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A 17-year-old boy has been crucified
By Shane Raynor
Did you know that ISIS militants crucified a 17-year-old boy in Raqqa, Syria a few days ago?If you follow a number of news sources, you probably read about it online. Or you may have seen the photo in your Facebook feed. But you probably didn’t see it on television news. It may have been reported on one of the news channels, but if it was, I never saw it.
I read about it in a Daily Mail article. The kid was taking photos of the Islamic State headquarters in Raqqa, and they caught him and crucified him for three days before he finally died.
I can’t imagine dying that way. I don’t even want to think about it.
The sign they placed around around his neck charged him with apostasy. I suppose any Muslim who doesn’t fall in line with the Islamic State’s extreme religious and political beliefs would be accused of the same.
I regularly post news articles about these kinds of atrocities on social media, and most people who follow me there know I’m a proponent of using whatever force is necessary to stop extremists like ISIS from doing such evil acts.
Every now and again I lock horns with a pacifist who tells me that Jesus wouldn’t support using military force or killing people under any circumstances. Even ISIS. They remind me that Jesus loved his enemies, and allowed himself to be killed on a cross. He could have destroyed the ones who were murdering him, but he didn’t.
Jesus willingly gave himself, and his death was part of God’s eternal plan. But the boy who was crucified by ISIS did not have a choice. If you had been in Raqqa watching this unfold, and you’d had the ability to stop it, would you have done it? Even if it meant killing his captors?
I would have.
Sometimes it’s all too easy to beat a war drum when we’re doing it from the relative safety of the United States. But it’s also pretty easy to swear off violence when we aren’t watching innocent people about to be slaughtered firsthand.
The article from the Daily Mail made me angry, and the photograph sickened me. (We’ve posted the censored version of it.) For someone to die in such a cruel fashion, especially in this day and age is horrifying.
We don’t even know the victim’s name.
With ISIS, we’re dealing with a group that’s just as evil and ruthless as the Nazis were. We must intercede for these people, many who have been brainwashed and misguided by a wicked, cancerous ideology. And when we ask God to thwart evil, we should also pray that as many lives be preserved as possible.
But sometimes a spiritual battle moves into the physical realm, and defending the defenseless and preserving life means making tough choices.
It’s my conviction that killing someone as a last resort to save lives is justified.
But it should never be easy.
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5 lessons from church planting for every pastor
by Dave BarnhartOur fledgling church has been worshiping weekly for a little over a year, and I’ve been reflecting on what I’ve learned over the past couple of years of church planting. Before I started planting, I had been in full-time ministry for over a decade, and served both a small, rural church as the only pastor, and a huge suburban church as an associate.
Church planting, though, has opened my eyes to some of the essential tasks of ministry that I had been able to ignore before. These are all lessons I had heard, or read in books, and I may have even been able to parrot them—but I didn’t understand them as deeply until now.
1. Advertise. I used to poo-poo marketing, thinking that the power of the gospel, word-of-mouth buzz, and personal invitation should be sufficient to draw people to Christ. Because I’m particularly interested in reaching people who are resistant to church, I felt that advertising would simply turn them off even more. I detested the theological implications of talking about what I do as “sales and marketing.”
What I’ve learned, though, is that we are all in the evangelism business, which means spreading good news. If I’m serious about reaching people who have been turned off to church, I will have to counter the kinds of advertising people already associate with church: the hateful signs, the trite marquees, the ubiquitous T-shirts promoting violent theology. I’ve chosen to focus on a bumper-sticker slogan pulled from the New Testament: “God Shows No Partiality.” People stop in traffic and roll down their windows to ask about it.
Without advertising, nobody knows you exist. With advertising, there’s a spark of recognition. I love it when I introduce myself to someone and they say, “Oh, yeah, you’re with the no partiality church.”
2. You need a preaching toolbox. If “normal” ministry means a heavy workload and fuzzy lines between work and social life, church planting throws those lines out the window and doubles the workload. I simply do not have several hours in a row in a quiet office to plan worship and to work on a sermon, so I need a method that allows me to dig into scripture, do some decent exegesis, and churn out a preachable sermon in short order. And I’m not looking to knock it out of the park when I step up to preach. I’m looking to not suck, to do no harm and offer hope. In every sermon I’m training a sales team, building community, and trying to teach subversive theology.
