Ministry Matters . . . Preach. Teach. Worship. Reach. Lead. for Teusday, 1 July 2014

Ministry Matters . . . Preach. Teach. Worship. Reach. Lead. for Teusday, 1 July 2014

The trouble with the truth

Ministry Matters Radio

Is truth in trouble? What does the culture say about truth and why does the church seem to be so confused about it? How should we balance truth and grace? In our weekly podcast, Shane Raynor interviews Rob Renfroe, president of Good News, a national organization committed to the doctrinal integrity and spiritual renewal of the United Methodist Church. Rob is the author of The Trouble with the Truth. LISTEN

http://www.spreaker.com/embed/player/standard?autoplay=false&episode_id=4680029#

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Dressing down for church by Tom Fuerst

I don’t really dress up for church. No, no, it’s not because I’m trying to be cool or trendy. I don’t dress up for church because I want the gospel to be accessible to everyday people. If your community (not just church community!) dresses in robes and stoles everyday, then by all means, have at it. If your community (not just church community!) dresses in suits and ties every day, then by all means, have at it. But if your community primarily dresses in regular, low-priced, blue-collar (or no collar!) clothing, then that’s how you should dress, too. Why we need fewer robes and suits and more sackloth and ashes

A few days ago my friend Carter was on his way to what I think was his ordination with the United Methodist Church in Arkansas. On the way, he realized he forgot his robes and stole — Harry Potter-looking garb required for the ordination ceremony.

I’m not sure how much Carter was really freaking out, and I’m not sure if he had to go back home to get his robes, but when he posted his dilemma on Facebook I found it amusing that a guy like Carter, who does not minister in a traditional United Methodist church, should be required to wear a robe he probably never wears in his church…or more importantly, does not wear in everyday life. I won’t put words in Carter’s mouth, but knowing him, I almost bet he agrees.

When he posted about his forgetfulness, I immediately responded: “We need fewer robes and stoles and more sackcloth and ashes.” After all, wouldn’t it be somewhat prophetic if someone decided not to wear the robes during the ceremony?

Certainly, I was being a bit snarky, but over the last few days I’ve realized I may have been onto something more than I originally realized.

Admittedly, I’ve long thought the robe and stole days needed to disappear. Why do we do this? Jesus never wore such things. Jesus never required such things of his disciples. Jesus didn’t seem all that concerned with his disciples dressing differently than the rest of the church.

And yet, in many Methodist churches, if the pastor preaches without a robe and stole, you can bet people will be more riled up than if he preached Trinitarian heresy (I know, Trinitarian heresy is my go-to example, but that’s because few people are listening!).

To lay all my cards on the table, I don’t really dress up for church. No, no, it’s not because I’m trying to be cool or trendy. I’m honestly not too aware of fashion trends, and you certainly don’t want to see me in skinny jeans. Rather, I don’t dress up for church because I want the gospel to be accessible to every-day people.

If your community (not just church community!) dresses in robes and stoles everyday, then by all means, have at it.

If your community (not just church community!) dresses in suits and ties everyday, then by all means, have at it.

But if your community primarily dresses in regular, low-priced, blue-collar (or no collar!) clothing, then that’s how you should dress, too.

Here’s why this matters to me:

When I was a kid, the few times we went to church I felt out of place. We were poor and I couldn’t afford to dress nicely. On Easter, on the rare occasion we went, I considered myself lucky if I could borrow my friend Matt’s khakis and shirt and tie—though, these were always worn with my cheap Wal-Mart tennis shoes. I didn’t feel like I belonged. I felt like my poverty was a distraction to everyone else. And no matter how much you told me it wasn't (which no one ever did, by the way), I wouldn’t have been convinced of it. I didn’t belong in church and my clothing demonstrated exactly that. I couldn’t possibly belong to these people, and I, therefore, could not belong to their God.

This idea that church people – and especially pastors (!) – have to dress up is exclusionary and elitist.

If you’re doing real ministry with people, they don’t care how you dress — be it in skinny jeans, in robes, in suits, or in jorts.

I know people have all kinds of objections to what I’m saying here: “Shouldn’t we dress our best for God?”

But, honestly, I’m not sure God really cares. Jesus never gave injunctions regarding how to dress. In fact, if anything, Jesus’ warnings against hypocritical actions that draw attention to our worship should cause us to pause and think about trying to appear holy and like we have it all together on Sunday mornings.

As for the pastor wearing robes and stoles to preserve tradition, my response is, That is not nearly as traditional as you think.

John Wesley’s frontier preachers didn’t wear robes and stoles. Their authority came from their ethos, pathos and logos.

The robes and stoles came into play within the last one hundred years,* as United Methodist pastors decided they wanted their churches to be more respectable and acceptable to mainline audiences. The pastor’s position in the middle of the last century was one that had a social mystique to it that was symbolized by the robe’s covering. We didn’t want to be revivalist prophets anymore, we wanted to seem scholarly and respectable. Robes communicated respectability far more effectively than the shaggy, dingy clothing of a prophet.

It is exactly this “respectability” that we need to repent of in the UM. How much of our contemporary concern is grounded in social respectability, trends, or opinions? Sure, robes aren’t technically sinful, and I will wear them if not wearing them is a distraction for certain audiences (incarnation!), but we seriously need to engage evaluate what our clothing says about us.

My friend Corey is always asking how the costumes in movies are used to communicate the message of the movie. For me, I’m constantly asking how our costumes in churches are actually hiding us from a true encounter with the living God, or distracting unbelievers from truly hearing the message of the God who invites them no matter how they’re dressed.

We don’t need more robes and stoles in the UM. For that matter, we don’t need more skinny jeans and beards.

We need sackcloth and ashes. We need to cover ourselves in dust and repentance.

*I came across this article just this morning as I was finishing up these reflections on my interaction with Carter and my thoughts on our need for repentance. The writer of this piece is far more articulate than I am and his piece deserves your reading.

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Immortality, death and desire by Clifton Stringer

In the course of the years, the human family has seen no shortage of plots and plans about how to prolong human life indefinitely. Ray Kurzweil's is one of these. In the words of Woody Allen: “I don't want to achieve immortality through my work; I want to achieve immortality through not dying. I don't want to live on in the hearts of my countrymen; I want to live on in my apartment.” Ray Kurzweil wants to live on, not in his apartment (or Woody Allen’s), but through further implementing his own bio-technologically powered, transhumanist vision. He works for Google. In the course of the years, the human family has seen no shortage of plots and plans about how to prolong human life indefinitely. Ray Kurzweil's is one of these. In the words of Woody Allen: “I don't want to achieve immortality through my work; I want to achieve immortality through not dying. I don't want to live on in the hearts of my countrymen; I want to live on in my apartment.” Ray Kurzweil wants to live on, not in his apartment (or Woody Allen’s), but through further implementing his own bio-technologically powered, transhumanist vision. He works for Google. You can read all about his projects, opinions, and true and false predictions anytime from now to the hour of your death.

Nearer to most of our lives and deaths, though, is the consideration that Kurzweil’s immortalist vision is just our society’s anti-aging obsession given ideological consistency and writ large. (Consider Gilbert Meilaender's thoughts.) One might even think there are enticing connections to be noticed between our technological and medical immortalist aspirations and our lust for the (outwardly) cold power yet (inwardly) persisting human warmth of vampires. (As in here from 1994 or especially here from 2008.)

On the other hand: In Christian thought, death is to be embraced as a twin extreme, as both vital friend and graven enemy. First, death is foe: Death is the result of the fall. Death is the last enemy, the wages of sin. In Catholic thought and Aristotelian thought, death is in one sense natural: For Aristotelians (like St. Thomas Aquinas), humans are soul and body, and the soul is the form of the body. Because the body is material, changeable, and actually changing in all sorts of ways, its changes will eventually actuate in the death of the human person. Yet God had destined humankind not to die; and had humankind not sinned, God would have given the aid to make this ‘supernatural’ potentiality actual. Death, then, is humankind’s enemy, and contrary to the plan of God.

Yet, second, and without at all diminishing the enmity of death, death is also the Christian’s friend. This is because of the work of Jesus Christ. Our human death is transformed by the death and resurrection of Jesus: What was a curse has become a blessing. More, the death that will come calling on each of us sooner or later is an opportunity for intimacy with Jesus Christ, who himself died on the cross. Our death is our doorway to eternal life, to the face to face vision of God. Crowningly, our death is the doorway to the eventual resurrection of our own bodies, the resurrection of which Jesus Christ’s historical resurrection is already the first fruits. The truth of the resurrection of the body does not diminish the truth of the beatific vision: At the last, those in heaven will exult with bodies glorified and see God in the company of all the saints and angels.

With death as simultaneous friend and foe, the saints and martyrs feel and say many things that Americans usually do not. “For to me to live is Christ, and to die is gain” (St. Paul). “My desire is to depart and be with Christ” (also St. Paul). “My earthly desire has been crucified… there is living water in me, water that murmurs and says within me: Come to the Father” (St. Ignatius of Antioch). “I want to see God and, in order to see him, I must die” (St. Teresa of Avila). “I am not dying; I am entering life” (St. Thérèse of Lisieux).

Death is the last enemy. Death, tamed by Christ, is the friend who brings you to God. Death is thus, and in precisely this light, a good to be desired in a way that the immortalist visions of our culture — promising only to extend our dying life or living death — should never be.

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Games: Play frequently by Barbara Bruce

“We don’t stop playing because we get old, we get old because we stop playing.” George Bernard Shaw

The quote above has been attributed to several people, but most of my searching attributes it to George Bernard Shaw. Think about the quote. Do you still play? If so, what sandboxes do you play in? If not, why not?

Games help you keep fit in mind/body/spirit.

Before reading on, think about three reasons why this statement is true.

