Pastors, moral failings and the thing nobody wants to talk about by Tom Fuerst
When a pastor has a moral failing, especially of the sexual nature, everyone wants to talk through the sordid details. That thing that happens behind closed doors, that thing that is supposedly “no one else’s business” when it comes to one's sexuality, becomes everyone’s business when it comes to the pastor. People want to know who the other party was. They want to know what led to the moral failing. They want to know (blame?) if the pastor’s wife didn’t “keep herself up” for him. They want to know how long the affair’s been going on. And they want to highlight all the possible ways the pastor might be a hypocrite for espousing a stern sexual ethic in public while living in blatant sin in private.
Everyone wants to talk about these things. Everyone wants to know.
But there’s an issue behind all of this that no one is addressing. There are questions to be asked that no one really wants to ask because such questions don’t make for good water-cooler gossip.
You see, lost in all the pastor-gone-wild media porn out there is the fact that pastors have jobs that, as largely defined in the American setting, are not sustainable for healthy living. The way the pastorate is defined in American culture, whether the church is large or small, reflects the larger systemic issue of an overworked American society that knows nothing of a work/life balance. And this is not only the minister’s fault for living into this kind of lifestyle (though it is certainly our faults, too), but it’s also the church’s fault for expecting their pastors to live this way, or rather, for not expecting their pastors to model a better way of living.
The contemporary American pastorate in larger churches looks more like a CEO. His/her job is to make sure the investors are happy, engaged and committed. S/he must provide a weekly presentation that emphasizes the entertainment factor to maintain the interest of the people. The pastor spends his time visioning, executing, managing and promoting himself/herself and the church. The church becomes a commodity in this model, another thing people might consume or not consume, depending on whether or not they like the product and the person — the pastor — who advertises the product.
But it’s not much different in smaller congregations. In smaller churches, the pastor is always on the run doing all the hospital visits, administrative tasks, cleaning the church building, writing sermons (often on Saturday nights), putting out congregational fires, and making sure the few parishioners are happy.
What strikes me here is that, when it comes to the moral failings of pastors, we want to talk as if this is an individual issue. As good Americans, we cannot look beyond the specific free-will decisions of the isolated individual pastor. But whether we’re talking about large churches or small churches, when pastors are working 60+ hours on a consistent basis, we are setting him/her up for moral failure.
And yet, despite the plethora and increasing number of major pastoral moral failures in the last three decades, the American church continues to insist that this particular structure of pastoral ministry is not only the way it should be, but many argue, in fact, that it is biblical.
But this couldn’t be further from the truth. When the ministry of the church became too great for the apostles, the church didn’t come to them and offer them more money in exchange for more time spent at the church building. No, the apostles and the church worked together to find a way to ensure that the apostles could focus on very specific things and let others concern themselves with what was left.
This is exactly what we see in Acts 6, when the ministry to the needy became too great for the apostles to take care of. Due to the size and demands of this early ministry, certain people (widows) were being neglected because the apostles couldn’t handle it all (6:1). When the job of ministry is too big, matters of justice, things of importance to humans and God, get neglected. And the early church found a solution:
And the twelve called together the whole community of the disciples and said, “It is not right that we should neglect the word of God in order to wait on tables. Therefore, friends, select from among yourselves seven men of good standing, full of the Spirit and of wisdom, whom we may appoint to this task, while we, for our part, will devote ourselves to prayer and to serving the word.” What they said pleased the whole community… (Acts 6:2-5a NRSV)
The apostles don’t see themselves as CEOs or slaves to the church. They see themselves as fulfilling a specific duty for the church: the ministry of the word of God and prayer. Everything else was dropped from their plate. And not only did the church not look down on them or call them lazy for a desire to emphasize these two tasks alone, but this suggestion “pleased the whole community.”
I’m not arguing here that a pastor’s moral failings are somehow excusable. They’re not. These men and women make terrible decisions that have long term impacts on their families and their churches. But make no mistake about it: these decisions are not made in a vacuum. These decisions are made in the context of a church structure that fails to emphasize what the apostles in Acts 6 emphasized. Pastors are encouraged to be leaders and counselors, friends with everyone and visioneers for the city, but I wonder how often pastors are simply encouraged to be ministers of the word and prayer.
I wonder when the last time a church simply wrote on their senior pastor job description, “We’re looking for a man or woman who simply focuses on the word of God and prayer.”
In the end, this Americanized, degenerate pastorate has already failed. The only reason we can’t see it is because our American individualism blinds us to how structures of oppression work. And, yes, I use the term oppression on purpose. A consistent 50-70 hour work week is not liberty, but enslavement – a return to Egypt. A consistent neglect of family in order to meet the needs of everyone else’s family is not freedom, but bondage.
The American pastorate is bondage.
We want our pastors to be the moral reflections of a godly humanity. We demand that they live in glass houses and sit on pedestals. But we’ve structured their lives in a way that inevitably leads to failure. This is a no-win situation for anyone. I just wonder how many lives will be ruined before we seek a better way. How long will it be before the church demands a better, more biblical way? I don’t know. But I’m not holding my breath for this trend of pastoral moral failings to stop so long as we continue to view the ministry through the lens of the American way instead of the way of the apostles.
Your turn: What do you think is the root cause of so many pastoral moral failings? Have you seen this overworked trend, too? Do you agree or disagree with my assessment?
Tom Fuerst blogs at Tom1st.com. You can subscribe to his blog via email here.
Does your church dream like Jesus? by Rebekah Simon-PeterHow is your church making disciples and connecting with the community?
Organizations get the exact results they are designed for. A superb design yields superb fruit. A faulty design yields less than desirable fruit. It’s no different with churches or other nonprofits. A kingdom-oriented design yields kingdom fruit.
Consider Jesus’ own ministry. It began with his dream of the kingdom of God. This vision undergirded his teaching, preaching, prayer and healing. It informed the financial and organizational structure of his movement. Not to mention its outreach and public relations policy. It shaped his whole ministry. This movement had modest beginnings but it utterly changed the world as we know it.
If you want your church to thrive, best to start with the dream of Jesus. Churches that dream like Jesus are more likely to get kingdom-oriented results.
If your church makes disciples, brings hope and healing to others, connects with the community to make a better world and includes a wide variety of people, it’s because your church is set up for that — from the vision, through the preaching and praying, right down to the organizational structure itself. On the other hand, if your church hasn’t made a new disciple in decades, has a shrinking impact and disappearing budget and hemorrhages members, that’s because your church is organized for decline.
To see where you stand on this issue, and if your church dreams like Jesus, take this quiz. Then, let’s talk.
If your church scored 13-18 correct, congratulations. You are wide open to the dreams of Jesus for your congregation and community. Dream on! Take care that your organizational structure remains agile enough to respond to shifting needs. Be sure your leaders are nimble enough to respond to the movement of the Holy Spirit. Keep your leadership grounded in prayer, and open to new ways of expressing the dream of Jesus.
If your church scored 7-12 correct, be alert. It either means Jesus’ kingdom dreams are starting to take hold in you OR you are starting to close off to them. Press on for the former by re-energizing your church’s vision. If it’s grounded in Jesus’ own dream, build on it. If it’s not, gather up your courage and boldly lean in to new territory. Expand your church’s comfort zone by taking Jesus’ riskier teachings to heart. Ask the Spirit to lead you toward organizational changes that enable you to speed up decision making, allocate greater resources towards hands-on outreach, and up your willingness to take risks for the kingdom.
If your church scored 1-6 correct, repent. It’s time for a radical turn around. Preacher, get busy and get bold. Pray-ers: shift your petitions from reactive to proactive. In other words from internal matters of health and well-being to what God wants your church to be doing, spending, risking, giving, trying. Begin to dream Jesus’ dreams for you. Lay aside the ways you have been doing things and draw closer to Jesus. Ask him to guide your church. Then have the courage to let him.
Jesus’ dream is always available to us. It’s as close as the Lord’s Prayer, and as near as your next breath. No matter how your church scored, don’t give up hope. Even one step in the right direction can begin to shift the results your church is producing.
My passion is helping the church remember how to dream like Jesus. To that end, I love transforming church leaders and the congregations they serve. Consider these concrete, proactive actions you can take:
1. Sign up for the online class Maximizing Your Leadership EQ.
2. Schedule a Platinum Rule for Thriving Congregations retreat for you and your leadership team.
3.Register now to get Early Bird Savings for Track 1, 2 or 3 of Creating a Culture of Renewal. Groups begin this September.
Rebekah Simon-Peter blogs at rebekahsimonpeter.com. She is the author of "The Jew Named Jesus" and "Green Church."
Women clergy: Distractingly sexy? by Kira Schlesinger
Several weeks ago, the Nobel Prize-winning scientist Tim Hunt made the news for his comments about women scientists. The remarks, made at a luncheon in honor of women scientists, included the sentiment that labs should be segregated by gender. “Let me tell you about my trouble with girls,” he said. “You fall in love with them, they fall in love with you, and when you criticize them, they cry!”
The backlash was swift and fierce, and women scientists took to social media to post pictures of themselves at work — peering through microscopes, collecting samples, and in surgical garb — along with the hashtag #DistractinglySexy. The posts lampooned Dr. Hunt’s comments by showing the real women at work in science in often unglamorous situations and attire, but his comments pointed to a common sentiment, one not relegated to the world of science — that women in a predominantly male field are viewed as a potential distraction because of their sexuality.
As a young, moderately attractive clergywoman, it is a sentiment that has been directed toward me. I’ve been told that I’m “too pretty” to be a priest, as if God only calls women deemed by society to be unattractive. I’ve also been on the receiving end of leering remarks when men expressed their wish that I could be their priest. And anecdotally, I know that other clergywomen have heard the same things. If anything, I’ve probably received fewer comments than my unmarried clergy sisters because of the feeling that my sexuality is somehow safely contained within my marriage.
These sorts of comments unnerved me initially. Should I diminish my appearance by not wearing make-up or styling my hair differently in order to not be a distraction? Even clerical collars and robes can only hide so much. On the flip side, other colleagues have reported being asked by congregants to “do something” with their hair or at least put on some lipstick.
It would seem that there is no right way to be a woman in a leadership position. Pay too much attention to your appearance or follow cultural beauty standards and you’re considered vain or distractingly sexy. Wear your hair short and eschew make-up and you’re disrespectful or not appropriately feminine. The clothes I wear, the cut and color of my hair, and whether or not I wear make-up has virtually nothing to do with the exercise of my ministry as God has called me. In my case, God happened to call a woman who enjoys wearing high heels and red lipstick, and I enjoy expressing myself by wearing bright colors. That is just one way of embodying femininity in ministry.
The problem is rarely with what a woman does or does not wear. Rather, the problem is that women in society are viewed as ornamental. The patriarchal gaze sees women as objects, as consumable, and then judges whether she is desirable or disposable, even if she is wearing personal protective equipment as a scientist or an alb as a minister. If we are found to be distractingly sexy, it is then our burden to carry, our problem to fix, not the man’s. The onus is ours to walk the very thin line of appropriately attractive without being distractingly sexy. We are told to dress based on how men might view us, with no regard for our own comfort or personal expression.
As Psalm 139 reads, we praise God for who we are fearfully and wonderfully made, each and every one of us, in all colors, shapes and sizes. For the most part, we have little control over the length of our legs, the size of our breasts or the span of our hips. Women are not made to be distractingly sexy but to praise God with all of our being, and I pray for a day when a professional women’s appearance or dress has as little to do with the respect she commands as a man’s does.
How will you respond to the Supreme Court decision on gay marriage?
By Chad Holtz
Today the Supreme Court of the United States ruled in favor of same-sex marriage across the land. My Facebook and Twitter feed, like yours, is blowing up over it. Reactions range from despair to glee. In the words that follow I want to offer my personal feelings on this decision and how I believe Christians are called to respond.
Always be full of joy in the Lord. I say it again—rejoice! Let everyone see that you are considerate in all you do. Remember, the Lord is coming soon. Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus (Philippians 4:4-7 NLT)
My initial reaction was to turn to Paul’s advice to the church, one that was living under the thumb of a corrupt and godless empire, and to rejoice. Rejoice not because a decision was reached that I agree with but rejoice because in all things, whether good or bad, Jesus is still Lord, he has defeated sin and death, he is seated at the right hand of the Father, and he will come again. I rejoice because this ruling, like so many other things this life throws our way, proves God is true.
What does that mean? It means that when Jesus promised us there would be trouble in this world (John 16:33) he was correct. It means that when Jesus promised that this world would hate us (Matt. 10:22, John 15:18) he wasn’t mistaken. It means that when Paul wrote the last days would be marked by disobedience and sacrilege (2 Tim. 3:1-2) he was right.
The events of today are only further proof that God’s word is true. It is reason to rejoice! And if these things are true, so are the promises that Jesus will one day return. And so are the warnings for we Christians to remember that we are but mere sojourners in this land. This is not our final home, and while we are here we must guard our hearts from becoming entangled with the cares of this world (Heb. 13:14; 1 Peter 2:11).
Paul’s advice to the Christians at Philippi is what sets the Christian apart from the world. How will people who have been transformed by the resurrected Christ respond in the wake of adversity, trials and oppression? How will they react to their enemies, perceived or real? They will rejoice. They will be considerate of everyone. They will not worry or be anxious. They will pray. They will place their hopes and fears and trust and distrust into the hands of God who holds all things together. None of this has taken him by surprise.
This means I will choose to pray rather than post on Facebook my despair or glee. I will choose to rejoice rather than grow bitter or fearful. I will choose to be considerate of those with whom I might disagree and entrust them and the future of our nation into the hands of my heavenly Father.
To be a biblical Christian in this world means more than just having right opinions about marriage. It also means obedience to the many commands which tell Christians how to respond to trials, as hard as that may be.
So, Christian, what will it be? Will you rejoice and pray and allow God to be God or will you reveal that your real hope and trust lies not in the Supreme Judge of the Universe but in the Supreme Court of one nation?
Chad Holtz blogs at UMC Holiness.
Joy, justice and marriage equality
By Mark Lockard
The landmark decision handed down by the Supreme Court today on the issue of marriage equality presents the Christian community, and our wider world, with a historic, though complicated, opportunity. The legal right for same-sex couples to pursue marriage is the fact of the case, a fact critical to the lives of so many committed couples previously denied equal opportunity under the law. How we will approach this new reality is less clear.
Responses throughout the religious, political, and social worlds will be as varied as they always are on issues that touch the core of our shared life together, a core defined by our lives as individuals, with individual needs, thoughts, and opinions, who seek to maintain a social community. Plainly put, any response you can imagine to the issue of marriage equality is out there.
So how do we respond? And who is ‘we’? The 5-4 vote mirrors, as closely as anything could, the divide Christian communities feel when it comes to marriage rights extending to same-sex couples. The church catholic will not have a unified response, much as I wish it would. That’s not a realistic request of the church or of any human-oriented group. People disagree. Church splits, dying churches, denominations themselves … all speak to our tendency to divide.
Yet the ruling isn’t about division. It’s about inclusion. As I watch the reports post in real time, the decision stands firmly on equal protection under the law. That’s the language of justice, of binding together. And while I rejoice, I know that many Christians (among others from a range of faiths or no-faith) see this momentous occasion as one of lament and despair. Where I see children of God affirmed in their creativeness through changes in our social fabric, they see sin and the tearing of that same fabric. It breaks my heart to remember this, but this is where we are. This is where the Church is.
The decision as handed down affects the laws across every state in our nation. And, as marriage is dually woven into the legal and religious identities we hold in this country, it affects every member of a faith community. There will be opposition. There will be rage. There will be hate.
There will also be joy, relief and comfort. And there will be a righteous and just wave of affirmation for God-given identity. This is as it should be, for in Christ we flourish. We become the most full and joyous versions of our created selves. I see this ruling as a matching of our legal precedent to the standard of inclusion set for us by a loving and embracing God, a God with more love and grace than we know what to do with. For that reason, I freely rejoice with my LGBTQ friends and loved ones today.
Still, I balk at the massive amount of work the Church has yet to do. This is a momentous historical event, a culmination long coming. Yet it is also a beginning, a starting line where our faith must, if it does not already, speak clearly to our lived realities and to those of our neighbors. Make no mistake, we will be talking about this for a while. For now, the question I wrestle with is this: where does this shift in our cultural and religious lives leave those who cannot join me in elation? They are no less a part of the Kingdom, no less a part of the body of Christ. Yet we stand divided from one another, split as starkly as a 5-4 bench.
It’s a question that will not go lightly. Nor should it. In the mean time, my hope is that Christian communities who cannot yet accept the inclusion to which I believe we are called will at least find an openness to dialogue, if for no other reason than they see it as a necessity for dealing with the difficult nature of the new things. Maybe that’s a naive hope. But I can’t be cynical today. Not when the messages of hope, love and joy continue to roll through my newsfeed like water, like an ever-flowing stream.
'Am I going to heaven?' - Questions the Supreme Court didn't answer
By David Dorn
The Supreme Court made a landmark decision last week about gay marriage. They answered a question that has divided our country for a very long time. Though SCOTUS answered one big question, they spawned many others and unearthed some old ones along the way. I know how divisive this issue is among Christians. But if we miss the people amid the situation, we miss seeing Jesus. Here’s the thing about Jesus: He always saw the people —the hurting, the broken, the proud, the religious, the marginalized — and he dug past the surface issues to hit upon the deeper questions. There are deeper questions at play here. Here is one of them.
Friday afternoon I received a Facebook message from a former student of mine. It is honest, sincere and personal. This represents the questions we need to be screaming the response to:
David Dorn is the Lead Contemporary Pastor for Marvin United Methodist Church in Tyler, TX. He is also the author of “Reclaiming Anger,” “Under Wraps Youth Study” and the founder of The PREPOSTEROUS Project.
Politics, worship, Pelagius and Disney World: On General Conference 2016
By Clifton Stringer
As many sisters and brothers in the United Methodist part of Christ's church finish meeting in their respective Annual Conferences, thoughts are turning, in part, to the upcoming 2016 General Conference.
How will the divisive issues play out? What will happen, and what viewpoints will win the day?
Those questions, badly stated, are of secondary importance. Our agenda at GC16 should be to exalt our Savior Jesus Christ in our fellowship together. I hope this will take place, first of all, in our worship services together.
None of us is immune from the temptation to place our concerns over the worship of the Father, Son and Holy Spirit, who has given us life, truth, peace, and everything in Jesus Christ. I am certainly not. I have sometimes presided at prayers and realized at the end of a prayer that I was thinking about myself or my own concerns or how another person is wrong (but I'm of course categorically right) rather than attending to the worship of Jesus Christ.