Standing up and rambling is not going to cut it (not that I haven’t resorted to that sometimes.) If I only get an hour with my sales team each week, I need to make it count. I use David Buttrick’s method most often (which I learned in grad school), but having a toolbox of homiletical methods in my back pocket means that I don’t have to reinvent the wheel every Sunday.
3. Get out of the office. I don’t actually have an office. I mean, I have a desk at home with a computer on it, but my “office” is usually the local cafe. This is where I meet folks and build a presence in the community. I’m a regular at multiple community events, because this is where ministry happens and I get to share the lived-out gospel. I’m lucky in that I don’t have a church committee that expects me to have regular office hours, so I can be in ministry on a bike ride, at a Civitan meeting, or volunteering at a charity event.
4. Share ministry. Early in the planting process, I had to do everything: handle money, write the newsletter, maintain the website, and schedule helpers for worship. I’ve been able to hand off most of those tasks so that I can focus more on #3 above. But it’s hard to let go of some tasks, and it’s even harder to identify the tasks that I can and need to pass on to other church members. It helps to have coaches and mentors who can help me identify tasks I need to stop doing so that I can share ministry with the whole Body of Christ. My doing too much can prevent the church from growing.
5. Play. Usually when I hear someone talk about “self-care,” what I hear is “blah, blah, blah.” But ego depletion is a real thing. When I’m tired, I simply run out of creative juice. Recently on my off morning, instead of doing household projects, I played: video games, piano, and wiffle ball. The next day, my brain was so refreshed and relaxed, the inspiration came fast and furious: stuff to write, solutions to problems, and plans for the next six months. Play is essential to let the brain recharge and help me do the ministry I’ve set out to do.
Dave Barnhart is the pastor of Saint Junia UMC in Birmingham, Ala. He blogs at DaveBarnhart.net.
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Have you committed the unforgivable sin?
by Tom Fuerst
Since my earliest days reading the Bible, the concept of an “unforgivable sin” has struck me as odd. I even remember the questions it raised for me the first time I read about it when I was 16 years old:What kind of sin is too big for Jesus to forgive?
How bad does a person have to be to disqualify themselves for forgiveness?
Is this a sin just anyone can commit?
Just Christians? Just non-Christians?
Is this something that can happen accidentally?
Is this Jesus’s punishment for bad church signs, terrible Christian memes, looking lustily at girls, or other pets sins of mine?
Have I committed this sin?
What’s interesting is, when you actually look at the details of the passage where Jesus talks about the unforgivable sin, none of those questions really matters. Jesus’s concern is entirely elsewhere.
The larger context of this discussion in Mark 3 has to do with the identity of Jesus. The demons seem to recognize who he is (though he silences them so that they won’t tell anyone), but many of the Jewish leaders in Jesus’s day don’t recognize who he is at all, and Jesus’s own disciples barely understand who he is.
So at one point, in Mark 3:22, because of their (willful) ignorance regarding Jesus’s identity, a group of “teachers of the law” accused Jesus of being “possessed by Beelzebub.” Further, the claimed that all the demons Jesus had driven out were exorcised “by the prince of demons.”
To this accusation, Jesus discusses the unforgivable sin. He starts by asking a few questions, rhetorical questions to show the absurdity of the accusation, “How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot stand.”
The immediate accusation of Christ being possessed of Satan is met with Jesus’s own accusation that this is an absurd idea.
But after dealing with the immediate problem, he jumps to the heart of the matter, “I tell you the truth, all the sins and blasphemies of men will be forgiven them. But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.”
Now, this is obviously the debated and misunderstood saying. What does “blaspheme of the Holy Spirit” mean?
I think that question can only be answered by the context in which Jesus makes the statement. In fact, that’s exactly what Mark thinks, too. Mark follows up Jesus’s comment by giving the reason Jesus made the comment: “He said this because they were staying, ‘He has an evil spirit.’”
So here, then, is the point: Blasphemy of the Holy Spirit is the unforgiveable sin. But what is “blasphemy of the Holy Spirit”? Simply this: It is attributing the work of God, in Christ, to Satan. It is being so thoroughly committed to an anti-Kingdom mentality that when justice comes via the hand of God, when healing happens by the work of the Spirit, when God-in-the-flesh shows up and begins to set the world right again, you attribute all of that goodness to Satan. In a very real sense, you have so pitted yourself against the work of God that you now see evil as good, and kingdom good as downright satanic.
