Ministry Matters: Preach, Teach, Worship, Reach, and Lead for Wednesday, 20 January 2015 "American Sniper’ or ‘Selma’ — How Christian is your movie choice? | Duke and the Muslim call to prayer | Lent worship resources
It’s no surprise when we talk about the influential power of the Christian pocketbook when it comes to politics, culture, or any other part of the social fabric in the United States. The conversation has been evolving for quite a while now, but that doesn’t mean that it doesn’t have its standout moments. One such moment was the unexpected box office power of "The Passion of the Christ." Large numbers from various faith communities urged their members to buy tickets in an effort to send a message with their purchase. They wanted the box office numbers to speak for Christian influence in the notably secular realm that was, and is, Hollywood. They wanted their money to talk.
I don’t see it as much of a coincidence that, according to the Hollywood Reporter, "American Sniper" finished its four-day debut on Monday — Martin Luther King, Jr. Day — with a historic $107.3 million take. The previous best for a non-Hollywood-tentpole drama? "The Passion of the Christ" with $83.8 million.
Now, these two openings aren’t directly comparable. There are obviously different sets of circumstances surrounding the two films, including star-actor power, Hollywood support, and (for the purpose of our discussion) how much Christianized effort was involved. The buzz around "American Sniper" isn’t the same as when people purchased tickets to show support for "The Passion of the Christ," even if they didn’t plan on seeing the film. Still, "American Sniper" brings us face to face with the issue Americans can’t escape in our modern society: the conflation of faith and patriotism.
“I believe the fact that I’ve accepted Jesus as my savior will be my salvation.” … “But in that backroom or whatever it is when God confronts me with my sins, I do not believe any of the kills I had during the war will be among them. Everyone I shot was evil. I had good cause on every shot. They all deserved to die.”
Even if such language is patriotic for those who defend a black-and-white, us-versus-them ideology when it comes to combat, it is disturbing at best in a Christian context. First, Kyle makes the mistake of judging the life-value of another, something Christ implores us to leave to God (Matthew 7:1-2). Second, such language highlights the issue I mentioned earlier, the conflation of faith and patriotism. It’s a difficult idea to pull apart and examine, especially if both subjects are important to your daily life and identity. Even so, we’re asked to be thoughtful about our relationship to God and our neighbor. We’re even asked to go beyond that by loving God and loving our neighbor in the same way we love ourselves. Believing that ending the life of a neighbor, no matter what they’ve done, is outside the realm of sin or God’s judgment is a precarious Christian position to take.
Yet many are quick to defend the problematic Christianity of Kyle. They defend it with a vehemence, and they defend the beliefs present in the book — and now in the movie — in many cases because they personally hold similar beliefs. This is what makes all of this so troubling for me: Many Christians are eager to speak out in the wider culture using their money (something I’m not sure is a completely Christian or grace-inspired tactic to begin with, but that’s another discussion), yet the overwhelmingly dominant film is a war biopic chronicling violent individual accomplishments, not the one about one of the greatest teachers and leaders of our time, a preacher with a Christ-driven message of non-violence.
There’s a disconnect here, right? Even while we don't have the data to show the connections between the Christian movie audience and the audience of "American Sniper," we can still talk about how certain films are supported financially throughout the culture, some pick up support from perceived Christian audiences and some struggle to gain traction in Christian communities despite their alignment with Christian values. While viewers of both "Selma" and "American Sniper" certainly fall on a spectrum between religious and non-religious, we’re still talking about a lack of support in the U.S. market for a movie that places justice and Christ-centered values front and center.
You might say that the dominant film is the one speaking to the dominant culture. It's easier to imagine heroics in terms of violence and war rather than peaceful protest. It's easier to imagine that civil rights are an outside phenomena, one that doesn't have to worry or bother those on the inside of the mainstream dominant culture. It's easier to lend quick support to catchy militaristic phrases than love your enemy. It's definitely easier to defend America as "the promised land" rather than notice what work desperately needs to be done to make it a "promised land" for all.
We can safely say the box office numbers for "Selma" signal a lack of support from Christian communities because we have financial successes like "The Passion of the Christ" to point to when we talk about large groups of Christians using their money and resources to name their priorities. We can name it as a lack of support because many of us who follow Christian media and news are seeing the renewed groundswell behind the story of Chris Kyle as an example of American Christian service and morality, rather than someone like Martin Luther King, Jr. And we can name it as a lack of support because works like "Selma" offer us chances to renew the conversation on freedom, justice, civil rights and the overarching Christian ethic, yet they struggle to make headway.
Obviously, we're not making the most of our opportunities to lift up the art and commentary currently speaking to Christian truth. Maybe the problem is that we’re getting confused about which version of Christianity we support.
Have you ever noticed how cookbooks, in spite of their plain intention to include “just the facts,” will every now and then insert an unexpectedly dramatic instruction or description? I’m thinking of the injunction to heat water to a “full, rolling boil.” I can’t ever read that phrase without picturing the water as some kind of upset.
Recently Duke University has immersed itself in the “full, rolling boil” that is religious pluralism in the 21st century. In recent years Duke has begun to offer more opportunities for its Muslim students, including opening a Muslim prayer room and hiring an imam to work alongside Jewish and Christian campus ministers. Continuing that trajectory, on Wednesday, January 14 the university announced that it would allow the adhan, the public call to Muslim prayer, to be chanted from the tower of the iconic Duke Chapel. By Thursday afternoon, however, the university had received enough complaints, protests and credible threats of violence that they had to conclude that “what was conceived as an effort to unify was not having the intended effect,” and hence that the call to prayer would be sounded from in front of the tower instead.
This episode, coming as it has on the heels of the heinous attacks on the staff of the French satirical magazine Charlie Hebdo, has generated more than its share of umbrage and vilification from all sides of the culture wars. It’s also brought about some helpful reflection on life in a world where ignoring or forgetting about religious differences is no longer possible. In an attempt to add to the latter, let me offer three thoughts that can inform a Christian response to this week’s events:
First, this incident reminds us that Islam is an inherently publicreligion. As I mentioned above, ministry with and to the Muslim community at Duke has been growing for years; why all the uproar now? I suspect it’s because the muezzin’s call from the bell tower feels very different than a Muslim group meeting for prayer or to break the Ramadan fast in a room somewhere on campus. It’s easy to ignore the latter; out of sight, out of mind, right? But if you’re walking across the quad when the call to prayer sounds from the tower, it’s going to impinge on your attention in an entirely different way.
One of the reasons this feels so intrusive to American Christians is that we’ve been listening to the Enlightenment tell us for a few centuries now that religion is a purely private matter, to be practiced in your church or living room. The world created by the Enlightenment tells you to keep your religion to yourself, thank you very much. But the thing is, Islam never got this memo. In Muslim theology the sovereignty of God is so complete that the dichotomy between public and private makes no sense. You issue the call to prayer in a public way because God is calling everyone to the life of prayer, not just a few folks gathered in a basement.
A second thing to bear in mind: As many Christian leaders in the Duke community have pointed out, Duke Chapel was endowed and constructed as a place of Christian worship. Its art and architecture are explicitly Christian in character. Although the university is now a multicultural, pluralistic institution, Duke has long and deep ties to the Methodist tradition. Allowing the bell tower of Duke Chapel to be used for religious purposes other than Christian is a significant departure from what the founders of the university intended. Many feel that the decision to employ the chapel bell tower for chanting the Muslim adhan was made without sufficient regard to these facts.
But finally, and most important: The two considerations listed above do nothing to excuse Christians from the biblical injunction to welcome the stranger in this situation. The hospitality Scripture tells us to practice comes with no strings attached. We aren’t hospitable just to those who think like us or whom we might one day convince to do so. Whether we see Muslims as fellow worshippers of the God of Abraham or children of a strange deity is immaterial to our obligation to welcome them and share with them what is ours.
To those Christians especially who point out that Duke Chapel was intended to be a Christian, rather than multireligious, worship space, I would say that this is precisely the reason we should invite the muzzein to climb those steps every Friday noon and sing the call to prayer. If we believe that space is Christian, then the most Christian thing to do with it is welcome our Muslim neighbors to use it in service to their faith.
Continue the journey to Imagine No Malaria with us in Lent! Our team has been working hard to produce an undated and themed set of graphics, worship resources and videos that embody the spirit of Lent:
Give Up Indifference Give Up Excess Take Up the Charge Take Up the Challenge Lift Up the Hurting Lift Up the Healed Look Up to Overcome
To access the downloadable resources, click go to the 'Resources' area on ImagineNoMalaria.org. The full resource set is available in the "Lent Toolkit" under Recommended Engagement Kits, or you can scroll down and filter by "Lent" to download individual resources including high-resolution graphics.
We invite and encourage you to take advantage of these sermon starters, worship elements, children's sermons, graphics and more as you plan your Lent worship. Also included are PowerPoint templates for each week in Lent corresponding to the weekly themes.
Please check back soon, the complimentary video will be completed and posted in late January!
Blessings to you and yours,
The Imagine No Malaria team
P.S. Download the full kit below - over 65 pages of worship resources for each week of Lent PLUS gorgeous graphics, PowerPoint backgrounds, social graphics and more.
(RNS) I was working with a historic church, whose majestic facility was built long ago by wealthy industrialists.
The church needed to raise $3 million each year just for facilities maintenance and repairs, plus another $3 million to operate the church, do outreach and serve constituents.
It was an impossible task. If all members — not the 50 percent who actually donate — gave at normal giving levels, they would need 3,000 pledges, three times their most optimistic count.
Meanwhile, emergency repairs required a major capital campaign on top of the $3 million nut.
I made a suggestion: Close the doors, and worship on the front steps and yard. Let the city see your faith. Make a joyful noise.
