Ministry Matters . . . supporting Christian ministry with
resources, community, and inspiration – This Sunday, 2 February 2014
Don't Emote, Show Emotion by Tom Fuerst
I rarely listen to preaching*, but a few weeks ago I was
listening to one of the most famous preachers of our time, the great Tim
Keller, teach through a section of scripture in 1 John. In the middle of the
passage the Apostle John erupts in a flurry of praise—doxology driven by
doctrine.
As Keller approached the section of praise, I was intrigued by
the way in which his voice inflection, tone, volume, etc. interpreted the text…
or rather, didn’t interpret the text. In quite the same tone, speed, and volume
he said everything else, when he came to the doxological interruption, he
simply said, “And John emotes here. He interrupts his teaching and emotes in
praise of God.”
In this passage, the Apostle John is barely able to contain
himself as he reflects on the beauty of what he’s writing, and Keller
emotionlessly says, “John emotes…”
Something about the contrast between John and this Keller struck
me. I understand Keller speaks to high-end intellectuals in his urban
congregation. I understand that “emote” is probably a part of his everyday
vocabulary. And I understand that he’s from a mainline tradition where emoting
from the pulpit is not very stylish. But I’ve got to be honest. I’m simply
tired of preachers not emoting in from the stage. It’s not just Keller, it’s a
lot of us. I just use Keller as an example because he’s the model for a lot of
younger preachers.
If the scripture passage you’re speaking on is emoting, then you
need to show passion. If the passage is sorrowful, you ought to mourn. If the
passage is celebrating, you need to throw your arms up in excitement. If the
passage is fearful, your lips should tremble as the words pass through them.
We preachers are not merely lecturers. We’re not just
intellectuals with a message for the mind. We are to embody the message we
proclaim. And that means emotion is a part of what we do.
I love that the mainline tradition I’ve been a part of for the
last seven years is intellectually engaging. But I hate that somehow we’ve
drawn a line between preaching to the mind and preaching to the rest of the
human person—emotions and all. The people in our congregations want to know we
care. They want to know that we’re emotionally invested in what we are saying.
But if we use the word “emote,” but never actually show emotion, then they
can’t tell we care… they can just tell that we “know.”
What good does it do to do all the work for sermon preparation
and then stand up there like the biblical text—with all its eruptions of
praise—is just an object to be studied and observed from some “objective”
distant standpoint?
That’s not the kind of preaching I want to hear, no matter how
smart or eloquent the speaker is. Preaching needs both good words and an
emotional embodiment of those words. And don’t give me the bull-crap, Jonathan
Edwards-ish answer that the word converts so all we have to do is be faithful
to speak the right words.
Wrong answer. It’d be the right answer if God just created us as
minds. But as persons with bodies and emotions, we need a holistic gospel. As
much as God did with Jonathan Edwards’ Sinners in the Hands of an Angry God, as
much as God has done with Keller’s preaching, imagine how much more he could do
if he was dealing with preachers who wrote sermons for more than just minds
trapped in bodies.
Your Turn: What’s your experience with this? When was the last
time you really saw your pastor emotionally invested in his sermon? Have you
seen anyone fake emotion from the pulpit?
*See an upcoming blog explaining why.
This post originally appeared on Tom's blog, Tom1st.com.
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After Prison by Rebekah Jordan Gienapp
Forging a New Path
The number of men and women being released from prison has
soared in recent decades, with approximately 1,700 people leaving prison each
day, according to a 2004 statistic. Our brothers and sisters who are returning
to their communities face numerous personal and societal obstacles as they try
to forge new paths for themselves.
Many of those who are being released from prison have low levels
of education and few marketable job skills. The median education level among
former prisoners is 11th grade. Also, many inmates struggle with drug abuse and
addiction. In 2001, the National Institute of Justice found that nearly two out
of three newly arrested men tested positive for illegal drugs.
Having a support network is crucial for women and men who want
to take their lives in a better direction, but family relationships are often
strained or broken by years in prison. Those who have served long sentences in
state or federal prisons may have spent years in a facility that is more than
100 miles away from their home communities, making visits difficult. Some
parents lose custody of their children while in prison, and many marriages end
as well.
Rising prison populations and tight state budgets have sometimes
meant that less supervision and support are available to former prisoners than
in the past. Community and faith-based organizations are being asked to help
bridge the gap in helping ex-prisoners reintegrate into their communities.
Collateral Consequences
Personal challenges such as broken family relationships or drug
abuse are not the only obstacles standing between former prisoners and success
in the outside world. Many also face numerous restrictions on where they live
or work. In the legal system, these obstacles are referred to as “collateral
consequences,” meaning any restriction or stigma that comes from being
convicted by a court, even though the restriction isn’t part of a person’s
sentence.
US district judge Walter Rice is concerned that these consequences
are limiting former prisoners from being able to hold jobs. He points to laws
that automatically suspend the driver’s license of a person who has not paid
child support. When people leave prison, they often owe large amounts in child
support but have no way to pay it. If they don’t have a driver’s license, their
ability to find a suitable job, or even to get to appointments with their
parole officer, is greatly limited. Rice is part of a task force in Montgomery
County, Ohio, that is studying the causes of recidivism, or relapsing into
crime. He is encouraging the Ohio Legislature and Congress to change certain
laws that may be unintentionally contributing to high recidivism rates.
In addition, many landlords refuse to sign a lease with someone
who has a prison record. Although federal law does not require it, local public
housing authorities often assume that they are not allowed to let ex-offenders
live in their housing units. When a recently released individual moves back in
with a family member living in public housing, the family could be at risk of
eviction, depending on the local authorities’ policy.
Another collateral consequence that former prisoners often face
is losing their right to vote (in many cases even after parole has been completed).
Jesse Jannetta, a senior research associate at the Urban Institute, asserts,
“When you restrict somebody from the right to vote and things like that, in a
sense you are continuing to withhold their citizenship. . . . When does the
punishment stop, or at what point have I done my time?” he asks.
Marc Levin of the Texas Public Policy Foundation argues that
collateral consequences discourage former prisoners who want to start fresh. “A
lot of modern research has shown that you want to make the path of law-abidingness
very attractive, and you want to make the path of continuing to break the law
very unattractive,” he says. “So that calls into question the habit in our
society of continuing to punish people for many years.”
The Difference Faith Community Support Can Make
With the great obstacles and deep needs that so many people face
when leaving prison, it can seem like success is next to impossible. Programs
that provide deep support and forge community with ex-offenders show, however,
that developing a new life is possible.
Spirit Key is a ministry in Texas that works with ex-offenders,
veterans, and homeless individuals. One of their most in-depth programs is
providing housing to 20 people who are preparing to return to the outside
world. These residents gradually transition from part-time to full-time work
and paying rent while engaging with Spirit Key’s faith community. Allen Rice,
Spirit Key’s executive director, refers to it as a “transitional work
facility,” not a halfway house. “Most halfway houses are ‘good luck—pay your
rent on time. . .’ We’re a place of second and third chances so people can
re-enter the culture.”
Stephen, a 52-year-old client living at Spirit Key, says he has
been in prison and an alcoholic for most of his life. The lowest point of his
life came in 2012, when his son killed himself while Stephen was still
incarcerated. He prayed for God’s help in staying sober through the terrible
pain he experienced. When he was released from prison, he was accepted at
Spirit Key. Stephen received many services and material items to help get a
fresh start, but in his words the most important thing he received was
“spiritual nourishment and a strong shoulder to cry on.” Now, he feels that he
is “fully restored in hope and I know that God wishes me to help those who are
in terrible need” through ministry at Spirit Key.
Congregations as Healing Communities
While the average congregation may not be equipped to carry out
a ministry as extensive as Spirit Key’s, there are other ways to support people
coming out of prison. The United Methodist General Board of Church &
Society (GBCS) announced in October of last year that it is partnering with
Healing Communities, which assists congregations in ministering to people
leaving prison, as well as their families. Bill Mefford of GBCS says that
joining Healing Communities is a way for United Methodist churches to become
“Stations of Hope” for those returning to the community.
The Healing Communities ministry especially focuses on the needs
that likely exist in the congregation among those families who already have a
loved one in prison. Dr. Harold Dean Trulear, the organization’s director,
frequently asks pastors if he can do an altar call for family members of
prisoners after he has spoken at their churches. Pastors are often reticent,
worried that people will be too embarrassed to come forward. Trulear says at
least 12 family members have come forward every time he has issued such an
offer to pray with them. He believes that for faith communities to engage with
people coming out of prison, “it requires creating a culture where we
understand that as people of faith we’re already connected to the criminal
justice system.”
The Healing Communities framework tries to work with each
congregation’s assets and strengths to minister in several key ways, including
creating a welcoming, supportive environment for ex-offenders
and family members of those who are in prison so that the stigma associated
with being incarcerated can be reduced;
using pastoral counseling and support groups to provide formal
and informal support to people who are at risk of returning to prison, as well
as to family members of people who are incarcerated;
connecting church members with opportunities to volunteer in
classes held in prisons that help inmates develop life skills;
building a movement of advocacy among congregations that works
toward making the criminal justice system genuinely fair.
Retribution or Restoration?
As people of faith consider the incredible challenges that
individuals face after their prison sentences have ended, some important
questions remain: Should the purpose of our criminal justice system be
retribution, or payback against those who have committed crimes? Can our goal
instead be to restore these former prisoners to our families and our
communities so that they are able to contribute fully to society? The faith
community can help that full restoration become a reality.
Be sure to check out FaithLink, a weekly downloadable discussion
guide for classes and small groups. FaithLink motivates Christians to consider
their personal views on important contemporary issues, and it also encourages
them to act on their beliefs.
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Sermon Starters
Sermon Starters: based on The Way by Adam Hamilton by Matthew L.
Kelley
Week 1: Baptism and Temptation Mark 1:9-13; Matthew 4:1-11
Jesus, a symbol of repentance and the cleansing of sin, went to
the Jordan to be baptized. Huh? Jesus was the “one who knew no sin,” the one
person who didn’t need to be cleansed, and yet he went through this ritual?
This is one of a number of theological issues that the early
Christians had to wrestle with as they tried to explain what God had done
through Jesus, and Mark takes this issue head on. He shows John the Baptist
raising the very question that readers will ask and has Jesus answering for
them: It is “necessary to fulfill all righteousness.” In other words, Jesus’
baptism is the first note in a theme that runs throughout the gospels: Jesus
stands in our shoes. He doesn’t call from a distance and invite us to join him.
He comes and stands alongside us in the midst of the messiness and chaos of our
lives.
Continuing that theme, Jesus’ next move is to head out into the
wilderness to fast for forty days and nights (the origin of the season of Lent)
and to do battle with the devil. Jesus and the devil quote the Old Testament to
one another as they argue, reminding us that, with a little creativity, we can
make it seem as if the Bible says almost anything we want. Jesus is standing in
our shoes and being tempted to walk a different path from the one God desires
for us, but Jesus shows how being in constant communion with God gives us the
strength to see through the lies clothed in proof-texting.
Jesus not only stands in our shoes and identifies with our
struggles; he shows us that it’s possible to transcend the messiness and chaos
of our lives, overcome the temptations, and walk the path that God desires for
us.
Week 2: The Healing Ministry Mark 1:21-28; Luke 4:18-19
Jesus continues to demonstrate how he stands in the shoes of
human beings by being present in, and redeeming, the worst situations we create
for ourselves. A number of these demonstrations take place in the context of
healing. Jesus healed people of diseases and demon possession and even raised
people from the dead! Our reaction? These are pretty incredible stories, but
how can something that seems so fantastic and supernatural have anything to do
with God meeting us on a mundane, human level?
Well, if we set aside for a moment the more sensational aspects
of these stories and look at them as one human being interacting with another,
we see that the people Jesus healed all had something in common. Their
afflictions isolated them from everyone else.
Jesus spent most of his ministry in the rural areas of northern
Israel, not in cities like Jerusalem. Towns such as Nazareth and Capernaum were
isolated from the hustle and bustle of the big city, and many of the folks
there probably didn’t know or care about the latest news from across the
empire. But one of the ironies of a small, isolated town is that it’s hard to
be anonymous. Everybody knows everybody else, and they all know each other’s
business. In a big, densely populated city, someone with a skin disease or
other affliction could easily hide and get lost in the crowd, but in a small
town, everybody knew who the lepers and the demon-possessed people were. These
people were isolated because everyone knew who they were and shunned them. It’s
into this particular pain of loneliness and isolation that Jesus met the people
he healed.
Early in Mark’s gospel, a demon-possessed man interrupted when
Jesus was teaching the crowds. This probably was not the first time the man had
interrupted a public gathering, and the people were probably ready to run him
off again. But Jesus commanded the unclean spirits to come out, restoring the
man to sanity and enabling him to rejoin the community. Jesus did more than
cast out demonic spirits; he healed this man’s isolation and loneliness.
Jesus did the same thing for blind men and a man unable to speak
(Matthew 9:27-34). By making them whole again, he enabled them to participate
fully in the life of their community. Jesus did the same for ten lepers (Luke
17:11-19) who were shunned because of their skin disease.
Jesus identified with those who were shunned and isolated
because he had been there, too. Jesus found himself rejected by the people in
his hometown after he proclaimed that Isaiah’s prophecy of the “year of the
Lord’s favor” was being fulfilled (Luke 4:14-30). Then, as now, Jesus stands in
our shoes, goes through everything we experience, and shows us it is possible
to start a new path and walk in God’s way.
Week 3: Proclaiming the Kingdom Matthew 5:1-2a, 7:24-29
Sometimes we think it would have been nice if Jesus had been
more direct. If only he had left us a set of three core principles, four
spiritual laws, or one specific prayer that would make everything all right, he
might have made our lives as Christians a whole lot easier. There would
certainly be less disagreement and fighting over what Jesus really meant. Then
again, we’d probably find things to fight about anyway. Religious people are
pretty good at that.
In the modern era we’re used to propositional truths, core
principles, and arguments supported by facts. We’re used to being able to wrap
our minds around something, and we’re encouraged to be skeptical of ideas until
we’re fully able to understand them. But Jesus wasn’t a twenty-first-century
motivational speaker. Jesus was a first-century Jewish rabbi, and he spoke like
one. He used stories (commonly called parables), analogies, and exaggerated
language (hyperbole). He talked about things we can’t even begin to wrap our
minds around, so he built bridges using ideas and situations we can understand
(John 3:12).
The purpose of Jesus’ teaching was to help us understand the
Kingdom of God. God’s reign in all of creation is a present reality, even
though many parts of our world live in rebellion against it and do a good job
of convincing us that other powers reign. This was also true during Jesus’
time, when the Roman emperor claimed all temporal and eternal authority and
brutally cracked down on anyone who suggested otherwise.
God’s reign is a possibility that exists for each person who
chooses to follow in the way of Jesus. Disciples play by the rules of God’s
reign even while the powers of the world follow a different set of rules. Being
in harmony with God can lead us into conflict with the world. God’s reign is
also a future reality that will be fully consummated at some point, when all
earthly kingdoms are disabused of their notion that anyone but God reigns. When
and how this will happen is not clear, and it’s not for us to know. We are
simply called to live in light of God’s promise, to allow the Kingdom to reign
in our own lives, and to let God take care of the rest.
Week 4: Calming the Storm Mark 3:35-41
The Sea of Galilee (not actually a sea but in fact a big lake)
is a frequent setting of the gospel stories. Several of Jesus’ disciples were
men who fished the Sea of Galilee; teachings and miracles occurred on its
waters; and Jesus took a boat across the lake when he needed time alone to
pray.
In this week’s lesson, Jesus continued to emphasize the twin
themes of his standing in our shoes and God’s reign over all creation. In
Luke’s gospel (Luke 5:1-11), Jesus first met Peter when he asked to use Peter’s
boat as a platform to teach the crowds. Peter complied, even though he likely
had been fishing all night and would rather have gone home to sleep. To thank
Peter, Jesus told him where to cast his net, and Peter hauled in the biggest
catch of his life. Jesus shared in the struggles of this working fisherman and
allowed him to glimpse a world beyond his own.
Later on, after Peter and the other disciples had joined in with
Jesus, they found themselves crossing the lake at night in the middle of a
fierce storm. At least a few of the disciples were fishermen who had seen their
share of storms and were used to working at night, so the fact that they were
scared means this must have been a really bad storm. But while they panicked,
Jesus was in the back, asleep! They woke him up, and with a word Jesus calmed
the storm.
In many surviving examples of ancient literature, water
represents chaos and unpredictability. In the Bible’s first creation story,
God’s spirit was “hovering over the deep waters” (Genesis 1:2). God made order
out of the chaos, demonstrating his reign over the cosmos. Later, God parted
the sea to lead a group of emancipated slaves to freedom, destroying a powerful
army in the process (Exodus 14:21-30). Before Jesus’ ministry emphasized those
themes, God was shown identifying with lowly, oppressed people and exercising
authority over all creation. This is exactly what Jesus was doing when he
calmed the storm that scared the disciples.
In a similar story, Jesus sent the disciples ahead of him across
the lake at night, and they found themselves in a storm (Matthew 14:22-33).
That time, Jesus walked out on the water toward them, asked Peter to join him
for a few steps, and once again calmed the storm with a wave of his hand.
Jesus’ mastery over chaos is matched by the image of Peter joining him out on
the water, showing us not only that is God in control, but that through God’s
power we, too, can rise above the chaos of life and participate in God’s work
to make order out of the world’s mess.
Week 5: Sinners, Outcasts, and the Poor John 4:3-10
Jesus identified with and healed those who were isolated because
of their sicknesses, and he sought out those who were shunned for other
reasons, too.
Zacchaeus, the tax collector, was shunned because he served the
oppressive Roman regime, collecting the taxes they required. Tax collectors
didn’t get a salary from the Romans, so they had to earn their income from
those who owed the tax, and many tax collectors made themselves rich off this
practice, rather like a mobster charging “protection money.” They were known to
be a corrupt bunch, and so good, upstanding religious people wouldn’t associate
with them. But Jesus invited Matthew to follow him and even ate at Matthew’s
home, which had no doubt been paid for with money extorted from his neighbors
(Luke 19:1-10). At the dinner party, Zacchaeus stood up and promised to turn
over a new leaf and repay those he had cheated. This was all in response to
Jesus’ gracious love and acceptance.
Jesus reached out and healed those who were excluded for ethnic
and religious differences. In John 4, Jesus traveled south and passed through
the region of Samaria, which was something a good, religious Judean ordinarily
wouldn’t do. (Samaritans were not considered “pure blooded” by their Judean
neighbors, because their ancestors had intermarried with other peoples; even
worse, they worshiped God on Mt. Gerazim rather than at the Temple in
Jerusalem.) Later, Jesus spoke openly in public with a woman wasn’t related to,
and who was known to have had “a bunch of husbands,” if you catch my meaning.
Jesus asked her for a drink and offered her the “living water” of love and
forgiveness. The outcast woman was much more thankful to receive this good news
than the people who had shunned her.
Week 6: The Final Week Mark 11:7-10
During the final week of Jesus’ life, he demonstrated how fully
present God is in all human experience. During that week, Jesus experienced
betrayal, abandonment, ridicule, loneliness, excruciating physical pain, and
death itself. That week clearly was important, because the gospel writers
devote anywhere from a quarter to nearly a half of their respective stories to
narrating the events of this one week.
The final week started off on a celebratory note. Jesus rode
triumphantly into Jerusalem on a donkey, with the crowds waving palm leaves and
shouting “Hosanna,” which means “Save us.” That impromptu parade was an
intentional mockery of a Roman triumph, which was a victory parade that a great
general or emperor would receive after a major victory. The parody no doubt was
noticed by the Romans. It also upset the religious authorities, who thought
that Jesus’ stunt would invite the Romans to retaliate toward the entire
population.
Jesus further provoked those in power when he drove out the
moneychangers from the Temple courts (Matthew 21:12-13), saying they had turned
the place from a “house of prayer” into a “den of thieves”—not exactly the way
to endear yourself to people who have friends in high places.
The week was a flurry of activity, with Jesus telling parables,
engaging in heated exchanges with religious leaders, and making cryptic
predictions of events to come. Passover week culminated in the Seder meal,
which Jesus celebrated with his disciples, including Judas, who would hand him
over to the authorities a few hours later. The Passover meal was already loaded
with spiritual significance, as Jews remembered how God delivered their
ancestors from slavery in Egypt; Jesus added a new layer of meaning by telling
his disciples that from now on the meal would be a remembrance of how God
delivered us from slavery to sin and death itself. Ever since, Christians have
celebrated this meal and called it Holy Communion.
One difficult issue the early Christians had to confront was
that most people found the idea of a crucified messiah nonsensical at best, and
offensive at worst. Why would God let his chosen one suffer such a fate? Over
the years, the church has come up with many different ways to frame the death
of Jesus in terms of God’s work in redeeming creation. Some Christians talk
about it in terms of a grand victory over the forces of evil and death, since
in the Resurrection, Jesus breaks the ultimate power of death. Others frame it
in light of the sacrificial system practiced at the Temple, where a pure,
sinless offering was given to atone for people’s sins. Still others explain it
in terms of the example Jesus set for us in his unlimited and sacrificial love.
There are many other ways of understanding the significance of Jesus’ death and
Resurrection, but whichever metaphor we prefer, they all point to this theme
that runs throughout the gospels: Jesus stands in our shoes, experiences
everything we experience, and demonstrates that a better way is not only
possible but has already begun.
Week 7: Epilogue John 20:19-23
The story of God’s redeeming work in the world doesn’t end when
Matthew, Mark, Luke, and John end their stories. It doesn’t end when the pages
of Scripture run out. God’s story continues in each of our own stories, in
which as followers of Jesus we overcome pain, suffering, and death.
Our culture is full of stories reflecting these themes. In the
last half century, popular tales such as the Chronicles of Narnia, the Lord of
the Rings, and the Harry Potter stories have all shown unlikely heroes making
great sacrifices, even laying down their lives, to overcome incredible odds and
defeat the forces of evil.
After journeying through the story of Jesus, the question is put
to each of us: How do these themes resonate in our own lives? How do we
experience Jesus standing in our shoes? How do we follow Jesus in actively
loving those who are poor, sick, oppressed, and shut out by the powers of this
world? What sacrifices are we willing to make for the benefit of others? How
does God empower us to overcome sin, evil, and death in our own lives? What
does it mean for us to be people who live in light of Resurrection?
However you and your congregation answer these questions, may
you feel the presence of Jesus with you in every step of your own story.
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Welcome Home by Teresa Fry Brown
Text
Psalm 84:1-2, 10; Revelation 21:1-3
Theme
To recognize and honor genuine hospitality and service in the
church!
Sermon Outline
BEAUTIFUL HOME
Television and movie story lines historically present comedic or
dramatic representations of "home" situations. These
"true-to-life" situations are useful examples of "lovely
dwelling" places and their antithesis. The proliferation of "home
improvement" shows purport that with a little fix-up, home life is
beautiful and welcoming. The focus texts suggest a permanence of a
"beautiful home," where the welcome mat is always out.
TYPES OF HOMES
Describe the types of homes located in the biblical and in the
congregational experience: location, size, shape, composition, neighborhood,
activities, and occupants.
What security measures usher one into the home or bar entrance?
