Missionary Renegade: "Denominations in decline — Are we counting the--- right stuff? — Creating more margin in your time" Ministry Matters in Nashville, Tennessee, United States for Monday, 22 August 2016

Monday, August 22, 2016

"Denominations in decline — Are we counting the--- right stuff? — Creating more margin in your time" Ministry Matters in Nashville, Tennessee, United States for Monday, 22 August 2016

"Denominations in decline — Are we counting the right stuff? — Creating more margin in your time" Ministry Matters in Nashville, Tennessee, United States for Monday, 22 August 2016

Data shmata: Are we counting the right stuff? by Rebekah Simon-Peter
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We have a love/hate relationship with data. Even as big data shapes almost all our online experiences, we’re not so sure how we feel about data in the life of the church. Yes, we count worship services, offerings, worship attendance, small group ministries, baptisms and confirmations. But deep down inside, we resist measuring ourselves. I suspect it’s because we fear we don’t measure up.
I get it. Measuring ourselves is hard. I experience that every time I step on the scale. If my weight is high, I’m bummed. Paradoxically, my response is to want to eat more. On the other hand, if it’s low, I take it as license to indulge. I’m stuck either way. Data shmata.
Jesus said, “You shall know me by my fruits.” What fruits are we as a church producing? In the United Methodist Church, we proclaim that we are making disciples of Jesus Christ for the transformation of the world. There’s only one way to know if we are accomplishing our vision or not. We have to measure ourselves.
I know what you’re thinking: data shmata. Who cares about the numbers? You can’t measure what churches do. You can’t measure the growth of a soul or the impact of a sermon.
I say if we’re not willing to measure ourselves, we’re not serious about our vision.
For instance, can you imagine Michael Phelps practicing without a timer? Or Simone Biles executing moves without a judge? Is it even conceivable that Usain Bolt would, well, bolt, without clocking his speed? They count on that information to guide their performance.
There’s only one way to know if we’re actually making disciples or transforming the world, folks. And that’s to count. It starts with counting the right stuff.
Counting the right stuff
Imagine if Olympic athletes measured their effectiveness by the numbers of programs sold, seats filled, hotel rooms booked or hot dogs consumed. That would be ludicrous, wouldn’t it? Those figures have nothing to do with what’s going on in the field, on the court, in the pool or on the mats. Katie Ledecky measures her effectiveness by the numbers of medals won, records broken and milliseconds shaved off. She doesn’t care how many programs are sold. It’s irrelevant to her performance.
We need to adopt the same attitude. Too often we are dazzled by the irrelevant.
I remember attending many a church council meeting where people raved or lamented about “how busy the church was.” Busyness rarely translates into discipleship, though. I’m not sure it necessarily translates into much world-transforming either. It’s probably more a measure of the usefulness of the building, low cost rental space, or how many meetings we schedule than anything else.
So what should we count?
For a long time, we have counted traditional measures like worship service attendance, number of small groups, attendance at such and the size and scope of giving. The question many of us have had is do those measures add up to what we say we’re about? Making disciples of Jesus Christ for the transformation of the world is our goal. Do those things we count directly connect with our vision?
It’s possible that the vital signs of old are no longer effective measures of disciple-making or world-transforming. Maybe they never were.
My own annual conference recently sent out an announcement that we would no longer be participating in Vital Signs. That we need new measures to assess our effectiveness. I’m curious to see what they come up with.
New vital signs
With new church starts taking place in gardens, fields, pubs and around dining room tables, traditional measures like numbers of worship services and professions of faith may not be adequate to tell our new story. A story that goes beyond numbers of church buildings, pews and worshippers.
As we reinvent church, it’s time to reinvent our vital statistics. One of my favorite stats on the current Vital Signs dashboard is “total number of persons from the congregation engaged in local, national and international mission/outreach.” That seems to me to be heading in the right direction. The new story of church isn’t what happens inside the church building as much as what happens in the communities we inhabit.
We need stats that relate to our vision. That means we need to be clear on what exactly we are out to create in the world. For instance, just what do we mean by the transformation of the world? Or disciples of Jesus Christ, for that matter?
Does a transformed world mean fewer kids who live in cars and more people who are gainfully employed? Does it mean less domestic violence and more families who sleep in peace? Does it mean empty jail cells and full rehab and treatment centers? Does it mean fewer mass shootings and more neighborhood parties? Does it mean fewer people who self-sabotage and more people who seek God’s will?
I suspect each church needs to define “transformation of the world” for itself. And then reorganize itself around that vision. The same goes for “disciples of Jesus Christ.”
In the meantime, here’s a thought or two.
What counts
Instead of counting small groups, maybe we need to count what those small groups do. Like the number of prayers offered, kind things done, suicides averted, hospital rooms visited or courageous words spoken.
Or, instead of counting people who attend worship, maybe we need to count the number of people in and beyond the church who actually emulate Jesus. Like people who act courageously, live sacrificially, call us to a new humanity and put God’s will above all else.
No doubt, the UMC, like most religious groups, is headed toward a leaner future. Our current statistics show that. But that doesn’t mean our spiritual footprint need be smaller. Quite the opposite. Jesus turned the world upside down with a very small following. The truth is, I expect our impact can be greater than it’s ever been. But we have to truly embrace our vision, be clear about what it means, then design measures to connect us to it. Finally, we need to be willing to collect and crunch data that tells us how we’re actually doing.
Data shmata? No way. It’s time to love the numbers.
Rebekah Simon-Peter blogs at rebekahsimonpeter.com. She is the author of The Jew Named Jesus and Green Church
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Denominations in decline, middle class politics and the disappearing church building
News and Religion podcast by Shane Raynor
Shane Raynor and the panel discuss whether or not church planting is the solution to the problem of declining denominations, why politicians talk so much about the middle class and the trend of newer congregations to forgo building ownership. Guests are Justin Coleman, Kira Schlesinger and Mark Lockard.
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On this episode of the News and Religion podcast, the panel and I discuss whether or not church planting is the solution to the problem of declining denominations, why politicians talk so much about the middle class and the trend of newer congregations to forgo building ownership. Guests are Justin Coleman, Kira Schlesinger and Mark Lockard.
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Denominations in decline, middle class politics and the disappearing church building [Podcast]http://www.ministrymatters.com/all/entry/7661/denominations-in-decline-middle-class-politics-and-the-disappearing-church-building …

