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It occurs to me that while the church asks individuals to do this critical and honest work, maybe we should spend some time as the church doing it too. In other words, how can the church practice what it preaches about self-denial and transformation?
Below are five things the church should think about giving up for Lent. Maybe you can read these and add a few of your own:
1. Stop working people to death. Too often we associate discipleship and service with being busy at the church. Churches should really slow down and think about what it means to people when you ask them to spend two, three or four days a week busy in a church building. Maybe it’s time to free people up to serve for the sake of others outside the walls of your building? Maybe it’s time for busy-work ministries to take a break? Maybe we should spend this season in prayer and maybe even in rest in order to actually be with God and one another instead of making those things one more item on a to-do list? Remember the wise advice of the Apostle Paul who said it’s by grace alone that we are saved, not by the busyness of our church programs.
2. Stop viewing visitors, especially young families, as investments for the future of your church. We do it all the time. Someone starts visiting our church and we get excited about the potential of what they can give the church. If it’s a young family, we foam at the mouth with anticipation of how they will bolster the size and vitality of our children and families programs. Stop it. Just stop. It’s selfish to view newcomers to your church as commodities to use for your own purposes. If a family is visiting your church, don’t find ways to make them busy (see above), find ways to connect them with God and other people. If a new person graces the doors of your church, don’t ask what they can give before they get to their seat. Give them time to connect with God. Let God’s Spirit do its work. Remember: While it’s important that people serve and become involved in the local church, it’s double important that churches don’t exploit them for their own gain in the process.
3. Stop thinking young clergy are the key to bringing in younger members. As a young pastor, this is a real struggle. On the one hand, you can’t help but become the face and voice for “all young people everywhere.” You share a life stage with other young people who might be visiting your church. And you act as a sort of interpreter for those who struggle speaking and understanding the language of young adult. On the other hand, it’s a burden to be expected to become a magnet for other young people. If churches think a young pastor is what will bring in younger people, they’re wrong. It’s the job of the whole church, not just the pastor, to reach out to others and engage them in the life of the church. Give your young pastors a break from this burden. And for God’s sake, give your more mature pastors a break from the guilt of not being a young adult anymore! You might be surprised how young adults can connect with people of all shapes, sizes and ages if a church is committed to things like hospitality and serving others.
4. Stop being so inwardly focused. This is a tough one. Any church of any size or age eventually has to deal with this temptation — it’s not all about us. We need to take stock of how many ministries are geared to serve those who are already members of our churches. We need to be critical of how much effort we expend worrying about paying our bills, maintaining our buildings and serving the needs of those sitting in our pews. That’s not to say we don’t watch over one another in love and care for each other through life’s ups and downs. It simply means part of that care is lovingly reminding each other that we are called to love and serve others, even above ourselves. It’s sort of what Jesus was all about.
5. Stop being petty. We don’t meant to do it. But sometimes in the wonderful meaning we find in being a part of a church, we become petty. We inevitably put too much meaning in a piece of furniture, a building, a room, the color of the carpet a certain pew, etc. because these things are symbols of how much a church means to us. That deep love and meaning is a good thing. But being petty, sensitive or argumentative over these things are not. Sometimes it’s not about winning an argument as much as it’s about reacting the way Jesus might. And that requires we remember Jesus had no place to lay his head, no sacred pew to sit on and no sacred piece of furniture bought in memory of a family member to guard like Fort Knox.
Bonus: A practice churches could take on during the season of Lent
LISTEN! Having been raised in the church and now serving it as a pastor, I can tell you this is something we need more practice at. And it touches on every aspect of church life:
• Can’t figure out why your attendance in declining? Try listening to people who are sitting in your pews. Better yet, call someone who has become less active or inactive and listen to their story.
• Wondering how to get more young adults and families to become involved in your church? Sit down with some young people and listen. Maybe you’re asking too much? Maybe you’re not asking enough? Maybe you’re asking all the wrong questions?
• Are people bored or is it hard to get them to serve in your leadership structure? Listen to some leaders and ask how you might actually be making it hard to serve. As a United Methodist pastor I can testify to the fact that we love our model of leadership sometimes more than our leaders or even the mission those leaders serve. Yes, leaders serve a mission, not a model or structure.
• Listen to people’s hopes and dreams. Listen to the ways they long to connect with God. Listen to their fears and and joys. Listen. Listen. Listen. Don’t speak. Resist the urge to jump into telling them how to live or what choices to make or what to believe. Just listen.
Ben Gosden blogs at MastersDust.com.
Chances are, though, it’s not what you think.
I’ve taught a number of classes in church in which the topic of people who identify as “spiritual-but-not-religious” comes up. A growing demographic in the US (20% of the US population in 2012), they are often the object of misunderstanding and pity among church folks. Something along the lines of “I feel sorry for them! How can they get along without God? How can they get along without people to pray for them? What’s wrong with them?”
True, some spiritual-but-not-religious folks are lone wolves. They have no spiritual community per se, just a sense within that there is More to Life than Meets the Eye. Others, however, are deeply embedded in community of every kind — unaware they should be missing us. They sense the transcendent in the ordinary, the Divine in the everyday.
I have also heard pastors remark that what these spiritual but not religious people are identifying as needs — community, people who care about each other, significance over success, a deep relationship with Something that is Bigger than Us — can all be provided by the church. If only they knew about the church, and would adapt a bit to it, they would find everything they are looking for!
Bottom line: We have this sense that if we can figure out what’s wrong with them, or what they’re missing, then we can get them “back.”
I’d like to propose a whole new way of relating to the spiritual-but-not-religious crowd. Instead of seeing them as missing what we are offering I suggest we see them as offering what we are (or may be) missing. In fact, I’d like to share with you three gifts we can glean from them. And how to incorporate them into your congregation.
Three gifts from the spiritual-but-not-religious crowd
1. They are a living reminder of our roots. Every great moment in the Bible is defined by someone walking away from known reality. Abraham leaves his father and his kindred to follow God to a new land, sight unseen. Jacob wrestles with a divine figure which is part human, part angel. Moses serves an invisible god who identifies as Being itself. Ruth gives up her cultural identity to identify with her mother-in-law’s people. John the Baptist leads people away from their day-to-day lives out into the wilderness. Jesus himself ushers in the long-awaited, but previously unexperienced, kingdom. Just as these people walked away from known reality for something new, so too the spiritual-but-not-religious. Rather than see them as lacking something, consider that their spiritual journeying reflects the essence of Biblical stories.
2. They remind us of the value of experience over form. For the spiritual-but-not-religious, the direct experience of God is the goal, not doctrines or dogma which point the way to the experience. Jesus, while faithful to Judaism, experienced oneness with God. He even taught others that “The kingdom of heaven is within.” Why should we be surprised, then, when people discover direct access to the Holy, and prefer that over the form of religion?
3. They point to the convergence of science and spirituality.Quantum physics points to a conscious universe, and the deep interconnectedness of all forms of life. While some Christian believers are fighting over science and religion, the spiritual-but-not-religious folks are moving beyond duality by seeking how science and spirituality inform each other. This is cutting edge.
Applying the gifts
How can we apply these three gifts from the spiritual-but-not-religious crowd in the life of the church?
• Encourage spiritual adventuring. For instance, you can offer classes on centering prayer or meditation. Build a labyrinth and encourage people on their spiritual journey. Invite a Spiritual Director to affiliate with your congregation. Ask for testimonies from congregants who have had a near death experience or other spiritual awakening. Give people the tools to experience heaven here on earth.
• Follow Jesus by teaching that the kingdom of God is within. Then create special times for people to experience God’s presence within themselves. Encourage the use of creative arts to give expression to this reality. Re-think worship to make space for this opportunity.
• Don’t be afraid to explore the overlap of science and spirituality. Read and discuss books that hint at this such as neurosurgeon Eben Alexander’s dramatic “Proof of Heaven.”
The spiritual but not religious in action
A few weeks ago, I visited a spiritual-but-not-religious megachurch. Megachurch, you ask? Yes, megachurch. They actually exist!
What made this experience work? Excellent music that emphasized unity over duality. A welcome that not only affirmed God’s unconditional love indwelling all people, but their congregational acceptance of all people. Preaching that connected body and soul. Prayer that affirmed rather than begged.
But most of all, what made this a spiritual-but-not-religious service was that it assumed people wanted to experience God, and not just hear about God, or just work on behalf of God. So after initial announcements, the lights were turned down low so that the collective congregation could spend about four minutes in silent meditation. Likewise, after a rousing blessing sung at the end, one-on-one prayer was made available to seekers. In between, the music ranged between the sacred and secular — all of it carrying an empowering message of love.
Churches like this are spectacular, fun and rare. Likely, they can’t be reproduced in small town Iowa or desert New Mexico or city center churches in New England. No matter. Take some of the principles offered and use them to recreate what the spiritual-but-not-religious can teach us: The experience of God transcends all. And is ever so attractive.
Rebekah Simon-Peter blogs at rebekahsimonpeter.com.
But none of us have super powers (yet). And if you're anything like me, fear, more than courage is an overwhelming friend.
Fear has often held me back from doing things. It allows insecurities to seep into my mind and heart: Maybe I'm not good enough, smart enough, good-looking enough, funny enough, eloquent enough.
Because of fear's paralyzing nature, I know too well what it's like to live vicariously through the adventures of someone else who has confronted it and won.
If we're not careful, we can let the voices that accompany fear define us.
That's right, you really aren't good enough. Told you, you're not smart enough.
And perhaps that's what Joshua was going through when he inherited the leadership role from Moses. We're introduced to Joshua as "Moses' helper."
You're nothing but an assistant — how do you think you can run an entire nation of people? Moses — he did great things! He went mano a mano with Pharaoh and won! Parted the Red Sea! Brought forth water from a rock — twice! He saw God face to face! Who are you?
Those are some big sandals to fill.
On top of that, Joshua now has to lead the people through occupied lands and be ready to fight and conquer — something Moses didn't really have to do. What a daunting task for anyone, let alone an assistant. And he must've been afraid for God tells him not once, not twice, but three times to be "brave and strong" and on top of that, tells him, "Don't be alarmed or terrified."
Pastor Erwin McManus says that Joshua was confronted with the question "Who do you have the courage to become?"
The truth is, we can easily let ourselves be defined by others. We can also just as easily be defined by the worst moments of ourhistory.
Joshua could've caved in to the fears and doubts he may have wrestled with. But he took God's words to heart and had the courage to redefine himself. He started as a helper of Moses and died as a champion for God and Israel — because he trusted in God's definition of Joshua. Joshua was always God's champion; that's why God called him.
I believe the same goes for us. We're already God's champion and that is why God has called us. The problem is, we oftenlisten to the wrong voice — the wrong narrative. We listen to the naysayers; we listen to our doubts; we listen to the scars that plague our heart; we listen to the mistakes that were made. We let our past define us rather than describe us.
God was promising to be with Joshua wherever he went, just as God had been there for Moses. God was telling Joshua to not be afraid and to have the courage to become who he was called to become.
That goes for us, too.
God is with you. God is for you. Who can be against you? So be brave and strong and have the courage to overcome your fears and your perceived limitations and become the person God has called you to become!
Because the God-given truth, expressed succinctly by David Lose, is this: "You are a child of God, deserving of love and respect. And God will use you to change the world."
Take a moment to repeat that. Repeat it every day and as often as you need to be reminded of it. Let it be your starting point. Let it be what defines you. If you accept it, trust in it, believe in it — God can truly use you to change the world.
The question, then, remains. Who do you have the courage to become?
By Ron Edmondson
Every pastor needs at least one good pastor friend.
I’m thankful to serve and have served in churches with a good number of staff members I consider not only co-laborers, but friends. It’s a blessing to do ministry with people you actually enjoy being with each week. But, I also have several good friends who are pastors in other churches. And it’s like gold in my pocket for me.
In the same way that only a police officer can fully understand the work of another police officer, or only a nurse can fully understand the work of another nurse … only a pastor can fully understand the work of another pastor.
That’s not to say a pastor shouldn’t have friends who aren’t pastors. Absolutely. I have many.
But every pastor needs at least one pastor friend.
A part of my online presence affords me the tremendous opportunity to interact with dozens of pastors every month. One thing I’ve observed in recent years is that many of the pastors I encounter aren’t really looking for advice on how to lead a church. They are looking for a friend.
Sadly, many pastors don’t have any friends — not the kind who know them well enough to speak into their life. Perhaps even sadder is that some don’t seem to want one until they really need one.
And I don’t know all the reasons pastors avoid close friendships. (I know some and maybe that’s the subject of another post.) But so many pastors — in large churches and small churches — feel isolated in ministry.
I know some large church pastors who don’t even socialize or know their church staff. I know some smaller church pastors who don’t have anyone else serving with them during the week and haven’t made friendships with other pastors.
It simply isn’t healthy. And, it’s probably not sustainable. Isolation almost always leads to something undesirable, whether it's ineffectiveness or total destruction.
Here are four reasons every pastor needs a good pastor friend:
Accountability – Here’s the fact. Many pastors could hide if we wanted. We have flexible schedules. And that’s just one example of where we need accountability. We need people in our life — who know our life and the demands of ministry — and can hold us accountable to our calling and work and speak into the deepest places of our life and work. Pastors usually aren't lacking people who can offer criticism, but every pastor needs a friend who can correct them in a healthy way when needed. “The wounds of a friend are trustworthy.” (Proverbs 27:6)
Protection – I did some professional counseling for a few years. (I wasn’t very good at it.) But, one helpful thing in counseling was the ability to glean from one another in, for example, potentially perceived ethical situations. Pastors encounter issues routinely that don’t need to be handled alone. (The pushback of my zealot friends will be that we have prayer — Holy Spirit guidance. And, I say true, but even Jesus asked the disciples to pray with him.) “A friend loves at all times, and a brother is born for adversity.” (Proverbs 17:17)
Companionship – Shall I quote the same verse again? “Two are better than one.” (Ecclesiastes 4:9) Let me be clear that my wife is my closest companion. She should be. But I need pastor friends who can just be my friend. They understand the uniqueness of my role. They laugh at the same things I laugh at; and some days all you can do is laugh, right? They understand the unique burden of being a pastor. And, on days when I simply don’t feel like being anyone’s pastor, they understand that too and are not offended by me saying it. I’m not trying to be cute with words, but I need a buddy in ministry. (And I’m thankful I have several.)
Iron-sharpening – “Iron sharpens iron, and one man sharpens another.” (Proverbs 27:17) Biblical insight. Idea critiques. Brainstorming. Best practice sharing. Those and so many more. We can learn best from those who are attempting to do what we are attempting to do.
Pastor, you need a pastor friend. And, as much as I love connecting via the Internet, certainly I am limited in my ability to “friend” everyone I encounter. You need one, two or three friends who you can get in a car or jump on a plane and actually spend some time with frequently.
And to find one, for many pastors, it will take an intentional effort. It won’t happen just because you want it to happen. To make a friend you’ll have to be a friend. Take some positive steps. Ask a pastor to join you for coffee. Go through several pastors if you have to until you find the right one.
And, certainly, here’s a great place for prayer. Ask God to guide you, help you discern and give you the encouragement to seek out a friendship with another pastor.
I'm pulling for you.
Ron Edmondson blogs at RonEdmondson.com.
