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Ministry Matters Preach. Teach. Worship, Reach. "Small church, big changes | Renegade Gospel: Interview w/ Mike Slaughter | Give people a good reason to leave church" for Tuesday, 10 February 2015
Mike Slaughter, Lead Pastor of Ginghamsburg Church
Shane Raynor interviews Mike Slaughter, lead pastor of Ginghamsburg Church and author of “Renegade Gospel: The Rebel Jesus.” Questions include: Why are so many young people today choosing religions other than Christianity? Is doubt a positive or a negative thing? What is the heresy of the nation-state? How is that in play in America right now? Should churches rethink membership? Have Christians made Jesus too safe? How is privatized faith hurting Christianity? What is the power of expectation? Why does Christianity grow so fast in places where it's illegal?
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Shane Raynor interviews Mike Slaughter, lead pastor of Ginghamsburg Church and author of “Renegade Gospel: The Rebel Jesus.” (Questions and times below)
Questions:
1:49 What do you mean by "renegade gospel"?
3:21 Why are so many young people today choosing religions other than Christianity?
8:27 Why does Christianity grow so fast in places where it's illegal?
10:25 In your new book, you discuss the heresy of the nation-state. How is that in play in America right now?
14:56 What is privatized faith and how is it hurting Christianity?
17:25 You've said that the church has turned Jesus into a "safe" Jesus or a "Sunday School" Jesus. How do we present him as a "rebel" Jesus?
20:23 Do churches need to rethink church membership?
22:49 In "Renegade Gospel," you write about a question that you call "the most important question we'll ever have to answer." What is that question?
25:56 What is the power of expectation and why is it important when we're trying to see Jesus today?
29:23 Is doubt a positive thing or a negative thing?
30:52 How do we encounter the resurrected Jesus in 2015?
32:04 As a United Methodist, what are your hopes for the 2016 General Conference?
by Rebekah Simon-Peter
Church conflict is something that strikes fear in the heart of church leaders. Why?
The vital statistics of many mainline churches already reflect declining health. The size of worship attendance is shrinking as are the number of active ministries, and the people involved in them. Baptisms trend downward while deaths trend upward. Why bring on more conflict when we’re already on shaky ground?
Fear of conflict
I think we're afraid of church conflict because it might reveal irreconcilable differences. And then what would happen to the congregation? The already shaky boat might just capsize. And so we avoid things that might be conflictual or create tension.
But my work has show me most of the stuff church leaders are afraid of isn’t what pushes people out the door. It’s not so much a strong stance on social justice issues like poverty, racism or gay marriage. It’s not even questions of the authority of the Bible that does it. In fact, two lay leaders recently confided to me they tune out when there isn’t anything challenging going on. They want to think a new thought, chew on a new idea, and engage a new way of looking at things. So, for most people, that’s not the issue.
People have all kinds of reasons for leaving church. I say at least give them a good reason to go. I’d like to share with you the difference between a good reason and a bad reason for leaving church and four dos and don'ts when making the shift.
Why leave church?
Some people will never leave church. They were there before you got there, and they’ll be there after you leave. They’re loyal to the church and its traditions. Others aren’t so immovable. Some of them will leave if they’re not getting their way or they have been hurt by a comment, a leadership gaffe or a pastoral slight. There’s not always a lot you can do about that.
But most people leave for reasons we have far more control over. Here are three: First, there is no new vision or direction for the church. It’s same old, same old. People are asked to risk nothing. They are bored, unengaged. Second, the church is simply going through the motions. Worship lacks spiritual depth or vulnerability. Prayer is lackluster. Preaching is uninspiring. Music is uneven. They don’t sense the sacred presence of Jesus or the movement of the Holy Spirit. Third, relationships are cliquish. Worshippers may be disconnected from each other, from visitors, or from the community around them.
Now these may all be valid reasons to leave church. That we church leaders tolerate this state of affairs is our bad. Let’s at least give people a good reason to go.
Give them a good reason
What’s a good reason? A vibrant new direction that won’t please everyone. A bold, risky vision that requires big faith to enact. Worship that plunges spiritual depths, creates space for the Holy, and evokes emotional honesty. Relationships that go beyond the surface, inviting truth-telling and a community with people from a variety of backgrounds, circumstances and ethnicities.
Make no mistake, these things will be uncomfortable and to some unpopular. Some people will leave BECAUSE they disagree. Maybe they don’t want to get their hands dirty and reach out beyond their comfort zone. Maybe they are sick of hearing about those people. Maybe they can’t understand how environmental stewardship relates to the life of faith. Perhaps racial reconciliation and economic justice don’t float their boat. Maybe they like the ways things have been just fine. No worries. The seats they vacate will be filled by others. Eventually the offering plate will be too.
People want an experience of Jesus. Of his values. Of his presence. Of his message. Of his radical love. The churches that don’t provide that will die. The churches that do provide that may well live.
Case in point
One small mainline church I know was on the verge of closing. In fact, the nine remaining people had decided it was time to call it quits. At their very last meeting, an older woman said, “But where I will go next Sunday morning?” Her lament reopened the conversation. The little group decided to give it one last try. They hired a part time bivocational pastor who was passionate about connecting the church and the community. She wanted to create an inclusive space for all people, including youth at risk. Seven years later, the church is thriving! They have a church band with a professional musician from the community college, an active outreach to GLBT youth, a Friday night coffee house with live bands from the community, several 12-step meetings and a free clothing ministry. The pastor is now full-time, even as they share space with another worshipping congregation to make ends meet. This church has become the inclusive, progressive go-to community in a very politically and socially conservative town.
I was there on a recent Sunday morning and the sanctuary was comfortably full, with perhaps 60 people in attendance including a journalist from the local newspaper, entrepreneurs, several doctors, teachers, quite a few teenagers, older couples with canes and hearing aids, students from the college and a smattering of recovering addicts. Even the mayor worships at this congregation! It was a refreshing experience.
Jesus had a powerful vision of the kingdom of God. His preaching and teaching and ministry gave people direction; it pointed to something brand new. Sure, some people left Jesus. Others even killed him. But not because they were bored! We know how the story goes … a handful of followers led to the billions who now follow him.
If you’re going to lead church — whether you are clergy or laity — understand that people will leave church. Can’t stop that. I say, at least give people a good reason to leave the church.
4 dos and don'ts
Here are four dos and don’ts to consider as you move forward:
1. Do prepare people for a change in direction. If you are presenting a new vision, give people plenty of time to get used to the idea, to ask questions and to present their ideas too. Don’t expect everyone to be on board. But don’t back out if they’re not either. Ground your efforts in prayer, and trust God.
2. Do give people something new to chew on in your sermons, devotions and Bible studies. Don’t be afraid to tackle tough issues. Just make sure to fairly represent all sides. Don’t be afraid to say where you stand, and why. People will appreciate your honesty and vulnerability, even if they disagree with you. Do make sure you have thought it through as much as you can, and don’t try to force others to believe or behave the way you do.
3. Do turn to Jesus and the Gospels for guidance. In good Jewish fashion, Jesus was involved in all kinds of healthy debate with those he agreed with, and those he disagreed with. No matter what, he remained true to himself and was prepared to answer for his beliefs. We are beneficiaries of that self-differentiation.
4. Do be of good courage! Our inspired visions, risky ministries, spiritually grounded worship and courageously loving relationships can and do make a difference.
Without all this, your church is likely to continue declining and die anyway. Might as well give it a go!
Rebekah Simon-Peter blogs at rebekahsimonpeter.com.
by Mark Lockard
At 85-years-old, Sister Megan Rice is still living out a life of ministry and social justice, but she’s doing it from a surprising place: behind bars. In the summer of 2012, Rice and two other activists, Michael Walli and Gregory Boertje-Obed, broke into the Y-12 National Security Complex in Oak Ridge, Tennessee, a highly secure facility with nuclear processing capabilities. In an act of anti-nuclear protest, they painted phrases advocating peace in human blood on the walls of a bunker containing bomb-grade uranium.
In February of 2014, Rice was sentenced to almost three years in prison, while Walli and Boertje-Obed received more than five due to "previous acts of civil disobedience." Now, almost exactly one year later, Rice is again making headlines for her efforts to shine light on problems within U.S. correctional facilities.
According to a story released today by NPR, Rice is being held on the ninth floor of a high-rise prison building in Brooklyn, NY. Lacking adequate health care, social reintegration programs, or even outdoor space, Rice is using her current incarceration situation to draw attention to systemic issues in our country’s prison system.
While the problems are systemic, Rice gives us one face to focus on — something we desperately need in a conversation that so often turns to numbers and statistics without acknowledging that prisons hold people: living, breathing individuals with complex identities and multiple needs. Sister Rice is 85 and a nonviolent offender; it seems contrary to common sense that she’d be anywhere other than the most minimum security facility possible (that is, if you would argue that she should even be in jail at all). I’m not denying that she broke the law. But one of the main features of the U.S. justice system is that punishments are tailored to fit the crime.
The actions and experiences of this one Roman Catholic nun open up a big discussion, not just for Christians but for all citizens under the law. Still, her situation raises profound questions for people of faith. How do we honor the humanity and dignity of God’s children even when civil law necessitates incarceration? How do we justify an ever-expanding prison system that ignores healing and rehabilitation in favor of an “out of sight, out of mind” approach? How do we make sure that justice doesn’t end up meaning persecution for entire segments of the population? In short, how do we make sure that the teachings of Christ guide our thoughts and actions when we deal with our neighbor, no matter the situation?
At the very least, Christians should be in prisons all the time, living out ministry and extending love to those inside no matter their crime. Why? Jesus tells us that doing so is part of how we inherit the kingdom: “I was naked and you gave me clothes to wear. I was sick and you took care of me. I was in prison and you visited me” (Matthew 25:36, CEB). Given those words from Christ, Sister Rice is calling out an issue we should already be talking about and living through daily.
Sister Rice is a beacon in this particular case. It’s easier to point to an elderly nun in prison and say, “Hey, maybe that’s not what justice should look like.” It’s much harder when we have to look for that truth through the murky waters of systemic issues like racism or classism. When that happens, relying on the transformative grace and love of Christ, given to us so that we might show it in kind to our neighbors, to the least of these, is better than hoping the corrections system will get it right for us.
By Christy Thomas
I think the megachurch movement has created a clearly unintentional but serious infection which may lead to the eventual death of Christian connection, aka the church.
Let me explain.
After noting a “meh” response to the last church I visited in the Mystery Worship adventure, I thought I’d better analyze what happened because the worship itself was quite well done.
A varying team accompanies me on these mystery worship visits. Age range: preteen to the geriatric, and have differing religious backgrounds. We generally get together to talk after each service, share impressions and consider the next worship adventure. Our general assessment about this particular day was an unenthusiastic, “Well, it was fine but . . . ”
What was our hesitation? Two reasons I suspect.
One, we are visiting and know no one. We have no sense of local community, of having just been in worship with a larger group connection. Simply, we don’t know anyone else. As friendly as people can be — and this was a particularly friendly place — nothing replaces the depth of a genuine knowing of one another.
Two, and this is the more pernicious issue, we are reaching a point where we want to be wowed by what takes place. We want something unusual, something snappy, something profoundly moving, something spectacularly life-changing. In other words, we are in danger of becoming worship snobs, sniffing our collective noses at anything that doesn’t quite meet our increasingly exact standards.
We want a weekly experience of Pentecost, but not the hard work of the Ordinary Season that follows it. We want the “high” without having to grow deep roots and learning to expend ourselves to produce fruit that will nurture the world.
In a small scale, my mystery worship team is exemplifying the worst of consumer Christianity. We want to skip to the mountaintops and ignore the trained guides and their work on getting us there and the personal discipline necessary to make the journeys.
Almost all of the fastest growing churches I have visited aim for the spectacular in worship. The gatherings feature loud music, light shows, lots of visuals and big-name preachers, many of whom are former pro athletes. The worshipper tends to have a passive experience at the feet of the experts. Literally “at the feet” because the stages are set up high, ensuring good sight lines in the massive spaces.
The children’s areas are lavishly furnished with audio/visual equipment, ensuring little boredom and preparing them for the passive experience of adult worship.
This past Sunday was full of congregational participation. The particularly excellent acoustics in their space meant that the attendees could hear one another well. The collective worship responses gave a healthy sense of being in a large community of like-minded people. As a result, the congregational singing was far more robust than I’ve seen just about anywhere else.
But megachurch auditoriums are set up for professional bands with expensive amplification, not for the unamplified human voice. Few attendees sing, mainly because they sense they are singing alone, an uncomfortable sensation for most. Other voices are lost in the massive spaces. Almost none of those types of worship services expect any unison reading or responses. All comes from the front.