Physical games such as, badminton, bocce, bowling, croquet, golf, horseshoes, pickleball, ping pong, tennis, in varying degrees can/do help with:

• Muscle tone
• Balance
• Stamina
• Good blood flow to your brain
• Strategy
• Eye hand coordination
• Visual competence
• Socialization

Mental games such as checkers, chess, bridge and other card games, mahjong, most varieties of computer games (too numerous to mention – maybe they are on to something big) can /do help with:

Mental stimulation

• Neural strengthening and growth
• Quick thinking
• Strategic thinking skills
• Visual competence Word/number games such as crossword puzzles, jumble, KenKen, word search, Sudoku and many others can/do help with:

Thinking skills

• Processing visual/word clues
• Increasing vocabulary (word games)
• Virtual Games

Virtual games are becoming more popular each day. Many of the Independent Living Centers I teach at have a large screen for Wii games. Many virtual games provide learning and physical benefits for those who play. Games that require repetitive actions, such as swinging a tennis racquet, golf club or a bowling ball train the brain and increase muscle function as if they were actually doing the moves.

Many studies have been done to establish the fact that practicing in your mind is nearly as productive as actual practice. One of the most famous of these studies features a basketball team practicing free throws. One third of the team practiced free throws as usual, one third did not practice at all and one third practiced free throws in their mind only. At the end of the study, the third that did nothing predictably did not improve. The third that practiced on the court improved as any team would. But the third that practiced in their mind, improved almost exactly as much as the third who practiced on the court. So, the take away is playing games in your mind or on a virtual screen can increase mental and muscle performance. For more information on this fascinating concept read more here.

Games help you age well in a myriad of ways.

Besides the brain workout and neural growth, engaging with others in games is so good for you. We are “herd creatures” – we need each other. We function better with interaction. When we engage with others, we have to think in order to respond. We soon forget about our aches and pains because we are talking and laughing with others.
Playing games enriches many of your thought processes.
Depending on the game, you learn to deal (as an adult) with winning and losing, fair play, team work and with being a good sport. You may find yourself laughing and sharing stories. All of this is good for your success in aging.
Teaching others to play games is a fantastic way to strengthen your brain.
Playing a game you’ve always played is better than watching TV soap operas, but you need to push your brain to create new neurons. When we teach someone to play a game, we have to think about how to play. What are the rules? What strategies do we need to incorporate? Teaching someone to do anything is the ultimate test of knowing how to do it.

Think Ministry

• Plan a game night (or afternoon) at your church. Invite folks to bring their favorite games and teach others to play. See the above paragraph on teaching others how to play. Teaching anything trains your brain in wonderful ways. Or bring cards and have ample time to play. Remember to serve light, healthy snacks and water—feed them, and they will come. Be sure to have someone contact home bound folks and provide transportation. Do not be discouraged if you start small. Keep going word will spread. Ask members to invite friends. Advertise in the community.
• Play Bible games such as Bible Trivial Pursuit™ or Bible Scattegories™ both games can be played with great fun and learn information about the Bible.

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How to hear God's voice by Rich Jones

“Pastor, God told me you should . . .”

So, has anyone ever said to you that God spoke to them? I guess it’s an occupational hazard for me. Over the last several years it hasn't been an uncommon experience. It seems that at least on a monthly basis I have someone, quite emphatically, tell what God has said to them. Most of the time I don’t take it very seriously. On occasion I get a little worried for the person. Especially if what they heard God say was particularly unusual, or outright weird. And you would be amazed how often God apparently says something really weird to people.

I guess these experiences, and the ones I’ve witnessed from the larger culture, have made me a little skeptical. I might be a little predisposed to not believe them because of the abuses I’ve seen. I need to set that skepticism aside. Because God really does speak to people today. God has even spoken to me. And, God is speaking to you! God continues to speak to his people, regularly. So, how do we hear God’s voice and not be institutionalized? How do we listen well for the voice of God and not be concerned for our mental health? Here are three of the means through which we hear God’s voice. There are others, but I regularly come back to these three.

Through the Scripture! This is the primary place of hearing from God. It is also the most overlooked in my experience. People seem to want some sort of mystical experience. Their own burning bush. And they neglect regular reading and study of God’s Word. Reading and study of the Scripture can keep us from mishearing the voice of God. God will never tell us something contrary to the written Word. Never. So when you’re wondering if something you’re thinking about is from God, or something you’re being told is from God, then ask, ‘Is this consistent with the Scripture.” If it isn’t consistent with the Scripture then it isn’t from God. Read your Bible! This is where God speaks to us most clearly!

Through worship! I find that when I’m in the midst of worship, when I’m truly focused in worship, thoughts will ‘pop’ into my mind. For a long time I would dismiss those thoughts as nothing more than distractions. I thought that if I was in the midst of worship then I needed to force those thoughts out of my mind so I could focus more on God. What a mistake! When we focus on God in worship we should expect to hear from God as well. Granted, we should be a little discerning as those thoughts just might be a distraction, but they could be from God. So pay attention. Maybe write them down in a notebook or smartphone app so you can consider them later. That actually leads to the third means.

Through Godly counsel! This is huge! Really, seeking Godly counsel is huge. It can change your relationship with Jesus and your Christian walk more quickly than anything else. It will equip you to hear and trust the voice of God. Seek out the most mature and trusted Christian you know. It might be a pastor, or Bible teacher, or friend, or family member. I don’t know who it will be for you. But there is someone you can trust that is deeply pursuing God for themselves. They can help you discern the voice of God in your life. Set up a time with them to run through what you think God might be saying to you. Maybe take your little notebook with you and share it with them. If you’re off base they’ll gently let you know. And if you are truly hearing the voice of God you’ll have someone to celebrate with.

So, there they are, three means of hearing God. I know there are others. God has spoken to me through other means. But these three seem to be the most regular means of hearing God’s voice in my life. How have you heard God? How do you discern the voice of God in your life? Do you have an experience of hearing God you’d like to share? I’d love to hear it!

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This Sunday

Fourth Sunday After Pentecost - Genesis 24:34-38, 42-49, 58-67; Psalm 45:10-17; Romans 7:15-25a; Matthew 11:16-19, 25-30

Genesis 24:34-38, 42-49, 58-67

Psalm 45:10-17

Song of Solomon 2:8-13

Zechariah 9:9-12

Psalm 145:8-14

Romans 7:15-25a

Matthew 11:16-19, 25-30

Genesis 24:34 He said, “I am Abraham’s servant. 35 Yahweh has blessed my master greatly. He has become great. He has given him flocks and herds, silver and gold, male servants and female servants, and camels and donkeys. 36 Sarah, my master’s wife, bore a son to my master when she was old. He has given all that he has to him. 37 My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live, 38 but you shall go to my father’s house, and to my relatives, and take a wife for my son.

42 I came today to the spring, and said, ‘Yahweh, the God of my master Abraham, if now you do prosper my way which I go— 43 behold, I am standing by this spring of water. Let it happen, that the maiden who comes out to draw, to whom I will say, “Please give me a little water from your pitcher to drink,” 44 and she will tell me, “Drink, and I will also draw for your camels,”—let her be the woman whom Yahweh has appointed for my master’s son.’ 45 Before I had finished speaking in my heart, behold, Rebekah came out with her pitcher on her shoulder. She went down to the spring, and drew. I said to her, ‘Please let me drink.’ 46 She hurried and let down her pitcher from her shoulder, and said, ‘Drink, and I will also give your camels a drink.’ So I drank, and she also gave the camels a drink. 47 I asked her, and said, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ I put the ring on her nose, and the bracelets on her hands. 48 I bowed my head, and worshiped Yahweh, and blessed Yahweh, the God of my master Abraham, who had led me in the right way to take my master’s brother’s daughter for his son. 49 Now if you will deal kindly and truly with my master, tell me. If not, tell me, that I may turn to the right hand, or to the left.”

58 They called Rebekah, and said to her, “Will you go with this man?”

She said, “I will go.”

59 They sent away Rebekah, their sister, with her nurse, Abraham’s servant, and his men. 60 They blessed Rebekah, and said to her, “Our sister, may you be the mother of thousands of ten thousands, and let your offspring[Genesis 24:60 or, seed] possess the gate of those who hate them.”

61 Rebekah arose with her ladies. They rode on the camels, and followed the man. The servant took Rebekah, and went his way. 62 Isaac came from the way of Beer Lahai Roi, for he lived in the land of the South. 63 Isaac went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming. 64 Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel. 65 She said to the servant, “Who is the man who is walking in the field to meet us?”

The servant said, “It is my master.”

She took her veil, and covered herself. 66 The servant told Isaac all the things that he had done. 67 Isaac brought her into his mother Sarah’s tent, and took Rebekah, and she became his wife. He loved her. Isaac was comforted after his mother’s death.

Psalm 45:10 Listen, daughter, consider, and turn your ear.

    Forget your own people, and also your father’s house.

11     So the king will desire your beauty,

    honor him, for he is your lord.

12 The daughter of Tyre comes with a gift.

    The rich among the people entreat your favor.

13 The princess inside is all glorious.

    Her clothing is interwoven with gold.

14 She shall be led to the king in embroidered work.

    The virgins, her companions who follow her, shall be brought to you.

15 With gladness and rejoicing they shall be led.

    They shall enter into the king’s palace.

16 Your sons will take the place of your fathers.

    You shall make them princes in all the earth.

17 I will make your name to be remembered in all generations.

    Therefore the peoples shall give you thanks forever and ever.

Song of Solomon 2: 8 The voice of my beloved!

    Behold, he comes,

    leaping on the mountains,

    skipping on the hills.

9 My beloved is like a roe or a young deer.

    Behold, he stands behind our wall!

He looks in at the windows.

    He glances through the lattice.