Instead of hoping that people will wander inside at 11 a.m. on Sunday, set up healing stations on the sidewalk, set out food and coffee for passers-by, set up large screens and speakers. Do it seven days a week.
Preach a strong message in the public square, as Jesus did. Get your name out as a vibrant community of faith, not as the keeper of a monument.
My suggestion went nowhere, of course. People who worship at historic churches tend to count the facility as a primary reason to participate.
This is nothing new. Once the apostolic age ended, Christians moved indoors and have stayed there ever since. In the Western world, what we do is own buildings. Even when we do more, our buildings tend to define us.
My suggestion merits revisiting. As mainline churches adjust to declining membership and new forms of participation, the handsome space for Sunday worship is not only unaffordable, it also fails to meet emerging needs such as intimate community, study and hands-on mission.
Today’s new church start-up probably won’t ever build a sanctuary for dedicated use in worship. That will be a key element in its success.
Instead, some will rent space in a community center or school. Others will exist as a network of small groups that meet in homes, workplaces, coffee shops and outdoors.
I have seen believers worshipping in Central Park, at picnic shelters and hotel function rooms in North Carolina, in a bank building in Tennessee, as well as in countless school auditoriums.
A congregation that nurtures strong personal relationships, a compelling sense of mission and a deep desire to sing, pray and learn can meet anywhere.
A congregation that exists to keep a building open, on the other hand, is doomed. Budget talk will dominate community life. The slow decay of beloved space will strain loyalty. Prospective members will flee from capital campaigns.
What will happen if historic churches step out beyond their facilities?
Yes, many constituents will leave, because they are more invested in space than in the faith community. Decades of opening the doors rather than opening hearts and minds to God will bear sour fruit.
Those who stay will feel liberated from the burden of facilities. They will rejoice that their giving supports mission and ministry, not bricks and mortar. They will step up to serve personally.
Community life will be challenging to maintain, but not nearly so challenging as budget and space-use battles. Clergy will do what they originally felt called to do.
Our ancestors were wanderers, a people of tents and mobile shrines. We have sought to glorify God through permanent facilities. But God wants our hearts and hands for work in the world.
Meanwhile, the historic church does much good in its handsome space but still struggles financially.
A very successful business mentor of mine once gave me a vital tip about a necessary meeting all leaders should consider. Unfortunately, I've had to use his advice several times.
You don’t ever want to have this meeting. You certainly don’t want to have it very often.
But having this meeting could help you avoid having other meetings that are even harder than this one. And it could turn out to be a blessing for everyone.
It’s called “The Meeting Before the Last Meeting.”
It’s a meeting you have when —
Someone who is not performing well on the team.
You’ve warned them numerous times.
They have exhausted their chances with you.
You’re at the point where you believe it would be better for them to leave the organization.
Before you release them (which is one of the hardest things a leader has to do) …
Have one more meeting.
The meeting before the last meeting.
It’s a meeting where you give grace, a final chance and clear guidance as far as what needs to improve and by what date you expect to see results.
But you make it clear that this is the meeting before the last meeting.
The meeting after this meeting will not be fun for anyone.
It will be the last meeting.
According to my friend, the meeting before the last meeting usually produces one of two results rather quickly.
A tremendous turnaround. And, you’ve secured a valuable team member.
Or a confirmation that the last meeting is the right decision. Then it’s time to move.
It should be noted that this will not work every time. There are times it is very clear what needs to be done. The person isn’t a good fit, they have lost all energy for the mission or they have gone so far they can’t recover in their current position.
The “meeting before the last meeting” is for those people you believe have capability within the organization if they would pull themselves together and perform to their full potential. With the right person, and handled carefully, this can actually be a very affirming meeting that produces tremendous results.
I wanted to write something about Robin Williams But the armed conflict in Ferguson, MO keeps distracting me.I remember when the tanks rolled down the streets of DCon our way to church to wave palms, celebrating how Jesus came to the capital city.It was 1968, and someone had shot Martinwho never wore anything but a tie and suit, Black Baptist preacher that he was.So much for blaming folk for stuff that happens because of what they got on.Our pastor talked about how he had walked down 7th street during all the mayhemAnd even though he looked like a white man, None of the brothas bothered him,Because they knew he was the friend who stood up for them.The questions are the same.Why are they rioting? Why are they burning down their own houses?Anger is not rational. Nor is hatred.Why kill a prophet who only desires peace? Not the absence of conflict,But the presence of justice.Why kill a girl who only wants help?Why harass and kill a boy who is just trying to get to his grandmama’s house?It just doesn’t make sense.And yet, even though we did not create this situation, black people are called upon to answer the question To make sense of it. But there is no sense to be had becauseAnger is not rational. Nor is hatred.This is not productive behavior. What do they expect to get out of it?Why do y’all act like this?Maybe to make sure that the story does not go undergroundFaster than a body can be buried.
We live in a generation of doubt. On its own, this is neither good nor bad.
It just is.
I’ve written before on the fact that Christians ought to embrace those who doubt instead of shame them. Doubt is an important part of faith.
But we primarily talk about doubt as if it is an intellectual problem. And in many cases, it is.
But doubt’s power goes beyond merely intellectual for a lot of people. There is something related to the human will involved in doubt. We may very well be convinced, for example, that there is a God who has revealed himself in Jesus Christ, second person of the Trinity, incarnate and resurrected from the dead. But being intellectually convinced of this is not the same thing as lacking doubt. Because while we may be cognitively convinced of truthful propositions or doctrines, we may not very well be living lives that trust Christ to care for us, especially as we attempt to live the radical lives he’s called Christians to live.
This kind of doubt can be just as unsettling as the intellectual kind, often because it masks itself so well. Having primarily thought of doubt as intellectual, we excuse our lack of trust and blind ourselves to it. But it must be dealt with with the same ferocity as intellectual doubt. And with the same patience.
I’m currently working my way through Dietrich Bonhoeffer’s “The Cost of Discipleship” where he repeats his axiom, “Only he who believes is obedient and only he who is obedient believes.” In other words, the issue of doubt circles back and forth fluidly between matters of intellectual conviction and the will/actions of the Christian. We cannot obey Christ until we intellectually believe and trust in him. But we cannot truly intellectually believe and trust him until we have given ourselves in obedience to him.
Doubt and faith both have cognitive and practical sides. One without the other is impossible, to Bonhoeffer.
I saw this most clearly in the life of Abraham as I taught through Genesis last year. Abraham is called out of Ur as an answer to the expanse of human evil (Genesis 3-11). He is the new humanity, immediately obedient to God’s call. He gives up everything he has and follows God to a land God hasn’t even shown him yet. Immediately, it seems like Abraham is both intellectually and practically convinced. Immediately, it seems like this is a man without doubt.
But you don’t get that impression for long. His first move is going down into Egypt where, while he may be intellectually convinced about Yahweh and Yahweh’s promises, he’s not practically convinced, and he puts those promises in jeopardy by nearly giving away his wife, Sarah to Pharaoh. This is only a handful of verses removed from even the original call and giving of the promises.
Abraham’s entire life will be a fluctuation of faith. He is constantly having to learn to trust God, to see that God is not like the pagan gods whose untrustworthy, unstable characters lead them to hurt human beings whenever humanity is merely annoying.
In contrast to this, Abraham will have to learn through barrenness and landlessness that the God who called him is faithful. And Abraham’s lack of trust — his doubt — will lead him down endless detours, all of which tell us more about the mercy and patience of God than anything else about Abraham.
In short, by the time we get to the end of Abraham’s life, past the barrenness in particular, and past the mistaken assumption that Ishmael was the child of promise (Genesis 17), we see in Genesis 22 a disturbing story about radical obedience.
I’ll not explore the practical or emotive disturbances of the classic Near-Sacrifice-of-Isaac Story. But within the structure of Genesis, the passage is designed to show that Abraham trusted in dramatic form the God who originally called him and made promises to him. The Book of Hebrews later tacks on that he trusted, indeed, that God would raise Isaac from the dead.
His whole journey was a journey in learning to trust. And as his story is a pre-telling of Israel’s story, the whole story of Israel is a story of learning to trust. And that is the church’s story, as well.
Within the church, there are people of all stripes of doubt. We often speak as if intellectual doubt is the primary doubt. But it’s time we expanded that definition to include people like me, who have no problem with a Virgin Birth or a Resurrection, but day-to-day we struggle with trusting God as we try to live the radical lives to which we’re called.
You can’t trust God until you’ve obeyed him. And you can’t obey him until you’ve trusted him. It’s a paradox filled with the patience of God. But maybe, if you’re struggling with doubt of either the cognitive or practical kind, maybe the first step is simply to obey what you know God has said. Jump in the cycle and see where the adventure leads.
Tom Fuerst blogs at Tom1st.com. You can subscribe to his blog via email here.
It was my honor to pray with Muslim students at Duke University.
God must have been smiling on that beautiful day in spring 2013. The warm sun shone and a fresh breeze swept between the Gothic stone blue and slate buildings around us. It was a gray winter, much colder than normal for the Old North State. But on this day, as we knelt on gray canvas spread over the short-cut grassy quad in front of Duke Chapel, spring was hammering the final nail in winter’s coffin. For the first time in months I didn’t need a jacket.
It was my second year in seminary at Duke Divinity School (which, ironically, sits ten paces to the right of Duke Chapel, the focus of the media hell storm of the past week), and I was enrolled in a course focusing on interreligious dialogue. Our professor was wise enough to require each student in the course to attend at least two “religious services” of a faith that was not our own, and submit a brief reflection on our experience.