I know that megachurches work hard to create connective small groups and these become the lifeblood of a healthy large church. Nonetheless, these expensive and expansive Sunday “productions” have contributed to the rapidly growing breakdown of people worshipping and working together in community. Few have a holistic church experience — it has become increasingly fragmented from daily life and much more like a weekly Superbowl half-time performance, quickly criticized if it doesn’t meet individual standards.
As I consider the future of my own denomination, The United Methodist Church, I’m aware of the push and need to create more megachurches. Among other things, such entities pay much larger apportionments, and help keep the bureaucracy functioning, the bishops and their minions paid and the pensions funded. These are our financial realities.
But I think megachurches are essentially, and certainly unintentionally, killing the essence of Christian community. At its core, Christianity is intended to be lived out in deep intimate connection with others who intentionally speak the truth in love to one another, offer to one another comfort and support, bear one another’s burdens and together manifest the transforming presence of Christ to the world.
Certainly, much admirable mission emanates from larger churches and their extensive resources. I never want to ignore the good they have brought. I simply voice my concern that the kind of vulnerable connection that is needed for healthy personal growth to Christian maturity becomes increasingly difficult as the size of the church grows and worship becomes a professional performance rather than the work of the people.
Christy blogs at ChristyThomas.com.
By Billy Doidge Kilgore
Responding to my request for paternity leave, the church leadership slid a thin piece of paper across the table, full of language resembling a legal contract. Shaking my head while reading the mechanical response, their decision made clear that my request for two weeks of paid family leave would not be honored. After three years of full-time ministry in this congregation, I stared at the table with a heavy feeling in my stomach as I considered my family's needs.
Knowing the congregation had not dealt with this issue in recent years, I asked the appropriate groups shortly after we announced our pregnancy to discuss the details of my leave, guaranteed in my pastoral call agreement, to avoid any last minute confusion. As a young married couple, living a long distance from family, we needed to plan in advance for the care and expenses involved in the birth of our first child. Discovering two months from the due date that my leave would not include pay forced my family into a vulnerable position.
Unfortunately, the unwillingness of the church leadership to follow denominational guidelines led us into the ninth month of our pregnancy without an agreement. The worst part was the toll on my wife’s health due to stress from the unresolved leave. Only a few weeks before the birth, thanks to advocacy from the denomination, an agreement including pay was reached but required me to remain on call and lead weekly worship. In the end, I was not granted a legitimate paternity leave allowing me to completely step away from pastoral responsibilities to care for my wife and newborn child when they needed it most.
A nation of family values
This situation is not unique to my family; rather, it affects countless families in both religious and secular workplaces. Our nation is significantly behind the rest of the modern world in offering paid family leave for men and women. “We are the only advanced country on Earth that doesn’t guarantee paid sick leave or maternity leave to our workers,” President Obama announced last month in his State of the Union address. Considering America’s pride in embracing family values, whether religiously or politically, this is surprising news. We are quick to claim the importance of family values, yet when asked to invest our financial resources in working families by providing paid family leave we stall.
The result is families, especially those with minimal resources and low wages, find themselves in the awful position of choosing between caring for loved ones and receiving pay. In a nation with abundant wealth and resources, it is unconscionable to discourage workers from caring for severely ill family members or newborn children by withholding pay during leave. This is the ultimate family values issue, and an opportunity to make a common-sense decision to support the well-being of families, which in turn leads to healthier workers.
In the early 1990s, the Family Medical Leave Act, a law guaranteeing family leave for workers was passed, but it did not go far enough because employers are not required to pay employees on leave, and employers with less than 50 workers are exempt. The law was a positive step providing leave without the risk of losing your job; however, without pay leave is not a realistic option for many workers with medicals bills piling up. If change is to occur so workers of all socioeconomic backgrounds are given an opportunity to care for their families, groups like the church must join the voices supporting paid family leave.
Gospel story is a family story
The church not supporting paid family leave is like the United Nations not supporting peace between countries. In the Gospel story, family is at the center of the narrative. God chose a young, powerless and poor family as a means to offer hope and salvation to the world. Mary and Joseph trusted God, putting aside work and the expectations of others, and in turn the Almighty nurtured them as they traveled to Bethlehem to birth Jesus. The birth of the Christ child reveals that family is precious to God.
Christian community participates in the ministry of Christ, which cares about the physical, emotional and spiritual dimensions of human beings, and the most basic unit they operate within, the family. As the body of Christ, our calling is to care for the whole person at all stages of the life cycle. Congregations who receive or call clergy with families are entrusted with the sacred responsibility of walking alongside them, through all seasons of life, whether a child is born or adopted, and when loved ones become severely ill.
Advocating for paid family leave is an opportunity for God’s people to live out their values and offer an alternative vision to mainstream culture, which often values productivity and material possessions over people. Followers of Jesus would do well to ask themselves this question: Are we using our resources to build the kingdom of God or are we using them to preserve our own kingdom? In other words, are we choosing to meet the needs of people, especially families, or our own agenda? Jesus teaches in the Gospel of Matthew that our choices reveal our values. He instructs, “Where your treasure is, there your heart will be also.”
Billy Doidge Kilgore blogs at OurDeepestSelves.com.
By Mark Bray
Summer Grove United Methodist Church in Shreveport, La. faces the challenges of many United Methodist churches in the United States — aging membership, changing racial demographics of the neighborhood and a declining economic base.
The all-white church moved to its current location in a mostly white neighborhood in the early 80s — and its new neighborhood began to change. In addition to a racial change, the neighborhood’s major employers moved to other places. And we realized we needed to bring in younger, more diverse members to help our church thrive.
Our church had to make big changes or die.
About three years ago, as the pastor, I embarked on a challenging journey of change:
• First, I began a conversation with the person in charge of congregational transformations and new church starts for the Louisiana Annual Conference. Those talks led to the first step in our church making changes in the way we did things — and helped me commit to making hard decisions with my congregation.
• Four lay leaders and I attended a process called SHIFTS, conducted by Dr. Phil Maynard through the Louisiana Annual Conference. That process focused on becoming more inviting and having more vibrant worship. This was a good start and helped this core group begin to talk about our path. But honestly we needed more than a shift.
• We asked to go through the UM Discovering the Possibilities program, a churchwide process conducted by worship leader and coach Stacy Hood. Most of our congregation spent a half day looking at and celebrating the past, assessing our current reality (giving and attendance), analyzing demographics of the neighborhood (60 percent white to 40 percent African-American) and then we looked to the future.
• Knowing it would be tough to follow through, we hired a short-term local church consultant (Judy Christie) to keep us on an intentional process of change. She began her work in June 2014 by meeting with the congregation and asking if there was support for change. With some reluctance and some excitement, nearly all members agreed we had to do something.
At the end of November 2014, we began a new worship service. You may think that is not so different. Yet what we did was huge for us.
We combined our traditional worship service with our contemporary worship service. I used no labels to describe the new worship experience other than it would be a worship celebration.
Leading up to this change the entire church studied Adam Hamilton’s book “Revival.” New small groups were formed (and still are meeting) and people began to become revived.
The leadership of the church decided to make the service more contemporary in style with our musical praise team as music leaders. It was truly our prayer that we could find a worship leader who could connect with those who were outside the church walls and increase the diversity of our congregation.
A couple of weeks before the new service was to launch, we found that person — a young African-American man who is a middle school choir director. Both he and our church were willing to try what for us was a big change.
Not all has gone perfectly. There are those who grieve the loss of certain elements of a traditional worship service. We decided ahead of time to retain some of those elements but not include them every Sunday. Our worship leader has been intentional to include a hymn or two weekly, mixed with contemporary music. The results to this change so far (over two months in) have been exciting. Before the changes our average combined worship attendance of the two services was 80-90 weekly. Since our change our attendance has averaged 110, with as many as 118. There is a new energy in worship.
Of course a change in worship is not the complete answer. There is much work to be done to engage in ministry with our neighbors. We have, for example, added a free meal for people in the neighborhood and increased our food pantry ministry. Church members have committed as volunteers.
While our diversity is increasing, we must continue efforts to reflect the racial makeup of our neighborhood. But after much prayer, strong lay leadership and a willingness by many to be courageous, change has come.
The good news: We have made the change from survival mode to the hope of thriving. I share this not to brag but to say that your church can make the necessary changes needed and live to tell the story.
By Joseph Yoo
I once served at a church where many transitions were required. Lots of the administration aspects of the church had to be strengthened and brought up to the modern way of keeping data. All these transitions meant that certain people had to be phased out of roles and positions that they had held on to for years. A few understood why it was necessary. In fact, they were relieved to let go of their responsibilities. But that wasn't the norm. Most were hesitant. Some were confused. Others were angry.
And a few left the church because they couldn't hold on to the roles that they'd had for decades. But these changes were necessary for the sake of the overall church and I couldn't understand why a few folks were so upset that they would leave the church, uprooting themselves from a community that they'd been part of longer than I'd been alive.
A season or so later, while we were moving to a healthier place as a church, something hit me. I remembered someone saying that they loved the fact that they could perform a role for the church for such a long time; that they felt that they were helping the church the best way they could. I don't know why it took me so long to get to the bottom of what they were trying to tell me: Their position was something that they felt validated them — proved their worth to the church and ultimately to God — something they did to earn their keep, if you will. And being transitioned out of that — no matter how slow or how grace-filled the process may have been — perhaps many felt that their worth and value to church — and to God — was being transitioned out to the "newer" way of doing things. They couldn't find the grace in the situation.
Of course, I realize the generality of this statement. Each person/situation is unique and different. But, we all have a tendency to place our worth in what we do, in what we can provide; we often let what we do define us rather than who we are.
What's one of the first questions we ask when we meet someone new? “What do you do for a living,” right? And we feel like we can get a better sense of who that person is based on what they do.
Pastors aren't immune to this. We also have a tendency to place our worth in tangible things like numbers. When the pews are packed and the budget is healthy, we're proud of ourselves and the work that we poured into the ministry and we feel affirmed about our role as pastor to the church. But when attendance is declining and passing the budget is a struggle, we often begin to second guess ourselves and question our effectiveness as a pastor.
Change is rarely easy. It's even more difficult if someone thinks their worth and value is being challenged and/or undermined.
The challenge is to remind people — and ourselves — that our worth to our church and to God is not found in what we can provide, in what we can do and/or accomplish. It's not found in our particular set of skills, or in our roles, titles, positions and achievements. Those things are important and can help the community — but our value isn't found in the things that we can produce.
The Egyptians found worth in the Israelites by how much bricks they could produce. But God didn't find worth in whether the Israelites could meet their quota or not. God loved the Israelites because they were God's children. No matter how hard you try; no matter how many "bricks" you produce, you simply won't be able to get God to love you any more than God already does. God's grace and love cannot be earned. It's already given. I know that is easier to say than to actually believe. But it's true.
You are worthy and valuable to God not because of what you do, but because of who you are: God's child.
May that define you.
By Steve Harper
As many of you already know, I am against schism in the church, even though it is talked about a lot these days in the larger Body of Christ, as well as within my denomination, The United Methodist Church. I have written about my resistance in “For the Sake of the Bride” and variously at my blog.
I want to return to my concerns in this post. I know some of you do not agree with me, but I am as entitled to my resistance to separation as others are entitled to their advocacy of it. I am not writing to argue with anyone, but only to communicate my opposition to schism as clearly as I can.
My resistance to separation is rooted in the Bible (e.g. John 17:11, 1 Corinthians 1:10-13a, Galatians 3:28, and other passages that speak of oneness among Christians), as well as the Didache’s clear injunction to avoid schism (4:3). I simply cannot ignore or oppose these admonitions. Hence, I cannot be among those who believe it is time to divide — including a recent proposal to devise a new jurisdictional structure in The United Methodist Church that divides progressives and conservatives in a way that creates a two-church reality without appearing to do so.
My resistance is further expressed because of the false presupposition which gave rise to the phrase “amicable separation” in the first place — a straw man which alleges that the time has come to divide because unorthodox Christians deny the divinity of Jesus and no longer believe in the authority of Scripture. [The first letter proposing amicable separation used these two items to justify the call for schism.]
No one can deny that there are people who do both, but the problem is that this orthodox/unorthodox dichotomy is not adequate to describe total reality, and I am living proof that it is so. I believe in the divinity of Jesus and in the full inspiration and authority of the Bible. I am an orthodox Christian, using an historic interpretation of orthodoxy to define myself; that is, a Creedal Christian.