Explore both the function and the real experience of church
ushers.
FOCUS TEXT (PSALM 84:1-9)
When was this text used in worship?
Why was the songwriter grieving?
Walk through each verse and look for parallels in contemporary
worship and home life.
Attend to major concepts of comfort, nourishment, and
hospitality.
Consider the history of the Black Church. How does it feel to be
barred from worship?
Are there spirituals, hymns, or testimonies in slave narratives
that speak to a longing to worship God?
After an extended absence, how does it feel to finally arrive at
home? Listen to Stephanie Mills's song "Home" or other songs about
home.
CENTRAL FOCUS OF OCCASION (VERSES 10-12)
Read from The Message or other paraphrase translations. Write
your own focusing on the elation of entering God's house and serving as a
greeter.
Why serve as an usher? Benefits and "blowups" of
service.
How does God (the supreme doorkeeper/usher) welcome the
faithful?
See Revelation 21 for a description of the welcome to final
home.
Use sensory information to develop a description of the home
into which God welcomes the faithful.
Consideration and Resources
Consider the lyrics to "Soon and Very Soon" by Andraé
Crouch or "When We Get Over There" by Hezekiah Walker. These are
poignant songs about receipt of the ultimate reward.
Consult denominational publications on the duties of ushers.
Survey your congregation regarding how hospitality is understood
and practiced in the home, on the job, and in the church.
excerpt from: The Abingdon African American Preaching Library
Volume 1 edited by Kirk Byron Jones ©2006 Abingdon Press. Used with permission.
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The Samaritan Woman and Nicodemus by Thomas R. Steagald
There is a hunger deep in every heart, a deep craving for
forgiveness and hope, a sense that our best days are not all behind us, that
God has not given up on us even if we have in some ways given up on ourselves.
I believe we all crave some token of God’s presence in what often seems a
godforsaken world.
The story of the Samaritan woman at the well is such a token, I
think. It is a familiar text and just as important in John’s telling of his
Gospel as the story of Nicodemus. The two stories are a couplet, in fact,
mirror images of each other, meant to be read side by side.
One cannot help noticing the many similarities and differences
too.
Look at the characters of the two stories: “Nicodemus” and “the
woman.” She is not named, which is significant. If the designation makes her
anonymous in one way, it also makes her representative. We cannot excuse
ourselves from this story by imagining that what Jesus said or did applies only
to her.
In addition, obviously, unlike Nicodemus she is a woman. That
Jesus talked to women at all, even taught women, scandalized the Pharisees, who
were known to thank God they had been born men. She is a Samaritan, moreover,
while Nicodemus was a Jew. Jews had no dealings with Samaritans (think
apartheid or Jim Crow). Jews considered Samaritans half-breeds, pagans,
heretics, and apostates. Samaritans, like all persecuted peoples, considered themselves
the true witnesses to God, the builders of God’s true temple on Mount Gerizim.
Jews and Samaritans hated each other both racially and religiously.
Nicodemus is a three-time winner and insider: he is a Pharisee,
a leader of the Jews (meaning an elected official), and he is a teacher of
Israel. The woman is as outside as Nicodemus is in: not only because she is a
woman, and a Samaritan woman besides, but she is a sinful Samaritan woman at
that—married and divorced so many times she doesn’t even bother with the
ceremony anymore—ostracized by the other women, by the other Samaritan women;
that’s when you know it is bad.
Nicodemus, whatever his reasons, comes to Jesus by night. Jesus
comes to the woman by day. She draws her water when no one else does—is she
slovenly? Afraid of the other women’s reproaches? Jesus had come to Samaria on
purpose. Most Jews avoided that part of the world. Jesus sits down at Jacob’s
well; he is there when the disgraced woman arrives. This could be awkward.
Grace, it seems, always is.
One last difference: Nicodemus doesn’t get it. He says he knows
that
Jesus is a “teacher who has come from God” (John 3:2), but even
the way he makes the assertion tells you that he knows little or nothing. The
woman, on the other hand, does get it: “Sir, I see that you are a prophet”
(4:19). She says that in response to Jesus when he reveals to her the sin and
brokenness in her life.
Jesus does not tell her anything she does not know about
herself—prophets generally tell people what they already know—but the way Jesus
tells her the truth, without the least bit of condescension, and the fact that
he is talking to her at all in spite of her sin and shame, reveals to her that
he is something special. Something different. Not the typical prejudiced Jew.
Not the typical judgmental rabbi. Not the typical self-righteous religious
leader. Not the typical man.
No surprise, then, that later, when their conversation turns to
the coming of the Messiah—and the woman says, “I know that Messiah is coming” (4:25),
and Jesus says, “I am he” (v. 26)—she believes him. She goes back to town,
finds the ones who have shunned her, and says, “He cannot be the Messiah, can
he?” (v. 29). Even the way she asks the question tells you she believes it to
be so.
Nicodemus leaves confused. The woman leaves, what, liberated?
Saved? “[He] told me everything I have ever done,” she says (v.
29).
What an interesting line from the lips of this sinful Samaritan
woman.
Despite the culture of affirmation that characterizes our day,
most people already know that they are flawed, that their lives are full of
misdeeds and missed opportunities, that they have fallen short not only of the
glory of God but also of their own expectations. I once heard a sociologist of
religion put it this way: Everyone, believer and nonbeliever alike, believes in
sin. Not everyone, however, believes in forgiveness. Jesus does. He looks at
the woman at the well with compassion and says, in effect, “You are a mess.”
She knows she is a mess. Everyone knows she is a mess. If Jesus couldn’t see
it, he would be the only one. But to be sure, Jesus sees.
Jesus sees that we are a mess too. Not like her, exactly, but
like her in many ways. We need what only Jesus can provide: grace that does not
ignore our sin but is greater than our sin, forgiveness that does not pretend
what we have done or left undone is any different than what it is—sin—but he
forgives us anyway.
That is what Jesus means to the woman at the well, grace greater
than her sin. That is why she feels liberated, saved, so excited that she is
compelled to share it, to tell someone.
I think we all hunger for the presence of Jesus. Not for false
affirmation, but for proof of God’s presence in our lives—forgiveness and hope,
bread and wine, the water of life.
“If you had asked me,” Jesus said to the woman, “I would have
given you living water.” She said, “Sir, give me this water” (4:15); and Jesus
did.
And Jesus will. There are holes in your bucket, but not to
worry; the water Jesus gives is healing water, restoring water, more than you
can lose in a lifetime, welling up to eternal life.
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7 Deadly Sins (Sermon Series and Study) by Jessica Miller Kelley
People may say that Christians are too judgmental, that we talk
too much about sin, but it seems that the problem really is that we talk too
much about other people's sins—pointing out the proverbial speck in others'
eyes while ignoring the logs in our own. We all know that we fall short of
God's ideals for us, but too often prefer not to dwell on the specifics of our
own sinfulness, especially not in any group context.
Reading the new edition of Will Willimon's Sinning Like a
Christian: A New Look at the Seven Deadly Sins, however, made me itch to
discuss these age-old pecadillos with my Sunday school class or small group.
Willimon tells the story of a man who had found redemption from his most
serious vices through Alcoholics Anonymous. After such a transformative
experience, however, the man found church empty and superficial, lacking the
honesty and soul-baring that should be central to any gathering of fallen
people. It doesn't have to be that way.
With Sinning Like a Christian as a framework, dare to spark the
honest self-examination we all need with an eight-week experience in both
worship and classes/small groups. This series would be ideal for the eight
weeks following Easter Sunday, since the triumphant story of Easter preceding
the series sets a tone of redemption, rather than condemnation, for this focus
on sin. In addition, the weeks following Christmas and Easter are ideal for a
provocative and intriguing series to keep the occasional churchgoers coming
back.
Consider the following sermon series outline as a starting point
for your preaching. Consult the book for more theological background and feel free
to select different scriptures as your starting point for each week.
Week 1: Thinking About Sin (Introduction and Chapter 1)
Leviticus 18:26-19:2 and Romans 3:19-24
Christians have long focused too much on other people's sins,
especially non-Christians. Turning the microscope on ourselves, it becomes all
too clear in light of Jesus' perfect example of righteousness and the sheer
holiness of God how unrighteous we are by comparison. We like to comfort
ourselves with the fact we haven't committed certain "big" sins, like
murder, adultery, theft, etc., but what makes the Seven Deadly Sins (which are
not directly biblical) perhaps more incisive than the Ten Commandments is their
smallness, their personalness. The seven are the quiet, internal roots of so many
other sins, and that is why we must explore them—and examine ourselves—so
closely.
Week 2: Pride (Chapter 2)
Genesis 3:1-7 and Philippians 2:3-11
Pride—assuming it does not go so far as arrogance—is often
considered a positive trait these days. We want our children to feel pride in
their accomplishments, we feel a sense of pride in a job well done or in a
group that we positively identify with. But more than just a positive
association or an error in judgement (thinking more highly of oneself than is
justified), Pride is the root of so much other evil. It is pride that makes
some of us think we are above the law, that rules do not apply to us, or that
we simply cannot fail, whatever we attempt. But if even Jesus, who was in the
very form of God, did not consider himself equal to God, we have no place being
any less humble than Jesus, who came to serve the lowest of the low.
Week 3: Envy (Chapter 3)
Genesis 4:1-8 and Matthew 20:1-16
Envy is the emotional root and a subtle form of hate—resenting
the good and rejoicing in the bad that occurs to one's neighbor. It is a social
sin, hurting our relationships (even to the point of murder, as in the case of
Cain and Abel), and squelches joy in its tracks, as it maximizes others' good
fortune and minimizes the blessings we ourselves enjoy. Envy leads us to
criticize others and to attribute others' success to sheer luck, which makes us
passive and (contrary to popular belief) unmotivated to work harder ourselves.
A close cousin of Pride, Envy weighs and ranks and compares, making our
neighbors into competitors, and our own blessings a prize to be boasted, rather
than a gift to be shared.
Week 4: Anger (Chapter 4)
Psalm 137:7-9 and John 2:13-17
Anger has many redemptive qualities. We speak of "righteous
anger," that drives people to correct many wrongs in the world. Even Jesus
displayed anger when confronted with unrighteousness. Anger is a natural
response to knowing the world is not as it ought to be. The infamous Psalm 137
is a sincere cry from people in pain, asking God for justice as they would
define it. But misdirected, anger can lead us to resentment, depression, and
violence. It ferments into bitterness and unwillingness to take any
responsibility to change things. Forgiveness enables us to move beyond the
immediate wrong to proactively work for justice and rightness in the world.
Week 5: Sloth (Chapter 5)
Ecclesiastes 1:1-9 and John 5:1-9a
Sloth is an interesting challenge for us to address, given our
"Protestant work ethic" that condemns laziness, and our need for
Sabbath rest, which too often we refuse to take. But in keeping with the nature
of the Seven Deadly Sins being more about our heart than our actions, we should
define Sloth here not as laziness or the lack of productive work, but rather as
apathy toward spiritual matters to which we should devote ourselves. Sloth is
not caring enough about God to wrestle mightily with Scripture and spiritual
disciplines that would challenge us.
Week 6: Greed (Chapter 6)
1 Chronicles 4:9-10 and Matthew 6: 16:19-24
In our Western culture of relative luxury, it can be hard to
tell the difference between needs and wants. Is a functional computer a need or
a want? What about shoes for different types of occasions? We are driven to
succeed and hope that, when we do, we will use our status and wealth to advance
the kingdom. But are our motives really so pure? Rather than wishing and
working for more, we should strive to cultivate gratitude for what we already
have.
Week 7: Gluttony (Chapter 7)
Philippians 3:17-21 and Matthew 6:25-33
Jesus himself was accused of this sin, called a glutton and
drunkard by his critics, and whether or not he took pleasures of eating and
drinking to excess, he generally did not embody the aceticism many other holy
men and philosophers have embraced throughout history. Gluttony is an odd sin
to number among the Seven, seeming to harm only the glutton himself and hardly
so damaging as anger and greed, but for the early monastics among whom the list
of Seven originated, Gluttony signified overall preoccupation with matters of
the flesh. It is as much a sin to obsess over the minutiae of what one eats as
it is to lustfully consume an entire feast.
Week 8: Lust (Chapter 8)
2 Samuel 11:1-17 and Matthew 5:27-30
We humans are obsessed with sex. And if not obsessed with the
having of it ourselves, we are obsessed with analyzing and critiquing others'
bedroom activities. The inclusion of Lust among the Seven reminds us of the
relational impact of sin. Sex as an act of consumption, of personal
gratification, rather than for the benefit of the relationship and society as a
whole is a matter of Pride, Greed, and perhaps Envy, pouring fuel on the fire
of our most selfish tendencies. We think of Lust as a private sin, but it is in
pursuit of virtue in this most intimate area of our lives that we honor and
seek the holiness of a God who wants every part of us, who is concerned not
only for the actions of people and affairs of this world, but also for our
thoughts and feelings, these sins of the heart and mind that bear fruit in our
actions.
Read Sinning Like a Christian for more detail and for quotes and
illustrations that will be useful in your preaching. The book also includes
study questions to facilitate discussion in small groups and classes.
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The Old Testament in the Lectionary: Finding Sermon Series
Inspiration by Sarah McGiverin
Following the scriptures suggested by the Revised Common
Lectionary when planning worship has much to recommend it: many print and
online publications offer worship planning helps based on the lectionary
readings, and shared readings across churches enables pastors to join together in
sermon preparation study groups.
However, one of the frequently offered justifications for its
use – that the lectionary ensures that the Scriptures are broadly covered –
simply does not stand up to scrutiny. With a gospel reading and an epistle
reading each Sunday, together with eight Sundays of additional readings from
Acts, the New Testament is fairly well covered in the lectionary’s three year
cycle. The Old Testament, on the other hand, is slighted, relatively-speaking,
by the cycle of lectionary readings.
The Neglected Old Testament
As a child, when learning how to find the books of the Bible, I
was taught a handy trick: open to the very middle of your Bible, and you will
find the Psalms; divide the last half in half, and you will find Matthew’s gospel
– the first book of the New Testament. Over time it occurred to me that this is
not just a good way of finding biblical passages quickly – it also illustrates
that the Old Testament takes up roughly three-quarters of the Bible. You
wouldn’t know it by reading the lectionary.
The Psalms have their own category in the lectionary. One psalm
(or part of one psalm) is read most Sundays. However, if a pastor follows the
lectionary, more than a third of the Psalter goes unread.
The remainder of the Old Testament is read the least often. From
Easter Day through Pentecost, readings from the book of Acts take the place of
the Old Testament reading. (Note: I have seen bulletins in which Acts was
actually listed as the Old Testament reading! Please proofread your bulletins:
Acts is not in the Old Testament, despite its location in the lectionary.) This
means that in any given year, your congregation will hear 44 (maybe 45)
readings from the Old Testament—if they come every Sunday.
There are many notable omissions from the Old Testament
lectionary readings. In Genesis alone, the stories of Cain and Abel (chapter
4), the Tower of Babel (chapter 11), and Abraham bargaining with God for Sodom
(chapter 18) are not found in the lectionary. The book of Daniel is read from
only once every three years: The stories of the fiery furnace (Daniel 3), the
lion’s den (Daniel 6), and the mysterious writing on the wall (Daniel 5) are
all excluded from the lectionary.
When putting together a sermon series, you might want to consider
using Old Testament passages that are omitted from the lectionary. The gaps in
the lectionary’s suggested Old Testament readings present an opportunity to
(re)interpret Sunday school stories that are familiar but rarely preached on,
or to explore parts of the Bible with which many in your congregation are
completely unfamiliar.
The Inspirational Lectionary
But even preaching a sermon series using the lectionary readings
can serve to highlight little-read scriptures. In churches that follow the
lectionary, the Old Testament reading for June 2 has not been heard in worship
at all since the Revised Common Lectionary was instituted in 1992! This means
that pastors this year have the rare opportunity to preach about Elijah for
five Sundays in a row.
The Elijah stories can correct the common misconception that the
Holy Spirit only comes into being after Jesus ascends. From Easter Sunday
through Pentecost Sunday, seven weeks when the Old Testament reading is
replaced by readings from Acts, the only reading from the Old Testament (unless
you rebel against the lectionary!) will be from the Psalms. But building on
momentum from Trinity Sunday’s suggested readings (including the lovely
Proverbs 8, on wisdom), and the assertion in the Nicene Creed that the Holy
Spirit “spoke through the prophets,” the work of the Holy Spirit comes to life
with this Elijah/Elisha sermon series that follows the Old Testament lectionary
readings:
The Spirit Speaks
1. June 2 – “The Spirit Speaks Truth”
In 1 Kings 18:20-39, Elijah challenges the priests of Baal. The
Holy Spirit descends in fire upon Elijah’s sacrifice, witnessing to the power
of the one true God. In what ways does the Holy Spirit continue to witness to
God’s truth and power today?
2. June 9 – “The Spirit Speaks Life”
In the Nicene Creed, we call the Holy Spirit, “The Lord, the
Giver of Life.” In 1 Kings 17:8-24, the Spirit gives life in two distinct ways:
providing the daily needs of Elijah and a small family in verses 13-16, and
raising a widow’s dead son to life in verses 19-22. In what ways do we see the
Spirit as the Giver of Life today – in both everyday and extraordinary ways?
3. June 16 – “The Spirit Speaks Justice”
In 1 Kings 21:1-21a, Queen Jezebel conspires to kill Naboth, in
order that King Ahab might have Naboth’s vineyard. Through Elijah, the Spirit
speaks a word of judgment to Ahab and Jezebel, for using their power to defraud
one who was less powerful. A good gospel scripture to pair with this might be
Luke 2:39-55, which includes Mary’s Magnificat. Has the Spirit spoken to or
through us on behalf of the less powerful?
4. June 23 – “The Spirit Speaks Comfort”
Elijah flees from Ahab and Jezebel in 1 Kings 19:1-15a. God does
not judge Elijah for needing rest and safety but instead sends an angel to feed
Elijah. Even Elijah, something of an Old Testament superhero, is not expected
to continue in God’s work unabated. Likewise the Spirit speaks to us when we
are overwhelmed, telling us to rest and to eat: “otherwise the journey will be
too much for you.” (1Kn 19:7)
5. June 30 – “The Spirit Keeps On Speaking”
Though Elijah is taken away in 2 Kings 2:1-2, 6-14, Elisha is
appointed his successor: now the Spirit will speak through Elisha to the people
of Israel. For many pastors, this will be their last Sunday in their parish
before moving to a new congregation or retiring. God is continually raising up
new servants to speak the Spirit-breathed words of truth, life, justice, and
comfort.
6. July 7 – “The Spirit Speaks to Every Nation”
Following July 4, the lectionary suggests the story of the enemy
general Naaman who comes to Israel for healing in 2 Kings 5:1-14. Naaman finds
healing through surrendering his national pride, which leads him to accept
Israel’s God – but he remains a Syrian. The Spirit speaks to people of every
nation. When preparing this sermon, consult the hymn “This is My Song” (437 in
The United Methodist Hymnal.)
Another Approach to Lectionary Preaching
Instead, you might prefer a lectionary-prompted series, meaning
that the series begins with the lectionary text but remains in that book of the
Bible or general storyline after the lectionary moves on. On October 19, one of
the suggested Psalter readings is from the longest psalm: Psalm 119. Another
reading from this Psalm follows two Sundays later, on November 3. Psalm 119 is
written in 22 eight-verse stanzas – but only 4 of these stanzas made it into
the lectionary.
Psalm 119 meditates on faithful living, a fitting lead-in to the
Advent season. A close reading of this Psalm inspires many fruitful questions,
including: How does my zeal for God’s law make it difficult for me to extend
grace to myself and others? Can God’s law be life-giving and grace-filled? What
is God’s intention for the law? How are these intentions fulfilled in Jesus?
Psalm 119: Wonderful Words of Life
1. November 3 – “I do not forget”
On All Saints Day, verses 137-144 give an excellent summary of
the life of a saint: one who proclaims God’s righteousness and who delights in
God’s word even in times of trouble. A saint may be “small and despised” rather
than big and powerful. A saint is not perfect in all things, but still prays to
God, “Give me understanding that I may live.”
2. November 10 – “Let me not be put to shame”
Through verses 113-120, we remember the struggle of trying to
live according to God’s will for us. We need God’s help every step of the way;
God is our hope, our help, our hiding place, and our shield. Sometimes we “tremble
for fear” of God when we realize that we are as double minded as those we have
despised. Romans 7:7-25 provides a word of grace that speaks directly to our
concerns: we cannot keep the law on our own, and so Christ rescues us!
3. November 17 – “It is time for the Lord to act!”
In verses 121-128, the psalmist expresses frustration: “My eyes
fail from watching for your salvation.” (v. 123) If you continue through verse
136, the reading closes with the words, “My eyes shed streams of tears because
your law is not kept.” We, like the psalmist, can be impatient for God to act.
Jesus acknowledges and directs this desire through the Lord’s Prayer: “Thy
kingdom come, thy will be done . . .” Can we find ways to wait that are both
patient with God and impatient with injustice?
4. November 24 – “How sweet are your words”
On Christ the King Sunday, we meditate on the question: “What
kind of King is the Messiah Jesus?” Verses 97-104 begin with the words, “Oh,
how I love your law!” But doesn’t Jesus make the law unnecessary? On the
contrary, in Matthew 5:17, Jesus tells us, “Do not think that I have come to
abolish the law or the prophets; I have come not to abolish but to fulfill.”
John calls Jesus “The Word” – and the law too is called “The Word of God.” Jesus
is the living embodiment of the law and demonstrates the life-giving freedom of
ordering life according to God’s will.
Honoring the Old Testament
I hope that, as you consider preparing one or more sermon series
over the coming year, you will take advantage of some of the many little-read
Old Testament texts. However you decide to incorporate the Old Testament into
your preaching, whether as a focal point or an accent, remember that your
congregation learns how to think about and interpret the Bible both through the
scriptures you preach about as well as those you never read in worship at all.
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Heaven on Earth (Sermon Series) by Chris Seidman and Joshua Graves
An 11-week sermon series on the Beatitudes, based on the book
Heaven on Earth: Realizing the Good Life Now, by Chris Seidman and Joshua
Graves
Every so often we hear of fighter pilots engaged in high-speed
maneuvers who, tragically, fly straight into the ground or ocean. Sometimes the
accident occurs because of a malfunction of the plane’s operating system or a
mechanical breakdown of some kind. But there is also the possibility that the
pilot had become disoriented, if only for a few brief moments, and flown by
instinct, instead of the instrument panel. Sometimes pilots travel so fast and
engage in so many different maneuvers that they lose their sense of orientation
and no longer which way is really “up.” This can prove to be disastrous when
the pilots turn the controls in what they think will help them ascend into the
sky, only to descend straight into the ground.
Many of us are flying full-throttle through our lives. We live
at a speed that borders on breaking the sound barrier, thinking we know which
way is “up” – what we need to do to “ascend.” In many cases, we fly straight
into the ground. There are times when we’re flying upside down and don’t even
know it.