Every Friday afternoon at Duke University, Muslim students gather for prayer in the basement of Duke Chapel. But on this particular day on which God had dealt death to winter, the kind folks of the Muslim Student Association chose to gather outside, in full sight of God, caffeinated sophomores, and precocious seminarians. Our professor had told us ahead of time that this opportunity was coming, so I chose to fulfill one of my course requirements outside on the quad, a twenty-something Christian praying with a bunch of Muslims who had no clue who I was.
What was the experience like? I can sum it up in one word:peaceful. About fifty of us, brown, black, and white, hijab and no-hijab, removed our shoes, walked onto the canvas laid down on the grass, and knelt down to pray. At first I felt self-conscious. ‘Can the women kneeling behind me see my underwear?’ But my ego quickly subsided when a Duke student called for prayer over a portable PA system. We stood up, and knelt again. Then we stood up, and knelt again. We listened to a brief reflection on the importance of community engagement and service in the city of Durham, NC, where Duke is located. The speaker, yet again, was a student. He spoke of peace and justice, two words I was trying to understand in my Bible classes. Then we dispersed, and that was it.
No talk of war. No bashing of Christians or Jews. No hate speech. Only peace. Of course, what more should I have expected from people whose religion values peace above all else?
Fast-forward two years, and those exact same students, future doctors, lawyers, professors, and social workers, are under attack from white Christians who don’t even live in town. It is a disgrace to my religion, this hate-speech from Christians who have not the faintest idea of what the religious climate of Duke University is like. The only place where religion is fervently debated to the point of throwing hard objects at other persons is in the Divinity School, between Christians who take ourselves too seriously and have nothing better to do. No aggression or hate, not the faintest whisper of malcontent, comes from our Muslim friends.
I am most enraged at one fellow Christian in particular. Franklin Graham, I have a bone to pick with you. You posted this on Facebook on January 14th at 1:32 pm.
We could chat about your tragic misunderstanding of pluralism or your misguided agenda of lumping about 1.5 billion people in a narrow fundamentalist stream of Islamic ideology that most of them condemn. But how about something different? How about your request that Duke donors and alumni “withhold their support” until the decision allowing public call-to-prayer at Duke is reversed?
We have a word for this kind of behavior, Mr. Graham. It’s called terrorism. You didn’t use bullets or bombs. You used Duke’s wallet.
Do you even realize what you did? You frightened people into thinking that if they give money to Duke University, Muslims on campus will do bad things. That is an underhanded act of terror, and you did it without even stepping foot on campus.
Social media and money were your weapons, hurled at Duke to frighten and subdue.
The saddest part is, you were successful. Tens of thousands of people reposted your words. Duke was barraged by phone calls. The University received threats. School officials were forced to back down because of the wrongly placed fear of Christians just like you. Largely in part of your actions, Duke students were put in danger. They had to cancel this would-be-historic event because students could have been hurt.
To summarize, the University received threats that acts of violence would be committed if a Muslim student in his twenties broadcasted the call to peaceful prayer in broad daylight, and those threats were initiated because you — yes you, Mr. Graham — scared the daylights out of Christians who listen to you for spiritual guidance.
It is now Friday, January 16th, and students from a rainbow of backgrounds have gathered outside Duke Chapel in solidarity with their Muslim friends as they listen together to the call-to-prayer, not piped through the Chapel’s audio system, but through another portable system plopped on the quad, just like two years ago. They won’t stop praying, Mr. Graham. They won’t stop praying for peace. They won’t stop praying for you. In the end, will find yourself on the wrong side of Jesus, who once taught his friends to love their enemies and turn the other cheek? Who will listen to Jesus with more attention this week: you, or Muslim students at Duke University?
(RNS) Officials at Duke University abruptly dropped plans to broadcast the Muslim call to prayer from the iconic bell tower of Duke Chapel after online protests led by evangelist Franklin Graham and unspecified security threats.
The decision on Thursday (Jan. 15) came one day before the “adhan,” or traditional call to prayer, was to be broadcast from the heart of campus in Durham, North Carolina.
Michael Schoenfeld, a Duke vice president for public affairs and government relations, said in a statement the school remains committed to “fostering an inclusive, tolerant and welcoming campus” for all students but “it was clear that what was conceived as an effort to unify was not having the intended effect.”
Schoenfeld said campus officials were aware of several security threats but declined to elaborate.
Graham, who leads his father’s Billy Graham Evangelistic Association from the other end of the state, in Charlotte, said the call to prayer includes the words “Allahu Akbar,” or “God is great,” which was shouted by Islamist militants during last week’s deadly attacks across Paris.
“As Christianity is being excluded from the public square and followers of Islam are raping, butchering, and beheading Christians, Jews, and anyone who doesn’t submit to their Sharia Islamic law, Duke is promoting this in the name of religious pluralism,” he said on his Facebook page.
Graham urged alumni to withhold donations until the call to prayer was suspended, and the #boycottDuke hashtag spread on Twitter. On Friday, Graham called the change “the right decision.”
Duke was founded by Methodists but is now largely secular. The Duke Chapel at the center of campus bills itself as a “Christian church of uniquely interdenominational character and purpose.”
Omid Safi, director of the Duke Islamic Studies Center, said in an email that he was deeply disappointed. About 700 of the university’s more than 14,000 students are Muslim.
“What could have been a celebration of Duke’s commitment to our robust and diverse religious community has had to be adjusted due to the bigotry of Franklin Graham (a noted Islam-hater since 2001) and anonymous people leaving threatening and violent messages for members of the Duke community.
“I know that there are many inside of the Duke community and beyond who want to see us be better, be a loving and welcoming community in which all of us bring our religious particularity to the public arena. I look forward to that beloved religious community at Duke, in America, and in the world community.”
Safi said Duke’s Muslim community had received “credible threats” but said Friday prayers would continue as normal in the Duke Chapel lounge.
“The call to prayer will be given. It just won’t be amplified from the Chapel top,” he wrote.
Khalilah Sabra, executive director of the Muslim American Society Immigrant Justice Center, and a member of the Raleigh-Durham Muslim community, said the reversal was the result of Graham pulling “his ranks together.”
Sabra cited Graham’s outspoken criticisms of Islam. After the 9/11 terrorist attacks, he called Islam a “very evil and wicked religion” and last year called Islam “a false religion.” In 2010, he apologized after questioning President Obama’s Christian faith, saying he was “born a Muslim … and the Islamic world sees the president as one of theirs.”
“Basically for years, since 9/11 he has waged a campaign against Islam, against the rights of Muslims,” said Sabra. “He has said basically they’re going to hell. He never misses an opportunity to suppress the dialogue of Muslims in North Carolina.”
Sabra said Duke’s Friday prayers were supposed to be followed by an open discussion to talk about the pros and cons of having the adhan amplified from the bell tower. She said it would have been an event that gave Muslim students a chance to feel like they belonged.
“The majority of students were kindergartners when 9/11 happened. They were reared in a hostile environment, full of Islamophobia and bigotry. This was a way to get them feeling included and connected, to get them to connect with the American college environment, and the whole thing went up in smoke.”
Children’s sermons can be the most awkward time of the whole worship service for the pastor, yet they are as much a part of worship as the congregational prayer, the sermon, and the benediction. This is not a time for children to be on display for the congregation; it is a time to include the children in the worship service and to speak the Scripture to them in their language. Including children in worship means taking time to learn their language and to speak that language.
The children’s sermon is the art of proclaiming the Word of God from a different perspective. Speaking the Scripture to the children means that the pastor needs to prepare in the same manner and with the same intentionality as the rest of the worship service. When preparing to lead children in a children’s sermon, keep in mind the following things:
Children are children. They will talk, and wiggle, and laugh. Children, especially young children, have a very short attention span. Don’t try to overdo your time with them. Keep the whole time together under five minutes.
What age are most of the children? If most of the children coming forward for the children’s sermon are 2 to 4 years old, your illustrations and comments need to be age-appropriate. If most of the children are 9 or 10 years old, you will phrase your comments differently. Young children do not get the “God is like” connections or the moral statements we add onto our stories. They will smile back at you and want to tell you all about the new kittens next door.
Make the sermon time simple and to the point. The younger children will bore quickly and the older ones will become confused.
Don’t ask questions. Questions will be answered with very long, detailed stories or complete silence. You make the statements and you present the information.
All children love to hear stories. Invite the children into a time of story telling and tell the biblical story; you can never tell the scriptural stories enough. Consider the Scripture for the sermon. If you are following the lectionary, there is usually a good story to be told from the Scriptures. You don’t need to end the story with a moral point. Just tell the story then pray.
Remember, in some churches the children do not hear the Scripture read or proclaimed. This might be the only opportunity to share Scripture with the children.
The most important part of the children’s moment or sermon is connecting with the children. The children need to see the love of Christ in you. If you are serving a larger congregation, this may be your most intentional time with the children. If you are serving a smaller congregation, this time will reflect your established relationship with the children. Really, that is all the children care about.
This is a great opportunity for children to learn to pray aloud. Use this time to have the children do an echo prayer with you. You say a line, they repeat that line. Don’t make the lines too long, and don’t use large words. Make the prayer short and direct.
This is not a magic formula, but it does offer you a foundation for preparing for your time with the children. Keep these points in mind to make the children’s sermon great.
(RNS) Chris Kyle, often described as the most lethal sniper in U.S. military history, wrote in his autobiography that he prioritized his life in the following order: God, country, family.
But God doesn’t make a central appearance in the film “American Sniper,” which opens nationwide on Friday (Jan. 16). The film offers a few similarities to “Unbroken,” Angelina Jolie’s recent World War II epic about POW Louis Zamperini.
Both stories focus on the dramatic stories of warriors who died before the movie versions of their lives came out. Both “American Sniper” and “Unbroken” include an early scene of their families sitting in church. Both men struggle with substance abuse after returning from war.
And both films largely skirt the faith that Kyle and Zamperini said were key to their identity — and their survival.