This passage is not as mysterious as it initially seems. Guilt-trippy preachers and Sunday school teachers may have used to scare their congregation and students. But Jesus wasn’t referencing your normal, everyday kind of sin here. He wasn’t talking about your favorite pet sins disqualifying people from the kingdom.
No, Jesus was talking about someone who is so warped that their sense of good and evil, justice and injustice, God and Satan are turned upside down and they simply do not want to see the world any other way. It is what C.S. Lewis calls “broken” instead of merely “bent” by sin.
Jesus is not issuing a warning against ignorant, private, personal, middle-class sins. He is warning them about intentional, direct, knowing rebellion against the very fabric of the universe and its Creator.
Your Turn: Have you ever wondered about the Unforgivable Sin? How have you understood this passage or heard it taught?
Tom Fuerst blogs at Tom1st.com. You can subscribe to his blog via email here.
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Reformation Sunday: A day to celebrate?
By Mike Poteet
If your congregation sings Martin Luther’s hymn “A Mighty Fortress Is Our God” in worship on October 26, it won't be alone. Many Protestant churches mark the last Sunday in October as Reformation Sunday. Tradition holds that on October 31, 1517, Luther nailed a copy of 95 theses (propositions for debate) challenging medieval church teaching and papal authority to a church door in Wittenberg, Germany. Although this fiercely dramatic scene probably never took place, Luther’s document is real, and it really did help spark the Protestant Reformation.Many Americans today don’t know much about Luther. In 2010, the Pew Research Center found less than half of respondents (46 percent) could identify him and his significance. More Jews (70 percent), atheists and agnostics (68 percent), and Mormons (61 percent) knew about him than did Protestants (47 percent).
This lack of knowledge may stem partly from Protestants’ diminished place in American society. In 2012, also according to Pew Research, Protestants made up 48 percent of the US population, losing their majority status of more than two centuries. Although Congress remains majority Protestant, it is “far less so today than . . . 50 years ago, when nearly three-quarters of the members belonged to Protestant denominations.”
Given Protestantism’s diminished prominence and many Protestants’ unfamiliarity with their tradition, does celebrating Reformation Sunday make sense?
By grace through faith
Luther would likely have had no use for Reformation Sunday as an end in itself. He never intended to break with the Roman Catholic Church. It was Western Europe’s only church in his day (Eastern and Western Christianity divided in 1054), and he served it as a monk, priest, and professor of theology. Indeed, his devout faith and religious zeal were precisely what drove him to conclude, as historian and theologian Dr. Alister McGrath writes, that “the church . . . had misunderstood the gospel, the essence of Christianity.”
From 1513–16, as Luther studied and lectured on the Psalms and the Book of Romans, he experienced great anxiety about his salvation. He later wrote:
I had certainly wanted to understand Paul [in Romans] . . . But what prevented me . . . was . . . that one phrase . . . ‘the righteousness of God is revealed in it’ ” (Romans 1:17). “For I hated that phrase . . . which I had been taught to understand as the righteousness by which God is righteous, and punishes unrighteous sinners. Although I lived a blameless life as a monk, I felt that I was a sinner . . . [and] could 2 not believe that I had pleased [God] with my works. Far from loving that righteous God who punished sinners, I actually hated him. . . . I was in desperation to know what Paul meant.
Luther ultimately experienced a breakthrough. No longer did he believe sinful human beings must perform works in order to earn God’s forgiveness. Instead, he became convinced, as McGrath explains, “that God provides everything necessary for justification,” including the gifts of repentance and faith, “so that all the sinner needs to do is receive it. God is active, and humans are passive, in justification. . . . God offers and gives; men and women receive and rejoice.” Luther summarized this insight in his teaching that sinners are justified, or saved, by grace through faith.
The 95 Theses and beyond
Luther’s new understanding of Scripture’s teaching on salvation fueled his criticism of Dominican preacher Johann Tetzel. Tetzel sold “indulgences” to raise funds for the restoration of St. Peter’s Basilica. He claimed to be selling relief from sufferings in purgatory not only for sinners still living but also for those who had died. A “jingle” attributed to Tetzel claimed, “As soon as the coin in the coffer rings, the soul from purgatory springs.”