North Americans are consumed with a desire to experience “the
good life.” Savvy advertisers spend billions of dollars painting pictures of
what the good life is and how their product is an integral part of it. The
entertainment industry spins its own narratives embodying the good life. Entire
magazines and websites are radically devoted to capturing the essence of the
good life. But what really is the good life, and how do we stay on course? How
do we avoid crashing? Beyond that, what is the flight mission in the first
place? The “good life” spoken of in “Heaven On Earth: Realizing The Good Life
Now” refers not to a particular standard of living but to a quality of life – a
beautiful and effective life – a life that makes a difference.
Through Jesus, the kingdom of heaven is ushered in and makes a
difference in life on earth. The kingdom of heaven isn’t strictly a location on
the other side of the grave. Scripture bears witness that it’s a “happening” on
this side of the grave. The “good life” is possible because the reign of God is
present on the earth. And the “good life” is possible only to the degree that
God is involved.
Jesus’ opening words in the Sermon on the Mount, most commonly
referred to as the Beatitudes, are navigational beacons that tell us where the
good life is found, because they tell us where God is found. And where God is
found is where heaven on earth is. The Beatitudes are not prescriptions for us
to follow in order to gain divine favor from above that blesses our own
ambitions and plans. They are descriptions of where God is found, who God is
blessing, and what a difference God’s kingdom breaking into the world makes.
The following series outline suggests the focus of each week’s
message as well as the chapter of the book that corresponds to that week’s
focus scripture. Those chapters will inform and inspire your preaching for each
week. Encourage small groups and Sunday school classes to use the book to study
the Beatitudes throughout the weeks of this series for a church-wide
experience.
Week 1: Which Way Is Up?
Scripture: Matthew 5: 1-16
Study: Introduction
This message introduces the series and provides a context for
walking through the Beatitudes. We live in a world inundated with messages
about what “the good life" is. In a world of mixed messages, it’s
difficult to know when you’re flying right-side up or upside down. Pulling the
throttle when you’re disoriented can be disastrous. The Beatitudes serve as a
way of getting our bearings as to how God operates, what God values, and where
the “good life” is truly found.
Week 2: Heaven Happens
Focus Scripture: Matthew 4:17
Study: Chapter 1
Context is king. The Beatitudes in Matthew 5:3-12 are really a
response to what transpires in the latter part of Matthew 4 and Jesus’
declaration of the kingdom of heaven coming near. Before Jesus speaks of the
kingdom of heaven, he demonstrates it. Through Jesus, we are reminded that the
“kingdom of heaven” isn’t just a location on the other side of the grave. It’s
a “happening” on this side of the grave.
Week 3: For The Bankrupt
Focus Scripture: Matthew 5:3
Study: Chapter 2
When the kingdom of heaven “happens,” it makes a difference for
the poor in spirit – those who are in a broken condition far beyond their own
capacity and resources to repair. People like to say "God helps those who
help themselves," but that maxim is far from biblical. In fact, God helps
those who cannot help themselves, which is really all of us—people hopeless
before God, standing in need of grace.
Week 4: Aching Visionaries
Focus Scripture: Matthew 5:4
Study: Chapter 3
When the kingdom of heaven “happens,” it makes a difference for
those who mourn – those who are acutely aware of and grieved by the world as it
is; and how far removed it is from what God intended for it to be all along.
Mourning is more than simple sadness; it is a gut-wrenching desire for things
to be different. Out of this despair comes action and the presence of God in
the midst of pain.
Week 5: Get Small
Focus Scripture: Matthew
5:5
Study: Chapter 4
When the kingdom of heaven “happens,” it makes a difference for
the meek – those who are “small” and surrendered to God out of a profound sense
of their “smallness.” The bigger we are (or think we are) the smaller God seems,
but when we are humble, we know our need for God and God can do big things
through us.
Week 6: Craving God’s Future
Focus Scripture: Matthew 5:6
Study: Chapter 5
When the kingdom of heaven “happens,” it makes a difference for
those who hunger and thirst for righteousness – those who crave for things to
be made right again in their lives and world. We often think of
"righteousness" as personal piety, but throughout the Bible,
righteousness indicates right-ness between people, justice for the oppressed.
Crave these things and you will be filled with soul food and living water.
Week 7: Mercy Me
Focus Scripture: Matthew 5:7
Study: Chapter 6
When the kingdom of heaven “happens,” it makes a difference for
the merciful – those who are generous in deeds of deliverance on behalf of
others in bondage to guilt and need. The prophets and Jesus alike emphasize
God's love of—and desire for us to practice—mercy. Regardless of whether they
"deserve" it, we are to show others the grace and unmerited kindness
that God shows to us.
Week 8: Hearts Wide Open
Focus Scripture: Matthew 5:8
Study: Chapter 7
When the kingdom of heaven “happens,” it makes a difference for the
pure in heart – those whose desire (even desperation) for God is undiluted.
Children, people with special needs, and others whose hearts are so pure are
able to see God unadulterated by our biases and burdens, and they show us a
glimpse of God's heart as well.
Week 9: The Road To Peace
Focus Scripture: Matthew 5:9
Study: Chapter 8
When the kingdom of heaven “happens,” it makes a difference for
the peacemakers – those who are contending for God’s wholeness – God’s shalom –
in our violent, fragmented world. Conflict seems inevitable, but it is possible
to live in a way that embodies God's peace, living as children of God on earth,
indeed bringing heaven to earth.
Week 10: True Grit
Focus Scripture: Matthew 5:10-12
Study: Chapter 9
When the kingdom of heaven “happens,” it makes a difference for
those who are persecuted because of righteousness – for those who are done
wrong precisely because they are doing right. We should not seek out
persecution, but know that it will find us if we are living according to the
values of God's kingdom. Harassment will drive us closer to the comfort and
shelter of God, more than an easy life ever could.
Week 11: Make Something Happen
Focus Scripture: Matthew 5: 13-16
Study: Chapter 10
As we align our lives with these realities, we become as salt
and light in our world – difference-makers. But we are only as salty and
enlightening in our world to the degree that we reflect the nature of the King
and his kingdom as described in the Beatitudes.
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Love Bin Ash Wednesday Lent for Children
Love, Ash Wednesday, and Lent
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LOVE
The Biblical Call to Love by Erik Alsgaard
No Greater Love Dorwin Stoddard loved his wife, Mavanell, with
all his heart. On Saturday, January 8, 2011, witnesses say that Dorwin proved
his love for Mavanell by saving her…
10 Ways to Keep Love Burning by Stephen Handy
Whether it was several months or decades ago, do you remember
those wedding vows? You stood humbly before Almighty God and gazed lovingly
into the eyes of your spouse and…
What Does the Prince of Peace Require of Us? by James C. Howell
“Blessed are the peacemakers, for they shall be called children
of God” - Matthew 5:9 All Christians are required to be pacifists. Let's
bracket political policy…
Putting Away the Face of Perfection by Anne Rex
I have been married for 26 years and 22 of them have been the
happiest years of my life. For those of you who have been married for any
length of time, I suspect these words ring …
Choosing to Respond with Love by Tyrone D. Gordon
One does not have to look any further than the events of the day
to conclude that there is evil in the world. Evil's influence and hand are seen
every day in terrorist attacks, in …
Loving Like a Saint by Leith Anderson Posted on August 1st, 2008
Jesus Christ gave an instruction on how Christians could be
easily identified. Jesus said, “A new command I give you: Love one another. As
I have loved you, so you must love …
LOVE from Abingdon Dictionary of Theology
LOVE Love is a pivotal concept in the Bible, theology, and
ethics. In the New Testament, the most common words for love are philia and
agape. Philia denotes the friendship and…
LOVE. from Dictionary of Pastoral Care and Counseling
LOVE. A central concept for Judeo-Christian theology and for
theories of pastoral care and counseling, yet its meaning is notoriously
ambiguous and obscure. Virtually all writers …
GOD IS LOVE (4:7-18) from Abingdon New Testament Commentary
GOD IS LOVE (4:7-18) This section takes up the second
commandment introduced in 3:23, loving one another. 1 John 4:1-6 had treated
the christological commandment, and the…
Love: God's Greatest Gift from Preaching Classic Texts
Love: God's Greatest Gift • Gary B. Nelson Listen again to the
words of Saint Paul: I may speak in tongues of men or of angels, but if I have
no love, I am a sounding…
LOVE IN THE OT from The New Interpreter‘s™ Dictionary of the
Bible
Page 696 LOVE IN THE OT [bha)f )ahav, dsexe khesedh]. The most
frequent words translated “love” in the OT are )ahav and khesedh. The meaning
of these terms overlaps…
The Love of God from The Works of John Wesley: The Bicentennial
Edition
The Love of God Mark 12:30 Thou shalt love the Lord thy God with
all thy heart, and with all thy soul, and with all thy mind, and with all thy
strength. 1. When God had formed…
LOVE IN THE NT from The New Interpreter‘s™ Dictionary of the
Bible
Page 685 LOVE IN THE NT [a)gapa/w agapao4, a)gaph/ agape4,
file/w phileo4, fi/loj philos]. The English word love renders two principal
word groups in the Greek of the NT. …
I. The Language of Love. from The Interpreter's Bible
I. The Language of Love. The Song of Songs, the best of all
songs, the song traditionally attributed to the wisest of all men, Solomon, is
a love song. Love is something to sing…
KHESED from The New Interpreter‘s™ Dictionary of the Bible
Page 484 KHESED hee´sid [dsexe khesedh]. This Hebrew word, with
alternate spellings hesed or chesed, may be translated with a wide range
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Review: The Wesleyan Way by Eric Van Meter
When he first discovered the Wesleyan Way of Salvation, Scott
Jones found a tradition that made sense of his faith and gave shape to his
life. Thirty-five years later, his most recent Bible study seeks to teach the
Wesleyan Way to others.
Jones’ passion for the Wesleyan Way is rooted in personal
experience. Despite being a fourth generation Methodist pastor, he knew little
of Wesley’s teachings before enrolling in Albert Outler’s course during
seminary. Jones found answers not only to his own big questions about God and
discipleship, but also a way that he believes is still vital for disciples in
our day.
The Wesleyan Way is an eight-week study that highlights some of
the most important aspects of Jones’ subject. It opens with a lesson about the
nature of Christian discipleship as a way of life rather than merely an acceptance
of certain beliefs. The following session explores the nature of God, who calls
his people to act on the love he models for them. Week 3 looks honestly at the
real world that, although created good by a good God, is mired in sin.
Lesson 4 covers the turning point provided by grace. Jones gives
an overview of the Wesleyan understanding of prevenient, convincing,
justifying, and sanctifying grace, all of which work together in transforming
the Christian into a new creation.
Jones’ final chapters look at Christian growth and maturity,
which include both individual and community elements. He explains the six means
of grace by which people respond to God’s love, encourages participants to
develop virtues consistent with a Christian life, and discusses ways to reach
out with our faith stories to others who might be seeking answers about God.
Rather than tie up all the answers from previous sessions, the
last chapter poses more questions that arise in a believer’s life. Jones
acknowledges that much of what we hope to learn about heaven, the problem of
evil, and other uncomfortable concepts are unknowable even for the most ardent
Christian. However, Jones reminds his readers, our hope is still in the grace
of Christ, which we can trust despite our uncertainties.
Each lesson in the student book focuses on very basic concepts
of the Wesleyan Way through Jones’ explanation and related scripture passages.
Jones also provides a hymn to help illustrate each topic, even going so far as
to translate the hymn into more contemporary language.
The Wesleyan Way also includes two supplemental pieces. The
leader’s guide provides step-by-step instructions for planning and leading the
meetings. The DVD offers a ten-minute video for each lesson, featuring Adam
Hamilton, Jorge Acevedo, and several other prominent United Methodist pastors.
Jones, currently the resident bishop of the Great Plains area,
puts together a simple and easy to use resource. The Wesleyan Way should be
particularly helpful for small groups of people who are learning bout Wesleyan
Christianity for the first time.
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This Sunday
This Sunday 2/23/14
Seventh Sunday after the Epiphany — Leviticus 19:1-2, 9-18;
Psalm 119:33-40; 1 Corinthians 3:10-11, 16-23; Matthew 5:38-48
Breath of God by Raquel Mull
Psalm 119:33-40
Psalm 119, an alphabetical acrostic, praises Torah, God’s law.
It contains praises, laments, meditations, petitions, and assurances of God’s
presence. The 176 verses are divided into twenty-two sections, each named after
a letter of the Hebrew alphabet.
In today’s text, the subtitle is hei, the fifth letter of the
Hebrew alphabet. The picture associated with this letter is a window because
the letter actually has three sides, similar to our n. According to the Talmud,
God created the universe with the letter hei. Hei has creative power.
When the Holy Spirit dwells within a person, that person takes
on a new identity; the old person passes away and new life is given. It is hei
God breathes into Adam to change him from a bit of dirt into a living, breathing
human being. God shared breath with Adam and continues to do so with us. The
hei has life-changing and life-giving qualities.
I am sure we can look around our congregations and see what
changes are reflected in people’s lives when God breathes hei into them. I know
a young woman, who would not even talk on the phone to order a pizza, whose
life has been transformed through hei. Her confidence and self-esteem grow
daily. Through patience, encouragement, some mentoring, and encouraging her to
take advantage of opportunities for growth, I have seen a life reborn. The
patience and encouragement as well as the giving of time to be with this young
mother are also gifts of hei, the Spirit.
Our small town recently hosted the American Cancer Society’s
Relay for Life event. This young woman, because of her involvement with the
event and her growing self-confidence, went out to ask for money and door
prizes from businesses and made announcements over the loudspeaker. She even
surprised herself! What a joy to witness the change in her life and the life of
her family as she is less dependent upon others and moves out of her comfort
zone to do ordinary and extraordinary things. This is hei.
In the Hebrew Scriptures, Abram is one of the earliest
patriarchs whose life is recounted for our faith and instruction. Abram and his
wife, Sarai, had wanted children for many years. The couple even tried to take
“control” of the situation and at eighty-six years of age, Abram fathered
Ishmael, the ancestor of modern-day Arabs, by Hagar, Sarai’s servant. Later,
God renewed his covenant with Abram, promising that the land of Canaan would
remain in the possession of Abram’s family forever and that Abram would have a
son of his own (Genesis 17). At this time, God gave the couple new names—Abram
became Abraham, and Sarai became Sarah. Scripture says God talked to Abraham
and promised a son through his wife, Sarah.
When God changed their names, God essentially added a
letter—hei, the breath of God. It was only after the names were changed and hei
was added to their lives that they were able to give birth to a new life
through their son, Isaac.
Psalm 119:33-40 reflects Abram’s life. The story of the renewal
of the covenant comes right after Ishmael is born, right after Abram sins by
not trusting God. The author of this psalm begins this stanza by asking for
instruction to know God’s statutes and for the desire to follow the law once he
understands it.
Abraham and Sarah had to wait another fourteen years before
Isaac was born. Even with hei, they still made mistakes, but their faith that
God would not forsake them remained strong. They were willing to move out of
their comfort zones many times to be obedient. When they did make mistakes,
they confessed and returned to the Lord’s way. “Turn away my eyes from looking
at worthless things, and revive me in Your way” is the translation from the New
King James version of verse 37. Revive is a verb meaning to restore life. The
NRSV uses the phrase “give me life.” Either way, this is a petition for a
renewed desire to follow the Lord’s path, for hei to be imparted into a
person’s being, and for guidance and wisdom to follow the right direction.
The last verse of our text is another request for revival, this
time for righteousness. We have the righteousness of Christ, but, like Abraham
and other humans, we forget and lean on our own wisdom, desires, and needs to
determine our course. We need hei to revive righteousness in our lives.
My young friend is growing in her faith, her courage, and her
self-confidence. She is willing to take on new challenges and experiences, much
like Abraham and Sarah. Her life is an example, not only for her children but
also for others as to the power of hei. I do not hesitate to tell her that life
has many surprises in store for her, both good and bad. I hasten to assure her
that she has the inner strength to do what is necessary for her family and for
her relationship with God. She has hei—the breath of life!
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Worship Elements: February 23, 2014 by Jamie D. Greening
Seventh Sunday after the Epiphany COLOR: GreenSCRIPTURE
READINGS: Leviticus 19:1-2, 9-18; Psalm 119:33-40; 1 Corinthians 3:10-11,
16-23; Matthew 5:38-48 THEME…
Seventh Sunday after the Epiphany
COLOR: Green
SCRIPTURE READINGS: Leviticus 19:1-2, 9-18; Psalm 119:33-40; 1
Corinthians 3:10-11, 16-23; Matthew 5:38-48
THEME IDEAS
The first two verses of Leviticus 19 convey the overall emphasis
of today’s readings: God is holy and God’s people must be holy. Through prayer,
the psalmist depicts holiness as a hunger to know and walk in God’s ways. The
epistle reminds us that we belong to God as a holy building, as a temple. The
key to this holiness is to be foolish to the world but wise to God. Finally,
the parallels between the Gospel reading and our Leviticus text remind us that
Jesus’ Sermon on the Mount was a commentary on Old Testament Law. Moses and
Jesus both remind us that holiness is as much about ethics as it is about
worship.
INVITATION AND GATHERING
Call to Worship (Leviticus 19, Psalm 119, 1 Corinthians 3)
Hear the word of God:
“You shall be holy, for I am holy.”
We choose holiness and reject futile thinking.
We look today at life and turn our eyes
from the vanities of this world.
We want to be holy, for the Lord is holy.
We affirm that we belong to Christ.
We crave his wisdom and his ways.
(This reading could be followed by the hymn “Holy, Holy, Holy”
or the praise song “Holiness.”)
Opening Prayer (Psalm 119, Matthew 5)
Almighty Teacher,
instruct us in your statutes today.
Help us turn the other cheek when we are wronged
and do so without bitterness.
Inspire us to give to those in need
and do so without resentment.
Turn our hearts,
that we may learn how to love our neighbor,
even our enemies.
Teach us and show us the way of holiness,
that we may be a holy people. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession (Leviticus 19, Matthew 5)
(Station Reader 1 at the front of the worship space and Reader 2
at the rear, thereby putting the people in the midst of the prayer.)
Reader 1: Holy God, forgive us for our sins against our
community.
Reader 2: We have not provided for the poor or the alien in our
land. We have not paid just
wages to those who labor. We have made life difficult for the
blind, deaf, and those with
special needs. We have rendered improper judgments about right
and wrong. We have
done harm to the environment.
Reader 1: Holy Jesus, forgive our sins against our neighbors.
Reader 2: We have not been generous. We have not prayed for our
neighbors’ needs. We have
slandered friends and foes alike. We have loved ourselves more
than we love others.
People: Holy Spirit, thank you for the assurance of forgiveness.
Help us move beyond our sin, that we may make the world a better place to live.
Amen.
Words of Assurance (1 Corinthians 3)
We belong to Christ:
our past belongs to Christ;
our sins belong to Christ.
We belong to Christ:
our right now belongs to Christ;
our moment of forgiveness belongs to Christ.
We belong to Christ:
our future belongs to Christ;
our holy future, free of guilt and shame,
belongs to Christ.
Passing the Peace of Christ (Matthew 5)
That we may all be as daughters and sons of God, our Mother and
our Father, let us greet one another with signs of peace and blessing,
affirming that God desires love and kindness to all.
Response to the Word (Psalm 119)
By your word, O Lord,
you have taught us.
May your Holy Spirit
grant us understanding and guidance
to live your word.
Lead us in the right paths
of true spirituality.
Turn our hearts and our eyes toward Jesus
and confirm in our souls
the beauty of your ways. Amen.
THANKSGIVING AND COMMUNION
Invitation to the Offering (Leviticus 19, 1 Corinthians 3)
If we learn nothing else from Leviticus, we learn that the Lord
cares how we use our financial resources. God cares whether we help the poor,
pay just wages, or steal from others. The so-called wisdom of our time is
oppressive and power hungry, devaluing benevolence, charity, creation care, and
equality. But Christ, in whom we believe, values these things, and so must we.
We belong to God, and all we have belongs to the Lord. Let us show what we
believe by being holy with our money.
Offering Prayer (Leviticus 19, Matthew 5)
We bring these offerings to you, O Lord,
not because you need them,
but because you are holy.
Through these resources
we ask that he who is without a cloak be clothed,
and she who is hungry be fed.
We bring these offerings before you
and ask that they be used
to fulfill your holy purposes. Amen.
SENDING FORTH
Benediction (Leviticus 19, 1 Corinthians 3)
If you belong to Christ, then you belong to God.
We belong to Christ; we are God’s.
Go and be holy in the world, as God is holy.
We will walk in the way of holiness,
giving glory to God in all we do.
CONTEMPORARY OPTIONS
Gathering Words (Psalm 119, 1 Corinthians 3)
Have you had enough of the wisdom of the world?
Yes, we’ve had enough!
Do you want to know true wisdom?
Yes, we do!
Do you want to be taught, given, led, and confirmed
in the holiness of Christ Jesus, our Lord?
Yes, we long for this.
Come and embrace the ways of God,
the ways of true life and wisdom.
Praise Sentences (Leviticus 19)
Speak to the congregation.
God is holy.
Speak to the community.
God is holy.
Speak to the whole world.
God is holy.
God is holy.
God is holy.
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Worship for Kids: February 23, 2014 by Carolyn C. Brown
From a Child's Point of View
All of today's texts are about getting along with other people.
Old Testament: Leviticus 19:1-2, 9-18. For children, these are
God's directions for getting along with others. The first two verses make it
plain that to be one of God's people, one must follow these directions. The
Good News Bible offers the clearest translation, but even some of its details
require explanation. Children need to be told about the old practice of leaving
some of the grain and fruit in the field for the poor. Older children will be
interested in the responsibility of serving on a jury or as a witness in a
trial. The rules that affect children most are those in verses 11 (do not
steal, cheat, or lie); 14 (do not make fun of anyone with a handicap or
weakness); 16 (do not tells about people); 17 (do not bear grudges); and 18 (do
not try to get even with those who hurt you).
The summary of the rules in verse 19 is familiar to many
children. The teaching point here is that love does not refer to how we feel
about our neighbors, but about how we treat them. God expects us to treat all
people with the same fairness and kindness with which we want to be treated.
Psalm: 119:33-40. All the lines in the section of the acrostic
about God's Torah begin with the Hebrew letter hei. They also use the same
eight synonyms for Torah that were found in the verses read on the Sixth Sunday
After the Epiphany. Of these, only Law, Commandments, and ways make immediate
sense to children. Older children who are learning to recognize synonyms at
school enjoy using that term in worship. Children will make sense of one or two
of the verses as they are read.
Gospel: Matthew 5:38-48. This is one of the "hard
sayings" for Christians of all ages. Jesus' point is that following God's
directions for getting along with others is easy when we are among friends. The
real challenge comes when we are dealing with people who not only will not love
us back but probably will take advantage of us and bully us. Jesus insists that
as God's people, we are to continue to treat those people well, no matter how
they treat us.
For children, "You have heard it said" often refers to
the encouragement of adults to learn to stand up for themselves against
aggressive children. The challenge to Christian children and their adult guides
is (1) not to sink to the level of meanness of those who make life difficult;
and (2) to find creative, loving ways to get along with people who hurt you.
Children need to know both that this challenge is not easy for Christians of
any age and that God expects each of us to work hard at it.