Warner Bros. Pictures
As a Navy SEAL, Kyle reportedly recorded 160 kill shots during his four tours in Iraq. His story drew national attention after the release of his 2012 autobiography “American Sniper: The Autobiography of the Most Lethal Sniper in U.S. Military History,” which enjoyed a 37-week run on The New York Times’ best-seller list.
The Clint Eastwood-directed biopic starring Bradley Cooper debuted with a limited release on Christmas Day, the same day “Unbroken” opened nationwide.
Kyle opened his book by probing the ethics of combat as he wrote about his first sniper shot, when he had to kill an Iraqi woman holding a grenade.
“My shots saved several Americans, whose lives were clearly worth more than that woman’s twisted soul,” he wrote. “I can stand before God with a clear conscience about doing my job. But I truly, deeply hated the evil that woman possessed. I hate it to this day.”
In the film adaptation, Kyle is visibly moved by his first shot and later mentions meeting his maker and justifying each shot he took. He writes that he spent a lot of time praying during difficult times.
In 2013, Kyle was shot and killed at a Texas shooting range; Eddie Ray Routh, a fellow Iraq veteran suffering from post-traumatic stress disorder, was charged in Kyle’s death and is scheduled to stand trial in February. Former Rep. Ron Paul, R-Texas, sparked a backlash after he tweeted a biblical reference: “he who lives by the sword dies by the sword.”
Kyle was no straight-laced Christian. His book is filled with profanities and stories of his family struggles. But faith is nonetheless woven throughout the book.
“I was raised with, and still believe in, the Christian faith. If I had to order my priorities, they would be God, Country, Family,” Kyle wrote. “There might be some debate on where those last two fall — these days I’ve come around to believe that Family may, under some circumstances, outrank Country. But it’s a close race.”
The God, country, family line is mentioned in passing in the film after another soldier asks Kyle if he believes in God. “There’s evil,” Cooper says. “We’ve seen it.”
In the film, Kyle is shown putting his Bible in the pocket of his uniform.
“I’m not the kind of person who makes a big show out of religion,” Kyle writes in the book. “I believe, but I don’t necessarily get down on my knees or sing real loud in church. But I find some comfort in faith, and I found it in those days after my friends had been shot up. Ever since I had gone through BUD/S (SEAL training), I’d carried a Bible with me. I hadn’t read it all that much, but it had always been with me. Now I opened it and read some of the passages. I skipped around, read a bit, skipped around some more. With all hell breaking loose around me, it felt better to know I was part of something bigger.”
In his book, Kyle wrote about how his family shaped his faith during his upbringing.
“My family had a deep faith in God. My dad was a deacon, and my mom taught Sunday school,” Kyle wrote. “I remember a stretch when I was young when we would go to church every Sunday morning, Sunday night, and Wednesday evening. Still we didn’t consider ourselves overly religious, just good people who believed in God and were involved in our church. Truth is, back then, I didn’t like going a lot of the time.”
Islam is mentioned a few times in his book, though the faith doesn’t have a starring role in the film except when Kyle is asked to defend a shot after a wife claimed the victim was carrying a Quran. In his book, Kyle writes that he told an Army colonel: “I don’t shoot people with Korans. I’d like to, but I don’t.” The Muslim call to prayer appears twice in the film, but it doesn’t probe the differences between Sunnis and Shiites the way Kyle does in his book.
“I hated the damn savages I’d been fighting,” Kyle wrote. “I never once fought for the Iraqis. I could give a flying f--- about them.”
Warner Bros. Pictures
A 2013 New Yorker profile mentions Kyle’s faith as a deep motivator in his work: “Like many soldiers, Kyle was deeply religious and saw the Iraq War through that prism,” journalist Nicholas Schmidle wrote. “He tattooed one of his arms with a red crusader’s cross, wanting ‘everyone to know I was a Christian.’”
Stories of Kyle’s shootings earned him the nickname “Legend.”
“I don’t spend a lot of time philosophizing about killing people. I have a clear conscience about my role in the war. I am a strong Christian. Not a perfect one — not close. But I strongly believe in God, Jesus, and the Bible. When I die, God is going to hold me accountable for everything I’ve done on earth. He may hold me back until last and run everybody else through the line, because it will take so long to go over all my sins.”
Kyle also wrote that he didn’t know what would happen on Judgment Day. “But what I lean toward is that you know all of your sins, and God knows them all, and shame comes over you at the reality that he knows. I believe the fact that I’ve accepted Jesus as my savior will be my salvation,” he wrote. “But in that backroom or whatever it is when God confronts me with my sins, I do not believe any of the kills I had during the war will be among them. Everyone I shot was evil. I had good cause on every shot. They all deserved to die.”
I dislike the language of application when it comes to reading Scripture. To apply something is to coat the surface, as one applies a coat of paint to a house. Application just covers what is underneath. The paint does not change the wood, it just makes it look different.
The same can be said for the language of applying Scripture. For Christians to apply the Bible to their lives suggests that the wisdom of the Bible is a veneer that covers over who we are. We are not really changed, but it just seems that way to those around us.
Now I know that those who speak of applying the Bible to one's life are not intentionally embracing the implications of application language; they are using, I believe, a bad image for the relevance of Scripture in the life of individual Christians and in the 21st century church.
Instead, I like the image used by L. Greg Jones and Stephen Fowl many years ago in their book, “Reading in Communion,” where they suggest that Christians should not apply Scripture, but should embody it in their lives. To embody something is to be changed by it to the very core of our being and to the very core of the community of faith. To embody Scripture in our lives is in a sense to incarnate it, to live it, to breathe it, to become what it commends and to reject what it condemns. It is much easier to apply Scripture than to embody it.
When Christians seek to apply the Bible, they treat it only as an instruction manual to be consulted on occasion when they need to know how to do something or when they need an answer to an important question — Scripture as a reference work. To embody the Bible is to view it as the Constitution that gives the church its identity because its pages bear witness to the writer of the Constitution — God. We seek to embody Scripture because we are in Christ. The Bible is the unique and decisive revelation that bears witness to the unique, decisive and central revelation of Jesus Christ.
It is therefore critical that Jesus' followers seek to embody in their lives the biblical narrative. As Christians incarnate the biblical narrative in their lives, those around them, who have never read the Scripture, now can read it in a living way as it is reflected in the lives of the faithful. As the old adage goes, Christians are the only Bible some people will ever read.
To apply the Bible is to make it one more how-to manual among others; to embody Scripture is to give it a central and supreme place in our lives. John Wesley, who was well and widely read in many different subjects, could nevertheless say that he was a man of one book.
This holiday season’s most successful movie was “The Hobbit: The Battle of the Five Armies.” While set in the fantasy world of Middle-earth, one of its themes is familiar also in our real-life world: the destructive power of greed.
Dragon sickness
The archer Bard kills Smaug the dragon, who long hoarded ancient piles of treasure under the Lonely Mountain. But Smaug’s covetousness lives on in Thorin Oakenshield. Initially motivated by a desire to reclaim his and his fellow dwarves’ ancestral home, Thorin now succumbs to “dragon sickness”: an all-consuming lust for wealth. The gold, jewels, and other riches Smaug stole threaten to steal Thorin’s soul. His obsession with the hoard — especially with the spectacular, priceless gem, the Arkenstone — makes him suspicious, isolated and bitter. His stubborn refusal to share the treasure with Bard, who wants to provide for the people left homeless in the dragon’s dying attack, is one cause of the deadly battle that follows. Almost too late Thorin realizes, as he says in the movie, “If more of us valued home above gold, it would be a merrier world.”
Generosity is the cure
Jesus knew “dragon sickness” is dangerous: “Guard yourself against all kinds of greed,” he warned in Luke 12:15a. Money and material possessions can worm their way into our minds and hearts, clawing out emotional and spiritual space that belongs to God alone.
Our capitalist, consumer-centric culture confronts youth daily (as it does us all) with material possessions’ allure. Youth hear advertisers claim more “stuff” will make us happy. They take cues from adults’ choices about spending money and acquiring things. Now is the time for young people to learn how to inoculate themselves against dragon sickness!
Christian faith proclaims generosity is the cure. What’s more, it’s the life for which we were created. “God loves a cheerful giver,” (2 Corinthians 9:7c) wrote the apostle Paul. God calls us to share freely what we own as a way of sharing ourselves — just as God freely shares new life with us in Jesus.
Question of the day: When have you felt "dragon sickness"?
Focal Scriptures: Deuteronomy 15:7-11; Luke 12:13-21; 2 Corinthians 9:7-11.
NAIROBI, Kenya ( RNS) Cartoon depictions of the Prophet Muhammad are proving costly for Christians in majority-Muslim countries in Africa.
At least 45 churches were torched over the weekend in Niger, in two days of protests that left about 10 people dead. The targeted churches were mainly of the evangelical denominations built on the left bank of Niamey, the capital city.
Three other churches were ransacked on Friday (Jan. 16) and three people were killed in Zinder, Niger’s second-biggest city. A French cultural center burned down in the city as other marches unfolded in Mali, Senegal, Mauritania and Algeria — all former French colonies.
Christians’ homes and businesses have also been attacked as enraged mobs clash with police in the wake of the Charlie Hebdo terrorist attack in Paris on Jan. 7, in which gunmen killed 12 people working for the satirical weekly. The subsequent publication of more Muhammad cartoons in Charlie Hebdo’s latest edition prompted renewed violence.
Sheikh Saliou Mbacke, coordinator of the Interfaith Action for Peace in Africa, said he strongly condemned the attacks on churches in Niger, but cartoons of such a revered figure were an act of provocation that could not be justified by freedom of expression.