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10 ways to create more margin in your time by Ron Edmondson
BigstockHow do you fit more into an already busy schedule?
Isn’t this a great question?
Because, aren’t you being asked to do so all the time? Isn’t your standard reply to the question “How are you?” — BUSY? Aren’t we all?
How do you creat more margin in your schedule — to do the things you want to do and the things you need to do?
Here are 10 tips to help create more time margin:
Start your day with God.
Of course a pastor would say this, but it is amazing if I start the day talking to God about my day how much better my day flows. If I ask God for margin in my time and to help me complete my to-do list, he actually seems to listen and help me. (Try it!)
Prioritize your life.
It is important to have a life purpose. What do you value most? Without knowing this we find ourselves chasing after many things that have little value. Have you discovered why you are here and what God has most for you in life and in this season of life? If not, start here.
Make sure your priorities line up with your desires.
This sounds like a contradiction in terms, but it isn't. Many times, we say our purpose is one thing, but what we actually do is something entirely different. This is often because people are going to do what people want to do. We may need to ask God to change our heart and plant in us his desires.
Stop unnecessary time-wasters.
If you “veg” out every night on three plus hours of television or browsing Facebook, don’t be surprised you didn’t get to spend a lot of quality time with your children or friends. Most of us form bad habits or have unorganized methods of doing something that waste large portions of our time. Make a list of what you spend the most time doing and see if there are places you can cut. (I suspect there will be.)
Work smarter.
I can’t imagine being successful and leading a team without some system of calendaring your week or keeping a planner, yet I know so many pastors and other ministers who simply handle things as they come up rather than work with a plan. The benefit of organization is that you can do what you need to do more efficiently and faster and be more productive. Give a shoutout to the checklist people!
Schedule times to organize.
This is so important, but most people don’t do it. Spending an hour or two actually planning the week will make the whole week more productive. Usually for me this is the first part of my week. If I know where I’m headed and my work space is organized for efficiency, it’s much easier to get everything done and still handle distractions, which are sure to come.
Do the most necessary things first.
You may have tried the A/B/C list of scheduling priorities. It doesn’t matter what system you use, but the important thing is you have one and use it to help your rate of completion. (And, this may be rest, it might be family, or it could be the project you have to complete today.)
Don’t say yes to everything.
Be picky with your time allotment based again on your end priorities and goals.
Schedule down time.
Especially when my boys were younger, I would write time for them on my calendar. This may sound mechanical, but it allows you to be there and keeps things and others from filling up your schedule. (I still schedule this time for Cheryl — and, it sounds counterproductive, but we get away even more frequently during busier seasons.)
Evaluate your schedule often.
Plans should not be implemented and then ignored. Develop your plan to create margin in your life, then periodically review the plan to see how you are doing and what needs to be changed.
For some people, just reading this is laborsome. I especially encourage those of you geared this way to push through the difficult part of this and give it a try. You will be surprised what a positive difference it will have on your life.