Epistle: 1 Corinthians 3:10-11, 16-23. The Corinthian squabble
between the followers of Apollos and the followers of Paul is beyond the
comprehension of children. But they can explore Paul's insistence that a
congregation (both in Corinth and today) is God's temple and that we are to
take good care of that temple. Detailing that care by saying we should treat
one another with lovingkindness, do the work needed to keep the church going,
contribute money to pay church expenses, do the work of the church in the
neighborhood and world, and so forth, helps children understand and apply
Paul's message.
Watch Words
If you use the term holiness code, take time to explore what it
means to be holy. Remember that holy is used today only at church and in
cursing.
Avoid uncommon terms such as deal falsely, defraud, revile,
slander, and render justice, used in many translations of Leviticus. Instead,
speak about lying, cheating, cursing, and being fair.
Vengeance or revenge and retaliation are getting even, in
children's words.
Because they perceive enemies as bad, many children will claim
to have none. So if you use the term, define it in terms of people who make our
lives difficult. Point out that all of us have some enemies, and challenge
worshipers to identify theirs. Then proceed to Jesus' teachings about getting
along with these folks.
Let the Children Sing
"Lord, I Want to Be a Christian" is the most familiar
and best understood hymn for this theme. You may want to improvise new verses
based on points of the sermon. "Let There Be Peace on Earth" is
another good choice.
Praise God for the blessings of family and friends in the
concrete words of "For the Beauty of the Earth."
Sing "We Are the Church" by Avery and Marsh to
celebrate God's Temple.
The Liturgical Child
1. Bid worshipers to pray for people with whom they live, work,
and play every day. Pray for member of our families, wonderful friends we see
every day, friends who live in the other cities or states, people at work or
school with whom we must get along, people with whom it is hard to get along,
groups of people with whom our community/nation has trouble getting along.
After identifying each person or group for whom worshipers are to pray, pause
to allow individuals to pray for specific people they know.
Example: Lord, we know that you create every person and love
each one. But each of us knows at least one or two people who are very hard to
love. They seem to be out to hurt us and make us look bad. They make us want to
strike back, or at least protect ourselves. But you expect us to love them.
That is not easy. Be with us and hear our prayers for people who hurt us.
(silence)
2. Ask eight older children to read the eight verses of Psalm
119:33-40. Individuals may memorize or read their verse. If this is a class
project, suggest that the students discuss the meaning of these verses as part
of their preparation.
3. Read in unison Psalm 119:33-40 as an affirmation of faith in
response to a sermon exploring God's directions for getting along with others.
4. Remind worshipers that I Corinthians is a letter from Paul to
a church he had helped start and where now the people were fussing among
themselves and criticizing what Paul had done. Read the text imagining that you
are Paul, walking the floor as you dictate this letter. Shrug your shoulders
and turn your hands palms up as you read verse 3. Stroke your chin or make
another thoughtful gesture as you read verse 4a. Raise a finger and come to
attention to make the emphatic point of 4b, then on verse 5, point toward the
congregation to direct them not to judge.
5. If you celebrate Communion, note that God dreams and works
toward a day when all people everywhere will gather around the table. Invite
worshipers to imagine gathered at this table both people with whom they get
along well and those with whom it is difficult to get along. Recall that God
loves and forgives all of us.
Sermon Resource
In Henry and the Clubhouse by Beverly Cleary, ten-year-old Henry
confronts several problems with an after-school paper route. One of them is an
embarrassing four-year-old girl named Ramona, who tries to follow and help him
every day. He tries several ways to discourage her, but never resorts to mean
tricks. He is, however, persistent and creative. He is successful when he
writes to Sheriff Bob, her TV hero, and asks him to tell her on television not
to follow him around. Sheriff Bob does. Find this book in most children's
libraries and bookstores.
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Sermon Options: February 23, 2014
The Reward
1 Corinthians 3:10-11, 16-23
The Rock opera, Jesus Christ, Superstar, pictures Jesus in the
Garden of Gethsemane, asking God if it is really necessary for him to die on
the cross. In deep anguish he prays, among other things, “I’d have to know, I’d
have to know, my Lord, if I die, what will be my reward?” We don’t think or
talk much about the reward of the Christian life. I suppose we feel reluctant
to ask because we think that, if we are being Christian just for what we get
out of it, we are probably doing it for the wrong reason. But the question
sometimes occurs to most of us, doesn’t it? And in our scripture lessons for
today, Paul mentions a reward. So let’s let ourselves ask the question just
this once. What is the reward that comes to those who live the Christian life?
There is a reward. When we think about the Christian’s reward,
we usually think of something that waits for us beyond this life, something we
don’t quite know how to describe because it is hidden behind a veil and
probably cannot be adequately described in the words and concepts we have
developed to describe things in this life. That expectation has been important
to Christians down through the ages. It was important to Paul. Later in his
first letter to the Corinthians, he wrote, “If for this life only we have hoped
in Christ, we are of all people most to be pitied” (1 Corinthians 15:19). The
hope for the hereafter has been very important to people in our day, too.
Jonathan Kozol wrote a book about the lives of desperately poor people living
in a slum of a great city. The book was titled Amazing Grace because the author
said the lives of these people were so empty of hope or of promise that they
could only find meaning for their lives in the promise of heaven they heard in
their little church.1 That promise of a reward in heaven can also mean a lot to
people living under oppression or going through debilitating illness and also
for most of the rest of us as we approach the end of life. The promise of a
reward beyond this life is important.
But there can also be a reward, a wage for work well done and
for a life well lived, in this world, too. The Corinthian Christians were
interested in that, maybe more interested than they should have been. Corinth
was a busy, cosmopolitan city, a center of commerce, a place where people could
move up the ladders of affluence and of status. Lots of people were thinking
about that sort of thing — and some of them let that kind of thinking get mixed
up with their religion. Those who were so interested in “wisdom” were, for the
most part, really just looking for an excuse for feeling superior to others.
Yes, they were interested in knowing what would be the reward of their righteousness.
Finally, Paul said, “Okay, okay. If you want to talk about rewards, we will
talk about rewards.”
Paul said that a foundation has been laid and each of us is
invited to build upon it. We will be rewarded on the basis of how well we
build.
Paul said that he had laid the foundation by preaching to them
the gospel of Jesus Christ. If a person or a community builds on any other
foundation, they are building something that cannot last. No other foundation
can support the structure. So what are we to build on? We are to build on a
knowledge that God is, and that God loves us all, and that God is at work in
our lives and in our world to save.
As individuals and as churches — and as a universal church — we
are called to build something on that foundation. Each of us is to build a
life. Together, we are to build a church, and as a whole human race, we are to
build a world. We do build those things. We each do build lives. We do build
churches — and the church. Yes, and we are the ones who build the world we live
in. We might as well accept responsibility for doing the jobs and do them as
well as we can.
People and communities build in lots of different ways with lots
of different materials. Of course, some don’t think much about building
anything. They just kick back and let things happen as they will. But those who
do that have to accept responsibility for what gets built in that way.
Of what do we build our lives? Do we build them of commitments
to great purposes, of high values, of deep appreciation of beauty and goodness,
of integrity and of discipline and of love? Or do we try to build them of the
things that magazine advertisements promote?
Of what do we build our churches? Are they built of strong
beliefs in eternal truths and of deep commitments to the loving purpose of God
for the salvation of the world? Or are they built of the comfortable little
services designed to serve its own members and, perhaps, to attract some of the
desirable outsiders into membership?
And of what do we build our world? Do we build it of commitments
to justice and well-being for all people? Or do we build it of competitions to
see who can most effectively exploit others and prosper from it — or out of
balances of military power that are designed to oppress and to destroy?
When we get honest, we have to admit that all of us are built of
some good stuff and of some stuff that is not good. A song from the ’60s
described the lives and the houses that people were building as “little boxes
made of ticky-tacky.” Most of us have incorporated a certain amount of
ticky-tacky into our structures — but we are likely not to realize it until
judgment day comes.
Paul says we will be rewarded for what we have built and built
well. Then what is the reward? The reward for building a good life is the good
life itself. What we claim to have built is really God’s gift to us. A life
built of great commitments and high values and of love will be life in its
fullness and there is nothing better that we could ask for in this life. It is
not the wealth or the status symbols or the accumulations of pleasure that
really make a life, it is the deep wholeness and humanity. No matter how much
of those other things a person has or doesn’t have, it is the quality of the life
in the center of the circumstances that is the reward.
And the reward for building a church and a world that live up to
their highest purposes is that we get to enjoy the benefits of such a church
and such a world. We get to enjoy the service of a church that puts us in touch
with the living God and enables us to live the good lives God wants for us. The
reward of living in a world that is committed to justice and well-being for all
is that we get to live in safety and in a life-enriching harmony with all other
people. That, too, is the gift that God keeps wanting to give us.
To what extent are we enjoying that reward? To what extent are
you enjoying the wages of work well done? We may not really know until some
crisis makes it obvious. Paul introduces the idea of a judgment day into our
thinking. “... the work of each builder will become visible, for the Day will
disclose it, because it will be revealed with fire, and the fire will test what
sort of work each has done” (1 Corinthians 3:13). Are we talking about the
final judgment? Paul may have been. But judgment day can come right in the
middle of life when something happens that puts our building to the test,
something like a catastrophic illness, or a national crisis like the September
11 tragedy, or maybe some opportunity to do some great good that shows whether
or not we are willing to rise to the challenge. Just as a hurricane or an
earthquake can test the quality of a building’s construction, so a crisis in
our lives, or in the life of our church or nation, can show us how well we have
built. If we have incorporated too much “ticky-tacky” into the construction,
the structures may not be able to stand and serve. If we have built well, our
reward will be that we will be able to cope and to keep on living a good
quality of life in the midst of whatever circumstances may come along.
But Paul adds something very interesting. He says that even if
the crisis proves the inadequacy of our building, it may still work for our
salvation. It can show us what is important and what is not. The “fire” can act
as a refiner’s fire and cause us to rebuild and to rebuild better.
Let me tell you a story about a fire. A certain Christian man
finally got that big promotion in his profession. He moved to a new city to assume
the responsibilities of vice president of a major bank. He and his family were
excited about building that fine new home that they had always dreamed of. They
built it in an affluent suburb where all of the homes were fine. They brought
into it all of the things that they had accumulated and treasured over the
years and they carefully selected the new furniture and appliances that would
make their home just right. The family was really beginning to enjoy their new
home and their new situation in life. Everything looked just right — but no one
could see the defective wiring that a careless workman had left as his
contribution to their happiness. One night only a few months after moving into
the house, the man had a dream that there was a fire in the attic. He woke up
in a fright — and discovered that his dream was true. Quickly, he woke up his
wife and children and got them out of the house as it burst into flames. As he
stood and watched his dream house burn, neighbors came running up to him and
asked if there was anything he wanted them to try to save. He shook his head
and said, “No. My wife and children are safe and there’s nothing else in the
house that is worth the risk of life.” Very quickly, the fire had caused him to
put things into perspective. It would be unrealistic to say that they did not
suffer some grief because of their loss. But they knew to be grateful that they
still had everything that was really important. That was a kind of a salvation.
Many have gone through crisis experiences that helped them to
realize that some of the things they thought were very important really weren’t
and some of the things they had neglected were the things that really made life
worth living. That can indeedbe an experience of salvation — and that, too, is
a kind of reward.
But then Paul moves on to enlarge his metaphor and he has a
surprise for us. He says, “Do you not know that you [you Christians, you
churches] are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians
3:16). If we can keep our lives from being cluttered up with things that
distract us from what is important, the Spirit of God will teach us real wisdom
and help us catch a new vision of things as they really are. One of the things
we will be shown is that since you belong to Christ and Christ belongs to God
and all things belong to God, then all things belong to you.
Now, there is a vision we may have a hard time catching. We are
an awful lot like the Corinthians. They were so preoccupied with who has wisdom
and who doesn’t and who has wealth and who doesn’t and who has status and who
doesn’t and which house church has the most attractive pastor and which has the
truest doctrine that they were missing the magnificent vision of the whole that
was there before them. We do that, too. We divide our lives up like we divide
our property into little gated communities with guards at the gates or like
pieces of turf with “keep out” signs on the fences. Then we exhaust ourselves
with being defensive of what is ours and jealous of what is not. Paul says to
forget that foolishness. Everything good is yours. Does that come as a
surprise? Can you take it in?
Some of our songwriters have caught the vision. An old spiritual
that came to us from a group of people who had nothing at all in this world said,
“All around me looks so shine, asked the Lord if all was mine. Every time I
feel the Spirit moving in my heart, I will pray.” Another hymn describes the
beauty that surrounds us when “morning has broken” and how that beauty takes on
eternal significance. Then it says, “Mine is the sunlight! Mine is the morning
born of the one light Eden saw play! Praise with elation, praise every morning,
God’s recreation of the new day!” You don’t have to own a sunrise or a sunset
to enjoy it. You just have to claim it and take it in before it slips away. It
was put there for you. It is yours. God gave it to you.
You can feel the same way about the wisdom and the
accomplishments and the goodness of other people. They are yours, too, because
ultimately they are God’s. In just that same way, every bit of the beauty and
goodness and truth and nobility and aliveness and joy that are to be found in
this world, in all of life, yes, and in death too, are yours. Don’t try to own
them in some way that hoards them and keeps them away from others. That won’t
work. That will spoil it. But simply move through life with arms and heart wide
open to embrace and to share every good thing that is there for you. And when
the time comes for you to leave this life, approach the great unknown beyond
this life in the same way. Everything good is yours. God has freely given it to
you. And that is your reward just for allowing the Spirit of God to show you
that you are beloved children of God.
The Offense Of Grace
Matthew 5:38-48
Victor Hugo begins Les Miserables with the story of Jean
Valjean. He is an ex-convict who has just been released from nineteen years in
prison for stealing bread to feed his sister’s children. As he reenters
society, no one will house him or give him work because of his criminal record
— that is until he stumbles into the bishop’s house. Much to Valjean’s
bewilderment, the bishop treats him with kindness and hospitality. Seizing the
moment, Valjean steals the bishop’s silver plates and, then, flees into the
night.
The bishop’s reaction to Valjean’s treachery is not what we
might expect. Instead of being angry and offering condemnation, the bishop
examines his own behavior and finds himself lacking in charity. “I have for a
long time wrongfully withheld this silver; it belonged to the poor. Who was
this man? A poor man evidently,” he reasons to himself. So when the police
arrive with the captured Valjean, the bishop’s silver in his possession, the
bishop calmly greets the thief and says, “But I gave you the candlesticks also
... why did you not take them along with the plates?” The police, surprised and
confused, reluctantly let the thief go.
Like Joseph’s brothers cowering in fear before the one they have
wronged, Jean Valjean expects blame and condemnation for his actions. Instead,
he receives forgiveness and mercy. He expects hatred, and, instead, he receives
love, and at that moment evil is transformed into good.
Our story today is a true story of grace, and as such it is
God’s story. In fact, it summarizes the gospel — the good news which we have
received, and the good news which we are called to live.
Though Jesus’ words and Joseph’s words focus on how we are to
treat others, they are based upon the way God treats us. Loving enemies,
forgiving negative experiences, giving and expecting nothing in return,
offering mercy instead of blame and condemnation — this is God’s story. After
all, God put a rainbow promise in the sky, even though we hadn’t earned it. God
made manna to fall from heaven, even though the wandering Israelites had done
nothing but complain and whine. In Jesus’ most difficult parable, the vineyard
owner, who is God, pays the one-hour workers the same as the eight-hour
workers, and thus gives them — and us — not what we deserve but what we need.
And in the archetypal tale of the Prodigal Son, we meet a God who rejoices when
a sinner comes home.
Yes, again and again and again, God gives us grace instead of
grief. God gives us blessing instead of blame. God gives us comfort instead of
condemnation. And in the serendipity of those surprising moments we are
changed. Yet, it is one thing for God to be gracious to us. After all, that is
what God is for. It’s quite another for us to do the same. After all, we live
in the real world, and we must be practical, cautious, and sensible. Loving our
enemies and turning the other cheek is dangerous business — foolhardy and
contrary to our best interests. No, we need to be right, to be safe, to be
number one, always to be in control of the situation — this is the only way to
preserve one’s skin. And so we, the worldly people of the twenty-first century,
live not in a world of grace, but instead in a world of hostility. We live in a
world where if we get robbed or mugged, we press charges. We live in a world where,
in order to maintain national superiority, we can never admit that the United
States is wrong. We live in a world where eighty percent of Americans believe
in legalized revenge — better known as capital punishment. We live in a world
where, after parents die and sibling rivalries turn into warfare, millions of
dollars and thousands of emotional hours are spent contesting wills and
fighting over family heirlooms.
Yes, resentment and retaliation, judgment and blame are tightly
woven into the fabric of our human nature. This negative reaction to the bad
things in life is learned behavior in a world where self
comes first. It is part of the original sin of seeing ourselves
as the center of the universe. And it is the disease of the soul which Jesus
comes to heal. When he eats with Zacchaeus, when he forgives and empowers the
woman at the well, when he breaks bread with Judas, and when he gives authority
to faithless Peter, Jesus gives them — and gives us — grace. He gives us the
benefit of the doubt, the gift of a second chance, the lavish and generous
blessing of unconditional love. And then Jesus asks us to do the same — to take
the risk, to make the decision, yes, to follow him. He asks us to be foolish
enough to spurn the ways of the world, and to do things in a new way.
The writer and surgeon Bernie Siegel tells the story of Wild
Bill, an inmate of a concentration camp, who after six years of serving the
enemy as an interpreter, was still full of energy and physical health and a
gentle positive spirit. To the other prisoners, he was a beacon of hope, an
agent of reconciliation, one who was constantly urging them to forgive each
other and the enemy. This man’s positive spirit was all the more amazing
because of the horror which he himself had experienced at the beginning of the
war — watching his own family: his wife, his two daughters, his three little
boys, shot before his very eyes by Nazi soldiers in Warsaw.
When asked to explain his lack of bitterness, Wild Bill
responded, “I had to decide right then whether to let myself hate the soldiers
who had done this. It was an easy decision, really. I was a lawyer. In my
practice I had seen too often what hate could do to people’s minds and bodies.
Hate had just killed the six people who matter most to me in the world. I
decided then that I would spend the rest of my life — whether it was a few days
or many years — loving every person I came in contact with.”
A new ethic — to love our enemies, to turn the other cheek, to
forgive and love no matter what — it is what Jesus asks. But does it make
sense? And does it work? Or is it an offense in our dog-eat-dog world? Is it
realistic to expect the families of Timothy McVeigh’s victims to forgive him
and to love him? Is it appropriate to ask a battered wife to pray for the one
who abuses her, to offer the other cheek to the husband who has struck the
first one? Yes, God sends sun and rain on the righteous and the unrighteous
alike — but are we called to love and be merciful to people who take us for
granted and use us for their own advantage? These selfless, idealistic values
may be fine for a Messiah, but for those of us who are victims and victimizers
in the real world, they are offensive and dangerous.
Unless, of course, we look at them in a new way. Years ago I read
a book about Christian assertiveness, and these puzzling words from Matthew
were offered as guidelines for healthy assertive behavior. You see, to love our
enemy is to take charge of the situation, to refrain from just reacting as a
victim of their behavior. To love our enemy is to change the situation, to take
the initiative to relate to our victimizers in a new way — literally to take
the power out of their hands and to put it in ours in a positive way. To love
the enemy does not mean to like the enemy. Instead it means to understand them
as human beings — troubled and sinful human beings who have hurt us because
they themselves hurt inside. It means to make a decision to respond to them in
ways which will benefit them and perhaps lead to healing.
This is not to suggest that we passively sit back and ask for
more abuse. It does not mean that the abused wife continues to live with the
husband who beats her. No, the loving thing to do, the thing that is in the
best interests of the one who is doing the hurting, may be to blow the whistle,
to press charges, to get help for a sickness that is out of control. You see,
to do good, to love and forgive those who offend us, is to refrain from hurting
them in the same way they have hurt us. It is to initiate a new form of
confrontation and healing that will lead to the well-being of all the parties
involved. An ethic of grace — far from being an offense — is an invitation to
take the offensive, to live positively instead of negatively, to stop playing
the role of victim, and to start living a life of proactive discipleship.
Martin Luther King, Jr., once wrote:
Forgiveness does not mean ignoring what has been done. It means,
rather, that the evil act no longer remains as a barrier to the relationship
... We must recognize that the evil deed of the enemy neighbor, the thing that
hurts, never quite expresses all that he is. An element of goodness may be
found even in our worst enemy.
King concludes that when Jesus asks us to love our enemies he is
pleading with us to offer understanding and creative good will to all people.
This is the only way we can truly be children of a loving God.
My friends, an ethic of grace is different from an ethic of
justice. Instead of reacting to the sin of others, instead of basing our
response on reward or revenge or reciprocity, we can, instead, initiate a new
relationship based on love and hope. And, by taking the high road, we can
become fertile ground for abundant life to grow, both for our enemy and for our
selves.
I was once offered the gift of grace from an enemy, and it was a
transforming moment in my life. Years ago, when my husband and I were called to
be co-pastors of a church in New Jersey, the pastoral nominating committee was
split. Seven members of the committee were favorable to our candidacy, but four
members were opposed. Though it is usually a bad idea to accept a call to a
church when there is that kind of split, we were assured that the committee
itself was so conflicted that no candidate could have fared better. One of the
members who was opposed to us was Pearl, a strong-minded, fairly conservative
elder who also happened to be clerk of session. She didn’t like our theology,
she didn’t like the idea of a clergy couple, and she definitely didn’t like the
idea of a clergywoman. Fortunately, the congregation voted overwhelmingly to
call us as their co-pastors, but that still didn’t convince Pearl. She just
didn’t like us, and she wasn’t about to accept us as her pastors.
A few weeks after we moved and started our ministry, I was
feeling particularly low. Though the congregation had been welcoming, I was
still feeling like a stranger, still feeling like people were suspicious, still
feeling like my husband was the more acceptable pastor. In fact, I was feeling
like we had made a terrible mistake, when all of a sudden the doorbell rang. I
went to open the door, and there stood Pearl, holding a broom, a loaf of bread,
and a shaker of salt. She smiled at me and said, “I come from German stock, and
there is an old tradition in our family. Whenever someone moves into a new home
they are given three gifts: a broom to sweep away the evil spirits, a loaf of
bread to make their house into a home, and a pinch of salt to bring good luck.
I want to welcome you to your new home — and to welcome you as my new pastor.”
Well, Pearl and I never saw eye to eye on theology. But that day
Pearl took the offensive and changed a relationship of hostility into a relationship
of grace. That day she decided to love her enemy, and I felt like I had finally
come home.
These words in Matthew are not spoken to the world at large.
Jesus knew that secular people could neither understand nor honor such a
difficult ethic. No, these words in Matthew are spoken to the disciples, to
believers who have decided to follow Jesus. These words are spoken to us,
people who have chosen to be the yeast in a world that needs the fullness of
grace. This day may we hear these words, and do them, all to the glory of God.
May it be so — for you and for me. Amen.
Psalm 119:33-40
Like last week’s selection from the opening portion of this same
psalm, today’s selection celebrates the joy that comes of following God’s Law,
the Torah. As is usually the case with psalm selections in the lectionary, it
amplifies the First Lesson from the Hebrew Scriptures — which this week happens
to be Leviticus 19:1-2, 9-18.