“Muslim demonstrations to express their anger are legitimate,” said Mbacke, a Muslim leader from the Muridiya Sufi Community of Senegal. “I join all Muslims in the world to also express my anger for the cartooning of Prophet Muhammad.”
In Sudan, hundreds of people staged demonstrations in Khartoum but were blocked by police from reaching the French Embassy and French cultural center in the city.
Students in Somalia took to the streets on Saturday (Jan. 17) with placards saying “Je Suis Muslim, et j’aime mon Prophete,” or “I am Muslim and I love my prophet.”
2 Once again the Lord told Jonah 2 to go to that great city of Nineveh and preach his message of doom.
3 Jonah obeyed the Lord and went to Nineveh. The city was so big that it took three days just to walk through it. 4 After walking for a day, Jonah warned the people, “Forty days from now, Nineveh will be destroyed!”
5 They believed God’s message and set a time when they would go without eating to show their sorrow. Then everyone in the city, no matter who they were, dressed in sackcloth.
10 When God saw that the people had stopped doing evil things, he had pity and did not destroy them as he had planned.
Psalm 62:5 Only God gives inward peace,
and I depend on him.
6 God alone is the mighty rock
that keeps me safe,
and he is the fortress
where I feel secure.
7 God saves me and honors me.
He is that mighty rock
where I find safety.
8 Trust God, my friends,
and always tell him
each one of your concerns.
God is our place of safety.
9 We humans are only a breath;
none of us are truly great.
All of us together weigh less
than a puff of air.
10 Don’t trust in violence
or depend on dishonesty
or rely on great wealth.
11 I heard God say two things:
“I am powerful,
12 and I am very kind.”
The Lord rewards each of us
according to what we do.
1 Corinthians 7:29 My friends, what I mean is that the Lord will soon come,[a] and it won’t matter if you are married or not. 30 It will be all the same if you are crying or laughing, or if you are buying or are completely broke. 31 It won’t make any difference how much good you are getting from this world or how much you like it. This world as we know it is now passing away.[Footnotes:
7.29 the Lord will soon come: Or “there’s not much time left” or “the time for decision comes quickly.”]
Mark 1: Jesus Begins His Work
14 After John was arrested, Jesus went to Galilee and told the good news that comes from God.[a] 15 He said, “The time has come! God’s kingdom will soon be here.[b] Turn back to God and believe the good news!”
Jesus Chooses Four Fishermen
16 As Jesus was walking along the shore of Lake Galilee, he saw Simon and his brother Andrew. They were fishermen and were casting their nets into the lake. 17 Jesus said to them, “Come with me! I will teach you how to bring in people instead of fish.” 18 Right then the two brothers dropped their nets and went with him.
19 Jesus walked on and soon saw James and John, the sons of Zebedee. They were in a boat, mending their nets. 20 At once Jesus asked them to come with him. They left their father in the boat with the hired workers and went with him.[Footnotes:
1.14 that comes from God: Or “that is about God.”
1.15 will soon be here: Or “is already here.”]
John Wesley's Notes-Commentary for
Jonah 3:1-5, 10
Verse 3
[3] So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days' journey.
Exceeding great — The greatest city of the known world at that day, it was then in its flourishing state greater than Babylon, whose compass was three hundred eighty-five furlongs, but Nineveh was in compass, four hundred and eighty. It is said, her walls were an hundred foot in height, her walls broad enough for three coaches to meet, and safely pass by each other; that it had fifteen hundred towers on its walls, each two hundred foot high, and one million, four hundred thousand men employed for eight years to build it.
Of three days journey — To walk round the walls, allowing twenty miles to each day's journey.
Verse 4
[4] And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.
Shall be overthrown — The threat is express. But there was a reserve with God, on condition of repentance.
Verse 5
[5] So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.
From the greatest — Great and small, rich and poor.
Psalm 62:5-12
Verse 9
[9] Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.
Vanity — Vain, and helpless creatures.
A lie — They promise much, but generally deceive those who trust in them.
Verse 10
[10] Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.
Vain — Feeding yourselves with vain hopes of felicity, from those riches which you take from others by violence.
Verse 11
[11] God hath spoken once; twice have I heard this; that power belongeth unto God.
Spoken — Frequently, both immediately as at Sinai, and by his holy prophets, from time to time.
That — That power is God's prerogative; and consequently all creatures, either against or without him, are poor impotent things.
Verse 12
[12] Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.
Therefore — God is almighty, therefore he can easily destroy all his enemies: he is also merciful, and therefore will pardon good mens failings.
Renderest — And this as he is obliged to do by his holy nature, so is he able to do it, being omnipotent, and willing to do it to the godly (which was the only thing that might be doubted, because of their manifold miscarriages) because he is merciful and gracious.
1 Corinthians 7:29-31
Verse 29
[29] But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
But this I say, brethren — With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.
Verse 30
[30] And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
And they that weep, as if they wept not — "Though sorrowful, yet always rejoicing." They that rejoice, as if they rejoiced not - Tempering their joy with godly fear.
They that buy, as if they possessed not — Knowing themselves to be only stewards, not proprietors.
Verse 31
[31] And they that use this world, as not abusing it: for the fashion of this world passeth away.
And they that use this world, as not abusing it — Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.
Mark 1:14-20
Verse 14
[14] Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God,
Matthew 4:12.
Verse 15
[15] And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
The time is fulfilled — The time of my kingdom, foretold by Daniel, expected by you, is fully come.
Verse 16
[16] Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.
Matthew 4:18; Luke 5:1.
Verse 18
[18] And straightway they forsook their nets, and followed him.
Straightway leaving their nets, they followed him — From this time they forsook their employ, and constantly attended him. Happy they who follow Christ at the first call!
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Upper Room Daily Reflections, a ministry of Global Board of Discipleship
PO Box 340004
Nashville, Tennessee 37203-0004 United States
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Sermon Story "When Obedience Disappoints" by Gary Lee Parker with Sermon Test Mark 1:14-20for Sunday, 25 January 2015
Jonah 3:1 Jonah Goes to Nineveh
2 Once again the Lord told Jonah 2 to go to that great city of Nineveh and preach his message of doom.
3 Jonah obeyed the Lord and went to Nineveh. The city was so big that it took three days just to walk through it. 4 After walking for a day, Jonah warned the people, “Forty days from now, Nineveh will be destroyed!”
5 They believed God’s message and set a time when they would go without eating to show their sorrow. Then everyone in the city, no matter who they were, dressed in sackcloth.
10 When God saw that the people had stopped doing evil things, he had pity and did not destroy them as he had planned.
Now we hear about God calling Jonah, His Prophet, to go to the city of Assyria, Ninevah, that is made up of Assyrians who were the Israelites or Hebrews or Jews worst enemy. Jonah refused to go the first time and was deep;y punished by God, but this second time Jonah went to Ninevah to proclaim that God was going to destroy the great city of Ninevah in three days if they do not repent of their sins. The amazing fact is that Jonah's message of repentance was heard by the whole city from the poorest to the king or the wealthiest. The command came out that the Ninevites should repent in sackcloth and ashes including all of the animals with fasting and prayers of repentance. God heard the prayers and fasting of the Ninevites and He changed His mind and not to destroy the great city as a result of their repentance with prayers and fasting while wearing sackcloth and ashes. What characters in this story do you relate to? How do you understand the deep felt repentance of the Ninevites? How do you understand the way that God changed His mind not to destroy Ninevah as a result of their repentance of their sins? We read that the Ninevites were deep enemies of the Jews because the Assyrians oppressed all the Jewish Nation they conqueored. How do you relate this to people who are not like you? How about the many people who are being excluded by your church including the marginalized that may be the poor, the blacks, people of other cultures or different skin color, the immigrants whether legal or illegal, the people who have different sexual orientation, or people who are differently abled and their families? May we realize that God has calling all people to become part of His Kingdom on this earth and for Heaven. May we sing the Hymn known as the African American National Anthem:
"Lift Every Voice and Sing" by James Weldon Johnson and J. Rosamond Johnson
1. Lift Every Voice and sing till earth and heaven ring
Ring with the harmonies of liberty
Let our rejoicing rise high as the listening skies
Let it resound loud as the rolling sea
2. Sing a song, full of the faith that the dark past has taught us
Sing a song, full of the hope that the present has brought us
Facing the rising sum of our new day begun
Let us march on till victory is won
3. Stony the road we trod, bitter the chastening rod
felt in the days when hope unborn had died
yet with a steady beat, have not our weary feet
come to the place for which our fathers sighed?
4. We have come, over a way that which tears has been watered
We have come, treading out path through the blood of the slaughtered
Out of the gloomy past, till now we stand at last,
Where the white gleam of our bright star is cast
5. GOD of our weary years, GOD of our silent tears
Thou Who has brought us thus far on the way
Thou Who hast by Thy might, led us into the light
Keep us for-e-ver in the path we pray
6. Lest our feet, stray from the places our GOD where me met thee
Lest our hearts, drunk with the wine of the world we forget Thee
One of my favorite movies is a slapstick comedy titled “Gone Fishin'” starring Danny Glover and Joe Pesci as two fools whose only passion in life is to fish. They do some fishing, they battle some alligators, they wreck some boats, but the interesting thing is they never catch a fish the entire movie! It reminded me of a famous parable: There once was a fishing village on the shore of a great lake stocked full of fish. The fishermen of the village diligently debated and discussed what fishing is, how best to do it, which equipment to use. They invested millions in boats and gear and a fishing headquarters, hired a staff, and sent emissaries around the world to search other lakes and rivers for fish.
One day, a little child stood up in their meeting and asked, “You all claim to be great fishermen—how come you’ve never caught a fish?” Indeed, no one in the village had ever actually caught one. They had never even been fishing.
Sadly, many churches and many Christians go for years without bringing a single soul to Christ. We are not called to be keepers of the aquarium— Jesus calls us to be “fishers of people,” to catch folk up in God’s grace, love, and salvation.