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Why the Founding Fathers wanted to keep ministers from public office by John Fea / Religion News Service
Republican U.S. presidential nominee Donald Trump speaks at an American Renewal Project event at the Orange County Convention Center in Orlando, Fla., on August 11, 2016. Photo courtesy of REUTERS/Eric Thaye
(RNS) There’s an old Baptist saying that goes something like this: “If you mix horse manure and ice cream it doesn’t do much to the manure, but it sure does ruin the ice cream.”
I thought about this saying when I heard that Donald Trump was speaking in Orlando, Fla., to 700 evangelical pastors associated with the American Renewal Project.
The American Renewal Project is founded and directed by David Lane, a conservative Christian political activist and former Jerry Falwell Sr. operative who is trying to get 1,000 pastors to run for political office between 2016-2018.
Lane believes that the United States was founded as a Christian nation, but in recent decades it has lost its way. This is why pastors need to hold political office. They should be on the front lines of Lane’s grand project to restore Christian America.
Lane’s vision for renewal is rooted in a deeply flawed version of American history. Despite the fact that nearly every American historian in the country, including evangelical historians like myself, rejects the idea that the United States was founded as a Christian nation, Lane continues to peddle this view. He manipulates the past for the purpose of his political agenda.
When Trump says “Make America Great Again,” it is hard to imagine Lane interpreting that phrase in any way other than as a call to reclaim a golden age that never existed.
Trump’s speech to Lane’s pastors assembled in Orlando did not focus specifically on clergy running for office. Instead he went after the so-called “Johnson Amendment,” a 1954 addition to the tax code stating, “organizations are absolutely prohibited from directly or indirectly participating in, or intervening in, any political campaign on behalf of (or in opposition to) any candidate for elective public office.” The amendment also notes, “Violating this prohibition may result in denial or revocation of tax-exempt status and the imposition of certain excise taxes.”
Evangelicals like Lane see the Johnson Amendment as a hindrance to free speech and religious freedom. Trump joked that the repeal of the amendment may be his ticket to heaven, but his opposition to the amendment is probably motivated by more earthly goals. He wants evangelical pastors to endorse his candidacy without fear of punishment from the IRS.
There has been a lot of debate over how the Johnson Amendment has, or will, affect the speech rights of evangelical pastors who want to use their pulpits to endorse candidates. The amendment has rarely been enforced. Pastors have been using their authority to support political candidates for a long time. Moreover, the Johnson Amendment does not apply to individual pastors. It only applies to churches.
Since Lane likes to appeal to history in his efforts to get pastors more involved in the political process, it is worth noting that the American Founding Fathers had a few things to say about the topic.
The founders who crafted the original state governments — those governments celebrated by today's conservative politicians as the most important source of democratic life — thought it was a good idea for ministers to stay out of politics.
The state constitutions of North Carolina (1776), New York (1777), Georgia (1777), South Carolina (1778), Delaware (1792),Tennessee (1796), Maryland (1799), and Kentucky (1799) all banned clergymen from running for office.
The 1776 North Carolina Constitution states “that no clergyman, or preacher of the gospel of any denomination, shall be capable of being a member of either the Senate, House of Commons, or Council of State, while he continues in the exercise of the pastoral function.”
The 1777 New York Constitution uses similar language: “And whereas the ministers of the gospels are, by their profession, dedicated to the service of God and the care of souls, and ought not to be diverted from the great duties of their function; therefore, no minister of the gospel, or priest of any denomination whatsoever, shall, at any time hereafter, under any pretense of description whatever, be eligible to, or capable of holding, any civil or military office or place within this State."
The Founding Fathers understood something about the role of clergy in American society that Lane and his Christian nationalist friends do not. Those who care for the soul have a “great” spiritual duty that should never be compromised or tarnished by politics. This is why they thought that the “separation of church and state” was important.
For all those concerned about the witness of the Christian church in the world, let’s remember that the founders thought it was a bad idea to mix horse manure and ice cream.
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7 habits of unproductive pastors by Chad Brooks
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So what makes a ministry leader unproductive? It might not be what you think. In this episode of The Productive Pastor, we talk about the habits of unproductive pastors. [Show notes]
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Sacrifice in politics? by James C. Howell
Abbie Rowe [Public domain], via Wikimedia Commons
Read Rev. Howell's previous 'Tis the Season articles covering the 2016 election here.
A thrilling moment from my childhood has stuck with me ever since it happened on January 20, 1961. Newly inaugurated President John Kennedy’s words rang out: “Ask not what your country can do for you. Ask what you can do for your country.” Fast forward to 2016: it would be hard to recall any politician saying anything remotely kin to this in recent memory. All political appeals are to self-interest. If a candidate dared inform voters he would be asking them to sacrifice anything at all, he would be roundly defeated.
Our Founding Fathers dreamed of a very different America, one in which the people were of such character that they would endeavor to be part of doing whatever was required for the public good. This vision resonates naturally with Christianity, which never begins with me, me, me, but is always about God, about my place in the larger church, about what we can do for others. Sacrifice is our wheelhouse; and for our country to change and become better, this ability to sacrifice for the common good will be required. If the premise of American political life is nothing more than "What’s in it for me?" then we will be forever mired in anger and resentment, and our emaciated national soul will barely linger on, lacking the strength our Founding Fathers anticipated we would need.
We may pity politicians, observing how desperate they are to pander to whatever they think will make me believe I’ll get what I want. As Christians, do we really want our leaders to do what indulges me but leaves others disappointed?
Self-interest also has this underbelly: increasingly we see candidates who urge us to feel sorry for ourselves, to feel things are unfair, to believe we are victims. This is nothing more than self-interest, but darkly passive. No wonder voters are drawn to negative blamers.
Mind you, there can always be unfairness. But the prevalent mood that’s been created in America is self-pity, blame, a sense of entitlement that’s being infringed upon, and we all feel like victims of something or another. “Ask not what your country can do for you; ask what you can do for your country” is empowering. Instead of self-pity we seek positive engagement. Instead of blame, we take responsibility.
Christianity is the antithesis of blame and self-pity. We engage, we are inspired and energized to the great cause of improving God’s world. We know how to sacrifice for the common good. Jesus taught us to love our neighbor as ourselves. He didn’t blame the Romans for his troubles.
Jesus didn’t pray, God, what will you do for me? but instead prayed Not my will but your will be done. He gave his life for others, for us. He invited each one of us into a life of being part of his Body; not a private beneficiary of blessing, but one member among many seeking the dawning of God’s good kingdom. Could this be Christianity’s great gift to American society: a shunning of self-interest, and a recovery of joyful sacrifice for the greater good?
This post originally appeared on the author's blog. Reprinted with permission.
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Art of the Sermon: Communicating and leading
as a woman by Dan Wunderlich
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Guest: Sarah Green Carmichael, Senior Editor at the Harvard Business Review, Host of the HBR Ideacast
General Topic: Leading and communicating as a woman in business [Show notes]
Thanks for checking out this episode of Art of the Sermon! Be sure to subscribe through iTunes, Google Play Music, or your favorite podcast app. If you enjoy this episode, leave a review on our podcast’s page in the iTunes store. This will help others discover the show!
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An end to a form of modern-day slavery by Johnny Bernard Hill / Religion News Service
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(RNS) The Justice Department’s move to phase out private federal prisons brings a welcome end to a moral and political crisis that has tested the very foundations of our democracy. It is a historic and courageous leap toward a more fair and equitable system of justice in our nation.
Private prisons are really sophisticated forms of modern-day slavery, through which predominantly African-American and Hispanic bodies are in bondage. The slave trading companies of the 17th and 18th centuries have been replaced with publicly traded companies like Corrections Corporation of America, GEO Group Inc., and Management and Training Corporation.
Fueled by both federal and state-issued contracts, these companies have historically contributed heavily to Democratic and Republican campaigns, accelerating policies that have led to what author Michelle Alexander in her book, The New Jim Crow: Mass Incarceration in the Age of Colorblindness, described as a class of permanently disenfranchised groups funneled in and out of federal and state-run private prison facilities.
For years, rights organizations have been struggling to bring attention to the ways in which the private prison lobby has had a dire influence on the criminal justice system and immigration policies. It has pushed for lengthy sentencing guidelines, warehousing inmates as opposed to rehabilitation, and stop-and-frisk policies contributing to an endless sea of mostly black and brown bodies behind bars of shame.
Under the banner of so-called “get tough on crime” legislation arising out of the crack cocaine epidemic of the 1980s, the private prison industry’s campaign has taken a huge toll on economically depressed communities, which often fall victim to unfair policing, sentencing and imprisonment.
So, the recent decision by the Justice Department to abandon its use on the federal level is a hard-fought victory in the struggle for broader prison reform, the abolition of mass incarceration and the criminalization of immigrants in American society.
The decision is not a surprise, because the Obama administration has long been ambivalent about private prisons.
Organizations such as Amnesty International have been calling on both Democratic and Republican party leaders to dismantle them not only because of the deplorable conditions, but also because of the inherent problem of attaching dollars and market-driven stocks to the housing and incarceration of human bodies. The practice began in the late 1990s under the failed policies of the Clinton administration, which contributed to prison overcrowding across the nation and in federal detention centers.
The Justice Department’s step is important, but now is the time to also end the use of private prisons by states and U.S. Immigration and Customs Enforcement as well.
As a faith leader committed to justice, reconciliation, and building a stronger nation, I applaud the Justice Department’s decision to begin washing its hands of the blood money of private prisons — a decision that is in the interest of public safety and the common good.
Let us now work passionately to address the problems that led to the rise of the prison industrial complex in the first place — access to good jobs, quality education, housing, fair sentencing guidelines, and health care — and create a society where human beings are not traded like stock options on Wall Street.
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Are you ready to be a disciple? by Michael Renninger
Father Michael RenningerFather Michael Renninger is pastor of St. Mary Catholic Church in Richmond, Virginia, and an extremely popular preacher, speaker, and storyteller. His sermon for this week is from Luke 14:1, 7-14, and it's called, "Are You Ready to Be a Disciple?"