Reading through verses 9-18 of the Leviticus passage, we quickly
discover that following God’s Law transcends mere legalism: at the root of each
of these commandments is a deep and abiding ethical concern for the well-being
of others. The command to leave something in the field for the gleaners
(Leviticus 19:9-10) honors the needs of the poor. The prohibition against
stealing has a human face: “You shall not defraud your neighbor” (v. 13a). “You
shall not keep the wages of a laborer until morning” (v. 13b) is among the
earliest examples of fair-labor legislation — the workers, after all, need
their salaries if they are to feed their families. There is concern for the
disabled (v. 14), and an admonition to treat everyone equally: “You shall not
be partial to the poor or defer to the great” (v. 15). Ultimately, there comes
a prohibition against hate itself (v. 17), followed by the greatest commandment
of all: “you shall love your neighbor as yourself” (v. 18).
“Give me understanding,” pleads the psalmist, “that I may keep
your law and observe it with my whole heart” (Psalm 119:34). Perhaps the most
important aspect of this understanding is the discovery that God’s Law is about
much more than statutes and regulations and ordinances and codicils. With love
at its very heart, it is the concrete manifestation of the Lord’s desire that
we live in harmony with others, and even with ourselves. The law the psalmist
begs to understand has, in the very deepest sense, a human face. “Turn my eyes
from looking at vanities,” he pleads; “give me life in your ways” (v. 37). Far
from being a dead letter, the law is life-giving.
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This Sunday 2/16/14
Sixth Sunday After the Epiphany - Deuteronomy 30:15-20; Psalm
119:1-8; 1 Corinthians 3:1-9; Matthew 5:21-37
Aleph by Raquel Mull
Psalm 119:1-8
Psalm 119 is written in praise of Torah, God’s law or teaching.
Psalm 119, the longest chapter in the book of Psalms, is an alphabetical
acrostic that contains praises, laments, meditations, petitions, and assurances
of God’s presence. The 176 verses are divided into twenty-two sections, each
named after a letter of the Hebrew alphabet. Some Bibles show the letters as
the subtitles for the divisions.
Hebrew letters differ from the English alphabet because each has
a name that is itself a word. Each letter is also a picture or symbol, representing
an object, animal, or thing. When people read Hebrew, not only do they
understand the sounds of the letters, they know the words they are reading.
They also have the added dimension of seeing how the images interact!
The first letter in the Hebrew alphabet is aleph, which means
“master.” Aleph is the first and master of the other twenty-one letters. As
such, the first verses of Psalm 119 remind us of the blessings we receive when
we keep God’s laws.
These pointed reminders of blessing and promise need to be
repeated many times for us mortals. The author of 1 John writes in chapter 5
that “the love of God is this, that we obey his commandments. And his
commandments are not burdensome” (v. 3). It would be nice to think that
second-century C.E. life was filled with fewer temptations, making the
commandments less of a burden, but we know that people throughout history have
struggled to follow God’s ordinances. Those who find them light to carry are
the saints among us.
I have difficulty obeying some of the laws, especially the one
dealing with covetousness. My daughter, the mother of our two beautiful
granddaughters, lives in another state. Her father and I have been divorced for
many years, but our relationships with each other and our respective new mates
have improved since we are now grandparents. Or so I thought.
One day, my daughter called and explained what they were going
to do when they visited her father for four days. Four days! They don’t visit
us very often, and they never stay for more than two days! We make the
seven-hour trip every other month to ensure that our four- and six-yearold
granddaughters know their shimmy (Navajo for my mother’s mother) and hosteen
(Navajo for old man). My feelings were hurt, and jealousy’s ugly head rose quickly
and strongly. I hung up the phone and cried on Hosteen’s shoulder. I decided
not to talk to my daughter again that day.
By the next morning, I was much better and had gotten things
into perspective. I called my daughter and thanked her for giving me some time
to get my house in order. I reassured her that her family is very important to
us; visits to us are not a condition for us to be part of their lives. I had
reminded myself of the reasons her father is not able to visit them as
frequently as we can. I remembered that the girls would be on summer vacation,
and we would be at a yearly conference. I had moved from the jealous woman to
the loving mother and grandmother. But it was not easy. It took time and
effort, and in all honesty, I didn’t even think about the commandment “Thou
shalt not covet” (Exodus 20:17 KJV).
What I did was read Psalm 119:1-4, and I discovered, to my
complete astonishment, that I was happy. I had obeyed the commandment and, in
doing so, enabled my daughter and her family to be with her father without
guilt or worry. We were both free because I finally followed God’s command.
As I mentioned, aleph is the first letter and the master of all
other Hebrew letters. It is first and considered by Jewish theologians to
actually be made in the image of God. In fact, the first two letters of the
Hebrew alphabet spell “father,” which is an example of God at the beginning of
all things.
Psalm 119 begins by reminding us that we need to conscientiously
choose to walk in God’s ways. It does make a difference in our relationships,
all of them; our relationships with God as well as with our fellow human
beings.
The second half of today’s lection is a prayer seeking God’s
help in keeping the commandments of the Lord. Originally this was written in
regard to Torah and all of its 613 laws, but we still need help to obey even
the two greatest commandments! Our situation has not changed. We are still
tempted, and we still forget the Lord’s laws. Even knowing some of the
consequences, we forget. Shame is not easy to live with. We feel guilt when we
recognize we have done something wrong, but shame is what we feel when we
believe something is wrong with us as people.
The God of creation made us in God’s own image and did not want
shame to be a part of our lives. The idea that we are not good enough or will
never be right is an attack on our faith. God promises we will be heirs because
God sees us as sons and daughters. When we follow God’s commandments, never
taking our eyes off them, shame will not rest on us. Knowing we are keeping our
relationship with God first prevents doubt from creeping into our prayers and
enables us to fulfill our destiny as God’s children.
God wants to be first; in the Hebrew alphabet and in our lives.
God has given us the pattern to live through God’s Son, Jesus. Let us remember
the laws and why we need to follow them. It is not just happiness and
blessings; it is love. It’s the love we have for God and the love we are to
have for others, which, as promised, becomes stronger when we diligently keep
God’s precepts.
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Worship Elements: February 16, 2014 (Option 1) by J. Wayne Pratt
Sixth Sunday After the Epiphany
COLOR: Green
SCRIPTURE READINGS: Deuteronomy 30:15-20; Psalm 119:1-8; 1
Corinthians 3:1-9; Matthew 5:21-37
THEME IDEAS
Today’s readings challenge us to choose life. As the church, we
are called to focus on what God’s kingdom requires, what it blesses, and how
the worshiping community is to live out its distinct calling to be the body of
Christ. Moses reminds the people of their covenant to worship God alone and to
walk in the ways of the Lord. Paul helps the congregation at Corinth to
understand and reframe its views of leadership, particularly in relation to
understanding the gift of growth that comes through the power of the Spirit. In
Matthew’s Gospel, Jesus begins to move his followers from their assumptions
about the ways of God: “You have heard that it was said. . .” to the ways of
the gospel: “but I say to you. . . .” The teachings of
Jesus confront us with choices, each carrying its own unique
consequences. Jesus calls us to choose the practices that will bring God glory
and honor.
INVITATION AND GATHERING
Call to Worship (Psalm 119)
Happy are those who walk in God’s ways.
Blessed are those who observe God’s
commandments.
Faithful are those whose eyes are fixed
on righteousness.
Joyful are those whose hearts are filled
with praise.
Come, let us love the Lord our God.
We come to worship the One who leads us
in the ways of life.
Opening Prayer (Deuteronomy 30, Matthew 5)
Holy Spirit, guide us as we walk in faith,
and guard us against the powers
that would draw us away from your love.
Help us live according to your commandments,
that we might live long in the land
you have prepared for us.
Prompt us to seek you with our whole heart
and guide us to walk in your ways,
that we may carry out the vows
of the covenant we share.
May our words and deeds
bring life and faith to others,
as we hold fast to the gift of faith.
Be near us each and every day,
and bless us with your light,
that our days may be filled with grace. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession (Deuteronomy 30, 1 Corinthians 3)
Loving God, you call us to walk in your ways,
observe your commandments,
and love you as you have loved us.
You offer us a community of abundant blessing,
with rich soil to promote dynamic growth.
Yet we often turn away from you
to satisfy our own wants and desires.
We forsake the way of love and forgiveness,
giving in to petty jealousies and quarreling,
and surrendering our lofty ideals
to our baser inclinations.
Forgive us, O God.
When we flee from your embrace,
draw us into community with you
and with one another.
Shower us with the cleansing waters of humility,
that we may reclaim our purpose
and find nourishment and growth
in labors of love
to bring your kingdom in our midst.
Words of Assurance (Deuteronomy 30, 1 Corinthians 3)
God is alive and at work nurturing our growth,
nourishing our needs, and reconciling us
to one another.
God hears the confessions of our hearts
and forgives generously, sharing love with all
who follow in God’s ways.
It is through God’s amazing grace that we are forgiven.
And all God’s children respond:
Thanks be to God!
Response to the Word (Matthew 5)
O God, send your Spirit upon us and light our path,
that we may travel the road
you have prepared for us.
Having heard your scriptures proclaimed,
and your word revealed,
enable our hearts and minds
to more fully understand
your goodness and your grace.
Help us break free from ideas that no longer bring life,
that we may embrace the life-giving
work of your Spirit.
Challenge us to forsake paths that ask little of us,
and help us resist the evils
and temptations of this world,
that we may truly follow the way
of kingdom living. Amen.
THANKSGIVING AND COMMUNION
Offering Prayer (1 Corinthians 3)
Gracious God,
as we present these offerings,
may we be reminded of the many blessings
you have shared with us as individuals,
and as a community of believers.
You have fed us with the milk of your grace,
and have nurtured us with a love
that knows no limits or boundaries.
May our sharing this day
reveal our priorities and our promises,
for we belong to you and offer you our gifts,
that they may be used
in mission and in ministry
to bring glory to you, our Creator,
Redeemer, and Sustainer. Amen.
Invitation to Communion (1 Corinthians 3)
As we gather at the Lord’s table, all are welcome. Having a
common purpose, we receive growth from the love of God, and nurture and
nourishment from the body and blood of Christ Jesus. At this table, we are
redeemed by God, reconciled to one another, and called to labor in God’s
fields, where love and forgiveness are sown. The table is ready; the meal is
prepared. Come, be fed, and savor the feast of the Lord!
SENDING FORTH
Benediction (Deuteronomy 30)
As we journey out into the world,
may each of us walk in the light of God’s ways,
striving to be blameless and just.
May our hearts be vessels of God’s love
and may the Lord bless us in the land
that we are entering.
Hold fast. Do not be led astray,
and may the love of God
be yours this day and forevermore.
Go now in peace. Amen.
CONTEMPORARY OPTIONS
Gathering Words (Deuteronomy 30)
Love your God,
and walk in God’s ways.
We will love God,
and walk in God’s ways.
Love your God,
and hold fast to God in everything you do.
We will love God,
and walk in God’s ways.
—OR—
Gathering Words (Psalm 119)
Happy are those who seek God in all things,
who turn from wrong and walk with God.
Happy are those who know God’s love,
and live with joy.
Happy are those who share praise
with a heart of pure love.
Happy are those who know God’s love,
and live with joy.
Praise Sentences (Deuteronomy 30)
Choose life! Choose God!
Live in God’s love!
God’s way is good!
Hold fast to God!
(Mary Petrina Boyd)
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Worship Elements: February 16, 2014 (Option 2) by Mary Petrina Boyd
Sixth Sunday after the Epiphany
COLOR: Green
SCRIPTURE READINGS: Deuteronomy 30:15-20; Psalm 119:1-8; 1
Corinthians 3:1-9; Matthew 5:21-37
THEME IDEAS
God calls us to walk in ways that lead to life and abundance. In
his final address, Moses urges the Hebrew people to choose life; the psalmist
praises those who walk in God’s ways; and Jesus calls for a deeper, more
faithful understanding of God’s laws. Jesus calls us to reconcile with one
another, to love faithfully, and to speak truthfully. Lest this lead us to
think that salvation comes only through human endeavors, Paul reminds us that
God alone gives the growth.
INVITATION AND GATHERING
Call to Worship (Psalm 119)
Happy are those who are without blame.
Blessed are those who walk in God’s way.
Happy are those who are faithful.
Blessed are those who seek God.
We will obey your word, O God.
We will praise you forever!
Opening Prayer (Deuteronomy 30, Psalm 119)
Come, Holy One:
teach us your ways,
lead us in your paths,
guide us on our journey.
Speak to us your words of life,
for you offer us direction and wholeness
when we hear your voice
and follow.
You bless us with your love,
shower us with your grace,
and help us grow in faith.
We seek you, O God,
with all our hearts.
Be near us this day. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession (Deuteronomy 30, 1 Corinthians 3, Mark 5)
Loving God,
you call us into community,
teach us your ways,
and bless us with abundant life.
Yet we turn aside to follow other paths:
we take the easy way out,
listening to the world’s call
rather than your call to commitment;
we quarrel with one another,
letting differences divide us;
we cherish our resentments,
shutting off our hearts
from forgiveness and reconciliation;
we cling to petty jealousies,
feeling we deserve more than we have.
Forgive us when we wander from your love.
Draw us into community with each other,
and feed us with the milk of your grace,
that we may grow in faithfulness
and work together in peace. Amen.
Words of Assurance (Deuteronomy 30, 1 Corinthians 3)
God is at work, nurturing our growth
and showing us the ways that lead to life.
God is at work, reconciling us to one another
and teaching us the paths of love.
God is at work, hearing our confessions,
forgiving our disobedience,
and blessing us in love.
Thanks be to God!
Passing the Peace of Christ (Matthew 5)
Christ asks that we be reconciled to one another. The love of
Christ reaches out to friend and stranger, touching each life with blessing.
Share the peace and forgiveness of Christ with one another.
Response to the Word (Deuteronomy 30, Matthew 5)
Caring God,
nurture the life within us.
You have shown us the ways
that lead to life.
You have challenged us
to move beyond easy answers,
to embrace the hard choices
that come with caring deeply for others.
Give us the wisdom and the courage
to resist evil and walk in your ways of love. Amen.
THANKSGIVING AND COMMUNION
Invitation to the Offering (Deuteronomy 30, 1 Corinthians 3)
God has given us growth, guided our steps on the ways that lead
to life, and provided companions for our journey. Our very lives are a gift
from God. With gratitude and praise, we turn to God with obedient hearts to
offer back our gifts, that others may find life and wholeness.
Offering Prayer (Deuteronomy 30, Matthew 5)
Loving God,
you have shown us your ways
and led us in the paths of abundance.
You have blessed us and kept us safe.
In you we see that we are loved.
We offer you our lives,
for we have chosen to follow you.
We offer you our praise,
for your love is great.
Use our gifts, our money, and our hearts
to establish your realm of love upon the earth. Amen.
Invitation to Communion (Matthew 5, 1 Corinthians 3)
This is Christ’s table, where all are welcome. Here we are fed
in abundance. Here we gather as Christ’s body. Reconciled to one another, we
are God’s people. We are God’s servants, working together. We are God’s field,
where love is sown. We are God’s building, a house of love. The feast is
prepared; the table is ready. Come! Rejoice and be fed.
SENDING FORTH
Benediction (Deuteronomy 30)
Go forth to walk in God’s ways.
May our ways be blameless.
Hold fast to God in all you do.
Our hearts belong to God.
May the love of God be yours.
God’s blessings rest upon us.
CONTEMPORARY OPTIONS
Gathering Words (Deuteronomy 30)
Choose life!
We will love the Lord our God.
Choose life!
We will obey God in all we do.
Choose life!
We will hold fast to our God.
Choose life!
We choose life in God’s love!
Praise Sentences (Deuteronomy 30)
Choose life! Choose God!
Live in God’s love!
God’s way is good!
Hold fast to God!
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Worship for Kids: February 16, 2014 by Carolyn C. Brown
From a Child's Point of View
Old Testament: Deuteronomy 30:15-20. Elementary-school children
learn slowly, through experience, that the choices they make every day have
consequences. At this age—as in weak moments later in life—they blame others
for the consequences of their decisions. But as they grow, children take more
and more responsibility for their actions. This passage speaks to children who
are learning to make choices and to accept the consequences.
Moses tells Jews on the edge of the Promised Land that they will
need to make choices in their new home. If the children are reminded of all
that happened during the Exodus, they will realize that God had clearly shown
these people how to make choices. They knew what God promised and what God
expected. "Standing in the sandals" of these Jews, older children can
begin to identify the choices they faced and what God had shown them about what
they were to do.
It is important to point out that Moses did not say that God
would punish the people if they made the wrong choices. Rather, Moses insisted
that following God's ways leads naturally to good results, while following
selfish, wicked ways leads to bad results.
Psalm: 119:1-8. The vocabulary of this psalm makes it almost
impossible for children to follow. However, when they know that this is an
acrostic made up of short statements about the benefits of following God's
ways, children may understand one or two statements. Older children are helped
if they are alerted before the reading to the eight words that are used for
God's rules in these eight verses: Law, testimonies, ways, precepts, statues,
commandments, ordinances, and statutes (repeated).
Gospel: Matthew 5:21-37. Only the most mature children can grasp
Jesus' point about living by the Spirit rather than by the letter of the Law.
Their understanding begins with recognizing the close connection between strong
feelings and actions. Younger children, however, are still learning to
understand and live by the rules. For both, it may be more helpful to focus on
one of Jesus' three examples.
The first example is the easiest because it deals with a
familiar problem: anger. Jesus insists, and children know, that calling
brothers and sisters names or being furious with friends (no matter how much
the names and fury are deserved) leads to trouble. When we carry angry feelings
around with us, eventually they explode into name calling, kicking, punching,
and even killing. Because of that, Jesus says it is important to get rid of
angry feelings. It is so important that even going to church worship God should
be put off until we work out angry problems with others.
Note: Jesus never says that being angry is bad, only that it is
dangerous. Children need to be assured that everyone becomes angry and that
angry feelings are an important sign that something is terribly wrong.
Challenge children to recognize this sign—angry feelings—and find ways to
resolve the problem to which it points.
Jesus' second example is adultery—or family loyalty. He presents
God's intention that people should live together in marriages and families, and
that they should love and trust each other in all things at all times. In
today's culture, that is not the norm, so children need to hear Jesus' vision
affirmed, while they also need to hear that failed marriages, especially those
of their parents, are forgivable. (Just as God forgives us when we fail to be
kind or to be peacemakers, God forgives husbands and wives who fail to make
their marriages last a lifetime.) But they do need to know that God expects us
all to work hard to make our families lifetime commitments, and they need
encouragement to dream of lifetime marriages for themselves. Though Jesus
speaks of husbands and wives, children also are expected to be loyalty to their
families. This includes babysitting with younger siblings (or grandparents),
paying attention to and really listening to each other, working to get along
together, and so forth.
Though they need adult help to decipher Jesus' third example,
children, with their love of elaborate secret club oaths and "cross my
fingers, hope to die," understand Jesus' insistence that we simply do what
we say we will do. We should be so dependable that oaths are not necessary.
Epistle: 1 Corinthians 3:1-9. The problem in the Corinthian
church and the language with which Paul addresses it are beyond the
understanding and experience of children. Paul's message about the immaturity
of arguing and jealousy, however, does speak clearly to them. Children, often
warned not to act like babies, enjoy Paul's telling the adults that they are
acting like babies when they fuss and argue. That chuckle opens the door to
discussion of our tendency, at all ages, to such behavior, and the challenge to
grow beyond it.
Watch Words
Avoid abstract terms such a good and evil or life and death in
describing the choices people face. Instead, speak of obeying God's rules or
following God's ways.
Instead of speaking of adultery or lust, talk about family and
marriage loyalty.
Let the Children Sing
Commit yourselves to making good choices with "Seek ye
First" and "Open My Eyes, That I May See." Though it is not
familiar to most children and some of its concepts are abstract, the vocabulary
of "God of Our Life Through All the Circling Years" is simple enough
for older elementary children to read and sing.
Sing about the resolution of angry feelings and bickering with
"Let There Be Peace on Earth."
Praise God for the blessings of family and church in the
concrete words of "For the Beauty of the Earth."
The Liturgical Child
1. Before reading the Deuteronomy text, set it in context by
recounting events from Exodus in which Jews learned what God wants and
promises. Invite worshipers to imagine themselves among the crowd gathered near
the border of the Promised Land. Then assume the role of Moses, addressing his
followers with great passion and dramatic flair. Use your hands to indicate the
two options being offered. Point at the crowd as you warn them in verse 17;
point to heaven as you call for witnesses in verse 19.
2. Ask eight readers (perhaps an older children's class) to read
this psalm, each reader reading one verse. Before the reading, explain that in
this acrostic (alphabet poem), each verse is a separate statement about obeying
God's rules. In Hebrew, each line begins with the letter Aleph.
3. Build a prayer of confession on our failures to choose God's
ways as they are expressed in the Ten Commandments. One leader could read the
Commandments, pausing after each one for another leader to offer a brief prayer
related to it.
Or a single leader could offer ten prayers, following the same
structure: "You have called us to . . . [cite one command], but we have
chosen to. . . . Forgive us."
4. Use the Ten Commandments in a responsive affirmation of faith.
The congregational response to the reading of each command: "God, we want
to choose your ways."
5. If you focus on family loyalty, provide an opportunity for
couples to renew their marriage vows, or for members of families to make
promises to one another. Informal congregations may enjoy gathering in family
groups to hold hands as they make the promises. Be sure to urge those whose
families are not present to imagine the other members around them. Then line
out promises for family members to repeat.
Just because we live together, that does not mean that we are a
family. Loving one another, taking care of one another, and sharing good and
bad experiences makes us a family. So now, in the presence of God, who creates
all families, I invite you to make these promises to the members of your
family:
You are my family. Because I love you, I promise to . . .
• really listen when you talk to me;
• tell you about both the good and the bad things that happen to
me;
• make time for us to do things together;
• put up with you when you are crabby and moody; and
• pray for you every day.
Let us pray. Lord, these are not easy promises to keep. Be with
us. Help us to keep our promises on happy days when they are easy, and on
miserable days when they are had to keep. Help us remember our promises when
what is happening to us seems so much more important than what is happening at
home. Help us to share your love with one another until it spills over to
people beyond our family. Amen.
Sermon Resources
1. Many parenting books speak about disciplining children with
the "logical, natural consequences" of other activities. Tell stories
about such discipline—perhaps from your own childhood—and compare it to the way
God disciplines us.
2. This three-step method of dealing with anger helps people of
all ages:
Step One: Work off the angry feelings. Everyone needs to know
some safe, satisfactory ways to work off the steam of anger. Children often
find that shooting baskets by themselves or some other physical exercise does the
job.
Step Two: Think it through. After the angry feelings have been
reduced, ask yourself the following questions:
What really happened?
Why did he/she/they do that?
Why did I do that?
What needs fixing?
What can I do to help fix it?
Step Three: Go to work. Decide what you need to do and get any
help you need to do it. It often helps for a family member or friend to work
with you, especially if you need to talk with the others involved.