10 My beloved spoke, and said to me,

    “Rise up, my love, my beautiful one, and come away.

11 For, behold, the winter is past.

    The rain is over and gone.

12 The flowers appear on the earth.

    The time of the singing has come,

    and the voice of the turtledove is heard in our land.

13 The fig tree ripens her green figs.

    The vines are in blossom.

    They give out their fragrance.

Arise, my love, my beautiful one,

    and come away.”

Zechariah 9: 9 Rejoice greatly, daughter of Zion!

    Shout, daughter of Jerusalem!

Behold, your King comes to you!

    He is righteous, and having salvation;

    lowly, and riding on a donkey,

    even on a colt, the foal of a donkey.

10 I will cut off the chariot from Ephraim,

    and the horse from Jerusalem;

and the battle bow will be cut off;

    and he will speak peace to the nations:

    and his dominion will be from sea to sea,

    and from the River to the ends of the earth.

11 As for you also,

    because of the blood of your covenant,

    I have set free your prisoners from the pit in which is no water.

12 Turn to the stronghold, you prisoners of hope!

    Even today I declare that I will restore double to you.

Psalm 145: 8 Yahweh is gracious, merciful,

    slow to anger, and of great loving kindness.

9 Yahweh is good to all.

    His tender mercies are over all his works.

10 All your works will give thanks to you, Yahweh.

    Your saints will extol you.

11 They will speak of the glory of your kingdom,

    and talk about your power;

12 to make known to the sons of men his mighty acts,

    the glory of the majesty of his kingdom.

13 Your kingdom is an everlasting kingdom.

    Your dominion endures throughout all generations.

Yahweh is faithful in all his words,

    and loving in all his deeds.[ Psalm 145:13 Some manuscripts omit these last two lines.]

14 Yahweh upholds all who fall,

    and raises up all those who are bowed down.

Romans 7:15 For I don’t know what I am doing. For I don’t practice what I desire to do; but what I hate, that I do. 16 But if what I don’t desire, that I do, I consent to the law that it is good. 17 So now it is no more I that do it, but sin which dwells in me. 18 For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don’t find it doing that which is good. 19 For the good which I desire, I don’t do; but the evil which I don’t desire, that I practice. 20 But if what I don’t desire, that I do, it is no more I that do it, but sin which dwells in me. 21 I find then the law, that, to me, while I desire to do good, evil is present. 22 For I delight in God’s law after the inward man, 23 but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 24 What a wretched man I am! Who will deliver me out of the body of this death? 25 I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God’s law, but with the flesh, the sin’s law.

Matthew 11:16 “But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 17 and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’ 18 For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19 The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”[Matthew 11:19 NU reads “actions” instead of “children”]

25 At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 26 Yes, Father, for so it was well-pleasing in your sight. 27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.

28 “Come to me, all you who labor and are heavily burdened, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and humble in heart; and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

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John Wesley’s Notes-commentary for:

Genesis 24:34-38, 42-49, 58-67

Verse 34

[34] And he said, I am Abraham's servant.

I am Abraham' servant — Abraham's name, no doubt, was well known among them, and respected; and we may suppose them not altogether ignorant of his state, for Abraham knew theirs, Genesis 22:20.

Verse 45

[45] And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee.

Before I had done speaking in my heart — Which perhaps he mentions, lest it should be suspected that Rebekah had overheard his prayer, and designedly humoured it; no, saith he, I spake it in my heart, so that none heard it but God, to whom thoughts are words, and from him the answer came.

Verse 61

[61] And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way.

And her damsels — It seems then, when she went to the well for water, it was not because she had no servants at command, but because she took pleasure in the instances of humanity and industry.

Verse 63

[63] And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming.

He went out to meditate (or pray) in the field at the even tide — Some think he expected his servants about this time, and went out on purpose to meet them. But it should seem he went out to take the advantage of a silent evening, and a solitary field, for mediation and prayer. Our walks in the field are then truly pleasant, when in them we apply ourselves to meditation and prayer we there have a free and open prospect of the heavens above us, and the earth around us, and the hosts and riches of both, by the view of which we should he led to the contemplation of the Maker and Owner of all. Merciful providences are then doubly comfortable, when they find us in the way of our duty: some think Isaac was now praying for good success in this affair, and meditating upon that which was proper to encourage his hope in God concerning it; and now when he sets himself, as it were, upon his watch-tower, to see what God would answer him, he sees the camels coming.

Verse 64

[64] And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel.

She lighted off her camel, and took a vail and covered herself — In token of humility, modesty and subjection.

Psalm 45:10-17

Verse 10

[10] Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;

Hearken — The prophet having hitherto spoken to the bridegroom, now addresseth his speech to the bride.

O daughter — He speaks like an elder person, and as her spiritual father and counsellor.

Incline — He uses several words, signifying the same thing, to shew his vehement desire of her good.

Forget — Comparatively.

Verse 11

[11] So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him.

So — So thou shalt be acceptable to thy husband; which will abundantly recompence thee, for the loss of thy father's house.

Thy Lord — As he is thy husband, and also as he is thy king, and God.

Verse 12

[12] And the daughter of Tyre shall be there with a gift; even the rich among the people shall intreat thy favour.

The daughter — The people of Tyre; as the daughter of Zion or Jerusalem, are put for their inhabitants: he mentions the Tyrians; because they among others, and before many others, were to be converted to Christ, but they are here put for all the Gentiles, whom that city fitly represents, as being the mart of the nations.

A gift — To testify their homage.

The rich — Of other nations.

Verse 13

[13] The king's daughter is all glorious within: her clothing is of wrought gold.

Daughter — The spouse; so called, because she was the daughter of one king, and the wife of another.

Within — In her soul.

Her cloathing — She is outwardly adorned with virtuous and honourable actions.

Verse 14

[14] She shall be brought unto the king in raiment of needlework: the virgins her companions that follow her shall be brought unto thee.

Brought — He alludes to the custom of conducting the bride to the bride-groom's house.

Companions — Her bride-maidens attending upon her.

Verse 16

[16] Instead of thy fathers shall be thy children, whom thou mayest make princes in all the earth.

Instead — Having directed his speech to the bride, he now returns to the bridegroom, as may be gathered both from the Hebrew words, which are of the masculine gender; and from the next verse, which unquestionably belongs unto him, and therefore this cannot be understood of Solomon, and his marriage with Pharaoh's daughter, because he had no children by her, and but very few by all his wives and concubines; and his children were so far from being made Princes in all the earth, that they enjoyed but a small part of their father's dominions, but this was fully accomplished in Christ: who instead of his fathers of the Jewish nation, had a numerous posterity of Christians of all the nations of the earth, which here and elsewhere are called princes and kings, because of their great power with God and with men.

Verse 17

[17] I will make thy name to be remembered in all generations: therefore shall the people praise thee for ever and ever.

Remembered — As he began the psalm with the celebration of the king's praises, so now he ends with it, and adds this important circumstance, that this nuptial song should not only serve for the present solemnity, but should be remembered and sung in all successive generations.

Song of Solomon 2:8-13

Verse 8

[8] The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.

The voice — Christ's voice, the word of grace revealed outwardly in the gospel, and inwardly by the Spirit of God.

Leaping — He saith, leaping and skipping, to denote that Christ came readily, and swiftly, with great desire and pleasure and adds, upon the mountains and hills, to signify Christ's resolution to come in spite of all difficulties.

Verse 9

[9] My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.

Like a roe — In swiftness. He is coming to me with all speed and will not tarry a moment beyond the proper season.

He standeth behind — And while he doth for wise reasons forbear to come; he is not far from us. Both this and the following phrases may denote the obscure manner of Christ's manifesting himself to his people, under the law, in comparison of his discoveries in the gospel.

The window — This phrase, and that through the lattess, intimate that the church does indeed see Christ, but, as through a glass, darkly, as it is said even of gospel-revelations, 1 Corinthians 13:12, which was much more true of legal administrations.

Verse 10

[10] My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.

Spake — Invited me outwardly by his word, and inwardly by his Spirit.

Rise up — Shake off sloth, and disentangle thyself more fully from all the snares of this world.

Come — Unto me, and with me; follow me fully, serve me perfectly, labour for a nearer union, and more satisfying communion with me.

Verse 11

[11] For, lo, the winter is past, the rain is over and gone;

The winter — Spiritual troubles arising from a deep sense of the guilt of sin, the wrath of God, the curse of the law; all which made them afraid to come unto God. But, saith Christ, I have removed these impediments, God is reconciled; therefore cast off all discouragements, and excuses, and come to me.

Verse 12

[12] The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;

The flowers — The communications of God's grace, the gifts, and graces, and comforts of the Holy Spirit, are vouchsafed unto, and appear in believers, as buds and blossoms do in the spring.

The turtle — This seems particularly to be mentioned because it not only gives notice of the spring, but aptly represents the Spirit of God, which even the Chaldee paraphrast understands by this turtle, which appeared in the shape of a dove, and which worketh a dove-like meekness, and chastity, and faithfulness, in believers.

Verse 13

[13] The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

Her figs — Which it shoots forth in the spring.

Zechariah 9:9-12

Verse 9

[9] Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.

Thy king — The Messiah.

He is just — The righteous one, who cometh to fulfil all righteousness.

Having salvation — To bestow on all that believe in him.

Verse 10

[10] And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

I will cut off — When the Messiah comes and sets up his kingdom, he will need no external force. Neither chariot, bow nor sword, brought salvation to him, neither shall they be mentioned in the day of his conquest.

The heathen — The Heathens through him shall be reconciled unto God, and one another, Ephesians 2:17.

From the river — From Euphrates to the utmost end of Canaan, to the Mediterranean sea; a type of all the world, which was in due time to be the inheritance of Christ.