This sermon is from A Sermon for Every Sunday, a series of lectionary-based video sermons designed for use in worship, Bible study, small groups, Sunday school classes or for individual use.
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This Sunday, August 28, 2016
Fifteenth Sunday after Pentecost: Jeremiah 2:4-13; Psalm 81:1, 10-16; Hebrews 13:1-8, 15-16; Luke 14:1, 7-14

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Lectionary Readings:
Sunday, 28 August 2016
(Courtesy of Vanderbilt Divinity Library)

Jeremiah 2:4-13

Psalm 81:1, 10-16

Hebrews 13:1-8, 15-16

Luke 14:1, 7-14
Scripture Text for

Jeremiah 2:

4 Hear the word of Adonai, house of Ya‘akov

and all families in the house of Isra’el;

5 here is what Adonai says:

“What did your ancestors find wrong with me

to make them go so far away from me,

to make them go after nothings

and become themselves nothings?

6 They didn’t ask, ‘Where is Adonai,

who brought us out of the land of Egypt,

who led us through the desert,

through a land of wastes and ravines,

through a land of drought and death-dark shadows,

through a land where no one travels

and where no one ever lived?’

7 I brought you into a fertile land

to enjoy its fruit and all its good things;

but when you entered, you defiled my land

and made my heritage loathsome.

8 The cohanim didn’t ask, ‘Where is Adonai?’

Those who deal with the Torah did not know me,

the people’s shepherds rebelled against me;

the prophets prophesied by Ba‘al

and went after things of no value.

9 “So again I state my case against you,” says Adonai,

“and state it against your grandchildren too.

10 Cross to the coasts of the Kitti’im and look;

send to Kedar and observe closely;

see if anything like this has happened before:

11 has a nation ever exchanged its gods

(and theirs are not gods at all!)?

Yet my people have exchanged their Glory

for something without value.

12 Be aghast at this, you heavens!

Shudder in absolute horror!” says Adonai.

13 “For my people have committed two evils:

they have abandoned me,

the fountain of living water,

and dug themselves cisterns, broken cisterns,

that can hold no water!

Psalm 81:1 (0) For the Leader. On the gittit. By Asaf:

10 (9) There is not to be with you any foreign god;

you are not to worship an alien god.

11 (10) I am Adonai your God,

who brought you up from the land of Egypt.

Open your mouth, and I will fill it.’

12 (11) “But my people did not listen to my voice;

Isra’el would have none of me.

13 (12) So I gave them over to their stubborn hearts,

to live by their own plans.

14 (13) How I wish my people would listen to me,

that Isra’el would live by my ways!

15 (14) I would quickly subdue their enemies

and turn my hand against their foes.

16 (15) Those who hate Adonai would cringe before him,

while [Isra’el’s] time would last forever.

Hebrews 13:1

Let brotherly friendship continue; 2 but don’t forget to be friendly to outsiders; for in so doing, some people, without knowing it, have entertained angels. 3 Remember those in prison and being mistreated, as if you were in prison with them and undergoing their torture yourselves.

4 Marriage is honorable in every respect; and, in particular, sex within marriage is pure. But God will indeed punish fornicators and adulterers.

5 Keep your lives free from the love of money; and be satisfied with what you have; for God himself has said, “I will never fail you or abandon you.”[Hebrews 13:5 Deuteronomy 31:6] 6 Therefore, we say with confidence,

“Adonai is my helper; I will not be afraid —

what can a human being do to me?”[Hebrews 13:6 Psalm 118:6]

7 Remember your leaders, those who spoke God’s message to you. Reflect on the results of their way of life, and imitate their trust — 8 Yeshua the Messiah is the same yesterday, today and forever.

15 Through him, therefore, let us offer God a sacrifice of praise continually.[Hebrews 13:15 Leviticus 7:12; 22:29; Psalms 50:14, 23; 107:22; 116:17; 2 Chronicles 29:31] For this is the natural product of lips that acknowledge his name.

16 But don’t forget doing good and sharing with others, for with such sacrifices God is well pleased.

Luke 14:1 One Shabbat Yeshua went to eat in the home of one of the leading P’rushim, and they were watching him closely.

7 When Yeshua noticed how the guests were choosing for themselves the best seats at the table, he told them this parable: 8 “When you are invited by someone to a wedding feast, don’t sit down in the best seat; because if there is someone more important than you who has been invited, 9 the person who invited both of you might come and say to you, ‘Give this man your place.’ Then you will be humiliated as you go to take the least important place. 10 Instead, when you are invited, go and sit in the least important place; so that when the one who invited you comes, he will say to you, ‘Go on up to a better seat.’ Then you will be honored in front of everyone sitting with you. 11 Because everyone who exalts himself will be humbled, but everyone who humbles himself will be exalted.”