Many of Tetzel’s contemporaries criticized him for misrepresenting church doctrine, but Luther’s critique wielded the greatest influence. His 95 theses about indulgences stressed the supremacy of God’s grace over any credentials granted by the Pope: “Every true Christian, whether living or dead, has a share in all the benefits of Christ and the Church, for God has granted him these, even without letters of indulgence. . . . We should admonish Christians to follow Christ, their Head, through punishment, death, and hell . . . set[ting] their trust on entering heaven through many tribulations rather than some false security and peace.”
The nascent technology of the printing press helped Luther’s theses find a wide audience. Luther followed the theses with sermons and other pamphlets calling for reform. A papal envoy to Germany reported, “Nothing is sold here except the tracts of Luther.”
In 1521, Luther appeared before an official assembly (Diet) of the Holy Roman Empire in Worms, Germany. Faced with the threat of excommunication and given a final chance to recant his theses, Luther declared his conscience captive to God’s Word. He is said to have proclaimed, “Here I stand; I can do no other. God help me.”
This moment, too, may not actually have been as dramatic as portrayed in centuries of books, illustrations, movies — and Reformation Day sermons! Luther’s resolve did, however, unleash dramatic consequences for the church and society. “His iconoclasm, rebelliousness and demand for radical freedom,” writes religion scholar Karen Armstrong, “all demonstrate the pioneering ethos that would make the world anew.”
Reformation ramifications
One of the most obvious results of the Reformation was the emergence of many new Christian churches, each professing to preserve the ancient, true faith. These churches asserted belief in one, holy, 3 catholic (universal) church; however, they denied that this church was identical with the institutional Church of Rome. And after they broke with Rome, Protestants continued breaking with one another.
Luther’s translation of the Bible into German also proved momentous. Firmly believing Scripture to be the only authoritative source of doctrine and practice (a conviction frequently summarized in the slogan sola Scriptura), Luther also believed that individual, ordinary Christians were entitled to read and wrestle with the biblical text for themselves, as he had done. The fact that the Bible has now been translated into over 2,000 different languages is a direct result of the Reformation.
As author Gordon Thomasson points out, however, “Vernacular translations . . . unintentionally opened the Bible to an unlimited range of private interpretations.” The value Protestants placed on an individual’s right of conscience contributed to modern conceptions of individual rights and freedoms, but also challenged long-held senses of communal identity. Luther’s doctrine of “the priesthood of all believers” — the teaching that all baptized Christians are called by God to serve one another and the world as priests — has frequently been misinterpreted as divinely granted license to be “a church unto [one]self,” as Peter Leithart writes. “Renouncing Rome’s one Pope, Protestantism has created thousands.”
Scottish journalist Harry Reid observes that many people regard the Reformation “as an unmitigated disaster which led to division and secularisation. Others regard it as the most positive movement in world history . . . that led to the opening of the minds of ordinary people and set them free from the forces of medieval darkness. . . . The Reformation divided, and it still divides.”
Always being reformed
Should congregations celebrate this chapter of Christian history? Dr. Stanley Hauerwas of Duke Divinity and Law Schools doesn’t think so: “I do not like Reformation Sunday. . . . [It] does not name a happy event for the Church Catholic; on the contrary, it names failure.” For some Protestants and Catholics, Reformation Sunday represents how far we remain from realizing Jesus’ prayer that we might be one, as he and the Father are one (John 17:22).
If, as Lutheran pastor Clint Schnekloth says, we use today to “congratulate ourselves for being of [Luther’s] line and lineage,” we do a disservice to the reformer’s memory and, more importantly, dishonor God. But we could instead remember and give thanks for the Reformation as––in the words of another Lutheran pastor, Scott Alan Johnson — a time “when the Spirit has led the church kicking and screaming into a new reality.” We could pray that the Spirit will, as Jesus promised, continue guiding us into all truth (John 16:13), including fuller unity with our fellow believers. We could recommit ourselves to living out the classic Protestant motto, Ecclesia reformata semper reformanda secundum verbum Dei — “The reformed church, always being reformed according to the Word of God.”
