ISSL Reflections May 19 2024 Romans 5:1–11 Post 1

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I.
This week we continue our reflections on faith.

Let’s start with the first phrase in this week’s focus passage –

“Therefore, since we are justified by faith, we have …..”

As you spend time with this passage, take note of what Paul suggests we have “… since we are justified by faith…”

II.
Romans 5:1-11 (NRSVue)

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand, and we boast in our hope of sharing the glory of God. And not only that, but we also boast in our afflictions, knowing that affliction produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

For while we were still weak, at the right time Christ died for the ungodly. Indeed, rarely will anyone die for a righteous person—though perhaps for a good person someone might actually dare to die. But God proves his love for us in that while we still were sinners Christ died for us. Much more surely, therefore, since we have now been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.

III.
What does Paul say we have?

  • Peace with God
  • Access to this grace
  • Things we can boast in
  • God’s love
  • Proof of God’s love

What else?

What stands out to you the clearest or the loudest in what Paul says we have?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections May 12 2024 Romans 4:13–25 Post 3

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VII.
Did you pay attention to –

“… the words, ‘it was reckoned to him,’ were written
not for his sake alone
but for ours also. It will be reckoned to us… “

How do we fully catch on “… to us …”?

Reread this passage and let the above phrase be your path into the depth of Paul’s message.

VIII.
Romans 4:13-25 (NRSVue)

For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath, but where there is no law, neither is there transgression.

For this reason the promise depends on faith, in order that it may rest on grace, so that it may be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (who is the father of all of us, as it is written, “I have made you the father of many nations”), in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So shall your descendants be.” He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), and the barrenness of Sarah’s womb. No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, being fully convinced that God was able to do what he had promised. Therefore “it was reckoned to him as righteousness.” Now the words, “it was reckoned to him,” were written not for his sake alone but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over for our trespasses and was raised for our justification.

IX.
How many times does Paul mention the “faith” of Abraham? What does he mention that could be a barrier to such “faith”?

As you consider what “faith” is and can be for you, do you recall barriers that have been overcome?

How will “faith” accompany you into the future?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections May 12 2024 Romans 4:13–25 Post 2

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IV.
This passage begins with the claim that “the promise to Abraham [came] through the righteousness of faith.”

Take that as your starting point and as the lens through which you view this passage. Then ask yourself, “How can Paul make such a claim?”

V.
Romans 4:13-25 (NRSVue)

For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath, but where there is no law, neither is there transgression.

For this reason the promise depends on faith, in order that it may rest on grace, so that it may be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (who is the father of all of us, as it is written, “I have made you the father of many nations”), in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So shall your descendants be.” He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), and the barrenness of Sarah’s womb. No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, being fully convinced that God was able to do what he had promised. Therefore “it was reckoned to him as righteousness.” Now the words, “it was reckoned to him,” were written not for his sake alone but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over for our trespasses and was raised for our justification.

VI.
In this passage what we are told about faith?

What does it mean that others (maybe us?) can “share the faith of Abraham”?

Why would Paul write that Abraham was “Hoping against hope”?

Paul suggests that Abraham was “… fully convinced that God was able to do what he had promised.”

Can you think of a time or situation in your life when you were “fully convinced that God was able…”?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections May 12 2024 Romans 4:13–25 Post 1

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I.
Paul puts a lot before us in this passage and I begin to wonder where might be the best place to start our reflections.

Do we start by a focus on what he says of “law” or what he says of “faith” or maybe with his remarks about Abraham?

Maybe all three?

Here’s a thought, read the passage three times with a focus first on Abraham, then a focus on law, then a focus on faith.

II.
Romans 4:13-25 (NRSVue)

For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. For if it is the adherents of the law who are to be the heirs, faith is null and the promise is void. For the law brings wrath, but where there is no law, neither is there transgression.

For this reason the promise depends on faith, in order that it may rest on grace, so that it may be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (who is the father of all of us, as it is written, “I have made you the father of many nations”), in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So shall your descendants be.” He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), and the barrenness of Sarah’s womb. No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, being fully convinced that God was able to do what he had promised. Therefore “it was reckoned to him as righteousness.” Now the words, “it was reckoned to him,” were written not for his sake alone but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, who was handed over for our trespasses and was raised for our justification.

III.
Which of the three foci lead you best through this passage? Which opens up the most meaning for you?

I keep going back to the thought, “faith is null and the promise void.”

“Null and … void” – What do you think?

Does such a phrase help you see how strongly Paul wants us to pay attention to the contrast between “law” and “faith” and which is at the foundation of Abraham’s behavior?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections May 5 2024 Romans 3:21–30 Post 3

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VII.
Today let’s return to the idea of God’s “demonstration of his righteousness.”

As you spend time with the passage, what do you notice about how righteousness is demonstrated?

VIII.
Romans 3:21-30 (NRSVue)

But now, apart from the law, the righteousness of God has been disclosed and is attested by the Law and the Prophets, the righteousness of God through the faith of Jesus Christ for all who believe. For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to demonstrate his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to demonstrate at the present time his own righteousness, so that he is righteous and he justifies the one who has the faith of Jesus.

Then what becomes of boasting? It is excluded. Through what kind of law? That of works? No, rather through the law of faith. For we hold that a person is justified by faith apart from works prescribed by the law. Or is God the God of Jews only? Is he not the God of gentiles also? Yes, of gentiles also, since God is one, and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith.

IX.
What aspects of this demonstration stand out to you?

That faith is “effective”? That “justification” is not about “works”?

That all stand on the same “ground of faith” before God?

And while we are thinking about this – what does “justified” mean to you?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections May 5 2024 Romans 3:21–30 Post 2

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IV.
Returning to our focus passage today, notice the comment, “Through what kind of law?”