But if we place the agendas of factions above the worship of Jesus Christ, it is all the more likely that our worship will become an ironic celebration of ourselves rather than of Jesus Christ's glory. And this is a danger. Perhaps you have noticed that we fallen humans have a strong tendency to celebrate ourselves to the expense of all else, precisely at the moments when doing so is least warranted.
Worship that goes wrong in this way can look, in the characterization of the dean of one United Methodist seminary, like "Pelagianism" meets "Disney World." Pelagianism is a heresy Augustine opposed. Picture a group of people using god-talk to celebrate their achievements while using props in front of a large screen playing "Fantasia" and you get the idea of what the dean is after.
Let us pray for something better than that at GC 2016. I pray we talk most of all about the love of the Father who sent the Son to die on a cross, rise glorious and give the inestimable and infinite gift of the Spirit.
It also couldn't hurt if those planning and presiding at worship keep in mind the best liturgical advice ever.
Here's the thing. None of us knows the will of God for the UMC. That is partly why we gather to pray and deliberate and discern at GC in the first place. None of us knows what will happen.
Yet our ignorance on this score isn't a bad thing. None of us knows when we will die. The same is true of individual branches, leaves and fruits on the Israel-Church vine. This ignorance is itself another opportunity to focus on, worship and exalt Jesus Christ our Savior, the only Savior of the world. If 2016, 2040, 2104, or 3535 ("3535 is unlikely." -Ed.) or any other were to be the last UM General Conference — or whenever it is — I hope we spend it exalting Jesus Christ as Lord, and not ourselves.
"Not to us, O LORD, not to us, but to your name give glory" (Psalm 115:1 NRSV).
Episcopal Church elects Michael Curry first black presiding bishop
By Robert Gehrke / Salt Lake Tribune
SALT LAKE CITY – Episcopal bishops have made history again.
On Saturday (June 27), during a private meeting at St. Mark's Cathedral in downtown Salt Lake City, they elected Bishop Michael Curry as the first African-American presiding bishop of the 2.5 million-member faith.
Curry won in a landslide vote in a race against three other candidates. The vote came nearly a decade after the bishops chose their first female leader.
Leading up to Saturday's selection, Curry who has served as bishop of the Episcopal Diocese of North Carolina since 2000, said he envisioned a church committed to being part of the "Jesus movement." He said he would focus on evangelism and acts of service, along with a "churchwide spiritual revival."
While he must lead and tend to day-to-day functions as the faith's chief executive officer, Curry said his job is more than that.
"In this mission moment of the church's life," he said, "the primary role of the presiding bishop must be CEO in another sense: Chief Evangelism Officer, to encourage, inspire and support us all to claim the calling of the Jesus movement."
Curry, 62, spent 12 years as rector of St. James Church in Baltimore before his election as bishop of the N.C. Diocese. He and his wife, Sharon, have two grown daughters, Rachel and Elizabeth.
He will succeed Presiding Bishop Katharine Jefferts Schori, the faith's first female presiding bishop, who completes her nine-year term Nov. 1.
The U.S. Episcopal Church is a branch of the 80 million-member Anglican Communion, with churches across the globe and its origins in the Church of England.
About 9,000 people have come to Salt Lake City for the Episcopal General Convention, held every three years, where leaders and lay followers vote on proposals about the direction for the church.
On Friday, the convention reportedly erupted into applause when the Supreme Court's ruling was announced legalizing same-sex marriage across the U.S. The Episcopal Church has advocated for equal rights for gays and lesbians since 1976.
Curry has been a supporter of LGBT rights and was among the first group of bishops to allow same-sex marriages to be performed among the NC diocese's 112 congregations.
Outspoken on social issues, including race and gender issues, he has spoken out at Moral Monday demonstrations in Raleigh, the state capital, challenging local and state governments to lift up the poor and marginalized.
But he may be best known for his energetic African-American preaching style that mixes a down-home flavor with a distinct emphasis on what he calls "radical hospitality" and the Christian message of God's grace and love.
"He talks about being called to be relationship with God that's not just about your own personal piety, but about changing people's lives and changing the world for the good," said the Rev. Jim Melnyk, president of the N.C. diocese's standing committee and rector at St. Paul's Episcopal Church in Smithfield, N.C.
A Chicago native, Curry graduated from Hobart College in Geneva, N.Y., and received a masters of divinity from Yale Divinity School.
Melnyk said Curry will be known as a bridge-builder who recognizes that people may not always agree.
"Rather than being divided by people who differ, he believes we're called to love one another and work together to transform the world," Melnyk said.
(Yonat Shimron contributed to this report.)
Changing the culture of a church
By Karen Vannoy
“Any time you go in and you have to change a culture, it’s always smart to start heavy-handed, and you can always ease up a little, if necessary. But if you go in easy, it’s hard to put the hammer down after that.” Tom Herman, Head Football Coach, University of Houston
OK, it isn’t often that I would quote a football coach about anything. Tom Herman is the new head coach for the University of Houston. He’s not your average football coach. Tom is a member of Mensa, a smart guy with lots of experience in cultural change. When he said cultural change is what it takes to turn around football teams, I perked up.
What does changing a football team have to do with changing a church? The process of changing the culture is the same. While pastors and leaders never need to use a “hammer,” they do need to make clear from the beginning Jesus’ mandate and vision for the church, and what needs to happen for the church to move forward. Common instruction to new pastors is — don’t change anything for the first year. Just preach, and love the people. In other words, win everyone over first.
Tom says that when he first started out as a young coach, he wanted everybody to see him as a great, easygoing guy, one everyone could talk to and everyone liked. When he tried that, he discovered that instituting a new culture was harder than ever. The same thing is true for churches and the old proverbial wisdom about moving slowly and keeping people happy has brought us where we are today: stagnant and declining.
We have undersold the true expectations of our churches and our members. We celebrate “pennies for mission” instead of sacrificial giving. We triumph clean grounds and beautiful stained glass instead of missional drive and servant ministry. We settle for occasional attendance and happy congregations over justice and devotion. Pastors don’t have control over a congregation the way a coach has over the team. But what we do as leaders is very much like coaching. We set clear expectations and high standards. Our leadership must include encouragement and praise, not when we see baby steps, but when we see fidelity to our true purpose and vision. If we compromise basic principles in order to make people happy, our leadership is just confusing, and in the end we will all lose.
“Children are keen observers but poor interpreters of adult behavior.” I can’t remember who said that, but it's a truism and applies to all forms of leadership I think. People are keen observers but often poor interpreters. What people see pastors and church leaders doing always matters. They may not understand our behavior, but the antidote to that is not to change our behavior. The antidote is to be constant interpreters: of the church’s purpose, mission and vision, and offer clarity about the behaviors needed to bring us into alignment as we press forward.
Karen Vannoy is the co-author of "Adapt to Thrive" and "10 Temptations of Church." She blogs at Church for Tomorrow.
From white guilt to white responsibility
By Hannah Bonner
For more than a decade now, I’ve been being told in anti-racism trainings that I carry around an invisible backpack of white privilege. This backpack was first described by Peggy MacIntosh in 1989 and has since then become a foundation for building awareness of privilege. As MacIntosh wrote: “I have come to see white privilege as an invisible package of unearned assets which I can count on cashing in each day, but about which I was ‘meant’ to remain oblivious. White privilege is like an invisible weightless backpack of special provisions, maps, passports, codebooks, visas, clothes, tools and blank checks.”
But there is something they did not tell us about the invisible backpack: the contents of the backpack are stolen.
Let it sink in.
It is not simply unfair that we have certain unearned advantages; and the appropriate response is not simply to feel guilty about it. Rather it is unjust that we possess things taken through theft, and the appropriate response is to take responsibility and take action.
White guilt paralyzes us and maintains the norm. White responsibility motivates us and disrupts the norm.
I was recently asked whether it was acceptable to use white privilege for good. My response was that it is not ours to use; once we know that, we can never use it alone again. We must first gather around the table with those who do not carry white privilege, who we trust to hold us accountable. We must then empty the backpack onto the table, and ask the community how we will use what is rightfully communal property.
Until we dismantle systems of injustice and white supremacy, the backpack will be ours to carry; attached to us regardless of how we feel about it, because it clings to us as tightly as the skin we are in. Yet, it will become increasingly more heavy as we come to a deeper understanding of why it contains what it contains. Once you realize and accept that what is in your backpack was acquired through blood and death and rape and cruelty; through slavery and the massacre of indigenous peoples; through the theft of bodies and the theft of land; what we were once told was an inheritance we will come to know as an inheritance of others, stolen through the blood of their ancestors.
No, we were not the ones to steal it. Yet, we make ourselves accomplices to the crime if we choose to keep it after knowing how it became ours. That is why we must pick up white responsibility rather than white guilt if we are ever to stop the cycle of this crime.
When we pick up white guilt and add it to our backpack, it makes the load feel lighter because we fool ourselves into thinking we have done something. We may not take any action, but at least we can look at other white people and think to ourselves: at least I feel guilty, that makes me better than those people over there who act like they do not care. Yet, we have not actually done anything to change the situation. In many cases, we have actually added a burden to people of color by acting sad and mopey and expecting them to cheer us up by telling us we are the good kind of white people.
When we pick up white responsibility instead, it does not necessarily make the load feel lighter. In fact, it is fairly likely to make the load feel heavier. Yet, with that weight comes the motivation to alter the situation and to see a change take place. With that weight comes the desire to see a day come when there are not quite so many things in the backpack, not quite so many unearned advantages. With that weight comes the hope that maybe someday the backpack could be gone altogether. For while we cannot undo what has been done, we can begin to refuse to be accomplices to the crime.
To be of any use in this struggle, we need to pick up white responsibility and white action, rather than white guilt and white helplessness. We need to understand why privilege exists not just that it exists. We need to feel outraged not just guilty.
Real social change cannot come from personal guilt which seeks to alleviate one’s own pain by doing or saying something that will cause the one who has experienced injustice to absolve us and release us from responsibility. White guilt keeps us focused on ourselves.
Instead, social change will come through the acceptance of responsibility and the resulting action that seeks to alleviate the pain of others, rather than remaining focused on our own.
If my privilege was taken at the expense of the community then the only viable option is to restore my privilege to the community. To make it, as far as possible, communal property.
This means that those who are the ones experiencing injustice are the ones who get to define what justice is. Any panel discussing justice that includes a majority of white males as the speakers cannot be a panel on justice because it is inherently unjust by not including voices that experience the most injustice. It is often prioritizing the voices of those who benefit professionally from justice work, rather than those who actually suffer from injustice. It is an exercise in hearsay.
It means that my role is to listen before I speak. My voice and opinions must be in sync with the voices of those most impacted by injustice. If they are not, there is clearly something wrong and I need to keep my mouth shut and do a lot more listening.
It means that I do not get to be a hero. We do not get to pat ourselves on the back for dispensing a little bit of the overflow or our privilege. We do not get to “save” anyone.
It means that I understand that my privilege was stolen through violence. Through colonization. Through slavery. Therefore, it must be submitted to the accountability of those whose losses constituted its gains.
What belongs to the community as a whole must be restored to the community as a whole. Only then will the invisible backpack truly disappear.
A rabbi walks into an evangelical church
By Rabbi Evan Moffic
Jews don’t tend to have megachurches. First of all, we’re a small population. The Sunday attendance at one megachurch could well be greater than the entire Jewish population of a mid-sized city.
That was true when I spoke at a megachurch in May in Grand Rapids, Michigan. The Jewish population of the city does not match the more than 2,000 people gathered there that morning.
I was at the church to talk about my book on Passover for Christians. But I was also there to build bridges. (The video of the sermon is here.)
Breaking down stereotypes
Many Jews have stereotypical views of evangelicals. They want to convert us. They believe Jews need to go to Israel to help speed up the Second Coming. They believe Christianity superseded Judaism and Jews are not “saved” by God’s grace.
These stereotypes may persist, but they lack validity.
If we are to build meaningful and enriching bridges — bridges that enhance our faiths and ourselves — we need to address and overcome our lingering fears. These fears include the following:
1. Evangelicals want to convert Jews. Yes, some do. And some use manipulative techniques in doing so. That is a reality we need to recognize.
But the vast majority do not. Evangelical is a broad term generally referring to those who believe in a Trinitarian God. It does not automatically imply a desire to convert others.
In fact, evangelicals often have a deep appreciation and respect for Judaism.
After a talk I gave at a church last year, a woman approached me and told me she wished she had been born a Jew so she could know what Jesus experienced. Moved by her words, I asked her what — aside from being reborn in a different era — could help her gain that knowledge?
“Learning more about Judaism,” she said. (During the sermon, I talked a lot about the Jewish roots of Christianity.)
2. Evangelicals think Jews need to go to Israel to create the condition for the Second Coming. Again, yes, some Christians do believe this. But my experience suggests it is a very small proportion. Rather, the vast majority see Israel as a sacred land revitalized by the Jewish people. Conversion and the Second Coming are not the basis for their connection to the land.
And even if it were so, I would not be troubled. In Judaism, deeds matter more than creeds. So long as we can converse and coexist peacefully, we need not be threatened by what another person believes.
3. Evangelicals are not open-minded. Describing any group as not open-minded is dangerous. We tread on dangerous ground when we begin to presume what another person — let alone an entire group — believes.
Rather than fear another person’s strongly held beliefs, perhaps we can see the way they are akin to our own.
Rabbi Jonathan Sacks challenges us to do so in a beautiful story: “Imagine two people,” he says, “who spend their lives transporting stones. One carries bags of diamonds. The other hauls sacks of rocks. Each is now asked to take a consignment of rubies. Which of the two understands what he is now to carry?
The man who is used to diamonds knows that stones can be precious, even those that are not diamonds. But the man who has carried only rocks thinks the stones are a mere burden. They have weight but not worth. Rubies are beyond his comprehension.”
“So it is,” he says, “with faith. If we cherish our own, then we will understand the value of others. We may regard ours as a diamond and another faith as a ruby, but we know that both are precious stones … True tolerance comes not from the absence of faith but from its living presence.”
To that, I think both the church and the synagogue can say Amen. You can also do so by watching the video of the sermon here.
Evan Moffic is the youngest rabbi of a major congregation in the United States. He is the author of "What Every Christian Needs to Know About Passover." Evan blogs at RabbiMoffic.com.
This Sunday, July 5, 2015Sixth Sunday after Pentecost:
Rebekah Simon-Peter blogs at rebekahsimonpeter.com. She is the author of "The Jew Named Jesus" and "Green Church."
Women clergy: Distractingly sexy? by Kira Schlesinger
Several weeks ago, the Nobel Prize-winning scientist Tim Hunt made the news for his comments about women scientists. The remarks, made at a luncheon in honor of women scientists, included the sentiment that labs should be segregated by gender. “Let me tell you about my trouble with girls,” he said. “You fall in love with them, they fall in love with you, and when you criticize them, they cry!”
The backlash was swift and fierce, and women scientists took to social media to post pictures of themselves at work — peering through microscopes, collecting samples, and in surgical garb — along with the hashtag #DistractinglySexy. The posts lampooned Dr. Hunt’s comments by showing the real women at work in science in often unglamorous situations and attire, but his comments pointed to a common sentiment, one not relegated to the world of science — that women in a predominantly male field are viewed as a potential distraction because of their sexuality.
As a young, moderately attractive clergywoman, it is a sentiment that has been directed toward me. I’ve been told that I’m “too pretty” to be a priest, as if God only calls women deemed by society to be unattractive. I’ve also been on the receiving end of leering remarks when men expressed their wish that I could be their priest. And anecdotally, I know that other clergywomen have heard the same things. If anything, I’ve probably received fewer comments than my unmarried clergy sisters because of the feeling that my sexuality is somehow safely contained within my marriage.
These sorts of comments unnerved me initially. Should I diminish my appearance by not wearing make-up or styling my hair differently in order to not be a distraction? Even clerical collars and robes can only hide so much. On the flip side, other colleagues have reported being asked by congregants to “do something” with their hair or at least put on some lipstick.
It would seem that there is no right way to be a woman in a leadership position. Pay too much attention to your appearance or follow cultural beauty standards and you’re considered vain or distractingly sexy. Wear your hair short and eschew make-up and you’re disrespectful or not appropriately feminine. The clothes I wear, the cut and color of my hair, and whether or not I wear make-up has virtually nothing to do with the exercise of my ministry as God has called me. In my case, God happened to call a woman who enjoys wearing high heels and red lipstick, and I enjoy expressing myself by wearing bright colors. That is just one way of embodying femininity in ministry.
The problem is rarely with what a woman does or does not wear. Rather, the problem is that women in society are viewed as ornamental. The patriarchal gaze sees women as objects, as consumable, and then judges whether she is desirable or disposable, even if she is wearing personal protective equipment as a scientist or an alb as a minister. If we are found to be distractingly sexy, it is then our burden to carry, our problem to fix, not the man’s. The onus is ours to walk the very thin line of appropriately attractive without being distractingly sexy. We are told to dress based on how men might view us, with no regard for our own comfort or personal expression.
As Psalm 139 reads, we praise God for who we are fearfully and wonderfully made, each and every one of us, in all colors, shapes and sizes. For the most part, we have little control over the length of our legs, the size of our breasts or the span of our hips. Women are not made to be distractingly sexy but to praise God with all of our being, and I pray for a day when a professional women’s appearance or dress has as little to do with the respect she commands as a man’s does.
How will you respond to the Supreme Court decision on gay marriage?
By Chad HoltzToday the Supreme Court of the United States ruled in favor of same-sex marriage across the land. My Facebook and Twitter feed, like yours, is blowing up over it. Reactions range from despair to glee. In the words that follow I want to offer my personal feelings on this decision and how I believe Christians are called to respond.
Always be full of joy in the Lord. I say it again—rejoice! Let everyone see that you are considerate in all you do. Remember, the Lord is coming soon. Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. Then you will experience God’s peace, which exceeds anything we can understand. His peace will guard your hearts and minds as you live in Christ Jesus (Philippians 4:4-7 NLT)
My initial reaction was to turn to Paul’s advice to the church, one that was living under the thumb of a corrupt and godless empire, and to rejoice. Rejoice not because a decision was reached that I agree with but rejoice because in all things, whether good or bad, Jesus is still Lord, he has defeated sin and death, he is seated at the right hand of the Father, and he will come again. I rejoice because this ruling, like so many other things this life throws our way, proves God is true.
What does that mean? It means that when Jesus promised us there would be trouble in this world (John 16:33) he was correct. It means that when Jesus promised that this world would hate us (Matt. 10:22, John 15:18) he wasn’t mistaken. It means that when Paul wrote the last days would be marked by disobedience and sacrilege (2 Tim. 3:1-2) he was right.