I’m thankful to serve and have served in churches with a good number of staff members I consider not only co-laborers, but friends. It’s a blessing to do ministry with people you actually enjoy being with each week. But, I also have several good friends who are pastors in other churches. And it’s like gold in my pocket for me.
In the same way that only a police officer can fully understand the work of another police officer, or only a nurse can fully understand the work of another nurse … only a pastor can fully understand the work of another pastor.
That’s not to say a pastor shouldn’t have friends who aren’t pastors. Absolutely. I have many.
But every pastor needs at least one pastor friend.
A part of my online presence affords me the tremendous opportunity to interact with dozens of pastors every month. One thing I’ve observed in recent years is that many of the pastors I encounter aren’t really looking for advice on how to lead a church. They are looking for a friend.
Sadly, many pastors don’t have any friends — not the kind who know them well enough to speak into their life. Perhaps even sadder is that some don’t seem to want one until they really need one.
And I don’t know all the reasons pastors avoid close friendships. (I know some and maybe that’s the subject of another post.) But so many pastors — in large churches and small churches — feel isolated in ministry.
I know some large church pastors who don’t even socialize or know their church staff. I know some smaller church pastors who don’t have anyone else serving with them during the week and haven’t made friendships with other pastors.
It simply isn’t healthy. And, it’s probably not sustainable. Isolation almost always leads to something undesirable, whether it's ineffectiveness or total destruction.
Here are four reasons every pastor needs a good pastor friend:
Accountability – Here’s the fact. Many pastors could hide if we wanted. We have flexible schedules. And that’s just one example of where we need accountability. We need people in our life — who know our life and the demands of ministry — and can hold us accountable to our calling and work and speak into the deepest places of our life and work. Pastors usually aren't lacking people who can offer criticism, but every pastor needs a friend who can correct them in a healthy way when needed. “The wounds of a friend are trustworthy.” (Proverbs 27:6)
Protection – I did some professional counseling for a few years. (I wasn’t very good at it.) But, one helpful thing in counseling was the ability to glean from one another in, for example, potentially perceived ethical situations. Pastors encounter issues routinely that don’t need to be handled alone. (The pushback of my zealot friends will be that we have prayer — Holy Spirit guidance. And, I say true, but even Jesus asked the disciples to pray with him.) “A friend loves at all times, and a brother is born for adversity.” (Proverbs 17:17)
Companionship – Shall I quote the same verse again? “Two are better than one.” (Ecclesiastes 4:9) Let me be clear that my wife is my closest companion. She should be. But I need pastor friends who can just be my friend. They understand the uniqueness of my role. They laugh at the same things I laugh at; and some days all you can do is laugh, right? They understand the unique burden of being a pastor. And, on days when I simply don’t feel like being anyone’s pastor, they understand that too and are not offended by me saying it. I’m not trying to be cute with words, but I need a buddy in ministry. (And I’m thankful I have several.)
Iron-sharpening – “Iron sharpens iron, and one man sharpens another.” (Proverbs 27:17) Biblical insight. Idea critiques. Brainstorming. Best practice sharing. Those and so many more. We can learn best from those who are attempting to do what we are attempting to do.
Pastor, you need a pastor friend. And, as much as I love connecting via the Internet, certainly I am limited in my ability to “friend” everyone I encounter. You need one, two or three friends who you can get in a car or jump on a plane and actually spend some time with frequently.
And to find one, for many pastors, it will take an intentional effort. It won’t happen just because you want it to happen. To make a friend you’ll have to be a friend. Take some positive steps. Ask a pastor to join you for coffee. Go through several pastors if you have to until you find the right one.
And, certainly, here’s a great place for prayer. Ask God to guide you, help you discern and give you the encouragement to seek out a friendship with another pastor.
I'm pulling for you.
Ron Edmondson blogs at RonEdmondson.com.
That aside, I’ve got a good clear reason why millennials aren’t attending your church. No, no, it’s not an exhaustive reason. There are other reasons. There are other good reasons. But I’ve got a reason very few people are talking about. And we’re not talking about it because 1) it’s basically too late to do anything about it, and 2) we’re to blame and we have a hard time accepting responsibility for our failures when its easier to blame a whole population for their lackadaisical spirituality.
Do you want to know (one of the reasons) why millennials aren’t attending your church? Here goes…
Millennials aren’t attending your church because they’ve never had to attend your church.
Think about it. From the time my generation was born, we were thrown in the nursery with other babies. Then we went to children’s ministries with other children to be entertained while our parents when to “big church.” Then we had middle school ministry. Then we had youth group. Then we went away to college and we found a church with a stellar college ministry.
It wasn’t until we graduated college that we were actually expected to be a part of the intergenerational community called “church.” We’d been segregated by age for the first 22 years. And you not only allowed this, you encouraged it.
And now you’re wondering why we don’t want to go to church. Now you’re wondering how to reach us to make us a part of the church?
I’m sorry, but you never really valued us being part of a church before. But now that we’re making money, now that you’re seeing statistics that cause you fear, now that you want us to help you reach the other 80 million of us, now you want us around?
I’m not saying this cynically. I’m not saying that you were opposed to our* presence. But I’m saying that you created structures and systems of “doing church” that taught us that our presence in the communal gatherings were relatively irrelevant. We learned from your structures, not necessarily your example.
Millennials who grew up in churched families sometimes don’t feel like they belong in church because they have never participated in church on a week-to-week basis. We’ve never believed (because we’ve never been taught) that our weekly presence, despite age, matters to the vitality and mission of the church.
So, it may be too late to fix this problem for older millennials. But if you want to begin fixing this situation for future generations, then look for valuable ways in which children, teenagers and college students can participate in the church both on Sunday mornings and otherwise. Teach them that their presence matters, not merely so we can reach our attendance goals, but because their voice matters to the mission of God in the world.
In fact, if you start doing this for younger people in church, I think you might be surprised how we millennials might learn from watching what happens.
*I refer to myself as a millennial here, but in all honesty, I’m right on the cusp. Born in 1980, I’m half Gen-Xer, half millennial. I have sympathies and a worldview associated with both generations.
Tom Fuerst blogs at Tom1st.com. You can subscribe to his blog via email here.
By Clifton StringerJoseph's story is one of the most moving in the whole Bible. It reaches out to us and involves us in the drama of Joseph's life.
In Genesis 37:23-24, Joseph's villainous brothers turn on him, steal his robe — the long robe their father had given Joseph — and throw him into a pit. “The pit was empty, there was no water in it.”
Who of us hasn't found ourselves in a desolate pit? A pit from which we haven't the means to escape? — a dark, waterless place.
Some of the words of Psalm 6 would flow easily from Joseph's mouth — or ours — at a time like that.
"Be gracious to me, O LORD, for I am languishing...
My soul also is sorely troubled.
But thou, O LORD — how long?
Turn, O LORD, save my life;
deliver me for the sake of thy steadfast love …
I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping."
I submit that there are at least three kinds of pit we wind up in in the course of life. First, the pit that is the result of our sins, the self-inflicted pit. Second, the pit that is the result of outside forces or the sins of others: Joseph's pit. Third, the "combination pit" — the pit where we wind up through some perhaps confusing combination of our sins and outside forces or the sins of others.
Of the first pit — the dark place in life where our sins take us — Augustine comments on Psalm 6:6:
What in this text is called the "bed" is where the sick and feeble mind rests, that is, in the gratifications of the body and in every worldly pleasure. Whoever tries to free himself from that delight bathes such pleasure in tears, for he sees that he is already condemning carnal longings; and yet his weakness is held captive by his delight and lies down in it willingly. The mind cannot rise from it unless it is healed.
If we, early in this season of Lent, are aware (perhaps due to a failed attempt at Lenten self-denial!) that we delight wrongly in "the gratifications of the body" — let us make Psalm 6 our prayerfrom the depths of that pit. In fact, whenever we find ourselves Joseph-like in a waterless pit — of whatever kind — in the LORD is our help.
The good news is that God has not left us alone in an empty pit, because Joseph's story points forward to Jesus. Jesus was alone in the pit — in his temptations, in his sufferings on the cross, in his death, etc. — in a way that means that we are never alone since aloneness has been filled by God. In fact, Jesus prayed Psalm 6, and this shows us that God — out of his unchanging love — has been where we are when we seem to be most alone in the pit. Psalm 6:5 speaks the crushing words, “For in death there is no remembrance of thee; in Sheol who can give thee praise?”
Psalm 139:8 chimes in answer: “If I make my bed in Sheol, thou art there!” In Jesus Christ, God goes further than the farthest reaches of our God-forgetfulness, our isolation, our God-forsakenness. We see that there is no distance from goodness or joy that God the Father, Son and Holy Spirit have not already surpassed and exceeded — and so surrounded and couched — in infinite love. In Jesus Christ, the Father, Son and Holy Spirit have become the couch of all our tears (Ps. 6:6) — and the one who will wipe away every tear (Rev. 21:4).
Joseph will one day be raised up and will have a son named Ephraim, “For God has made me fruitful in the land of my affliction” (Gen. 41:52). Because of Jesus, our lives mirror Joseph's in this too.
By Mark LockardEven in some Christian circles, Lent gets a bad rap. It’s a time associated with giving up candy or coffee or any number of everyday indulgences, habits, or vices. Nobody likes to give up things they enjoy. We’re all creatures of habit, and because Lent is seen as the time to deny ourselves of those habits to focus on God, Lent gets an unfortunate reputation. But is Lent really about not eating candy for a few weeks? Does cutting out coffee help you win at Lent? Is that what God is calling us to do?
Maybe. A big problem with Lent is that people get hung up on the symbol of the religious action instead of connecting more with the season itself. All people get hung up in that way at different times, though. It’s just something we have to take extra care to notice and correct. Really, that’s a huge piece of Lent: noticing and adjusting. Giving up something isn’t all about the thing itself. If you give up chocolate for Lent and then you have a piece of chocolate, you don’t "lose the game." Instead, you look at why you desire what you desire, why you think about what you think about and how you go about living your life in light of that.
The gesture of self-denial is a spiritual practice. We give something up in order to see something else more clearly. That’s why we undertake any religious behavior. The spiritual practice is a path leading us to see more of God and to open ourselves up in honesty and humility. Think of it like cleaning out your garage: only when you clear it out can you see the space for what it is. We’re emptying ourselves before God to be more than we could be with all the clutter.
The ironic truth is, Lent can provide a remarkable sense of wholeness in the emptying out. The Lenten season offers us an opportunity to become more in tune with the Divine because we’re actually thinking less about ourselves. That’s the turn from Shrove to Ash, from Tuesday to Wednesday. It’s not about giving up a thing you like; it’s about seeing that there’s really nothing but God's being in the first place. And in the long days of Lent, until we are filled with the light of Easter news, we are reminded of the totality of God. God is all, empty and full simultaneously. That’s the paradox of the cross that we’re called to dwell on for the next forty days.
So does God care if you give up chocolate for Lent? Only if it helps you remember that the chocolate never mattered to begin with.
By Heidi Hall / Religion News Service
Russell Moore at the Washington offices of the Ethics & Religious Liberty Commission. RNS photo by Adelle M. Banks
NASHVILLE, Tenn. (RNS) How tough is it to create a racially diverse denomination? Consider a recent luncheon organized by the Southern Baptist Convention, the nation’s largest Protestant denomination.About 100 Nashville-area evangelical leaders accepted invitations to a lunch hosted by the denomination’s policy arm, the Ethics & Religious Liberty Commission. On the agenda: a pitch for a spring summit and a short discussion by ERLC President Russell Moore about the need for churches to become more racially diverse.
The number of African-Americans who showed up for the lunch? Four (two of them denomination employees).
ERLC leaders originally planned a summit on bioethics. They quickly shifted gears after grand juries in November and December failed to indict police officers for the deaths of young unarmed black men. Moore’s social media remarks condemning the New York City jury’s decision not to indict the officer who killed Eric Garner were met with an angry backlash, some from people filling Southern Baptist pews and pulpits.
Black church leaders are greeting news of the summit with reactions ranging from polite skepticism to hopeful support.
It can’t come soon enough for Erskin Anavitarte, a Southern Baptist pastor-turned-musician who attended this month’s luncheon. Anavitarte, who is African-American, said he finds resistance when even suggesting white privilege exists.
Erskin Anavitarte / Photo: Facebook
“People who talk about Ferguson (Mo.) and say that justice was served — most of them don’t even have a grid to make those statements they’re making,” he said. “They don’t even have friends who are African-American.”The Southern Baptist denomination was birthed in 1845 when it insisted its members had the right to own slaves. The denomination didn’t formally apologize for its stand on slavery until 1995. Four years ago, the SBC considered a name change to move past that split and increase opportunities for expansion outside the South.
Moore, a Mississippi native, opposed the rebranding. Earlier sin needs to be kept out front, he said, lest members forget it. One of his earliest Sunday school memories convinced him of that.
“We had a substitute teacher, and I put a quarter in my mouth,” he said. “She said, ‘Don’t put a quarter in your mouth, because a colored person might have touched that.”’
Moore said the teacher probably never examined her own belief system around race.
But his proposed solution to that — diversifying worship spaces — will take some work. Of 50,500 Southern Baptist congregations, 3,502 identify as predominantly African-American, or about 7 percent, a 2013 denominational report shows.
Broaching the issue is important, said Joshua DuBois, former chief of the Obama administration’s faith-based initiatives and author of “The President’s Devotional.”
“Where the Southern Baptist Convention leads, a whole lot of white conservatives around the nation follow,” said DuBois, who is African-American and attends Assemblies of God-affiliated National Community Church in Washington, D.C. “One of the most exciting things is the possibility of churches connecting at the grass-roots level to do more together to create interracial churches.
“Right now, 11 a.m. on Sunday morning is the most segregated hour in America.”
DuBois said a good example of ways to change that was the recent merger of predominantly white Ridgewood Baptist Church into predominantly black Shiloh Metropolitan Baptist Church in Jacksonville, Fla., prompted by the white church’s financial struggles.
Shiloh Pastor H.B Charles Jr. — who will speak at the upcoming summit — became primary teaching pastor of the combined flock and told The Huffington Post he hoped the merger served as an example of racial reconciliation.
Races worshipping together will increase understanding, said Miguel De La Torre, a professor at United Methodist-related Iliff School of Theology who studies the intersection of race and religion. For example, anyone worshipping at a diverse church wouldn’t be surprised that grand juries didn’t indict the police officers that killed Michael Brown and Eric Garner, he said.
One reason most churches are segregated is that racial reconciliation has meant whites expecting African-Americans and Latinos to worship with them, De La Torre said, perhaps throwing in a “Taco Tuesday” as an attraction.
“For me to worship at an Anglo church, I must accept white theology, pray in a white manner, sing white German songs and eat meatloaf at the potluck,” he said.
De La Torre said it’s far more useful for whites to come to African-American and Latino churches, hear the reflections of religious thinkers from those cultures and take those lessons home.
Whatever whites choose to do, black church leaders worry about other issues, said the Rev. Anthony Evans, president of the Washington, D.C.-based National Black Church Initiative, an interdenominational coalition of 34,000 African-American and Latino churches.