Verse 11

[11] As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

As for thee — Oh Jerusalem; these words are Christ's words to her.

By the blood — By my blood, in which thy covenant as confirmed; 'tis God's covenant as made by him, 'tis Zion's covenant as made for her, 'tis Christ's also as made in him.

Sent forth — I have delivered the Jews out of Babylon: compared to a pit in which no water was, wherein the Jews must have perished, had not God visited them.

Verse 12

[12] Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee;

Turn ye — The prophet exhorts the Jews to hasten to Christ, who is the salvation and high tower of the church.

Prisoners of hope — Captives, yet not without hope.

Even to-day — In this day of lowest distress.

Double — Twice as much good as thou hast suffered evil.

Psalm 145:8-14

Verse 14

[14] The LORD upholdeth all that fall, and raiseth up all those that be bowed down.

All — All that look up to him for help.

Romans 7:15-25a

Verse 16

[16] If then I do that which I would not, I consent unto the law that it is good.

It is good — This single word implies all the three that were used before, Romans 7:12, "holy, just, and good."

Verse 17

[17] Now then it is no more I that do it, but sin that dwelleth in me.

It is no more I that can properly be said to do it, but rather sin that dwelleth in me — That makes, as it were, another person, and tyrannizes over me.

Verse 18

[18] For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.

In my flesh — The flesh here signifies the whole man as he is by nature.

Verse 21

[21] I find then a law, that, when I would do good, evil is present with me.

I find then a law — An inward constraining power, flowing from the dictate of corrupt nature.

Verse 22

[22] For I delight in the law of God after the inward man:

For I delight in the law of God — This is more than "I consent to," Romans 7:16. The day of liberty draws near.

The inward man — Called the mind, Romans 7:23,25.

Verse 23

[23] But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.

But I see another law in my members — Another inward constraining power of evil inclinations and bodily appetites.

Warring against the law of my mind — The dictate of my mind, which delights in the law of God.

And captivating me — In spite of all my resistance

Verse 24

[24] O wretched man that I am! who shall deliver me from the body of this death?

Wretched man that I am — The struggle is now come to the height; and the man, finding there is no help in himself, begins almost unawares to pray, Who shall deliver me? He then seeks and looks for deliverance, till God in Christ appears to answer his question. The word which we translate deliver, implies force. And indeed without this there can be no deliverance.

The body of this death — That is, this body of death; this mass of sin, leading to death eternal, and cleaving as close to me as my body to my soul. We may observe, the deliverance is not wrought yet.

Verse 25

[25] I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.

I thank God through Jesus Christ our Lord — That is, God will deliver me through Christ. But the apostle, as his frequent manner is, beautifully interweaves his assertion with thanksgiving;' the hymn of praise answering in a manner to the voice of sorrow, "Wretched man that I am!" So then - He here sums up the whole, and concludes what he began, Romans 7:7.

I myself — Or rather that I, the person whom I am personating, till this deliverance is wrought.

Serve the law of God with my mind — My reason and conscience declare for God.

But with my flesh the law of sin — But my corrupt passions and appetites still rebel. The man is now utterly weary of his bondage, and upon the brink of liberty.

Matthew 11:16-19, 25-30

Verse 16

[16] But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

This generation — That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased no way.

Verse 18

[18] For John came neither eating nor drinking, and they say, He hath a devil.

John came neither eating nor drinking — In a rigorous austere way, like Elijah.

And they say, He hath a devil — Is melancholy, from the influence of an evil spirit.

Verse 19

[19] The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.

The Son of man came eating and drinking — Conversing in a free, familiar way.

Wisdom is justified by her children — That is, my wisdom herein is acknowledged by those who are truly wise.

Verse 25

[25] At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Jesus answering — This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Luke 10:21.

Verse 27

[27] All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

All things are delivered to me — Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.

Verse 28

[28] Come unto me, all ye that labour and are heavy laden, and I will give you rest.

Come to me — Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.

Verse 29

[29] Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.

Take my yoke upon you — Believe in me: receive me as your prophet, priest, and king.

For I am meek and lowly in heart — Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.

Verse 30

[30] For my yoke is easy, and my burden is light.

For my yoke is easy — Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.

-------

Rest for the Restless by Timothy L. Owings

Matthew 11:16-19, 25-30

Someone has rightly called Matthew 11 the chapter for the contemporary church. At first glance, you might not see it that way, but let’s look a bit closer. This chapter actually begins a new section of Matthew’s Gospel. We learn in the first verses that John the Baptist is in Herod’s prison. Hearing of our Lord’s teaching and healing ministry, John sends messengers to Jesus asking, “Are you the one who is to come, or are we to wait for another?” (Matthew 11:3).

Jesus answers the Baptist’s questions by recounting the work God is doing: “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them” (11:5). Poor John, languishing in a dungeon, hoping with every hope that Jesus is the promised Messiah, but wondering, if he is, why imprisonment, questions, and soon, death?

Then we come to our text. With rhetorical puzzlement, Jesus asks, “To what will I compare this generation? It is like children sitting in the marketplaces and calling to one another, ‘We played the flute for you, and you did not dance; we wailed, and you did not mourn’ ” (11:16-17).

In other words, we are fickle and restless; unfulfilled in laughter and unmoved by sorrow. We act like spoiled children, never satisfied but often complaining.

Do you see now why some see this chapter as a commentary on the contemporary church? When contemporary worship was all the rage, every church, no matter what its history, had to have a contemporary worship service. Several decades ago, the rage was gifts of the Spirit. In other times, books on Revelation, filled with half-baked ideas on the world’s end, flew off the shelves. In one season, spirituality is popular; in another, music; in a third, mission endeavors; and in yet another, recreational binges. Perhaps it has always been so, but ours seems like such a restless, moody, unsatisfied generation of Christians.

After some time Jesus, weary from all the restless roamings of his followers, looks up to heaven and prays. The substance of his prayer offers thanksgiving to God that the basic, core meanings of life are really simple, rooted in a childlike faith built on trust. That trust, according to Jesus, is found when we cast our restless lives on God’s unchanging, faithful presence.

Hear again the invitation of our Lord: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (11:28-30).

There are no more elegant, winsome, nourishing words in all of scripture. What is God saying to us?

First, nothing—no thing—can hold the place reserved in our lives for Jesus Christ. “Come to me” is still the invitation our Lord extends to each of us. Why do we chase after things that can never satisfy? Choose your worship style. Embrace whatever theological opinion of the day seems important. Read the latest book written by the touted, best Christian mind of the day, and you will still long for a personal, heart-to-heart relationship with Jesus Christ. When our restless lives plop exhausted in the uncomfortable spiritual chair of our own making, we will still long to come to Jesus.

Second, come to Jesus in your exhaustion and weariness. Our Lord recognized this restless tendency in us. Psychologists call the urge to travel “wanderlust.” In my judgment, every human being is infected with spiritual wanderlust. We look here and there for meaning and, without fail, find ourselves exhausted in every search that does not include a personal connection with Christ.

Viktor Frankl survived the horrors of Auschwitz and wrote a book that now, years after his death, is still printed and reprinted. Man’s Search for Meaning is Frankl’s story of courage and survival in which human beings came through to the other side of the Nazi madness with meaning. How? Simply put, Frankl believed that the supreme need in every life is not for pleasure, as Freud suggested, or for power, as Adler proposed. But rather, the highest need in every life is for meaning. All of us long for meaning that transcends our work, every success, and life itself.

Our Lord invites us to find in him the energizing, vital meaning that life offers. That discovery begins when we come to him, acknowledging that we are exhausted and empty from spiritual wanderlust that has taken us places rather than to a person.

Third, our Lord promises rest for the restless. We are a generation that longs for answers, solutions, neat formulas for success. Here, our Lord offers rest. “I will give you rest.” When life implodes on us, when death robs us of a loved one or disappointment snatches a friendship from our future, when even faith seems hollow and answerless, our Lord offers rest for our souls. Think about it: if you have answers but no rest, what do you have but a string of words? God in Christ offers us a much better gift.

But how? “Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls” (11:29). A wise pastor once said that when we begin to follow Jesus, we enroll in the School of Jesus and never graduate. The Christian journey is one in which we are lifelong learners—disciples—of this one who loved us even unto death. The rest for which we long can finally and supremely be found when the one who loved us all the way to Calvary and beyond becomes the one in whom we learn to trust now and always.

At the end of the day, or the week, or even a life, there will be one who welcomes our wandering, confused, and restless lives. I commend this one to you today as the Lord of life, the Lord of love, the Lord of all, even Jesus Christ. 

Worship Elements: July 6, 2014 by Jamie D. Greening

Fourth Sunday After Pentecost

Color: Green

Scripture Readings: Genesis 24:34-38, 42-49, 58-67; Psalm 45:10-17; Romans 7:15-25a; Matthew 11:16-19, 25-30

Theme Ideas 

Emerging from each of these vivid texts is the power of discovery. The faithful servant stumbles across Providence's plan as he helps Isaac and Rebekah discover one another (Genesis 24). Yahweh's works exist to "make known to all people" the splendor of God's kingdom (Psalm 145:12). The Apostle discovers that regardless of intention, evil is never far away (Romans 7:21). Finally, Our Lord Jesus invites us to discover a secret—what has been hidden from the wise intelligentsia is given to those who would come to him (Matthew 11:25b, 28).

Invitation and Gathering

Call to Worship (Matthew 11)

"Come to me," Jesus invites.

We come to you.

"Come to me, if you are tired."

We come to you.

"Come to me, if you carry burdens."

We come to you.

"Come, and discover rest for your souls."

Opening Prayer (Genesis 24, Romans 7)

Like an oasis in the desert, 

worship satisfies our sin-besieged souls. 