We are not the first to have had reluctance to share our faith with strangers. The book of Jonah, one of the oldest books in the Bible, tells the familiar story of a reluctant evangelist. Rather than heeding God’s call to reach out to the strangers in Nineveh, Jonah fled in the other direction. Ironically, in his reluctance to be a “fisherman” for God, he became fish bait! Even after the great fish spewed Jonah back onto shore, even after Jonah went and converted the people of Nineveh, he still had no compassion for them.
I hope our problem is not a lack of compassion or a lack of desire. Maybe we truly want to be “fishers” for Jesus but need some specific direction for the task.
Perhaps the lessons my fishing father taught me about actual fishing can be applied to evangelism: Foremost, fishing requires patience. As a child, I had little patience. If I failed to get a nibble immediately, I would pull my bait out of the water and cast to another spot. It had to be a quick fish to get on my hook!
The unconverted may have no experience of God’s love or may even have had a negative experience with religion. They may be highly resistant to an invitation to hear the gospel. Great patience is required to convey Christ’s love to a person whose only exposure to church were fire and brimstone sermons.
There is a right time to fish. There are certain times of the day when the tides and temperatures are conducive to fishing. Likewise, there are right and wrong times to evangelize. Right now is not always an appropriate time to talk about our faith with others. If we embarrass someone, they will not be receptive to the gospel. We are wise and polite to wait for a suitable opportunity when our message will meet open ears.
If we listen, people will give us hints about when the time is right. They may ask our advice about a problem or for our opinion about world events, whereupon we can then say, “You know, my belief in God gives me strength in facing that sort of thing.”
There is a right place to fish. You cannot catch fish in a baptismal font. You must leave the church building and go where the fish are. Jesus did. He didn’t hide out in the synagogue. Jesus went into the streets and marketplace, into the villages and homes of the common people. Likewise, we must develop friendships with those who are not Christians. We must reach out to people in need wherever they are.
Just as fishing requires the right lure, so does fishing for believers. My dad had a whole tackle box full of shiny colored lures. But he was always quick to tell me that nothing beats the real thing: live bait. The world offers all kinds of glitzy lures, but they are often artificial. People are sometimes lured by money, success, and popularity, or by the pleasures of drugs and alcohol. Addiction to drugs is appropriately referred to as “being hooked.” It is easy to get hooked by attractive artificial lures.
Christ alone has the real thing. Jesus is not artificial; he is living, he is real. Jesus offers us true and lasting love, joy, and peace. Authentic faith is what the world is hungry for, and this is what we need to offer others. If you know God as a real and genuine power in your life, share that with others. In a world full of artificiality, people respond to a sincere word about your experience with God.
Finally, serious fishermen mourn over the loss of a fish. They regret having one get away. But even if they come home without fish, the true fishermen are glad they tried. Moreover, they will try again.
People really do want to hear about salvation and hope, about life and love given through Jesus. We need not be timid with our valuable message. The most selfish thing in the world is to discover the joy and peace of God’s love and then refuse to share it with others.
Sharing the good news of God’s love means offering a word of hope, a word of forgiveness, a word of love, a gospel of grace to folk beyond our church walls. We must cast beyond the gunnels of our own boat. When Jesus called his disciples, they had to leave their boats and their fishing village and journey to new places. When God called Jonah, he had to reach out to strangers in Nineveh. Where is God calling you to cast your net?
WORSHIP ELEMENTS:
By Worship ElementsPeter Bankson
Third Sunday after the Epiphany
COLOR: Green SCRIPTURE READINGS: Jonah 3:1-5, 10; Psalm 62:5-12; 1 Corinthians 7:29-31; Mark 1:14-20
THEME IDEAS
God’s call is clear: “Follow me!” When we are awake to God’s call, we can be led into surprising, unconventional places; we can even turn away from what our culture labels truth. With the realm of God close at hand, the Holy One invites us to be part of the solution. The call is clear and urgent: We are to be ready to turn to this new, unexpected Way.
INVITATION AND GATHERING
Call to Worship (Psalm 62)
The God of all creation calls us. We come, knowing that our deliverance and honor rest in God. Power and steadfast love belong to God. We come to sing and pray, celebrating the presence of this mighty, loving God.
Opening Prayer (Jonah 3, 1 Corinthians 7)
Holy One, God of all Creation, you call us to be your people, to carry your vision in this time and place, to go where you send us to help welcome your amazing good news. As we gather in the presence of the risen Christ to spread the news that your realm is near, fill us with your Holy Spirit, O God of all Creation. Fill us with your glorious Spirit, that we may share your good news with a world in need. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession (Jonah 3)
Holy Fountain of Forgiveness, the tale of Jonah reminds us of your never-ending love for all creation. May we be like the people of Nineveh, who were able to acknowledge their sin and open their eyes to your healing presence. Though you stand ready to forgive our sin, we find it easier to bite our tongues, clench our fists, and cling to our hurts and resentments rather than let you open our hearts. We trust you, Holy One; we pour out our hearts to you. Receive the pain that lurks in our humanity, as we offer up what we have hidden from ourselves and from the world— those words and deeds that keep us separated from your love.
Words of Assurance (Psalm 62)
When we repent, our God relents, lifting us beyond the pain, restoring us to safety, protecting us in the refuge of eternal love. In the name of Jesus, who is the Christ, you are forgiven. In the name of Christ, you are forgiven. Glory to God. Amen.
Passing the Peace of Christ (Mark 1)
Jesus calls us to repent and draw near to him, to share the realm of God and the peace that passes all understanding. May the peace of Christ be with you always. May the peace of Christ be with you always.
Prayer of Preparation (Jonah 3, Psalm 62, Mark 1)
Holy God, creator of a new reality just now coming into view, we have come today to see and touch and know your presence here among us. Be with us as we listen for your call. Help us hear afresh the good news: that power and steadfast love arise from you, our rock and our salvation. Amen.
Response to the Word (Jonah 3, Mark 1)
God of new realities close at hand, open our ears to hear your call. Give us the insight to know that it is you who calls us. Grant us the courage to go where you send us as we journey with the risen Christ. Amen.
THANKSGIVING AND COMMUNION
Invitation to the Offering (Mark 1)
Our nets are full enough to share God’s bounty. Our hearts are open wide to the needs of others. Let us reach out and share what we’ve been given.
Offering Prayer (Jonah 3, Mark 1)
Holy God, Steadfast Rock of all Salvation, we marvel at the strength of your compassion and your ability to offer forgiveness. We come to you, hungry to be part of the good news you are bringing forth, for we would be part of the realm you are revealing. Amen.
Invitation to Communion (Psalm 62)
Holy God, we thank you for your steadfast love that shelters and protects us. You are our rock and our salvation. Loving Christ, we yearn for, yet dread, to hear your invitation: “Follow Me!” You call us to risk everything to help you bring good news to the world. Empowering Holy Spirit, we give thanks that you fill our lives with joy. Fill us now as we gather to share your presence in the bread and cup. Amen.
SENDING FORTH
Benediction (Jonah 3, Psalm 62)
As we go out to meet a changing world, remember this: God alone is our rock and our salvation; the risen Christ is calling each of us to share the good news of the realm of God. The realm of God is near, and we are on the way. Amen.
CONTEMPORARY OPTIONS
Contemporary Gathering Words (Psalm 62)
Where do I turn for help? God is my rock. I will not be shaken! Where do I look for forgiveness? God is my salvation. I will not be shaken! Where can I find protection? God is my fortress. I will not be shaken! Trust in God, our refuge and our hope.
—OR—
Contemporary Gathering Words (1 Corinthians 7, Jonah 3, Mark 1)
The present form of this world is passing away. The realm of God is near. When Jonah spoke, the people woke and changed their ways. Repent! God will relent! When Jesus called, they left their nets and followed him. The realm of God is near. Repent! God will relent!
Praise Sentences (Jonah 3, Psalm 62)
Praise the God of all Creation. Worship the One who calls us— speaking with a different voice, offering an unexpected invitation. Celebrate the presence of our loving God. Rejoice, the realm of God is near.
COLOR: Green SCRIPTURE READINGS: Jonah 3:1-5, 10; Psalm 62:5-12; 1 Corinthians 7:29-31; Mark 1:14-20
CALLS TO WORSHIP
Call to Worship #1:
L: Gather this day in silence and hope P: We wait for God’s word for us. L: Let your hearts and spirits be open. P: God is our strength and salvation. L: Wait patiently for the Lord. P: With willing hearts and spirits we wait for the Lord. AMEN.
Call to Worship #2:
L: Christ is calling you as disciples P: Lord Jesus, let us follow you faithfully. L: You will be led into fields of mission and service. P: Lord Jesus, where you lead us, we will go. L: Listen for Christ’s call to you. P: We are ready to serve the Lord. AMEN.
Call to Worship #3:
[Using THE FAITH WE SING, p. 2165, "Cry of My Heart" have a soloist sing the first verse. Spoken words follow, then have the choir sing the second verse with the refrain. Finally, have the people and the choir sing the refrain]
Soloist (singing): [Refrain]"It is the cry of my heart to follow you. It is the cry of my heart to be close to you. It is the cry of my heart to follow all of the days of my life. [verse 1] Teach me your holy ways, O Lord, so I can walk in your truth. Teach me your holy ways, O Lord and make me wholly devoted to you."
L: Jesus has called us to leave our comfortable ways and venture forward with him. P: Lord Jesus, we are so often afraid, it is easier for us to remain bound to our habits. L: Jesus knows your fears and offers you healing. P: Lord Jesus, Open our hearts and teach us your ways.