And yet, because my belief in Jesus, coupled with my hermeneutical views about certain passages in the Bible, have lead me to affirmations about human sexuality that traditionalists are unwilling to make, I fail to meet their stated criteria for being part of a Conservative Methodist Church (or whatever it might be named). But neither would I be part of a Jesus divinity-denying, biblical-authority rejecting Progressive Methodist Church (or whatever it might be called). But those are the only two “church” options available in the amicable separation scenario, leaving it exposed as insufficient in and of itself.
I am not writing this to defend myself. I have already suffered the slings and arrows of criticism and shunning by some conservatives. I am writing to expose the error of either/or thinking that would divide into two groups when the fact is, there are many people like me — biblical, creedal, orthodox, Christians — who are living their faith beyond the caricature of any two-church separation plan.
The fact is, schism (by its very nature) creates a false fracture of some kind — if nothing else, by trying to make something complex look cut-and-dried. By insinuating that only the conservative view is orthodox, a believer/unbeliever myth is created, and it becomes an artificial basis upon which to propose separation.
But even more, the term “amicable separation” is a term that ends up canceling itself out, no matter which word you start with. If you lead with “amicable,” you do not (or should not) move toward separation, and if you begin with “separation,” you can bet (on the basis of church history) it will not be amicable. Amicable separation is an oxymoron.
Amicable separation simply fails to pass muster when examined beneath the surface, leaving us with the much more difficult call to engage in holy conversation with the principle of love and the practice of non-judgment guiding us to a better place than schism can ever provide. We are called to something more radical than division, we are called to trust — to trust that nothing is impossible for God (Jeremiah 32:27), and to stay at the table until God reveals what the better way is and works through the power of the Spirit to bring it to pass.
Next week, and the week after, I will write about how we might live and act in order to move beyond separation and preserve unity.
Steve Harper is the author of “For the Sake of the Bride.” He blogs at Oboedire.
By William O. “Bud” Reeves
Recently my seminary alma mater, Duke University, generated controversy by announcing that they would let their Muslim student organization use the Duke Chapel tower to call Muslims to prayer on Friday, their day of worship. Muslim students have been having prayer services in the basement of Duke Chapel for years. The adhan prayer, usually broadcast from a minaret, serves as a call to worship.
Evangelist Franklin Graham immediately castigated Duke on Facebook: “As Christianity is being excluded from the public square and followers of Islam are raping, butchering and beheading Christians, Jews and anyone who doesn’t submit to their Sharia Islamic law, Duke is promoting this in the name of religious pluralism.” He encouraged people to withhold contributions to the university. Criticism of the decision began to pour in.
The next day, Duke rescinded its permission to the Muslim students. Michael Schoenfeld, vice president for public affairs and government relations, said in a statement, “Duke remains committed to fostering an inclusive, tolerant and welcoming campus for all of its students. However, it was clear that what was conceived as an effort to unify was not having the intended effect.”
I was embarrassed at the intolerant and inhospitable attitude of some Christians and saddened that my alma mater didn’t have more courage.
Larger issue
This small incident brings up a big issue. How should we treat people of other faiths? What is the spirit of Christ toward those who don’t believe in him?
We should do more than just tolerate other faiths. We should be in respectful dialogue with them. In a pluralistic world, we can’t ignore them. In a world torn with religious violence, we should encourage faithful, peaceful expressions of any faith, because extremism in any religion is destructive of faith and community. Most Muslims do not support ISIS any more than most Christians are members of the KKK.
We can respect other religions because we have a big Jesus. He is the Christ, the communication of God to the world. For thirty-odd years, the Christ was incarnate in Jesus of Nazareth, but it’s clear in Scripture that Christ is eternal with the Father. He is the agent of creation and transcends the human form in which he made the perfect revelation of God to the world (see John 1, Ephesians 1, Colossians 1, Hebrews 1, 1 John 1).
The idea that Christ is the Word — or Communication — of God to the world means that any revelation of God, through nature or another religion, has Christ behind it all. Scholars as diverse as Billy Abraham and Richard Rohr believe the Cosmic Christ has great implications for interfaith dialogue.
Common ground
This is not to say that all religions are equally valid or that Christians do not have any particular claims on the truth. What it does say is that there is common ground between people of all faiths that provides a basis for friendship and dialogue.
In his book “Mere Christianity,” C. S. Lewis wrote:
“If you are a Christian, you do not have to believe that all other religions are simply wrong all through. If you are an atheist, you do have to believe that the main point in all the religions in the whole world is simply one huge mistake. If you are a Christian, you are free to think that all these religions, even the queerest ones, contain at least some hint of the truth. When I was an atheist I had to try to persuade myself that most of the human race have always been wrong about the question that mattered to them most; when I became a Christian I was able to take a more liberal view. But, of course, being a Christian does mean thinking that where Christianity differs from other religions, Christianity is right, and they are wrong. As in arithmetic — there is only one right answer to a sum, and all other answers are wrong; but some of the wrong answers are much nearer being right than others.”
Jesus is the right answer. But some of the other answers may not be far off. In John 10:16, Jesus says, “I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.”
I wonder what he meant by that?
Being tolerant of other religions is a big step for some. But we should do more. We should engage in dialogue based on respect and encourage all peaceful expressions of faith.
Above all, we should live with the love of Christ. Then we will show the world how big our Jesus is.
This article originally appeared in The Arkansas United Methodist.
By Mike Slaughter
One of my favorite descriptions of God that Jesus shared was as a God who loves to throw parties. As a matter of fact Jesus was criticized by the religiously correct for eating with sinners and allowing “unclean” folks to have intimate accessibility to his fellowship. What was Jesus thinking when he left Peter with the responsibility of leading his church? Even Peter recognized his own incorrect religious qualifications when Jesus called him to join his movement, saying: “Go away from me Lord; I am a sinful man!”
Jesus told the parable of The Great Banquet while eating at the table of a religious and doctrinally correct, prominent Pharisee (see Luke 14). The moral of the story? It is the religiously correct who refuse to come to the party. So whom does God invite? “Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and lame … go out to the roads and country lanes and compel them to come in, so that my house will be full.” God invites the ones on the outside deemed unacceptable by those on the inside.
Ginghamsburg Church, where I have pastored for almost 36 years, can best be described as evangelical in theology and progressive in social mission. It is a megachurch on multiple campuses that is racially, economically and politically diverse. We are deeply rooted in biblical faith, which becomes the foundation for our actions. “Jesus is Lord!” … which means his agenda must be our agenda. His charge our charge. His invitation our invitation.
Carolyn and I began to ask ourselves, what groups in our faith community might be feeling not fully welcomed at the party? We decided to invite any folks from our fellowship who were part of the LGBTQ community into our home for an evening of conversation, Bible study and prayer. I announced this from the pulpit, acknowledging that while we didn’t all agree on homosexuality, we could all agree that the church should be a safe space where all were welcomed to participate. This was an email response that I received from one young woman:
“Hello, Pastor Mike, I read in the bulletin this weekend that you were hosting a gathering of the LGBTQ community from the church. I am very interested in this especially in the church. As an out lesbian, single mom and a Christian, I have struggled with finding a church home. So many times I have encountered judgment and persecution in the church setting. I have even experienced this at Ginghamsburg, but certainly much less than most congregations. I guess all that is to say, I would love to attend the meeting and engage in some dialogue. Thank you for the opportunity.”
As I wrote in "Renegade Gospel: The Rebel Jesus (The Radical Road to The Cross)," most of us have taken the Jesus of history and recreated him in our own cultural, political, ideological, theological and denominational bubbles. Jesus said that the world would know we are his disciples through our Christlike sacrificial love. But if we are really honest, we don’t even know how to love one another! Many in my own denomination (the United Methodist Church) are advocating for amicable separation over the issue of homosexuality. We have at times been guilty of mimicking the same mean-spiritedness and divisiveness that has been demonstrated by the immobilized U.S. Congress.
How do we live as a community within the paradox of both grace and truth? We don’t all have to agree on the issues; but, if we have been born in the Spirit of Jesus, we will demonstrate the limitless, transforming love of Jesus.
Watch our interview with Mike Slaughter.
Mike Slaughter is the author of “Renegade Gospel.” He blogs at MikeSlaughter.com.
By Shane Claiborne
(RNS) It looks like the death penalty may be on life support.
January was set to be the deadliest month for U.S. executions in 2015, but nine of the 15 executions were stopped. In an unprecedented wave, three of the deadliest states stopped executions planned for last month — Texas, Oklahoma and Missouri. February has just begun, but nine of its 12 scheduled executions have been halted.
Last year was not a good year for the death penalty, either, as death sentences hit a 40-year low and executions were at a 20-year low.
There were botched executions such as that of Clayton Lockett, who writhed in pain for 43 minutes before dying of a heart attack, with the Oklahoma prison warden calling it “a bloody mess.”
Then there were the exonerations, such as that of Ricky Jackson in Ohio, who spent 39 years in prison for a crime he didn’t commit, convicted solely on the testimony of a 12-year-old boy who recanted.
Jackson was not alone — several others exonerated in 2014 spent over three decades behind bars. In December, we saw the 150th exoneration (since 1976). That means for every nine executions, one person was found innocent. What if the Postal Service lost one letter for every nine it delivered? What if an airline crashed one of every 10 flights? Innocence has raised questions for many of us.
Richard Glossip was one of those whose Oklahoma execution was halted by the U.S. Supreme Court last month. Glossip has maintained his innocence in the murder-for-hire of his boss. In fact, it is clear that if he had lied — and pleaded guilty to a lesser crime that he did not commit — he would not face execution for the greater crime, which he also did not commit.
It might be that folks are getting tired of the massive resources spent on death penalty cases. It is now a well-established fact that it costs more to kill someone than to keep them in prison for life. Political conservatives are now blasting the money wasted on the death penalty — money that could be used to support victims, prevent crime and repair broken schools and families. In some states, such as Nebraska, it is likely that Republicans will lead the way to abolition.
Groups such as Journey of Hope, Murder Victims’ Families for Reconciliation, the Forgiveness Project and Murder Victims’ Families for Human Rights are gaining more and more traction as they insist that capital punishment creates a new set of victims and perpetuates violence instead of healing. As you listen to them, you can’t help but wonder if we can do better than killing to show that killing is wrong.
So the death penalty is in critical condition.
But it is not dead — not yet, anyway. With recent polls showing that more than half of Americans are opposed to the death penalty when given other alternatives, advocates are turning up the volume. In 2014, Tennessee reinstated the electric chair, and Wyoming tried to bring back the firing squad, though neither state had an execution in 2014.
Despite a loud minority, most of the U.S. has moved on. Last year, seven states accounted for 80 percent of all executions. And it is even more evident when you look at counties. More than half of death penalty convictions originate in 2 percent of the counties in the U.S.
More Christians are troubled that 85 percent of executions take place in the Bible Belt. A 2014 poll showed that millennial Christians are overwhelmingly against the death penalty, and only 5 percent of Americans think Jesus would favor it.
Echoing the pleas of his predecessors Benedict XVI and John Paul II, Pope Francis called for a renewed commitment from Christians to abolish the death penalty — “whether legal or illegal, and in all its forms.” Word on the street is that the National Association of Evangelicals, representing nearly 50,000 congregations, may soon weigh in on the issue.
So I am hopeful that 2015 might be a year of abolition. The six executions that have gone forward this year reveal how broken the system is. Two of those executions involved a lethal injection protocol that is now under review by the Supreme Court. Georgia executed a decorated war veteran who suffered from post-traumatic stress disorder. Another man was found intellectually disabled by seven doctors. Texas executed a man with an IQ of 67 who was diagnosed as mentally retarded at the age of 13. And then there was Arnold Prieto, the 41-year-old Texas inmate whose life would likely have been spared had he accepted a plea bargain (his co-defendants did not face execution, though accused of the same crimes).
Might it be that there is a new pro-life movement in America? This is not just about being anti-abortion but standing against death in all its ugly forms.
Perhaps it is no surprise that alongside constant stories of death from Paris to Ferguson, there is a surge of opposition to the death penalty in the U.S. It just feels strange to protest another ISIS beheading and then watch another botched execution in the U.S. Revolution is in the air — and the revolution is about how life matters. Let’s say no to death — from ISIS to Texas.
By Kevin Eckstrom / Religion News Service
(RNS) The Episcopal Church USA lost a major court battle on Tuesday (Feb. 3) when a South Carolina judge ruled that the Diocese of South Carolina legally seceded from the denomination, and can retain control of $500 million in church property and assets.