12 Yeshua also said to the one who had invited him, “When you give a lunch or a dinner, don’t invite your friends, brothers, relatives or rich neighbors; for they may well invite you in return, and that will be your repayment. 13 Instead, when you have a party, invite poor people, disfigured people, the crippled, the blind! 14 How blessed you will be that they have nothing with which to repay you! For you will be repaid at the resurrection of the righteous.”

The John Wesley's Notes-Commentary for

Jeremiah 2:4-13

Verse 5

[5] Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

Vanity — Idols.

Vain — Fools; senseless as the stocks and stones that they made their idols of.

Verse 6

[6] Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?

Neither — They never concerned themselves about what God had done for them, which should have engaged them to cleave to him.

Of drought — Where they had no water but by miracle.

Death — Bringing forth nothing that might support life, therefore nothing but death could be expected; and besides, yielding so many venomous creatures, as many enemies that they went in continual danger of.

No man dwelt — As having in it no accommodation for travellers, much less for habitation.

Verse 7

[7] And I brought you into a plentiful country, to eat the fruit thereof and the goodness thereof; but when ye entered, ye defiled my land, and made mine heritage an abomination.

My land — Consecrated to my name; by your idols and many other abominations.

Verse 8

[8] The priests said not, Where is the LORD? and they that handle the law knew me not: the pastors also transgressed against me, and the prophets prophesied by Baal, and walked after things that do not profit.

They — They that should have taught others, knew as little as they, or regarded as little, who are said here to handle the law, the priests and Levites, who were the ordinary teachers of the law.

Pastors — Either teachers, or kings and princes.

Prophets — They that should have taught the people the true worship of God, were themselves worshippers of Baal.

Verse 9

[9] Wherefore I will yet plead with you, saith the LORD, and with your children's children will I plead.

Plead — By his judgments, and by his prophets, as he did with their fathers, that they may be left without excuse.

Children — God often visits the iniquities of the parents upon the children, when they imitate their parents.

Verse 10

[10] For pass over the isles of Chittim, and see; and send unto Kedar, and consider diligently, and see if there be such a thing.

Of Chittim — All the isles in the Mediterranean sea, with the neighbouring coasts; for the Hebrews call all people, that separated from them by the sea, islanders, because they came to them by shipping.

Kedar — Arabia that lay east-south-east of Judea, as Chittim did more north or north-west; go from north to south, east to west, and make the experiment; look to Chittim the most civilized, or Kedar the most barbarous, yet neither have changed their gods.

Verse 11

[11] Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit.

Their glory — The true God, who was their glory; and who always did them good, giving them cause to glory in him.

Verse 12

[12] Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD.

O ye heavens — A pathetical expression, intimating that it is such a thing, that the very inanimate creatures, could they be sensible of it, would be astonished.

Be desolate — Lose your brightness, as the sun seemed to do when Christ suffered.

Verse 13

[13] For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.

Of living waters — A metaphor taken from springs, called living, because they never cease, or intermit; such had God's care and kindness been over them.

Cisterns — Either their idols, which are empty vain things, that never answer expectation, or the Assyrians, and Egyptians. Indeed all other supports, that are trusted to besides God, are but broken vessels.

Psalm 81:1, 10-16

Verse 10

[10] I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.

Wide — Either to pray for mercies, or to receive the mercies which I am ready to give you.

Verse 15

[15] The haters of the LORD should have submitted themselves unto him: but their time should have endured for ever.

Him — Unto Israel.

Their time — Their happy time.

Verse 16

[16] He should have fed them also with the finest of the wheat: and with honey out of the rock should I have satisfied thee.

Honey — With all pleasant and precious fruits.

Hebrews 13:1-8, 15-16

Verse 1

[1] Let brotherly love continue.

Brotherly love is explained in the following verses.

Verse 2

[2] Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

Some — Abraham and Lot.

Have entertained angels unawares — So may an unknown guest, even now, be of more worth than he appears, and may have angels attending him, though unseen. Genesis 18:2; Genesis 19:1.

Verse 3

[3] Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.

Remember — In your prayers, and by your help.

Them that are in bonds, as being bound with them — Seeing ye are members one of another.

And them that suffer, as being yourselves in the body — And consequently liable to the same.

Verse 4

[4] Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.

Marriage is honourable in, or for all sorts of men, clergy as well as laity: though the Romanists teach otherwise.

And the bed undefiled — Consistent with the highest purity; though many spiritual writers, so called, say it is only licensed whoredom.

But whoremongers and adulterers God will judge — Though they frequently escape the sentence of men.

Verse 5

[5] Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

He — God.

Hath said — To all believers, in saying it to Jacob, Joshua, and Solomon. Genesis 28:15; Joshua 1:5; 1 Chronicles 28:20.

Verse 6

[6] So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.

Psalms 118:6.

Verse 7

[7] Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.

Remember them — Who are now with God, considering the happy end of their conversation on earth.

Verse 8

[8] Jesus Christ the same yesterday, and to day, and for ever.

Men may die; but Jesus Christ, yea, and his gospel, is the same from everlasting to everlasting.

Verse 15

[15] By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.

The sacrifice — The altar is mentioned, Hebrews 13:10; now the sacrifices: 1. Praise; 2. Beneficence; with both of which God is well pleased.

Luke 14:1, 7-14

Verse 7

[7] And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them,

He spake a parable — The ensuing discourse is so termed, because several parts are not to be understood literally. The general scope of it is, Not only at a marriage feast, but on every occasion, he that exalteth himself shall be abased, and he that abaseth himself shall be exalted.

Verse 11

[11] For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Matthew 23:12.

Verse 12

[12] Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.

Call not thy friends — That is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher duty. But is it not implied herein, that we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is saved from those needless entertainments? Lest a recompense be made - This fear is as much unknown to the world, as even the fear of riches.

Verse 14

[14] And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

One of them that sat at table hearing these things — And being touched therewith, said, Happy is he that shall eat bread in the kingdom of God - Alluding to what had just been spoken. It means, he that shall have a part in the resurrection of the just.

