1 Kings 8:(1, 6, 10-11), 22-30, 41-43
Epiphany 9 - Year C
Proper 4 (9) - Year C
Proper 16 (21) - Year B
There are a couple of helpful progressions here.
From the ark surrounded by priests (v 6) to the inner sanctuary (v 10) to heaven and highest heaven (v 27). The presence of G*D expands.
From Solomon, the Lord's servant, (v28) to Israel (v 30) to foreigners (v 41) all will be heard by G*D.
Where are we in individual congregations and whole denominations and generic religion these days with these expansions? Are we still moving forward or retrenching? It feels like the orthodox and creedal emphases these days is moving us in reverse order, contracting the pattern from creation to my house to having G*D in my pocket and narrowing us from all people to my people to me.
Pray with Solomon and do better than he after he was finished praying.
http://www.kairoscomotion.org/lectionary/2003/august2003.html
1 Kings 8:(1, 6, 10-11), 22-30, 41-43 or Joshua 24:1-2a, 14-18
Psalm 84 or Psalm 34:15-22
Ephesians 6:10-20
John 6:56-69
If you had to choose between grandeur or protection, which would it be? The grandness of Solomon's over-the-top prayer and grandiose temple is a wonder to behold. It inspires awe. Is that a desired dwelling place for more than a moment?
Joshua's recounting of a journey from nowhere to a particular somewhere and the interpreted protection that took in the face of enslavers and people already living where we claimed we were to live and were, thus, by definition, our enemies. It inspires awe. Is this a desired dwelling place for generations?
Where is G*D's dwelling place? Temple or Promised Land? Prayer or Journey?
- - -
we image G*D's armor
as being fit for us to wear
forgetting David trying
to wear Saul's helmet and shieldwhat arrogance we have
to be able to bear up
under the weight of armor
umpteen times too bigsuch armor can at best
be worn by a whole community
and even then turns to pride
claiming god on our sidewhat armor is there
against spiritual forces
a Maginot line
against flanking tanksparticipate in prayer
for all saints of every stripe
share life and lives
be bread for one anothertrust not in more arms
trust arms more
which may embrace
with shorthand's - amore
http://kcmlection.blogspot.com/2007_08_01_archive.html
While glad the committee putting the camel of a lectionary together tried to give a bit of context for Solomon's ego-centric prayer beginning at verse 22 (prayed in the presence of all the people), it is revealing that the parts they left in only spoke of the leaders and priests of Israel. Overlooked was verse 2, which begins, "All the people of Israel assembled. . . ." Once again the people are an invisible background against which the history of power and privilege plays.
Even in the midst of a rule-giving prayer there are signs of something larger breaking through. If a foreigner comes and prays, their prayer is to be heard. Ostensibly this shows all the more G*D's glory (that even foreigners will find their way to honoring our god). Deeper than glory is the process of the last coming first and a learning that will be needed all too soon in the annals of history – it is the Israelites who will be strangers in a foreign land and it will be their prayers, as foreigners, that they will pray will be heard.
To hear these little hints ahead of time helps us remember all the people and not just the leaders and priests. They build the groundwork for hearing important information that we will later need. May you remember the presence of the foreigner, know your own foreign-ness, and give direction to G*D as only a foreigner can.
http://kcmlection.blogspot.com/2009_08_01_archive.html
After inserting tab A(rk) into slot T(emple), with plenty of references to David’s favor, Solomon’s humility, and a Horeb memorial, we hear some of the purpose of the Ark-filled Temple.
It is to be a focusing lens for G*D’s eye or conduit to G*D’s ear. When prayers are prayed “toward” an Ark-centered Temple, that which is prayed will be attended to. This is a great way to centralize power.
Note that the deleted verses 31-40 consistently equate sin with bad things happening to individuals and the state. This does, at least, recognize some predictable problems that will be coming down the pike: breaking faith within the community, being internationally prideful, disease and death arriving.
Around these realities, here too strongly linked with sin, is 1) a human trait of narrowing a view on G*D’s presence and interpretation of such and 2) the power of a foreigner’s prayer, albeit as an opportunity for them to recognize an answering G*D and convert. Neither of these are particularly virtuous, but at least they don’t turn regular occurrences in life into sin.
As you think about where you focus on G*D to be most readily accessible, can you develop a mantra or ditty that you can hum wherever you might be that your accessible spot is always in view. This will continue the journey back from Temple to Synagogue to Ark in your heart — your contract with G*D.
http://kcmlection.blogspot.com/2012/08/1-kings-81610-11-22-30-41-43.html