What kinds of “law” does Paul put before us?

V.
Romans 3:21-30 (NRSVue)

But now, apart from the law, the righteousness of God has been disclosed and is attested by the Law and the Prophets, the righteousness of God through the faith of Jesus Christ for all who believe. For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to demonstrate his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to demonstrate at the present time his own righteousness, so that he is righteous and he justifies the one who has the faith of Jesus.

Then what becomes of boasting? It is excluded. Through what kind of law? That of works? No, rather through the law of faith. For we hold that a person is justified by faith apart from works prescribed by the law. Or is God the God of Jews only? Is he not the God of gentiles also? Yes, of gentiles also, since God is one, and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith.

VII.
Do you agree that Paul wants us to consider the law of works and the law of faith?

How would you contrast these two kinds of law?

For that matter, does it make sense to you to speak of “the law of faith”?

For you, what characteristic of the “law of faith” stands out to you as the most important contrast to the “law of works”?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections May 5 2024 Romans 3:21–30 Post 1

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I.
As you read this passage (a couple to times at least), what word or phrase captures your attention.

Once you have a word or phase in mind that holds you attention, notice if it bothers you or reassures you.

II.
Romans 3:21-30 (NRSVue)

But now, apart from the law, the righteousness of God has been disclosed and is attested by the Law and the Prophets, the righteousness of God through the faith of Jesus Christ for all who believe. For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to demonstrate his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to demonstrate at the present time his own righteousness, so that he is righteous and he justifies the one who has the faith of Jesus.

Then what becomes of boasting? It is excluded. Through what kind of law? That of works? No, rather through the law of faith. For we hold that a person is justified by faith apart from works prescribed by the law. Or is God the God of Jews only? Is he not the God of gentiles also? Yes, of gentiles also, since God is one, and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith.

III.
He mentions “law” 5 times, “righteousness” 4 times, and “faith” 7 times.

Initially the phrase, “the righteousness of God,” grabs my attention. He writes that “[God] did this to demonstrate his righteousness …”

What demonstrates “the righteousness of God”?

How do you see “law” or “faith” or both involved in that demonstration?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections April 28 2024 Matthew 15:21–28 Post 3

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VII.
What have you come to think of the conversation between the Canaanite woman and Jesus (and the disciples perspective and comment)?

Let’s slowly read this passage once again and try to see the entire scene as it unfolds before you.

VIII.
Matthew 15:21-28 (NRSVue)

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that moment.

IX.
Have there been times you were on your way someplace and did not want to be delayed?

What happens when you are delayed?

How do you respond?

Do you look for a way around the delay? Do you become impatient? Very impatient? Do you sense you are in more of a rush and might even not pay attention to what is going on? Not fully notice the cause for the delay?

How often are we so preoccupied by our own thoughts or plans that we fail to pay attention to what is “right in front of us”?

Jesus’ disciples give me the impression they did not have time or interest in encountering this shouting woman. And I guess that means they were not interested in what need and what pain might have brought her to confront Jesus.

She and Jesus do have a conversation. Jesus recognized the depth of her need and her faith and responded to both.

Do we have time, patience, and energy to pay attention to what happens around us and who we encounter on our journeys?

Do we listen? Do we see? Are we present?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections April 28 2024 Matthew 15:21–28 Post 2

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IV.
What have you made of the exchange between the Canaanite woman and Jesus?

As you read and meditate on these words, do you notice anything in the face of the Canaanite woman or Jesus that helps you understand what is going on between them.

V.
Matthew 15:21-28 (NRSVue)

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that moment.

VI.
Over time I have heard of several ways to understand this exchange. Try reading the passage through the lens of these differing understandings.

  • (1) At this time and place in Jesus’ teaching and ministry he was convinced that his mission was only to the “house of Israel” and he did not want this Canaanite woman interfering and taking his time away from his real work. The Canaanite woman challenges him to expand his understanding of his work and the Kingdom of Heaven.
  • (2) Jesus knew his disciples did not yet understand that the Kingdom of Heaven which he announced was for all people regardless of race or nationality. They could not see the universal scope of the Kingdom, so Jesus pushed this exchange to teach the disciples that all peoples could enter the Kingdom of Heaven.
  • (3) Jesus was aware of the Canaanite woman’s limited faith and initiated this harsh exchange to help her connect more fully with the depths of her faith. He was calling her to expand and enlarge her faith in God and him.

I suspect there are several more ways the exchange can be viewed.

Do any of these (or others you know of) help you understand what is happening between the two?

charles
{ubi caritas et amor, Deus ibi est}

ISSL Reflections April 28 2024 Matthew 15:21–28 Post 1

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I.
Once again we take note of an individual who is recognized to have great faith. But on the way to that recognition we have a conversation between a woman and Jesus which presents a number of questions for us to deal with.

Take time to read our focus passage and especially notice the exchange between the woman and Jesus.

How would you characterize their conversation?

II.
Matthew 15:21-28 (NRSVue)

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed from that moment.

III.
The woman is described as a Canaanite woman from the “district of Tyre and Sidon.” These cities are in an area known as Phoenicia. All of which serves to emphasize the woman is very truly a Gentile, and from an area that is known for ancient hostilities to the “house of Israel.”

What kind of barriers might that suggest exist between Jesus (and his disciples) and the woman and her daughter?

Jesus ignores the woman’s initial request and the disciples seem offended by her “shouting” and ask Jesus to “send her away.”

What do you make of how Jesus (and the disciples) act here?

Why would he treat her in such a disrespectful way?

charles
{ubi caritas et amor, Deus ibi est}