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The Upper Room Ministries
PO Box 340004
Nashville, Tennessee 37203-0004, United States
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GUESS WHO SHOULD BE COMING TO DINNER by Brett Younger
Luke 14:1, 7-14
When it comes to dinner parties, Jesus is not Miss Manners, but it is not because he did not get enough practice. Jesus and the disciples eat their way through the Gospels. They go from place to place, house to house, one meal after another, always looking for the next invitation. Most of us cannot imagine not knowing where we will eat our next meal.
Even at that, it is surprising that Jesus would eat at a Pharisee’s house. The Pharisees criticized Jesus for blasphemy (because he forgave sins), for uncleanness (because he ate with sinners), and for working on the Sabbath (because his disciples plucked grain from a field). As dinner begins, the Pharisees are watching Jesus carefully. Put in Jesus’ place, we would be on our best behavior—careful not to talk with food in our mouth or put our elbows on the table. Dinner at a wealthy Pharisee’s house—and wealthy Pharisee is redundant—is more than two forks ostentatious. You know the rules. RSVP within a reasonable amount of time. Bring a suitable gift. Do not unfold your napkin until your host does. Use your napkin only to gently blot your mouth when needed. Use your utensils from the outside in. Do not push a plate away when you are finished. Place your knife and fork at ten and four o’clock angles to indicate that you are done. Once you have used a piece of silverware, never place it back on the tablecloth. Do not leave a used spoon in a cup. Place it on the saucer. Never lay a napkin on the table until the dinner is over. The host signals the end of the meal by placing his or her napkin on the table. And do not refold it or wad it up!
As we might picture it, the table is magnificent, the crystal chandelier shining, the servants attentive, the centerpiece impressive, and the champagne chilled. All the “right people” are there—bankers, doctors, lawyers, preachers. Jesus is invited not because he is considered an equal but because he is a curiosity who has been in the news. The esteemed guests are watching closely to see how Jesus fits in. The table talk is polite, as expected, centering on the new director of the symphony and the buy-out of a local factory producing matzo balls.
Jesus decides to offend the guests. This scene becomes a lesson in how to lose friends and alienate people. Jesus has noticed how the Pharisees look for ways to move up the social ladder—or up the table, on this occasion. He has seen how they try to sit at the places of honor.
We have been in those awkward situations when we are a guest in someone’s home, standing before the dinner table, not sure where to sit. Most would not take a place at the end of the table, the seat of honor, unless, of course, the host invites us to do so. This kind of common sense would seem to be what Jesus is suggesting, but it is more than that.
Jesus criticizes the guests for striving for status. “When someone invites you to dinner, you take the place of honor. Then when somebody more important than you shows up, you’re red-faced as you make your way to the last table and the only place left. You might as well go and sit at the last place in the first place. Then the host might say, ‘Come, sit with me.’ If you walk around with your nose in the air, you’re going to end up flat on your face. Be content to be yourself.”
We still live in a classed society. Ethnic groups, immigrants, the poor, the homeless, the addicted, and the mentally ill face uphill battles. Lower class, middle class, upper class—we know the class in which we reside.
When Jesus finishes insulting the guests, he begins to insult the host for who was included and who did not make the list: “The next time you put on a dinner, don’t just invite your friends, family, and those you’re trying to impress, the kind of people who will return the favor. Invite people who don’t have similar interests, who never get invited out, the misfits from the wrong side of the tracks, the least of our sisters and brothers, the poorest of the poor. They won’t be able to return the favor, but God will know.”
The disciples want to pull Jesus to the side and say, “You might want to back off a little. First you went after the seating protocol, and as if that wasn’t rude enough, now you’ve gone after the guest list. Our host is an influential person. He could do good things for us. All you have to do is act friendly and keep your elbows off the table. We won’t have any more dinner invitations if you can’t get through the appetizers without infuriating the person who invited us.”Why does Jesus have to stir up trouble? Why does he criticize people who invite him into their homes? Why can’t Jesus leave a pleasantenough dinner party well enough alone? It is because Jesus understands what is at stake. We have to learn that at God’s table there is no need to jockey for position, because all are equally welcome. There are no throwaways when it comes to human beings. Christians are to honor the least among us—the poor and marginalized. While the Pharisees were striving to move toward the head of a rectangular table, Jesus’ table is a round one where no person is better than another. The character of our guest list—who is on it and who is not—has everything to do with whether or not we are being Christ’s church. The followers of Christ have to learn that any table where Jesus is present is a table where everyone is welcome, a foretaste of the heavenly banquet, a foreshadowing of the kingdom where God cares for all and all we can do is give thanks. read more