3. A story about family loyalty in spite of problems, Beezus and
Ramona by Beverly Cleary describes nine-year-old Beezus' difficulties with a
very pesky preschool sister. The last chapter tells how Ramona ruined two
birthday cakes on Beezus' birthday, and how their mother and her sister told of
the problems they had getting along when they were little girls.
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Sermon Options: February 16, 2014
CHOOSE LIFE
DEUTERONOMY 30:15-20
A dedicated, beautiful, popular young woman made a poor choice
in her mate for life. Until the day she died at the age of seventy, she felt
the negative impact of that decision. Israel had the God-given opportunity to
make good choices instead of bad ones. Israel was given the option of either
keeping the covenant with the Lord or rejecting the terms of that agreement.
God made clear to Israel through Moses that obedience to the covenant would
bring blessings and that disobedience would bring curses. Moses' last address
to Israel was an admonition to choose wisely. Christians have a covenant with
God, also. It is the new testament in the blood of Jesus Christ. Our covenant
has parallels to Israel's in regard to the choices involved and their
repercussions. God's Word admonishes us to choose wisely.
I. We Can Choose to Disobey God in All of Life
Disobeying God involves turning our hearts away from God. This
is the opposite of repentance. It means that our ultimate concerns in life
oppose all that God is and all that he desires for us. Also, disobedience,
according to our text, consists of turning deaf ears to God's Word, being
obstinate and unyielding in regard to the divine will, and opting to worship
and serve other gods. Such behavior, Moses cautioned Israel, will result in
insecurity and death.
When people turn their backs on the gospel of Jesus Christ, they
bring upon themselves eternal punishment ( John 3:36 ; Rev. 20:11-15). When
Christians become rebellious toward Christ as Lord, we bring upon ourselves
destructive consequences spiritually, mentally, emotionally, and sometimes
physically. I have observed again and again Christians who decide to become
unfaithful to the local church. Eventually, they lose touch with God and plunge
into lifestyles that cause pain and distress to them and to those who love
them. Stay yielded to the Lord. Daily deny yourselves, take up your crosses,
and follow Jesus. If you do, you will avoid the heartache that follows
disobedience.
II. We Can Choose to Obey God in All of Life
Obeying God in all of life consists of loving him, walking in
his ways, and obeying his commandments. Since we enjoy the company of those we
love, obeying God and walking in his ways give us joy.
When we choose to obey the Lord in all of life, we may expect
the Lord's blessings. Though not identical always to those promised and
delivered to Israel, they do parallel Israel's and are more desirable. Instead
of a home on earth, we are assured of a heavenly home ( John 14:2) . Rather
than a large progeny, we receive numerous spiritual fathers, mothers, brothers,
sisters, and children through our involvement in the family of God. In place of
a long life on earth, we are given everlasting life in Christ. Better than
security in this world, we are told that no one can pluck us out of the
Father's hand. I do not suggest that those who obey God in all of life receive
no blessings in this life. We certainly do! For example, a married couple were
on the verge of divorce until they decided to rededicate their lives to God and
attempt to rebuild their marriage according to God's Word. Now, nearly twenty years
and two children later, they continue to discover the bliss of a beautiful life
together.
The choice of obedience or disobedience to God's overtures to us
is ours to make. Also, the consequences are ours to either enjoy or suffer. The
choice is yours—choose life! (Jerry E. Oswalt)
ACCOUNTABLE CHRISTIANITY
1 CORINTHIANS 3:1-9
Accountability is not a very popular word in a world defined by
convenience. Christian growth involves accountability as a necessary tool that
seeks to enable us to be honest about who we are in our relationship with God
in Christ. This truth is the tool Paul uses in this passage to confront the
Corinthians in response to their frustration at Paul's simple teaching of the
gospel.
Paul aggressively encourages the Corinthians to face up to their
immature faith. Their criticism of Paul's preaching so simple a gospel becomes
the springboard for this great preacher to honestly identify the immaturity of
the Corinthians' expression of faith.
I. Immature Faith Majors on Minor Issues
The Corinthian believers were splitting into factions centered
on loyalty to various human leaders. The church consisted of "preacher
parties." Paul confronts them with the truth that congregations who seek
to center their growth and life on personalities are infants in faith who need
to grow up. Only God causes growth.
Paul holds this young congregation accountable for their growth
in the Christian faith as he addresses a nonissue and turns it into a clear
example of their Christian immaturity. Paul would never allow such a hollow,
immature nonissue to intimidate the vision of God he has been called to share.
II. Immature Faith Must Be Confronted by Visionary Leaders
Paul dares to respond to the issue by defending the simplistic
content of his preaching because it fit the audience to which he preached. The
images used here are rich and powerful ones: infants in faith need receive the
gospel only on the level they can handle it, as an infant can handle only milk.
Paul's boldness with these Corinthians makes preachers' hair stand on the backs
of their necks as they imagine such a dialogue in their own congregations over
issues that so often are nonissues. How many churches have never been led with
God's vision because leaders did not have the courage, with God's leading and
grace, to confront the nonissues for what they are?
Paul has no time for such foolishness. Not only does he call
their bluff, but he uses their issue as a platform from which to proclaim that
they need to grow beyond such spiritual immaturity, led by the God who gives
the growth. Walt Kallestad, pastor of the Community Church of Joy, shares in
his seminar "How to Grow a Church" that the primary role of the
pastor is that of the visionary leader. Stephen Covey, in his breakthrough book
Seven Habits of Highly Effective People, talks about the need for the visionary
leader in any business or institution.
In the church we understand such vision to come from God. God
grows persons from infancy to maturity in faith. Pastors, as the visionary
leaders of their churches, share and proclaim God's vision.
III. Immature Faith Must Be Called to Accountability
God's vision demands accountability. The accountability Paul
offers is honest. It is an accountability that offers so much more than just
judgment; it offers the opportunity for growth and a more mature understanding
of the God who enables and empowers such growth. In love and grace, Jesus
himself never sacrificed the vision of God for people who needed accountability
with the immature faith they sought to share. The vision of growth in faith
demands accountability. Those who fail to be held accountable—as well as those
who can bring accountability but don't—will discover little, if any, growth in
their faith.
The vision of new life in the birth of a baby involves growing
up. To remain an infant is to miss the whole point of life. Without effective
and honest accountability, growth will be strangled. (Travis Franklin)
DANGER OF HELL'S FIRE
MATTHEW 5:21-37
Jesus says to the crowd around him that anyone who calls a
sister or brother a fool stands in danger of hell's fire. To judge by the
language and attitudes presented on TV, there aren't many people who still
believe that, however. Who could blame them? If you have been listening to the
message from pulpits across this country, there has been a constant focus on
the grace of God but little attention to the significance of our deeds. We have
been promoting a form of Christian salvation that denies any significance of
our human initiatives in the drama of life. We have been offering a form of
redemption that actually seems to make our human conduct and words insignificant.
A friend commented that the most distressing thing he observed
as he grew older was that it became more and more difficult to sin. Walker
Percy writes about the desire of a doctor to find one clear and obvious evil.
We have been working to eliminate sin. Nobody cares enough to hold us
accountable. No one seems to expect anything from anyone anymore, so there can
be no betrayal of commitment. We have been so anxious to declare to everyone
that God's unconditional love will accept us as we are, that what we have done
in the past doesn't matter, God will receive us just where we are. The constant
proclamation of God's unconditional love soon becomes the declaration that we
as human beings do not matter because nothing we do has any affect on God or on
God's love or even can affect our eternal salvation.
Douglas John Hall, in his recent book Professing the Faith,
suggested that Helmut Thielicke's description of covert nihilism is the basic
attitude of most of North America. It has a basic indifference about life.
Covert nihilism practices detachment, noninvolvement, "value free"
investigations. It affirms the possibility of objective research. It shuns
commitment. It translates into apathy and "psychic numbing." Nothing
that we do seems to matter.
The individual approach is to take a personal survival tactic
with little conviction about the direction of the future. Covert nihilists are
masters of repression. They will not even examine their spiritual emptiness.
They are living with a massive loss of meaning for life and for eternity. The
gospel of unconditional love confirms this hidden and massive feeling that what
I do and how I live have no meaning. The more the Christian faith tells people
that forgiveness is simply God's unmerited free acceptance of our sins, the
more suspicious people become about the real price of this kind of grace, which
is the surrender and sacrifice of the dignity and meaning of our human
existence.
God's forgiveness is not just to tell us the past did not
matter; the real and powerful purpose of God's forgiveness is to say that we
have such an important work to do as God's agents of stewardship of creation
that God cannot afford to lose one good worker and so we are given back our
future and told to get to work. Jesus Christ never expected those who entered
the Kingdom to be pure and perfect when they entered, but he did expect them to
strive to become perfect while they stayed.
Perhaps this word from Jesus—about the calling of a brother or
sister a fool getting us eternal damnation—ought to remind us that God does
expect much from us. God will not deal kindly with people who have seen divine
love in Christ, accepted divine grace in Jesus, and done nothing with the power
of the Holy Spirit. It is a terrible thing for one to stand in danger of the
fires of hell, it is an awesome thing to fall into the hands of a righteous
God, but there is only one thing worse: to declare a grace that removes forever
the possibility of standing in danger of the fires of hell. For the fires of hell
and the glories of heaven give some eternal depth and height and glory to our
human lives. (Rick Brand)
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This Sunday 2/9/14
Fifth Sunday after the Epiphany - Isaiah 58:1-9a, (9b-12); Psalm
112:1-9, (10); 1 Corinthians 2:1-12, (13-16); Matthew 5:13-20
A Truth About Sin by Raquel Mull
saiah 58:1-9a (9b-12)
One characteristic I notice about children is their complete,
and many times unsolicited, honesty, until they are taught some social norms. I
can remember walking into the grocery store with my preschool-age son. We had
gone through the ritual of “Can I have some of that cereal I saw on TV?” and
“If I’m real good, can I have a toy?” dialogue and were walking in relative
silence. I was thinking about dinner, and my son was staring at shelves to see
what he “needed.”
Suddenly, a man in a wheelchair, with no legs, entered the
aisle. Anticipating an outburst from my son, who did not understand the phrase
“politically correct,” I glanced down, hoping that he would be so busy checking
out the frozen foods that he wouldn’t notice the man wheeling toward us. Maybe
the man would be so busy checking out the frozen foods, he wouldn’t notice us!
Hope, hope, hope.
Not so. They both looked down the aisle at each other at the
same time! Oh, no, I thought, here it comes! Some totally insensitive remark
from my four-year-old, which I knew was going to embarrass me and the man.
My son opened his mouth and took a breath, still staring at the
man with no legs in the wheelchair. I squeezed and jerked on his hand. Then
came the words I knew were going to embarrass us all: “Hey, stop; leggo my
hand; you’re hurting me! Mommy!”
The man’s eyes went from my son to me. I was absolutely right in
knowing that I would be embarrassed. The words I had feared—“Where are his
legs?” or “What is wrong with him?”—were not the words that ultimately caused
embarrassment. It was my ineffective, wrong response of avoiding the truth as I
tried to control the conversation and the response.
The man had probably been in other situations where he was the
first amputee some kid had seen. He handled the whole thing better than I did.
I blushed, let go of my son’s hand, and apologized to both of them.
Sometimes the truth is hard to hear, but kids especially don’t
have a problem telling people they are fat, or missing their legs, or even that
they are nice. It is not that we don’t know the truth; we may not want to
acknowledge it. We live in a state of denial. The man knew his legs were gone.
The fat person has probably been told before that she is overweight.
In Isaiah 58, the prophet tells the people something they
probably already know and don’t want to hear. They are rebellious and do not
have the right attitude in their hearts and minds to make their fasts
acceptable.
Their worship is unrighteous because the Israelites participate
in only the outward actions of worship; they show up at the right times with
others to worship and pray. But what about the rest of the week? Do they seek
the Lord’s presence and blessing on Tuesday or Thursday? How do they seek God’s
face?
Jesus addressed similar problems. In Matthew 6, Jesus gives
instructions on how to fast, pray, and give. Don’t bring attention to yourself,
that others will praise you and think you are perfect and wonderful, above
reproach and judgment.
Now, centuries later, has anything changed? The television tells
us that we should look like movie stars—thin and attractive. It is acceptable
to be in debt as long as you can make your monthly payments and have the right
car in your driveway. If we make sacrifices at all, they should be relatively
small so as not to create too much discomfort. It is acceptable to turn away or
cross the street in order to avoid the homeless, smelly people. If you are in
church on Sunday morning for worship, it is not necessary to go to Sunday school.
After all, you plan to be in your pew again next week, unless, of course, you
have company.
I fear we are in need of an Isaiah—someone who is bold enough to
“shout out” without holding back, to remind us of our sins. I use the word
remind because we probably already know we are sinning—we may just hope that,
since everyone else is doing it, we are not too bad. We may be pinning our
hopes on the fact that we do the right thing most of the time and may even
hesitate before breaking any of the ten commandments. That’s ironic, because
the first command is to honor the Lord and keep the commandments! I suspect we
know in our heart of hearts that we have much in common with those Israelites
and first-century believers!
Or perhaps we need a four-year-old. My little boy did not have a
clue what he had done to merit a jerked arm and a painfully squeezed hand. The
man in the wheelchair did, and I did. I had tried to hide the truth, to control
it so that I would not be embarrassed. I was wrong.
So the next question is easy to ask and hard to answer. What are
we going to do about it? I believe the first step is to be honest and look at
ourselves. In the grocery store, I began with an apology—to my son, to the man,
and to God. The issue is not how much we sin; it is when and why. Do we really
think that God doesn’t notice, that God allows our standards to be set by the
television and popularity contests? Do we really think God can’t handle the
truth?
May the Lord, who never abandons us, forgive us through grace
and love when we abandon God and God’s ordinances.
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Worship Elements: February 9, 2014
ArticlesWorship Elements: February 9, 2014
By Ministry Matters Posted on January 1st, 2014
Fifth Sunday after the Epiphany COLOR: GreenSCRIPTURE READINGS:
Isaiah 58:1-9a, (9b-12); Psalm 112:1-9, (10); 1 Corinthians 2:1-12, (13-16);
Matthew 5:13-20 Call…
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Worship for Kids: February 9, 2014 by Carolyn C. Brown
Fifth Sunday after the Epiphany
COLOR: Green
SCRIPTURE READINGS: Isaiah 58:1-9a, (9b-12); Psalm 112:1-9,
(10); 1 Corinthians 2:1-12, (13-16); Matthew 5:13-20
Call to Worship
L: God said, "Let there be light."
P: And there was light.
L: Jesus said, "I am the light of the world."
P: And the light shone in the darkness.
L: Jesus said, "You are the light of the world."
A: And the light shall not be quenched.
Call to Worship
L: The grace of our Lord Jesus Christ be with you all.
P: And also with you.
L: O praise the Lord! Happy is the person who fears the Eternal
One.
P: We find great joy in God's commandments.
Call to Worship
L: Holy God, we have left our homes and warm beds to be in your
presence.
P: We gather in your name to worship and praise you.
L: May this first day of the week . . .
P: be only one of many days in which we sing your praises and
worship you.
Invocation
God of wisdom and righteousness, your standards and expectations
of us have not changed. Fill us with the desire to know your truth and to
follow your commandments. Amen.
Invocation
Eternal Spirit, Creator of all places and peoples, we come
together in the name of the Christ. In him you became one with us, that we
might become one with one another in the worship of you.
Invocation
Invisible God, you have revealed yourself to us in Jesus Christ,
sharing your own Spirit in communion with our spirit. As we come to worship
disclose yourself more fully as we hear your written word and pray in the
Spirit of Jesus Christ. Amen
Litany
L: God in Christ has shown us the beauty of holiness.
P: We come now to express our gratitude to God with our best
gifts.
L: What are these gifts?
P: Our prayers, our praise, and the gifts of our hands.
L: These we should offer unto the Lord, but these are not all
the Lord asks. The Lord also asks that we break the yoke of tyranny and let the
oppressed go free.
P: We would do all that the Lord asks.
L: The Lord asks that we feed the hungry, clothe the naked, and
house the homeless.
P: We would do all that the Lord asks.
L: The Lord asks that we attend the afflicted and give ourselves
for those in need.
P: We would do all that the Lord asks.
L: Then our light shall rise at midnight and our gloom be as the
noonday.
A: We will do all that the Lord asks.
Prayer of Confession
Creator - Restorer - Ruler: We are prone to point the finger at
others and to pervert justice by exaggerated charges. We want the rich to feed
the hungry, but not to share from our own provisions. We prefer charity in principle,
but in practice evade our duty even to our own kin. Some of us live in
half-empty houses while there are families crowded into rooms too small for
them, if they have rooms at all. Forgive our failure to live up to the best we
know and to let the oppressed go free even after you have freed us. Amen.
Declaration of Pardon
Pastor: Friends, hear the Good News! Christ nailed to the cross
attests the cost of God's love and forgiveness.
People: Our faith is not built on human wisdom, but on the power
of God.
Pastor: Friends, believe the Good News!
People: In Jesus Christ, we are forgiven.
Exhortation
You must shed light among your neighbors so that when they see
the good you do, they may give praise to your heavenly Father.
Prayer for One Voice
Gracious God, we thank you for the light that shone in Jesus,
revealing unto us your holiness and our righteousness. We deplore this gap, yet
we rejoice that you chased the darkness that kept it hidden from our eyes. By
your light we are both encouraged and condemned. We are reassured to see your
face turned in our direction, bidding us to come unto you. But we shudder at
the sight of us turning our backs on you, resisting the light that could mirror
your glory.
We thank you, O God, for leaving your light in the world even
though we have not always heeded your summons to become the light of the world.
Instead of illuminating your character, we have blurred it. You have commanded
us to love you with all our being, but we have consigned our love to the
pigeonhole of religion. You have commanded us to love our neighbors as
ourselves, but we have been too preoccupied with ourselves to find them. You
have called us to be peacemakers, yet we have encouraged the arms makers with
our fears and our fortunes. You have summoned us to be wall breakers, yet we
have supported the wall makers with our silence and our sympathy. We have seen
the light, but we have refused to walk in it.
Yet we long, O Lord, to keep your law and do your will. We ask
forgiveness for our rebellion, not merely for the sake of the joy we have
denied ourselves, but also for the joy we have denied others. Keep ever before
us the needs of the world into which you sentJesus and for whose sake he gave
himself to the uttermost. Let us feel its pain as our own, seek its good as our
own, and work for its transformation in the name and spirit of him who came
into the world not to condemn but to redeem it.
We listen now, O God, for your word. Let its message illumine
our minds that we may will as Jesus willed. Let its spirit quicken our hearts
that we may love as Jesus loved. Let its power speed our steps that we may do
as Jesus did.
Benediction
You have called us, O God, to embrace the mission of Jesus as
our own. Our sight is not equal to this vision, and our strength is not equal
to this task. But you, O Lord, are a merciful God. You give light to those who
walk in darkness, and you grant strength to those who carry heavy loads. As we
return to the workaday world, let us see your light before us and feel your
strength within us.
Benediction
Go, as a forgiven and holy people, to do the will of the one who
loves us unconditionally.
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Sermon Options: February 9, 2014
From a Child's Point of View
Old Testament: Isaiah 58:1-9a (9b-12). Isaiah's basic message is
that God is more interested in the way we treat other people than in religious
observances such as fasting. Before children can understand the passage, they
need a thorough explanation of fasting, as it was intended to be practiced and
as it was misused. Children are generally interested in the idea of not eating
and of wearing sackcloth and ashes in order to focus attention on God. They
understand how easy it would be to become "crabby" while fasting and
how fasting could be used to draw attention to "what a neat person I
am."
Older children need to explore the difference between religious
fasts, which focus attention on God, and hunger strikes, which people use to
try to force governments or other groups to meet their demands. Because fasting
is not part of the Christian experience of many children today, it is easy for
them to see the point Isaiah was making to those who were misusing the
practice. The challenge is to help children see that we can misuse worship
attendance and our other religious activities in the same way.
When exploring the list of activities in verses 6-7, be sure to
include some in which children participate.
Psalm: 112:1-9 (10). Psalm 112 is an acrostic which describes
the righteous. The lines are a somewhat disjointed series of statements which
include abstract vocabulary (gracious, merciful) and unfamiliar phrases
(conduct their affairs, deal generously, will never be moved). Older children,
if encouraged, can understand a line here and there as the verses are read. In
general, children will learn most as the ideas in the psalm are discussed in
more familiar terms.
Epistle: I Corinthians 2:1-12 (13-16). Children will make little
sense of this passage as it is read, but within it are two points about wisdom
("being smart") that they need to hear. To children,
"wisdom" is being able to understand what is going on around them and
knowing what to do in all situations—"street smarts" for their
particular streets is the wisdom they crave.
Paul's point in verses 6-11 is that there is a specifically
Christian "wisdom" that is different from what many people today
think is wise. Others may suggest that it is wise to cheat, be nice only to
people who can help you, grab the things you want and need, and even steal when
necessary. But Paul says that wise Christians tell the truth, share, and treat
everyone lovingly—especially those who have nothing to give.
In children's words, Paul's message in verses 1-5 is, "I am
not a smart person who figured out all this about God on my own. Everything I
have told you comes from God. God's wisdom is better than any ideas people have
ever come up with."
Gospel: Matthew 5:13-20. This passage uses everyday things—salt
and light—to encourage people to be disciples and to describe the world's need
of disciples. But do not assume that children on their own will be able to list
the characteristics of salt or follow what is said about lighting a home at
night. They will need to hear these things reviewed in detail.
The discussion of keeping the Law in verses 17-20 requires
knowledge of "the righteousness of the Pharisees" that is beyond the
understanding of children.
Once they recall the functions of salt and light, children will
be ready to compare them with the functions of disciples. They can also
appreciate the picture of a world without salt or light and recognize that
their discipleship makes a big difference.
Watch Words
Righteous does not have positive connotations among children.
They are most likely to have heard it as self-righteous and associate it with
unnecessarily strict and prudish approaches to life. They would prefer to be
among "disciples" or "people of God" than to be "the
righteous."
Do not use fasting without explaining the practice. Clarence
Jordan, in Sermon on the Mount (Judson, 1970), defined true fasting as working
so hard or being so committed to something that we forget to eat. In this view,
fasting is a verb form of the adverb fast and means to move so quickly and intently
toward a goal that all else is forgotten. Children enjoy identifying times they
have fasted in this sense.
Let the Children Sing
Most hymns about light focus on Jesus as the light and include
very difficult vocabulary and concepts for children. Probably the best choice
of a discipleship hymn is "Lord, I Want to be a Christian."
If it is familiar, sing "Be Thou My Vision." Consider using
the hymn as an outline for a sermon that compares God's wisdom with that of the
world.
The Liturgical Child
1. Before reading Isaiah 58:1-12, introduce both the intended
practice of fasting and the way people were abusing it. Briefly point out the question/answer
format in the passage. Then have the passage read by two readers, one taking
the prophet's part, reading accusingly verses 1-2 and 3b-12; the second reader
interrupts in the role of the surprised people, to pose the question in verse
3a. Both readers should use voice inflection and facial expression to emphasize
both the format and the meaning of the exchange. Practice reading so that the
rhetorical questions in verses 5-7 imply their answers.