Choir (singing): [Refrain] "It is the cry of my heart to follow you. It is the cry of my heart to be close to you. It is the cry of my heart to follow all the days of my life. [verse 2] Open my eyes so I can see the wonderful things that you do. Open my heart up more and more, and make me wholly devoted to you."
Choir and people (singing) [Refrain] "It is the cry of my heart to follow you. It is the cry of my heart to be close to you. It is the cry of my heart to follow all of the days of my life."
Call to Worship #4:
L: God called to Jonah to get up, go to Nineveh and proclaim God’s word. P: But Jonah refused, until God called a second time. L: God is persistent. God believes in those whom God has called. P: Jesus called the disciples by the lakeshore L: They left their families and jobs to follow Jesus. P: Lord, give us the courage to follow you all of our lives. AMEN.
PRAYERS, LITANY, BENEDICTION
Opening Prayer
O God, you are our light and our salvation. Living in your presence, we have nothing to fear. Open our hearts to your word this day. As we hear the story of the call of the first disciples, make us ready to follow Jesus on whatever path he leads us. Cast aside our fears and doubts, and teach us to trust wholly in you. For we ask this in Jesus’ Name, AMEN.
Prayer of Confession
We listen to the stories of the call of the disciples and find them interesting but unrealistic. When we look at our own lives, we believe that we could not leave everything to follow someone we didn’t know. We have many responsibilities and ties which keep us from following. But God is persistent. God understands our confusion and doubts. And God continues to call us to be in ministry and mission in this world. It may not mean leaving everything behind, but it does mean being willing to serve wherever God calls us. That’s hard. We want to place conditions on service, and usually those conditions are "if we have time", "if we have energy"; " if we can just try serving God for a little while to see how it all works out". Still God calls to each of us. Discipleship is difficult. Forgive us, patient and persistent Lord, for the very many times we turn our backs on serving you and focus on our own comforts. Forgive us when we look the other way when people are in need. Forgive us our angry attitudes and actions which hurt rather than heal. Wrap your arms around us, healing our wounds, binding us to you. Gently move us into service in your name. AMEN.
Words of Assurance
Do not be afraid. God is with you! That is good news. You do not have to go through life alone, wondering if anyone cares about you or knows your heart. God knows and God loves you. Rejoice for thus it is , has always been, and will continue to be. God’s love for you is eternal. AMEN.
Pastoral Prayer
"Lord, you have come to the lakeshore, looking neither for wealthy nor wise ones. You only ask me to follow humbly. ..(UMH #344 "Tu Has Venido a la Orilla" [Lord, You Have come to the Lakeshore]. The words from this lovely hymn paint pictures of hard-working people, going about their daily tasks when they are confronted by Jesus. This same Jesus, who long ago called to those first disciples, calls to us each today. Our "lakeshores" are different. They are the places where we work and where we live. Yet in this song, Jesus is coming for each one of us, just as we are and inviting us to follow him humbly. We have lifted the names of loved ones today in prayerful petition for God’s healing love. We have uttered in our hearts names and situations that it would break our hearts to speak. And God hears all our cries and responds in love. This is one of the faithful works of the church; the work of prayer, asking for God’s healing mercy and blessings. As we have offered our prayers, let us also offer our lives, trusting in God’s love and call to us, responding with confidence. For it is in Jesus’ Name we pray. AMEN.
Litany
L: Jesus is calling you to follow him. P: We’d really like to but we have too much to do right now. Check back later, OK? L: Jesus sees your labors and knows your gifts P: Flattery will not work on us. We have bills to pay and work to do. L: Jesus is ready for you to come. P: Look, the stories are nice and all, but they really don’t work for us. L: Have faith, place your trust in Jesus. P: Well, everyone else seems to let us down. How can we be sure he won’t do the same? L: He will prove his love to you with his life. P: We didn’t ask for that. L: What will it take for you to trust in him? P: We don’t know. Trust is risky. L: Then take the risk. Place your lives in his hands. He can handle all your problems. P: Will he really guide us? L: Absolutely, through bright days and dark nights, everywhere, all the time. P: Can we rely on him? L: Yes. He will not abandon you. P: Perhaps we can try. L: Don’t just try. Go ahead. Follow Jesus. You won’t regret it. P: Jesus, help our unbelief. Where we are weak, give us strength; where we falter and hold back, gently bring us forward; where we fail, please forgive us. AMEN
Benediction, Blessing, Commission
As the disciples walked with Christ so long ago, walk with Christ in your hearts and spirits. Feel the power of the Holy Spirit guiding your path. Know the love of God which is poured out for you and rejoice. Go in peace and may God’s peace go with you. AMEN.
ARTISTIC ELEMENTS
Note: It is a good idea to write a brief description of the visual presentation in the worship bulletin describing the symbols and their meaning.
SURFACE: Use a 6" riser on the right rear of the worship table. Place a riser in front of the worship table. Use a 3" riser near the center/left of the worship center.
FABRIC: Cover the whole worship center with landscaper’s burlap, making sure that is puddles on the floor around the worship center. Make "ripples" on the top of the worship center by not pulling the fabric too tightly. From the center of the worship area, but not on the 6" riser, drape about 4-5 yards of silky blue cloth across the 3" riser and cascading down the front over the front riser, puddling it on the floor.
CANDLES: Use a 6" white pillar candle on the 6" riser. Place one 3" pillar candle on the 3" riser; place 2 three inch pillar candles on the riser in front of the worship center.
FLOWERS/PLANTS: You may use small leafy plants or grass-like plants on the left side of the worship center, and some larger leafy plants on the floor to the right and left of the worship center.
ROCKS/WOOD: Surround the pillar candles with small stones. Place larger rocks near the base of the blue fabric on the floor, along with pieces of driftwood or dead branches near the base. Do not use branches or driftwood on the worship center table. Smaller rocks may be placed with the wood and larger rocks at the base - this is a rather impressionistic "lakeshore" setting.
OTHER: You may use a brass cross on the center back of the worship table, but the candles and blue fabric should dominate the scene. The cross is a reminder of servanthood and things to come.
WORSHIP FOR KIDS: JANUARY 25, 2015
By Carolyn C. Brown,
From a Child's Point of View
Old Testament: Jonah 3:1-5, 10. Many children know the story of Jonah's encounter with the fish. If that story is briefly summarized with attention to how much Jonah hated the Ninevites, they will be primed to hear today's reading as the less familiar next chapter in the saga.
The focus here is on the Ninevites who heard God's warning and acted in response. The Ninevites might have responded in other ways they might have laughed at Jonah, beat him up for saying such awful things, or ignored him, hoping he was wrong. Children would be the first to say that it would have been fair for God to destroy the Ninevites, had they responded in such ways. "God did warn them. They knew what would happen." The Ninevites, however, took Jonah's message seriously and took action. We, like the Ninevites, are to pay attention to God and do what God asks.
Children also need to be reassured that God does not look for people to destroy. Instead of destroying Jonah for his disobedience, God sent a storm and a fish to help him rethink what he was doing. (It was like putting him in a "time-out" chair.) Instead of simply destroying Nineveh, God gave the people a forty-day warning. When they used those forty days to change their ways, God happily changed the plan. God loves us.
Gospel: Mark 1:14-20. The call of the four fishing disciples is also familiar. Children, like adults, are caught by the suddenness of Jesus' demand for a decision and response. Though commentators suggest that this was probably not the fishermen's first encounter with Jesus, the point is that on the day Jesus asked the four to leave everything and follow him, they had to make a decision and act immediately. They could not put it off. They either followed or they did not. And what they chose to do affected the rest of their lives. Children, as well as adults, make decisions every day. Sometimes their decisions do not have huge impact (refusing to join in teasing an unpopular classmate), but sometimes they do (refusing drugs or alcohol). We are to act like disciples everyday.
Epistle: 1 Corinthians 7:29-31. Paul has instructions for Christian disciples in action. We are to remember that being a disciple is more important than anything else in life. It is more important than what we wear, what we own, who we marry, what we get to do and don't get to do at school and home, and so forth. Children will not hear this when the passage is read, but will depend on the preacher to restate Paul's point.
Psalm: 62:5-12. A strong, confident reading of this psalm by one reader does most to communicate its message to children. Rather than follow complete sentences, they will hear the psalmist's tone and the single words that describe God's power (refuge, rock, honor). The weighing of the rich and the poor in verse 9 and the comments about riches and robbery in verse 10 require more explaining than their message here merits.
Watch Words
Before using repent to describe what the Ninevites did, recall its use by John the Baptist in the Advent texts. Remind worshipers that repent describes actions, rather than feelings.
Today, a disciple is someone who does what God asks.
Let the Children Sing
"I Sing a Song of the Saints of God" and "Lord, I Want to Be a Christian" are probably the best discipleship hymns for children.
"Take My Life and Let It Be Consecrated," with its references to serving with different parts of the body, is a good choice if children know the word consecrated.
If you introduced "Here I Am, Lord" last Sunday and worshipers enjoyed it, sing it again this week to build familiarity.
The Liturgical Child
1. In honor of the four fishermen who became disciples, decorate with fish netting. Drape it around the pulpit and lectern, and loop it over the arms of a large cross to remind worshipers of our call to be disciples.
2. Create a responsive prayer of petition. The congregation's response to each prayer: "God, help us to do something." For example:
We claim to be your children. We say that all people are members of your family. So when we see people who are hungry or need clothes, people who are homeless, people who are sick, with no medical help nearby . . . (CONGREGATIONAL RESPONSE) Creator God, you made the heavens and the earth. We believe that you call us to be stewards of the earth. So when we see litter along the roads, rivers that are polluted, garbage dumps overflowing . . . (CONGREGATIONAL RESPONSE)
3. Charge and Benediction: Jesus said to Peter, Andrew, James, and John, and he says to us today, "Follow me." So I charge you to follow him. At home, at work, at school, and at play, do any needed disciple's work every day. Treat everyone kindly. Forgive people who hurt you. Share your lunch, your friendship, and your time with those who need you. Make friends with the lonely, the outsiders, even the enemies. And as you do, remember that Jesus also said, "I will be with you always, even til the end of the world." Amen.