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WORSHIP CONNECTION: AUGUST 28, 2016 by Nancy C. Townley
Fifteenth Sunday after Pentecost
Color: Green
Scripture Readings: Jeremiah 2:4-13; Psalm 81:1, 10-16; Hebrews 13:1-8, 15-16; Luke 14:1, 7-14
CALLS TO WORSHIP
Call to Worship #1:
L: When we are left to our own devices, we become like weak and cracked vessels, unable to sustain love, mercy, and justice.
P: But when we come before God, seeking God's healing love, we are given the strength and courage to serve others.
L: We often want to have our own way in all that we do.
P: We have a difficult time trusting in God.
L: Lord, come to us this day, healing our mistrust and our hesitancy.
P: Give us spirits ready to receive your forgiveness and mercy. AMEN.
Call to Worship #2:
L: Jesus said, "Love one another, even as I have loved you."
P: Love is more powerful than fear; it is mightier than hatred.
L: Let the love which God has lavished upon us be poured out to those in need.
P: Help us, O Lord, to witness to you by the ways in which we care for others.
L: Remind us, Lord, that we are called to be your disciples.
P: As we worship this morning, heal our hearts and spirits and prepare us for service. AMEN.
Call to Worship #3
[Using THE FAITH WE SING, p. 2031, "We Bring the Sacrifice of Praise,” offer the following call to worship as directed. This call to worship is tied to creating the worship center setting. Please read the Artistic Elements for the pre-arrangements. During the singing of this song, have people bring the elements of Communion foward as directed. The song may be sung as many times as necessary to complete the worship setting.]
L: What shall we bring to the Lord in celebration for all God's mercies?
P: We shall bring the finest bread, the finest fruit of the vine, the light of God's love to our worship center.
L: Come, let us bring our Sacrafice of Praise to the house of the Lord!
[Have the organist play an introduction to the song, and then have the choir or a small ensemble sing the song as the elements of the worship center are being brought forward. Begin with the cross. Place it at the middle of the worship center on the highest riser. Place the candles on the other two risers on each side of the cross. Next bring the two baskets of bread to be placed in front of the worship center. These baskets should be leaning on their sides so that the bread may be shown. Bring the bunches of grapes and place them on the worship center, you may use some grapevines, if they are small. Make sure that the grapes can be seen. Finally bring the chalice and the basket of bread or the paten forward and place them in the center of the worship center, so that there is easy access for the worship leader to serve Communion.]
L: All is ready. We have come with praise and thanksgiving to the house of the Lord.
P: Let us offer to God our shouts of thanksgiving, love, and praise. AMEN.
Call to Worship #4:
L: With all your strength, sing aloud to the Lord, who has brought you here and blessed you.
P: Our voices shall shout forth praise and thanksgiving to God.
L: With all your heart, reach out in service to those in need, remembering God's mercy in your own life.
P: Our lives shall be witnesses to the love of God which has been lavished upon us.
L: Come, let us worship the Lord with Great joy!
P: Let us bring all that we have and all that we are to God in gratitude. AMEN.
PRAYERS, LITANY/READING, BENEDICTION
Opening Prayer:
Through the ages, O God, you have called to us to follow. You led us to freedom, to hope and peace. Enter our hearts again today and lead us to your healing love that we might serve you joyfully in this world that you have loaned to us. AMEN.
Prayer of Confession:
We confess, O Lord, that we love attention. We are pleased when people single us out for something good that we have done, for some outstanding act or trait of kindness that we exhibit. We revel in the light; but the seductive light too often captures us and we seek its brightness and glory and turn our backs on others in need. We have been given many gifts, but have failed to use them to help others and to serve you. Forgive us our vanity and greed. Heal our wounded and aching souls. Place us again on the pathway of peace and hope that is your way to true life. For we ask these things in the name of Jesus Christ. AMEN.
Words of Assurance:
You have lifted us and dusted us off, O Lord. You have claimed us as your own. Let us celebrate your love for us in lives of service to others; for you are with us always. AMEN.
Pastoral Prayer:
For some of us here today, Lord, we wish the summer would never end. We have enjoyed opportunities to travel, to relax, to break away from schedules and hectic calendars. For others, there is the thrill of entering the new season; looking forward to the challenges ahead. On this Labor Sunday we gather to receive your blessings once again, that we may recognize your presence in our lives and use the gifts that you have given to us in service to others. As we have offered names and situations to you in prayer for your compassionate healing love, we add our names as well. Heal our wounds, we pray. Enable us to be strong in our commitment to you by serving others in need. Keep us open always to your abiding love. For we ask this in Jesus’ Name. AMEN.
Litany/Reading:
L: The Lord said, “I have given to you the finest of all that I created. In this garden you are provided with all that you will ever need. But you turned your back on me. You did not listen and chose the lesser way.”
P: Hear our cries, O Lord.
L: In Egypt you have languished, serving those who would consider you as vermin, as slaves, as those not worthy to be cherished. I have sent to you one who will bring you home, who will lead you out of slavery into hope.
P: Hear our cries, O Lord.
L: In the desert you were impatient. You wanted prosperity and wealth immediately. You could not wait and learn the important lessons of trust, hope, compassion, and community. You created for yourselves false idols and then wondered why things didn’t get any better for you.
P: Hear our cries, O Lord.
L: Again I took pity on you and sent you prophets who called you back to me. I gave to you opportunities to be the people of peace and hope; but you chose to imitate those who lived in greed and avarice. You turned away once more, even though I continued to seek you out. You have become a stubborn people.
P: Hear our cries, O Lord.
L: In the fullness of time I sent you my most precious gift, my Son, who came that you might learn how to live in peace. He brought to you the great lesson of Love and Hope, but you turned to those whose only goal was domination and destruction. In your greed and selfishness you crucified Him.
P: Hear our cries, O Lord.
L: How long will it take, my people? How long will it take for you to understand my love for you? How much more will I have to give for you to understand that you are cherished? Turn your hearts around now. Do not wait! This is the time. Come to me not as those who believe that they are self-important and deserve to be treated as royalty. Come as ones who understand love, who are willing to put others first; who are willing to serve faithfully without expectation of reward. Come to me and I will welcome you with open arms. Come to me humbly and share in the peace which is given for you. Come to me.
P: Lord, we have been so thoughtless and greedy. We have looked for the limelight and not for the light of your love. Forgive us. Help us to serve you in all that we do, not with thoughts of praise for our efforts but with the joy of sharing that others might know your love and peace. AMEN.
Benediction:
Beloved of the Lord, go in peace, knowing that God's peace will be with you always. Go in service in God's world, helping those in need, sharing the gifts you have been given. Go in love, bring hope to all.AMEN.
ARTISTIC ELEMENTS
The traditional color for this Sunday is GREEN.
SURFACE:
Place three risers on the worship center. The tallest of the risers should be placed at the center toward the back. On this riser you may place a cross. The other two risers should be placed on either side of the center riser, but more toward the middle of the space. You may place a riser in front of the worship center, if you wish.
FABRIC:
Cover the entire worship center with green fabric. Let the fabric puddle down onto the floor in front of the front riser.
CANDLES:
Place a large white pillar candle in front of the cross riser. You may place smaller pillar candles near the baskets.
FLOWERS/FOLIAGE:
Place ferns or ivy on either side of the cross to soften the lines of the worship center. Some leafy plants may be placed at the base of the worship center near the front riser.
ROCKS/WOOD:
Small clusters of stones are optional in this setting.
OTHER:
You will need baskets of bread of various kinds, bunches of grapes and grape vines (optional), the Communion chalice, and paten, which will be placed in the center of the worship center.[Note: Make sure there is easy access to this for those who will be serving Communion.] The worship center items will be brought forward during the call to worship, if you are using call to worship #3; if not, this set may be created in advance. read more