They’re more concerned about fallout from the approval of same-sex marriage, attracting young members, meeting demands of churchgoers in African-American neighborhoods and maintaining financial viability, he said.
It’s good that the Southern Baptists are talking about race, he said, but he has a lot of questions.
“There were no discussions within the universal Christian faith — I certainly didn’t get a call — about what should be the vision going forward,” Evans said. “I’m not sure the motivation of their actions, but it’s a small beginning.”
He said he will have more interest when he sees a long-term, strategic plan and a financial commitment to implementing it.
The Gospel and Racial Reconciliation
The Gospel and Racial Reconciliation Summit will be held March 26-27 in Nashville. Speakers include: Fred Luter Jr., senior pastor of Franklin Avenue Baptist Church in New Orleans and the Southern Baptist Convention’s first African-American president; John Perkins, a civil rights leader and founder of the Christian Community Development Association; and Juan Sanchez, preaching pastor at High Pointe Baptist Church in Austin, Texas.
By Christy Thomas“A drastically oversimplified screed masquerading as analysis.” That’s what one commentator called a recent blog I had written about the influx of young men into the neo-Calvinist churches. While he could possibly have been kinder in the comment, I agree the post itself did not examine the some of the greater reasons why that type of church is showing such very rapid growth.
I did talk about this several months ago when I wrote a (somewhat) tongue-in-cheek blog about why the UMC is such adismal failure at church plants. But this is not a joke — and I now offer a better analysis as to why those churches, particularly those part of the Acts 29 Network of church planters, show rapid expansion.
1. No disputes about theology. Everything is laid out and not to be questioned. The core doctrines are simply non-negotiable.
2. Church leadership belongs only to straight, married men.There are no female voices ever in the pulpit, and don’t evenstart talking about the LGBT community. They are unwelcome. Period. Also, as far as I can tell, no men who have previously been divorced are permitted to serve as a pastor. Clergy wives must be on board with their planter husbands and are expected to be active participants in the work of the church plants. Furthermore, these church planters are expected to show well-honed entrepreneurial skills and work aggressively toward church growth.
3. Funding: 10% of the proceeds from all the church plants go back to the central network in order to fund more church plants. The minimal bureaucracy funnels very little off. There are no national agencies, clergy pensions or health insuranceexpenses, bishops and episcopal staffs to be funded, lavish conference offices, concerted action to deal with societal concerns or organized relief efforts. Seminaries that create these pastors all have independent means of funding themselves.
4. No push for particularly creative worship. There is a planned format and it centers around the preacher. It is all performance-style music, with little congregational response expected.
5. Speaking of preachers, much of the preaching itself revolves around a select few superstars with their sermons broadcast to the various campuses. Campus pastors have the freedom to organize and shepherd small groups and be active evangelists in their local communities. This method frees them from spending countess hours per week in sermon prep.
6. Speaking of clergy time, since the congregations are primarily young at this point, little time needs to be set aside for funerals / memorials / visitation of shut-ins and other complex needs of senior citizens.
7. Speaking further of clergy time: As a non-connectional church, clergy are free from connectional time drains, such as sitting on interminable committees or losing one year out of every four in order to prepare for yet another contentiousGeneral Conference where massive amounts of money will be spent but where major decisions will then be reversed by the Judicial Council later.
In many ways, I suspect their very success rests upon John Wesley’s original and highly effective model for spreading the gospel, although Wesley did require his circuit riders to be unmarried men. Unfortunately, the very nature of the current UMC structure, our more open approach to those we ordain as clergy and the kind of theology we practice makes it nearly impossible to repeat our own historical success.
Christy blogs at ChristyThomas.com.
By Karen BoothThe article begins by describing the personal suffering that Grove endured before, during and after her “coming out” to herself and her world. Most of her difficulties are blamed on folk who are “angels of death” bearing “messages of hate” ― apparently anyone concerned about homosexual orientation and gay identity or advocating for a traditional sexual ethic. But the article’s main targets are therapists and counseling professionals who practice “conversion therapy,” which is defined as “non-evidence based measures that seek to reorient or ‘repair’ LGBT people to a permanent heterosexual, cisgender (opposite of transgender) orientation.” As confirmation of thisview, readers are referred to a Huffington Post Gay Voices reportthat applauds the politically-motivated goal of discrediting and ultimately banning such intervention.
Because the article’s overall assumptions are based on what Dr. Mark Yarhouse of Regent University calls “the Gay Script,” all of its other opinions are biased in a certain direction. The script, which is quickly becoming the “conventional wisdom” of contemporary Western culture, goes something like this: Same-sex attractions are natural or even God-given; they signal a homosexual orientation and are essentially “who you are;” therefore, coming to terms with and adopting a lesbian, gay or bisexual identity and engaging in intimate same-sex behavior will lead to authentic self-actualization and personal fulfillment.
But in his work with same-sex attracted individuals, Yarhouse has observed that not everyone chooses to embrace and act on this worldview. Instead, some decide to make distinctions between attraction, orientation and identity. They do not believe that one level naturally or necessarily must follow after the other, nor do they need to act out sexually in order to feel fulfilled. He calls this “the Three Tier Distinction.”
International surveys have tended to confirm Yarhouse’s anecdotal observations. As a well-researched and footnotedWikipedia article notes, “the studies tend to pose two sets of questions. One set examines self-report data of same-sex sexual experiences and attractions while the other set examines self-report data of personal identification as homosexual or bisexual. Fewer research subjects identify as homosexual or bisexual than report having sexual experiences or attraction to a person of the same sex.” (Emphasis mine) Though there are probably multiple ways of interpreting this data, at the very least it indicates that not everyone chooses to follow Grove’s own preferred developmental path.
The article also fails to distinguish between the various kinds of therapeutic modalities and faith-based programs that help men and women manage and, in many cases, overcome their unwanted same-sex attractions. Instead, they are lumped all together under the single category of “conversion therapy.” While it is correct to say that one specific methodology ― reparative therapy ― attempts to “repair” sexual orientation through secular, psychoanalytically-based practices, the same is not true for most faith-based programs. Their primary goal is to lead the sexually confused, broken and sinful to Christ so that he can heal and redeem them as he decides. That is usually accomplished by using a combination of small group interaction, Bible study and prayer.
And while “change” or “transformation” is the desired outcome of most of the faith-based programs, that can take many forms ― from a diminishment of same-sex attractions, to an increase in opposite-sex attractions that opens up the prospect of marriage, to a commitment to live a chaste single life if forbidden desires remain strong. Yet all of this is dismissed in the article as “hateful” and “death dealing.”
There is also no apparent knowledge of recent research proving sexual orientation can be remarkably fluid and change spontaneously and naturally over time, often for unexplained reasons. Dr. Lisa Diamond is a well known expert on female homosexuality. A lesbian and gay marriage advocate, Diamond shook up the therapeutic community in 2009 when she released the results of her study of sexual fluidity in women. Her most recent findings were announced in 2013 at a symposium at Cornell University. (The video/PowerPoint presentation can be accessed here.)
I analyzed Diamond’s new research extensively in a blog postlast year, and this is the summary of her findings: 1. fluidity in identity, desires (orientation) and behavior is NOT specific to women but a general feature of human sexuality, one which is also confirmed by historical and cross-cultural literature; 2. the various sexual categories currently in use (LGBTQI, etc.) are useful heuristics (mental shortcuts, rules of thumb, educated guesses or stereotypes), but though “they have meaning in our culture, … we have to be careful in presuming that they represent natural phenomena;” and 3. it is “tricky” to use these categories for advocating rights based on the concept of immutability “now that we know it is not true … As a community, the queers have to stop saying: ‘Please help us, we were born this way and we can’t change’ as an argument for legal standing.” (Minutes 37:27, 38:55 and 43:15) Diamond also pointed out that adolescent and young adult sexuality was particularly subject to change, most often from the late teens to early 30s. Yet these are some of the very people that Grove proposes boxing into a potentially premature gay identity.
So, if sexual orientation can and does change spontaneously, what is the problem with seeking divine intervention to help facilitate that change?
The contention that there is no scientific evidence to support orientation change efforts is only partially accurate. As the American Psychological Association’s “Appropriate Affirmative Responses to Sexual Orientation Distress and Change Efforts”guidelines of 2009 state, “there are no studies of adequate scientific rigor to conclude whether or not recent SOCE (sexual orientation change efforts) do or do not work to change a person’s sexual orientation.” And one widely touted study done by Dr. Robert Spitzer in 2003 was later repudiated by the researcher because of shoddy methodology. But Dr. Mark Yarhouse and Dr. Stanton Jones conducted a more recent studyof men and women involved in faith-based programs connected to the now defunct Exodus International. By correcting many of Spitzer’s shortcomings, they were able to more accurately conclude that “change of homosexual orientation appears possible for some and that psychological distress did not increase on average as a result of the involvement in the change process.”
A draft of Spitzer’s “apology” letter to the gay community acknowledges that his study ― and actually all so-called “scientific” research into sexuality ― is fatally flawed. Why? Because it is all based on self-report, which itself is based on subjective feelings that cannot be measured for validity and may be remembered differently over time.
In other words, personal experience can be a very fickle foundation for making major life decisions. But if the personal experiences and self-understanding of LGBT persons must be respected, then it is only fair that the same treatment be extended to those who choose not to act on their same-sex attraction or who repudiate a homosexual orientation and gay identity. (See here, here, here and here.) How can that happen if pastoral caregivers refuse to even refer someone who might desire a different outcome than the one Grove herself has chosen?
The exclusively “affirming” approach touted in this article may be the only style currently recommended by the American Psychological Association, but it is in direct conflict with the guidelines of other professional bodies that recognize the inestimable value of client-directed treatment. As the American Association of Pastoral Counselors policy statement on “Client Relationships” reads: “We show sensitive regard for the moral, social, and religious values and beliefs of clients and communities. We avoid imposing our beliefs on others, although we may express them when appropriate in the pastoral counseling process.” Mature pastoral counselors wholeheartedly agree to abide by these guidelines knowing that they are the best way to truly respect the dignity and autonomy of those they are called to love.
Karen Booth is the executive director of Transforming Congregations and an ordained elder in the Peninsula-Delaware Annual Conference of The United Methodist Church. She blogs at karenbooth.goodnewsmag.org.
By Cathy Lynn Grossman / Religion News ServiceAnd she finds that among her friends — both guys and gals — many are just as spiritually disconnected.
Surveys have long shown women lead more active lives of faith than men, and that millennials are less interested than earlier generations. One in three now claim no religious identity.
What may be new is that more women, generation by generation, are moving in the direction of men — away from faith, religious commitment, even away from vaguely spiritual views like “a deep sense of wonder about the universe,” according to some surveys.
Nadia Bulkin wears a silver triquetra necklace she bought for herself. She said it is a religious symbol used by both Christianity and paganism. RNSphoto by Sait Serkan Gurbuz
Michaela Bruzzese, 46, is a Mass-every-week Catholic, just like her mother, but she sees few of her Gen X peers in the pews.“I have women friends who grew up Catholic who think my choice to stay Catholic is like I choose to keep believing in Santa Claus. They just don’t get what is in the church for me,” said Bruzzese.
“For me, Catholicism is a verb — it is the action of being in the world and trying to live the gospel,” said Bruzzese, who teaches theology at a Catholic high school in Albuquerque, N.M. Many of her students go home to parents who no longer observe the faith.
That fits with the findings of the Center for Applied Research in the Apostolate, which tracks Catholic faith and practice.
In 1974, CARA research found 46 percent of men and 45 percent of women considered themselves to be “strong Catholics.” By 2012, both groups had dropped significantly on that question — men to 24 percent and women to 30 percent.
On the rise: Those who call themselves “not very strong” Catholics. That self-description by men climbed to 67 percent in 2012, up from 44 percent 1974. Among women, 57 percent said their faith was “not very strong,” up from 43 percent 40 years ago.
Senior researcher Mark Gray, director of CARA polls, sees “some evidence of a closing ‘gender gap’ but I’m not sure how to disentangle this from life-cycle effects. It may be as women age they become more religious or spiritual and men do not (as much).”
Another survey — one that asked questions about spirituality — found significant differences between men and women and marked change between generations.
In the fall of 2014, the Public Religion Research Institute askedfour spirituality questions as part of a larger survey on attitudes toward climate change.
RNS graphic by Tiffany McCallen
Respondents were asked how frequently they sensed “a connectionto all life”; a “deep inner peace or harmony”; ”a deep connection with nature and the earth”; and “a deep sense of wonder about the universe.”Almost a third of Americans said these spiritual experiences were not a regular part of their lives. And each age group described themselves as experiencing less wonder and connection than the age group before.
While 49 percent of seniors (ages 65 and older) rated high on the spirituality index, only 29 percent of young adults (ages 18-29) did likewise.
And 44 percent of women scored high on the index but only 36 percent of men.
Bulkin scored especially low on those PRRI questions. “To talk about the attachment to the universe for me means thinking about science — it’s an intellectual connection,” she said.
Bulkin was born in Indonesia then moved to Nebraska when she was 11. Today, her mother, a self-proclaimed atheist, attends a Unitarian Universalist congregation. But Bulkin, a consultant in Washington, D.C., is more inclined to use her Sunday morning for a calming yoga class.
Nadia Bulkin holds a picture of her parents, Jan Hostetler, left, and Farchan Bulkin, taken in Indonesia. Her father died when she was 11 and her mother lives in Nebraska. RNS photo by Sait Serkan Gurbuz
“Sometimes I do say I’m spiritual but not religious, but it depends on your definition,” said Bulkin. “I’m more an agnostic when I think about it. But I spend zero time thinking about it.”Her male friends who do claim a religious identity are more culturally attached than religious, she said. “I know more girls who are religious Christians who struggle to find a guy who is the same.”
Juliet Vedral, 33, a pastor’s daughter who is active in her Christian faith, is enrolled in the Young Adult Life and Leadership Initiative at the Shalem Institute in Washington, D.C.
Vedral said her friends fall into roughly three groups: Religious (mostly women); spiritual but not religious (more women than men) and folks who are “not into it at all” (definitely more male).
At Shalem, most participants in its contemplative prayer and leadership programs are women “in the second half of life” said Leah Rampy, the executive director. Older women may have more time to participate, or they may be more willing to be part of institutional religion.
“Young people want their spirituality to be very personal, not corporate. It might be yoga or mindfulness or chanting but it has to be authentic and it has to work for them,” said Rampy.
This may be in part because “young men and young women are experiencing the world with less difference between their lives in the workplace and in education,” said sociologist of religion Cynthia Woolever. “All the same forces that would move men toward the ‘none’ category (away from brand-name religion) are present for women, too, now that whatever fence was around women is removed.”
Woolever also points to the marriage rate as an influence in religiosity, if not necessarily spirituality. “It’s married women who go to church and they take their kids. Certainly single women go to church, too, but at a much lower rate,” said Woolever.
Protestant scholar and author Phyllis Tickle, 80, who has observed American spirituality for decades, also cited the changing cultural context of women’s lives.