The events of today are only further proof that God’s word is true. It is reason to rejoice! And if these things are true, so are the promises that Jesus will one day return. And so are the warnings for we Christians to remember that we are but mere sojourners in this land. This is not our final home, and while we are here we must guard our hearts from becoming entangled with the cares of this world (Heb. 13:14; 1 Peter 2:11).
Paul’s advice to the Christians at Philippi is what sets the Christian apart from the world. How will people who have been transformed by the resurrected Christ respond in the wake of adversity, trials and oppression? How will they react to their enemies, perceived or real? They will rejoice. They will be considerate of everyone. They will not worry or be anxious. They will pray. They will place their hopes and fears and trust and distrust into the hands of God who holds all things together. None of this has taken him by surprise.
This means I will choose to pray rather than post on Facebook my despair or glee. I will choose to rejoice rather than grow bitter or fearful. I will choose to be considerate of those with whom I might disagree and entrust them and the future of our nation into the hands of my heavenly Father.
To be a biblical Christian in this world means more than just having right opinions about marriage. It also means obedience to the many commands which tell Christians how to respond to trials, as hard as that may be.
So, Christian, what will it be? Will you rejoice and pray and allow God to be God or will you reveal that your real hope and trust lies not in the Supreme Judge of the Universe but in the Supreme Court of one nation?
Chad Holtz blogs at UMC Holiness.
Joy, justice and marriage equality
By Mark LockardThe landmark decision handed down by the Supreme Court today on the issue of marriage equality presents the Christian community, and our wider world, with a historic, though complicated, opportunity. The legal right for same-sex couples to pursue marriage is the fact of the case, a fact critical to the lives of so many committed couples previously denied equal opportunity under the law. How we will approach this new reality is less clear.
Responses throughout the religious, political, and social worlds will be as varied as they always are on issues that touch the core of our shared life together, a core defined by our lives as individuals, with individual needs, thoughts, and opinions, who seek to maintain a social community. Plainly put, any response you can imagine to the issue of marriage equality is out there.
So how do we respond? And who is ‘we’? The 5-4 vote mirrors, as closely as anything could, the divide Christian communities feel when it comes to marriage rights extending to same-sex couples. The church catholic will not have a unified response, much as I wish it would. That’s not a realistic request of the church or of any human-oriented group. People disagree. Church splits, dying churches, denominations themselves … all speak to our tendency to divide.
Yet the ruling isn’t about division. It’s about inclusion. As I watch the reports post in real time, the decision stands firmly on equal protection under the law. That’s the language of justice, of binding together. And while I rejoice, I know that many Christians (among others from a range of faiths or no-faith) see this momentous occasion as one of lament and despair. Where I see children of God affirmed in their creativeness through changes in our social fabric, they see sin and the tearing of that same fabric. It breaks my heart to remember this, but this is where we are. This is where the Church is.
The decision as handed down affects the laws across every state in our nation. And, as marriage is dually woven into the legal and religious identities we hold in this country, it affects every member of a faith community. There will be opposition. There will be rage. There will be hate.
There will also be joy, relief and comfort. And there will be a righteous and just wave of affirmation for God-given identity. This is as it should be, for in Christ we flourish. We become the most full and joyous versions of our created selves. I see this ruling as a matching of our legal precedent to the standard of inclusion set for us by a loving and embracing God, a God with more love and grace than we know what to do with. For that reason, I freely rejoice with my LGBTQ friends and loved ones today.
Still, I balk at the massive amount of work the Church has yet to do. This is a momentous historical event, a culmination long coming. Yet it is also a beginning, a starting line where our faith must, if it does not already, speak clearly to our lived realities and to those of our neighbors. Make no mistake, we will be talking about this for a while. For now, the question I wrestle with is this: where does this shift in our cultural and religious lives leave those who cannot join me in elation? They are no less a part of the Kingdom, no less a part of the body of Christ. Yet we stand divided from one another, split as starkly as a 5-4 bench.
It’s a question that will not go lightly. Nor should it. In the mean time, my hope is that Christian communities who cannot yet accept the inclusion to which I believe we are called will at least find an openness to dialogue, if for no other reason than they see it as a necessity for dealing with the difficult nature of the new things. Maybe that’s a naive hope. But I can’t be cynical today. Not when the messages of hope, love and joy continue to roll through my newsfeed like water, like an ever-flowing stream.
'Am I going to heaven?' - Questions the Supreme Court didn't answer
By David DornThe Supreme Court made a landmark decision last week about gay marriage. They answered a question that has divided our country for a very long time. Though SCOTUS answered one big question, they spawned many others and unearthed some old ones along the way. I know how divisive this issue is among Christians. But if we miss the people amid the situation, we miss seeing Jesus. Here’s the thing about Jesus: He always saw the people —the hurting, the broken, the proud, the religious, the marginalized — and he dug past the surface issues to hit upon the deeper questions. There are deeper questions at play here. Here is one of them.
Friday afternoon I received a Facebook message from a former student of mine. It is honest, sincere and personal. This represents the questions we need to be screaming the response to:
- “David I have questions that I don’t feel comfortable with asking other members of my church with the whole equality business that’s going on. My question is if I chose to be gay is it first a sin? And second how can the God that I know and I love and who is love and made me in his image punish me for loving another one of his children? I guess what’s to happen if I live my life through? Does that mean I can never go to heaven because I choose to be gay? I’m just really confused and I feel like you can break it down for me.”
- “First off, thank you so much for coming to me with this. What an honor you would come to me.
- “Second, this is a highly complex issue. I’ve watched on Facebook as mud has been slung on both sides over the past few days. It breaks my heart to see so many people who all claim to love Jesus tear at each other.
- “Third, I believe that if you have faith in Jesus, your identity is first and foremost a child of God. Not a lesbian. Not a heterosexual. Not a woman. Not even an American. Rather it’s a child of God. Paul wrote in Galatians 3:28 ‘There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.’ There is an identity shift that happens when we believe in Jesus. That identity shift also includes the identity of “sinner.” Because of Christ you are a child of God. A child of God no longer is a sinner because that’s not what defines you. Sure you will still sin but it’s not who you are anymore. Lean in to who you are, not who you were.
- “Fourth, the church is all over the place on the topic of homosexuality: Is it a sin? If it’s a sin when is it a sin? If it’s not a sin then what do we do with the verses that says that it is? etc.
- “Personally I really wish I could read the biblical text and see the argument that homosexuality isn’t a sin. Unfortunately I still see that it is. The way I read it, the sin is not in the orientation but in the act. The same holds true for heterosexuals who engage in sexual acts outside of what God calls holy. Culture doesn’t define holiness, God does. And that steps on all people’s toes.
- “Fifth, Romans 8:38-39 says, ‘For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.’ God loves you right where you are. Now Jesus doesn’t want to leave us where we are, but nothing changes or keeps us from that love. So no, I don’t believe that being gay keeps us from heaven. I think we walk in more faithfulness and/or less faithfulness. I know personally there are times that I’ve walked in less than great faithfulness with Jesus, but I’ve still been walking with him. He always walks with me, even when I act like a dumbass.
- “There is a big debate over this right now in the church. But if I really believe in Jesus, I believe that he leads those who are trying to live faithfully to him. What that looks like from here? I’m going to let him sort that out.”
David Dorn is the Lead Contemporary Pastor for Marvin United Methodist Church in Tyler, TX. He is also the author of “Reclaiming Anger,” “Under Wraps Youth Study” and the founder of The PREPOSTEROUS Project.
Politics, worship, Pelagius and Disney World: On General Conference 2016
By Clifton StringerAs many sisters and brothers in the United Methodist part of Christ's church finish meeting in their respective Annual Conferences, thoughts are turning, in part, to the upcoming 2016 General Conference.
How will the divisive issues play out? What will happen, and what viewpoints will win the day?
Those questions, badly stated, are of secondary importance. Our agenda at GC16 should be to exalt our Savior Jesus Christ in our fellowship together. I hope this will take place, first of all, in our worship services together.
None of us is immune from the temptation to place our concerns over the worship of the Father, Son and Holy Spirit, who has given us life, truth, peace, and everything in Jesus Christ. I am certainly not. I have sometimes presided at prayers and realized at the end of a prayer that I was thinking about myself or my own concerns or how another person is wrong (but I'm of course categorically right) rather than attending to the worship of Jesus Christ.
But if we place the agendas of factions above the worship of Jesus Christ, it is all the more likely that our worship will become an ironic celebration of ourselves rather than of Jesus Christ's glory. And this is a danger. Perhaps you have noticed that we fallen humans have a strong tendency to celebrate ourselves to the expense of all else, precisely at the moments when doing so is least warranted.
Worship that goes wrong in this way can look, in the characterization of the dean of one United Methodist seminary, like "Pelagianism" meets "Disney World." Pelagianism is a heresy Augustine opposed. Picture a group of people using god-talk to celebrate their achievements while using props in front of a large screen playing "Fantasia" and you get the idea of what the dean is after.
Let us pray for something better than that at GC 2016. I pray we talk most of all about the love of the Father who sent the Son to die on a cross, rise glorious and give the inestimable and infinite gift of the Spirit.
It also couldn't hurt if those planning and presiding at worship keep in mind the best liturgical advice ever.
Here's the thing. None of us knows the will of God for the UMC. That is partly why we gather to pray and deliberate and discern at GC in the first place. None of us knows what will happen.
Yet our ignorance on this score isn't a bad thing. None of us knows when we will die. The same is true of individual branches, leaves and fruits on the Israel-Church vine. This ignorance is itself another opportunity to focus on, worship and exalt Jesus Christ our Savior, the only Savior of the world. If 2016, 2040, 2104, or 3535 ("3535 is unlikely." -Ed.) or any other were to be the last UM General Conference — or whenever it is — I hope we spend it exalting Jesus Christ as Lord, and not ourselves.
"Not to us, O LORD, not to us, but to your name give glory" (Psalm 115:1 NRSV).
Episcopal Church elects Michael Curry first black presiding bishop
By Robert Gehrke / Salt Lake TribuneSALT LAKE CITY – Episcopal bishops have made history again.
On Saturday (June 27), during a private meeting at St. Mark's Cathedral in downtown Salt Lake City, they elected Bishop Michael Curry as the first African-American presiding bishop of the 2.5 million-member faith.
Curry won in a landslide vote in a race against three other candidates. The vote came nearly a decade after the bishops chose their first female leader.
Leading up to Saturday's selection, Curry who has served as bishop of the Episcopal Diocese of North Carolina since 2000, said he envisioned a church committed to being part of the "Jesus movement." He said he would focus on evangelism and acts of service, along with a "churchwide spiritual revival."
While he must lead and tend to day-to-day functions as the faith's chief executive officer, Curry said his job is more than that.
"In this mission moment of the church's life," he said, "the primary role of the presiding bishop must be CEO in another sense: Chief Evangelism Officer, to encourage, inspire and support us all to claim the calling of the Jesus movement."
Curry, 62, spent 12 years as rector of St. James Church in Baltimore before his election as bishop of the N.C. Diocese. He and his wife, Sharon, have two grown daughters, Rachel and Elizabeth.
He will succeed Presiding Bishop Katharine Jefferts Schori, the faith's first female presiding bishop, who completes her nine-year term Nov. 1.
The U.S. Episcopal Church is a branch of the 80 million-member Anglican Communion, with churches across the globe and its origins in the Church of England.
About 9,000 people have come to Salt Lake City for the Episcopal General Convention, held every three years, where leaders and lay followers vote on proposals about the direction for the church.
On Friday, the convention reportedly erupted into applause when the Supreme Court's ruling was announced legalizing same-sex marriage across the U.S. The Episcopal Church has advocated for equal rights for gays and lesbians since 1976.
Curry has been a supporter of LGBT rights and was among the first group of bishops to allow same-sex marriages to be performed among the NC diocese's 112 congregations.
Outspoken on social issues, including race and gender issues, he has spoken out at Moral Monday demonstrations in Raleigh, the state capital, challenging local and state governments to lift up the poor and marginalized.
But he may be best known for his energetic African-American preaching style that mixes a down-home flavor with a distinct emphasis on what he calls "radical hospitality" and the Christian message of God's grace and love.
"He talks about being called to be relationship with God that's not just about your own personal piety, but about changing people's lives and changing the world for the good," said the Rev. Jim Melnyk, president of the N.C. diocese's standing committee and rector at St. Paul's Episcopal Church in Smithfield, N.C.
A Chicago native, Curry graduated from Hobart College in Geneva, N.Y., and received a masters of divinity from Yale Divinity School.
Melnyk said Curry will be known as a bridge-builder who recognizes that people may not always agree.
"Rather than being divided by people who differ, he believes we're called to love one another and work together to transform the world," Melnyk said.
(Yonat Shimron contributed to this report.)
Changing the culture of a church
By Karen Vannoy“Any time you go in and you have to change a culture, it’s always smart to start heavy-handed, and you can always ease up a little, if necessary. But if you go in easy, it’s hard to put the hammer down after that.” Tom Herman, Head Football Coach, University of Houston
OK, it isn’t often that I would quote a football coach about anything. Tom Herman is the new head coach for the University of Houston. He’s not your average football coach. Tom is a member of Mensa, a smart guy with lots of experience in cultural change. When he said cultural change is what it takes to turn around football teams, I perked up.
What does changing a football team have to do with changing a church? The process of changing the culture is the same. While pastors and leaders never need to use a “hammer,” they do need to make clear from the beginning Jesus’ mandate and vision for the church, and what needs to happen for the church to move forward. Common instruction to new pastors is — don’t change anything for the first year. Just preach, and love the people. In other words, win everyone over first.
Tom says that when he first started out as a young coach, he wanted everybody to see him as a great, easygoing guy, one everyone could talk to and everyone liked. When he tried that, he discovered that instituting a new culture was harder than ever. The same thing is true for churches and the old proverbial wisdom about moving slowly and keeping people happy has brought us where we are today: stagnant and declining.
We have undersold the true expectations of our churches and our members. We celebrate “pennies for mission” instead of sacrificial giving. We triumph clean grounds and beautiful stained glass instead of missional drive and servant ministry. We settle for occasional attendance and happy congregations over justice and devotion. Pastors don’t have control over a congregation the way a coach has over the team. But what we do as leaders is very much like coaching. We set clear expectations and high standards. Our leadership must include encouragement and praise, not when we see baby steps, but when we see fidelity to our true purpose and vision. If we compromise basic principles in order to make people happy, our leadership is just confusing, and in the end we will all lose.
“Children are keen observers but poor interpreters of adult behavior.” I can’t remember who said that, but it's a truism and applies to all forms of leadership I think. People are keen observers but often poor interpreters. What people see pastors and church leaders doing always matters. They may not understand our behavior, but the antidote to that is not to change our behavior. The antidote is to be constant interpreters: of the church’s purpose, mission and vision, and offer clarity about the behaviors needed to bring us into alignment as we press forward.
Karen Vannoy is the co-author of "Adapt to Thrive" and "10 Temptations of Church." She blogs at Church for Tomorrow.
From white guilt to white responsibility
By Hannah BonnerFor more than a decade now, I’ve been being told in anti-racism trainings that I carry around an invisible backpack of white privilege. This backpack was first described by Peggy MacIntosh in 1989 and has since then become a foundation for building awareness of privilege. As MacIntosh wrote: “I have come to see white privilege as an invisible package of unearned assets which I can count on cashing in each day, but about which I was ‘meant’ to remain oblivious. White privilege is like an invisible weightless backpack of special provisions, maps, passports, codebooks, visas, clothes, tools and blank checks.”
But there is something they did not tell us about the invisible backpack: the contents of the backpack are stolen.
Let it sink in.
It is not simply unfair that we have certain unearned advantages; and the appropriate response is not simply to feel guilty about it. Rather it is unjust that we possess things taken through theft, and the appropriate response is to take responsibility and take action.
White guilt paralyzes us and maintains the norm. White responsibility motivates us and disrupts the norm.
I was recently asked whether it was acceptable to use white privilege for good. My response was that it is not ours to use; once we know that, we can never use it alone again. We must first gather around the table with those who do not carry white privilege, who we trust to hold us accountable. We must then empty the backpack onto the table, and ask the community how we will use what is rightfully communal property.
Until we dismantle systems of injustice and white supremacy, the backpack will be ours to carry; attached to us regardless of how we feel about it, because it clings to us as tightly as the skin we are in. Yet, it will become increasingly more heavy as we come to a deeper understanding of why it contains what it contains. Once you realize and accept that what is in your backpack was acquired through blood and death and rape and cruelty; through slavery and the massacre of indigenous peoples; through the theft of bodies and the theft of land; what we were once told was an inheritance we will come to know as an inheritance of others, stolen through the blood of their ancestors.
No, we were not the ones to steal it. Yet, we make ourselves accomplices to the crime if we choose to keep it after knowing how it became ours. That is why we must pick up white responsibility rather than white guilt if we are ever to stop the cycle of this crime.
When we pick up white guilt and add it to our backpack, it makes the load feel lighter because we fool ourselves into thinking we have done something. We may not take any action, but at least we can look at other white people and think to ourselves: at least I feel guilty, that makes me better than those people over there who act like they do not care. Yet, we have not actually done anything to change the situation. In many cases, we have actually added a burden to people of color by acting sad and mopey and expecting them to cheer us up by telling us we are the good kind of white people.
When we pick up white responsibility instead, it does not necessarily make the load feel lighter. In fact, it is fairly likely to make the load feel heavier. Yet, with that weight comes the motivation to alter the situation and to see a change take place. With that weight comes the desire to see a day come when there are not quite so many things in the backpack, not quite so many unearned advantages. With that weight comes the hope that maybe someday the backpack could be gone altogether. For while we cannot undo what has been done, we can begin to refuse to be accomplices to the crime.
To be of any use in this struggle, we need to pick up white responsibility and white action, rather than white guilt and white helplessness. We need to understand why privilege exists not just that it exists. We need to feel outraged not just guilty.
Real social change cannot come from personal guilt which seeks to alleviate one’s own pain by doing or saying something that will cause the one who has experienced injustice to absolve us and release us from responsibility. White guilt keeps us focused on ourselves.
Instead, social change will come through the acceptance of responsibility and the resulting action that seeks to alleviate the pain of others, rather than remaining focused on our own.
If my privilege was taken at the expense of the community then the only viable option is to restore my privilege to the community. To make it, as far as possible, communal property.
This means that those who are the ones experiencing injustice are the ones who get to define what justice is. Any panel discussing justice that includes a majority of white males as the speakers cannot be a panel on justice because it is inherently unjust by not including voices that experience the most injustice. It is often prioritizing the voices of those who benefit professionally from justice work, rather than those who actually suffer from injustice. It is an exercise in hearsay.