Today, help us find the good in this life 

by delighting in your presence, 

and help us find the hope 

you have placed in our innermost selves. Amen.

Proclamation and Response

Unison Prayer (Psalm 45)

In the adventure of life, 

we have found you.

By your powerful grace, 

you have found us.

As we proclaim your mighty deeds, 

we celebrate your justice. Amen.

Passing the Peace of Christ (Romans 7, Matthew 11)

In the midst of sin, may you find peace.

Peace and forgiveness.

Fatigued by life's pain, may you find peace.

Peace and comfort.

Burdened by the law of do and do not, 

may you find peace.

Peace and joy.

The peace of Christ Jesus be unto us all.

Invitation to the Word/Sermon (Genesis 24)

Almighty God, 

prepare us to discover your word for us today. 

Help us hear your servant, 

and in the spoken words, hear your Word. 

May these words help us recognize our master 

in the many fields of life 

through which we travel. Amen.

Prayers of the People (Psalm 45, Romans 7, Matthew 11)

Thanks be to God, through Jesus Christ our Lord, 

for the privilege of prayer. 

Let us find our voice as we lift up our prayers:

Lift up your prayers for those who are burdened

by cancer, AIDS, Alzheimer's, and depression. 

(Pause for silence.)

Lift up your prayers for those who are afflicted 

with poverty, war, injustice, and the pain of loss. 

(Pause for silence.)

Lift up your prayers for those who labor 

to tell the gospel in all the world. 

(Pause for silence.)

Lift up your prayers for those who carry the burden 

of leadership in this church. 

(Pause for silence.)

Lift up your prayers for the women, men,

and children in your lives. 

(Pause for silence.)

Lift up your prayers for the deepest desires 

of your hearts.

(Pause for silence.)

Thanks be to God, through Jesus Christ our Lord, 

who hears our prayers. Amen.

Thanksgiving and Communion

Offering Prayer (Genesis 24)

May the love of Isaac for Rebekah; 

may the love of Rebekah for Isaac, 

be present in our offerings this day—

offerings of our lives and possessions freely given. 

May we be found faithful 

with the many gifts you have given us. Amen.

Sending Forth

Benediction (Psalm 4, Matthew 11)

As a gentle father,

God has opened his hand 

and blessed us with his touch. 

God has wiped away our tears

and healed our every hurt.

Let us leave this place now 

satisfied in his embrace.

Contemporary Options

Contemporary Gathering Words (Matthew 11)

Open your mind, and let God teach you something new—

about the holy one, and about you.

Open your heart, and feel the thrill of God's words—

whispering to you.

Open your soul and experience spiritual rest—

a gift to you.

Praise Sentences (Psalm 45, Romans 7, Matthew 11)

Give thanks to God; alleluia!

Through Jesus Christ our Lord; alleluia!

For he has revealed himself to us; alleluia!

From “The Abingdon Worship Annual 2008,” edited by Mary J. Scifres and B.J. Beu, Copyright © 2007 by Abingdon Press. “The Abingdon Worship Annual 2015” is now available.

Worship Connection: July 6, 2014 by Nancy C. Townley

Fourth Sunday After Pentecost

Color: Green

Scripture Readings: Genesis 24:34-38, 42-49, 58-67; Psalm 45:10-17; Romans 7:15-25a; Matthew 11:16-19, 25-30

CALLS TO WORSHIP

Call to Worship #1:

L: Come to the Lord, all you people!

P: We come, seeking God’s healing love.

L: Make your hearts ready to discover God’s power in your lives.

P: We open our hearts and spirits to receive God’s loving gifts.

L: Hallelujah!

P: AMEN.

Call to Worship #2:

L: Welcome this day to a time of rest.

P: We come, bearing burdens and cares.

L: Place your lives in the loving hands of God

P: May God heal our spirits and strengthen us.

L: Trust in God who is always with you.

P: Lord, this day we come to you in faith and trust for your healing mercies. AMEN

Call to Worship #3:

[Using THE FAITH WE SING, p. 2215, “Cares Chorus,” offer the following call to worship as directed.]

L: What shall we do? Our hearts are heavy; our spirits are worn with care.

P: To whom can we turn for soothing and healing?

Soloist: singing “Cares Chorus” through one time

L: Bring your cares to the Lord

P: God hears our cries.

Small ensemble: singing “Cares Chorus” through one time

L: Come, now the time is ready for worship.

P: We bring our lives to you, O Lord. AMEN.

Call to Worship #4:

L: Has it been a rough week for you?

P: In some way, it has. 

L: Do you feel burdened and exhausted?

P: Yes. This is supposed to be a season of relaxation, but our spirits feel dragged down with cares and concerns.

L: Bring your cares to the Lord, for God will surely offer healing balm for you.

P: Thanks be to God who listens to our cries and heals our spirits. AMEN.

PRAYERS, READING, BENEDICTION

Opening Prayer 

Lord of love and mercy, we come to you this day, at the beginning of the summer season. This should be a time of relaxation and restoration, but our spirits still carry the burdens of the year. Please give to us your healing love. Strengthen us. We offer our cares and our prayers to you in Jesus’ Name. AMEN.

Prayer of Confession

Wise and loving God, you know how we are. We have spent so much time getting ready for the summer months, planning when and how we shall relax and gain some peace in our lives. We have rushed around, and now we are exhausted. Our need for rest is so important, but we have let plans and schedules crowd in, shouting their demands on our time and energies. Forgive us, Lord, when we have focused so much time on these things and have not sought your healing, restoring love. Be with us as we enter into this summer period. Give us peace. For we ask these things in Jesus’ Name. AMEN.

Words of Assurance

Come to the Lord, all of you. There is healing and rest in the Lord. You are given love and peace by God for all of your days. AMEN.

Pastoral Prayer

Lord of the seasons and of all life, we come to you this day with so many cares and concerns on our lives. We have planned for the summer months as times of relaxation and refreshment. We need to take some time to stop the frantic running around, to focus on your healing love, to let go of all those demands that weigh us down. Heal and restore us, O Lord. Help us be the church in times of leisure as well as in times of work and stress. As we have brought our cares to you in our prayers, let us bring our lives to your healing mercies. Strengthen and heal us, Lord. Get us gently ready for all the joyful opportunities that stretch before us. We ask these things in Jesus’ Name. AMEN

Reading

Reader 1: 

Man! I am so tired! I can’t seem to get any rest! I have spent all of my time this year being enslaved to my calendar. Look at this! I have every minute scheduled! I even have to put my family on the schedule! And they all have plans and need their own time. I am exhausted! I feel like I could just crumble, right here and now.

Voice: 

Come to me, all you who are weary and are carrying heavy burdens, and I will give you rest.

Reader 1: 

I doubt that anyone can help me. I got myself into this mess; I’ll just have to get myself out.

Voice: 

Come to me; I will take your burden. You will find rest for your spirits.

Reader 1: 

It’s so hard for me to let go of these things. I’ve carried these burdens for so long.

Voice: 

I will take those burdens. You can lay them down. Here you will find rest for your soul.

Reader 1: I’m not sure about this, but I’ll try. I am so tired, and I do need your help, Lord.

Voice: 

You will always have my help and my healing love. Place your burdens and cares in my hands.

Reader 1: 

Thank you, Lord.

Voice: 

No problem!

Benediction

God, who has given you rest and peace, will go with you as you leave this place. Feel the healing love of God in your life. Bring the good news of God’s love to all whom you meet. Go in peace. AMEN.

ARTISTIC ELEMENTS

The traditional Color for today is: GREEN

[Note: One of the best known portions of scripture is in the closing of our Gospel lesson today: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest” (Matt. 11:28). The summer is a time for relaxation, restoration, and reflection. The Gospel writer refers to the yoke of Christ, and images of an ox yoke, used for beasts of burden, come to mind. It is in this light that I have chosen the following references. You may substitute other items that, for you, symbolize burdens. One might be a large calendar torn in half, with the communion symbols coming through the torn portion, giving healing and hope.]

SURFACE: 

Place a riser in front of the worship table.

FABRIC: 

Cover the worship center with burlap fabric, including the riser in front of the table. Place a 6-foot runner of green cloth from the upper left corner of the worship table, down over the front riser, and let it puddle onto the floor

CANDLES: 

Use a 10” pillar candle, on the upper left corner of the worship table. You may place several smaller candles (no taller than 3”) clustering around this candle.

FLOWERS/PLANTS: 

Use Boston ferns, or other green leafy plants on the worship table, to the right and left of the center cross. Place leafy plants on the floor in front of the worship table, on either side of the front riser, and one smaller plant in front of the riser near the green cloth. You may want to consider using trailing ivy.

ROCKS/WOOD: 

You may place some rocks on the worship center, near the candles, and also on the riser in front of the worship table.

OTHER: 

If you can borrow an ox yoke from an antique store or a farm, place it on the riser in front of the worship center. Place a chalice with grapes surrounding it and a loaf of uncut bread in front of the yoke. In place of the yoke, find other objects that remind you of burdens. Place them on the worship center and also on the front riser.

Sermon Options: July 6, 2014

THE POWER OF COMMITMENT

GENESIS 24:34-38, 42-49, 58-67

Someone has pointed out that in a society like ours, where Eharmony.com and Internet dating are considered normal, the whole notion of Abraham sending out his servant to find a wife for his son is remarkable. But it was perfectly normal behavior for a culture that understood that healthy marriages take more than romance and physical attraction to thrive. They realized that commitment was central.

The use of the word commitment has been so misused, abused, and overused that there is a hesitancy to discuss it. However, commitment should never become an overly used idea. The concept of commitment lies in the ability to trust someone.