Protestant scholar and author Phyllis Tickle, who has observed American spirituality for decades, cited the changing cultural context of women’s lives. Photo courtesy of Wyoming_Jackrabbit via Flickr
“In evangelical and even in some progressive parts of Christianity, women are getting very mixed signals,” said Tickle. “There is a view that a woman should be subordinate on Sunday, equal to men the five workdays of the week and Saturday is up for grabs. She’s told at home and at church the man is to be the ‘servant leader,’ but then she goes to work where she has to be as tough as the guys to succeed.”Tickle called it “religiously imposed schizophrenia. My generation didn’t have the pressure to be the perfect wife and the perfect professional. It doesn’t leave you any time for spirituality — or any internal time at all. Whatever the female of the 22nd century is going to be spiritually, we just don’t know,” Tickle said.
When Bruzzese looks ahead, she has no benchmarks for how her three young daughters might one day connect to a Catholic life as adults.
“I hope they live lives of faith that reflect the joy and the liberation promised by Jesus,” she said. But how they express this, and whether they follow her and their grandmother into Catholic church pews as adults, Bruzzese said, “is not up to me.”
The 50th anniversary of the historic civil rights march from Selma to Montgomery will be commemorated in Alabama next month. The film “Selma,” directed by Ava DuVernay, is also bringing renewed attention to the movement in a small Alabama community that was largely responsible for the introduction of the historic 1965 Voting Rights Act.
Origins of the Selma movement
In 1963, local civil rights activists formed the Dallas County Improvement Association with goals that included investigating police brutality against blacks and fair access to votingregistration and jobs. After being ignored by local officials, the Improvement Association convinced the Southern ChristianLeadership Conference (SCLC), led by Dr. Martin Luther King Jr., as well as the Student Nonviolent Coordinating Committee (SNCC) to make Selma a national focal point in the struggle for voter registration.
At first, local officials in Selma, fearing bad national publicity, responded with some resistance to the registration efforts. In nearby Marion, however, efforts to register to vote were meeting much greater opposition. On February 18, a spur-of-the-moment march was organized. More than 200 law enforcement officers ordered the crowd to disperse and then violently charged the crowd. Many demonstrators were beaten. A state trooper shot church deacon Jimmie Lee Jackson as he tried to protect his mother from the trooper’s nightstick. Jackson died from his injuries eight days later.
According to Marion civil rights organizer Albert Turner, activists came up with the idea for a march from Selma in order to “go to Montgomery with Jimmie Jackson, take his body and lay it on the steps of the capitol.” A march was planned for March 7, and Governor George Wallace announced he would stop it.
As the marchers approached Edmund Pettus Bridge, they were met by a blockade of state troopers and local officials, led by Sheriff Jim Clark and Major John Cloud. When the marchers refused to disperse, they were attacked with clubs and tear gas. Mounted police chased fleeing protestors, continuing to beat them. National news crews captured the massive violence on the day that became known as “Bloody Sunday.”
Selma and the Voting Rights Act
Dr. King and the SCLC immediately began summoning clergy from across the country to come to Selma for another march in just a few days’ time. As religious leaders made their way to Alabama, a federal judge notified them that he intended to put a restraining order on the march until at least March 11. After consulting with other civil rights leaders and Justice Department officials, King led more than 2,000 marchers to Edmund Pettus Bridge, where they knelt, prayed, and then turned around rather than continuing to Montgomery. King’s decision was controversial, yet the compromise may have been critical in President Lyndon B. Johnson’s announcement that same day that he would submit a voting rights bill to Congress.
The evening after the march, Unitarian minister Reverend James Reeb was attacked by a white mob and died two days later. President Johnson used Reeb’s death to pressure Governor Wallace to protect participants who still planned to march from Selma to Montgomery. Wallace refused, and Johnson responded by federalizing Alabama National Guard troops, who would go on to protect the marchers alongside FBI agents. The Voting Rights Act was introduced days before the march began on March 21. By the time demonstrators arrived in Montgomery, the crowd had swelled to more than 25,000.
The Voting Rights Act of 1965 was signed into law on August 6th, with Johnson surrounded by King and other civil rights leaders. The legislation included provisions that prohibited using literacy tests as a requirement for voter registration. It also designated certain states as requiring federal monitoring because of widespread discrimination. These states were not allowed to change voter laws without first receiving federal approval.
Contributions of ordinary people to the Civil Rights Movement
Much of the news and commentary around Ava DuVernay’s film “Selma” has focused on the relationship portrayed between Dr. King and President Johnson. According to Julian Zelizer, professor of history and public affairs at Princeton University, a look at the film’s portrayal of Johnson has both historical accuracies and inaccuracies. Zelizer says that analysis of White House tapes of Johnson show that he was already supportive of voting rights legislation, while the film shows Johnson as initially uninterested in voting rights.
However, Zelizer says the film is correct in portraying Johnson, prior to events in Selma, as believing that the political timing was wrong for voting rights legislation. It was only after watching the violence in Selma that Johnson began to think he might have to take action on voting rights sooner.
DuVernay has responded to criticisms of her portrayal of Johnson by stating, “I’m not a documentarian. I am an artist who explored history. And what I found, the questions I have, the ideas that I have about history, I have put into the project that I have made.”
What may have been missed in the controversy over President Johnson’s portrayal is the stories of ordinary people that are told in the movie. DuVernay says that she felt “very, very adamant about the fact that this film be broadened to include the community of people who came together to make it so.” The actions of thousands of people whose names are not well-known pushed “politicians to take action that they [didn’t] have the courage to take on their own,” writes Julian Zelizer.
It also tells the story of many women organizers whose contributions have often not received the same recognition as men. One such woman was Amelia Boynton, who began fighting for voting rights in Alabama alongside her husband as early as the 1930’s. The Boyntons’ home and office served as a headquarters for SNCC’s work in Selma. Boynton was key in persuading Dr. King that the SCLC should focus its voting registration efforts in Selma.
On Bloody Sunday, Boynton was at the front of the march. In a book she later wrote about that time, she says, “Like the children of Israel leaving Egypt, we marched toward the Red Sea, and we were on our way, not knowing what was before us.” Boynton was beaten until she was unconscious, and some thought she was dead. When people called for an ambulance, Sheriff Jim Clark said, “I’m not sending for an ambulance. Let the buzzards eat them.” When Clark died over 40 years later, Boynton attended his funeral to live out the Christian teaching of forgiveness.
Selma’s significance today
The Selma movement began with a focus on the right to vote. What got the attention of many people outside the South was witnessing the police brutality activists faced for simply trying to exercise that right. The 50th anniversary of Selma comes at a time when violence committed by the police, especially against African Americans, is again at the center of national concern and controversy.
We remember the people of Selma and what they sacrificed at a time when many civil rights leaders are once again concerned about people being fully able to exercise the right to vote. New voter laws requiring state-issued photo identification and reducing early-voting periods have been passed in a growing number of states. What impact will these laws have on the ability of low-income, elderly, rural, and minority people to cast their ballots?
The courageous acts of civil rights activists in Selma — and the brutal response they faced — give us much food for thought as we consider the struggles for freedom, peace, and equality in our own time. The Southern Civil Rights Movement was largely led by people of faith. How can we as people of faith show in not just our words but also in our actions that injustice is an issue of faith and morality? Are we willing to take risks for what is right, whether that risk is facing violence or the rejection of those who disagree with our actions? Will we listen to the voices of those who face oppression, voices that ask us to act now rather than waiting, to speak for what is right? In remembering the story of Selma, we cannot help but wrestle with the difficult questions of where our faith and the world’s struggles meet today.
Be sure to check out FaithLink, a weekly downloadable discussion guide for classes and small groups.
By Eric J. Lyman / USA TodayItaly is one of a handful of major Western counties that has not been victim of a large-scale terror assault since the Sept. 11 attacks in the U.S.
Italian officials fear extremists could enter the country amid the growing tide of refugees arriving by boat from North Africa. About 500 extra troops have been stationed to guard symbolic targets in Rome and monitor the streets of the capital for suspicious activity.
The video threat, released with images of 21 Coptic Christians from Egypt who were beheaded this month, warned that Islamic State forces were “south of Rome,” in Libya. At its closest point, Libya is little more than 100 miles from the Italian islands of Sicily and Sardinia.
This comes four months after the Islamic State’s propaganda magazine Dabiq ran a cover photo of the militant group’s flag flying above the obelisk in St. Peter’s Square in the Vatican with the headline: “The failed crusade.”
“The risks are real,” said Sabrina Magris, president of the International University School of Rome and Florence, the only European institution that prepares negotiators for hostage and terror threats. “The goal may be an actual attack of some kind or simply using threats to create an atmosphere of fear. But the risks shouldn’t be underestimated.”
The Vatican has made no official comment about being a potential target for the Islamic State, or other extremist groups, and Pope Francis resists many security measures, delving into crowds whenever possible.
At Sunday’s Mass at St. Peter’s Basilica, extra security was evident. Police patrolled the area and were stationed around the Vatican’s perimeter.
The people on hand said they didn’t mind.
“It’s a dangerous world, and the pope and the Vatican have a very high profile,” said Karen Phifer, 44, a teacher from Philadelphia spending a year in Italy while on sabbatical. “Every step that can be taken to protect them should be taken.”
Italy responded to the latest threats by boarding up its embassy in Tripoli, the Libyan capital. Italian Prime Minister Matteo Renzi warned extremists not to provoke Italy and threatened military action.
Within days of his initial remarks, Renzi backed away from warning of any unilateral action and called for the international community to intervene against the Islamic State in Libya.
“The last thing Italy and Renzi need right now is a foreign policy crisis,” said Sebastiano Sali, an Italian doctoral candidate with the War Studies Department at King’s College in London.
Massimo Blanco from the National Association of Public and Private Security Experts called the Islamic State’s threats against Italy and the Vatican a kind of “psychological war” that may be having its intended effect.
“I still don’t think the Islamic world is a high enough priority for Europe and Italy,” Blanco said.
Italians say they are aware of the threats, but fear is not having an impact on their daily lives.
Alessandro Tivoli, 29, a tour guide, said, “You can’t live your whole life in fear.”
Some Italians have used social media to fight the threats with humor by using the Twitter hashtag “#We_are_coming_o_Rome” to suggest specific restaurants or sites for the would-be invaders and to predict the militants would be brought to their knees by Italian bureaucracy or oppressive traffic.
“You have to laugh,” said Raffaelle Caruso, 78, a retired technician. “It helps prevent you from being frightened.”
Bottom line: Every organization — whether a church, business or nonprofit– needs change in order to continue to grow and remain healthy.
But here’s the thing about change. If you’ve ever been in leadership you know this.
Change is hard. Very hard.
It’s especially hard for some people. In fact, in my experience, the most common reaction to change — at least initially — is rejection or rebellion.
And that’s what makes change difficult to lead.
Learning to lead change successfully may be the single most important challenge of any leader.
I’m not an expert. But I’ve led some change. Some successfully. Some not.
And along the way I’ve learned a few things.
Here are seven principles that can help you successfully lead change:
Establish trust. You can best lead change from a pre-established trust in your leadership. New leaders should be careful not to implement a lot of major change early unless that change is vital to the organization. Major change will be easier if the leader has established some credibility.
Introduce change early. This is where “early” comes into the process. People need time to warm up to the change that is coming. The less you surprise people the greater your chance for success can be. Change always comes with an emotion attached and giving ample notice allows people a chance to acclimate those emotions.
Communicate often. Inform people along the way by keeping them updated with the progress during a period of change. Include the good news and the bad news in these updates. Hold nothing back. I’m not sure you can overcommunicate. And, use different means of communication to make sure you catch everyone and every style of listener.
Widen the distribution. Get buy-in from as many people as possible. Sometimes leaders have to lead alone. People can’t understand where you’re taking them that they need to go, but may not even know yet or want to go. But those times of loneliness should be rare. Wherever possible, include others in decisions concerning change.
Follow through on commitments made. The quickest way to lose trust is to say one thing and do another. Likewise, do not make commitments you cannot keep. Be true to your word.
Be consistent. You will keep people’s trust through the change if it is easier to figure out where you are as a leader, what you are thinking and why you are making the decisions you make. And, pay attention to the word “why” — it’s critically important. People need to learn you and seeing a consistency in you over time and testing and they more they understand why the more accepting they will be of change.
Change continuance. Do not make change a rare occurrence. Build a culture of healthy change so that it will be more naturallyaccepted when it comes. That takes time. And experience. You need some wins so people learn to trust you when you are trying to lead change.
There are a few things I’ve learned about leading change. What have you learned?
Ron Edmondson blogs at RonEdmondson.com.
By Peggy Fletcher Stack / The Salt Lake Tribune(RNS) More Utahns go to church every week — 51 percent — than any other state, according to a new Gallup poll.
That statistic is “a direct result of (Utah)’s 59 percent Mormon population,” Gallup’s Frank Newport writes, “as Mormons have the highest religious service attendance of any major religious group in the U.S.”
The next most-frequent church attendees are in the South — Mississippi (47 percent), Alabama (46 percent), Louisiana (46 percent) and Arkansas (45 percent). In fact, 10 of the top 12 churchgoing states are in the South.
At the bottom of the list is Vermont, Gallup reports, “where 17 percent of residents say they attend religious services every week,” Newport writes. Just ahead of the Green Mountain State are New Hampshire (20 percent), Maine (20 percent), Massachusetts (22 percent), Washington (24 percent) and Oregon (24 percent). Half the bottom 10 are in New England. To determine these rankings, Gallup Daily drew on “tracking interviews throughout 2014 with 177,030 U.S. adults,” the pollster reported. Statewide margins of error range from 3 percent to 6 percent.
Respondents were asked, “How often do you attend church, synagogue or mosque — at least once a week, almost every week, about once a month, seldom or never?” Surveyors then added up those who say “at least once a week.”
By Justin TaylorLast week he was asked whether he believes that President Obama is a “Christian.” The first three words of Walker’sresponse — “I don’t know” — made all of the headlines. He went on to complain about gotcha questions that are out of touch with what voters want to know.
As an evangelical with conservative political inclinations, I am simultaneously empathetic with Walker’s complaints about these questions and also frustrated at his flat-footedness in answering them.
On the one hand, it is increasingly clear that the press treats Republicans and Democrats differently when it comes to moral and public policy issues related to religion. It took a pastor to ask Democratic presidential candidate Barack Obama when human rights begin for human beings (he responded that the answer would be “above his pay grade”), and it took a reporter from a conservative opinion magazine to askHouse Minority Leader Nancy Pelosi about the moral differences between Kermit Gosnell’s widely condemned late-term abortions and legal late-term abortions that she supports (she refused toanswer the question).
When evangelicals are asked these sorts of questions, there are at least two rules to follow in formulating a clear and compelling response: (1) speak the truth, or at least say nothing untrue, and (2) clarify the terminology, which often involves making distinctions.
Regarding evolution, I have suggested some ways Walker could have answered the evolution question: the term “evolution” means several distinct things; many aspects of it are supported by overwhelming scientific evidence but the “blind watchmaker thesis” is not one of them; and public schools should teach more about evolution, not less, including the scientific questions raised about the theory in peer-reviewed scientific journals.
When it comes to the question of who is and who is not a Christian, the governor should have remembered that clarity is often served by asking the questioner why the question is being asked. This prevents answering a form of the question that is not being asked (as may be the case here).