It means that my role is to listen before I speak. My voice and opinions must be in sync with the voices of those most impacted by injustice. If they are not, there is clearly something wrong and I need to keep my mouth shut and do a lot more listening.
It means that I do not get to be a hero. We do not get to pat ourselves on the back for dispensing a little bit of the overflow or our privilege. We do not get to “save” anyone.
It means that I understand that my privilege was stolen through violence. Through colonization. Through slavery. Therefore, it must be submitted to the accountability of those whose losses constituted its gains.
What belongs to the community as a whole must be restored to the community as a whole. Only then will the invisible backpack truly disappear.
A rabbi walks into an evangelical church
By Rabbi Evan MofficJews don’t tend to have megachurches. First of all, we’re a small population. The Sunday attendance at one megachurch could well be greater than the entire Jewish population of a mid-sized city.
That was true when I spoke at a megachurch in May in Grand Rapids, Michigan. The Jewish population of the city does not match the more than 2,000 people gathered there that morning.
I was at the church to talk about my book on Passover for Christians. But I was also there to build bridges. (The video of the sermon is here.)
Breaking down stereotypes
Many Jews have stereotypical views of evangelicals. They want to convert us. They believe Jews need to go to Israel to help speed up the Second Coming. They believe Christianity superseded Judaism and Jews are not “saved” by God’s grace.
These stereotypes may persist, but they lack validity.
If we are to build meaningful and enriching bridges — bridges that enhance our faiths and ourselves — we need to address and overcome our lingering fears. These fears include the following:
1. Evangelicals want to convert Jews. Yes, some do. And some use manipulative techniques in doing so. That is a reality we need to recognize.
But the vast majority do not. Evangelical is a broad term generally referring to those who believe in a Trinitarian God. It does not automatically imply a desire to convert others.
In fact, evangelicals often have a deep appreciation and respect for Judaism.
After a talk I gave at a church last year, a woman approached me and told me she wished she had been born a Jew so she could know what Jesus experienced. Moved by her words, I asked her what — aside from being reborn in a different era — could help her gain that knowledge?
“Learning more about Judaism,” she said. (During the sermon, I talked a lot about the Jewish roots of Christianity.)
2. Evangelicals think Jews need to go to Israel to create the condition for the Second Coming. Again, yes, some Christians do believe this. But my experience suggests it is a very small proportion. Rather, the vast majority see Israel as a sacred land revitalized by the Jewish people. Conversion and the Second Coming are not the basis for their connection to the land.
And even if it were so, I would not be troubled. In Judaism, deeds matter more than creeds. So long as we can converse and coexist peacefully, we need not be threatened by what another person believes.
3. Evangelicals are not open-minded. Describing any group as not open-minded is dangerous. We tread on dangerous ground when we begin to presume what another person — let alone an entire group — believes.
Rather than fear another person’s strongly held beliefs, perhaps we can see the way they are akin to our own.
Rabbi Jonathan Sacks challenges us to do so in a beautiful story: “Imagine two people,” he says, “who spend their lives transporting stones. One carries bags of diamonds. The other hauls sacks of rocks. Each is now asked to take a consignment of rubies. Which of the two understands what he is now to carry?
The man who is used to diamonds knows that stones can be precious, even those that are not diamonds. But the man who has carried only rocks thinks the stones are a mere burden. They have weight but not worth. Rubies are beyond his comprehension.”
“So it is,” he says, “with faith. If we cherish our own, then we will understand the value of others. We may regard ours as a diamond and another faith as a ruby, but we know that both are precious stones … True tolerance comes not from the absence of faith but from its living presence.”
To that, I think both the church and the synagogue can say Amen. You can also do so by watching the video of the sermon here.
Evan Moffic is the youngest rabbi of a major congregation in the United States. He is the author of "What Every Christian Needs to Know About Passover." Evan blogs at RabbiMoffic.com.
This Sunday, July 5, 2015Sixth Sunday after Pentecost:
2 Samuel 5:1-5, 9-10; Psalm 48; 2 Corinthians 12:2-10; Mark 6:1-13
YOU CAN’T GO HOME AGAIN by Thomas Lane Butts
Mark 6:1-13
One cannot read the Gospel accounts of Jesus’ life without having a deep sense of longing and wonderment about what was going on with Jesus in those years between childhood and age thirty. These years that are lost to history have been the source of much speculation. Some speculate that Joseph died and left Mary with a house full of children, of whom Jesus was the eldest, and that Jesus’ young manhood was spent supporting his mother and siblings. In the absence of any hard historical facts, this is certainly a reasonable supposition. No situation could have been more human for the Son of God than to have had the responsibility for the care of his mother and a house full of small children. Perhaps this is where Jesus developed his profound sensitivity about little children. Whatever may have happened during those years must have been preparation for what was to come. They were not wasted years, for in the “fullness of time” the signal came to Jesus that “now is the time.”
After Jesus’ baptism by John, Jesus’ life is a continuous flurry of activity as he moves from one event to the next. The activity is broken only by the intentional efforts of Jesus to be alone for reflection and communication with the “Father.” In Mark’s account of the gospel, Jesus moves quickly from one occasion to the next. All are amazed at his miracles and the wisdom of his teaching. Jesus has selected the apostolic team and the ministry is making great headway. Then, Jesus suddenly has a very disappointing experience. He goes home to Nazareth where he is met with a combination of amazement, resentment, and open hostility.
This was obviously not a social visit where Jesus came to see old friends and family. He came as a rabbi, a teacher, with his disciples in tow. Jesus went to the synagogue, as an itinerant rabbi might do, and began to teach. Mark reports that those who heard him were astonished at what he had to say. Then, like a typical group of hometown critics, they began with the usual disqualifying remarks: “Where did this man get all of this? What is this wisdom that has been given him? What deeds of power are being done by his hands?” You can just hear the critical rhetoric: “Hey, we’ve known this fellow since he was a kid. We know his mama and his brothers and sisters. He is just a carpenter. He is no better than we are. Where does he come off talking like that to us? We know him!” Mark says they took offense at him. Given the information in Mark, we might wonder why the people in Nazareth had such a strong reaction to Jesus.
It is Luke who enlightens us as to what this hometown boy said that made his old friends so angry. Luke reports that when Jesus came to the synagogue he was given the scroll of Isaiah, which he unrolled, to the place where it read: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Isaiah 61:1-2). Jesus handed the scroll back to the attendant, sat down, and began by saying to them: “Today this scripture has been fulfilled in your hearing.” Jesus was clearly proclaiming himself as the Messiah. At the end of his discourse with the congregants they were not only amazed, but also enraged. They ran Jesus out of town and took him to the brow of the hill on which the town was built and would have hurled him off the cliff, “but he passed through the midst of them and went on his way” (Luke 4:16-29).
Surely Jesus and his disciples must have smarted under this stinging rebuke by people they had hoped would be supportive. Jesus’ only response was to speak an axiom to them: “Prophets are not without honor, except in their hometown and among their own kin, and in their own house.” Mark reports that Jesus could do no mighty works among them, except for healing a few sick people, because of their unbelief.
When one experiences rejection and threats (especially when it comes from those you thought would offer encouragement and support) there is a tendency to withdraw and lick your wounds, or reevaluate your situation. This was not the case with Jesus. He had a positive response before he came to Nazareth and he trusts he will have a positive response after he leaves. So, Jesus ratchets up his campaign. Up until this point the disciples have been observers. Now it is time for them to get actively involved. Jesus called the twelve together and gave them power over unclean spirits and the authority to heal. They were sent on a daunting mission. They had just witnessed a painful rejection. They might have been fearful of possible outcomes, but Jesus arms them with the one thing without which no disciple dares begin such an undertaking. Jesus gave them power and authority.
When we look at what needs to be done in our churches and think pensively, “I do not have the power to do this,” we miss the core of the gospel message. What God calls us to do, God empowers us to do. If the only things that happen in our churches are the things we do in our own power, we have reason for concern. God calls. God empowers. The days and weeks in my ministry in which I have ended up in a state of frustration and emotional and physical exhaustion have been when I was operating out of my own power.
The disciples were sent on their mission without food, money, or even a change of clothing. They were to trust God to provide such as they needed through those to whom they were sent. They were not to stay at any place at which they were not welcome. If they were rejected they were to shake the dust off their feet and leave. The power and authority of Jesus did not forsake them. “They cast out many demons, and anointed with oil many who were sick and cured them.” Someone once said in my hearing that Jesus promised three things to those who followed him: “They would be absurdly happy, entirely fearless, and always in trouble.” The first disciples have at this point in the journey experienced the first two. The latter is yet to come.
COLOR: Green
SCRIPTURE READINGS: 2 Samuel 5:1-5, 9-10; Psalm 48; 2 Corinthians 12:2-10; Mark 6:1-13
Call to Worship
L: We erect high altars and raise high steeples, but in no one place shall God be found.
P: We sing right hymns and preach right doctrines, but in no one word shall God be bound.
L: Our God is not bound, but our God shall build:
P: Not temples but truth, not shrines but shalom.
L: Our God is not bound, but our God shall build:
P: Not rituals but rights, not dogmas but dreams.
A: Not a space we call sacred, not a time we call holy, shall confine the works of the almighty Lord! Let us burst our bonds and break into praise, for our God is free: Our God is free!
Invocation
O Great Revealer, we come seeking visions. We come desiring dreams. Grant our wish: wave before us one branch of paradise lost, and we shall see in its leaf our life regained. Or conjure up a carpenter whose hands are as rough as the bark of a tree, and we shall behold in his face our salvation. Lift us, we plead, in a flight not of fancy, but of faith; not that we might boast of your presence, but that we might know your forgiveness.
Litany
L: I am the One who gives you life. Forever shall I be your God, and you shall be my people.
P: And if we have no royal blood, but sweat each day for bread?
L: I will be parent to your child; your child shall be my own.
P: And if our skin be a different shade, or our speech a stranger's tongue?
L: I will be parent to your child; your child shall be my own.
P: If our body be afflicted, or our spirit be distressed?
L: I will be parent to your child; your child shall be my own.
P: If we die while yet alive, or slip beyond the door of death?
L: I will be parent to your child; your child shall be my own.
P: You are the One who gives us life; you are the One who gives us hope.
A: Forever shall you be our God, and we shall be your people!
Prayer for One Voice
O God of all, we rest in the knowledge that wherever we are, there shall you be also. Whether we reside in the palace of a king or the house of a carpenter; the mansion of a president or the dwelling of a tenant: ours is your dwelling-place. Whether we labor in the seat of a government or the assembly line of a factory; in the classroom of a school or the ward of a hospital: ours is your workplace. And even if our home be the street, and the door of the workplace be barred, ours is your resting place.
You are with us always, for yours is a loyalty that surpasses the greatest love we have ever known. It is a loyalty that persists through all terrors; survives, despite all betrayals; and endures, for all generations. Greater love has no one than this: you have laid down your love for the life of the world.
Let this loyalty of yours — so unknown, so strange — arouse in us a commitment to envision more, to do more, to be more. And not "more" only, but more for you. Give us the courage to surrender to you our weakness, that you might make it our strength. Grant us the humility to yield to you our power, that you might fill it with grace. And endow us with the confidence to submit to you our will, that you might adapt it to your purpose.
Our commitment to you shall render us unknown, shall make us strangers among many who once knew us. They will remember us in old roles, with old habits and haunts. The more we envision the kingdom, the more they will call us back to the "real" world. The more we do the work of the kingdom, the more their eyebrows will wrinkle. The more we are the kingdom, the more they will long for the persons we once were.
O God of all, we rest in the knowledge that wherever we are, there shall you be also. But that place where we dwell together — the kingdom of heaven on earth — is not an easy place in which to dwell. Help us to understand that our identity and mission must not depend on the acceptance of those who do not understand; that its success or failure must never be measured in human terms.
Benediction
Paradise shimmers in our midst; the highest heaven lies hidden all around us. Go, and you will discover God; and where you discover God most utterly, you shall know yourself most fully, and love your neighbor most perfectly.
Adapted from "Litanies and Other Prayers: Year B" Copyright © 1989, 1992 by Abingdon Press. All rights reserved.
2 Samuel 5:1-5, 12b-19
The world watched with anticipation as the Berlin Wall was dismantled, signifying the unification of a German people divided by political differences. It was an event that had global implications—a moment that would be remembered by its promises and challenges. Two governments, economies, and educational systems had to be integrated into one functioning society. If the merger was to be successful, it was essential to find an effective and widely accepted leader: a world changer.
Through a series of events, David—who had been king of Judah for seven years—was anointed king of Israel. For thirty-three years David led a united people who had once been divided. King David’s rise to leadership was inevitable but not because of his political prowess. Rather, he had a variety of interests and accomplishments: celebrated athlete (1 Sam. 17:34) , accomplished musician (1 Sam. 16:14) , prolific writer, composer, and poet.
God is calling men and women today to change our world by unifying the loyalties and purposes of humanity for a sacred commitment. Three essential qualities of David’s life emerge from this text as criteria for those who would be world changers.
I. David’s Sacred Devotion Was Affirmed by a Secular Declaration
David was recognized by the leaders of the tribes of Israel as qualified for the task of uniting the kingdom. They shared a “kinship.” The leaders declared “we are your bone and flesh.” That statement seems to state a quality preferred even to the more generally authoritative covenantal relationship formula for the selection of leadership. World changers are local, home folk committed to Yahweh’s mission.
David’s leadership credentials were another important factor. Even when Saul was king, David was the driving force, the respected leader, a hidden messiah.
David’s churchmanship proved to be important. The Lord had summoned David to feed the people. This idea of David becoming the “ruler over Israel,” or the crown prince is an interesting development. Here, the secular designation of a king took on theological application.
Contemporary Christianity sometimes seeks to place Christians in the political arena. God chose a committed and proven secular leader to become theologian. Indeed, our religious grammar should be corrected theologically. Effective churchmen are not so much Christian physicians or Christian attorneys but physician Christians and attorney Christians.
II. David Maintained a Spiritual Conviction Which Prevailed Over Social Conscience
Verses 6-12 describe an attempt to persuade David to gain cultural approval through actions that contradicted the will of God. David, however, had a non-negotiable spiritual conviction. David faced the roar of the insensitive with the conviction that he was not alone with his spiritual convictions.
III. David’s Meaningful Spirituality Resulted in a Memorable Personality
Like David, those who desire to make a lasting impact with their lives will notice the order of his two leadership priorities. David maintained an inward reflection. As he centralized the government in Jerusalem David “built the city all around from the Millo inward” (v. 9). He moved toward the temple first.
Next, David experienced an outward expansion: “and David became greater and greater” (v. 10). The scene in verses 12-19 illustrates those priorities. When confronted by opposition David sought God’s will. He turned inward to the voice of God, which turned him outward to victory over the Philistines.
A lasting impression can be made on the world by those who will develop an appropriate personal spirituality consistent with God’s summons. David understood God’s unique plan for his life and he walked closely with God. God has called you to be a world changer, too. Will you also walk with God? (Barry J. Beames)
Power in Our Weakness
2 Corinthians 12:1-10
Our society doesn’t have a lot of interest in weakness. We pay to see strength, not weakness. We like to be with winners, not losers. Sometimes, however, what appears to be strength isn’t all it seems. And what looks like weakness at first glance may actually be something altogether different.
The Corinthian people were not asking anything that had not been asked before. They simply wanted proof that God was really with them—to see signs and hear about miracles and revelations, things to prove that God was really strong and powerful, really present with them.
Paul had tried to dissuade them from this inclination earlier in his letter (see 10:18). But by this point in the letter, Paul seems resigned to the necessity of revealing his own “credentials” as a person who has experienced revelations from God. Reluctant as he is to do so, he goes ahead anyway. What follows is a third-person account of his own ecstatic experience of being called by God.
I. Thorns Are Present in Every Life
But then a curious thing happens. In the middle of his litany outlining his own personal strengths and credentials, Paul stops suddenly and changes his course entirely: “to keep me from being too elated, a thorn was given me in the flesh . . .” (v. 7). We don’t know what that thorn was, but whatever it was, it tormented Paul without end. Repeated prayers give us a sense of his desperation in trying to contend with it (v. 8).
I have vivid memories of picking blackberries as a child near my grandparents ranch. There is no way to remember the feelings of delight that came with filling a bucket with those wonderfully plump, juicy, purplish-black berries without also remembering the constant aggravation of thorns grabbing and snagging and scraping and pricking as we picked those luscious berries. We developed a formula for determining the ratio of berries to thorns in a blackberry patch: lots of berries, lots of thorns; a few berries, lots of thorns; no berries at all, lots of thorns!
II. God Touches Us at the Point of Our Weakness
One doesn’t need the experience of picking blackberries to know about the persistent presence of thorns in life, whether physical, emotional, or spiritual—jabbing at our lives, punctuating our happiness, abbreviating our joy.
Yet we are not alone in the suffering. The word of God to Paul during his struggle was, “My grace is sufficient for you, for power is made perfect in weakness.” By the end of this text, Paul’s letter has taken a strange turn, and he has begun to boast of his weaknesses rather than his strengths, “for whenever I am weak, then I am strong.”
Fred Craddock once observed that it is the nature of grace that it can only enter empty spaces. That is to say, God’s power comes to us not when we’re full and happy and everything’s going our way, but when we’re bereft, when the dipstick has come up dry, when we have nothing else to go on. When we are weak then, by grace, we are strong. (Paul R. Escamilla)
The Sacrament of Failure
Mark 6:1-13
Jesus was a failure. At least in this instance that is the conclusion we draw if we take this passage from Mark seriously.
Jesus went to his hometown, the town where people knew him, and they said of him, “Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon . . . ?” They were not impressed. Thomas Wolfe said we can’t go home again. Well, we can, but there is always someone there who knew us when we were growing up—and who is not impressed, or worse.
Jesus went home and taught in the synagogue, and those who heard him were offended. So Jesus gave us the line that has ever since been applied to those who go back home and find the hometown folks unimpressed: “Prophets are not without honor, except in their hometown.”
It is a curious text. It follows a series of mighty acts: calming the storm, healing the Gerasene demoniac, healing a woman with a hemorrhage, restoring a little girl to life. Then Jesus went home, and no one was impressed.
How did Jesus respond to this failure, this rejection by those who knew him so well? He sent his disciples to teach and heal, and he told them what to do if they ever went to a place that would not receive them: “as you leave, shake off the dust that is on your feet.” In other words, do not let the failure continue to cling to your heels. Go on with life, with the next challenge. Leave Nazareth and go to Capernaum.