If we mark Reformation Sunday in the humble confession and joyful conviction that God, with amazing grace, is not done reforming the church and the world, then another robust chorus of “A Mighty Fortress” may yet be justified.
Be sure to check out FaithLink, a weekly downloadable discussion guide for classes and small groups. FaithLink motivates Christians to consider their personal views on important contemporary issues, and it also encourages them to act on their beliefs.
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GTS board to negotiate with terminated faculty
by Sarah Pulliam Bailey / Religion News ServiceNEW YORK (RNS) The embattled General Theological Seminary will keep its controversial dean and has offered to negotiate employment possibilities with the majority of its faculty who quit teaching classes and were subsequently fired. One trustee has resigned over the board’s decision.
Last month, eight full-time professors quit teaching classes and attending official seminary meetings or chapel services until they could sit down with the seminary board to discuss concerns about the seminary’s dean, the Very Rev. Kurt Dunkle.
The seminary board accepted the resignations of the faculty, which the professors said they had never offered. The dispute left the flagship Episcopal seminary scrambling to find teachers for its classes.
The board of GTS — a venerable New York institution that has produced generations of bishops and noted theologians — said Friday (Oct. 17) that the terminated faculty would be “invited to request provisional reinstatement as professors of the seminary.”
“The Executive Committee stands ready to meet next week to hear requests of any of the eight former faculty members for reinstatement and to negotiate the terms of their provisional employment for the remainder of the academic year,” the board said in a statement.
A collective statement from faculty said they will consider the board’s offer. “For now, we need to spend some time individually and collectively in prayerful reflection on the Board’s decision so that we can determine the best way forward,” the statement said.
New York Bishop Andrew Dietsche, an ex-officio member of the GTS board, criticized the board for terminating the faculty to begin with.
“It also became clear to me that by the decision to terminate the faculty, the board had so inflamed the situation that the board itself had become a participant in the conflict, and in ways that were impeding the hope of a just and fair resolution of the crisis,”
Dietsche said in a statement. Dietsche said the momentum for reinstatement appeared to be so strong that he was confident the board would approve. He said the earlier resolution terminating the faculty “obscured the dynamic of debate and persuasion within the board itself, and hid from view the genuinely wide diversity of thought and conviction across the board.”
Board trustee Jeffrey Small said he has stepped down from the board because he supported permanent faculty reinstatement.
“All of us have contributed to the state of this crisis,” Small said. “For any resolution to happen, there needs to be healing and reconciliation between all parties.”
Earlier this month, respected Duke Divinity School theologian Stanley Hauerwas declined a series of lectures he was scheduled to give in November so he would not appear to take sides. More than 900 scholars from across the country have signed a letter of support for the eight faculty, saying they will not lecture or speak at the seminary.
The board also voted to keep Dunkle as dean and president. The eight faculty had charged that Dunkle shared a student’s academic records with people who were not authorized to see them, which would violate federal academic privacy standards.
In a Sept. 17 letter, the faculty charged Dunkle with comments that have made women and some minority groups uncomfortable, such as describing Asians as “slanty eyed,” not wanting GTS to be known as the “gay seminary,” and telling a female professor that he “loved vaginas.”
“The Board … has concluded after extensive discussion that there are not sufficient grounds for terminating the Very Reverend Kurt Dunkle as President and Dean,” the statement said. “We reaffirm our call to him as President and Dean and offer him our continuing support.”
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Ebola: A poem for the living
http://vimeo.com/108650573
United Methodist Communications, Chocolate Moose Media and iheed have collaborated to produce an animated video for use in West Africa that helps dispel myths about how Ebola is spread and promotes prevention of the disease.
United Methodist Communications provided partial funding for Chocolate Moose Media to create the video, which will be produced in various languages, including English and French with West African voices and other West African languages. This is an international co-production, involving production in ten countries: Canada, Guinea, India, Cote d’Ivoire, Liberia, Nigeria, South Africa, Sierra Leone Switzerland and the United States. The production team of over 20 persons was headed by Firdaus Kharas as Director.
United Methodist Communications, the global communications agency of The United Methodist Church, is using a variety of approaches to help educate people in Ebola-affected areas about prevention, diagnosis and treatment of the disease as part of the United Methodist response to the outbreak.