“Is the president a Christian?” can serve as shorthand for “Do you take the president at his word that he is a professing Christian, or do you think he is secretly a Muslim?” This is a legitimate question: A Gallup poll in 2012 showed that only 34 percent of Americans could correctly identify his religious affiliation, and 18 percent of Republicans believe he is a Muslim. There are ridiculous YouTube videos purporting to reveal that Obama’s own words indicate he is a Muslim. Wikipedia even has an entire entry devoted to “Barack Obama religion conspiracy theories.”
There is simply no evidence the president is a Muslim, and there is explicit evidence that he is a professing Christian. And although Walker’s spokeswoman quickly clarified that “Of course the governor thinks the president is a Christian,” the damage was done, and the fever swamps of conspiracy where unwittingly inflamed rather than dampened. It was an opportunity to speak truth to conspiratorial power, and Walker missed it.
Claiming the name of Jesus does not a Christian make. Jesus himself explained that many who call him “Lord” and do works in his name will not enter the kingdom of heaven because they are not truly known by him (Matthew 7:21–23). The church has always held that it is possible to be a “Christian” who is not a “Christian.”
How do we tell the difference? Evangelicals would want to hear more from the professing Christian. How does he believe one enters into a vital relationship with God? What does he believe about the nature of sin? What does he believe Jesus accomplished on the cross? What role does the authority of Scripture play in his life? Does the person evidence the fruit of the Holy Spirit that accords with genuine repentance?
These questions are difficult to answer from a distance. And while the president has been clear that he self-identifies as a Christian, the details of what he believes and what this looks like in his life appear to be something he is reticent to discuss in any detail.
All of this is plausible background for why Walker responded, “I’ve actually never talked about it, or I haven’t read about that. I’ve never asked him that. You’ve asked me to make statements about people that I haven’t had a conversation with about that. How (could) I say if I know either of you are a Christian?”
Ambiguous questions yield ambiguous answers, neither of which serves the cause of clarity and truth. Both the media and the candidates can do better on both fronts, which will lead to more fruitful conservations about the issues that matter most.
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Genesis 17:1-7, 15-16
Psalm 22:23-31
Romans 4:13-25
Mark 8:31-38
Lectionary Scripture Text:
Genesis 17:1 When Avram was 99 years old Adonai appeared to Avram and said to him, “I am El Shaddai [God Almighty]. Walk in my presence and be pure-hearted. 2 I will make my covenant between me and you, and I will increase your numbers greatly.” 3 Avram fell on his face, and God continued speaking with him: 4 “As for me, this is my covenant with you: you will be the father of many nations. 5 Your name will no longer be Avram [exalted father], but your name will be Avraham [father of many], because I have made you the father of many nations. 6 I will cause you to be very fruitful. I will make nations of you, kings will descend from you.
(vii) 7 “I am establishing my covenant between me and you, along with your descendants after you, generation after generation, as an everlasting covenant, to be God for you and for your descendants after you.
15 God said to Avraham, “As for Sarai your wife, you are not to call her Sarai [mockery]; her name is to be Sarah [princess]. 16 I will bless her; moreover, I will give you a son by her. Truly I will bless her: she will be a mother of nations; kings of peoples will come from her.”
Psalm 22:23 (22) I will proclaim your name to my kinsmen;
right there in the assembly I will praise you:
24 (23) “You who fear Adonai, praise him!
All descendants of Ya‘akov, glorify him!
All descendants of Isra’el, stand in awe of him!
25 (24) For he has not despised or abhorred
the poverty of the poor;
he did not hide his face from him
but listened to his cry.”
26 (25) Because of you
I give praise in the great assembly;
I will fulfill my vows
in the sight of those who fear him.
27 (26) The poor will eat and be satisfied;
those who seek Adonai will praise him;
Your hearts will enjoy life forever.
28 (27) All the ends of the earth
will remember and turn to Adonai;
all the clans of the nations
will worship in your presence.
29 (28) For the kingdom belongs to Adonai,
and he rules the nations.
30 (29) All who prosper on the earth
will eat and worship;
all who go down to the dust
will kneel before him,
including him who can’t keep himself alive,
31 (30) A descendant will serve him;
the next generation will be told of Adonai.
Romans 4:13 For the promise to Avraham and his seed[a] that he would inherit the world did not come through legalism but through the righteousness that trust produces. 14 For if the heirs are produced by legalism, then trust is pointless and the promise worthless. 15 For what law brings is punishment. But where there is no law, there is also no violation.
16 The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us. 17 This accords with the Tanakh, where it says, “I have appointed you to be a father to many nations.”[b] Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. 18 For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, “So many will your seed be.”[c] 19 His trust did not waver when he considered his own body — which was as good as dead, since he was about a hundred years old — or when he considered that Sarah’s womb was dead too. 20 He did not by lack of trust decide against God’s promises. On the contrary, by trust he was given power as he gave glory to God, 21 for he was fully convinced that what God had promised he could also accomplish. 22 This is why it was credited to his account as righteousness.[d]
23 But the words, “it was credited to his account . . . ,” were not written for him only. 24 They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead — 25 Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous.[Footnotes:
Romans 4:13 Genesis 15:3, 5
Romans 4:17 Genesis 17:5
Romans 4:18 Genesis 15:5
Romans 4:22 Genesis 15:6]
Mark 8:31 He began teaching them that the Son of Man had to endure much suffering and be rejected by the elders, the head cohanim and the Torah-teachers; and that he had to be put to death; but that after three days, he had to rise again. 32 He spoke very plainly about it. Kefa took him aside and began rebuking him. 33 But, turning around and looking at his talmidim, he rebuked Kefa. “Get behind me, Satan!” he said, “For your thinking is from a human perspective, not from God’s perspective!”
34 Then Yeshua called the crowd and his talmidim to him and told them, “If anyone wants to come after me, let him say ‘No’ to himself, take up his execution-stake, and keep following me. 35 For whoever wants to save his own life will destroy it, but whoever destroys his life for my sake and for the sake of the Good News will save it. 36 Indeed, what will it benefit a person if he gains the whole world but forfeits his life? 37 What could a person give in exchange for his life? 38 For if someone is ashamed of me and of what I say in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels.
John Wesley's Notes-Commentary for Genesis 17:1-7, 15-16
Psalm 22:23-31
Romans 4:13-25
Mark 8:31-38
Lectionary Scripture Text:
Genesis 17:1 When Avram was 99 years old Adonai appeared to Avram and said to him, “I am El Shaddai [God Almighty]. Walk in my presence and be pure-hearted. 2 I will make my covenant between me and you, and I will increase your numbers greatly.” 3 Avram fell on his face, and God continued speaking with him: 4 “As for me, this is my covenant with you: you will be the father of many nations. 5 Your name will no longer be Avram [exalted father], but your name will be Avraham [father of many], because I have made you the father of many nations. 6 I will cause you to be very fruitful. I will make nations of you, kings will descend from you.
(vii) 7 “I am establishing my covenant between me and you, along with your descendants after you, generation after generation, as an everlasting covenant, to be God for you and for your descendants after you.
15 God said to Avraham, “As for Sarai your wife, you are not to call her Sarai [mockery]; her name is to be Sarah [princess]. 16 I will bless her; moreover, I will give you a son by her. Truly I will bless her: she will be a mother of nations; kings of peoples will come from her.”
Psalm 22:23 (22) I will proclaim your name to my kinsmen;
right there in the assembly I will praise you:
24 (23) “You who fear Adonai, praise him!
All descendants of Ya‘akov, glorify him!
All descendants of Isra’el, stand in awe of him!
25 (24) For he has not despised or abhorred
the poverty of the poor;
he did not hide his face from him
but listened to his cry.”
26 (25) Because of you
I give praise in the great assembly;
I will fulfill my vows
in the sight of those who fear him.
27 (26) The poor will eat and be satisfied;
those who seek Adonai will praise him;
Your hearts will enjoy life forever.
28 (27) All the ends of the earth
will remember and turn to Adonai;
all the clans of the nations
will worship in your presence.
29 (28) For the kingdom belongs to Adonai,
and he rules the nations.
30 (29) All who prosper on the earth
will eat and worship;
all who go down to the dust
will kneel before him,
including him who can’t keep himself alive,
31 (30) A descendant will serve him;
the next generation will be told of Adonai.
Romans 4:13 For the promise to Avraham and his seed[a] that he would inherit the world did not come through legalism but through the righteousness that trust produces. 14 For if the heirs are produced by legalism, then trust is pointless and the promise worthless. 15 For what law brings is punishment. But where there is no law, there is also no violation.
16 The reason the promise is based on trusting is so that it may come as God’s free gift, a promise that can be relied on by all the seed, not only those who live within the framework of the Torah, but also those with the kind of trust Avraham had — Avraham avinu for all of us. 17 This accords with the Tanakh, where it says, “I have appointed you to be a father to many nations.”[b] Avraham is our father in God’s sight because he trusted God as the one who gives life to the dead and calls nonexistent things into existence. 18 For he was past hope, yet in hope he trusted that he would indeed become a father to many nations, in keeping with what he had been told, “So many will your seed be.”[c] 19 His trust did not waver when he considered his own body — which was as good as dead, since he was about a hundred years old — or when he considered that Sarah’s womb was dead too. 20 He did not by lack of trust decide against God’s promises. On the contrary, by trust he was given power as he gave glory to God, 21 for he was fully convinced that what God had promised he could also accomplish. 22 This is why it was credited to his account as righteousness.[d]
23 But the words, “it was credited to his account . . . ,” were not written for him only. 24 They were written also for us, who will certainly have our account credited too, because we have trusted in him who raised Yeshua our Lord from the dead — 25 Yeshua, who was delivered over to death because of our offences and raised to life in order to make us righteous.[Footnotes:
Romans 4:13 Genesis 15:3, 5
Romans 4:17 Genesis 17:5
Romans 4:18 Genesis 15:5
Romans 4:22 Genesis 15:6]
Mark 8:31 He began teaching them that the Son of Man had to endure much suffering and be rejected by the elders, the head cohanim and the Torah-teachers; and that he had to be put to death; but that after three days, he had to rise again. 32 He spoke very plainly about it. Kefa took him aside and began rebuking him. 33 But, turning around and looking at his talmidim, he rebuked Kefa. “Get behind me, Satan!” he said, “For your thinking is from a human perspective, not from God’s perspective!”
34 Then Yeshua called the crowd and his talmidim to him and told them, “If anyone wants to come after me, let him say ‘No’ to himself, take up his execution-stake, and keep following me. 35 For whoever wants to save his own life will destroy it, but whoever destroys his life for my sake and for the sake of the Good News will save it. 36 Indeed, what will it benefit a person if he gains the whole world but forfeits his life? 37 What could a person give in exchange for his life? 38 For if someone is ashamed of me and of what I say in this adulterous and sinful generation, the Son of Man also will be ashamed of him when he comes in his Father’s glory with the holy angels.
John Wesley's Notes-Commentary for Genesis 17:1-7, 15-16
Verse 1
[1] And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.
And when Abram was ninety nine years old — Full thirteen years after the birth of Ishmael. So long the promise of Isaac was deferred; 1. Perhaps to correct Abram's over-hasty marrying of Hagar. 2. That Abram and Sarai being so far striken in age, God's power in this matter might be the more magnified.
The Lord appeared unto Abram — In some visible display of God's immediate glorious presence with him.
And said, I am the Almighty God — By this name he chose to make himself known to Abram, rather than by his name Jehovah, Exodus 6:3. He used it to Jacob, Genesis 35:11. They called him by this name, Genesis 28:5; 43:14; 48:3. It is the name of God that is mostly used throughout the book of Job, at least 30 times in the discourses of that book, in which Jehovah is used but once. After Moses, Jehovah is more frequently used, and this very rarely. I am El-Shaddai. It speaks the almighty power of God, either 1. As an avenger, from wrv he destroyed, or laid waste; so some: and they think God took this title from the destruction of the old world: Or, 2. As a benefactor, v for rva who, and yr it sufficeth. Our old English translation reads it here, very significantly, I am God All-sufficient. The God with whom we have to do, is self-sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls. But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, 1. That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation. 2. That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him. 3. A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.
Verse 3
[3] And Abram fell on his face: and God talked with him, saying,
And Abram fell on his face while God talked with him — Either, 1. As one overcome by the brightness of the Divine glory: Daniel and John did so likewise. Or. 2. As one ashamed of himself, and blushing to think of the honours done to one so unworthy. He looks upon himself with humility, and upon God with reverence, and, in token of both, falls on his face.
Verse 4
[4] As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.
The promise is here introduced with solemnity: As for me, saith the Great God, Behold, behold and admire it, behold and be assured of it, my covenant is with thee.
And thou shalt be a father of many nations — This implies, 1. That his seed after the flesh should be very numerous, both in Isaac and in Ishmael, and in the sons of Keturah. And the event answered, for there have been, and are, more of the children of men descended from Abraham, than from any one man at equal distance with him from Noah, the common root. 2. That all believers, in every age, should be looked upon as his spiritual seed, as the father of the faithful. In this sense the apostle directs us to understand this promise, Romans 4:16,17. He is the father of those, in every nation, that, by faith, enter into covenant with God, and (as the Jewish writers express it) are gathered under the wings of the divine majesty.
Verse 5
[5] Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
In token of this, his name was changed from Abram, a high father, to Abraham, the father of a multitude. This was to confirm the faith of Abraham, while he was childless; perhaps even his own name was sometimes an occasion of grief to him; Why should he be called a high father, who was not a father at all? But now God had promised him a numerous issue, and had given him a name which signified so much; that name was his joy.
Verse 7
[7] And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.
And I will establish my covenant — Not to be altered or revoked; not with thee only, then it would die with thee but with thy seed after thee; and it is not only thy seed after the flesh, but thy spiritual seed. It is everlasting in the evangelical meaning of it. The covenant of grace is everlasting; it is from everlasting in the counsels of it, and to everlasting in the consequences of it; and the external administration of it is transmitted, with the seal of it, to the seed of believers, and the internal administration of it by the Spirit to Christ's seed in every age. This is a covenant of exceeding great and precious promises. Here are two which indeed are all-sufficient, that God would be their God. All the privileges of the covenant, all its joys, and all its hopes, are summed up in this. A man needs desire no more than this to make him happy. What God is himself, that he will be to his people: wisdom to guide and counsel them, power to protect and support them, goodness to supply and comfort them; what faithful worshippers can expect from the God they serve, believers shall find in God as theirs. This is enough, yet not all.
Verse 15
[15] And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
Sarah shall her name be — The same letter is added to her name that was to Abraham's. Sarai signifies my princess, as if her honour were confined to one family only: Sarah signifies a princess, viz. of multitudes.
Verse 24
[24] For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
Abhorred — He did not turn away his face from it, as men do from things which they abhor.
From him — For ever: tho' he did so for a time.
Verse 25
[25] My praise shall be of thee in the great congregation: I will pay my vows before them that fear him.
Great congregation — In the universal church, of Jews and Gentiles.
Verse 26
[26] The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
Satisfied — This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit.
Seek him — That seek his favour.
Your heart — He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books.
For ever — Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.
Verse 27
[27] All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
The world — All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong.
Remember — They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear-witnesses of.
The Lord — Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.
Verse 28
[28] For the kingdom is the LORD's: and he is the governor among the nations.
For — This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
Verse 29
[29] All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul.
Fat — Kings and princes, and the great men of the world.