I. Commitment Opens Our Lives to Friendship (vv. 34-38)

Friendships draw people together and bind human hearts through sharing and sacrifice. Scripture does not reveal the name of Abraham's servant, but it does indicate that he was the chief servant. He was one who had served Abraham the longest and was probably much more than a servant. He was a real friend, a man of integrity on whom Abraham could rely.

How often we need a person who will be our friend, to stand by and help, care and share when our world falls apart.

Richard Lee writes in his book Windows of Hope about two young German artists and friends in the 1400s who found themselves in a desperate situation. They couldn't eke out a living to keep food on the table or art supplies for painting.

One friend named Hans made a drastic decision. He concluded that he would drop out of school, and his friend, Albrecht, would continue and graduate. After Albrecht's graduation, he would then help Hans through art school. So the decision was made, and Hans laid aside his brushes and began manual labor. Years passed and Albrecht began selling his paintings. He became extremely successful. His integrity intact, he kept his promise to his friend Hans and made arrangements for him to attend art classes.

However, the years of hard manual labor on behalf of his friend had gnarled and deformed Hans's fingers and hands. He would never be the artist he had hoped to be in life.

Albrecht thought about what he could do to repay his close friend for his years of sacrifice. He did the only thing he knew best—he painted a picture. He immortalized the calloused hands of his friend by painting them and entitled his piece The Praying Hands . It stands today as a tribute to the love and devotion of a friend.

Friendship is an incredible treasure in this life. Time and distance will not weaken the bonds that hold this kind of relationship. If you have that type of friendship with someone, thank God for it.

II. Commitment Opens Our Minds to God (vv. 42-49)

The servant asked God for direction. He waited for God's reply, and it came in the form of Rebekah.

Prayer is a relationship, a fellowship with God. We need to pray with a clean conscience, asking boldly and praying expectantly. That's how the servant of Abraham prayed, and God did not let him down. God will not let our prayers go unnoticed or unanswered!

III. Commitment Opens Our Hearts to Love (vv. 58-67)

Abraham's servant found the answer to his prayer. He discovered the woman God wanted for Isaac. There is the anticipation of her response regarding her decision to go back home with him or not. After her positive response, there was the thrill of the trip back and the wonder of Isaac's response. At the end of the journey the result of the servant's commitment was rewarded by a fulfilled love for his master's son. He brings Rebekah to Isaac, and as verse 67 says, Rebekah became his wife, and "he loved her." Commitment within marriage opens the heart to a loving relationship with the spouse. Without true commitment, marriage is simply a legal arrangement; with commitment, it is a divinely linked partnership rooted in love. Likewise in our relationship with God, only as we commit ourselves to him do we experience God's love in its fullest, richest dimension—for only a committed life is open to experience God's presence. (Derl G. Keefer)

THE BATTLE WITHIN 

ROMANS 7:15-25a

We live in an age in which self-fulfillment has become a virtual law of the land. A young woman described for her therapist a life of indulgence that was becoming self-destructive: parties, alcohol, sex, and drugs. It was a downward spiral. Then the therapist asked her a question: "Why don't you stop?" She appeared stunned by the question, then responded, "You mean I don't have to do what I want to do?" Like her, countless millions seem to be victims of their own desires.

Paul could well understand such a predicament, for he felt much the same. He sensed raging within himself a battle between good and evil, between God's will for his life and Paul's old human nature, pulling him away. Most of us can understand that battle as well, for we have felt its pull within us.

As We Survey the Battlefield, on One Side We See God's Law, Calling Us to Obedience.

God's law reflects God's character: pure, righteous, holy. As Paul indicates in verse 7, the law enables us to understand God's expectations for our lives; it is a teacher, a standard by which we can measure our lives. Paul, who had experienced the transforming power of God in his life, was drawn to God's law; there was within him a desire to be obedient to God's will and purpose for his life day by day. But there was something else at work within Paul, just as it is present within us.

On the Opposite Side of the Battlefield, We See the Seductive Power of Sin, Calling Us to Destruction.

Oh, evil is not that honest. Satan never comes to us with the invitation to disobey God and devastate our lives. No, the invitation is usually to a moment of pleasure or profit that "won't hurt anyone" and "no one will ever know." But it does hurt, starting with us, and God knows.

Yet Paul knew, as we do, that evil can seem overpowering. Paul lamented, "I can will what is right, but I cannot do it" (v. 18).

Although many scholars argue that Paul is referring to a time before his conversion, I think it reflects the reality of Paul's life after he has come to Christ, desiring to do what is right yet constantly falling short. It is a struggle with which we can relate. We've been on the same battlefield—wanting to do right, but time and again succumbing to the temptation to cut corners, grab the gusto, surrender to what we know is less than God's best. Yet There Is Hope Because of God's Presence and Power. Thankfully there is hope. As Paul exclaimed, "Thanks be to God through Jesus Christ our Lord!" (v. 25a ). Though the battle within seems to be set at a fever pitch, the reality is that for those who are in Christ, the outcome is already decided! Christ is already victorious over sin and death, and as we are able to claim His victory in our own lives day by day, we experience his growing power over sin, his growing presence in our hearts.

Jesus Christ alone frees us from the battle within. That freedom comes in part during this earthly existence as we receive his strength to withstand temptation; the freedom will come in full one day when we are allowed to stand in his glorious presence. (Michael Duduit)

THE CALL OF CHRIST

MATTHEW 11:16-19, 25-30

The people of Galilee were deciding how they would respond to the ministry of Jesus. In the midst of their ambivalence, Jesus spoke out to say clearly what he was about and what kind of response he was calling for: "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest" (v. 28). In those few words, he gave an address, an invitation, and a promise.

I. Jesus Addresses Our Needs

Jesus addressed himself to those who care deeply and who are trying hard to make life good for themselves and for others. In his own day, Jesus addressed those who were struggling to make life good by following the demanding way of the Pharisees. In our own day, those who are trying hard may be those who take seriously the requirements of the Christian faith and try hard to live up to them. They may also be those who work hard at making life good in other ways—young people who try to live a morally wholesome life in a world that seems to have stopped caring about that, young parents who struggle to provide for their children and to raise them up in a wholesome way, people who strive to excel in their careers, people who work at building a better world. The grace of God is not for those who don't care or who are looking for an easy way. It is for those who care deeply and try hard. Is it for you?

II. Jesus Invites Us to Come to Him

Come to whom? To Jesus, a man who lived a long time ago? Yes, but more significantly, we are invited to come to the eternal God who made himself known through Jesus and is still alive and at work in our lives and in our world today.

Whether or not we realize it, all of those who care deeply and want to make life good are trying to put themselves into a right relationship with the greater reality that is God.

The invitation calls us to turn to Jesus rather than to the other ways in which we might try to make life good.

But more important, the invitation tells us that the One for whom we are yearning is ready to welcome us—because God loves us.

A young couple who had no money for luxuries or for recreation went for a walk in a village one evening for a date. They stopped for a while to watch a machine in the window of a baker's shop making doughnuts. They didn't realize how hungry they must have looked until the proprietor came out and gave them a bag of doughnuts.

III. Jesus Offers a Special Promise

The promise goes with the invitation: "I will give you rest." What can that mean? We do not see that the Christian faith gives us rest from the work of trying to make life good. No, but it does give us rest from guilt, self-recrimination, anxiety, and struggling.

A tourist in China commented to her guide on the grace with which a Chinese woman carried her baskets of produce hanging from two ends of a pole balanced across her shoulders. The guide said, "Yes, but it is very heavy." The yoke that Jesus offers will enable us to bear the really significant burdens of life with grace and dignity. (James L. Killen, Jr.)

Worship for Kids: July 6, 2014 by Carolyn C. Brown

From a Child's Point of View

Old Testament: Genesis 24:34-38, 42-49, and 58-67. Children, who are generally interested in wedding stories, are fascinated by this story of how Isaac and Rebekah met and were married. They enjoy hearing the details of the arranged marriage and with help can appreciate the underlying assumption of the story that God is concerned about and involved in all parts of our lives—in this case in whom we marry. God had a good plan for Isaac and Rebekah. Abraham's servant recognized it. Rebekah and Isaac accepted it and followed it. We are called to watch for signs of God's plans for us and to respond as they did.

Psalm: 45:10-17. Children will be interested to find this wedding song among the psalms. Though the sexual stereotypes in the psalm have a Middle Eastern or fairy tale bias that will need to be dealt with in the sermon, the very presence of the psalm indicates that God cares about all parts of our daily lives—including our marriages.

Epistle: Romans 7:15-25a. Children, like many adults, become hopelessly tangled in Paul's complex sentences and logic. But they understand, with painful clarity. Paul's basic message that we never live up to our good intentions. During elementary-school years, children struggle to recognize the intentions of others and themselves. Adults repeatedly urge children to forgive others because "he or she didn't mean to do it." But the same adults apply different standards when asking, "Why did you do it? Good girls (boys) do not do that. Don't you want to be a good girl (boy)?" The answer to the question is, of course, "I don't know why I did it. I didn't mean to, but. . . . " Children appreciate hearing that everyone has the same problem. Living up to our good intentions is something all of us work on, but never achieve.

Gospel: Matthew 11:16-19, 25-30. Although this passage speaks of children, much of its message is too sophisticated for children. Both Jesus' point that some people will never be satisfied with God's activity (they had criticized the asceticism of John the Baptist and accused Jesus of gluttony) and the Wisdom references in verses 25-27 require intellectual skills children do not possess.

Verses 28-30, while they are familiar, present two problems. The first is that children have little knowledge of yokes, a problem that is fairly easily solved. Beyond that is the fact that Jesus was addressing Jewish adults overburdened with Pharisaic demands about following God's rules. For them, the rules (the Law) had become a burden rather than an asset. Six- to twelve-year-olds, on the other hands, are at the stage of moral development when rules are seen as good, useful ways of relating happily with one another. Children really do not want relief from rules—at least not from good rules. Therefore, the promise Jesus offered his Jewish listeners means little to them.

