CAB] Verse 40: Mark 12:34 says that “After that no one dared to ask him any question”. Matthew 22:46 is similar. [NOAB]