The Charleston-based Diocese of South Carolina voted to secede in 2012 after the national church accused its bishop, the Rt. Rev. Mark Lawrence, of abandoning the church and taking his diocese with him. The diocese said it helped form the national church in 1789, and was not legally bound to stay.
Lawrence insisted he and the 38 parishes that followed him out of the national church comprised the Episcopal Diocese of South Carolina. The 30 parishes that remained part of the national church sued, asking a judge to determine who could legally claim the name “Episcopal” and who controlled the property.
On Tuesday, Circuit Judge Diane Goodstein ruled that the national church has “no provisions which state that a member diocese cannot voluntarily withdraw its membership.” The diocese was chartered in 1785, four years before the national church.
“With the freedom to associate goes its corollary, the freedom to disassociate,” Goodstein ruled.
Goodstein’s decision affects the fates of some of Charleston’s most iconic churches, whose towering steeples and colonial charm helped earn Charleston the nickname “the Holy City.”
The ruling follows similar decisions in Fort Worth, Texas, and Quincy, Ill., in which judges have ruled in favor of breakaway dioceses, even as most courts have said the property of individual breakaway parishes belongs to the denomination.
The national church allows same-sex blessings and gay bishops, but Lawrence said the decades-long battles over sexuality were just a “distraction” in the South Carolina fight.
“This has never been about exclusion,” he said in a statement. “Our churches, our diocese, are open to all. It’s about the freedom to practice and proclaim faith in Jesus Christ as it has been handed down to us.”
The parishes that remain loyal to the national denomination, known as The Episcopal Church in South Carolina, plan to appeal Goodstein’s ruling, with its chief lawyer, Thomas S. Tisdale, calling the ruling “not unexpected.”
“We have understood from the beginning that this lawsuit was mounted after years of planning by individuals who were intent upon taking the diocese and its property out of The Episcopal Church,” spokeswoman Holly Behre said. “We have also understood that defending ourselves will be a long legal process.”
A separate suit in federal court accuses Lawrence of “false advertising” by “continuing to represent himself as bishop of the diocese.”
A spokeswoman for the national denomination, based in New York, declined to comment on either case.
Pope Francis on Christians who don't protect creation
By David Gibson / Religion News Service
VATICAN CITY (RNS) If you are a Christian, protecting the environment is part of your identity, not an ideological option, Pope Francis said Monday (Feb. 9).
“When we hear that people have meetings about how to preserve creation, we can say: ‘No, they are the greens!’” Francis said in his homily at morning Mass, using a common name for environmental activists.
“No, they are not the greens! This is the Christian!” he said.
“A Christian who does not protect creation, who does not let it grow, is a Christian who does not care about the work of God; that work that was born from the love of God for us,” Francis continued. “And this is the first response to the first creation: protect creation, make it grow.”
The pope — who took his name from St. Francis of Assisi, the patron saint of the environment — has made care for the environment a hallmark of his papacy since he was elected nearly two years ago.
In fact, the pontiff is preparing a major document, called an encyclical, on the environment. It is likely to reiterate his frequent calls for governments and individuals to take steps to combat climate change, a phenomenon he attributes in part to human activity.
That conclusion, and his focus on protecting creation, as he calls it, has angered some conservative Catholics in the U.S., who see it as further evidence that Francis is pushing a liberal agenda that slights traditional Catholic talking points on issues like abortion and gay marriage.
The issue is likely to get more heated in the coming months: The encyclical is expected by July, and Francis will be making his first visit to the U.S. in September.
In his homily on Monday in the chapel at his Vatican residence, Francis dwelt on the first reading of the Mass, the passage from Genesis that recounts the creation of the universe.
“In the ‘first creation,’” the pope said, “we must respond with the responsibility that the Lord gives us.”
“Even for us there is a responsibility to nurture the Earth, to nurture creation, to keep it and make it grow according to its laws,” he said. “We are the lords of creation, not its masters.”
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This Sunday, February 15, 2015Transfiguration Sunday - 2 Kings 2:1-12; Psalm 50:1-6; 2 Corinthians 4:3-6; Mark 9:2-9
Lectionary Texts:
2 Kings 2: Elijah goes to heaven
1 Now the Lord was going to take Elijah up to heaven in a windstorm, and Elijah and Elisha were leaving Gilgal. 2 Elijah said to Elisha, “Stay here, because the Lord has sent me to Bethel.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So they went down to Bethel.
3 The group of prophets from Bethel came out to Elisha. These prophets said to Elisha, “Do you know that the Lord is going to take your master away from you today?”
Elisha said, “Yes, I know. Don’t talk about it!”
4 Elijah said, “Elisha, stay here, because the Lord has sent me to Jericho.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So they went to Jericho.
5 The group of prophets from Jericho approached Elisha and said to him, “Do you know that the Lord is going to take your master away from you today?”
He said, “Yes, I know. Don’t talk about it!”
6 Elijah said to Elisha, “Stay here, because the Lord has sent me to the Jordan.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So both of them went on together. 7 Fifty members from the group of prophets also went along, but they stood at a distance. Both Elijah and Elisha stood beside the Jordan River. 8 Elijah then took his coat, rolled it up, and hit the water. Then the water was divided in two! Both of them crossed over on dry ground. 9 When they had crossed, Elijah said to Elisha, “What do you want me to do for you before I’m taken away from you?”
Elisha said, “Let me have twice your spirit.”
10 Elijah said, “You’ve made a difficult request. If you can see me when I’m taken from you, then it will be yours. If you don’t see me, it won’t happen.”
11 They were walking along, talking, when suddenly a fiery chariot and fiery horses appeared and separated the two of them. Then Elijah went to heaven in a windstorm.
12 Elisha was watching, and he cried out, “Oh, my father, my father! Israel’s chariots and its riders!” When he could no longer see him, Elisha took hold of his clothes and ripped them in two.
Psalm 50: A psalm of Asaph.
1 From the rising of the sun to where it sets,
God, the Lord God, speaks,
calling out to the earth.
2 From Zion, perfect in beauty,
God shines brightly.
3 Our God is coming;
he won’t keep quiet.
A devouring fire is before him;
a storm rages all around him.
4 God calls out to the skies above
and to the earth in order to judge his people:
5 “Bring my faithful to me,
those who made a covenant with me by sacrifice.”
6 The skies proclaim his righteousness
because God himself is the judge. Selah
2 Corinthians 4:3 And even if our gospel is veiled, it is veiled to those who are on the road to destruction. 4 The god of this age has blinded the minds of those who don’t have faith so they couldn’t see the light of the gospel that reveals Christ’s glory. Christ is the image of God.
5 We don’t preach about ourselves. Instead, we preach about Jesus Christ as Lord, and we describe ourselves as your slaves for Jesus’ sake. 6 God said that light should shine out of the darkness. He is the same one who shone in our hearts to give us the light of the knowledge of God’s glory in the face of Jesus Christ.
Mark 9: Jesus transformed
2 Six days later Jesus took Peter, James, and John, and brought them to the top of a very high mountain where they were alone. He was transformed in front of them, 3 and his clothes were amazingly bright, brighter than if they had been bleached white. 4 Elijah and Moses appeared and were talking with Jesus. 5 Peter reacted to all of this by saying to Jesus, “Rabbi, it’s good that we’re here. Let’s make three shrines—one for you, one for Moses, and one for Elijah.” 6 He said this because he didn’t know how to respond, for the three of them were terrified.
7 Then a cloud overshadowed them, and a voice spoke from the cloud, “This is my Son, whom I dearly love. Listen to him!” 8 Suddenly, looking around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, he ordered them not to tell anyone what they had seen until after the Human One[a] had risen from the dead.[Footnotes:
Mark 9:9 Or Son of Man]
John Wesley's Notes-Commentary for
2 Kings 2:1-12
Verse 1
[1] And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.
About to take, … — It is supposed, (tho' not expressly revealed) that Elijah flourished about twenty years, before he was translated, body and soul, to heaven, only undergoing such a change, as was necessary to qualify him for being an inhabitant in that world of Spirits. By translating him, God gave in that dark and degenerate age, a very sensible proof of another life, together with a type of the ascension of Christ, and the opening of the kingdom of heaven to all believers.
Verse 2
[2] And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel.
Tarry here — This he desires, either, 1. That being left alone, he might better prepare himself for his great change. Or, 2. Out of indulgence to Elisha, that he might not be overwhelmed with grief at so sad a sight. Or, 3. That he might try his love, and whet his desire to accompany him; it being highly convenient for God's honour, that there should be witnesses of so glorious a translation.
To Beth-el — Which was truth, tho' not the whole truth: for he was to go a far longer journey. But he was first to go to Beth-el, as also to Jericho, to the schools of the prophets there, that he might comfort, and strengthen their hearts in God's work, and give them his dying counsels.
Verse 3
[3] And the sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace.
And said — This was revealed to some of the sons of the prophets, and by them to the whole college. In the kingdom of Judah they had priest and Levites, and the temple service. The want of these in the kingdom of Israel, God graciously made up by these colleges, where men were trained up and employed, in the exercises of religion, and whither good people resorted, to solemnize the appointed feasts, with prayer and hearing, tho' they had not conveniencies for sacrifice.
From thy head — Heb. from above thy head: which phrase may respect, either, the manner of sitting in schools, where the scholar sat at his master's feet. Or, the manner of Elijah's translation, which was to be by a power sent from heaven, to take him up thither.
Hold you your peace — Do not aggravate my grief, nor divert me with any unseasonable discourses. He speaks as one that was himself, and would have them calm and sedate, and with awful silence waiting the event.
Verse 7
[7] And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.
To view — To observe this great event, Elijah's translation to heaven, which they expected every moment: and whereof they desired to be spectators, not to satisfy their own curiosity, but that they might be witnesses of it to others.
Verse 8
[8] And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
Smote the waters — These waters of old yielded to the ark, now to the prophet's mantle; which to those that wanted the ark, was an equivalent token of God's presence. When God will take his children to himself, death is the Jordan, which they must pass through. And they find a way thro' it, a safe and comfortable way. The death of Christ has divided those waters, that the ransomed of the Lord may pass over.
Verse 9
[9] And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
A double portion — Or, rather double to what the rest of the sons of the prophets receive at thy request. He alludes to the double portion of the first-born, Deuteronomy 21:17. But though Elisha desired no more, yet God gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of God's Spirit, than even Elijah had.
Verse 10
[10] And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.
A hard thing — A rare and singular blessing, which I cannot promise thee, which only God can give; and he gives it only when, and to whom he pleaseth.
If thou seest — This sign he proposed, not without the direction of God's Spirit, that hereby he might engage him more earnestly to wait, and more fervently to pray for this mercy.
Verse 11
[11] And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
A chariot of fire — In this form the angels appeared. The souls of all the faithful, are carried by an invisible guard of angels, into the bosom of Abraham. But Elijah being to carry his body with him, this heavenly guard appeared visibly: Not in an human shape, tho' so they might have borne him in their arms, but in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror. See the readiness of the angels to do the will of God, even in the meanest services for the heirs of salvation! Thus he who had burned with holy zeal for God and his honour, was now conveyed in fire into his immediate presence.
Verse 12
[12] And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
My father — So he calls him for his fatherly affection to him, and for his fatherly authority which he had over him, in which respect the scholars of the prophets are called their sons. He saw his own condition like that of a fatherless child, and laments it accordingly.
The chariot, … — Who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel than all their chariots and horses. The expression alludes to the form of chariots and horses which he had seen.
Psalm 50:1-6
Verse 1
[1] The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.
Called — All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.
Verse 2
[2] Out of Zion, the perfection of beauty, God hath shined.
Zion — The place where he was supposed to reside, and where he would now sit in judgment.
The perfection — The most amiable place of the whole world, because, of the presence and worship, and blessing of God.
Shined — Hath manifested himself in a glorious manner.
Verse 3
[3] Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
Our God — The prophet speaks this in the persons of the worshippers of God. Though he be our God, yet he will come to execute judgment upon us.
Cease — Or delay to sit in judgment.
Tempestuous — This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.
Verse 4
[4] He shall call to the heavens from above, and to the earth, that he may judge his people.
Call — To the inhabitants of them, all angels and men, whom he calls in for witnesses of the equity of his proceedings.
Verse 5
[5] Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Gather — O ye angels, summon and fetch them to my tribunal. Which is poetically spoken, to continue the metaphor, and representation of the judgment.
My saints — The Israelites, whom God had chosen and separated them from all the nations of the earth, to be an holy and peculiar people to himself, and they also had solemnly devoted themselves to God; all which aggravated their apostacy.