It is, however, possible to explore that promise as the offer of a plan for our lives that is designed especially for us or our group. Jesus promised not to force us into a plan, or yoke, that fits someone else, or that others wish would fit us. Instead, Jesus promised a plan\yoke that is uniquely ours.

Consider linking these verses with the Genesis story to encourage worshipers to be as responsive to God's plan (a marriage) as the Old Testament families were, rather than as unresponsive to God's plan (the work of Jesus and John) as Jesus' critics were.

Watch Words

A yoke is a harness (usually wooden) with which horses or oxen pull wagons or plows. A yoke is also the work God has for us to do. Just as an ox yoke is carved to fit a particular animal, so God's plan for us is designed to fit us.

Should these texts lead you to speak of predestination, simply tell children that God has a plan for us, just as God had a plan for Rebekah and Isaac.

Let the Children Sing

Praise God, the Creator and Planner, with "For the Beauty of the Earth" or "All Creatures of Our God and King." with its repeated Alleluias.

Commit yourselves to God's plans with "I Sing a Song of the Saints of God." or with "Be Thou My Vision," if children frequently sing it elsewhere.

The Liturgical Child

1. If you can find a horse or ox yoke, display it in the chancel. Use it to explain the fit and function of yokes.

2. Prayer of Confession:

God, sometimes we do not understand ourselves. We know right from wrong, but that could not be proved by what we do. We are full of good intentions. We want to treat our family and friends kindly. We want to help people who need our help and make friends with people who are lonely. We dream of standing up bravely for your justice. But when the time comes to do those things, we forget or get busy or simply chicken out. Forgive us for all the good we do not do.

Lord, we also know what is wrong. We are against cheating, lying, and language that is used in anger. But we sometimes cheat in order to win. We lie when it keeps us out of trouble. We say angry words, which embarrass us even as we say them. All too often we go along with the crowd, rather than pointing out that what the crowd is doing is wrong. Forgive us for the wrong we do knowingly.

At times, God, we are ready to give up on ourselves. All we can do is ask you to forgive us and pray that you will not give up on us. Amen.

Assurance of Pardon: We are not alone. Paul insisted that all people have sinned and been less than God intended for us to be. But God loves us and forgives us. God accepts our apologies and urges us to keep trying. God promises to work with us and in us and through us, to do what is right. Thanks be to God.

Sermon Resources

1. Use the story of Rebekah and Isaac as an opportunity to talk about marriage as part of God's plan for some people. Tell other marriage stories (your own if appropriate), in which partners consider their marriage part of God's plan. Admit that we sometimes misread God's plans and make unhappy marriages. Encourage parents to tell children how marriage has been part of God's plan for their lives. Suggest signs to look for in deciding whether a potential marriage is part of God's plan.

2. Shoes (for working people) may be the closest modern equivalent to yokes (for working animals). So talk about wearing shoes that are too big (walking out of them), or too small (ouch!), the wrong style (you wore dress-up shoes to a party where everyone was playing soccer), or shoes that would be OK for someone else but not for you (Mom wants you to get plain tennis shoes, but you want high-tops with irridescent laces). Describe the difficulties of wearing shoes that are not quite right and the pleasure of wearing shoes that are just right. This leads to talking about jobs that are just right for us.

3. If you wear a clerical stole in worship, describe its function as a reminder of the yoke to which you are fitted as a preacher. Talk about how you feel about that yoke and how it affects your life. Name the invisible yokes you see others wearing.

4. Among your examples of failed intentions, include some from childhood, such as intending to get along with your brother or sister while your parents are gone, or meaning to stay in the yard so you'll be there when dinner is ready, or meaning to sit with the new kid at lunch, and so forth.

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Local and implicit liturgies by Dave Barnhart

Language is not always about communicating ideas. Language is often performance. We indicate who we are, to which tribes we belong, and what sorts of values we hold. We often do this by how we say something, rather than what we say. We connote, rather than denote. What we imply, what we allude to, often has more power than the “content” of whatever we say.

We clergy have a set of stock phrases, sayings, and stories that we share with the congregations we lead in worship. Each one of us has a set that reflects our own theological understanding and personality. Sometimes it’s involuntary and just emerges from our speech patterns. This includes the ways we address God (Father, Creator, Mother, or God), the use of inclusive or exclusive language, phrases that appear in multiple sermons and prayers, and idiosyncratic ways of speaking.

Over time, through repetition, our congregations learn, modify, and repeat these phrases back to us, and what began as a pithy statement or a theological theme becomes implicit liturgy. I think every church has an implicit liturgy that reflects their implicit theology. Sometimes this means public prayers sound like, “Lord we just praise you this morning, Father, and we just want to ask, Lord, to just send your healing power on Aunt Mary, and we just praise and thank you…”

Now, I don’t really care for the phrase “Lord we just,” but I find it linguistically fascinating. It isn’t mere filler, like “um” or “er,” but actually a performance that indicates a set of values and beliefs about the speaker’s own humility and authenticity. It rejects rehearsed prayer and high-falutin’ language in favor of language that sounds more intimate and unrehearsed.

I have tried to become more aware of the stock phrases I use and my idiosyncratic ways of speaking by listening to my recorded sermons, so that my “involuntary liturgy” can become voluntary, and our implicit liturgy can become explicit. Not only has it taught me a lot about my own theology, it has helped me deliberately tie what we’re doing in worship to the mission and vision of our church. So, in addition to common call-and-response liturgy like, “Peace be with you—and also with you,” or “God is good—all the time,” we have the following:

“The Bible is not a monologue. It is a dialogue.” 

“The Bible is not a book. It is a library.”

or

“Just because two things contradict each other doesn’t mean that they can’t both be true.”

or “God shows no partiality.”

The goal of our new church is to reach people who have been hurt or burned by church, or who may have intellectual problems with the version(s) of Christianity that dominates the Southeast United States. And while I find the ideas behind these sayings compelling myself, their real power lies in uniting a group of people who have often felt marginalized by the surrounding Christian culture. When they say these words together as a group, they experience healing and transformation. It makes me think of what the liturgy of the early church must have been like as they huddled in hidden catacombs and said, “Christ has died, Christ has risen, Christ will come again.”

For our folks, saying these things together allows them to belong, and the power and joy of knowing Christ through the Bible that has been denied to them can be reclaimed. I know that this call-and-response would not work in many churches, and some readers may have problems with these phrases. But the fact is, the people we’re reaching wouldn’t be going to those other churches anyway. This liturgy reflects their indigenous theology.

By listening to the conversation of our own communities and talking about shared values, we can craft local liturgies that have special meaning in our own communities. These don’t replace the liturgies we share with the global church, but they complement them and highlight the way our local congregation is an expression of what God is doing through the global church.

The process of planting a new church and developing first this implicit liturgy, then making it explicit and intentional has changed the way I think about liturgy and its role in building community. I’ve come to believe these kinds of shared statements are ways we can teach scripture and remind folks to live out their unique Christian identity in the world. 

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Giving treasure back to God by Jacob Armstrong

Whether you are in plenty or in want, money has a direct connection to your values, your faith, and the health of your relationships. It's no wonder that in the Sermon on the Mount, Jesus presented a radical message about our "treasure" and our hearts.

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Don't lose your ideas by Len Wilson

Have you ever heard the old saying, “He’s forgotten more about that than you’ll ever learn”? I sometimes feel that way about ideas. I have been given, and lost track of, more ideas than the average person has a right to receive in a lifetime. Ideas don’t respect my schedule. The way it usually goes is where I’ll be milling around with whatever mundane thing I am doing and then, bam, an idea appears like Ray Liotta walking out of the corn in "Field of Dreams."

I used to let good ideas walk all the time.

Grand entrances by good ideas are such a normal thing and I used to have no appreciation of their value.

Sometimes I’d write the idea down on a post it or torn-off scrap of paper. Sometimes I’d tell someone about it. Sometimes I’d think, oh that’s good idea, I need to write it down. In any case, most of the time I lost it. I shudder at the amount of potentially great stuff I have let walk.

It’s only been in the last 3 years, since around the time I turned 40, that I have gotten serious about the discipline of capturing good ideas.

The reason I have made a decision to get better about it is I’ve come to realize that many good ideas don’t at first seem to be all that good. They seem old, or at best slight variations on old ideas. So part of it has been understanding where to spot a good idea, and how to separate a good idea from a mediocre idea. And how to not immediately evaluate your idea, which is a form of self-inhibition.

The bottom line is, if you don’t write everything down, how will you know later if your idea was any good? The only way to make sure you don’t miss something is to try to record everything.

I’m still only okay at capturing everything. I bounce around between the following four methods too much, and sometimes fall into old habits. Caveats aside, here’s how I capture ideas:

1. The microphone on my smartphone keyboard

I use this on the afternoon commute, when my mind is still in fifth gear. If something hits me, I’ll speak into the keyboard microphone on an note taking app, like this: “Write a post on capturing creative ideas period name four top tips period.” The microphone converts the spoken punctuation, resulting in complete sentences and a workable first draft.

Tip: If you’re in a hurry, at least dictate two sentences about the idea as soon it appears so you can build on it later. 

2. My journal

I carry a journal most places I go, and take notes as able. The reason I carry it is that I would otherwise end up with post it notes and piles of scrap paper. The journal keeps it all in one place. (Learning to use it for good ideas, not the clutter of task management, takes some work.)

I see journaling as a next evolution from audio recording. It is good for doing a quick deep dive on a topic. If my mind has been rumbling over an idea for a while, and I have ten minutes to spare, I may locate a corner and pen a few thoughts, not as bullets or as a complete draft, but a set of sentences that yield usable phrases on a new vein to explore.