2. Prayer of Confession: Lord, we can taste the difference salt
makes on food, and we can see the difference light makes. We also know that you
call us to make a difference in our world, but we confess that much of the
time, we would rather not make a difference. We are not brave enough to take a
stand for what we know is right. We prefer to stay with our own friends rather
than make friends with the friendless. We would rather do what we want to do
than take care of others. We want to be one of the crowd and safe. Forgive us.
Give us the power to light up the world with your love and to season it with
your justice. Amen.
Sermon Resources
1. To explore the significance of Isaiah's message to nonfasting
Christians, describe the actions and feelings of a family as the members get
ready for, go to, and return from church on Sunday, without ever experiencing
or sharing God's love. Include griping about having to go, arguing about what
will be worn; children bickering in the car; children calling other children in
their class cruel names; adults making negative comments about the sermon; and
so forth.
2. Compare the uses of salt with the functions of disciples.
Just as salt is used to clean and heal (e.g., gargling with warm salt water),
so Christians are to work on healing people who are hurting. Just as salt is
spread on sidewalks to melt ice and snow, Christians can work on
"melting" the hatred and similar attitudes which make the world
dangerous. Just as salt makes popcorn and fries tastier, Christians can make
life happier by doing little kindnesses and saying friendly words. Just as salt
works with the ice to make unnecessary but delicious ice cream, Christians, out
of love, work to provide some of the things people need in order to enjoy life.
Christians know that God wants everyone to enjoy some of the good things of
this world.
3. Advertise a new product—saltless salt. It looks like salt but
does not taste like salt. It shakes and pours like salt, but it does not melt
ice or make food tastier. It burns like salt burns on a cut or sore throat, but
it does not heal. Compare this useless product with people who claim to be
Christian but do nothing to help those who are hurting; who spread bitter
feelings instead of happy ones; and so forth. Suggest that such Christians are
as useless as saltless salt.
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This Sunday 2/2/14
Fourth Sunday After the Epiphany - Micah 6:1-8; Psalm 15; 1 Corinthians
1:18-31; Matthew 5:1-12
A Lovely Walk by Raquel Mull
Micah 6:1-8
I am in a covenant relationship. My husband and I have been
married for thirteen years. I will grant you that many others have been married
for longer than that, but one thing I am reminded of in this relationship is
that we do not always communicate well. It is not that we are not talking; we just
don’t talk at the same rate or exchange information in the same way. Part of
our difficulty lies in the fact that he is male and I am not.
Often, when I have been thinking about an issue or problem, I
forget that my husband has not been privy to my thoughts. He comes in from the
garage and I, in my haste to share my latest understandings or hopes or plans,
bombard him with words—and forget to mention the subject. He listens, trying to
understand me, and finally says, “What is the subject? What are we talking
about?”
In the book of Micah, the Lord is more structured and
methodical. The Lord tells Israel everything that is on his mind. The Lord
gives exact, historical details of what he has done for them. The Lord reminds
the people how God has never left them, not one time. The Lord brought them up
out of Egypt, redeemed them from a life of slavery, gave them leaders, and
protected them! There is no question of the Lord’s presence and action in their
lives.
Yet the nation Israel has forgotten they are in a covenantal
relationship; they have gone astray and not repented. The Lord demands their
loyalty and love; they are estranged from the Lord. God reminds Israel of the
Lord’s saving acts that they may again enter into right relationship. The Lord
reminds them of what has been done on their behalf and how they thrive when
they follow the Lord’s ways.
The Lord understands the people. God knows that they will try to
make him happy, and that they will try to do so in ways that they have been
told are wrong. The Lord recognizes the traditional burnt offerings and also
the unacceptable offering of the firstborn as attempts to return to the Lord.
How many times have the people been told not to imitate the abominable
practices of the Canaanites who sacrifice their own children? The people just
forget; in their desire to reestablish their covenant with Adonai, they show
they still have attachments to heathen rituals.
I see faint reflections of these dynamics in my covenant
relationship with my husband. I do not doubt that my husband loves me and wants
me to be happy. What I do doubt sometimes is his memory. I think I have been
perfectly clear in my feelings and desires. I have even been overwhelming in
providing details on how to load the dishwasher or where to find the
thermometer. He doesn’t get it. He can’t find it. I go to the closet and pull
out the thermometer from exactly where I said it would be. I know he looked
because the closet is in slight disarray; he tried to please me. But the next
time I need the thermometer, he will have to ask where it is again. My husband
also has a tendency, like the Israelites, to make up for his shortcomings with
gifts and generosity in small things. If I really needed a thermometer and he
couldn’t find it, he would go out and buy, not one thermometer, but at least
two! “I wasn’t sure if you wanted a digital readout with batteries or if you
wanted an old-timey one, so I got both!”
Israel began by offering year-old calves and upped it to
thousands of rams, rivers of oil, and finally the firstborn. They wanted to
please, even offering what they did not have the authority to give.
Drawing from my own experience of male and female approaches to
life, it seems as if Israel was more masculine than feminine in its approach.
Men are generally more concerned with plans, processes, and solutions, while
women tend to focus on emotions and relationship. Israel wanted to know what to
do; what should the plan of action be? (I am applying some observations to the
text here, not attempting to stereotype the sexes.)
Generally speaking, women want to discuss problems more, get
more details, and relate personal history as to how they would feel if someone
hurt their feelings or did not seem to appreciate what had been done for them.
It is a valid problem-solving procedure. They relate what would make them feel
better and apply that knowledge to the problem at hand.
Often, men, once they understand a problem, want to take action
to solve it. They don’t ignore emotions and relationships but focus more on
action than feeling. This is also a valid approach to problem solving. In the
biblical scenario we are exploring, it is the approach Israel takes— Israel
takes action to solve the problem of its broken relationship with the Lord.
The answer the Lord gives Israel is perfect—short, concise, and
full of action verbs with emotional connections. As such, it addresses both
masculine and feminine understandings and priorities of action and
relationships. The Lord tells Israel exactly what to do, what to love, and how
to walk! Do what is just. Love kindness. Walk humbly.
Today, as New Testament people, we may think that these
requirements have been replaced by the cross. Yet, as long as injustice,
poverty, and oppression exist in our world, we need to be reminded of the
Lord’s words. Do justice. Love kindness. Walk humbly.
Three small phrases perhaps, but they carry the weight of the
Torah and the New Testament alike. O mortals, human beings, why should we try
to offer more than what is asked for when, even now, we cannot give the minimum
the Lord has required?
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Worship Elements: February 2, 2014 by Joanne Carlson Brown
Fourth Sunday After the Epiphany
COLOR: Green
SCRIPTURE READINGS: Micah 6:1-8; Psalm 15; 1 Corinthians
1:18-31; Matthew 5:1-12
THEME IDEAS
Who are the people of God? Not those with correct beliefs or
worldly wisdom, but those who act with justice and compassion, who walk humbly
with their God; those whom the world might call foolish because they choose to
live kingdom values rather than worldly values; those who go against the status
quo and work to bring about God’s beloved community on earth, here and now.
INVITATION AND GATHERING
Call to Worship (Micah 6, Psalm 15, Matthew 5, 1 Corinthians 1)
People of God, who do you come to worship?
We come to worship the one true God.
How will you worship?
Not with words alone, but by living lives
of justice and love.
Come, you who belong to God.
Come, you who are foolish in the eyes of the world.
Come and abide in God’s tent and in God’s heart,
now and forever.
Unison Opening Prayer (Micah 6, Psalm 15, Matthew 5, 1
Corinthians 1)
Loving God,
we come this morning
seeking to abide in your presence.
Open our minds to your spirit of wisdom,
that we may know how to live as your people.
Open our hearts to your spirit of truth,
that we may love all your people with a love
that speaks of justice, kindness,
and radical grace.
May this time of worship
be authentic and pleasing to you. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession (Micah 6, Psalm 15, Matthew 5, 1
Corinthians 1)
Far too often, O God,
we desire to look wise
in the eyes of the world.
We have not spoken truth with our hearts.
We have said and done hurtful things to our friends.
We have forgotten our true identity,
wandering into ways that are not yours.
We have lost the path of true worship,
focusing on form and words rather than deeds.
We have forgotten what true discipleship is.
And because of this, you have a quarrel with us.
Forgive us and help us live into becoming
the people you have created and called us to be:
people of justice and love and truth
and humility, and yes, even foolishness.
May we be fools for Christ,
embracing our true identity,
even in the face of the world’s scorn and derision.
Words of Assurance (Micah 6, Matthew 5)
God has called us and blesses us
when we live God’s ways and not the world’s.
God’s love embraces us
even when we fall short of what God desires
for our lives and actions.
Know that the God of blessing
loves and forgives us with a fierce tenderness.
And in so knowing, may our lives and souls
be transformed.
Passing the Peace of Christ (Matthew 5)
The God of blessing and love be with all of us.
We embrace God’s blessing and love.
Turn now and pass that blessing on to one another so that our
community may be bound together
in love and blessing.
Response to the Word (Micah 6, Matthew 5, 1 Corinthians 1)
For the words of challenge,
for the words of blessing,
for the spirit of wisdom moving in our midst,
we give you honor and thanks and praise.
THANKSGIVING AND COMMUNION
Invitation to the Offering (Micah 6, Matthew 5)
We have been called to lives of justice, love, and truth. We
have been blessed to be a blessing. Let us generously offer all that we are and
all that we have to further this beloved community of love, justice, truth, and
blessing.
Offering Prayer (Micah 6, Matthew 5)
O God,
you bless us in so many areas of our lives—
in places we often fail to recognize as blessing.
Help us have eyes to see and hearts to understand
the depth of your love and blessing.
Today, we give out of that blessedness,
dedicating ourselves to lives of justice and love,
giving all that we are and all that we have
to bring about your beloved community,
here and now. Amen.
SENDING FORTH
Benediction (Micah 6, Psalm 15, Matthew 5)
Those who live lives pleasing to God
shall not be moved.
Go now to embrace the kingdom values—
values of love, justice, and truth.
Go now with God’s blessing,
to live those values through the power
of our challenging, faithful, loving,
empowering God. Amen.
CONTEMPORARY OPTIONS
Gathering Words (Micah 6, Matthew 5, 1 Corinthians 1)
Come and hear the good news.
No matter what is happening in your life,
God’s blessing and love is with you.
Come and hear what God wants you to do:
live lives of justice and love and truth.
Come and get courage and strength
to be fools for Christ,
embracing Kingdom values
rather than those of the world.
We’re here, ready to listen, open to change,
expecting to be blessed by our time together.
Praise Sentences (Micah 6, Psalm 15, Matthew 5, 1 Corinthians 1)
Our God is a God of blessing.
Our God is a God of love and justice.
Our God is a God of wisdom and truth.
Living and loving in that spirit,
we will not be moved.
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Worship for Kids: February 2, 2014 by Carolyn C. Brown
From a Child's Point of View
Gospel: Matthew 5:1-12. The Beatitudes is one of those familiar
passages which adults often think children ought to learn, but which children
have little chance of understanding without significant adult help. First they
must explore the meaning of blessed. If "blessed" is paraphrased as
"happy," that happiness must be defined and differentiated from
short-term, shallow satisfaction. Then they need help wading through each
verse, many of which are abstract descriptions of human activity followed by
somewhat vague promises. Here is one paraphrase suitable for children:
Happy are those who are gentle,
for they are in charge in God's kingdom.
Happy are those who grieve,
for God will comfort them.
Happy are those who obey God,
for God will make them leaders.
Happy are those who wish for fairness for everyone,
for their wish will come true.
Happy are those who forgive others,
for they shall be forgiven.
Happy are those who put being a disciple first in their lives,
for they will know God personally.
Happy are the peacemakers,
for they will be called the children of God.
Happy are those who are mistreated when they do what God wants,
for the kingdom of heaven is theirs.
You will find happiness and peace deep within you
when you are teased or mistreated,
or when others tell lies about you,
because you are my disciples.
You will be happy because you will know
that you are one of God's people,
and God's people have often suffered.
Old Testament: Micah 6:1-8. The courtroom scene in verses 1-5
requires knowledge of covenant theology and events in Old Testament history
that children do not yet possess. Read this for the adult biblical scholars.
The question and answer in verses 6-8 offer more to children,
but need an introduction to explain the practice of offering animals, farm
products (the oil is olive oil, not petroleum), and even children as
sacrifices. Because children hear about such sacrifice from the vantage point
of a child rather than that of an adult, children often are offended and
frightened by these references. They can't imagine that a loving God would
demand such a thing, but they worry that God might ask their parents to
demonstrate their loyalty by killing them. They need to be reassured that the
writer shares their views and that God has never and will never suggest such a
show of loyalty. In fact, Micah's point here is that God is not interested in
gestures like animal or human sacrifice. What God wants is for us to treat each
other fairly and with love.
Epistle: I Corinthians 1:18-31. Few children will follow the
reading of the text with its references to Greek wisdom and Jewish love of
signs. But the point the passage makes about what is strong and weak—or what is
wise and foolish—is critical to their response to the teachings in the Old
Testament and Gospel passages. All children are encouraged to be wise and
strong. Paul reminds them, along with the people at Corinth, that though God's
rules may seem like foolish rules for sissies, they really are for the strong
people.
He illustrates his point by pointing to Jesus' crucifixion. Tied
up, whipped, and crucified, Jesus—and God—looked weak, while the Roman soldiers
and the religious leaders who wanted Jesus dead looked strong. But it turned
out that Jesus was stronger. Similarly, though it looks as if demanding and
getting your own way is stronger and wiser than giving up what is rightfully
yours in order to take care of others, it turns out that the latter makes our
life together happier.
Psalm: 15. While children do not catch the exact meaning of the
psalmist's questions about God's hill and tent, they do catch his meaning:
"Who is qualified to come near to God in worship?" A child's
paraphrase of the answer:
Those who obey God,
who do what is right,
who tell the truth,
who say no mean words about others,
who do nothing mean to their friends,
who refuse to tell bad stories about other
people,
who cannot be tempted by wicked people,
who respect God's people,
who do what they say they will—no matter
what,
who do not share just hoping to get some-
thing back, and
who will hurt others in order to get a gift;
People who do these things will always be safe
with God.
Watch Words
Do not use the word beatitude or speak of the Beatitudes without
explaining what they are. Also explore the meaning of blessed. Many children
use "bless" only in reference to a prayer before eating or in
response to a friend's sneezes.
Let the Children Sing
The third verse about right and wrong makes "This Is My
Father's World" a good general praise hymn for the day.
"What Does the Lord Require?" with its repeated
chorus, which even the youngest can sing, is based on Micah 6:8. Other choices
include "Lord, I Want to Be a Christian" (to which you could make up
new verses related to today's theme), and "We Are Climbing Jacob's
Ladder."
The Liturgical Child
1. Use Psalm 15 as the Call to Worship: The leader asks the
questions (vs. 1); the congregation reads the answer (vss. 2-5a; and all read
the conclusion (vs. 5b.
2. Create a responsive prayer of confession based on the
Beatitudes. The worship leader states the beginning of each Beatitude
("Blessed are the . . ."), then describes how we fail to live in that
way ("but we prefer to . . . ."). the congregation's response to each
confession: "God, forgive us" (or sing the first line of the Kyrie).
3. Invite the children to come and sit with you at the front for
the reading of the Gospel. Once they have arrived, point out that Jesus often
gathered his disciples around him just like this, to tell them how they were to
live. Briefly introduce the format of the Beatitudes before reading the lesson;
after the reading, thank the children and send them back to their seats.
4. In prayers of petition, pray for God's foolishness for
whatever situations, groups, and individuals have specific need of it. Include
family situations, such as sharing a room with a baby sister or doing all the
chores no one wants to do, as well as community and global situations.
5. Address Psalm 15 to the congregation as the Charge just
before the Benediction.
Sermon Resources
1. Create beatitudes which reflect the secular values in our
culture, and compare them to those of Jesus. For example:
Blessed are the winners, for they are the only ones who count.
(This is especially good at Super Bowl time and during local sport
championships.)
Blessed are the well-dressed, for everyone will deny their
style.
Blessed are those with the best toys, for they will always have
fun.
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Sermon Options: February 2, 2014
PLAIN SPEAKING
MICAH 6:1-8
God has a complaint—what is sometimes called a covenant lawsuit—with
the people of Israel. Micah becomes the voice through which this charge is
leveled. The specific nature of the wrongs committed is not verbalized here,
except in an indirect way: God asks the people, through Micah, what God has
done wrong. In other words, God is asking rhetorically, "What have I done
to lead you to separate yourselves from me?"
God's question is answered with another question, this time the
formulation of the prophet on the people's behalf: "With what shall I come
before the LORD,/and bow myself before God on high?" (v. 6). Then follows
a list of liturgical acts, ritual options that traditionally function either to
please God in worship or to appease God for sin committed: burnt offerings,
calves, rams, oil, and—more farfetched—a firstborn child.
Here we are, then, with two questions—God's and ours. The
dynamic sets up a distinct vacuum, begging for a declarative sentence,
something to be spoken definitively rather than asked as a question. Verse 8
fills the void logically as well as in a literary sense: this is what you need
to do. Then, in plain speech, what is good to do and be is elaborated: do
justice, love kindness, and walk humbly with (or live in communion with) God.
I. Do Justice
The word justice is intended to mean more than merely
"getting even" or "making others pay for what they did."
Justice in Hebrew scripture has a far more comprehensive meaning: the
restoration of balance, the righting of relationships, the application of
fairness to all things. Justice is not a deal struck but an atmosphere
engendered within a community. In that sense, it is close kin to the richly
laden Hebrew word shalom. What does the Lord require? That we do justice.
II. Love Kindness
Kindness (alternately, compassion or mercy) is as plain and
pedestrian a virtue as any. Not a day goes by that any of us would not have
occasion to exercise kindness in some way—small or substantial. The kindness of
a banker may spare a family about to be foreclosed profound heartache and
misery; but the same kindness can bring a flower in a little child's hand
across the street to the widow on the porch swing. For Micah, the size of
kindness is immaterial; what is essential is that it be there when called for.
And one thing more, and this makes all the difference: that kindness be loved.
Not merely the exercise of mercy, but the love of mercy. Not merely the doing
of a kind act, but the appreciation of the deed. Not merely saying the helpful
word, but meaning what we say.
III. Walk Humbly with Your God
The rare Hebrew verb for "to walk humbly with" is
difficult to translate clearly. But something like "to live in communion
with" gets the point across. To walk humbly with God must mean, then,
among other things, to get our minds and hearts around the notion that the Other
is also with us. God, who creates us, gives us breath, and receives us at our
death, also walks with us through every step of life.
Humility, then, is not really about learning to keep our mouths
shut at dinner parties; it is learning to recognize holy ground when we see it
until eventually we come to understand it's the only kind there is. (Paul R.
Escamilla)
SEND IN THE CLOWNS
1 CORINTHIANS 1:18-31
The Broadway play A Little Night Music was never considered much
of a box office success. But one bright result of the play was a song that
became a hit: "Send in the Clowns." Some have suggested that that
song expresses what it's like for Christians to be sent into the world. We
appear peculiar to a world that lives by a different set of values.
In a circus or a rodeo, clowns create a shift in theme; they
change the subject. After the breathtaking danger of the flying trapeze, a lion
tamer, or a bucking bronco, clowns enter to remind us of our purpose—to be
entertained. Much like Shakespeare's Falstaff, they produce a break in the
action just when we were caught up in the drama of the moment.
Just so, it is our nature and calling as Christians to remind
people what we are here for: to know and glorify God. And like the clowns, our
message changes the subject and often seems silly and out of place in a world
that is caught up in another purpose: satisfying self.
Paul made the same point in 1 Corinthians. He wrote that on the
world's wise-foolish continuum, Christians and non-Christians are on opposite
ends. The world looks at that continuum from one side and sees Christians on
the foolish end. But the scale on God's side is reversed, so that Christians
are the wise and the world is foolish. From the perspective of the crowd, rodeo
clowns look silly in comparison with the brave and strong cowboys, but from the
perspective of those who work in the rodeo, clowns have the sanest job in the
arena—to protect the lives of the cowboys who put themselves in danger. What
makes Christians so different from the world?
I. Christians Bear a Different Life Message
Paul wrote that it is the message of the Cross (v. 18)—through
weakness we are made strong (2 Cor. 12:9-10). It is a message that is the
inverted image of the world's philosophy. But the church looks at the cross and
empty tomb of Jesus and knows that when we are crucified with him, we will be
raised. What looks like defeat today will be victory tomorrow. What is a
photographic negative, on which black appears as white and white appears as
black, will soon be a beautiful picture.
II. Christians Face Persecution in the World
Jesus promised such opposition (Matt. 10:22; John 15:18-20). The
message of the Cross was a stumbling block and foolishness in Paul's generation
(vv. 22-23), and it is the same today. It is a stumbling block because people,
like the Jews of Paul's day, still want a king with worldly power to wipe out
their enemies and grant then prosperity instead of a Savior to die for their
sins. It is foolishness because people, like the Greeks, still prefer to find
wisdom through their own ingenuity rather than let Christ forgive them of their
utter failure and give them his wisdom (v. 30), with the result that they boast
in the Lord and not in themselves (v. 31)
III. Christians Call Attention to Their WeaknessThat God May Be
Glorified
Paul urged the Corinthian Christians to consider their humble
background (vv. 26-27). Christians are to remember and even emphasize that they
were saved not by their own goodness or intelligence but by God's grace (1 Cor.
15:10 ; Eph. 2:8-9). It is not that Christians cannot be very capable and
brilliant people—the most intelligent thing someone can do is to come to
Christ—but we have a spiritual humility that causes us to emphasize what God
has done, not what we have done.
We know that we are also weak, but we have found that his grace
is sufficient in our weakness (2 Cor. 12:9) , and that is what we share with
the world. (N. Allen Moseley)
HAPPINESS IS A CHOICE
MATTHEW 5:1-12
God wants you to be happy. A mentor of mine in the ministry was
fond of saying, "Some people get enough religion to make them happy, while
others only get enough to make them miserable." Jesus wants you to be
happy. "Blessed are you," Jesus says. "You are blessed with the
choice of happiness because you are mine." This is "family talk."
Jesus gathered his disciples to teach them while the crowd was allowed to
"overhear."
I. Happiness Comes from a Christlike Life
This is where we preachers usually try to put words in Jesus'
mouth and fill the air with admonitions of "ought" and
"should." "You ought to be meek!" "You should be
merciful!" That is not what Jesus is saying. Jesus is pronouncing a
blessing. (Isn't it amazing how much light the Bible throws on the
commentaries?) Jesus is saying, "You who have responded to my call with
your faith are blessed. Because you are mine, you have the ability to choose a
certain kind of life." When you make this choice, wonderful results can
happen.
II. Happiness Comes from Our Inheritance
Here Jesus walks us around the inheritance we have as God's
children: "Blessed is the one who acknowledges the personal need of God,
for God shall reign in the heart. Be happy when you feel deep sorrow over
wrong, for God's Spirit will be at your side. You will know joy as the
relinquishment of your life to God's guidance and discipline molds you to
receive what God has already promised. Blessed are you when the dissatisfaction
in your life drives you to search after God's nature, for you will be
satisfied. Oh, the blissful joy of the one who gives forgiving and healing
love. You will receive what you have given. The joyful heart is yours because
your singleness of purpose conditions you to see God. God's children are those
who stand in the gap between forces of opposition, making peace to be more than
the absence of hostility, but the presence of love."