Those — Who have entered into covenant with me, and have ratified that covenant by sacrifice. This seems to be added, to acquaint them with the proper nature, use and end of sacrifices, which were principally appointed to be signs and seals of the covenant made between God and his people; and consequently to convince them of their great mistake in trusting to their outward sacrifices, when they neglected the very life and soul of them, which was the keeping of their covenant with God.
Verse 6
[6] And the heavens shall declare his righteousness: for God is judge himself. /*Selah*/.
Declare — God will convince the people of his righteousness, and of their own wickedness, by thunders and lightnings, and storms, or other dreadful signs wrought by him in the heavens.
Himself — In his own person. God will not now reprove them, by his priests or prophets, but in an extraordinary manner from heaven.
2 Corinthians 4:3-6
Verse 3
[3] But if our gospel be hid, it is hid to them that are lost:
But if our gospel also — As well as the law of Moses.
Verse 4
[4] In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
The God of this world — What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy.
Hath blinded — Not only veiled, the eye of their understanding.
Illumination — Is properly the reflection or propagation of light, from those who are already enlightened, to others.
Who is the image of God — Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits the Father to us.
Verse 5
[5] For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
For — The fault is not in us, neither in the doctrine they hear from us.
We preach not ourselves — As able either to enlighten, or pardon, or sanctify you.
But Jesus Christ — As your only wisdom, righteousness, sanctification.
And ourselves your servants — Ready to do the meanest offices.
For Jesus' sake — Not for honour, interest, or pleasure.
Verse 6
[6] For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
For God hath shined in our hearts — The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it.
To enlighten us with the knowledge of the glory of God — Of his glorious love, and of his glorious image.
In the face of Jesus Christ — Which reflects his glory in another manner than the face of Moses did.
Mark 9:2-9
Verse 2
[2] And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
By themselves — That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, {mentioned by St. Paul, Philippians 2:6,7,} and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Matthew 17:1; Luke 9:28.
Verse 3
[3] And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
White as snow, such as no fuller can whiten — Such as could not be equalled either by nature or art.
Verse 4
[4] And there appeared unto them Elias with Moses: and they were talking with Jesus.
Elijah — Whom they expected: Moses, whom they did not.
Verse 7
[7] And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
There came a (bright, luminous) cloud, overshadowing them - This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses.
Hear ye him — Even preferably to Moses and Elijah.
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Upper Room Daily Reflections, a ministry of Global Board of Discipleship
PO Box 340004
Nashville, Tennessee 37203-0004 United States
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Sermon Story "Being Transformed" by Gary Lee Parker for Sunday, 15 February 2015 Text to read: Mark 9: Jesus transformed
2 Six days later Jesus took Peter, James, and John, and brought them to the top of a very high mountain where they were alone. He was transformed in front of them, 3 and his clothes were amazingly bright, brighter than if they had been bleached white. 4 Elijah and Moses appeared and were talking with Jesus. 5 Peter reacted to all of this by saying to Jesus, “Rabbi, it’s good that we’re here. Let’s make three shrines—one for you, one for Moses, and one for Elijah.” 6 He said this because he didn’t know how to respond, for the three of them were terrified.
7 Then a cloud overshadowed them, and a voice spoke from the cloud, “This is my Son, whom I dearly love. Listen to him!” 8 Suddenly, looking around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, he ordered them not to tell anyone what they had seen until after the Human One[a] had risen from the dead.[Footnotes:
Mark 9:9 Or Son of Man]
After a week, Jesus takes His three top disciples, James, John, and Peter, up to the Mountain Top. Here is where Jesus appearance is brigher than any cleaners could make while Moses and Elijah appeared with Jesus talking with Him. We understand that Elijah was to return when the Messiah appeared, but just maybe Moses appeared because at his death God said that there would be a Prophet greater than he was. Peter, James, and John were speechless, but then Peter spokie up and said that it is good that they were there asking Jesus if we could build three shrines: One for Moses, One for Elijah, and One for Jesus. At this moment there was a very bright cloud saying that Jesus is his beloved Son and listen to Him. How many times to we have spiritual experiences and want to build something there to reminds us, but they become idols for us? I know that Jesus is fully God as He was fully human, but I wonder if Mohammed thought this when he so his people making idols and worshiping them even maybe those who were Jewish or Christians? Could it be that Mohammed was a true prophet of God to draw all his people, the Arabs to believe in the One True God and Jesus as the Messiah came to redeem us even though the Quran only calls Jesus a Prophet it does say that when Jesus returns all will worship Him as fully God or even cannot believe that God in His Holiness could ever stoop low enought to become a man? After all, did not Jesus say to baptize people in the Name of The Father, The Son, and Holy Spirit and if you baptize in only Jesus Name you actually are including The Father and The Holy Spirit? May we search out Scriptures to find all that God is asking us to do and be for the Kingdom of Love to be seen on this earth as well as in Heaven. May we sing this Hymn "Jesus! I am resting, resting"
Gary Lee Parker
4147 Idaho Street
San Diego, California 92104-1844, United States
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2 Kings 2: Elijah goes to heaven
1 Now the Lord was going to take Elijah up to heaven in a windstorm, and Elijah and Elisha were leaving Gilgal. 2 Elijah said to Elisha, “Stay here, because the Lord has sent me to Bethel.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So they went down to Bethel.
3 The group of prophets from Bethel came out to Elisha. These prophets said to Elisha, “Do you know that the Lord is going to take your master away from you today?”
Elisha said, “Yes, I know. Don’t talk about it!”
4 Elijah said, “Elisha, stay here, because the Lord has sent me to Jericho.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So they went to Jericho.
5 The group of prophets from Jericho approached Elisha and said to him, “Do you know that the Lord is going to take your master away from you today?”
He said, “Yes, I know. Don’t talk about it!”
6 Elijah said to Elisha, “Stay here, because the Lord has sent me to the Jordan.”
But Elisha said, “As the Lord lives and as you live, I won’t leave you.” So both of them went on together. 7 Fifty members from the group of prophets also went along, but they stood at a distance. Both Elijah and Elisha stood beside the Jordan River. 8 Elijah then took his coat, rolled it up, and hit the water. Then the water was divided in two! Both of them crossed over on dry ground. 9 When they had crossed, Elijah said to Elisha, “What do you want me to do for you before I’m taken away from you?”
Elisha said, “Let me have twice your spirit.”
10 Elijah said, “You’ve made a difficult request. If you can see me when I’m taken from you, then it will be yours. If you don’t see me, it won’t happen.”
11 They were walking along, talking, when suddenly a fiery chariot and fiery horses appeared and separated the two of them. Then Elijah went to heaven in a windstorm.
12 Elisha was watching, and he cried out, “Oh, my father, my father! Israel’s chariots and its riders!” When he could no longer see him, Elisha took hold of his clothes and ripped them in two.
Psalm 50: A psalm of Asaph.
1 From the rising of the sun to where it sets,
God, the Lord God, speaks,
calling out to the earth.
2 From Zion, perfect in beauty,
God shines brightly.
3 Our God is coming;
he won’t keep quiet.
A devouring fire is before him;
a storm rages all around him.
4 God calls out to the skies above
and to the earth in order to judge his people:
5 “Bring my faithful to me,
those who made a covenant with me by sacrifice.”
6 The skies proclaim his righteousness
because God himself is the judge. Selah
2 Corinthians 4:3 And even if our gospel is veiled, it is veiled to those who are on the road to destruction. 4 The god of this age has blinded the minds of those who don’t have faith so they couldn’t see the light of the gospel that reveals Christ’s glory. Christ is the image of God.
5 We don’t preach about ourselves. Instead, we preach about Jesus Christ as Lord, and we describe ourselves as your slaves for Jesus’ sake. 6 God said that light should shine out of the darkness. He is the same one who shone in our hearts to give us the light of the knowledge of God’s glory in the face of Jesus Christ.
Mark 9: Jesus transformed
2 Six days later Jesus took Peter, James, and John, and brought them to the top of a very high mountain where they were alone. He was transformed in front of them, 3 and his clothes were amazingly bright, brighter than if they had been bleached white. 4 Elijah and Moses appeared and were talking with Jesus. 5 Peter reacted to all of this by saying to Jesus, “Rabbi, it’s good that we’re here. Let’s make three shrines—one for you, one for Moses, and one for Elijah.” 6 He said this because he didn’t know how to respond, for the three of them were terrified.
7 Then a cloud overshadowed them, and a voice spoke from the cloud, “This is my Son, whom I dearly love. Listen to him!” 8 Suddenly, looking around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, he ordered them not to tell anyone what they had seen until after the Human One[a] had risen from the dead.[Footnotes:
Mark 9:9 Or Son of Man]
John Wesley's Notes-Commentary for
2 Kings 2:1-12
Verse 1
[1] And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.
About to take, … — It is supposed, (tho' not expressly revealed) that Elijah flourished about twenty years, before he was translated, body and soul, to heaven, only undergoing such a change, as was necessary to qualify him for being an inhabitant in that world of Spirits. By translating him, God gave in that dark and degenerate age, a very sensible proof of another life, together with a type of the ascension of Christ, and the opening of the kingdom of heaven to all believers.
Verse 2
[2] And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, and as thy soul liveth, I will not leave thee. So they went down to Bethel.
Tarry here — This he desires, either, 1. That being left alone, he might better prepare himself for his great change. Or, 2. Out of indulgence to Elisha, that he might not be overwhelmed with grief at so sad a sight. Or, 3. That he might try his love, and whet his desire to accompany him; it being highly convenient for God's honour, that there should be witnesses of so glorious a translation.
To Beth-el — Which was truth, tho' not the whole truth: for he was to go a far longer journey. But he was first to go to Beth-el, as also to Jericho, to the schools of the prophets there, that he might comfort, and strengthen their hearts in God's work, and give them his dying counsels.
Verse 3
[3] And the sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know it; hold ye your peace.
And said — This was revealed to some of the sons of the prophets, and by them to the whole college. In the kingdom of Judah they had priest and Levites, and the temple service. The want of these in the kingdom of Israel, God graciously made up by these colleges, where men were trained up and employed, in the exercises of religion, and whither good people resorted, to solemnize the appointed feasts, with prayer and hearing, tho' they had not conveniencies for sacrifice.
From thy head — Heb. from above thy head: which phrase may respect, either, the manner of sitting in schools, where the scholar sat at his master's feet. Or, the manner of Elijah's translation, which was to be by a power sent from heaven, to take him up thither.
Hold you your peace — Do not aggravate my grief, nor divert me with any unseasonable discourses. He speaks as one that was himself, and would have them calm and sedate, and with awful silence waiting the event.
Verse 7
[7] And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.
To view — To observe this great event, Elijah's translation to heaven, which they expected every moment: and whereof they desired to be spectators, not to satisfy their own curiosity, but that they might be witnesses of it to others.
Verse 8
[8] And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground.
Smote the waters — These waters of old yielded to the ark, now to the prophet's mantle; which to those that wanted the ark, was an equivalent token of God's presence. When God will take his children to himself, death is the Jordan, which they must pass through. And they find a way thro' it, a safe and comfortable way. The death of Christ has divided those waters, that the ransomed of the Lord may pass over.
Verse 9
[9] And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me.
A double portion — Or, rather double to what the rest of the sons of the prophets receive at thy request. He alludes to the double portion of the first-born, Deuteronomy 21:17. But though Elisha desired no more, yet God gave him more than he desired or expected; and he seems to have had a greater portion of the gifts of God's Spirit, than even Elijah had.
Verse 10
[10] And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.
A hard thing — A rare and singular blessing, which I cannot promise thee, which only God can give; and he gives it only when, and to whom he pleaseth.
If thou seest — This sign he proposed, not without the direction of God's Spirit, that hereby he might engage him more earnestly to wait, and more fervently to pray for this mercy.
Verse 11
[11] And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.
A chariot of fire — In this form the angels appeared. The souls of all the faithful, are carried by an invisible guard of angels, into the bosom of Abraham. But Elijah being to carry his body with him, this heavenly guard appeared visibly: Not in an human shape, tho' so they might have borne him in their arms, but in the form of a chariot and horses, that he may ride in state, may ride in triumph, like a prince, like a conqueror. See the readiness of the angels to do the will of God, even in the meanest services for the heirs of salvation! Thus he who had burned with holy zeal for God and his honour, was now conveyed in fire into his immediate presence.
Verse 12
[12] And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces.
My father — So he calls him for his fatherly affection to him, and for his fatherly authority which he had over him, in which respect the scholars of the prophets are called their sons. He saw his own condition like that of a fatherless child, and laments it accordingly.