Tip: Carry your journal religiously. It only works if you have it with you. It’s a habit you must form over time.

3. Evernote

When I start collecting a series of ideas on the same topic, in my journal or my phone or through bookmarked sites, I gather them together under a topic heading in an organizational app called Evernote.

For example, I recently realized that I’d been brewing on the same topic for several days, and that whenever I talked to people about it, they responded enthusiastically. Since I may have a book topic, I created a notebook in Evernote, and made a list of individual ideas in Evernote for each separate thought I’d had on the topic. I made seven entries right away, and added two more later that day.

Later, I can go back and mull over the relationships of these ideas, and look for connections and a possible outline.

Tip: Don’t write in Evernote, which is limited. Use it like a card holder for an emerging idea.

4. Professional software

When I’m ready to create full drafts I finally move to the professional level software. This would be like Word or Pages for a writer, Autocad for an engineer, or Illustrator for a designer. This seems a no-brainer to say, but take the time to learn the shortcuts. For writers, that means learning Styles, which affords a quick way to creating headings which you can then index and compress for review.

Tip: Think of the mic app and the journal as stage one, raw ideas; organizational software as stage two, groupings; and your pro app as stage three, the first draft.

How do you capture your ideas?

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What's a pastor to do? by Mike Coyner

Three newsworthy developments in the past week have left many of our United Methodist clergy wondering "what's a pastor to do?" regarding the issue of same-gender marriage. In case you are not aware, those three events were:

► The General Assembly of the Presbyterian Church USA voted to change their definition of marriage from "one man and one woman" to "two persons." They also voted to allow each Presbytery (most are the size of a District or Conference in the UMC) to determine whether or not a candidate for ministry who is gay or lesbian may be approved for ministry. And of course in the Presbyterian system the final decision about calling or hiring a pastor is made by the local congregation.

► The Committee on Appeals of the NE Jurisdiction of the UMC voted to overturn the second of two punishments of Frank Schaefer, the UM clergy in Pennsylvania who was found guilty of conducting a same-gender wedding. Upon appeal, it was determined that his trial was in error to suspend him for 30 days and to also remove his credentials when, after 30 days, he did not agree to promise not to conduct any future same-gender weddings. The Committee on Appeals ruled (I believe rightly) that a pastor cannot be punished for a possible future violation. The decision of the Committee on Appeals may itself be appealed to the Judicial Council of our UMC.

► A federal judge in Indiana ruled yesterday that the Indiana law defining marriage as a legal commitment between "a man and woman" is unconstitutional (by the U.S. Constitution) because it discriminates against same-gender couples who want to get married in Indiana. The Attorney General of the state of Indiana has already filed an appeal of that decision, and he has also asked for a "stay" on the decision during the appeal. However, in the meantime hundreds of same-gender couples have gone to county courthouses to secure marriage licenses and some have been married in civil services, too. Undoubtedly we are in for a long legal battle over this issue in Indiana as various appeals are heard and adjudicated.

In the midst of these newsworthy events and the general changes in our culture in the U.S., what can and should a United Methodist clergy do with regard to same-gender marriages? As your Bishop and supervisor of your ministry, here are my instructions:

1. Our United Methodist Church stance on marriage defines marriage as a covenant between a man and woman, and so our clergy are not allowed to officiate at same-gender weddings, and ceremonies which celebrate same-gender marriages may not be held in our UM churches. If or when that stance is changed it will happen by the General Conference of our UMC, and a change of state law or the change of stance by other denominations does not apply to the religious practices of our UMC.

2. Our United Methodist Church also declares that all persons, gay and straight, are persons of "sacred worth" and so our pastors and churches are mandated to be in ministry "to and with" all persons. Especially we are to advocate for equal civil rights for all persons. So any couple who are legally married should be respected as such by our pastors and churches, and if members of our churches they should be listed that way on membership records. Likewise the adopted children of any same-gender couples are eligible for baptism by our pastors in our churches, because baptism focuses upon the children and upon God's grace. Any parents bringing a child for baptism should be willing to respond to the appropriate vows of faith, but it is always the discretion of the pastor of the local congregation whether any person is "ready" for membership or for any other sacraments or rituals. Such rituals as the "blessing of a home" might be ways for a pastor to offer care and support for any same-gender couples, without that pastor violating our Book of Discipline.

3. Those two paragraphs above should make it obvious to everyone that being a United Methodist clergy today is not an easy task. We have placed our pastors in a tough situation of making pastoral decisions which are faithful to our UM policies but which are also pastoral and caring for each individual situation. I hope that all of our laity will understand and encourage their pastors in making these wise decisions. I trust our pastors to make wise decisions. I do not look for opportunities to second-guess our pastors who make such decisions with integrity, although deliberate acts of disobedience and violation have to be addressed in my responsibility as bishop.

4. I cannot predict what the future will bring for the issues of homosexuality, same-gender marriages, and the ordination and appointment of practicing homosexuals. Clearly our U.S. culture is changing on these issues, but it is also true that the vast majority of Christian denominations around the world maintain a traditional view of marriage (namely a man and woman) and a disapproval of homosexual behavior (no Christian denominations condemn persons for having homosexual orientation). I think it is likely that our United Methodist Church will continue to grapple with these issues. Perhaps we will move toward the European model whereby couples can only get married legally in civil ceremonies by the government, and then those who want a "Christian marriage" do so in a church covenant service. Up until now, our clergy have acted as agents of the government when we officiate at weddings. That might change in the future.

5. While there are no recorded teachings of Jesus in the Gospels about the issue of homosexuality or same-gender marriages, the teachings of Jesus about religious hypocrisy are quite clear and convicting. Those of us who are heterosexual must be very cautious to avoid the sin of religious hypocrisy. Already I have received e-mails and letters from some persons lamenting that these same-gender marriages have "damaged the institution of marriage." My response is to the contrary: The institution of marriage has been damaged in recent decades by the misconduct, misuse, and immorality of heterosexuals. We have allowed marriage to be violated, ignored, abused, and reduced to mere convenience. It is the heterosexual community which needs to confess and repent for our destruction of the institution of marriage. Until we do that, our judgmental attitude toward same-gender couples who want to commit to a life-long monogamous relationship must cease. Indeed, as I watched the news report about the hundreds of same-gender couples who hurried to the courthouses of Indiana to get a marriage license, I found myself admiring their desire to be married and faithful and legal. And I remembered the times when, as a pastor, I officiated at weddings of heterosexual couples who seemed not to take seriously their marriage vows. As such times, as a pastor I have felt "used" by those couples, and I doubted that our church was being treated with respect. All pastors can tell such stories with regret. In the midst of that reality, I am very reluctant to engage in judgment and condemnation of anyone who really wants to be married, committed, and faithful.

So, what is a pastor to do? My answer: do the best you can. Be faithful to your vows to United Methodist ministry, even if you choose to advocate for changing any of our UM policies. Be pastoral to each person and each situation you face. Be assured that your Bishop trusts you but also holds you accountable. Be blessed by God as you minister to all people in the name and spirit of Jesus Christ.

This article was originally published as a word of instruction and guidance for the clergy of the Indiana Conference of The United Methodist Church, but of course lay persons and all other readers are welcome to read and reflect upon these issues.

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Conservatives and the death penalty by Kirsten Powers / USA Today

WASHINGTON (RNS) Ralph Reed’s recent Road to Majority conservative confab in the nation’s capital had an unlikely exhibitor in the conference hall: opponents of the death penalty.

The activists were in the right place because their opposition stems from conservative principles. Conservatives Concerned About the Death Penalty believe that the faithful who gathered at the annual event hosted by Reed’s Faith and Freedom Coalition are ripe for embracing their critical view of capital punishment.

They have their work cut out for them. Yes, support for death penalties has been dropping in a Pew survey — from 78 percent in 1996 to 55 percent last year. But this barbaric practice still enjoys strong preference among conservatives, with 69 percent expressing support in a June ABC News/Washington Post poll. Only 49 percent of liberals agreed. Among Republicans, support is even higher — at 81 percent.

So what kind of reception did the activists receive? The group’s advocacy coordinator, Marc Hyden, told me the response was very positive.

“The myth we are trying to shatter is that conservatives all support the death penalty.” Hyden, who had worked for the National Rifle Association, said many people who approached the booth expressed support, while one man who didn’t was converted after Hyden laid out the conservative case against the death penalty.

“The case is simple,” he said. “Conservative policies are supposed to be … pro-life, fiscally responsible and limited government. We risk taking innocent life, it costs more than life without parole, and I can’t think of a bigger government program than one where you can kill your citizens.”

He rejected claims by death penalty supporters that it’s a deterrent to crime. He’s right. According to FBI data, the South accounts for more than 80 percent of U.S. executions but has the highest murder rate in the country.

Hyden also warned that conservatives should be concerned about the lack of transparency in the states carrying out executions. For example, Florida, Georgia and Missouri, which were first to resume lethal injections after a botched execution in Oklahoma in April, refuse to say where they get their drugs or even whether they are tested. Hyden asked, “Do we trust our government to have secrets like these?”

There are conservatives who have supported repeals of the death penalty in New Hampshire, Kentucky, Montana and South Dakota. Many conservatives who oppose the death penalty invoke their pro-life beliefs, such as Jay Sekulow, chief counsel for the American Center for Law and Justice, a conservative Christian law firm affiliated with Regent University in Virginia Beach.

Sekulow said, “I’m opposed to the death penalty. … The taking of life is not the way to handle even the most significant of crimes.”

State Sen. Matt Rosendale, R-Mont., echoed this sentiment in support of repealing the death penalty in his state. “Until we promote a culture of life … there will always be an argument to terminate life in one form or another,” he said.

Conservatives have a strong case on this issue. Hopefully, people will listen.

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