Shall eat — Shall feed upon the bread of life, Christ and all his benefits.
Worship — This is added to shew what kind of eating he spoke of.
Go down — That is, all mankind, for none can escape death.
Verse 30
[30] A seed shall serve him; it shall be accounted to the Lord for a generation.
A seed — Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead.
A generation — That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
Verse 31
[31] They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
They — The seed last mentioned.
Come — From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand.
His — God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness.
Unto — Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after-ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament.
That he — They shall declare that this is the work of God, and not of man.
Romans 4:13-25;
Verse 13
[13] For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.
The promise, that he should be the heir of the world — Is the same as that he should be "the father of all nations," namely, of those in all nations who receive the blessing. The whole world was promised to him and them conjointly. Christ is the heir of the world, and of all things; and so are all Abraham's seed, all that believe in him with the faith of Abraham
Verse 14
[14] For if they which are of the law be heirs, faith is made void, and the promise made of none effect:
If they only who are of the law — Who have kept the whole law.
Are heirs, faith is made void — No blessing being to be obtained by it; and so the promise is of no effect.
Verse 15
[15] Because the law worketh wrath: for where no law is, there is no transgression.
Because the law — Considered apart from that grace, which though it was in fact mingled with it, yet is no part of the legal dispensation, is so difficult, and we so weak and sinful, that, instead of bringing us a blessing, it only worketh wrath; it becomes to us an occasion of wrath, and exposes us to punishment as transgressors. Where there is no law in force, there can be no transgression of it.
Verse 16
[16] Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
Therefore it — The blessing.
Is of faith, that it might be of grace — That it might appear to flow from the free love of God, and that the promise might be firm, sure, and effectual, to all the spiritual seed of Abraham; not only Jews, but gentiles also, if they follow his faith.
Verse 17
[17] (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
Before God — Though before men nothing of this appeared, those nations being then unborn.
As quickening the dead — The dead are not dead to him and even the things that are not, are before God.
And calling the things that are not — Summoning them to rise into being, and appear before him. The seed of Abraham did not then exist; yet God said, "So shall thy seed be." A man can say to his servant actually existing, Do this; and he doeth it: but God saith to the light, while it does not exist, Go forth; and it goeth. Genesis 17:5.
Verse 18-21
[18] Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. [19] And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: [20] He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; [21] And being fully persuaded that, what he had promised, he was able also to perform.
The Apostle shows the power and excellence of that faith to which he ascribes justification.
Who against hope — Against all probability, believed and hoped in the promise. The same thing is apprehended both by faith and hope; by faith, as a thing which God has spoken; by hope, as a good thing which God has promised to us.
So shall thy seed be — Both natural and spiritual, as the stars of heaven for multitude. Genesis 15:5.
Verse 23
[23] Now it was not written for his sake alone, that it was imputed to him;
On his account only — To do personal honour to him.
Verse 24
[24] But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead;
But on ours also — To establish us in seeking justification by faith, and not by works; and to afford a full answer to those who say that, " to be justified by works means only, by Judaism; to be justified by faith means, by embracing Christianity, that is, the system of doctrines so called." Sure it is that Abraham could not in this sense be justified either by faith or by works; and equally sure that David (taking the words thus) was justified by works, and not by faith.
Who raised up Jesus from the dead — As he did in a manner both Abraham and Sarah.
If we believe on him who raised up Jesus — God the Father therefore is the proper object of justifying faith. It is observable, that St. Paul here, in speaking both of our faith and of the faith of Abraham, puts a part for the whole. And he mentions that part, with regard to Abraham, which would naturally affect the Jews most.
Verse 25
[25] Who was delivered for our offences, and was raised again for our justification.
Who was delivered — To death.
For our offences — As an atonement for them.
And raised for our justification — To empower us to receive that atonement by faith.
Mark 8:31-38
Verse 31
[31] And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and of the chief priests, and scribes, and be killed, and after three days rise again.
Matthew 16:21; Luke 9:22.
Verse 32
[32] And he spake that saying openly. And Peter took him, and began to rebuke him.
He spake that saying openly — Or in express terms. Till now he had only intimated it to them.
And Peter taking hold of him — Perhaps by the arms or clothes.
Verse 33
[33] But when he had turned about and looked on his disciples, he rebuked Peter, saying, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men.
Looking on his disciples — That they might the more observe what he said to Peter.
Verse 34
[34] And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
And when he called the people — To hear a truth of the last importance, and one that equally concerned them all.
Let him deny himself — His own will, in all things small and great, however pleasing, and that continually: And take up his cross - Embrace the will of God, however painful, daily, hourly, continually. Thus only can he follow me in holiness to glory.
Verse 35
[35] For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel's, the same shall save it.
Matthew 16:25; Luke 9:24; Luke 17:33; John 12:25.
Verse 38
[38] Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
Whosoever shall be ashamed of me and of my words — That is, avowing whatever I have said (particularly of self denial and the daily cross) both by word and action. Matthew 10:32; Luke 9:26; Luke 12:8.
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Upper Room Ministries, a ministry of GBODPO Box 340004
Nashville, Tennessee 37203-0004 United States
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Sermon Story "The Promise Given" by Gary Lee Parker for Second Sunday of Lent, 1 March 2015 with Scripture Text: Genesis 17:1 When Avram was 99 years old Adonai appeared to Avram and said to him, “I am El Shaddai [God Almighty]. Walk in my presence and be pure-hearted. 2 I will make my covenant between me and you, and I will increase your numbers greatly.” 3 Avram fell on his face, and God continued speaking with him: 4 “As for me, this is my covenant with you: you will be the father of many nations. 5 Your name will no longer be Avram [exalted father], but your name will be Avraham [father of many], because I have made you the father of many nations. 6 I will cause you to be very fruitful. I will make nations of you, kings will descend from you.
(vii) 7 “I am establishing my covenant between me and you, along with your descendants after you, generation after generation, as an everlasting covenant, to be God for you and for your descendants after you.
15 God said to Avraham, “As for Sarai your wife, you are not to call her Sarai [mockery]; her name is to be Sarah [princess]. 16 I will bless her; moreover, I will give you a son by her. Truly I will bless her: she will be a mother of nations; kings of peoples will come from her.”
We come to the second Sunday of Lent 2015 and return to a promise of God to Abram and Sarai as He changed their names to Abraham and Sarah that their ages of 99 and 90 they will have a son born from both their flesh to be called Isaac. This promise extended to their heiras that they would be nacestors of many nations. This Promise was not only to them, but to all their generations. They could hardly beleive it, but their faith sustained them despite all odds. What does it appear to you that God is promising to happen in your life as you have given up something to be drawn closer to God? Abraham and Sarah's promise was that they would be the father of many nations and the Princess of multitudes. There appears to me many promises given to many people, but there is a promise that the church will become more inclusive especially with people who are differently abled as clergy or laity while using their God-given gifts to build His kingdom. The greatest gift that I see is the God-given gift of Love-unconditional love. What do you see in what God is promising you and your church as you draw closer to God and full obedience to His Will? What characters do you relate to? as we come and receive God's Grace and Power to live out His Holy Love towards all people, we come singing the Hymn "Where He Leads Me" by E.W. Blandy
1. I can hear my Savior calling,
I can hear my Savior calling,
I can hear my Savior calling,
"Take thy cross and follow, follow me."
efrain:
Where he leads me I will follow,
where he leads me I will follow,
where he leads me I will follow;
I'll go with him, with him all the way.
2. I'll go with him through the garden,
I'll go with him through the garden,
I'll go with him through the garden,
I'll go with him, with him all the way.
Refrain:
Where he leads me I will follow,
where he leads me I will follow,
where he leads me I will follow;
I'll go with him, with him all the way.
3. I'll go with him through the judgment,
I'll go with him through the judgment,
I'll go with him through the judgment,
I'll go with him, with him all the way.
Refrain:
Where he leads me I will follow,
where he leads me I will follow,
where he leads me I will follow;
I'll go with him, with him all the way.
4. He will give me grace and glory,
He will give me grace and glory,
He will give me grace and glory,
and go with me, with me all the way.
Refrain:
Where he leads me I will follow,
where he leads me I will follow,
where he leads me I will follow;
I'll go with him, with him all the way.
Gary Lee Parker
4147 Idaho Street, Apt. 1
San Diego, California 92104-1844
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From a Child's Point of View
Today's texts are loosely gathered around the meaning of life in covenant with God.
Old Testament: Genesis 17:1-7, 15-16. The story of God's announcing the covenant to Abram is simple, especially as presented in The Good News Bible. Abram and Sarai are promised that from them will come great nations, and they are given new names as a sign of that promise. Children are fascinated with names, especially those with special meaning. They like Native American names and often adopt secret names among themselves. So they tend to focus on the new names and, unless they are pointed out, are likely to overlook God's introductory instructions: "Obey me and always do what is right." In so doing, they miss a key part of what it means to live in covenant with God.
Gospel: Mark 8:31-38. While the Genesis account focuses on God's covenant promises, the Gospel lesson focuses on what living in covenant with God requires. Unfortunately, Jesus' symbolic talk about finding life and taking up crosses is hard for children to understand. They depend on the preacher to describe the temptation to take the easy, selfish way, rather than do God's hard work of loving and caring for others. They need to hear that sometimes, to love and care for others, God asks us to take stands that make us unpopular or to give up what we want and need.
Jesus also points to a strange surprise. When we are hurt because we obey God or when we give up what is ours in order to take care of others, we find a special kind of happiness that makes the pain more bearable. Adults who try to use the thoughts of this happiness to bribe children, or who force them to admit to experiencing it when they have been coerced into a self-sacrificing deed they did not want to do, steal the joy. It is more effective to present the happiness as a mystery which Jesus told us about, and then alert children to watch for it when they choose to do self-sacrificing deeds.
Epistle: Romans 4:13-25. Paul's point, that we take up crosses not in order to gain God's salvation (or earn the covenant promises) but in response to God's salvation, is too subtle for children. For them, faith such as Abraham and Sarah had means deciding to follow God even when it causes discomfort. Abraham and Sarah decided that following God was worth the risks of the travel and all the comforts they gave up. They decided that there were things more important than a comfortable home, good food, and even being safe. Jesus and Paul agreed. All of them took many risks and suffered for their decisions. But all said they were happy with their decisions, and they call us to obey God, no matter what it costs.
Paul assumes that his readers know the story of Abraham and Sarah in detail. While children may have heard most of it, they will need to hear it again, with attention focused on the specific risks and hardships involved.
Psalm: 22:23-31. Children will catch occasional phrases of this hymn of praise, but neither the phrases nor the whole will grab their attention.
Watch Words
Covenant, a key Christian term that is not familiar to children, is an agreement. People make covenants when they marry, or when nations sign agreements about what they will and will not do. The Bible describes several covenants that God offers to people.
In today's texts, faith means trusting God so completely that we will risk our comfort and safety to obey God. Faith is acting as if the self-giving ways of God are better than self-serving ones.
For children, a cross is a wooden means of execution. Jesus was killed on a cross. Calls to take up your cross need to be illustrated with specific examples of ways we can give up our own wants, comfort, and even safety, in order to take care of others.
Let the Children Sing
Be careful with hymns about taking up crosses. Their symbolic, often obsolete language confuses children. To introduce the new hymn "Take Up Your Cross, the Savior Said," read and put into your own words the first verse or two. (The verses become progressively more difficult for children to understand.)
"Jesus Walked This Lonesome Valley" is the easiest song about suffering obedience for children. If the story sequence of the verses of "Go to Dark Gethsemane" is pointed out, older children can begin to learn it.
The Liturgical Child
1. Middle-elementary readers can join in reading this Prayer of Confession:
God of Abraham and Sarah, Abraham and Sarah obeyed you. They left their comfortable home to live in an unknown country. But we love our homes. We want to keep all our clothes, toys, and comforts. We are quick with excuses about giving any of them up. Forgive us. God of Paul, Paul spoke about you everywhere he went. For what he said, he was whipped, put in jail, and even stoned. But we are slow to speak up about you. We are afraid we will be embarrassed, or teased, or laughed at. Forgive us. Lord Jesus, you prayed not to have to die on the cross, but you obeyed. When we are called to do hard, frightening disciple's work, we make excuses or hide. Forgive us. Lord God, you call us to be disciples. Be with us. Give us the courage we need; for we pray in your name. Amen.
2. Give worshipers small plastic or metal crosses to carry in a pocket or purse during Lent, as a reminder that they are to be ready to do self-giving disciple's work. Sermon Resources
1. If you focus on bearing crosses, display a variety of crosses in the chancel. Include crosses of various sizes, materials, and styles. Use their meanings to explore what it means to "bear a cross."
2. Cite as examples of suffering discipleship the children and teenagers who integrated public schools in the South. Robert Coles describes their experiences in Children of Crisis, Vol. 1: A Study of Courage and Fear. Chapters 2 ("When I Draw the Lord, He'll Be a Real Big Man") and 3 ("The Students") offer children's accounts of what they experienced.
3. These two stories about self-sacrificing animals are appreciated by people of all ages: "Barrington Bunny," found in The Way of the Wolf by Martin Bell; and The Story of Jumping Mouse by John Steptoe.
4. Speak about the practice of "giving something up for Lent." Encourage worshipers of all ages to give up some pleasure in order to raise their contribution to the congregation's Lenten offering. Children can give up movie money or snack money or part of their pocket money so that others may have basic necessities.
Adapted from Forbid Them Not: Involving Children in Sunday Worship © Abingdon Press
Second Sunday in Lent
Color: Purple
Scripture Readings: Genesis 17:1-7, 15-16; Psalm 22:23-31; Romans 4:13-25; Mark 8:31-38
CALLS TO WORSHIP
Call to Worship #1:
L: The pathway is just beginning.
P: We have encountered the wilderness.
L: Now we are moving rapidly toward Jerusalem.
P: Along the way we will witness astonishing acts of mercy and justice.
L: Lord, be with us on the journey.
P: Guide our lives and our steps, we pray. AMEN.
Call to Worship #2:
L: Welcome this day to the second step on our Lenten Journey.
P: We come with great hope and expectation as we walk the way of Christ.
L: Today’s journey will demand much of us.
P: Lord, make us ready to offer ourselves to you.
L: Come, let us begin again the wondrous excursion.
P: Let us place our lives in God’s abiding love. AMEN.
Call to Worship #3:
[Using THE FAITH WE SING, p. 2129, “I Have Decided to Follow Jesus”, offer the following call to worship as directed]
L: Are you ready for this journey?
P: We truly are. We have decided to follow Jesus.
Soloist: singing verse 1 of “I Have Decided to Follow Jesus”
L: This is not going to be an easy journey. You may want to turn around and go home to safety and security.
P: No. We’re ready. The world is behind us; we are focused on the cross.
Duet: singing verse 1 of “ I Have Decided to Follow Jesus”
L: Many will begin the journey; but not all will continue. Are you ready?
P: We are ready. We place our faith and trust in Jesus.
Choir: singing verse 3 of “ I Have Decided to Follow Jesus”
Call to Worship #4:
L: Today we step up a little higher on our Lenten Journey
P: We are moving from contemplation to action.
L: Are you ready to take the next step?
P: Yes, we are ready. The cross is before us.