The chariot, … — Who by thy example, and counsels, and prayers, and power with God, didst more for the defence and preservation of Israel than all their chariots and horses. The expression alludes to the form of chariots and horses which he had seen.
Psalm 50:1-6
Verse 1
[1] The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.
Called — All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.
Verse 2
[2] Out of Zion, the perfection of beauty, God hath shined.
Zion — The place where he was supposed to reside, and where he would now sit in judgment.
The perfection — The most amiable place of the whole world, because, of the presence and worship, and blessing of God.
Shined — Hath manifested himself in a glorious manner.
Verse 3
[3] Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
Our God — The prophet speaks this in the persons of the worshippers of God. Though he be our God, yet he will come to execute judgment upon us.
Cease — Or delay to sit in judgment.
Tempestuous — This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.
Verse 4
[4] He shall call to the heavens from above, and to the earth, that he may judge his people.
Call — To the inhabitants of them, all angels and men, whom he calls in for witnesses of the equity of his proceedings.
Verse 5
[5] Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Gather — O ye angels, summon and fetch them to my tribunal. Which is poetically spoken, to continue the metaphor, and representation of the judgment.
My saints — The Israelites, whom God had chosen and separated them from all the nations of the earth, to be an holy and peculiar people to himself, and they also had solemnly devoted themselves to God; all which aggravated their apostacy.
Those — Who have entered into covenant with me, and have ratified that covenant by sacrifice. This seems to be added, to acquaint them with the proper nature, use and end of sacrifices, which were principally appointed to be signs and seals of the covenant made between God and his people; and consequently to convince them of their great mistake in trusting to their outward sacrifices, when they neglected the very life and soul of them, which was the keeping of their covenant with God.
Verse 6
[6] And the heavens shall declare his righteousness: for God is judge himself. /*Selah*/.
Declare — God will convince the people of his righteousness, and of their own wickedness, by thunders and lightnings, and storms, or other dreadful signs wrought by him in the heavens.
Himself — In his own person. God will not now reprove them, by his priests or prophets, but in an extraordinary manner from heaven.
2 Corinthians 4:3-6
Verse 3
[3] But if our gospel be hid, it is hid to them that are lost:
But if our gospel also — As well as the law of Moses.
Verse 4
[4] In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.
The God of this world — What a sublime and horrible description of Satan! He is indeed the god of all that believe not, and works in them with inconceivable energy.
Hath blinded — Not only veiled, the eye of their understanding.
Illumination — Is properly the reflection or propagation of light, from those who are already enlightened, to others.
Who is the image of God — Hence also we may understand how great is the glory of Christ. He that sees the Son, sees the Father in the face of Christ. The Son exactly exhibits the Father to us.
Verse 5
[5] For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake.
For — The fault is not in us, neither in the doctrine they hear from us.
We preach not ourselves — As able either to enlighten, or pardon, or sanctify you.
But Jesus Christ — As your only wisdom, righteousness, sanctification.
And ourselves your servants — Ready to do the meanest offices.
For Jesus' sake — Not for honour, interest, or pleasure.
Verse 6
[6] For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.
For God hath shined in our hearts — The hearts of all those whom the god of this world no longer blinds. God who is himself our light; not only the author of light, but also the fountain of it.
To enlighten us with the knowledge of the glory of God — Of his glorious love, and of his glorious image.
In the face of Jesus Christ — Which reflects his glory in another manner than the face of Moses did.
Mark 9:2-9
Verse 2
[2] And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them.
By themselves — That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, {mentioned by St. Paul, Philippians 2:6,7,} and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Matthew 17:1; Luke 9:28.
Verse 3
[3] And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.
White as snow, such as no fuller can whiten — Such as could not be equalled either by nature or art.
Verse 4
[4] And there appeared unto them Elias with Moses: and they were talking with Jesus.
Elijah — Whom they expected: Moses, whom they did not.
Verse 7
[7] And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.
There came a (bright, luminous) cloud, overshadowing them - This seems to have been such a cloud of glory as accompanied Israel in the wilderness, which, as the Jewish writers observe, departed at the death of Moses. But it now appeared again, in honour of our Lord, as the great Prophet of the Church, who was prefigured by Moses.
Hear ye him — Even preferably to Moses and Elijah.
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Upper Room Daily Reflections, a ministry of Global Board of Discipleship
PO Box 340004
Nashville, Tennessee 37203-0004 United States
____________________________
Sermon Story "Being Transformed" by Gary Lee Parker for Sunday, 15 February 2015 Text to read: Mark 9: Jesus transformed
2 Six days later Jesus took Peter, James, and John, and brought them to the top of a very high mountain where they were alone. He was transformed in front of them, 3 and his clothes were amazingly bright, brighter than if they had been bleached white. 4 Elijah and Moses appeared and were talking with Jesus. 5 Peter reacted to all of this by saying to Jesus, “Rabbi, it’s good that we’re here. Let’s make three shrines—one for you, one for Moses, and one for Elijah.” 6 He said this because he didn’t know how to respond, for the three of them were terrified.
7 Then a cloud overshadowed them, and a voice spoke from the cloud, “This is my Son, whom I dearly love. Listen to him!” 8 Suddenly, looking around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, he ordered them not to tell anyone what they had seen until after the Human One[a] had risen from the dead.[Footnotes:
Mark 9:9 Or Son of Man]
After a week, Jesus takes His three top disciples, James, John, and Peter, up to the Mountain Top. Here is where Jesus appearance is brigher than any cleaners could make while Moses and Elijah appeared with Jesus talking with Him. We understand that Elijah was to return when the Messiah appeared, but just maybe Moses appeared because at his death God said that there would be a Prophet greater than he was. Peter, James, and John were speechless, but then Peter spokie up and said that it is good that they were there asking Jesus if we could build three shrines: One for Moses, One for Elijah, and One for Jesus. At this moment there was a very bright cloud saying that Jesus is his beloved Son and listen to Him. How many times to we have spiritual experiences and want to build something there to reminds us, but they become idols for us? I know that Jesus is fully God as He was fully human, but I wonder if Mohammed thought this when he so his people making idols and worshiping them even maybe those who were Jewish or Christians? Could it be that Mohammed was a true prophet of God to draw all his people, the Arabs to believe in the One True God and Jesus as the Messiah came to redeem us even though the Quran only calls Jesus a Prophet it does say that when Jesus returns all will worship Him as fully God or even cannot believe that God in His Holiness could ever stoop low enought to become a man? After all, did not Jesus say to baptize people in the Name of The Father, The Son, and Holy Spirit and if you baptize in only Jesus Name you actually are including The Father and The Holy Spirit? May we search out Scriptures to find all that God is asking us to do and be for the Kingdom of Love to be seen on this earth as well as in Heaven. May we sing this Hymn "Jesus! I am resting, resting"
1. Jesus! I am resting, resting
In the joy of what Thou art;
I am finding out the greatness
Of Thy loving heart.
Thou hast bid me gaze upon Thee,
And Thy beauty fills my soul,
For, by Thy transforming power,
Thou hast made me whole.
Jesus! I am resting, resting
In the joy of what Thou art;
I am finding out the greatness
Of Thy loving heart.
2. Oh, how great Thy loving kindness,
Vaster, broader than the sea:
Oh, how marvelous Thy goodness,
Lavished all on me!
Yes, I rest in Thee, Beloved,
Know what wealth of grace is Thine,
Know Thy certainty of promise,
And have made it mine.
3. Simply trusting Thee, Lord Jesus,
I behold Thee as Thou art,
And Thy love, so pure, so changeless,
Satisfies my heart,
Satisfies its deepest longings,
Meets, supplies its every need,
Compasseth me round with blessings,
Thine is love indeed.
4. Ever lift Thy face upon me,
As I work and wait for Thee;
Resting ’neath Thy smile, Lord Jesus,
Earth’s dark shadows flee.
Brightness of my Father’s glory,
Sunshine of my Father’s face,
Keep me ever trusting, resting,
Fill me with Thy grace.
____________________________Gary Lee Parker
4147 Idaho Street
San Diego, California 92104-1844, United States
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From a Child's Point of View
The focus of Transfiguration Sunday is that Jesus is the divine Son of God. Halfway between the celebration of "God with us" in the baby born in a barn, and the celebration of the resurrected Christ with us forever, we are reminded that Jesus was not just a good person, or even a new prophet. Jesus is God's Son who lived among us. With this in mind, we prepare for Lent. For children who are less likely to attend Ash Wednesday services, this preparation is important.
Gospel: Mark 9:2-9. In the Transfiguration, Mark tells us who Jesus is by how he looked and who stood with him. Unfortunately, Mark assumes that his readers know the significance of Jesus' appearance and of Moses' and Elijah's presence. Children do not, and they get lost in extensive explanations. All they need to know is that no human being ever looked like Jesus did on that mountain; that being seen with Moses and Elijah meant that Jesus was God's Messiah; and that God's voice confirmed what the disciples saw.
The disciples did understand and were impressed. Jesus then told them to tell no one what they had seen. In children's words, "You now know for sure that I am the Son of God, but you do not yet know what that means. It is not just looking superhuman and knowing long-dead leaders like Moses and Elijah. The important part of being the Son of God is suffering, even dying, to save people."
Old Testament: 2 Kings 2:1-12. The story of Elijah's fiery chariot is read today because of Elijah's appearance at the Transfiguration and because of the spectacular way he departed this life. Children, however, are mainly attracted to Elisha's bravery in sticking with Elijah, and his boldness in asking for twice as much power as Elijah had. So the lesson may distract them. Furthermore, the fiery chariot, when connected to the divine dramatics of Transfiguration, leads children to ask why God did such things for people in the Bible, but not for us today. They wonder, "Were those people that much better than we are?" or "What would I have to do or be to rate such treatment?" or "Did God love the disciples more than us, and so gave them special proof about Jesus that we/I do not share?" Though there are few answers that satisfy literal thinkers, children appreciate hearing their questions recognized as valid.
Epistle: 1 Corinthians 4:3-6. The only idea in the passage that is meaningful to children is the suggestion that some people "veil their eyes" that is, they do not see God standing before them because they are paying so much attention to other things (toys, TV, what others think of them, etc.). Or they insist that God can appear only in certain ways, and they refuse to see God in other ways. We are to watch for and recognize "God with us."
WARNING: Mixing Paul's poetic-light images in this text with the physical light in the Transfiguration story confuses literal thinkers.
Psalm: 50:1-6. This is another word picture of God appearing with great power. The New Jerusalem Bible paints a particularly clear picture for children. When the text is read in majestic tones, children sense God's greatness. But literal thinkers also respond that they have never seen God come with storming fire, so they need descriptions of other ways that God appears: God speaking through a Bible story; God's power displayed in the beauty and power of nature; God's presence felt during campfire vespers.
Watch Words
Some dictionaries define Transfiguration only with reference to this event in Jesus' life. So you might want to omit the long, strange word entirely. If you do use it, introduce it as the name of this day of the church year or as the title of this story about Jesus.
If you speak of incarnation or Emmanuel in talking about who Jesus is, do not expect children to recall these words from Christmas without coaching. Do reintroduce the terms to reenforce a growing worship vocabulary.
Let the Children Sing
Not one of the Transfiguration hymns is easy for children to sing with understanding. Before singing "Swiftly Pass the Clouds of Glory," paraphrase the last verse.
To praise Christ in more general terms, sing "Come, Christians, Join to Sing," with all its Alleluias; "When Morning Gilds the Skies," with its repeated "May Jesus Christ be praised!"; or "Fairest Lord Jesus," if spring seems near.
To review Jesus' life, sing "We Would See Jesus," "I Love to Tell the Story," or "O Sing a Song of Bethlehem."
The Liturgical Child
1. For the Call to Worship, read Mark 9:2,3, and 7, then say simply, "Let us worship God and Jesus, God's Son." For the Charge and Benediction, say:
As they came down from the mountain, Jesus told Peter, James, and John not to talk about what they had seen there. Though they knew Jesus was God's Son, they did not yet know what being God's Son meant. But you do. You know that God's Son was arrested, beaten, and killed. And you know that he rose on Easter. So do not be silent. Tell everyone! Tell people at school, people at work, and people in your neighborhood. Invite them to worship with you. Take care of them in Jesus' name. And remember that Jesus the Christ, God's Son, is with you always. Amen. ("Go, Tell It on the Mountain" is an appropriate choral response.)
