Aug. 10,11.

Scripture: Lectionary # 415, Aug.10, 2011. Deuteronomy 34:1-12. Psalm
66:1-3,5.8.16-17. Matthew 18:15-20:

We sometimes wonder why St. Matthew's Gospel is place first in the New
Testament even though ninety-nine percent of scholars are sure that Mark's
Gospel was the first Gospel among the canonical gospels. Mark is heavily
borrowed from by Matthew and is a good outline for what we call the Western
Order of Matthew. He was so easily adapted by the Church in the West that
it came to be selected as first in the New Testament canon. Like Genesis
which is not chronologically first in the Old Testament, it continues from
now on to be read as the first in any Bible that we purchase. Chronology
was not the determinative factor in organizing both the Old and New
Testament.

Matthew however is the first Gospel to use the word in Greek that is
translated into English as "church." That word is similar to what the
sacred presence in the cloud, fire, and ark meant for the gathering of
people called Israel. In Hebrew church or assembly of God is contained in
the words Kahal Adonai (Yahweh). Matthew uses it in two pericopes in his
Gospel; the first is in Matthew chapter sixteen, the second in today's
selection from chapter 18. Here it gives some ethical directives for how
to relate to one another in the church and how to forgive one another.
Jesus' words are most important in these passages for they are at the
spiritual center of what church should always be for us.

Scholars have called Matthew's Gospel the most Jewish of the four and one
outstanding exegete called in the "New Israel." Others have seen in Jesus
a supreme teacher like Moses. Jesus himself is telling us that he has come
to complete all that is said in the Torah and that he respected even the
dotted "i" and the crossed "t" in the scrolls he read in the synagogue.
Today we see Jesus helping the "church" to understand what it means to be a
faithful disciple of his--reconciliation and forgiveness are at the heart
of what it means to be in union with Christ through a gathering in his
name, that is, in the church. We learned in chapter sixteen that Peter is
his representative when it comes to the foundation or rock on which the
Church is to be built. Now in chapter eighteen we learn how to relate to
one another as brothers and sisters--all under the direction of the Lord's
words. We are not to take our grievances in family, city, or church to
those outside. Rather handle the reconciliation between two believers
within the church. First speak to the one who has offended us or we have
offended them. Often people run to a higher authority rather than speaking
directly to a brother or sister about the problems we have against them or
they against us. This is called "subsidiarity" and is a good way to
function in offices, communities, churches. We take the problem and solve
it at the level where it is. Then, and only then, do we go to the next step
of having another brother or sister help solve it. Finally, if the problem
is not solved we bring it to the "ekklesia."

The question of forgiveness is raised by St. Peter. Jesus tells him to
forgive up to seventy times seven and not to a paltry seven! This means
forgive always...and we should also forget and not store up hurtful
memories that only fester within us. When we pray as a community our
prayers are heard:" Wherever two or three of you are gathered in my name
(Jesus) there I am in the midst of the them." This shows us Jesus as
Emmanuel in Matthew's Gospel both in the first chapter, the middle of his
gospel, and at the end in the closing verse of chapter twenty-eight. We,
therefore, pray in our local church or community residence this day and
remind ourselves of what Jesus told Peter and the ekklesia (church) about
forgiveness and reconciliation. Amen.

Scripture for Aug. 11, 2011. Lectionary # 416:

Scripture: Lectionary 416. Joshua 3:7-10.11.13-17. Psalm 114:1-2.3-4.5-6.
Matthew 18:21-19:1.

Joshua is first mentioned as Hoshea in Numbers 13:8, 16 and Deuteronomy
32:44). He is the one who takes the leadership of Moses and leads the
Israelites into the Holy Land, the Promised Land, Israel. It is Joshua who
is the one who concludes the final verses of Deuteronomy according to
Jewish tradition. His name like that of Jesus means God is salvation.

The procession into the Promised Land is begun by Joshua ordering the
priests to carry the ark of the covenant across the Jordan River. Another
miracle similar to the parting of the Reed Sea at the Exodus takes place.
The waters fall back and the ark remains in the middle on the dry bed of
the river while the whole nation passes over into the Holy Promised Land.

Psalm 114 is well chosen for it sings of the Exodus as well of the Jordan
crossing. It is used on some Sundays for the singing of Vespers. One of
the verses is quite to the point about this crossing over the Jordan: "The
sea beheld and fled; Jordan turned back. The mountains skipped like rams,
the hills like the lambs of the flock." (Psalm 114:6).

Turning to the Gospel we again find Peter taking the initiative about how
often one should forgive a brother or sister in the church or family.
Jesus says seventy times seven. This is an impossible number but the
emphasis is on the symbolic meaning of seven which means always,
completely, fully forgiven. The short parable that follows makes Peter
think about what Jesus has said and confirms Jesus' commandment to love one
another. As members of the Christian community we forgive and forget
while not allowing ourselves to be drained by past events and memories. We
call upon the Lord to heal our memories when it comes to forgiveness and
being forgiven. We move on. We let go. "Christian forgiveness, then, is to
imitate the unlimited range of God's forgiveness, as is confirmed by the
eloquent parable of the unforgiving servant (Mt.18:23-25) that evokes
divine judgment on those who refuse to forgive." (R.E.Brown, Intro to N.T.,
page, 193). Amen.