L: Come, walk together on this journey to the Cross.
P: Lord, prepare our hearts and our spirits for this next step. AMEN.
PRAYERS, READING, BENEDICTION
Opening Prayer:
Lord of presence and power, be with us on this second step of our Lenten journey to the Cross. Help us to make a commitment of our lives, our spirits, our hearts to ministry in your name. AMEN.
Prayer of Confession:
Guiding Lord, even though we hesitated on our Lenten journey; we vowed to come with you through all the trials and fears toward the Cross. Today we face the challenge which true commitment brings. Are we willing to offer our whole selves to you in service? We would like to think that we can do that, but we are aware of how many times we have turned away from service and instead focused on our own desires. Remind us again of the commitment you would have us give if we are to become disciples. Forgive our stubbornness and fears. Lead us forward, gracious Lord, up these steps toward the Cross. AMEN.
Words of Assurance:
The journey of discipleship is never easy; but you can be assured that you will not be on this journey alone. Place your trust in Jesus. AMEN.
Pastoral Prayer:
You stop us in our tracks, O Lord, with your reminder that discipleship is not a “sometime” thing. We are called to place our whole lives in your care; to follow you; to serve you by caring for others, not just once in a while, but always. We admit that we’re not always ready to do this. The demand is great; the need is great; our energies are limited. Help us to place our trust and our lives in your care. You will give us the strength and courage that we will need for this step on the journey. Be with us. Help us to remember that your love is poured out for all your people; you are never far away. It is in Jesus’ Name, we pray. AMEN.
Reading:
Reader 1: Well, I didn’t do too badly last week. I entered the journey with Jesus, walking toward the wilderness. I have to admit that some of the “snakes” of my own fears were a bit much to confront, but I kept my eyes focused on Jesus, knowing that he was guiding me. I just wish I knew where this was all leading.
Reader 2: That’s the common human problem, we always want to know the outcome before we ever begin a task - the children’s question “Are we there yet?” seems to loom in our minds also.
Reader 1: That’s natural, you know. We want to know if we will make it. Can we overcome the obstacles; stay on the path.
Reader 2: And that is where faith comes in. You have to be willing to place your trust in the guiding love of Jesus.
Reader 1: This sounds like a little more than I bargained for. What other demands will be placed on me?
Reader 2: Your life…..your willingness to squarely face your fears, to take up your “cross” and follow Jesus, no matter what the outcome…..to travel forward without being assured of the ending for your journey. Are you willing to take this step?
Reader 1: I guess so. This is getting a little scary.
Reader 2: Not really. Jesus is guiding you and giving you peace and hope. Place your trust in him.
Benediction:
The step of discipleship requires commitment and faith. Go now in peace, bringing the good news of Jesus’ love to all people. Do not be afraid. God is with you. AMEN.
ARTISTIC ELEMENTS
The traditional color for this Sunday is:
THE THEME FOR LENT: TAKING STEPS TOWARD THE CROSS
The traditional color for this Sunday is: PURPLE
Although the traditional color for this Sunday is purple, I am asking you to consider covering the worship center with the brown landscapers’ burlap, so that the coarseness of the fabric will set the tone for the weeks which are coming. The movement throughout Lent this year will be taking step toward the cross. Each week, there will be a representation on each step concerning the gospel message for that Sunday (also including Holy Thursday and Good Friday). Each week will be build upon the previous week., building upward from the bottom step toward the cross. Follow the prompts in the directions below to see the suggestions for each step. The Sunday in Lent will be in italics and bold print.
LENT 1: This is the first step (Ash Wednesday begins with the display on the floor of the worship center, in front of the steps). The journey upward toward the cross begins here. Today’s representation will be THE WILDERNESS.
LENT 2: This is the second step. Today we move forward in commitment, being willing to deny ourselves, and take up our crosses and follow Jesus. Today’s representations will be THE CROSSES of DISCIPLESHIP
SURFACE: You will be creating 11 steps, leading from the cross down onto the floor of the worship area. These steps should be about 8” high You will need to make each step about 2 feet wide and about 12” deep. This might mean building some additional steps to be placed on the worship center and extending the other steps well into the chancel area. If you are limited in space. Make the steps slightly smaller and put them in a staggered format to the right and left of the main step, which should be the highest one. It is on this one that the Lenten cross will rest, to be replaced by an Easter cross
FABRIC: Cover the entire worship area with landscapers’ burlap, making sure that all risers are covered and that the fabric puddles on the floor in front of the worship center.
Take 3 3” wide ribbons or strips of royal purple cloth and place them on the center of the top riser, under the Lenten cross. Make sure that they are separated about 1-2” apart. Bring them forward down over the risers and onto the floor in front of the worship center.
CANDLES: Ash Wednesday: On the top step, in front of the Lenten cross, place a 10” white pillar candle. Lent 1: Place a 3” white candle on the bottom step. Lent 2: Place a 3” white candle on the next step up from the bottom.
FLOWERS/FOLIAGE: Ash Wednesday: If you can get cacti, or other large, spiky plants, place them on the floor on either side of the steps leading to the cross. Place some smaller spiky plants on either side of the cross, but make sure that there is about 8” between the cross and the plants. Lent 1: Place several cacti on the bottom step.
ROCKS/WOOD: Place piles of rocks on each of the steps, just to give some texture. Don’t use too many, but have some there for effect.
OTHER: If it is possible, have someone create a rough, rugged cross, about the size of the brass cross that you might normally use on the worship center. This is known as the Lenten Cross. Place that Cross on the center of the uppermost riser, on top of the strips of purple ribbon/fabric. Lent 2: Place a collection of small crosses, about 6” high on the second step from the bottom.
Lent 2 - BARRIERS to the Cross: Unrealistic Expectations
CALLS TO WORSHIP
Call to Worship #1
L: Welcome to worship today. Our Lenten journey has begun.
P: We are glad to be here.
L: This journey will be full of surprises.
P: We don’t know what to expect.
L: Place your trust in God who walks with you.
P: Lord, guide our lives and our steps on the path to the Cross. AMEN.
Call to Worship #2
L: Praise and glorify the Lord!
P: God has done wondrous things in our lives!
L: The journey has just begun.
P: We are ready for the road. We are eager for the journey.
L: Lift up your hearts and spirits to the Lord.
P: We raise our spirits and hearts in great joy. AMEN.
Call to Worship #3
[Using the United Methodist Hymnal, p. 505, "When Our Confidence Is Shaken", have the people sing the first verse as directed below]
L: Last week when we gathered, we wondered if we were ready for the journey.
P: We discovered that God is with us and we are, indeed, ready.
L: Today we look at what our expectations are.
P: With confidence we boldly go forth with Christ.
L: Beware of the temptation to believe that you already know what lies ahead.
P: Save us from being over-confident in ourselves. Help us to place our trust in you, Lord.
ALL (singing): "When our confidence is shaken in beliefs we thought secure, when the spirit in its sickness seeks but cannot find a cure, God is active in the tensions of a faith not yet mature."
Call to Worship #4
L: What do you expect to find here today?
P: We aren’t sure. We come seeking comfort, peace, hope, direction.
L: Are you ready for this journey?
P: We hesitate because we don’t know what lies ahead for us.
L: Trust in God’s loving presence with you.
P: We reach out to God, asking for guidance and compassion as we continue on this journey to the Cross. AMEN.
PRAYERS, LITANY, BENEDICTION
Opening Prayer
We gather this day on the second portion of our Lenten journey to the Cross. Last week we looked at our own readiness to follow Jesus. But what about our expectations? We often have fantasies about what lies ahead; picturing ourselves standing lovingly by as Christ heals. Basking in the glow of Christ’s love and ministry. We expect that once we have said "yes" to the journey everything will go very well. Give us a reality check, Lord. Help us to understand that the journey has many twists and turns, hills and valleys. Life is not lived on the plain with everything being equal. Prepare our hearts to look at our expectations. Free us from our images of easy ministry so that we can be more effective servants and witnesses for you. AMEN
Prayer of Confession
Lord of all fickle and frightened people, we always want to know what to expect. When we get a good book, we turn to the last chapter to see if the hero survives and everyone rides off into the sunset, happy and fulfilled. We like happy, predictable endings to adventures. But your call to us is a call to ministry in a world filled with surprises. You do not give us an "easy" way out of the tasks you place before us. Even though we would like to be "heroes and heroines" through our healing and caring ministries, help us to remember that it is through you the hope and healing come. We are but conduits for your grace. Free us from unrealistic expectations of grandeur and glory. Forgive us when we lapse into daydreams of "sainthood"; for your call to us is to servant ministry. We will get our hands dirty. We will be exhausted. We will cry. We will know frustration and fear. And we also will know the power of your healing and life-transforming love as we minister to others in your name. Keep us strong and courageous. Give us spirits of joy and hope that will spread to all people we meet. In Christ’s Name, we pray. AMEN.
Pastoral Prayer
Lord, you know how we like "instant" things. We want our food prepared in an instant; we want our broken items repaired instantly; we want funds available to us the instant we ask for them. We want you to instantly respond to our needs. You have called us to be part of this journey and this is not an "instant" trip of healing and hope. It will be difficult. We will have to look deep inside ourselves to find the barriers that block our vision. Our expectations for instant gratification need to be broken down. These are walls we erect that keep us from really dealing with the hurts and sorrow of the world. We are not on a nice little trip to a special place where the roses bloom and the birds sing. We are on a journey in an arid and dusty place where rocks, snakes, and dry dust threaten our way. We are called to be those who would bear hope in such a place. Prepare us for this portion of this journey, Lord. Help us to be realistic. Help us to remember that the good that we do, no matter how small it seems, is truly good in your sight. Enable us to work together for peace and harmony in your world. Draw us closer to you and help us to trust in you. In Jesus’ Name, we pray. AMEN.
Reading
[Using THE FAITH WE SING, p. 2137, "Would I Have Answered When You Called", have a soloist sing verse 2 at the end of this reading]
Reader 1: I love going on trips. The excitement! The exotic places! I can hardly wait to begin!
Reader 2: Where are you going?
Reader 1: Well, I’m not sure. But I’m traveling with Jesus.
Reader 2: Where is Jesus going?
Reader 1: Um-m-m. To some towns, along the lakeshore. You know, places like these.
Reader 2: What’s going to happen?
Reader 1: I don’t know. I guess the people will be glad to see us and Jesus will heal a lot of them.
Reader 2: What will you be doing?
Reader 1: Oh, I don’t know. I hadn’t really given it much thought.
Reader 2: What do you expect will happen?
Reader 1: I just said, healing, and greetings. It should be nice.
Reader 2: Maybe you will be able to help some of the people with special needs.
Reader 1: Well, I don’t have training in that area. I could learn, I suppose.
Reader 2: Maybe you could work with the lepers, those people who are called unclean.
Reader 1: I’m not sure Jesus would want me to do that.
Reader 2: Maybe you should just trust in Jesus to give you guidance and strength.
Reader 1: I guess I’m not as ready as I thought. I expected this was going to be easy.
Reader 2: This journey is difficult. God has promised to be with you. You will be given all the gifts you need to serve God faithfully and effectively. Do not fear.
Soloist (singing verse 2): "Would I have followed where you led through ancient Galilee, on roads unknown, by ways untried, beyond security? Or would I soon have hurried back where home and comfort drew, where truth you taught would not disturb the ordered world I knew."
Benediction, Blessing, Commission
Place your trust in God’s guidance. Go into this world that is in such need of hope and healing with the love of Christ in your hearts. Though the journey is long, God will sustain you. Go in peace, and may God’s peace always 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.
[The Lenten Services will be progressive in nature, that is, we will create a visual display that will move people through the services of Lent to the Easter Resurrection Celebration. There are several ways in which this visual display can be accomplished. The first way uses multiple levels, both on the worship center and in front of the worship center. Each Sunday and worship service during Lent, the symbols of a barrier and its "key word" will be placed on a riser. All symbols will remain on the riser to which they are assigned. The list will build as the Sundays progress. The second way, more simple than the first, will be using only two or three levels. The barrier for the week or worship service will be put in place each week prior to worship and then following the service it will be removed in preparation for the next week’s worship service. ]
Today’s symbol is a very gaudy, glitzy WELCOME sign, reminding us that not all things will be easy or pleasant for us. Our expectations for the journey are sometimes unrealistic. A portion of the sign is damaged, perhaps beginning to reveal the true nature of the struggle and the journey. It is not easy and the tasks Christ puts before us are very serious and require a serious commitment.
THE TRADITIONAL COLOR FOR LENT IS PURPLE
SURFACE: The surface or structure of this display is created through the use of multiple risers. Create three levels with risers on the worship center. The center riser, placed near the back of the worship table, should be the highest, approximately 12" high. The two other risers should be about 4-6" high and should be to the left and right of the center riser. They should come toward the front of the worship center so that a gap of about 6-8" occurs. The other risers should be placed in front of the worship center. You will need a two risers that are 4" shorter than the level of the worship table. These should be placed in front of the worship table with a space of about 12" between them. The next two risers should be about 6" shorter than the previous risers and are placed in front of them, slightly off center so that they do not look like stair steps. The floor may suffice for the first level, although you may want to make risers about 2-3" high to create slight elevations from the main floor.
FABRIC: Purple is the traditional color for Lent. However it is very effective if you cover the entire worship area in burlap. Landscaper’s burlap, once it is aired out, is a great cover. It comes in 50 foot rolls and can be purchased at any landscape or home improvement store. However, do air it out! Using purple cloth, weave the cloth from the center riser, across the worship table and then down onto some of the other risers. Do not cover all the risers with purple cloth, but rather create a draping effect with it. Puddle both the remainder of the burlap and purple cloth on the floor in front of the worship center. Have a piece of dark material, black or very dark navy blue, approximately 1 yard in length, cover the brass cross on the top riser.
CANDLES: Place a candle on each of the risers, with the exception of the top center riser, the riser on which the suitcase is placed, and the riser on which the Welcome sign is placed. The pillar candle which was in place in front of the top riser is to remain there during most of the Lenten Services. These candles may be purple, the traditional color for Lent. They should be pillar candles about 4-6" in height.
FLOWERS/PLANTS: No plants are placed in this setting.
ROCKS/WOOD: Place some rocks in the setting, in the "valleys" of fabric. The larger rocks that were in place in the Ash Wednesday service may remain at the base of the worship center.
OTHER: Using a piece of posterboard approximately 2 feet wide by 1 foot tall, create a "glitzy" sign. The word in the center of the sign should be "WELCOME", printed in bright red, and outlined in gold glitter paint. Other decorations on the sign should be very gaudy and sparkly, however one corner of the sign should be showing some signs of wear, such as a rip or some of the sparkly border torn or missing. Make it evident that damage has been done. Place this sign on a table easel on the riser near the bottom right of the worship setting.
Color: Purple
Scripture Readings: Genesis 17:1-7, 15-16; Psalm 22:23-31; Romans 4:13-25; Mark 8:31-38
Theme Ideas
No matter what our situation or station in life, God calls us to fulfill our purpose in God’s plan. Abram was ninety-nine years old when God revealed his place in God’s scheme. God deemed Abram a righteous man, as Paul tells us, because of the patriarch’s faith. So it is with us. As Paul goes on to say, we are held righteous not because of our works but because of our faith in Christ. This is God’s covenant with us, a promise that God will fulfill.