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WORSHIP ELEMENTS: AUGUST 28, 2016 by Rebecca Gaudino

Fifteenth Sunday after Pentecost
Color: Green
Scripture Readings: Jeremiah 2:4-13; Psalm 81:1, 10-16; Hebrews 13:1-8, 15-16; Luke 14:1, 7-14
Theme Ideas
The Scripture lessons call us to choose what is worthy and life-giving. They call us to choose God and God's ways. In Jeremiah, God accuses Israel of following other gods—mere "worthless idols" (NIV) and "cracked cisterns." God alone is worthy. God alone is the "fountain of living water." Hebrews focuses on how we give life to others through acts of mutual love. Implicitly, the writer calls us to choose commitment and connection to others rather than a life ruled by greed. In Luke, Jesus bids us to choose the way of humility and radical hospitality to all, not the way of pride and the exclusion of the lowly.
Call to Worship (Psalm 81, Hebrews 13)
God has led us through our wildernesses.
God has led us into a plentiful land.
God is the fountain of living water.
Come to the Water! Come to God!
We come.
"O that my people would listen to me,
O that they would walk in my ways!"
God is our strength. God is our helper.
Enter the sanctuary. Come and listen.
We come.
Call to Worship (Psalm 81, Jeremiah 2)
Sing aloud to God our strength!
Sing the story of our faith.
Sing of God's providential care:
water in the desert, honey from a rock.
Sing of God's sorrow at our wandering!
Sing of God's love that calls us anew.
Sing aloud to God our strength!
Contemporary Gathering Words (Psalm 81, Jeremiah 2, Hebrews 13)
God says, "I am the fountain of living water.
I will feed you with the finest of wheat,
with honey from the rock.
You who have wandered far from me,
return to me, return to me.
You who have gathered close,
stay near, stay near.
I am the fountain of living water."
You are our strength.
You are our helper.
You are our life.
You are our joy!
Praise Sentences (Psalm 81, Hebrews 13)
Sing aloud to God, our strength!
Shout for joy to the God of Jacob!
Offer a sacrifice of praise to God!
Let us confess God's name.
Opening Prayer (Psalm 81, Jeremiah 2, Hebrews 13, Luke 14)
This morning, O God,
your voice sounds into our lives again.
We are grateful to hear your call,
for on many mornings
we hear other voices—
voices urging us to care only about ourselves;
voices urging us to serve other gods:
our work, our bank accounts, our egos,
our peer groups, our ideologies.
By the end of the week,
we feel trapped in our anxiety, our work, our spending,
our need for control, and our excuses.
And then we hear your voice again,
calling us to your healing care,
to your spacious freedom,
to your giving humility.
We come to rest and be fed.
Call us to your freeing love again.
Feed us now, God of our strength. Amen.
Opening Prayer (Psalm 81, Luke 14)
You are the God of Mount Sinai,
the One who proclaimed:
"I am the Lord your God."
You are the God who summons us.
You are the God of the wilderness,
sending bread with the morning dew
and honey from the crags.
You are the God who loves us.
Summon us again. Love us passionately.
We pray in the name of Jesus,
whom you summoned and loved. Amen.
Prayer of Confession (Psalm 81, Jeremiah 2, Hebrews 13, Luke 14)
Merciful God,
we find it hard to see in ourselves
the trappings our society so admires and serves—
power, wealth, and access that forget mutual love.
We fail to see our allegiance to these dangerous gods—
rushing for places of honor, scorning the humble
and lowly, supporting systems that survive on
greed and abuse.
Forgive us when we are fearful
that there is not enough.
Remind us that you are enough.
Teach us your generosity.
Teach us your world-changing humility.
Teach us your expansive love.
Transform us and heal our lives. Amen.
Assurance of Pardon
God's promises are not only to our ancestors,
they are to us as well:
"I will feed you with the finest of wheat;
with honey from the rock I will satisfy you."
In the living God, we are forgiven.
Benediction (Psalm 81, Hebrews 13)
Hear God's words of blessing.
"Listen to me! Walk in my ways!"
We hear your voice, and will follow.
"I will never leave or forsake you!"
God is our helper. We will not be afraid.
Benediction (Psalm 81, Hebrews 13, Luke 14)
Practice humility and hospitality.
Invite the lowly to your table.
Remember the imprisoned and the tortured.
Honor your covenants.
Be content with what you have.
Love God, and walk in God's ways.
May the way we live offer praise to God,
our helper and our strength.
And may God feed you with the finest wheat
and the sweetest honey. Amen.From The Abingdon Worship Annual edited by Mary J. Scifres and B.J. Beu, Copyright © Abingdon Press. The Abingdon Worship Annual 2017 is now available. read more

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AUGUST 28, 2016 - JESUS' RULES FOR ETIQUETTE by William H. Willimon
PULPIT RESOURCE

INSPIRING-HUMOROUS-EDGY-CONFRONTING-RELEVANT
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Welcome to the new Pulpit Resource from Will Willimon. For over three decades Pulpit Resource helps preachers prepare to preach. Now in partnership with Abingdon Press, this homiletical weekly is available with fresh and timely accessibility to a new generation of preachers.
No sermon is a solo production. Every preacher relies on inherited models, mentors in the preacher’s past, commentaries on biblical texts by people who have given their lives to such study, comments received from members of the congregation, last week’s news headlines, and all the other things that make a sermon communal.
No Christian does anything on their own. We live through the witness of the saints; preachers of the past inspire us and judge us. Scripture itself is a product of the community of faith. A host of now-forgotten teachers taught us how to speak. Nobody is born a preacher.
Pulpit Resource is equivalent to sitting down with a trusted clergy friend over a cup of coffee and asking, “What will you preach next Sunday?” Whenever I’ve been asked by new preachers, “How can I develop as a preacher?” my usual response is, “Get in a group of preachers. Meet regularly. Learn how to give and how to receive help. Sort through the advice of others, and utilize helpful insights.”
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