In his book The Cost of Discipleship, Dietrich Bonhoeffer asks,
"Is there any place on earth for such a community? Clearly there is one
place, and only one, and that is where the poorest, meekest and most sorely
tried of all men is to be found—on the cross at Golgotha. The fellowship of the
beatitudes is the fellowship of the crucified."
Even when you participate in the fellowship of the crucified,
even when you are persecuted, even when you are a victim, you have the choice
not to accept a victim mentality. Jesus has reversed the world's values. He
blesses the so-called unblessed of society. He blesses the poor, the
brokenhearted, the captives, the prisoners, and the grieving (Isa. 61:1-3; Luke
4:18-19). As God's child, you have the choice to accept God's blessing and to
bless others. You can take initiative, choose beforehand how to respond in any
situation. As Fred Craddock says, "We are no longer victims; we are
Kingdom people."
Said the wealthy woman to the disabled young man at the door,
"Sure I'll buy your magazine to help you through college. Possibly by
education you'll overcome your condition, although I'm sure it colors
everything you do." "Yes, ma'am, it does," he replied,
"but, thank God, I can choose the color." (Gary L. Carver)
-------
A Conversation with Michael Waters by Janice Neely, Michael W.
Waters
Explain the word Freestyle and how it fits the content of your
book.
Michael: In hip-hop culture, freestyle occurs when a rapper or
MC performs spontaneous, unrehearsed lyrics akin to the improvisation of jazz
artists during a live performance. Since I’m a member of the hip-hop
generation, freestyle fits the content of my book in that these musing flowed
freely from my contemplation of life and life experiences. I did not
specifically set out to write a book, and in this regard, there is a certain
spontaneous, unrehearsed, and raw nature to it.
While you are concerned about some recent movements within the
hip-hop community that mock faith and God, you also mention that hip-hop
provides many with a sense of belonging. Do you see hip-hop offering
opportunities to reach the unchurched?
There are significant opportunities for hip-hop to reach the
unchurched. In fact, this has already been happening for years. However, for
far too long, hip-hop has been viewed by some as an evangelism tool, not as a
legitimate theological conversation partner for the church.
I prefer to view hip-hop’s potential to reach the unchurched
through the paradigm of a theological conversation partner. It would be a
mistake to think that just because many within the hip-hop generations did not
grow up in church, they do not possess meaningful contemplations concerning the
person and nature of God. Hip-hop also possesses a strong and necessary
critique of the church, as hip hop-places a greater weight on our praxis
[practice] in relationship to our faith than just to our faith statements
alone.
In Freestyle you write, “Too often the church is, as I was,
quick to meet human suffering with disgust and frustration rather than
compassion and service.” Why do you think the church is not more willing to
play a greater role in alleviating suffering?
The work of engaging human suffering is hard and messy. There
are no drive-by responses or solutions to human suffering. This work requires
intentionality, consistency, commitment. It requires all of you. Unfortunately,
much of the church is given to radical individualism than to radical
hospitality, and anything that seeks to draw the focus away from the individual
and from his or her wants masquerading as needs is met with disgust and
frustration. Many people in church have the same expectation as patrons of a
restaurant: to be served and not to serve. We must all repent and commit
ourselves more fully to serving our neighbors who are suffering right in front
of our eyes.
You use the words “the children of addiction” to describe your
generation. Tell us a little more about that.
Many persons in my generation have been negatively impacted by
family members, especially their parents, who abused or sold illegal drugs. The
crack and cocaine epidemics of the 1980s and early 1990s have greatly shaped my
generation. Children were raised in homes where one or both parents were
incarcerated because of drugs. A few have had to bear the weight of parents who
stole from their own family or prostituted themselves on the streets for drugs.
Even those who were raised in well-heeled communities struggled
with parents who were functional addicts in that they could financially afford
to support their habit, but the habit still destroyed their family. In the most
painful of scenarios, these children were the first to discover their parents
after an overdose.
And I have yet to mention those whose mothers used drugs while
they were in gestation, and how this has affected their entire lives. I have
ministered to adults who continue to deal with physical and intellectual
struggles related to their mothers’ drug abuse while pregnant with them.
As the late Tupac notably rapped, “I blame my mother for turning
my sister into a crack baby!” This is the essence of the children of
addiction’s struggles.
How has your generation’s experience affected the way you are
raising your children?
Not a day goes by without my telling my children how much I love
them and how special they are to me. This might seem like a small gesture, but
another one of my generation’s greatest struggles has been paternal
absenteeism. There are many in my generation who are now adults who have never
heard their fathers tell them “I love you!” or “I am proud of you!” Some have
gone years between interactions with their fathers, and I know more than a few
who can count those interactions on one hand. There is no greater gift a father
can give to his children than his active, loving presence and affirmation of
their worth.
You have personally witnessed beatings, gun violence, drug
addiction, and children neglected by parents and the community. Yet, you say
Christians are called to manifest hope in the world. How do you find the
courage and the strength to fulfill that calling?
God owns the patents to both courage and strength. I simply trust
that God will give me the courage and strength I need in order to fulfill the
calling that God is living out through me. I don’t think that courage and
strength can be found, but it surely can be received as a gift of the Holy
Spirit.
Your wife is an attorney and you are a pastor, both very
demanding jobs. How do you, as a couple, find balance mentally, physically, and
spiritually?
My beautiful wife, Yulise, and I met as freshmen in college.
Even then we lived very active lives. My wife was a presidential scholar, a
triple major, a track and field athlete, and a leader in the school’s gospel
choir. I was an elected student body officer, a double major (I know, a slacker
compared to my wife), and I traveled and preached on many weekends throughout
college.
We had to learn early on how to find balance, and while we have
not always succeeded, we have learned how to regroup and find our footing even
when walking though challenging seasons of life.
Communication is key to finding that balance, and it is
important to learn how to find moments of reprieve and retreat despite the
projects in front of you. It also helps to have a spouse who is my best friend,
for just being in each other’s company is refreshing and renewing mentally,
physically, and spiritually.
What do you hope to accomplish by writing Freestyle?
I hope to inspire each reader to manifest hope in the world. I
desire that each reader will discern God’s active presence in the world and
join with God as colaborers in securing a brighter day for all people.
Originally posted by Upper Room Books. Read the complete
interview here. Used with permission.
-------
Review: Preaching at the Crossroads
excerpt from: Preaching at the Crossroads: How the World-And Our
Preaching-Is Changing by David J. Lose Copyright©2013 by Fortress Press. Used
with permission.
Postmodernism, secularism, pluralism—these are significant and
complicated topics, and I am grateful if you’ve been willing to wrestle with
them. But while their antecedents, causes, and outcomes can at times feel as
convoluted as they are complex, their insuence in the lives of our people are
often far more straightforward.
In recent years, for instance, I’ve been doing a lot of speaking
about the phenomenon of “digital pluralism,” which I described in the previous
chapter. Much of this has been with pastors at various continuing-education
events or theological conferences, and by and large, these pastors have
appreciated a framework by which to name things they have been experiencing.
I’ve also presented much of the same material in adult classes in
congregations. There, too, I find lots of heads nodding as the folks in
attendance find names and categories by which to make sense of their
experience. But there is also a persistent question that gets asked, often
after the presentation as people are leaving. It is a question that is as
simple as it is poignant: Why don’t my children and grandchildren go to church?
Of course, it’s not just a question, it’s also a lament, and I
can almost always detect a note of grief in the voice of the questioner. During
one adult forum I led, I was grateful not only that the gentleman who asked
this question raised it during the class rather than afterward—so we could talk
about it—but also that he continued and named what I think is often an unspoken
second question. “When I was a kid,” he began, “my parents took me and my
brothers and sister to church, Sunday school, and confirmation. We all went to
church our whole lives. When we had kids, we did the same: church, Sunday
school, conrrmation, and youth group. But many of our kids don’t go to church
anymore, and almost none of our grandkids do. So what happened?” And then came
the question behind the question: “What did we do wrong?”
It’s the same question we as pastors and preachers and church
leaders often ask ourselves. What did we do wrong? But the fact of the matter
is that we didn’t do something wrong. The world just changed, and we haven’t
really changed with it. The world offered us so many other places to look for
meaning and significance and identity, often in intriguing, challenging, and
compelling ways. But we continued to offer Sunday school and confirmation as if
there were no other options. We continued to do worship as if folks have
nowhere else to go. And we continued to preach as if our people already know
the biblical story and just need a little more instruction and inspiration to
live it. But as we’re discovering, that’s hardly the case. We now have a
generation of parents and their children who do not know the biblical story
well enough to find it useful and who will not devote one hour a week to an
activity unless it shapes and informs and gives meaning to the other 167 hours
of their week.
Nor is it simply the younger generation that is drifting from
church. Consider the following e-mail I received from a reader of my blog, “. .
. In the Meantime,” in response to some posts about how church as we know it
does or does not serve us in nurturing our faith:
I’ve been a Christian all my life. Our children are adults now;
one almost finished with college and two already graduated with jobs in cities
far away. My husband and I have found ourselves skipping church frequently,
although we rarely missed while our children were home. I’m starting to realize
that our church attendance was “for” our kids . . . they attended confirmation
and youth group and church camp and leadership school, and we took them to
church every Sunday. And I’ve found myself drifting and doubting . . . and
church just doesn’t seem relevant to my life. We frequently choose kayaking or
biking over church attendance, feeling a little guilty as we do so.
I’ll be honest, stories like this one make me as nervous about
our future as do the mounting statistics about church decline or the rise of
the “Nones,” those folks who identify with no religious tradition whatsoever.
Except that I’m not really just anxious about the church, I’m also anxious
about my role as a leader in the church and, in particular, as one called to
preach the gospel to this generation. As I said at the outset of Preaching at
the Crossroads, I’ve been preaching for more than twenty years and teaching
preaching for over a decade. Yet in recent years, I’ve grown increasingly
convinced that I don’t really know how to preach anymore—at least not in a way
that engages the children of my adult forum participant or the reader of my
blog.
In saying that, I don’t mean that what I was taught was wrong.
It’s more that the population for whom this kind of preaching works best is
shrinking, while the population that doesn’t seem drawn in by the practices I
was taught seems only to grow. Indeed, at times it feels as though the world I
was trained to preach to no longer exists. But as daunting as it is to admit
this, it is also rather freeing. While a diagnosis is certainly not the same as
a prescription, it is nevertheless an indispensable first step toward
prescription, treatment, and renewed health.
For this reason, I have tried throughout this book to explain
and explore some of these cultural shifts in order to provide a diagnosis of
our condition. Moreover, at various points, I’ve made more prescriptive
suggestions—some general, others more specific—that I hope are both encouraging
and practical. At this point, though, I want to venture something more
ambitious by beginning to chart the kind of new homiletic I believe responds to
the postmodern, secular, and above all else pluralistic age we live in. While I
wouldn’t yet describe it as a comprehensive treatment plan, I am nevertheless
excited about these preliminary steps. Moreover, I’m hopeful that if I share my
thoughts with you, we might together engender a conversation about the changed
and changing world in which we live and begin experimenting with our preaching
for the sake of the proclamation of the church.
Participatory Preaching
Because the sermon is the most unscripted part of the worship
service, it presents itself as an ideal candidate to provide the arena in which
hearers can not only hear the biblical story but also grow in their ability to
make sense of their lives in light of it. The goal is that, over time, hearers
discover in Scripture a valid, compelling, and useful meaning-making narrative
that helps them make sense of all the other options and stories in our
postmodern, pluralistic world.
To help them grow toward such competence, I believe we will need
to shift from what I would describe as a performative homiletic to a
participatory one.13 In a performative homiletic, the preacher is the chief and
often sole interpreter of Scripture. The emphasis is almost entirely upon the
preacher’s role to study, interpret, and proclaim the text in our hearing. At
its best, performative preaching “renders” the biblical text, making a passage
written thousands of years ago three-dimensional, contemporary, and compelling.
As desirable as this most certainly is, however, it does not
necessarily equip hearers to do this kind of interpreting for themselves in
everyday life. Further, it may have the unintended consequence of impeding the
hearers’ facility at interpretation either by promoting the preacher as the
professional interpreter (in which case the hearer has no need to interpret) or
by setting the bar for competent interpretation dauntingly high (in which case
the hearer does not dare interpret for fear of failure).
On this next point I want to be most clear: it’s not that a
performative homiletic is wrong; artful interpretation of the text is only to
be esteemed. Rather, the performative homiletic is simply insufficient in and
of itself to the demands of the day and therefore must be supplemented by a
homiletic that invites, nurtures, and expects a lively interaction between
hearer and text. Here we are perhaps not far from Kierkegaard’s oft-quoted
affirmation that while most of us assume that in the divine drama of worship
the minister is the performer, God the prompter, and the congregation the
audience, in genuinely biblical worship God is the audience, the congregation
the performers, and the minister the prompter.14 But if we don’t provide our
people the chance to practice lively and useful interpretation of the biblical
story in the relatively safe space of the sanctuary, how can we expect them to
do so in their daily lives and amid all the competing contenders for religious
identity?
And I don’t think I’m alone. Several developments in homiletical
and theological literature in recent years signal openness to this move and
provide assistance in making it. I will mention four briefly:
In his Preaching Jesus, Charles Campbell invites us to “build up
the church” by training hearers to understand and use the distinct language of
the Christian faith so that through diligent practice our hearers can
re-describe the world in terms of the patterns and figures of the biblical
narrative.15
John McClure and Lucy Rose have both advocated for including
hearers in the interpretive work leading up to the preaching, with Rose
inviting the participation of all of the gathered assembly in the
proclamation.16
Several theologians have taken up the topic of “Christian
practice” to good effect, and those works open the door to conversation
regarding how preaching can foster authentic Christian practice.17
Thomas Long provides guidance to Christians seeking to speak and
share their faith in the many venues that constitute their everyday lives.18
Given these encouraging developments, I think it’s high time
that we move equipping our hearers to be competent, even fluent interpreters of
the Christian faith to the center of our conversations about preaching. Toward
this end, I offer the following handful of suggestions that invite greater
participation in the sermon and engagement with the biblical story.
1. Visit people in the venues of their Christian vocations—at
home, work, places of volunteer activity. While we discussed this in greater
detail in the previous chapter, I want to say again that I think there is
simply no better way to relate one’s preaching to the real lives of our
congregants and thereby model making connections between faith and life than by
knowing more about congregants’ “real lives” and referring to these in the
sermon.
2. Invite congregants to leave worship to “look for” the
biblical message they just heard interpreted in their daily lives. Where, that
is, do we see a prodigal son (or daughter) in our midst, and what would it mean
to run out to receive him or her back? In what ways are we tempted like Adam
and Eve to secure for ourselves knowledge of the future to dispel our native
insecurity apart from relationship with God? Even framing the outcome of the
sermon in these terms—equipping people to make use of the biblical stories to
interpret their lives—may stretch our own preaching.
3. Invite congregants not only to look for the biblical stories
they are listening to but also to e-mail you and tell you what they have seen.
Or perhaps you can hold an occasional Sunday adult class where you look ahead
to coming texts and check back in regarding what people have been finding.
However you do it, plan then to incorporate some of what you have learned in a
future sermon, and tell folks that you plan to do so to encourage them to look,
see, and report. Commission your hearers, that is, to be your eyes and ears in
the world, reporting to you some of what they see to broaden your own pastoral
and homiletical perspective and view.
4. Besides inviting people to participate after the sermon
(looking for the biblical stories and characters in their lives) and before the
sermon (sharing their thoughts and observations about upcoming texts with you),
consider also inviting participation during the sermon. This, quite frankly, is
where most of us—preachers and listeners alike—get nervous. The first kind of
participation I’d suggest is nonverbal. This might be by inviting simple
exercises like printing out the passage and inviting people to underline the
words or phrases that stick out to them. It might be an invitation to write
down a question they have on a three-by-five card and place it in the offering
envelope. Or perhaps it’s an invitation for them to write down a central
element of the sermon—that they are God’s people sent to care for the world—and
inviting them to carry it with them. Or perhaps it’s a matter of inviting
people to raise their hands as they choose among various answers to a question
you pose. The idea at this point is simply to give congregants a low-level way
to participate in the sermon that should not be terribly anxiety-provoking.
5. As the congregants (and preacher) develop confidence in
participating in the sermon, occasionally take time during the sermon to have
listeners share with each other where they see connections between the biblical
passage and their lives. It may be helpful, particularly for introverts, to
prepare some tablets of paper so that those who are not ready to participate in
conversation might journal their reflections. But the goal over time is to help
folks grow comfortable with interpreting the Bible and sharing their
reflections verbally.
6. During different parts of the worship service, invite persons
to share some of the connections they are making between their faith and their
daily lives. They can certainly offer the “mission moment” or “temple talk” or
any of the various other ways we encourage laypeople to speak during church.
But I would also encourage us to invite our people to talk about their faith
during the sermon. One congregation I know regularly gives over the season of
Epiphany, for existence, to sermons that are shaped around a prepared interview
between the pastor and a congregant regarding the appointed text and how it
affects the congregant’s life in the world.
7. From time to time, have this kind of sharing not only occur
during the sermon but be offered as the sermon. Invite, that is, one or more
persons to make connections between the biblical passage appointed for the day
and their daily lives. Meet with them ahead of time, study the passages
together, and provide resources, but then allow their interpretations not only
to illustrate the sermon but actually to be the sermon. Few things will be more
effective in boosting people’s confidence than a chance to share their faith in
public. Moreover, the power of such an example for the rest of the congregation
is hard to underestimate. In seeing someone “just like them,” as opposed to the
“trained professional,” speak about his or her faith, our people begin to
cultivate an imagination that they can do this, too. And with practice, they
can.
As you’ve no doubt noticed, these options for participation
increase in terms of what they expect from participants. And while these seven
suggestions aren’t offered as a prescription, I think there’s some merit in
considering initially starting with exercises that require less direct participation
from our people. As they (and you) get used to this way of engaging the
biblical text and as they (and you) gain confidence that they really can do
this, you can move to higher levels of participation. Small steps sometimes
move us forward more quickly than giant bounds.
But while a measured introduction to participatory preaching
could be spread over several months or even a year, your people might adjust to
a more active role in the sermon faster than we may think. After all, many of
them have probably tweeted about presidential election debates, “liked” any
number of products on Facebook in the last month, or checked in on a friend’s
cancer treatment via CaringBridge. Given their familiarity with the interactive
character of life in a Web 2.0 world, they may take these shifts in worship in
stride and even appreciate your efforts to engage them more actively.
There are, of course, other places in the worship service (the
prayers of the people, for instance) and congregational life (adult and youth
education) where we can invite people to gain experience in bridging the gap
between the biblical narrative and their daily lives. But the prominence and
public nature of the sermon make it an ideal place to move from passive to
active identity construction. If we can imagine making a leap similar to that
made by users and programmers who left the static world of Web 1.0 to inhabit
the more dynamic and interactive world of Web 2.0, we might be able to offer
the sermon as, indeed, a “transport mechanism, the ether through which
interactivity [between God’s word and God’s people] happens.”
If so, our people might soon find themselves not just listening
to the sermon, but actually creating it along with you. And that role as
participant and co-creator may just lead to a more robust, intentional, and
valued Christian identity even—or, perhaps, especially—in a pluralistic world.
13. In recent years, there have been several salutary treatments
of the relationship between preaching and performance. See, for instance, Jana
Childer and Clayton Schmit, eds., Performance in Preaching: Bringing the Semon
to Life (Grand Rapids: Baker, 2008) and similar monographs by contributors to
this volume. While I recognize that none of these authors advocates a homiletic
that privileges the preacher over the hearer in the act of interpretation, the
metaphor of "performance," while certainly highlighting a valid
dimension of preaching, nevertheless shifts attention to the preacher as the
primary "performer: in the "divine drama" enacted in the sermon.
14. Søren Kierkegaar, Purity of Heart Is to Will One Thing (San
Francisco: HarperOne, 1956), 180-81.
15. "A genuinely new hearing will require more than the
technique of the preacher; it will also require a disciplined community of
hearers grounded in the practice of Scripture, sacrament, and discipline."
Campbell, Preaching Jesus: New Directions for Homiletics in Hans Frei's
Postliberal Theology (Grand Rapids: Eerdmans, 1997), 247. The primary work of
biblical interpretation in the church, however, rest with the preacher, who is
the one to "perform" or "enact" Scripture and, in
particular, the story of Jesus (see pp. 211-20).
16. See John S. McClure, The Roundtable Pulpit: Where Leadership
and Preaching Meet (Nashville: Abingdon, 1995); and Lucy Atkinson Rose, Sharing
the Word: Preaching in the Roundtable Church (Louisville: John Knox Press,
1997), esp. p. 123.
17. See, for instance, Dorothy C. Bass, Practicing Our Faith: A
Way of Life for a Searching People (San Francisco: Jossey-Bass, 1997/2010);
Diana Butler Bass, The Practicing Congregation: Imagining a New Old Church
(Herndon, VA: Alban Institute, 2004). See also Thomas G. Long and Leonora Tubbs
Tisdale, eds., Teaching Preaching as a Christian Practice: A New Approach to
Homiletical Pedagogy (Louisville: Westminster John Knox, 2008).
18. Long, Testimony: Talking Ourselves into Being Christian (San
Francisco: Jossey-Bass, 2004).
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Spiritual Gifts Article-- Spiritual Gifts: Discovering and Using
How do you help people discover and use their spiritual gifts?
Ministry Matters has a spiritual gifts discovery tool drawn from
the small group study Serving from the Heart by Carol Cartmill and Yvonne
Gentile. The 85 question assessment can be taken by your small group or your
entire church click here. Planning a study like Serving from the Heart in your
church will help people know where their giftedness is and then you can assist
them in using their gifts in your church and community.
You can use your spiritual gifts in any setting. At work, even
if you don’t work for a religious organization, you can still minister to your
colleagues, clients, or customers through your daily actions and attitudes. At
school, at home, out in public with random strangers, your spiritual gifts are
always a part of who you are and the way you live your faith in day to day
life, not just in church.
If you people have spiritual gifts not being used right now,
perhaps God is calling your church to start a new ministry? Be sure to discuss
this with your pastor.
Helping people discover and use their spiritual gifts both in
your church and community is very rewarding, for people new to the Christian
faith this can be a great affirmation of what God is doing in their lives.
Once you've completed the Spiritual Gifts Discovery Tool use the
links below to find articles and resources to help you explore your gifts
further:
The Charismatic Gifts
The Gift of Administration
The Gift of Apostleship
The Gift of Distinguishing of Spirits
The Gift of Encouragement
The Gift of Evangelism
The Gift of Faith
The Gift of Giving
The Gift of Healing
The Gift of Helps (Serving)
The Gift of Hospitality
The Gift of Leadership
The Gift of Mercy
The Gift of Message (of Knowledge)
The Gift of Message (of Wisdom)
The Gift of Pastor-Teacher
The Gift of Prophecy
The Gift of Teaching
Order information on Serving from the Heart is under Related
Products below.
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United Methodist Church’s Ministry Matters
201 8th Avenue South
Nashville, TN 37202 United States
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