It has been called the Sacrament of Failure, this shaking of the dust from one’s feet. It is an appropriate text for much of our life, but it is an especially appropriate text for celebrating the sacrament of the Lord’s Supper—truly a Sacrament of Failure. After all, it was on the night of his betrayal that Jesus instituted this meal—the night before the failure of crucifixion.
This world of ours does not honor failure. It does not praise weakness nor reward defeat. Yet in the sacrament of the Lord’s Supper we proclaim our faith, that it was out of the failure of betrayal, arrest, and crucifixion that God brought victory. It was out of the weakness of self-sacrifice that God brought salvation. It was out of the failure of death that God brought life.
Our world loves success stories. Yet most of us know, at some time in our lives, what it means to fail, to lose, to be weak. For that reason we can take heart in this sacrament. It is the sacrament that makes it possible for us to shake from our feet the dust of failure and move on toward life’s next challenge. It is the sacrament that makes it possible for us to look to the new beginning, the new possibility, the saving promise.
Come, then, to the table. Receive the sacrament. If you know or have known any failure in your life, let this sacrament be for you the moment of a new beginning. For we are people who are nourished by the heavenly food of one who looked beyond the disappointment of failure to the hope of new beginnings. Thus we are not immobilized by failure but energized by possibility. We are people for whom the promises of beginnings are stronger than the fears of endings.
So whatever the failure—of morality, of relationships, of purpose, of commitment, of hope, of vision, of intent—shake off the dust from your feet and go out into a new future. You will find beside you the Lord who gave the advice in the first place! (J. Lawrence McCleskey)
WORSHIP FOR KIDS: JULY 5, 2015 by Carolyn C. Brown
From a Child's Point of View
Today's texts deal with strength. Children are very interested in acquiring strength and in measuring their strength against that of others. Although they think first of physical strength, even young children understand strength of the mind and persuasive leadership. Dealing with these texts near the Fourth of July leads American adults to ponder the kinds of strength our country values. Only the oldest children, however, are beginning to understand such questions.
Old Testament: 2 Samuel 5:1-5, 9-10. In this passage, God's promise that David would be king is kept. Unfortunately, compared to previous dramatic stories about David, this story seems anticlimactic and has little to attract the attention of children. For them, it is mainly an opportunity to review David's experiences thus far. The theme is that God kept the promise. David has become king not because he is stronger or smarter than anyone else but because God has chosen him to be king.
The fact that David probably was about ten (old enough to be out with the sheep but not yet an official male member of the worshiping community) when he was anointed and thirty when he became king, means that it took God about 20 years to keep the promise. For young David, and for today's children, 20 years is a long time, so children appreciate David's patience as he kept waiting and trusting.
Psalm: 48. Reading Psalm 48 is like singing another country's national anthem. Even though one understands some of the words and references, it does not mean much and is impossible to sing with the fervor of a patriot. Children reading Psalm 48 encounter so many unfamiliar names, places, and events that their attention spans expire before explanations are completed.
Epistle: 1 Corinthians 12:2-10. Children cannot follow this passage as it is read, but depend on the preacher to set it in context and present its important message. The context is one with which children are familiar. People (in this case, church leaders) are having an "I'm better than you" argument. Paul's opponents have been describing all the ways God has spoken to them and all the miracles they have performed. Paul's response is that he too has had some spectacular experiences of God's presence, but the most significant was the presence of God with him when he was weakest. Instead of trying to impress others with his strength, Paul told about God's help in dealing with his "thorn." Paul does not rely on his own strength, but trusts God's strength.
Like adults, children enjoy guessing what Paul's thorn might have been and identifying the thorns in their own lives. The passage can be used to explore either God's presence with us when we are coping with our thorns, or Paul's put-down of boasting about our strength.
Gospel: Mark 6:1-13. These two stories describe what children can expect as followers of Jesus. Jesus' family and friends did not understand or believe him. Likewise, when children today live as disciples, their friends and even their families may think they are a little crazy. When Jesus sent out the Twelve to proclaim his message, he did not send them well-equipped, trained knights on a quest, but as poor messengers, ready to speak to whomever would listen, and then move on without any big show when people did not listen. To children bombarded with encouragement to be strong and capable, this says that among Jesus' followers, it is more important to obey God than to be strong. If we obey God, God will do powerful things through us, just the way we are.
Watch Words
Because children do not know the literal meanings of the Zion vocabulary in Psalm 48, they are totally lost if it is used symbolically.
The opposite of strong in today's texts is not weak, but trusting. Rather than trust in their own limited strength, David and Paul trusted God's unlimited strength.
Let the Children Sing
"God of Grace and God of Glory" is a prayer of trust in God's strength. Though children learn the meaning of the verses slowly, even the youngest can join in on the repeated chorus, "Grant us wisdom, grant us courage."
The repeated lines at the beginning and end of each verse make "Go Forth for God" a hymn in which children can join the congregation in committing themselves to discipleship like that of the Twelve.
The Liturgical Child
1. Base a Prayer of Confession on our tendency to trust our own strength, rather than to depend on God:
God of the Universe, all of us want to be strong. We are quick to claim, "I did it myself," when we do something good. We dream of doing magnificent deeds. We want to think that we can do anything, if we only work at it. But when we are honest, we admit that the strongest of us are weak. We depend on you for the air we breathe, for life itself. We confess that we get into the most trouble when we ignore you and depend on our own strength to do things our own way. So finally, we must depend on you to forgive us. We ask you to forgive us when we use our strength selfishly or cruelly, to stick with us when we ignore your power, and to stand by us when we find ourselves at the end of our strength. Assurance of Pardon: Hear the Good News! God's love is powerful, indeed! On the cross, Jesus had the strength to forgive those who killed him and the thief who was hanging beside him. Through Jesus, God also forgives us, and loves us, and gives us the power to live as God's people. Thanks be to God!
2. Base the Charge and Benediction on the commissioning of the Twelve:
As Jesus sent out his twelve disciples, I send you out. These are your instructions: Share God's love with everyone you meet this week. Make friends with those who are lonely. Help those who need you. And stand up for God's loving ways. For this mission, you do not need any fancy equipment or special training. Simply use what you have. It will be enough. It will be enough, because the loving God who is the Strength of the Universe will be with you, and will work through you with power that will surprise and amaze you. So go out in God's name, and go in peace.
Sermon Resources
1. To help worshipers get the feel of the argument that is the context of the Epistle reading, act out one or more similar arguments from today's world:
"On my vacation, I . . . ."
"Well, on my vacation, I . . . !"
or
"My dog can . . . ."
"Oh yeah? Well, my dog can . . . ."
2. In Star Wars, Luke Skywalker slowly learned to obey "the force" and let it work through him. It was not his light saber, but his obedience to "the force" that gave him the power to conquer the dark side. Similarly, Christians do not receive their strength from anything magic, but from obeying God and doing God's will. When we obey God, we are often surprised at what can be accomplished._____________________________Ministry Matters
2222 Rosa L. Parks Boulevard
Lectionary Readings:
2 Samuel 5:1-5, 9-10
Psalm 48
2 Corinthians 12:2-10
Mark 6:1-13
Lectionary Texts:
2 Samuel 5:1 Then all the tribes of Isra’el came to David in Hevron and said, “Here, we are your own flesh and bone. 2 In the past, when Sha’ul was king over us, it was you who led Isra’el’s military campaigns; and Adonai said to you, ‘You will shepherd my people Isra’el, and you will be chief over Isra’el.’” 3 So all the leaders of Isra’el came to the king in Hevron, and King David made a covenant with them in Hevron in the presence of Adonai. Then they anointed David king over Isra’el. 4 David was thirty years old when he began his rule, and he ruled forty years. 5 In Hevron he ruled over Y’hudah seven years and six months; then in Yerushalayim he ruled thirty-three years over all Isra’el and Y’hudah.
9 David lived in the stronghold and called it the City of David. Then David built up the city around it, starting at the Millo [earth rampart] and working inward. 10 David grew greater and greater, because Adonai the God of Armies was with him.
Psalm 48:(0) A song. A psalm of the descendants of Korach:
2 (1) Great is Adonai
and greatly to be praised,
in the city of our God,
his holy mountain,
3 (2) beautiful in its elevation,
the joy of all the earth,
Mount Tziyon, in the far north,
the city of the great king.
4 (3) In its citadels God
has been revealed as a strong defense.
5 (4) For the kings met by agreement;
together they advanced.
6 (5) They saw and were filled with consternation;
terrified, they took to flight.
7 (6) Trembling took hold of them,
pains like those of a woman in labor,
8 (7) as when the wind out of the east
wrecks the “Tarshish” ships.
9 (8) We heard it, and now we see for ourselves
in the city of Adonai-Tzva’ot,
in the city of our God.
May God establish it forever. (Selah)
10 (9) God, within your temple
we meditate on your grace.
11 (10) God, your praise, like your name,
extends to the ends of the earth.
Your right hand is filled with righteousness.
12 (11) Let Mount Tziyon rejoice,
let the daughters of Y’hudah be glad,
because of your judgment [on the enemy].
13 (12) Walk through Tziyon, go all around it;
count how many towers it has.
14 (13) Note its ramparts, pass through its citadels,
so that you can tell generations to come
15 (14) that such is God, our God forever;
he will guide us eternally.
2 Corinthians 12:2 I know a man in union with the Messiah who fourteen years ago was snatched up to the third heaven; whether he was in the body or outside the body I don’t know, God knows. 3 And I know that such a man — whether in the body or apart from the body I don’t know, God knows — 4 was snatched into Gan-‘Eden and heard things that cannot be put into words, things unlawful for a human being to utter. 5 About such a man I will boast; but about myself I will not boast, except in regard to my weaknesses. 6 If I did want to boast, I would not be foolish; because I would be speaking the truth. But, because of the extraordinary greatness of the revelations, I refrain, so that no one will think more of me than what my words or deeds may warrant. 7 Therefore, to keep me from becoming overly proud, I was given a thorn in my flesh, a messenger from the Adversary to pound away at me, so that I wouldn’t grow conceited. 8 Three times I begged the Lord to take this thing away from me; 9 but he told me, “My grace is enough for you, for my power is brought to perfection in weakness.” Therefore, I am very happy to boast about my weaknesses, in order that the Messiah’s power will rest upon me. 10 Yes, I am well pleased with weaknesses, insults, hardships, persecutions and difficulties endured on behalf of the Messiah; for it is when I am weak that I am strong.
Mark 6:1 Then Yeshua left and went to his home town, and his talmidim followed him. 2 On Shabbat he started to teach in the synagogue, and many who heard him were astounded. They asked, “Where did this man get all this? What is this wisdom he has been given? What are these miracles worked through him? 3 Isn’t he just the carpenter? the son of Miryam? the brother of Ya‘akov and Yosi and Y’hudah and Shim‘on? Aren’t his sisters here with us?” And they took offense at him. 4 But Yeshua said to them. “The only place people don’t respect a prophet is in his home town, among his own relatives, and in his own house.” 5 So he could do no miracles there, other than lay his hands on a few sick people and heal them. 6 He was amazed at their lack of trust.
Then he went through the surrounding towns and villages, teaching.
7 Yeshua summoned the Twelve and started sending them out in pairs, giving them authority over the unclean spirits. 8 He instructed them, “Take nothing for your trip except a walking stick — no bread, no pack, no money in your belt. 9 Wear shoes but not an extra shirt. 10 Whenever you enter a house, stay there until you leave the place; 11 and if the people of some place will not welcome you, and they refuse to hear you, then, as you leave, shake the dust off your feet as a warning to them.”
12 So they set out and preached that people should turn from sin to God, 13 they expelled many demons, and they anointed many sick people with oil and healed them.
Psalm 48
2 Corinthians 12:2-10
Mark 6:1-13
Lectionary Texts:
2 Samuel 5:1 Then all the tribes of Isra’el came to David in Hevron and said, “Here, we are your own flesh and bone. 2 In the past, when Sha’ul was king over us, it was you who led Isra’el’s military campaigns; and Adonai said to you, ‘You will shepherd my people Isra’el, and you will be chief over Isra’el.’” 3 So all the leaders of Isra’el came to the king in Hevron, and King David made a covenant with them in Hevron in the presence of Adonai. Then they anointed David king over Isra’el. 4 David was thirty years old when he began his rule, and he ruled forty years. 5 In Hevron he ruled over Y’hudah seven years and six months; then in Yerushalayim he ruled thirty-three years over all Isra’el and Y’hudah.
9 David lived in the stronghold and called it the City of David. Then David built up the city around it, starting at the Millo [earth rampart] and working inward. 10 David grew greater and greater, because Adonai the God of Armies was with him.
Psalm 48:(0) A song. A psalm of the descendants of Korach:
2 (1) Great is Adonai
and greatly to be praised,
in the city of our God,
his holy mountain,
3 (2) beautiful in its elevation,
the joy of all the earth,
Mount Tziyon, in the far north,
the city of the great king.
4 (3) In its citadels God
has been revealed as a strong defense.
5 (4) For the kings met by agreement;
together they advanced.
6 (5) They saw and were filled with consternation;
terrified, they took to flight.
7 (6) Trembling took hold of them,
pains like those of a woman in labor,
8 (7) as when the wind out of the east
wrecks the “Tarshish” ships.
9 (8) We heard it, and now we see for ourselves
in the city of Adonai-Tzva’ot,
in the city of our God.
May God establish it forever. (Selah)
10 (9) God, within your temple
we meditate on your grace.
11 (10) God, your praise, like your name,
extends to the ends of the earth.
Your right hand is filled with righteousness.
12 (11) Let Mount Tziyon rejoice,
let the daughters of Y’hudah be glad,
because of your judgment [on the enemy].
13 (12) Walk through Tziyon, go all around it;
count how many towers it has.
14 (13) Note its ramparts, pass through its citadels,
so that you can tell generations to come
15 (14) that such is God, our God forever;
he will guide us eternally.
2 Corinthians 12:2 I know a man in union with the Messiah who fourteen years ago was snatched up to the third heaven; whether he was in the body or outside the body I don’t know, God knows. 3 And I know that such a man — whether in the body or apart from the body I don’t know, God knows — 4 was snatched into Gan-‘Eden and heard things that cannot be put into words, things unlawful for a human being to utter. 5 About such a man I will boast; but about myself I will not boast, except in regard to my weaknesses. 6 If I did want to boast, I would not be foolish; because I would be speaking the truth. But, because of the extraordinary greatness of the revelations, I refrain, so that no one will think more of me than what my words or deeds may warrant. 7 Therefore, to keep me from becoming overly proud, I was given a thorn in my flesh, a messenger from the Adversary to pound away at me, so that I wouldn’t grow conceited. 8 Three times I begged the Lord to take this thing away from me; 9 but he told me, “My grace is enough for you, for my power is brought to perfection in weakness.” Therefore, I am very happy to boast about my weaknesses, in order that the Messiah’s power will rest upon me. 10 Yes, I am well pleased with weaknesses, insults, hardships, persecutions and difficulties endured on behalf of the Messiah; for it is when I am weak that I am strong.
Mark 6:1 Then Yeshua left and went to his home town, and his talmidim followed him. 2 On Shabbat he started to teach in the synagogue, and many who heard him were astounded. They asked, “Where did this man get all this? What is this wisdom he has been given? What are these miracles worked through him? 3 Isn’t he just the carpenter? the son of Miryam? the brother of Ya‘akov and Yosi and Y’hudah and Shim‘on? Aren’t his sisters here with us?” And they took offense at him. 4 But Yeshua said to them. “The only place people don’t respect a prophet is in his home town, among his own relatives, and in his own house.” 5 So he could do no miracles there, other than lay his hands on a few sick people and heal them. 6 He was amazed at their lack of trust.
Then he went through the surrounding towns and villages, teaching.
7 Yeshua summoned the Twelve and started sending them out in pairs, giving them authority over the unclean spirits. 8 He instructed them, “Take nothing for your trip except a walking stick — no bread, no pack, no money in your belt. 9 Wear shoes but not an extra shirt. 10 Whenever you enter a house, stay there until you leave the place; 11 and if the people of some place will not welcome you, and they refuse to hear you, then, as you leave, shake the dust off your feet as a warning to them.”
12 So they set out and preached that people should turn from sin to God, 13 they expelled many demons, and they anointed many sick people with oil and healed them.
John Wesley's Notes-commentary for 2 Samuel 5:1-5, 9-10
Verse 2
[2] Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.
Shalt feed — That is, rule them, and take care of them, as a shepherd doth of his sheep, Psalms 78:70,71. This expression, he useth to admonish David, that he was not made a king to advance his own glory, but for the good of his people; whom he ought to rule with all tenderness, and to watch over with all diligence.
Verse 3
[3] So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel.
A league — Whereby David obliged himself to rule them according to God's laws; and the people promised obedience to him.
Verse 2
[2] Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.
Shalt feed — That is, rule them, and take care of them, as a shepherd doth of his sheep, Psalms 78:70,71. This expression, he useth to admonish David, that he was not made a king to advance his own glory, but for the good of his people; whom he ought to rule with all tenderness, and to watch over with all diligence.
Verse 3
[3] So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel.
A league — Whereby David obliged himself to rule them according to God's laws; and the people promised obedience to him.
Verse 9
[9] So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.
Millo — Which seems to have been the town-hall or, state-house, near the wall of the city of Zion.Psalm 48
Verse 1
[1] Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.
The city — In Jerusalem.
Mountain — In his holy mountain.
Verse 2
[2] Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
The joy — This is spoken prophetically, because the joyful doctrine of the gospel was to go from thence to all nations.
The city — Of God, who justly calls himself a great king.
Verse 3
[3] God is known in her palaces for a refuge.
Known — By long experience.
Palaces — Possibly he may point at the king's palace and the temple, which was the palace of the king of heaven; which two palaces God did in a singular manner protect, and by protecting them, protected the whole city and people.
Verse 4
[4] For, lo, the kings were assembled, they passed by together.
The kings — Either those kings confederate against Jehoshaphat, 2 Chronicles 20:1, or the Assyrian princes; whom they vain-gloriously called kings, Isaiah 10:8.
Passed — In their march towards Jerusalem.
Verse 5
[5] They saw it, and so they marvelled; they were troubled, and hasted away.
Saw it — They did only look upon it, but not come into it, nor shoot an arrow there - nor cast a bank against it, 2 Kings 19:32.
Marvelled — At the wonderful works wrought by God.
Verse 6
[6] Fear took hold upon them there, and pain, as of a woman in travail.
Fear — At the tidings of Tirhakah's coming against them, 2 Kings 19:9, and at that terrible slaughter of their army, verse 2 Kings 19:35.
Verse 7
[7] Thou breakest the ships of Tarshish with an east wind.