2. Celebrate Jesus' divinity with a litany reviewing ways we know "God with us" in Jesus' life. The worship leader describes a series of things Jesus said and did. To each, the congregation responds, "God is with us!" Mention Jesus' birth as a helpless baby, his powerful healings, the way he made friends with people others looked down on, his teachings, and the confrontations of Holy Week and Easter. For example:
Jesus taught us that God loves us and wants us to love one another. He told a story about a father who waited for a son who had run away from home, and he said that God loves us as much as that father loved his son. He told us about a man who rescued a foreigner who had been beaten by bandits, and he said that we are to be like that man. When we hear Jesus' teachings, we know that . . . (CONGREGATIONAL RESPONSE)
Sermon Resources
1. The Transfiguration invites careful comparisons between Jesus and Superman. Superman was a being from the planet Krypton who lived on earth as "mild-mannered Clark Kent." Few people (except comic-book readers and movie-goers) ever saw him transformed into the powerful Superman. Similarly, Jesus of Nazareth was the divine Son of God. Only Peter, James, and John saw his divine appearance. Invite worshipers to recognize Jesus' true identity.
2. Speak about the church year. Recall how you celebrated Jesus' birth during Advent, Christmas, and Epiphany. Look ahead to Lent and Easter. Point out that Transfiguration Sunday is about halfway between Christmas and Easter. Talk about the importance of remembering who the Christmas baby was and of beginning Lent by remembering what that baby did when he grew up. Introduce any Lenten disciplines your congregation is urging this year, and point out Lenten opportunities to celebrate the life of Jesus, the Son of God.
COLOR: White
SCRIPTURE READINGS: 2 Kings 2:1-12; Psalm 50:1-6; 2 Corinthians 4:3-6; Mark 9:2-9
CALLS TO WORSHIP
Call to Worship #1:
L: The Lord has called you here this day.
P: Lord, reveal to us your purposes for us.
L: Open your hearts to receive God’s good news.
P: Lord, make us ready to serve you.
L: Come, let us worship God!
P: Let us sing our praises to the Almighty One. AMEN.
Call to Worship #2:
L: Life can seem shrouded in mystery.
P: O Lord, lift the veil of our misunderstanding that we may see your Light.
L: We are eager to serve.
P: O Lord, calm our spirits and patiently prepare us for service.
L: Look to the Lord for mercy and comfort.
P: We look to the Lord for healing and hope. AMEN.
Call to Worship #3:
[Using THE FAITH WE SING, p. 2173, “Shine, Jesus, Shine.” offer the following call to worship as directed.]
L: In the midst of our darkness, Jesus brings holy light!
P: Pierce our darkness; scatter the shadows of doubt and fear! Bring us your light, O Lord.
Choir: singing refrain and verse 1 of “Shine, Jesus, Shine”
L: We seek the light but have long lived in the darkness. Bring your light, O Lord.
P: Help us be ready to receive that light!
Choir: singing refrain and verse 1 of “Shine, Jesus, Shine”
L: Come to the shining presence of Jesus. Receive healing and hope.
P: Lord, our lives are ablaze with your love and healing power. Praise be to you, O Christ! AMEN.
Call to Worship #4:
L: Get ready! A miraculous thing is about to happen!
P: What is this!
L: The powerful light of Jesus will transform your lives!
P: But we are unworthy to receive this light.
L: Jesus himself has proclaimed you worthy and beloved. Come, and live in the light.
P: Praise be to God and to Jesus Christ who has healed and redeemed us. AMEN.
PRAYERS, READING, BENEDICTION
Opening Prayer
The darkness of winter has been our companion, Lord. Now the days are lengthening. Bring your light to us, that we might see your glory and may work for you, offering hope and peace to this world. We ask this, in Jesus’ Name. AMEN.
Prayer of Confession
Patient Lord, you know how accustomed we are to “magic” tricks. Our spirits and our senses get fooled easily. We would be just like the disciples, at first not believing what we were seeing and then wanting to make a monument to the event. Thank you for being so patient with us. Forgive us when we get so wrapped up in the moment that we don’t take time enough to understand its significance. Help us pause, reflect, think, and thank you for the blessings of unexpected revelations. Give us wisdom and strength to be your disciples, proclaiming your transforming love to all people. AMEN.
Words of Assurance
To you the light of love and ministry has been revealed. Rejoice! You have been blessed by God to be witnesses; to proclaim God’s love to all. Be at peace! AMEN.
Pastoral Prayer
Lord of infinite mercy, we would make a Broadway production of this Transfiguration event because we would not take the time to understand its significance for our lives. We are in such a hurry to memorialize everything that the power and meaning of the event become pale or altered in our memories. Help us look at Jesus with new eyes, those eyes that see him in light of the witness of the ages; that see Jesus as the One who comes to set people free, to heal, to bring hope and peace. Make us ready to become faithful disciples, rather than remaining dazzled by the mountaintop experience. Give us strength and courage this day to witness to Jesus’ love by the many deeds of mercy and justice we can offer in his name. For we offer ourselves, imperfect, but willing, to serve. AMEN.
Reading
Peter:
What’s going to happen on the mountain, Jesus?
Jesus:
Peter, just trust in me. There is something that you and James and John need to know and understand in order to deal with the times that are coming. Just be patient. All will be revealed to you.
Narrator:
And as they stood there, on that mountaintop, “Jesus was transfigured before them. His clothes became a dazzling white, such as no one on earth could bleach them. And there appeared with him Moses and Elijah,” each conversing with him.
Peter:
Master, it is good that we were here with you. It would be an appropriate thing if we built a dwelling for each of you; one for Moses; one for Elijah, and, of course, one for you.
Narrator:
A cloud overshadowed the disciples and obscured the vision of Jesus, Moses, and Elijah. And a voice came from the cloud, saying, “This is my Son, the Beloved, listen to him!” And when the cloud had lifted the disciples looked around and saw only Jesus.
They were stunned. They didn’t know what to say. And Jesus took them down the mountainside, back to their work among the towns and villages.
Jesus:
I know that you are confused about what you have seen and heard. You will have to be patient. Meanwhile, please listen to me. All will be revealed to you in time, but you must not go telling everyone about what you have seen until “after the Son of Man has been raised from the dead.”
Narrator:
Even now, thousands of years later, we are still confused about this Transfiguration. We want to know the whole story. Listen. Wait. All will be revealed. Trust in the Beloved One of God.
Benediction
Get ready to serve the Lord. Go in peace and joy, sharing the good news of Jesus’ transforming love and power for all. AMEN.
ARTISTIC ELEMENTS
The traditional color for this Sunday is: WHITE
[This is a representational piece for the Transfiguration--the three large candles representing Jesus, Moses, and Elijah; the three smaller pillar candles representing Peter, James, and John; and the votive candles representing the remaining disciples. The fabric should be billowed to represent clouds, but be careful of the lighted candles near the fabric. Make sure you place something under each of the candles to avoid getting wax on the fabric.]
SURFACE:
Place three 10” risers on the center back of the worship table, Place a riser in front of the worship table, about 6” lower than the surface of the worship table.
FABRIC:
Cover the entire worship center with green fabric, and then cover it again with white netting or gauze-like fabric, making sure that it billows around the three risers and cascades down the front of the worship center, billowing on the floor. Give it a cloud-like appearance.
CANDLES:
On the three risers place white pillar candles as follows: one 8”, one 10”, and one 8”. Place three 3” white pillar candles on the center of the table. Place nine white votive candles on the riser in front of the worship table.
FLOWERS/FOLIAGE:
No flowers or foliage necessary for this setting.
ROCKS/WOOD:
Place some clusters of rocks near the nine candles on the riser and the three 3” white pillar candles on the worship center.
OTHER:
Nothing else is needed.
A Double Share Of The Spirit
2 Kings 2:1-12
Each one of us gathered here today comes bearing the echoes of great people in our lives. Each one of us bears the mark of someone who touched us in a powerful way. It might be a mother or father, a grandparent, or an aunt or uncle. It could be a neighbor who took you under his or her wing, or a teacher, or even, dare I say, a pastor. If you’re really blessed, you might even receive more than one such fellow traveler. The blessings of such people walking with us on our journey cannot be underestimated.
Such people come as mentors and partners. They come willing to give of themselves, and they come eager for you to grow into who you are meant to become. For me there were many such blessings, but one in particular was my father. As a pastor himself, he was key in my accepting the call to ordination. More than that, though, was the onsite training I received as I watched him pastor churches and people throughout my childhood.
Dad never tired of uttering a long series of truisms he had collected during a half-century in ministry, most of which have proven themselves in my own years in the pulpit.
For me, Dad was a giant. Hardly perfect, but fully wonderful, and now that he’s gone, I often think that if I could ask for one more thing from him, it would be for a double measure of his spirit.
I would stand with Elisha, who was bidding his master and mentor farewell. And rather than more time with Dad; rather than one more lesson or story; rather than some codification of all the learning, it would be a deeper taste of his spirit that I would request. A double measure.
Think with me for a moment. What would it mean in your own life to receive a double measure of the spirit of your mentor, best friend, or teacher? What would it mean to receive a double dose of that spirit of helpfulness, caring, attentiveness, and affection? Think how much it meant for you to have received the Spirit already, and then multiply it times two.
For my own part, it is hard to imagine what that would look like. Some, I think, might feel indulgent or even selfish. Others might say, “Open the gates; I can use all I can get!” What would you say? How would you feel? What would happen with this flood of abundance that would come your way in a double measure of that spirit?
Do you know what Elisha did? He picked up the mantle of Elijah. He stepped into his master’s shoes. He took that double measure of the spirit and went on to his own journey of greatness and service to the Lord and the people.
To we who have had the benefit of great teachers and friends like this, the question comes as to what we have done with the great gifts we have received. What will we do with the gift of spirit, double measure or not that we have received as pure grace? Are we to go on and try to fill the shoes of our benefactors? Are we to take the gift and use it on our own unique journey? Or are we take that gift and offer it to someone in the same way it was offered to us? What do you think?
Perhaps our answer is found in each of these three. Perhaps some of us receive the call to fill the shoes of our mentors. How many of us have chosen our work because of someone else who did that work? How many teachers are teachers today because of a teacher they once had? How many people saw someone who was admirable doing admirable work, and were influenced by that? Elisha moved on to take up the mantle of Elijah because of what he saw Elijah doing, and because he knew who Elijah was as a person.
It could be, of course, that we might take the beneficence and gifts offered to us and use them in our own unique way as we move through our life’s journey. A preacher friend of mine once came to me rather astonished because one of his youth group members had gone on to be a great mathematics professor. “What’s so astonishing about that?” I asked. “Well for one,” said my friend, “he says I was an inspiration, and for two, I know nothing of mathematics.” This young man had his own gifts, and took the spiritual clarity and depth of faith given by this pastor and claimed it for his own.
Finally, of course, we can receive these gifts and then turn around and offer them out again. We can make it a point to work with young people, to mentor and guide them. We can be the heroes we had when we were younger. We can give the gift of self, a double dose of our spirit to those who are starting their journey. Perhaps the best way to honor those who gave themselves to us is to turn and give ourselves to others.
Of course, all three of these responses intermingle and join in our lives as we respond to the goodness of others around us. Let us consider the ways that we are turning to carry on the gift. Some in this community are doing this with grace and beauty. Some already seek to return the gift by giving it to others. Are you a mentor to someone now? Are you a special friend or confidant? Could you give yourself to teaching in our church school? Don’t respond with the all-too-easy, “I can’t teach....” Perhaps you could sign up to work with youth ministry or take on a student as at tutor. Think hard now. Move into prayer. Discern with your God how you might offer a double measure of your spirit to someone in your life, someone in our community, someone who will benefit beyond measure.
Remember the story of Elijah heading for the river. He keeps telling Elisha to stay behind, but Elisha refuses time after time. Finally when they are at the river, Elijah asks him if there is anything he can do, and since he cannot ask the prophet to stay with him, he asks for a double measure of his spirit.
Think of the love, the connection between these two. Imagine the power of the master and student relationship. Picture yourself as mentor and guide and imagine someone so struck, so moved by you that at your parting all they want is a double measure of your spirit.
Friends, it’s not your pastor’s job to write you out an assignment this day, but it does fall within his job description to challenge you to prayer. If you are already in a relationship like this, nourish it. If you are not in one now, I challenge you to consider it in prayer. For it is not only our own personal spirits that we pass on in these wonderful teaching relationships, we pass on the powerful Spirit of God.
As we teach and model patience, as we teach and model love, as we teach and model compassion, as we teach and model the ability to laugh and sing, we pass on the Spirit of the living God! As we do this, person by person, the world is healed a little more each day.
Let us be in prayer as we consider Elijah and Elisha. Let us accept the mantle of the prophet, of teacher, of mentor, and of friend. In Jesus’ name. Amen.