Sermon Resources
1. Confronted with calls for action from God, parents, teachers, bosses, and so on, people of all ages offer similar excuses:
"I didn't hear you."
"I didn't understand what you wanted."
"That's too hard!"
"You do not understand what you are asking!"
Use these excuses in telling several versions of stories: a ten-year-old boy asked to baby-sit his little brother after school on a pretty day; Jonah trying to avoid God's assignment; the Ninevites trying to avoid repenting. Then point out the real reasons behind these excuses:
"I don't want to!"
"I'm afraid to!"
2. Describe situations in which action is required. The refrain after each situation is "Do something!" Include such things as:
Jackie watched the Olympic gymnasts with wonder. She thought they were beautiful and could almost feel what it would be like to do those flips . . . .
Chris just moved in down the street from Lee. Lee watched him move in, saw the bike come off the truck, even saw Chris exploring the new yard . . . .
Sandy's friends delighted in (the ethnic group most put down in your area) jokes. They told them continually and laughed loudly. The jokes made Sandy uncomfortable . . . .
Every Sunday school student knows the story of Jonah and the great fish. One of my favorite childhood songs comes from that story: “This is the fish that swallowed Jonah . . . gulp, gulp, gulp!”
But the story of Jonah being swallowed, then spit up by the great fish, is not the biggest miracle in this small Old Testament book. The greatest miracle is the revival that takes place in the evil city of Nineveh, when Jonah finally arrives and shares God’s message with the city.
The revival that takes place in Nineveh clearly demonstrates that God desires to forgive those who truly repent and turn to him. Jonah knew that; in fact, that’s why he wanted to avoid this prophetic assignment. He wanted the people of Nineveh punished for their sins, and he was afraid that if they heard God’s words they would repent and God would forgive! He was a reluctant prophet if there ever was one—ample evidence that true revival does not come from the skill of the messenger but from God alone.
One of the great needs of the church in our own day is a divinely given revival—a spiritual awakening that will transform the church and society. What does it take for revival to come?
I. Revival Comes When God’s Truth Is Proclaimed
Jonah didn’t preach a revival sermon—there wasn’t even an invitation and six verses of “Just As I Am”! Jonah didn’t want these foreign people to repent; he wanted God to destroy them.
But what amazing power exists in the simple, authentic proclamation of God’s word, accompanied by the power of the Holy Spirit! Even a reluctant prophet like Jonah can’t stop God’s work in this place, and the entire city was transformed.
God does not ask you or me to produce revival—he does tell us to be faithful in sharing his love and truth. If we will simply be obedient in sharing God’s truth, God will take care of the revival. God will produce the transformation.
It doesn’t matter if you are not a trained theologian; Jonah’s message had just eight words! If you are willing to share what Jesus Christ has done in your life, then God can use you to bring revival.
II. Revival Comes When God’s Message Is Believed
To Jonah’s horror, people not only heard God’s message but they also believed it! They took it to heart—they put on their mourning garments, demonstrating their grief over their sin.
It is not enough simply to hear God’s message; we must also accept God’s truth and respond to it in faith. That’s what the people of Nineveh did, and it transformed their lives and their city.
Is God speaking to you now? Is there a word from the Lord for you? It won’t make any difference in your life until you open your heart and mind to the Lord—until you are willing to receive God’s truth into your heart.
III. Revival Comes When God’s Truth Is Applied
Notice the king’s proclamation (vv. 7-9); the people are to give up their evil ways and their violence. Already the people had put on their outer garments to reflect an inner transformation. Hearing the word is not enough; even professing faith is not enough in itself. Authentic faith results in positive action.
Revival is not a matter of hearing only. When we truly believe—when we are willing to make Christ Lord and Savior of our lives—there will be a transforming difference in our lives. (Michael Duduit)
Monitoring Your Investments
1 Corinthians 7:29-31
It is much to Paul’s credit that he somewhat mitigates his advice in this passage by saying directly that it is his advice. On these matters, he says, “I have no command of the Lord, but I give my opinion” (v. 25). He also sets his advice in a particular context, saying, “I think that, in view of the impending [present] crisis” (v. 26). So what we have here is a contextual opinion.
Yet even though Paul has clearly set forth the limits of his counsel here, it is clear that there is much timeless wisdom in this passage.
I. Counsel for the Moment
For the time and people on Paul’s heart here, this is his best thought. He saw his world about to be transformed and naturally wanted everyone to focus on that reality. If the kingdom of God in its fullness may be arriving momentarily, it makes sense not to let yourself be distracted by lesser, mundane things.
So it seemed unwise to Paul, under those circumstances, for anyone to take on long-term and even problematic responsibilities like those involved in marriage (v. 28). If one was already married, however, Paul says, “Do not seek to be free” (v. 27). His basic advice is, at this moment in history, it was “well for you to remain as you are,” whatever that status might have been (v. 26).
II. Counsel for the Long Term
Beginning with verse 29, Paul gets to the more radical application of this imminence orientation. He stresses again that the “appointed time has grown short.” One should not allow even family responsibilities to distract from one’s highest calling in the Lord. Even deep emotions of the moment, like grief and joy, cannot hold sway now. One cannot allow possessions, business dealings, and other things of this world to dominate one’s attention, because they are all “passing away” (v. 31).
These insights are not limited to a specific time or place in Paul’s ministry. Rather, out of his clear understanding of the illusory nature of the things of this world, Paul offers us the perspective from “higher ground” that is appropriate for all times and places. This new orientation doesn’t mean we cannot cherish the present moment. In fact, it is meant to enhance our ability to experience life in its fullness, for in our present awareness we will also be open to the change that is emerging.
So Paul is not saying, “Don’t be involved in your life and in how it can be developed now.” He is saying, “Don’t cling to your life as it is now; don’t insist on plans that could distract you from what God is trying to do in your life.” It is foolish to needlessly expend energy on the ephemeral and secondary when those things distract us from what is truly important. Don’t worry about circumcision (v. 19), or whether the erasers are all back in line on the blackboard. Don’t focus on the secondary and miss what God is trying to do.
III. Finding Your Place in God’s Time
Paul states the key issue in verse 17: “Let each of you lead the life that the Lord has assigned, to which God called you.” Don’t let peripheral issues and things consume your life and keep you from God’s purpose for your life. Don’t spend all your time watching the stock market and miss the eternal investments God has in store for you.
Here is wisdom: Do less and accomplish more. It is the focus of mind and heart that moves mountains, not spinning your wheels around tasks that are not at the center of your highest calling.
Jesus appeared on a donkey outside Vatican City one day, and messengers ran in to tell the pope. With great excitement they cried out, “Jesus is outside. What shall we do?” The pope answered, “Look busy!”
Paul says it isn’t busyness that makes the difference, but availability to what God wants to do in our lives. (Kathleen Peterson)
Screams and Calls
Mark 1:14-20
I grew up in the time of tent revivals, and sometimes now, in the same way I miss the circus and the Saturday doubleheader, I miss the hot summer nights and the big canvas tabernacles. Dad preached in a tent once, and I can still recall the smell of burlap and hay. I heard my first electric guitar at a “tent meeting,” and later—in the late sixties and early seventies when I began to think of myself as a preacher—I rather liked the idea of being backed up by a rock-and-roll band. Those were the days, weren’t they?
I’ve been thinking about tents and revivals and Dad and stuff because the other day a tent revival preacher rolled into our town. The tent is small, the Winnebago is beginning to rust, but it seems like the real thing. In fact, maybe the tents of my childhood were not that much bigger, the cars not that much flashier—maybe it just seemed so.
Although I haven’t attended the tent revival, I have rolled the car window down a couple of times as I was passing by. This guy is a screamer. Just hearing him sort of chilled my enthusiasm. In my nostalgia for the tents and the bands and the smells, I had forgotten exactly how these guys often preached—yelling, lots of anger and bile, veins bulging and indignation dripping like sweat. The new guy on the vacant lot is pretty typical, I guess. If you were categorizing the tent preachers under biblical precursors, you’d have to put the screamers in the camp with John the Baptist.
I figure that if you went to hear John, you were sure to get hellfire and brimstone every time. He didn’t have a tent or a band, but I bet his veins bulged and his raiment probably smelled like sulphur. And he got results. There’s no doubt about it. So you can’t blame a lot of preachers for taking their cues from John, whose message was “Repent, for God’s kingdom is coming.” You still hear that message.
How different is the example of Jesus, whose message turns John’s on its head. “The kingdom has come,” Jesus says. “Now repent.” And if, when the message was John’s it was pretty much bad news—that folk are sinners and vipers and all—with Jesus there is self-avowed good news: “In spite of it all, you are chosen. So follow!”
Jesus calls, and rather quietly it would seem. Simon and Andrew, James and John—fishermen all, and none of them able to catch a fish in all the Gospels without Jesus help. Jesus presence enabled them to be fishers of people. It is Jesus initiative that prompts faithful response.
Of course, with John and Jesus all that’s necessary eventually gets preached. John will find his way to forgiveness, and Jesus will assuredly get around to judgment. The gospel circle remains unbroken. To me, however, the way they begin is significant. For John, the kingdom’s coming ultimately depends on our obedience. For Jesus, our obedience ultimately depends on the kingdom’s coming.
The difference could hardly be more telling; the telling could hardly be more different. And in both cases, the message is true: the kingdom is coming, the kingdom has come. Now repent. (Thomas R. Steagald)
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