Breakest — Thou didst no less violently and suddenly destroy these raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts.
Verse 8
[8] As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. /*Selah*/.
Heard — The predictions of the prophets have been verified by the events.
Establish — God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection.
Verse 9
[9] We have thought of thy lovingkindness, O God, in the midst of thy temple.
Thought — It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple.
Verse 10
[10] According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
So — Thou art acknowledged to be such an one as thou hast affirmed thyself to be in thy Word, God Almighty, or All-sufficient, the Lord of hosts, and a strong tower to all that trust in thee.
Righteousness — Of righteous actions; by which thou discoverest thy holiness.
Verse 11
[11] Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
Judgments — Upon thine and their enemies.
Verse 12
[12] Walk about Zion, and go round about her: tell the towers thereof.
Tell — He bids them mark well her towers, bulwarks, and palaces, with thankfulness to God, when they should find upon enquiry, that not one of them were demolished.
Verse 13
[13] Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.
Tell it — That they may continue their praises to God for this mercy, by which they hold and enjoy all their blessings.2 Corinthians 12:2-10
Verse 2
[2] I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
I knew a man in Christ — That is, a Christian. It is plain from 2 Corinthians 12:6,7, that he means himself, though in modesty he speaks as of a third person.
Whether in the body or out of the body I know not — It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re-entrance. But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it.
The third heaven — Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the gentiles.
Verse 3
[3] And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
Yea, I knew such a man — That at another time.
Verse 4
[4] How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
He was caught up into paradise — The seat of happy spirits in their separate state, between death and the resurrection.
Things which it is not possible for man to utter — Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.
Verse 5
[5] Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
Of such an one I will — I might, glory; but I will not glory of myself - As considered in myself.
Verse 6
[6] For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.
For if I should resolve to glory — Referring to, I might glory of such a glorious revelation.
I should not be a fool — That is, it could not justly be accounted folly to relate the naked truth.
But I forbear — I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?
Verse 7
[7] And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
There was given me — By the wise and gracious providence of God.
A thorn in the flesh — A visitation more painful than any thorn sticking in the flesh. A messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time. All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St. Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.
Verse 8
[8] For this thing I besought the Lord thrice, that it might depart from me.
Concerning this — He had now forgot his being lifted up.
I besought the Lord thrice — As our Lord besought his Father.
Verse 9
[9] And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
But he said to me — ln answer to my third request.
My grace is sufficient for thee — How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.
Verse 10
[10] Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
Weaknesses — Whether proceeding from Satan or men.
For when I am weak — Deeply conscious of my weakness, then does the strength of Christ rest upon me.Mark 6:1-13
Verse 3
[3] Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
Is not this the carpenter? — There can be no doubt, but in his youth he wrought with his supposed father Joseph.
Verse 5
[5] And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
He could do no miracle there — Not consistently with his wisdom and goodness. It being inconsistent with his wisdom to work them there, where it could not promote his great end; and with his goodness, seeing he well knew his countrymen would reject whatever evidence could be given them. And therefore to have given them more evidence, would only have increased their damnation.
Verse 6
[6] And he marvelled because of their unbelief. And he went round about the villages, teaching.
He marvelled — As man. As he was God, nothing was strange to him.
Verse 7
[7] And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
Matthew 10:1; Luke 9:1.
Verse 8
[8] And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
He commanded them to take nothing for their journey — That they might be always unincumbered, free, ready for motion.
Save a staff only — He that had one might take it; but he that had not was not to provide one, Matthew 10:9; Luke 9:3.
Verse 9
[9] But be shod with sandals; and not put on two coats.
Be shod with sandals — As you usually are. Sandals were pieces of strong leather or wood, tied under the sole of the foot by thongs, something resembling modern clogs. The shoes which they are in St. Matthew forbidden to take, were a kind of short boots, reaching a little above the mid-leg, which were then commonly used in journeys. Our Lord intended by this mission to initiate them into their apostolic work. And it was doubtless an encouragement to them all their life after, to recollect the care which God took of them, when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35: When I sent you forth without purse or scrip, lacked ye any thing?
Verse 10
[10] And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
Matthew 10:11; Luke 9:4.
Verse 12
[12] And they went out, and preached that men should repent.
Luke 9:6.
Verse 13
[13] And they cast out many devils, and anointed with oil many that were sick, and healed them.
They anointed with oil many that were sick — Which St. James gives as a general direction, James 5:14,15, adding those peremptory words, And the Lord shall heal him - He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems this was the great standing means of healing, desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarce any resemblance to it; the former being used only as a means of health; the latter only when life is despaired of.
[9] So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward.
Millo — Which seems to have been the town-hall or, state-house, near the wall of the city of Zion.Psalm 48
Verse 1
[1] Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness.
The city — In Jerusalem.
Mountain — In his holy mountain.
Verse 2
[2] Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King.
The joy — This is spoken prophetically, because the joyful doctrine of the gospel was to go from thence to all nations.
The city — Of God, who justly calls himself a great king.
Verse 3
[3] God is known in her palaces for a refuge.
Known — By long experience.
Palaces — Possibly he may point at the king's palace and the temple, which was the palace of the king of heaven; which two palaces God did in a singular manner protect, and by protecting them, protected the whole city and people.
Verse 4
[4] For, lo, the kings were assembled, they passed by together.
The kings — Either those kings confederate against Jehoshaphat, 2 Chronicles 20:1, or the Assyrian princes; whom they vain-gloriously called kings, Isaiah 10:8.
Passed — In their march towards Jerusalem.
Verse 5
[5] They saw it, and so they marvelled; they were troubled, and hasted away.
Saw it — They did only look upon it, but not come into it, nor shoot an arrow there - nor cast a bank against it, 2 Kings 19:32.
Marvelled — At the wonderful works wrought by God.
Verse 6
[6] Fear took hold upon them there, and pain, as of a woman in travail.
Fear — At the tidings of Tirhakah's coming against them, 2 Kings 19:9, and at that terrible slaughter of their army, verse 2 Kings 19:35.
Verse 7
[7] Thou breakest the ships of Tarshish with an east wind.
Breakest — Thou didst no less violently and suddenly destroy these raging enemies of Jerusalem, than sometimes thou destroyest the ships at sea with a fierce and vehement wind, such as the eastern winds were in those parts.
Verse 8
[8] As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. /*Selah*/.
Heard — The predictions of the prophets have been verified by the events.
Establish — God will defend her in all succeeding ages. And so God would have done, if Jerusalem had not forsaken him, and forfeited his protection.
Verse 9
[9] We have thought of thy lovingkindness, O God, in the midst of thy temple.
Thought — It hath been the matter of our serious and deep meditation, when we have been worshipping in thy temple.
Verse 10
[10] According to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of righteousness.
So — Thou art acknowledged to be such an one as thou hast affirmed thyself to be in thy Word, God Almighty, or All-sufficient, the Lord of hosts, and a strong tower to all that trust in thee.
Righteousness — Of righteous actions; by which thou discoverest thy holiness.
Verse 11
[11] Let mount Zion rejoice, let the daughters of Judah be glad, because of thy judgments.
Judgments — Upon thine and their enemies.
Verse 12
[12] Walk about Zion, and go round about her: tell the towers thereof.
Tell — He bids them mark well her towers, bulwarks, and palaces, with thankfulness to God, when they should find upon enquiry, that not one of them were demolished.
Verse 13
[13] Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following.
Tell it — That they may continue their praises to God for this mercy, by which they hold and enjoy all their blessings.2 Corinthians 12:2-10
Verse 2
[2] I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
I knew a man in Christ — That is, a Christian. It is plain from 2 Corinthians 12:6,7, that he means himself, though in modesty he speaks as of a third person.
Whether in the body or out of the body I know not — It is equally possible with God to present distant things to the imagination in the body, as if the soul were absent from it, and present with them; or to transport both soul and body for what time he pleases to heaven; or to transport the soul only thither for a season, and in the mean time to preserve the body fit for its re-entrance. But since the apostle himself did not know whether his soul was in the body, or whether one or both were actually in heaven, it would be vain curiosity for us to attempt determining it.
The third heaven — Where God is; far above the aerial and the starry heaven. Some suppose it was here the apostle was let into the mystery of the future state of the church; and received his orders to turn from the Jews and go to the gentiles.
Verse 3
[3] And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
Yea, I knew such a man — That at another time.
Verse 4
[4] How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
He was caught up into paradise — The seat of happy spirits in their separate state, between death and the resurrection.
Things which it is not possible for man to utter — Human language being incapable of expressing them. Here he anticipated the joyous rest of the righteous that die in the Lord. But this rapture did not precede, but follow after, his being caught up to the third heaven: a strong intimation that he must first discharge his mission, and then enter into glory. And beyond all doubt, such a foretaste of it served to strengthen him in all his after trials, when he could call to mind the very joy that was prepared for him.
Verse 5
[5] Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
Of such an one I will — I might, glory; but I will not glory of myself - As considered in myself.
Verse 6
[6] For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.
For if I should resolve to glory — Referring to, I might glory of such a glorious revelation.
I should not be a fool — That is, it could not justly be accounted folly to relate the naked truth.
But I forbear — I speak sparingly of these things, for fear any one should think too highly of me - O where is this fear now to be found? Who is afraid of this?
Verse 7
[7] And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
There was given me — By the wise and gracious providence of God.
A thorn in the flesh — A visitation more painful than any thorn sticking in the flesh. A messenger or angel of Satan to buffet me - Perhaps both visibly and invisibly; and the word in the original expresses the present, as well as the past, time. All kinds of affliction had befallen the apostle. Yet none of those did he deprecate. But here he speaks of one, as above all the rest, one that macerated him with weakness, and by the pain and ignominy of it prevented his being lifted up mere, or, at least, not less, than the most vehement head ache could have done; which many of the ancients say he laboured under. St. Paul seems to have had a fresh fear of these buffetings every moment, when he so frequently represses himself in his boasting, though it was extorted from him by the utmost necessity.
Verse 8
[8] For this thing I besought the Lord thrice, that it might depart from me.
Concerning this — He had now forgot his being lifted up.
I besought the Lord thrice — As our Lord besought his Father.
Verse 9
[9] And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
But he said to me — ln answer to my third request.
My grace is sufficient for thee — How tender a repulse! We see there may be grace where there is the quickest sense of pain. My strength is more illustriously displayed by the weakness of the instrument. Therefore I will glory in my weaknesses rather than my revelations, that the strength of Christ may rest upon me - The Greek word properly means, may cover me all over like a tent. We ought most willingly to accept whatever tends to this end, however contrary to flesh and blood.
Verse 10
[10] Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
Weaknesses — Whether proceeding from Satan or men.
For when I am weak — Deeply conscious of my weakness, then does the strength of Christ rest upon me.Mark 6:1-13
Verse 3
[3] Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.
Is not this the carpenter? — There can be no doubt, but in his youth he wrought with his supposed father Joseph.
Verse 5
[5] And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.
He could do no miracle there — Not consistently with his wisdom and goodness. It being inconsistent with his wisdom to work them there, where it could not promote his great end; and with his goodness, seeing he well knew his countrymen would reject whatever evidence could be given them. And therefore to have given them more evidence, would only have increased their damnation.
Verse 6
[6] And he marvelled because of their unbelief. And he went round about the villages, teaching.
He marvelled — As man. As he was God, nothing was strange to him.
Verse 7
[7] And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits;
Matthew 10:1; Luke 9:1.
Verse 8
[8] And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse:
He commanded them to take nothing for their journey — That they might be always unincumbered, free, ready for motion.
Save a staff only — He that had one might take it; but he that had not was not to provide one, Matthew 10:9; Luke 9:3.
Verse 9
[9] But be shod with sandals; and not put on two coats.
Be shod with sandals — As you usually are. Sandals were pieces of strong leather or wood, tied under the sole of the foot by thongs, something resembling modern clogs. The shoes which they are in St. Matthew forbidden to take, were a kind of short boots, reaching a little above the mid-leg, which were then commonly used in journeys. Our Lord intended by this mission to initiate them into their apostolic work. And it was doubtless an encouragement to them all their life after, to recollect the care which God took of them, when they had left all they had, and went out quite unfurnished for such an expedition. In this view our Lord himself leads them to consider it, Luke 22:35: When I sent you forth without purse or scrip, lacked ye any thing?
Verse 10
[10] And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place.
Matthew 10:11; Luke 9:4.
Verse 12
[12] And they went out, and preached that men should repent.
Luke 9:6.
Verse 13
[13] And they cast out many devils, and anointed with oil many that were sick, and healed them.
They anointed with oil many that were sick — Which St. James gives as a general direction, James 5:14,15, adding those peremptory words, And the Lord shall heal him - He shall be restored to health: not by the natural efficacy of the oil, but by the supernatural blessing of God. And it seems this was the great standing means of healing, desperate diseases in the Christian Church, long before extreme unction was used or heard of, which bears scarce any resemblance to it; the former being used only as a means of health; the latter only when life is despaired of.
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Upper Room Ministries, a ministry of Discipleship Ministries
PO Box 340004
Nashville, Tennessee 37203-0004 United States
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Sermon Story "Being Anointed" by Gary Lee Parker for Sunday, 5 July 2015 with Scripture: 2 Samuel 5:1 Then all the tribes of Isra’el came to David in Hevron and said, “Here, we are your own flesh and bone. 2 In the past, when Sha’ul was king over us, it was you who led Isra’el’s military campaigns; and Adonai said to you, ‘You will shepherd my people Isra’el, and you will be chief over Isra’el.’” 3 So all the leaders of Isra’el came to the king in Hevron, and King David made a covenant with them in Hevron in the presence of Adonai. Then they anointed David king over Isra’el. 4 David was thirty years old when he began his rule, and he ruled forty years. 5 In Hevron he ruled over Y’hudah seven years and six months; then in Yerushalayim he ruled thirty-three years over all Isra’el and Y’hudah.
9 David lived in the stronghold and called it the City of David. Then David built up the city around it, starting at the Millo [earth rampart] and working inward. 10 David grew greater and greater, because Adonai the God of Armies was with him.
After the death of King Saul, the tribe of Judah anointed David as there King even though he was anointed some 11 years earlier by the Prophet Samuel. Apparently, there were some Israelites that felt a son of Saul should be king instead of David this Shepherd boy. The People of his own tribe realized that even while Saul was King, David led the armies of Israel into many victories over their enemies. King David reigned three years in Hebron until the whole nation of Israel made David the King of all Israel for 37 years more or a total of 40 years before David died. In this Time of His reign he built up many buildings in Jerusalem or what is known as the City of David except a permanent Temple because God would not allow him to because of much blood he shed in making Israel a great nation. How do you understand his own tribe to proclaim him King after Sul was dead? How do you understand the rest of Israel proclaiming him King some three years later? How do you respond to the current anoint pastor of your church as well as the past anointed pastor of your local church? Many people who have been called into ministry of God's and have been anointed by for His ministry have not received the anointing of the church and their leaders, but this does not remove God's anointing. The anointing of God is forever and leads the person into fulfilling their call in God's way and timing. Yes, even the people who are called to allow the church to begin to fully include people who are differently abled within the Church as laity or clergy. We come to receive God's anointing of His Grace, Love, and Mercy as we come and eat His Body and Drink His Blood through the participation of the Holy Sacrament of the Holy Eucharist. We come to receive His anointing singing the Hymn "The Anointing" by John P. Kee
Verse 1:
I asked the Lord one day for direction
and He showed me the way that I must go.
And now that the Lord has appointed me,
I’m so very glad He anointed me,
(the anointing makes a difference in my life).
Chorus:
The anointing of God (the anointing detroys the old).
The anointing of God (if you need love and you won’t show it’s solid).
The anointing of God (I declare it can mend up a broken heart),
the anointing makes a difference in my life.
Verse 2:
The love of God is so good,
that’s how I know my call is so pure.
The Lord, He has appointed me,
and there’s no doubt He’s anointed me,
(the anointing makes a difference in my life).
Chorus:
The anointing of God (the anointing detroys the old).
The anointing of God (if you need love and you won’t show it’s solid).
The anointing of God (I declare it can mend up a broken heart),
the anointing makes a difference in my life.
Bridge:
If your yoke is not broken
and your burdens are hard to bear,
your yoke can be destroyed,
take your burdens to God
and leave them there, leave them there.
Vamp:
The anointing
Ending:
The anointing makes a difference in my life.
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9 David lived in the stronghold and called it the City of David. Then David built up the city around it, starting at the Millo [earth rampart] and working inward. 10 David grew greater and greater, because Adonai the God of Armies was with him.
After the death of King Saul, the tribe of Judah anointed David as there King even though he was anointed some 11 years earlier by the Prophet Samuel. Apparently, there were some Israelites that felt a son of Saul should be king instead of David this Shepherd boy. The People of his own tribe realized that even while Saul was King, David led the armies of Israel into many victories over their enemies. King David reigned three years in Hebron until the whole nation of Israel made David the King of all Israel for 37 years more or a total of 40 years before David died. In this Time of His reign he built up many buildings in Jerusalem or what is known as the City of David except a permanent Temple because God would not allow him to because of much blood he shed in making Israel a great nation. How do you understand his own tribe to proclaim him King after Sul was dead? How do you understand the rest of Israel proclaiming him King some three years later? How do you respond to the current anoint pastor of your church as well as the past anointed pastor of your local church? Many people who have been called into ministry of God's and have been anointed by for His ministry have not received the anointing of the church and their leaders, but this does not remove God's anointing. The anointing of God is forever and leads the person into fulfilling their call in God's way and timing. Yes, even the people who are called to allow the church to begin to fully include people who are differently abled within the Church as laity or clergy. We come to receive God's anointing of His Grace, Love, and Mercy as we come and eat His Body and Drink His Blood through the participation of the Holy Sacrament of the Holy Eucharist. We come to receive His anointing singing the Hymn "The Anointing" by John P. Kee
Verse 1:
I asked the Lord one day for direction
and He showed me the way that I must go.
And now that the Lord has appointed me,
I’m so very glad He anointed me,
(the anointing makes a difference in my life).
Chorus:
The anointing of God (the anointing detroys the old).
The anointing of God (if you need love and you won’t show it’s solid).
The anointing of God (I declare it can mend up a broken heart),
the anointing makes a difference in my life.
Verse 2:
The love of God is so good,
that’s how I know my call is so pure.
The Lord, He has appointed me,
and there’s no doubt He’s anointed me,
(the anointing makes a difference in my life).
Chorus:
The anointing of God (the anointing detroys the old).
The anointing of God (if you need love and you won’t show it’s solid).
The anointing of God (I declare it can mend up a broken heart),
the anointing makes a difference in my life.