Left Behind . . . But Not Without a Trace
2 Kings 2:1-12; Mark 9:2-9
In the spring of 2007, one of the leading CBS drama series was titled Without a Trace. The weekly episode centered on an FBI division that focuses their work on finding missing persons. Every week a mystery unraveled as the FBI team successfully unearthed clues and pieced together the puzzle of who, what, where, why, and how a person went missing. Not every episode ended happily, but within less than sixty minutes the competent team of investigators found the missing person and uncovers the mystery.
In another play on words, the transfiguration texts remind us of a New York Times best-seller from the last decade, Tim LaHaye’s Left Behind series, based on the dispensationalist view of the Apocalypse. In his stories of the second coming of Christ, Christian believers are raptured from the earth and taken to safety in heavenly sanctuary, while the rest of earth falls into chaos from the so-called “Great Tribulation” of Revelation. Today’s texts bring to mind both the suddenness of Elijah’s transporting from the earth in a fiery chariot and his reappearance in the glowing transfiguration event with Jesus. The symbolism of these two events is rich with analogies as we think about how in the world these biblical events begin to apply to faith-filled living in the twenty-first century.
We have always had preachers who pointed us toward eternity, but the message of Jesus calls us more powerfully to the now. The ending of both of these biblical stories points us to a more profound message than waiting for a future deliverance from the challenges of the here and now. Elisha doesn’t want to be left behind; he pleads for a reminder that he’s not alone, and Elijah offers him both the mantle of his authority and a double portion of his blessing. Peter, not knowing what else to say, offers to build three tabernacles for Jesus, Moses, and Elijah so that they can all stay on the mountaintop, only to be told to follow Jesus, who promptly leads them from the mountaintop into the valley. This is a powerful image that real faith is not lived apart from real life.
“I know I’ll never be the same again . . .” the wonderfully naïve youth witness declared after a spiritually rich camp experience. “You’ve just got to go to our retreat; it will change your life,” the enthusiastic evangelist exclaimed of the seventy-two-hour weekend spiritual experience after he had returned home. However, others were not so convinced of their need to have their lives changed, particularly if this witness was an example of the finished product.
Since the days of Moses and the commandments, God’s people have valued mountaintop experiences, those seasons when our spirits have been lifted and our hearts encouraged. We long to continue in the presence of God. Whether those places have been retreats, camp-meetings, civil rights protests, ministries of justice and peace, revivals, lay missions, Walks to Emmaus, or Volunteer in Mission projects—you name it, we don’t want to come off our mountaintops.
We have a similar emotional response when a trusted spiritual leader— who has mentored us, led us, and imparted spiritual wisdom to us— leaves. Our anxiety rises. We fear that if our leader leaves (or much worse, suffers some moral failure), then so also might our spiritual blessings. Without our spiritual head we feel lost, with no momentum and no clear vision. We feel alone. But God reminds us, “I am with you.”
Time and time again Elijah says to Elisha, “Stay here.” In the same spirit, the voice from the transfiguration cloud says, “This is my Son, the Beloved; listen to him!”
One can almost hear Jesus say as the cloud lifts, “Okay, let’s go, time’s wasting.” There’s too much to do, too many places to go, too many people to feed, and too many who need the gospel. We can’t linger too long on the mountaintop.
Now let’s be clear; we need time for retreat. Those who continue to call for action without time apart miss the balance of the Christian life. Jesus took time away. Jesus took his three friends up to the mountaintop. Jesus understood the necessity of time for prayer, meditation, reflection, and spiritual rejuvenation. To neglect those times in our lives is to jeopardize our mental and spiritual health and our ability to continue in our mission. Too many Christians throw themselves into projects, advocacy, mission trips, and church programs without proper times for “R&R” (rest and relaxation).
One of the lessons we have learned from the devastating disasters of the last fifteen to twenty years has been to call out the caregivers from the round-the-clock giving to a time of retreat. Constant ministry depletes even the strongest commitments.
Following Jesus takes us to:
• quiet places of prayer
• long days of feeding the hungry
• nights in lonely gardens and angry storms
• the ecstasy of mountaintop retreats
• back down the mountain into the valley of need
To follow Jesus requires that we:
• deny ourselves
• watch after ourselves
• take up our crosses
• remember that we are never alone, but always in the power of the Holy Spirit
To follow Jesus means that although we are to stay behind, we are never left behind. To follow Jesus means that although we may feel alone, we are never alone.
To follow Jesus means that while we long for his spirit, we are filled with His Spirit.
A famed gospel singer reminded us that even if we never were promised heaven or eternal life, following Jesus is worth everything. Why? Because living in a world of darkness we have seen the light. (Guy Ames)
Transfiguration Sunday
COLOR: White
SCRIPTURE READINGS: 2 Kings 2:1-12; Psalm 50:1-6; 2 Corinthians 4:3-6; Mark 9:2-9
THEME IDEAS
Today’s readings reveal God coming into the world. Each text presents a variation of the idea that God is active in the world and in the lives of the faithful. When this happens, it may leave us a bit awestruck or even dumbstruck. These readings also present an important vocal component: Elijah and Elisha’s conversation culminates in the transfer of power from the master to the pupil; the psalm proclaims that God does not keep silent; Paul acknowledges that we must proclaim Jesus Christ; and in contrast, Jesus instructs the disciples to keep silent about him until the proper time.
INVITATION AND GATHERING
Call to Worship (Psalm 50, 2 Corinthians 4)
Cry out!
God does not keep silent.
Cry out!
We long to hear God’s word.
Cry out!
Tell of God’s wonderful deeds.
Opening Prayer (2 Corinthians, Mark 9)
Almighty God, giver of life,
your light shines in our lives
and your glory is revealed
through your Son, Jesus Christ.
Reveal his glory to us
as you did to Peter, James, and John,
that we may be filled with his power
and our mouths may proclaim his presence
forevermore. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession
Mighty one of yesterday, today, and tomorrow,
do not be silent, but speak, that we may hear.
Speak justice, that we may correct our lawlessness.
Speak righteousness, that we may know your ways.
Speak compassion, that we may know your mercy.
Speak abundance, that we may serve others.
Speak understanding, that we may be peacemakers.
Speak glory, that we may know your Son.
Speak, and we will listen to you.
You promise forgiveness of sins and fullness of grace
when we speak our shortcomings.
We speak of mistakes we have made.
We speak of abandoning your ways.
We speak of failures to show compassion and mercy.
We speak of our need for forgiveness.
Mighty one of yesterday, today, and tomorrow,
hear our prayer and lead us into fullness of life. Amen.
Words of Assurance
God will not keep silent, but will gather us in
with the tender words: “You are forgiven.”
Glory to God!
Passing the Peace of Christ
As Elisha would not leave Elijah,
may God forever keep us close in Christ.
The peace of Christ be with you always.
And also with you.
Response to the Word (Mark 9)
As they were coming down the mountain, Jesus ordered his disciples to tell no one about what they had seen, for his time was not at hand.
How can we keep silent when we have seen what we have seen and heard what we have heard? Will not the heavens proclaim it? Will not the earth announce such news?
Yes, now is the day and now is the time, for Jesus Christ has died and is raised in glory.
Shout it to the highest mountain and announce it in the lowest valley: Jesus Christ, the glory of God, the Son of righteousness, the Prince of Peace, is here!
THANKSGIVING AND COMMUNION
Invitation to the Offering
We proclaim Jesus Christ with our mouths, in our actions, and through our lives. Let us offer up our lives to Christ, that in our lives we may be servants of Jesus Christ.
Offering Prayer
Lord Jesus,
all that we have is yours,
and all that we are is yours.
In offering these tokens of our lives,
may all that we do
serve you to the glory of God. Amen.
SENDING FORTH
Benediction
Cry out!
God’s word has been spoken.
Cry out!
Our hearts are filled with praise.
Cry out!
Our lives proclaim God’s glory.
Cry out the bounty of God’s love.
CONTEMPORARY OPTIONS
Contemporary Gathering Words
(The response of “Jesus Christ” may be spoken in normal volume, or it may be whispered initially, increasing in volume each time it is spoken.)
Come to the light—
Jesus Christ
Come to the glory—
Jesus Christ
Come to the Word—
Jesus Christ
Come and worship—
Jesus Christ
Come and sing—
Jesus Christ
Come and praise—
Jesus Christ!
Praise Sentences
Shout out loud!
Sing with joy!
Rejoice with gladness!
Announce that the glory of God is here.
From “The Abingdon Worship Annual 2009,” edited by Mary J. Scifres and B.J. Beu, Copyright © 2008 by Abingdon Press. “The Abingdon Worship Annual 2015” is now available.
2 Kings 2:1-12
My daughter called, with hesitation and a hint of fear in her voice. With one infant not yet walking, she confided: “I think I’m pregnant. We didn’t want another one this soon.” Through questioning, I discovered she had taken a home pregnancy test four times! Each result was positive. Upon talking to her doctor’s office on Monday, the nurse asked which brand of kit she had used. The nurse said, “Oh, that’s the most reliable one. After four tests, you are pregnant—and in denial!”
We may know a truth, be told about it not once, or even twice, but four times, and still not accept it! My daughter was in denial and so was Elisha. Reliable sources, the prophets from Bethel and Jordan, warned Elisha that this was the day that Elijah was to be taken away. Elisha responded, “I know; keep silent.”
Denial of the truth, even when it is from a person of integrity or an unbiased source, indicates there are some things we do not want to face. Why not? Is it selfishness? Fear? Loss of control? Or perhaps lack of confidence?
Elijah was Elisha’s mentor. For years Elisha followed Elijah, watching and learning from him. He saw Elijah perform miracles, settle debates, bring reconciliation. Elijah had spent many years training and preparing Elisha for this very time: the time when Elisha would pick up the mantle of leadership.
The first twelve verses of chapter 2 reflect so many virtues and emotions: fear, confidence, selfishness, commitment, timidity, courage, and mourning. Even what we think of as negative can be positive when fulfilling God’s purpose. Elisha’s fear was well founded. As a leader for Israel, history shows that this nation is not easy to lead—they backslide and test God; they test their leaders. The fear may be justified, but soon it is replaced by courage and a confidence that Elisha witnessed in Elijah.
The courage and confidence comes from a faith in what Elijah believed and taught, and how God moved through his life. Courage and confidence comes from a belief in the vision and promises God gives.
In Elisha’s case, his confidence is seen in two distinct ways. First, he will not allow Elijah out of his sight. Just as he had done for many years, he was Elijah’s shadow. Even in the face of death and separation, he did not run or hide. In the second place, Elisha found the courage to ask for a double portion of Elijah’s spirit. It is almost like asking, on a person’s deathbed, if you can have their car. Today, we allow the family and the attorneys to take care of a person’s estate after the person’s death. Here is Elisha, not only asking for a portion, but a double portion of something more valuable than any material object.
Often, we find ourselves in a position to perform, or take on a leadership role. Even if it is not the first time, many of us feel a bit insecure. We ask ourselves, Do I know what I am doing? What if individuals who do know what they are doing challenge me? I wonder why so-and-so wasn’t chosen; she knows so much more than I do. I wonder where the best place to start is?
Elisha, at first fearful and in denial, moved on in courage and purpose once he accepted the truth. For us, the trick seems to be the committed, faithful acceptance of the truth. Know, in your heart and mind, that whatever task is before you, God has equipped you to handle it. Too often we put off making decisions because of our fear and insecurity. What if Elisha had said, “Elijah, can you wait just a minute? I need to call my pastor or my friend and check with them about what I should do.” Our fear may mean that we do nothing; we let opportunities pass us by. Sometimes, it is just better to act rather than become paralyzed by indecision. You know the analogy: to get anywhere you have to take the first step.
Elisha stepped out boldly. In faith, his action did not mean that he did not feel sorrow when Elijah went away. It did not mean that he had all the answers immediately. It did not mean that he would not make mistakes. What it did mean was that he had faith—faith in God, faith in Elijah, and faith in himself that he was following God’s purpose for his life. He allowed for change to take place in himself, not in his circumstances or his surroundings. Scripture continues to show us that Elisha did receive a double portion of Elijah’s faith—he performed twice as many miracles as his mentor.
I urge you to reevaluate yourself and a task of which you are fearful. Remember Elisha and how he learned from watching and following someone more knowledgeable and wiser. Remember that if God calls you to a task, God will give you the tools and grace to handle it. Remind yourself that everything you do can be a sacrifice to God. And finally, accept that the victory comes when you believe that you are not only equipped to handle it, but that God has made it possible for you to excel in this endeavor!
201 8th Avenue South
Nashville, Tennessee 37202 United States
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