Call to Worship (Mark 8)
Let us turn our minds from human things.
Our faith in Jesus saves us.
Let us set our minds on divine things.
Our faith in Jesus saves us.
We will deny ourselves and take up our cross.
Our faith in Jesus saves us.
We will lose all; that we may gain all.
Our faith in Jesus saves us.
Call to Worship (Romans 4)
Hear of God’s promise.
The promise rests on grace.
God gives life to the dead.
The promise rests on grace
God calls into being things that did not exist.
The promise rests on grace.
God came to us through Jesus.
The promise rests on grace.
Jesus died and rose again to save us.
God’s grace comes to us through our faith.
Contemporary Gathering Words (Psalm 22)
God hears when we cry out.
We wail like babies.
God feeds the poor and they are satisfied.
We are hungry.
God is awesome.
Praise God’s holy name!
Praise Sentences (Psalm 22)
All honor and glory to you, O God,
your mercy knows no limit,
and your love knows no depth.
You hold out your hand and the afflicted are healed,
and the poor are fed.
Your benevolence is steadfast,
and your promise is sure
from generation to generation.
Opening Prayer (Genesis 1)
God of Abraham our father, God of Sarah our mother,
we remember with gratitude your covenant
that undergirds our lives with certainty
and gives us peace.
Through the gift of your Son,
you freed us from sin and death.
Opening Prayer (Mark 8)
God, you have given us everything.
What can we give in return for our lives?
Be our guide on our Lenten journey.
Help us to deny ourselves,
pick up our cross and follow Jesus.
We welcome the chastening direction in our lives
as we worship you today.
Prayer of Confession (Mark 8)
Merciful God,
we confess that our sin turns us from you
again and again.
We are a sinful generation
longing for your mercy.
We want not only to save our lives,
but to gain the whole world as well.
We are too often ashamed to show our faith
to the world around us.
Have mercy on us. Amen.
Words of Assurance (Romans 4)
If we rely upon the law of God,
we are beyond hope.
But in God’s mercy we are declared righteous
through our faith in Jesus, who died for our sins.
Benediction (Psalm 22)
Go in God’s grace.
May peace reign in your hearts forever!
Benediction (Genesis 17)
God’s promises endure from generation to generation.
May the God of Abraham and Sarah,
the God who sent Jesus to redeem us,
the God whose covenant is eternal,
bless you and make you fruitful.
From “The Abingdon Worship Annual 2006,” edited by Mary J. Scifres and B.J. Beu, Copyright © 2005 by Abingdon Press. “The Abingdon Worship Annual 2015” is now available.
A Covenant of Faith
Genesis 17:1-7, 15-16
In Genesis 9, God made a covenant with Noah, his descendants, and “all flesh.” Its symbol—to remind us of divine mercy—is the rainbow.
In this chapter, God established a covenant with Abraham, the man of faith, and his descendants. Notice that God promised to make Abraham “the ancestor of a multitude of nations” (v. 4). By faith in the God of Abraham this has literally come to pass. The symbol of this covenant for the Hebrews was circumcision. For Christians, Abraham’s children by faith, the symbol of the new covenant is baptism and the Lord’s Supper. These are signs of our membership in the covenant community.
I. God Promised an Everlasting Covenant (vv. 1-7)
As we look back from the perspective of history, the most important person of ancient times was not a king or conqueror, not an Egyptian pharaoh or Persian king. He was not a brilliant Greek philosopher or Phoenician mathematician, but a man of faith—Abraham. He accepted the call of God and believed the divine promise. Abraham became the father of nations and forefather of the Messiah. Today, three world religions look to Abraham as the example of faith: Jews, Christians, and Muslims. The patriarch was called to have faith in the future. He became a knight of faith. (See Heb. 11:1-3, 8-12, 17-19.)
The language of this passage is as majestic as the creation account (Gen. 1:28) . Abraham is considered “the new creation” by Paul in Romans 8:23. Notice that God’s promise to Abraham is an eternal one (v. 7).
The covenant is one of dual relationship. The Lord promised Abraham’s descendants, “I will be their God” (v. 8). We believe that promise to be true not only for the Hebrews but also for Abraham’s children by faith, all believers. We belong to God, and he is our God.
II. God Makes All Things New (vv. 5, 15-16)
God changed Abram’s name to Abraham, which means “the ancestor of a multitude.” He was destined to become the father of nations. Sarai, Abraham’s wife, had her name changed to Sarah, which means “princess.” Their new names symbolized their new relationship with God, in response to his covenant promises.
In Revelation, we are told that believers will receive a new name (3:12). We will also be given a new song (5:9). God will make a new heaven and a new earth (21:1), and at the end of time he will make all things new (21:5).
The life and faith of Abraham show us that one person plus God can make a great difference. Abraham believed God’s promises and entered into a covenant relationship with him. The world is different 4,000 years later because of one man’s faith!
The faith journey is one of growth in our understanding of God and growth in his likeness. The life of a believer is one of pilgrimage with a new name and a new goal. God keeps his covenant promised.
God is still calling people to faith and to follow. The word church in Greek literally means “the called out” people of God—in covenant relationship and on mission. (Alton H. McEachern)
The Reasonableness of Faith
Romans 4:13-25
H. L. Mencken said: “Faith may be defined as an illogical belief in the occurrence of the improbable.”
John Stott said: “Faith is believing or trusting a person, and its reasonableness depends on the reliability of the person being trusted.”
From our human perspective, God has made some rather improbable promises. Is it reasonable or illogical for us to trust God’s promises?
I. How Improbable Are God’s Promises?
God promised Abraham, at age 100, a baby. This promise appears no more improbable than promises made to us. Karl Barth quoted John Calvin, saying: “Everything by which we are surrounded conflicts with the promise of God. He promises us immortality, but we are encompassed with mortality and corruption. He pronounces that we are righteous in his sight, but we are engulfed in sin. He declares his favour and goodwill towards us, but we are threatened by the tokens of his wrath.”
II. Can God Possibly Keep His Promises?
Paul says Abraham was “fully convinced that God was able to do what he had promised” (v. 21). Why? Abraham believed the God “who gives life to the dead and calls into existence the things that do not exist” (v. 17). If, prior to making promises with Abraham, God had raised any dead person, it isn’t recorded in Genesis. But God can “call into existence the things that do not exist.” This second statement refers to creation out of nothing. Abraham believed God created everything, and in particular, life. If God can form Adam and Eve from the dust of the ground, he can form a child from the dust of an old man’s seed.
We have more reason to believe. In addition to the understanding Abraham had, when Paul said, “God gives life to the dead,” we can also think of the miracles of Jesus raising Lazarus, and especially the resurrection of Jesus.
III. But Does God Want to Keep His Promise?
Abraham certainly believed God did. God had come to Abraham on a couple of occasions to tell him. God desired to have a chosen people, and having a chosen people would glorify God. If I said a person desired glory, that statement would be an insult. But to say God desires glory is not an insult. It must be understood God only desires a fraction of the glory due him. We easily can give a person more glory than is deserved, but never will we be able to recognize even a fraction of the glory that already belongs to God! Verse 20b says that when Abraham realized keeping this promise would give glory to God, Abraham’s faith was strengthened because he knew God would keep his promise.
Likewise, we know God will be glorified by keeping his promises to us. But we have even more reason to believe than Abraham. God has made us a promise just as improbable as the one he made to Abraham. He has promised us eternal life. And to prove he can keep his promise, he has raised Jesus. To prove he desires to keep his promise, he sent Jesus to the cross. Verse 25 says, “[Jesus] was delivered up because of our offenses, and was raised because of our justification” (NKJV).
Placing your faith in a God who has all the power necessary to keep his promises and who has paid the ultimate price of sending his only begotten Son to the cross is not “an illogical belief in the occurrence of the improbable.” It is the only reasonable response an intelligent person can make. (Bill Groover)
Following the Leader
Mark 8:31-38
Following the inspirational confession of faith by Peter, the disciples receive a startling new definition of Jesus and discipleship in light of the impending passion. These passages mark a significant shift in terms of how Jesus now defines himself, his role, and the role of those who would seek to be his followers.
Jesus now wants to move from the fact of his messiahship to its meaning. That identification is now coined in his use of the term Son of Man. Only Jesus uses this term to refer to his role. The term seems to symbolize Jesus freedom to define himself in light of much speculation as to who he really is. Such freedom on Jesus behalf is exercised subject only to the will of God. This is the second time we hear Jesus predict his passion. The cross is the reason why Jesus has come and the nature of the kingdom he seeks to proclaim.
I. The Cross Is Not What We Have in Mind
We see how uneasy such proclamation is in our own lives as we hear Peter’s response to such a pronouncement. Jesus messiahship to this point has been well received by the disciples. However, now the reality of why Jesus has come is just too much to bear, and Peter attempts to keep him from such a future. Peter’s humanity in light of such kingdom realities reveals how fickle people can become when it comes to discipleship.
Most of the time, like Peter, we want to follow as long as the terms are acceptable and not too costly. Peter’s admonition contrasted to Jesus prediction reveals such a stark disparity as to the claims and demands of God’s kingdom and our conditional response.
II. Discipleship Means Following—Even a Cross
Jesus models powerfully what true following means as he denies self, takes up the cross, and follows God’s lead. Jesus response to Peter so clearly relates that Peter needs to get behind him. Such is the only place a true disciple can ever be if one is to follow. Jesus then uses this opportunity to define once again the true nature of what following him means. In light of Jesus prediction, the message is all too real. Ultimately, discipleship means giving up everything. Dietrich Bonhoeffer said it best in his book, The Cost of Discipleship: “When Jesus calls a man he bids him come and die.”
The message of this story is not any easier to hear today than it was then. Most of us, if we are honest, find ourselves in Peter’s camp. But Jesus is deadly serious. In this season of self-denial, we must recognize anew what it means to follow Christ. In a world obsessed with instant gratification, this text clearly presents the gospel alternative.
In Disciple Bible Study of The United Methodist Church, I ran across a quote that defines what must be our response to this Jesus who calls us: “Faith is not belief without proof. Faith is obedience without reservation!” As uneasy as it is for us to hear this story of true discipleship, we too must trust where Jesus leads without reservation!
An image that might be helpful in sharing this text is the kid’s game, Follow the Leader. As a kid, I remember everyone could hardly wait to be the leader. Such is the way of our culture. Everyone wants to lead, but few want to follow. When is the last time we saw a best-seller on How to Be a Great Follower? We seem to be preoccupied with leading, but Jesus clearly points out that being a good disciple is all about how one follows. (Travis Franklin)
Genesis 17:1-10, 15-19; Mark 8:31-38
Most families have a first ancestor, a patriarch or matriarch who founded the clan. It may be the ancestor that first came to these shores from another continent. Whether that ancestor came over on the Mayflower or in the hold of a slave ship, you are probably proud of the courage and the ability to overcome great obstacles your renowned ancestor represents.
The Israelites had a renowned ancestor also. The Israelite nation considered themselves descendants of one ancestral couple, Abraham and Sarah. God promised Abraham and Sarah that they would receive two great things: land and children. Most of their lives they lived as childless, landless bedouins. Then an angelic visitor came to their tent when Abraham was ninety-nine and Sarah was ninety years old and repeated the promise of God. “You will have land and you will have children.” It was a farfetched, impossible, unlikely, humorous promise. Abraham thought the idea was so ridiculous he bowed down before the angelic visitor and laughed his head off. It seemed laughable, except it was the plan and the promise and the program of God.
Generations before Abraham, we have a similar example of the way the plan and program of God seemed laughable. Consider the story of Noah and his ark. Noah built a huge boat on dry land. Think of the laughs his neighbors were having on Noah. We can read the Bible as the story of how people reacted to the seemingly laughable ideas of God. All through the Bible God seemed to have laughable, impossible, impractical plans and most people didn’t get it. The Bible is also the story of the few who did.
Generations after Abraham and Sarah the Israelites had multiplied to be a great nation, but they were oppressed into slavery in Egypt. One bright sunny day Moses came to Pharaoh’s palace. Moses said, “Pharaoh, I just got a message from God. God says, ‘Let my people go!’” Can you imagine the snickering in the back room? “Moses arrived with this crazy idea; God wants us to give up our free labor? Ridiculous! Laughable!”
The exodus is one long comedy. Remember the ten plagues? We read them with such a long and serious face. The plagues are comedy routines. Frogs and gnats and hail and storms are funny! God seems to be toying with the Egyptians, making fun of them. If we have eyes to see, the whole exodus story is full of laughs. Early on, it is the Egyptians laughing at Moses’ freedom idea. Later, it is God’s last laugh on Egypt.
Later the Israelites were on the doorstep of the promised land. The first fortified city they approached was Jericho. Archaeologists say Jericho may be the longest continuously occupied city on earth. Human occupancy at Jericho goes back uninterrupted for ten thousand years. When the Israelites arrived at Jericho, it had been inhabited for 7,500 years. What did the Israelites do? Be prepared to laugh. They marched around the city in silence led by priests rather than soldiers. Imagine the guards in Jericho’s towers watching this goofy parade every day. Imagine their laughter at these people from the desert. Then, on the seventh day, the Israelites made their circuit and didn’t stop. The priests blew their horns and the laughter of the guards of Jericho was drowned out by the sound of the walls falling down. It seemed laughable, crazy, impossible, and impractical. It was also God’s big idea.
Centuries later, a prophet and healer named Jesus made his way around Galilee saying, “If you want to save life, you must lose it. If you give it away, you’ll find it.” It sounds like a ridiculous paradox. Jesus said other things that must have struck people as hopelessly idealistic. He said not only, “Love your neighbor” (Sometimes that’s pretty laughable, isn’t it?) but also, “Love your enemy. Pray for those who persecute you.” Such instructions are contrary to the conventional survival wisdom in a dogeat- dog world. They seem to be laughable instructions except that they are the program, the promise, and the agenda of God.
What if someone came to us today and said, “Beat your swords into plowshares and your spears into pruning hooks?” What if someone came to us today and said, “Take your bombers and make school classrooms, make your tanks into medical clinics and your guns into the implements of agriculture?” Why, we would accuse that person of being impractical, 70 The Abingdon Preaching Annual 2006 crazy, laughable, and maybe even traitorous. But the Bible tells us that God’s mighty dream is for us to beat our swords into plowshares. What if some prophet were to come among us in North America and Europe and say, “It is the will of God that you lower your standard of living 50 percent for the sake of the poor and for the sake of the planet”? We might think that person hopelessly naive, the program laughable. And yet, wouldn’t it be consistent with the biblical admonition to care for creation and for our neighbors?
Often God is calling us to do things that seem altogether out of character. God asks us to do things that would make our neighbors and coworkers laugh their heads off. God still asks God’s people to do incredibly foolish, naive, and laughable things.
Love your neighbor and your enemy. Pray for those who abuse you. God’s plan, God’s program, God’s agenda is frequently so different from our own and so different from what is expected in our world. Yet which program really works? God’s? Or the world’s? Yes, all of human history has been the story of people who laughed at God’s program of justice, love, and compassion. We keep on laughing and God keeps on inviting us to be those rare people that get with the program. Amen.
Nashville, Tennessee 37202 United States
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