Bridge:
If your yoke is not broken
and your burdens are hard to bear,
your yoke can be destroyed,
take your burdens to God
and leave them there, leave them there.
Vamp:
The anointing
Ending:
The anointing makes a difference in my life.
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Gary Lee Parker
4147 Idaho Street, Apt. 1
San Diego, California 92104-1844, United States
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YOU CAN’T GO HOME AGAIN by Thomas Lane Butts
Mark 6:1-13
One cannot read the Gospel accounts of Jesus’ life without having a deep sense of longing and wonderment about what was going on with Jesus in those years between childhood and age thirty. These years that are lost to history have been the source of much speculation. Some speculate that Joseph died and left Mary with a house full of children, of whom Jesus was the eldest, and that Jesus’ young manhood was spent supporting his mother and siblings. In the absence of any hard historical facts, this is certainly a reasonable supposition. No situation could have been more human for the Son of God than to have had the responsibility for the care of his mother and a house full of small children. Perhaps this is where Jesus developed his profound sensitivity about little children. Whatever may have happened during those years must have been preparation for what was to come. They were not wasted years, for in the “fullness of time” the signal came to Jesus that “now is the time.”
After Jesus’ baptism by John, Jesus’ life is a continuous flurry of activity as he moves from one event to the next. The activity is broken only by the intentional efforts of Jesus to be alone for reflection and communication with the “Father.” In Mark’s account of the gospel, Jesus moves quickly from one occasion to the next. All are amazed at his miracles and the wisdom of his teaching. Jesus has selected the apostolic team and the ministry is making great headway. Then, Jesus suddenly has a very disappointing experience. He goes home to Nazareth where he is met with a combination of amazement, resentment, and open hostility.
This was obviously not a social visit where Jesus came to see old friends and family. He came as a rabbi, a teacher, with his disciples in tow. Jesus went to the synagogue, as an itinerant rabbi might do, and began to teach. Mark reports that those who heard him were astonished at what he had to say. Then, like a typical group of hometown critics, they began with the usual disqualifying remarks: “Where did this man get all of this? What is this wisdom that has been given him? What deeds of power are being done by his hands?” You can just hear the critical rhetoric: “Hey, we’ve known this fellow since he was a kid. We know his mama and his brothers and sisters. He is just a carpenter. He is no better than we are. Where does he come off talking like that to us? We know him!” Mark says they took offense at him. Given the information in Mark, we might wonder why the people in Nazareth had such a strong reaction to Jesus.
It is Luke who enlightens us as to what this hometown boy said that made his old friends so angry. Luke reports that when Jesus came to the synagogue he was given the scroll of Isaiah, which he unrolled, to the place where it read: “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Isaiah 61:1-2). Jesus handed the scroll back to the attendant, sat down, and began by saying to them: “Today this scripture has been fulfilled in your hearing.” Jesus was clearly proclaiming himself as the Messiah. At the end of his discourse with the congregants they were not only amazed, but also enraged. They ran Jesus out of town and took him to the brow of the hill on which the town was built and would have hurled him off the cliff, “but he passed through the midst of them and went on his way” (Luke 4:16-29).
Surely Jesus and his disciples must have smarted under this stinging rebuke by people they had hoped would be supportive. Jesus’ only response was to speak an axiom to them: “Prophets are not without honor, except in their hometown and among their own kin, and in their own house.” Mark reports that Jesus could do no mighty works among them, except for healing a few sick people, because of their unbelief.
When one experiences rejection and threats (especially when it comes from those you thought would offer encouragement and support) there is a tendency to withdraw and lick your wounds, or reevaluate your situation. This was not the case with Jesus. He had a positive response before he came to Nazareth and he trusts he will have a positive response after he leaves. So, Jesus ratchets up his campaign. Up until this point the disciples have been observers. Now it is time for them to get actively involved. Jesus called the twelve together and gave them power over unclean spirits and the authority to heal. They were sent on a daunting mission. They had just witnessed a painful rejection. They might have been fearful of possible outcomes, but Jesus arms them with the one thing without which no disciple dares begin such an undertaking. Jesus gave them power and authority.
When we look at what needs to be done in our churches and think pensively, “I do not have the power to do this,” we miss the core of the gospel message. What God calls us to do, God empowers us to do. If the only things that happen in our churches are the things we do in our own power, we have reason for concern. God calls. God empowers. The days and weeks in my ministry in which I have ended up in a state of frustration and emotional and physical exhaustion have been when I was operating out of my own power.
The disciples were sent on their mission without food, money, or even a change of clothing. They were to trust God to provide such as they needed through those to whom they were sent. They were not to stay at any place at which they were not welcome. If they were rejected they were to shake the dust off their feet and leave. The power and authority of Jesus did not forsake them. “They cast out many demons, and anointed with oil many who were sick and cured them.” Someone once said in my hearing that Jesus promised three things to those who followed him: “They would be absurdly happy, entirely fearless, and always in trouble.” The first disciples have at this point in the journey experienced the first two. The latter is yet to come.
SCRIPTURE READINGS: 2 Samuel 5:1-5, 9-10; Psalm 48; 2 Corinthians 12:2-10; Mark 6:1-13
Call to Worship
L: We erect high altars and raise high steeples, but in no one place shall God be found.
P: We sing right hymns and preach right doctrines, but in no one word shall God be bound.
L: Our God is not bound, but our God shall build:
P: Not temples but truth, not shrines but shalom.
L: Our God is not bound, but our God shall build:
P: Not rituals but rights, not dogmas but dreams.
A: Not a space we call sacred, not a time we call holy, shall confine the works of the almighty Lord! Let us burst our bonds and break into praise, for our God is free: Our God is free!
Invocation
O Great Revealer, we come seeking visions. We come desiring dreams. Grant our wish: wave before us one branch of paradise lost, and we shall see in its leaf our life regained. Or conjure up a carpenter whose hands are as rough as the bark of a tree, and we shall behold in his face our salvation. Lift us, we plead, in a flight not of fancy, but of faith; not that we might boast of your presence, but that we might know your forgiveness.
Litany
L: I am the One who gives you life. Forever shall I be your God, and you shall be my people.
P: And if we have no royal blood, but sweat each day for bread?
L: I will be parent to your child; your child shall be my own.
P: And if our skin be a different shade, or our speech a stranger's tongue?
L: I will be parent to your child; your child shall be my own.
P: If our body be afflicted, or our spirit be distressed?
L: I will be parent to your child; your child shall be my own.
P: If we die while yet alive, or slip beyond the door of death?
L: I will be parent to your child; your child shall be my own.
P: You are the One who gives us life; you are the One who gives us hope.
A: Forever shall you be our God, and we shall be your people!
Prayer for One Voice
O God of all, we rest in the knowledge that wherever we are, there shall you be also. Whether we reside in the palace of a king or the house of a carpenter; the mansion of a president or the dwelling of a tenant: ours is your dwelling-place. Whether we labor in the seat of a government or the assembly line of a factory; in the classroom of a school or the ward of a hospital: ours is your workplace. And even if our home be the street, and the door of the workplace be barred, ours is your resting place.
You are with us always, for yours is a loyalty that surpasses the greatest love we have ever known. It is a loyalty that persists through all terrors; survives, despite all betrayals; and endures, for all generations. Greater love has no one than this: you have laid down your love for the life of the world.
Let this loyalty of yours — so unknown, so strange — arouse in us a commitment to envision more, to do more, to be more. And not "more" only, but more for you. Give us the courage to surrender to you our weakness, that you might make it our strength. Grant us the humility to yield to you our power, that you might fill it with grace. And endow us with the confidence to submit to you our will, that you might adapt it to your purpose.
Our commitment to you shall render us unknown, shall make us strangers among many who once knew us. They will remember us in old roles, with old habits and haunts. The more we envision the kingdom, the more they will call us back to the "real" world. The more we do the work of the kingdom, the more their eyebrows will wrinkle. The more we are the kingdom, the more they will long for the persons we once were.
O God of all, we rest in the knowledge that wherever we are, there shall you be also. But that place where we dwell together — the kingdom of heaven on earth — is not an easy place in which to dwell. Help us to understand that our identity and mission must not depend on the acceptance of those who do not understand; that its success or failure must never be measured in human terms.
Benediction
Paradise shimmers in our midst; the highest heaven lies hidden all around us. Go, and you will discover God; and where you discover God most utterly, you shall know yourself most fully, and love your neighbor most perfectly.
Adapted from "Litanies and Other Prayers: Year B" Copyright © 1989, 1992 by Abingdon Press. All rights reserved.
WORSHIP CONNECTION: JULY 5, 2015 by Nancy C. Townley
COLOR: Green
SCRIPTURE READINGS: 2 Samuel 5:1-5, 9-10; Psalm 48; 2 Corinthians 12:2-10; Mark 6:1-13
CALLS TO WORSHIP
Call to Worship #1
L: God’s greatness is wondrous to behold.
P: Everywhere we look, we can see the imprint of God.
L: From the loftiest mountains to the crashing waters of the sea,
P: There God’s greatness stands majestically.
L: God’s greatness can be within the human heart.
P: Let us honor and praise God with acts of loving kindness and compassion. AMEN.
Call to Worship #2
L: Come! Listen to the word of the Lord!
P: Help us to receive God’s word and direction for our lives.
L: Proclaim the goodness of God’s love!
P: Let our voices and our actions be filled with love.
L: Come, now is the time to worship.
P: Open our eyes, our hearts and our spirits this day, Lord. AMEN.
Call to Worship #3
[Using THE UNITED METHODIST HYMNAL, p. 505 "When Our Confidence Is Shaken" with the tune LAUDA ANIMA (p. 100 "God Whose Love Is Reigning O’er Us"}, have the choir sing the following verses as instructed below.]
L: We are called by Jesus to be in ministry and mission to this world.
P:But we wonder if we are going to be able to do this mighty work.
Choir: (singing verse 1): "When our confidence is shaken in beliefs we thought secure, when the spirit in its sickness seeks but cannot find a cure, God is active in the tensions of a faith not yet secure."
L: As we have listened to Jesus’ words of teaching, seen the healing ministry, so we must place our trust in the call to go and serve.
P: Lord, prepare us this day to truly be the disciples you would have us be.
Choir (singing verse 4): "God is love, and thus redeems us in the Christ we crucify; this is God’s eternal answer to the world’s eternal why, May we in this faith maturing be content to live and die. AMEN."
Call to Worship #4
L: Let God’s praise be heard in the midst of the congregation.
P:Shout praise to the Lord of hosts!
L: Let God’s praise be whispered in the spirits of the people!
P: We give you thanks for the many ways you have loved and guided us.
L: Let God’s praise be proclaimed wherever we are.
P: May we praise God in all that we do and say AMEN.
PRAYERS, LITANY/READING, BENEDICTION
OPENING PRAYER
Lord of mystery and community, you have called us here this day to remind us of the mission journey you set before us. Help us to pay attention to the words of Jesus as he sent out his disciples on a mission of healing and compassion. Remind us that success is not measured in the cures, but in the striving. Enable us to truly be your disciples in this world. In Jesus’ Name, we pray. AMEN.
PRAYER OF CONFESSION
Puzzling God, we hear in the Gospel Message that Jesus was questioned and rejected by his own hometown, friends, and relatives, and we wonder how he was able to continue in ministry with such a lack of support. We want to enter our endeavors with full support and acclamation. We are afraid to begin a task if even our families, friends, and hometown folk belittle it and also us. So rather than face degradation, we back down. Forgive our lack of faith and vision. Empower us to be in service to you, even when we do not feel the support of our family. Let us trust in your power and presence with us. Heal us. Guide our lives and our journeys all our days. In Jesus’ Name, we pray. AMEN.
WORDS OF ASSURANCE
Do not be afraid of the derision of others. Place your trust in God’s call and guidance. Know that the Lord is with you always, even to the ends of the earth. AMEN.
PASTORAL PRAYER
When we are brand-new disciples, we can hardly wait to be sent out on mission for Christ. We are eager to proclaim, to shout God’s praise to the people, to comfort, guide, and heal. But time takes its toll on us. We begin to let doubt assail our enthusiasm. And then we hear Mark’s gospel message. Jesus is ridiculed by his hometown people. They can’t imagine that one of their number could actually be God’s chosen One. They are focusing on what they know....that he is a carpenter, the son of a carpenter, and brother to James, Joses, Judas, Simon and several sisters. He reminds them that they are short-sighted. And with sadness he recalls that even the prophets are not honored or respected in their hometowns. That is the world into which Jesus is sending his disciples, cautioning them to take nothing extra with them. He suggests that they rely on the hospitality of people, and when it is not present, to shake the dust off their shoes and move on. We have trouble with that because we want everyone to like and support us. Lift us up from our fears. Place us squarely on the path of service. Guide our feet and our hearts in your direction, merciful God. As we have lifted up the names of people and situations near and dear to us, let us also remember that this world, which is hurting and scarred, needs our prayers and our service. Point us in the direction of service to you, for we ask this in Jesus’ Name. AMEN.
LITANY/READING
[Using THE FAITH WE SING, p. 2214, "Lead Me, Guide Me" have the choir sing the refrain in the spots suggested below]
Reader 1: Before I make a commitment to serving God, I want to be assured that this mission will be successful. I want to know what I will get out of this. Will there be a testimonial for me? How about a dinner honoring the work that I have done? An engraved plaque would be appropriate for me, after all I will have been very faithful.
Reader 2: Lord, I don’t know if I can do this, but I will go where you lead.
Reader 1: I want to know if there are benefits. What about insurance? Travel expenses? What about appropriate clothing and luggage? These things are important.
Reader 2: Lord, all I need is your word and I will proclaim your love to all the people.
Reader 1: Transportation! Now how is that going to be covered? Do I take my own car, if I have to you will have to pay mileage or I won’t go. You know the price of gas and the wear and tear on my vehicle. If you want me to serve, Lord, I want to know the perks.
Reader 2: Lord, you have blessed my life. I am so grateful for all you have done and continue to do. Lead me, guide me......
Choir (singing the refrain, begins softly): "Lead me, guide me, along the way, for if you lead me, I cannot stray. Lord, let me walk each day with thee, Lead me, O Lord, lead me."
Reader 1: I don’t know. I may have to think about this. I’ll see what the family says. After all, if you don’t have the support of the family, what do you have?
Reader 2: I’m ready, Lord. Lead me.
Choir (singing the refrain): "Lead me, guide me, along the way, for if you lead me, I cannot stray. Lord, let me walk each day with thee, Lead me, O Lord, lead me."
BENEDICTION, BLESSING
Go in confidence. Know that God goes with you to give you words of hope, comfort and peace. May God’s love flow through you to all those whom you meet. AMEN.
ARTISTIC ELEMENTS
The traditional color for this Sunday is GREEN
Note: I recommend putting a brief paragraph describing or explaining the symbolism used in your visual display. These become good teaching tools for a congregation.
Note: This is a wonderful Sunday to play with the imprint of hands and feet, as symbols of mission and service. Using muslin fabric or room darkening fabric (the kind purchased in upholstery/home decor stores - often used to back draperies), about a week prior to this worship service, have adults and children (if you choose) place hand prints and foot prints, using acrylic paint (which washes off skin with soap and water) on the fabric. If you are using muslin, make sure that you have placed a painter’s drop cloth under it so that the paint won’t soak through. Be very careful where people step. You may want to just use handprints, which is simpler and easier to clean up. This fabric should be about 12 feet in length.
SURFACE: Create several levels, using risers of various heights on the worship center and in front of the worship center.
FABRIC: Cover the worship center with landscaper’s burlap (you can purchase this by the 50 foot roll from garden centers - however, before you use it, air it out!). Using green fabric, drape it through the worship center as though it was a stream, letting it puddle on the floor in front of the worship center. Take the 12 foot hand and foot printed fabric, and run it down the middle of the worship center, spilling out onto the floor in front of the worship center.
CANDLES: Use two 8-10" white pillar candles on either side of the cross.
FLOWERS/FOLIAGE: This setting would welcome leafy plants, but flowers would detract from the imprinted panel.
ROCKS/WOOD: Use smaller stones at various places in the setting, to give it some textural emphasis.
OTHER: Other than the imprinted panel, listed in the beginning note, only a brass cross would be needed to be placed on the top riser on the worship center.
World ChangersCOLOR: Green
SCRIPTURE READINGS: 2 Samuel 5:1-5, 9-10; Psalm 48; 2 Corinthians 12:2-10; Mark 6:1-13
CALLS TO WORSHIP
Call to Worship #1
L: God’s greatness is wondrous to behold.
P: Everywhere we look, we can see the imprint of God.
L: From the loftiest mountains to the crashing waters of the sea,
P: There God’s greatness stands majestically.
L: God’s greatness can be within the human heart.
P: Let us honor and praise God with acts of loving kindness and compassion. AMEN.
Call to Worship #2
L: Come! Listen to the word of the Lord!
P: Help us to receive God’s word and direction for our lives.
L: Proclaim the goodness of God’s love!
P: Let our voices and our actions be filled with love.
L: Come, now is the time to worship.
P: Open our eyes, our hearts and our spirits this day, Lord. AMEN.
Call to Worship #3
[Using THE UNITED METHODIST HYMNAL, p. 505 "When Our Confidence Is Shaken" with the tune LAUDA ANIMA (p. 100 "God Whose Love Is Reigning O’er Us"}, have the choir sing the following verses as instructed below.]
L: We are called by Jesus to be in ministry and mission to this world.
P:But we wonder if we are going to be able to do this mighty work.
Choir: (singing verse 1): "When our confidence is shaken in beliefs we thought secure, when the spirit in its sickness seeks but cannot find a cure, God is active in the tensions of a faith not yet secure."
L: As we have listened to Jesus’ words of teaching, seen the healing ministry, so we must place our trust in the call to go and serve.
P: Lord, prepare us this day to truly be the disciples you would have us be.
Choir (singing verse 4): "God is love, and thus redeems us in the Christ we crucify; this is God’s eternal answer to the world’s eternal why, May we in this faith maturing be content to live and die. AMEN."
Call to Worship #4
L: Let God’s praise be heard in the midst of the congregation.
P:Shout praise to the Lord of hosts!
L: Let God’s praise be whispered in the spirits of the people!
P: We give you thanks for the many ways you have loved and guided us.
L: Let God’s praise be proclaimed wherever we are.
P: May we praise God in all that we do and say AMEN.
PRAYERS, LITANY/READING, BENEDICTION
OPENING PRAYER
Lord of mystery and community, you have called us here this day to remind us of the mission journey you set before us. Help us to pay attention to the words of Jesus as he sent out his disciples on a mission of healing and compassion. Remind us that success is not measured in the cures, but in the striving. Enable us to truly be your disciples in this world. In Jesus’ Name, we pray. AMEN.
PRAYER OF CONFESSION
Puzzling God, we hear in the Gospel Message that Jesus was questioned and rejected by his own hometown, friends, and relatives, and we wonder how he was able to continue in ministry with such a lack of support. We want to enter our endeavors with full support and acclamation. We are afraid to begin a task if even our families, friends, and hometown folk belittle it and also us. So rather than face degradation, we back down. Forgive our lack of faith and vision. Empower us to be in service to you, even when we do not feel the support of our family. Let us trust in your power and presence with us. Heal us. Guide our lives and our journeys all our days. In Jesus’ Name, we pray. AMEN.
WORDS OF ASSURANCE
Do not be afraid of the derision of others. Place your trust in God’s call and guidance. Know that the Lord is with you always, even to the ends of the earth. AMEN.
PASTORAL PRAYER
When we are brand-new disciples, we can hardly wait to be sent out on mission for Christ. We are eager to proclaim, to shout God’s praise to the people, to comfort, guide, and heal. But time takes its toll on us. We begin to let doubt assail our enthusiasm. And then we hear Mark’s gospel message. Jesus is ridiculed by his hometown people. They can’t imagine that one of their number could actually be God’s chosen One. They are focusing on what they know....that he is a carpenter, the son of a carpenter, and brother to James, Joses, Judas, Simon and several sisters. He reminds them that they are short-sighted. And with sadness he recalls that even the prophets are not honored or respected in their hometowns. That is the world into which Jesus is sending his disciples, cautioning them to take nothing extra with them. He suggests that they rely on the hospitality of people, and when it is not present, to shake the dust off their shoes and move on. We have trouble with that because we want everyone to like and support us. Lift us up from our fears. Place us squarely on the path of service. Guide our feet and our hearts in your direction, merciful God. As we have lifted up the names of people and situations near and dear to us, let us also remember that this world, which is hurting and scarred, needs our prayers and our service. Point us in the direction of service to you, for we ask this in Jesus’ Name. AMEN.
LITANY/READING
[Using THE FAITH WE SING, p. 2214, "Lead Me, Guide Me" have the choir sing the refrain in the spots suggested below]
Reader 1: Before I make a commitment to serving God, I want to be assured that this mission will be successful. I want to know what I will get out of this. Will there be a testimonial for me? How about a dinner honoring the work that I have done? An engraved plaque would be appropriate for me, after all I will have been very faithful.
Reader 2: Lord, I don’t know if I can do this, but I will go where you lead.
Reader 1: I want to know if there are benefits. What about insurance? Travel expenses? What about appropriate clothing and luggage? These things are important.
Reader 2: Lord, all I need is your word and I will proclaim your love to all the people.
Reader 1: Transportation! Now how is that going to be covered? Do I take my own car, if I have to you will have to pay mileage or I won’t go. You know the price of gas and the wear and tear on my vehicle. If you want me to serve, Lord, I want to know the perks.
Reader 2: Lord, you have blessed my life. I am so grateful for all you have done and continue to do. Lead me, guide me......
Choir (singing the refrain, begins softly): "Lead me, guide me, along the way, for if you lead me, I cannot stray. Lord, let me walk each day with thee, Lead me, O Lord, lead me."
Reader 1: I don’t know. I may have to think about this. I’ll see what the family says. After all, if you don’t have the support of the family, what do you have?
Reader 2: I’m ready, Lord. Lead me.
Choir (singing the refrain): "Lead me, guide me, along the way, for if you lead me, I cannot stray. Lord, let me walk each day with thee, Lead me, O Lord, lead me."
BENEDICTION, BLESSING
Go in confidence. Know that God goes with you to give you words of hope, comfort and peace. May God’s love flow through you to all those whom you meet. AMEN.
ARTISTIC ELEMENTS
The traditional color for this Sunday is GREEN
Note: I recommend putting a brief paragraph describing or explaining the symbolism used in your visual display. These become good teaching tools for a congregation.
Note: This is a wonderful Sunday to play with the imprint of hands and feet, as symbols of mission and service. Using muslin fabric or room darkening fabric (the kind purchased in upholstery/home decor stores - often used to back draperies), about a week prior to this worship service, have adults and children (if you choose) place hand prints and foot prints, using acrylic paint (which washes off skin with soap and water) on the fabric. If you are using muslin, make sure that you have placed a painter’s drop cloth under it so that the paint won’t soak through. Be very careful where people step. You may want to just use handprints, which is simpler and easier to clean up. This fabric should be about 12 feet in length.
SURFACE: Create several levels, using risers of various heights on the worship center and in front of the worship center.
FABRIC: Cover the worship center with landscaper’s burlap (you can purchase this by the 50 foot roll from garden centers - however, before you use it, air it out!). Using green fabric, drape it through the worship center as though it was a stream, letting it puddle on the floor in front of the worship center. Take the 12 foot hand and foot printed fabric, and run it down the middle of the worship center, spilling out onto the floor in front of the worship center.
CANDLES: Use two 8-10" white pillar candles on either side of the cross.
FLOWERS/FOLIAGE: This setting would welcome leafy plants, but flowers would detract from the imprinted panel.
ROCKS/WOOD: Use smaller stones at various places in the setting, to give it some textural emphasis.
OTHER: Other than the imprinted panel, listed in the beginning note, only a brass cross would be needed to be placed on the top riser on the worship center.
2 Samuel 5:1-5, 12b-19
The world watched with anticipation as the Berlin Wall was dismantled, signifying the unification of a German people divided by political differences. It was an event that had global implications—a moment that would be remembered by its promises and challenges. Two governments, economies, and educational systems had to be integrated into one functioning society. If the merger was to be successful, it was essential to find an effective and widely accepted leader: a world changer.
Through a series of events, David—who had been king of Judah for seven years—was anointed king of Israel. For thirty-three years David led a united people who had once been divided. King David’s rise to leadership was inevitable but not because of his political prowess. Rather, he had a variety of interests and accomplishments: celebrated athlete (1 Sam. 17:34) , accomplished musician (1 Sam. 16:14) , prolific writer, composer, and poet.
God is calling men and women today to change our world by unifying the loyalties and purposes of humanity for a sacred commitment. Three essential qualities of David’s life emerge from this text as criteria for those who would be world changers.
I. David’s Sacred Devotion Was Affirmed by a Secular Declaration
David was recognized by the leaders of the tribes of Israel as qualified for the task of uniting the kingdom. They shared a “kinship.” The leaders declared “we are your bone and flesh.” That statement seems to state a quality preferred even to the more generally authoritative covenantal relationship formula for the selection of leadership. World changers are local, home folk committed to Yahweh’s mission.
David’s leadership credentials were another important factor. Even when Saul was king, David was the driving force, the respected leader, a hidden messiah.
David’s churchmanship proved to be important. The Lord had summoned David to feed the people. This idea of David becoming the “ruler over Israel,” or the crown prince is an interesting development. Here, the secular designation of a king took on theological application.
Contemporary Christianity sometimes seeks to place Christians in the political arena. God chose a committed and proven secular leader to become theologian. Indeed, our religious grammar should be corrected theologically. Effective churchmen are not so much Christian physicians or Christian attorneys but physician Christians and attorney Christians.
II. David Maintained a Spiritual Conviction Which Prevailed Over Social Conscience
Verses 6-12 describe an attempt to persuade David to gain cultural approval through actions that contradicted the will of God. David, however, had a non-negotiable spiritual conviction. David faced the roar of the insensitive with the conviction that he was not alone with his spiritual convictions.
III. David’s Meaningful Spirituality Resulted in a Memorable Personality
Like David, those who desire to make a lasting impact with their lives will notice the order of his two leadership priorities. David maintained an inward reflection. As he centralized the government in Jerusalem David “built the city all around from the Millo inward” (v. 9). He moved toward the temple first.
Next, David experienced an outward expansion: “and David became greater and greater” (v. 10). The scene in verses 12-19 illustrates those priorities. When confronted by opposition David sought God’s will. He turned inward to the voice of God, which turned him outward to victory over the Philistines.
A lasting impression can be made on the world by those who will develop an appropriate personal spirituality consistent with God’s summons. David understood God’s unique plan for his life and he walked closely with God. God has called you to be a world changer, too. Will you also walk with God? (Barry J. Beames)
Power in Our Weakness
2 Corinthians 12:1-10
Our society doesn’t have a lot of interest in weakness. We pay to see strength, not weakness. We like to be with winners, not losers. Sometimes, however, what appears to be strength isn’t all it seems. And what looks like weakness at first glance may actually be something altogether different.
The Corinthian people were not asking anything that had not been asked before. They simply wanted proof that God was really with them—to see signs and hear about miracles and revelations, things to prove that God was really strong and powerful, really present with them.
Paul had tried to dissuade them from this inclination earlier in his letter (see 10:18). But by this point in the letter, Paul seems resigned to the necessity of revealing his own “credentials” as a person who has experienced revelations from God. Reluctant as he is to do so, he goes ahead anyway. What follows is a third-person account of his own ecstatic experience of being called by God.
I. Thorns Are Present in Every Life
But then a curious thing happens. In the middle of his litany outlining his own personal strengths and credentials, Paul stops suddenly and changes his course entirely: “to keep me from being too elated, a thorn was given me in the flesh . . .” (v. 7). We don’t know what that thorn was, but whatever it was, it tormented Paul without end. Repeated prayers give us a sense of his desperation in trying to contend with it (v. 8).
I have vivid memories of picking blackberries as a child near my grandparents ranch. There is no way to remember the feelings of delight that came with filling a bucket with those wonderfully plump, juicy, purplish-black berries without also remembering the constant aggravation of thorns grabbing and snagging and scraping and pricking as we picked those luscious berries. We developed a formula for determining the ratio of berries to thorns in a blackberry patch: lots of berries, lots of thorns; a few berries, lots of thorns; no berries at all, lots of thorns!
II. God Touches Us at the Point of Our Weakness
One doesn’t need the experience of picking blackberries to know about the persistent presence of thorns in life, whether physical, emotional, or spiritual—jabbing at our lives, punctuating our happiness, abbreviating our joy.
Yet we are not alone in the suffering. The word of God to Paul during his struggle was, “My grace is sufficient for you, for power is made perfect in weakness.” By the end of this text, Paul’s letter has taken a strange turn, and he has begun to boast of his weaknesses rather than his strengths, “for whenever I am weak, then I am strong.”
Fred Craddock once observed that it is the nature of grace that it can only enter empty spaces. That is to say, God’s power comes to us not when we’re full and happy and everything’s going our way, but when we’re bereft, when the dipstick has come up dry, when we have nothing else to go on. When we are weak then, by grace, we are strong. (Paul R. Escamilla)
The Sacrament of Failure
Mark 6:1-13
Jesus was a failure. At least in this instance that is the conclusion we draw if we take this passage from Mark seriously.
Jesus went to his hometown, the town where people knew him, and they said of him, “Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon . . . ?” They were not impressed. Thomas Wolfe said we can’t go home again. Well, we can, but there is always someone there who knew us when we were growing up—and who is not impressed, or worse.
Jesus went home and taught in the synagogue, and those who heard him were offended. So Jesus gave us the line that has ever since been applied to those who go back home and find the hometown folks unimpressed: “Prophets are not without honor, except in their hometown.”
It is a curious text. It follows a series of mighty acts: calming the storm, healing the Gerasene demoniac, healing a woman with a hemorrhage, restoring a little girl to life. Then Jesus went home, and no one was impressed.
How did Jesus respond to this failure, this rejection by those who knew him so well? He sent his disciples to teach and heal, and he told them what to do if they ever went to a place that would not receive them: “as you leave, shake off the dust that is on your feet.” In other words, do not let the failure continue to cling to your heels. Go on with life, with the next challenge. Leave Nazareth and go to Capernaum.
It has been called the Sacrament of Failure, this shaking of the dust from one’s feet. It is an appropriate text for much of our life, but it is an especially appropriate text for celebrating the sacrament of the Lord’s Supper—truly a Sacrament of Failure. After all, it was on the night of his betrayal that Jesus instituted this meal—the night before the failure of crucifixion.
This world of ours does not honor failure. It does not praise weakness nor reward defeat. Yet in the sacrament of the Lord’s Supper we proclaim our faith, that it was out of the failure of betrayal, arrest, and crucifixion that God brought victory. It was out of the weakness of self-sacrifice that God brought salvation. It was out of the failure of death that God brought life.
Our world loves success stories. Yet most of us know, at some time in our lives, what it means to fail, to lose, to be weak. For that reason we can take heart in this sacrament. It is the sacrament that makes it possible for us to shake from our feet the dust of failure and move on toward life’s next challenge. It is the sacrament that makes it possible for us to look to the new beginning, the new possibility, the saving promise.
Come, then, to the table. Receive the sacrament. If you know or have known any failure in your life, let this sacrament be for you the moment of a new beginning. For we are people who are nourished by the heavenly food of one who looked beyond the disappointment of failure to the hope of new beginnings. Thus we are not immobilized by failure but energized by possibility. We are people for whom the promises of beginnings are stronger than the fears of endings.
So whatever the failure—of morality, of relationships, of purpose, of commitment, of hope, of vision, of intent—shake off the dust from your feet and go out into a new future. You will find beside you the Lord who gave the advice in the first place! (J. Lawrence McCleskey)
WORSHIP FOR KIDS: JULY 5, 2015 by Carolyn C. Brown
From a Child's Point of View
Today's texts deal with strength. Children are very interested in acquiring strength and in measuring their strength against that of others. Although they think first of physical strength, even young children understand strength of the mind and persuasive leadership. Dealing with these texts near the Fourth of July leads American adults to ponder the kinds of strength our country values. Only the oldest children, however, are beginning to understand such questions.
Old Testament: 2 Samuel 5:1-5, 9-10. In this passage, God's promise that David would be king is kept. Unfortunately, compared to previous dramatic stories about David, this story seems anticlimactic and has little to attract the attention of children. For them, it is mainly an opportunity to review David's experiences thus far. The theme is that God kept the promise. David has become king not because he is stronger or smarter than anyone else but because God has chosen him to be king.
The fact that David probably was about ten (old enough to be out with the sheep but not yet an official male member of the worshiping community) when he was anointed and thirty when he became king, means that it took God about 20 years to keep the promise. For young David, and for today's children, 20 years is a long time, so children appreciate David's patience as he kept waiting and trusting.
Psalm: 48. Reading Psalm 48 is like singing another country's national anthem. Even though one understands some of the words and references, it does not mean much and is impossible to sing with the fervor of a patriot. Children reading Psalm 48 encounter so many unfamiliar names, places, and events that their attention spans expire before explanations are completed.
Epistle: 1 Corinthians 12:2-10. Children cannot follow this passage as it is read, but depend on the preacher to set it in context and present its important message. The context is one with which children are familiar. People (in this case, church leaders) are having an "I'm better than you" argument. Paul's opponents have been describing all the ways God has spoken to them and all the miracles they have performed. Paul's response is that he too has had some spectacular experiences of God's presence, but the most significant was the presence of God with him when he was weakest. Instead of trying to impress others with his strength, Paul told about God's help in dealing with his "thorn." Paul does not rely on his own strength, but trusts God's strength.
Like adults, children enjoy guessing what Paul's thorn might have been and identifying the thorns in their own lives. The passage can be used to explore either God's presence with us when we are coping with our thorns, or Paul's put-down of boasting about our strength.
Gospel: Mark 6:1-13. These two stories describe what children can expect as followers of Jesus. Jesus' family and friends did not understand or believe him. Likewise, when children today live as disciples, their friends and even their families may think they are a little crazy. When Jesus sent out the Twelve to proclaim his message, he did not send them well-equipped, trained knights on a quest, but as poor messengers, ready to speak to whomever would listen, and then move on without any big show when people did not listen. To children bombarded with encouragement to be strong and capable, this says that among Jesus' followers, it is more important to obey God than to be strong. If we obey God, God will do powerful things through us, just the way we are.
Watch Words
Because children do not know the literal meanings of the Zion vocabulary in Psalm 48, they are totally lost if it is used symbolically.
The opposite of strong in today's texts is not weak, but trusting. Rather than trust in their own limited strength, David and Paul trusted God's unlimited strength.
Let the Children Sing
"God of Grace and God of Glory" is a prayer of trust in God's strength. Though children learn the meaning of the verses slowly, even the youngest can join in on the repeated chorus, "Grant us wisdom, grant us courage."
The repeated lines at the beginning and end of each verse make "Go Forth for God" a hymn in which children can join the congregation in committing themselves to discipleship like that of the Twelve.
The Liturgical Child
1. Base a Prayer of Confession on our tendency to trust our own strength, rather than to depend on God:
God of the Universe, all of us want to be strong. We are quick to claim, "I did it myself," when we do something good. We dream of doing magnificent deeds. We want to think that we can do anything, if we only work at it. But when we are honest, we admit that the strongest of us are weak. We depend on you for the air we breathe, for life itself. We confess that we get into the most trouble when we ignore you and depend on our own strength to do things our own way. So finally, we must depend on you to forgive us. We ask you to forgive us when we use our strength selfishly or cruelly, to stick with us when we ignore your power, and to stand by us when we find ourselves at the end of our strength. Assurance of Pardon: Hear the Good News! God's love is powerful, indeed! On the cross, Jesus had the strength to forgive those who killed him and the thief who was hanging beside him. Through Jesus, God also forgives us, and loves us, and gives us the power to live as God's people. Thanks be to God!
2. Base the Charge and Benediction on the commissioning of the Twelve:
As Jesus sent out his twelve disciples, I send you out. These are your instructions: Share God's love with everyone you meet this week. Make friends with those who are lonely. Help those who need you. And stand up for God's loving ways. For this mission, you do not need any fancy equipment or special training. Simply use what you have. It will be enough. It will be enough, because the loving God who is the Strength of the Universe will be with you, and will work through you with power that will surprise and amaze you. So go out in God's name, and go in peace.
Sermon Resources
1. To help worshipers get the feel of the argument that is the context of the Epistle reading, act out one or more similar arguments from today's world:
"On my vacation, I . . . ."
"Well, on my vacation, I . . . !"
or
"My dog can . . . ."
"Oh yeah? Well, my dog can . . . ."
2. In Star Wars, Luke Skywalker slowly learned to obey "the force" and let it work through him. It was not his light saber, but his obedience to "the force" that gave him the power to conquer the dark side. Similarly, Christians do not receive their strength from anything magic, but from obeying God and doing God's will. When we obey God, we are often surprised at what can be accomplished._____________________________Ministry Matters
2222 Rosa L. Parks Boulevard
Nashville, Tennessee 37228 United States
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