Chocolate Moose Media is a multi-award winning media production company, specializing in media for social change.
The executive producer of the video is iheed, a mobile-health-education innovator.
The video is being distributed under a Creative Commons license for free use, non-commercial, without derivatives and with attribution.
View on Vimeo
Download SD video (28 MB)Download HD video (794 MB)
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Orphans abandoned, shunned in Africa's Ebola crisis by Sheilia Passewe / USA Today
MONROVIA, Liberia (RNS) Ever since Frank Mulbah’s mother died of Ebola in August, no one will go near him.“I went to my relatives after my mother died, but they chased me away, even after I told them that I didn’t have Ebola,” said Frank, 12, who tested negative for Ebola at the hospital where his mother died.
As Ebola continues its rampage across Liberia and elsewhere in West Africa, thousands of children are taking a double hit: losing parents to the fatal virus and then being shunned by relatives who fear they will catch the disease.
The United Nations estimates the virus has orphaned nearly 4,000 children across the region, and that number could double in coming weeks. Aid groups, such as Doctors Without Borders, fear the orphans are at risk of starvation and disease.
The children also could pose a risk to others by spreading the disease if they are allowed to roam free without being tested for the virus.
Most children orphaned by Ebola are tested and found to be free of the virus, said Laurence Sailly, a coordinator of an Ebola Treatment Center here run by Doctors Without Borders. But some are not tested.
“These children are supposed to be quarantined for 21 days before they are declared Ebola-free,” she said. “But this does not take place because there’s not enough facilities to cater to these children.”
In Liberia, the hardest hit country, with nearly 1,000 deaths from Ebola as of last week, about half of all mothers in the country are raising their children alone because thousands of men died in a 1999-2003 civil war. So when these mothers catch Ebola and die, their children have nowhere to turn.
Frank, whose father died in the civil war, said he found no one to care for him — neither in northwest Liberia, where he lived before dropping out of school, nor here in the capital, where he traveled in a desperate search for food and shelter from relatives who refused to take him in.
So he scavenges for food. “A day can pass without eating anything,” Frank said. “A few people will listen to you and give you food to eat, but the majority will chase you away.”
Some residents said they are sympathetic to the plight of orphans like Frank, but they have to first look out for the safety of their own families.
Faith Teta, 33, a mother of four, watched as two neighbors died a few months ago from Ebola, leaving behind five children. Their youngest child died a short time later, because everyone in the neighborhood was too scared of being infected to care for the 1-year-old, she said.
The remaining four children now wander Monrovia’s streets, dependent on the kindness of strangers, which is in short supply, Teta said. More often, the children encounter fear, horror and even death threats.
“As parents, we all want to help them,” Teta said, “but people are endangering their own lives when they take in these children, and the lives of our family members.”
Teta blamed the government for being slow to respond to the disease and implement preventive measures to stem it. “The public didn’t have any information about Ebola,” she said. “The government should take responsibility for its failure to stop this and help these kids.”
Sailly said the majority of people dying from the Ebola outbreak are ages 25 to 45, and have children 12 or younger.
“These children are now forced to drop out of school and work (to survive),” Sailly said. “It’s very painful to see them roaming in streets in search for food as their sole caregivers have already died.”
ChildFund, an international charity, started taking care of Ebola orphans this month by keeping them isolated for 21 days.
“The government should support such centers so that they can be able to provide a protective environment for these children,” said Sailly.
Frank hopes his relatives will change their minds, but he isn’t hopeful. He tries not to think about getting home-cooked meals or an education.
“I don’t know when I’ll go back to school,” he said. “Right now I’m just looking for food and a place to live.”
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Hope against hope by LinC (Living in Christ) Tiffany Manning
October is Breast Cancer Awareness Month. One in eight women will be diagnosed with breast cancer in their lifetime. Each year it is estimated that over 220,000 women in the United States will be diagnosed with breast cancer and more than 40,000 women will die due to this disease. According to the American Cancer Society, almost 25 percent of all deaths are due to cancer.With statistics like these, it is likely that at least one of the youth you serve has a family member or friend who is suffering with this disease. Intense treatment options and bleak prognoses can cause even the strongest among us to give up hope. No one knows for certain if her or his battle with cancer will be won or lost. With that uncertainty, we find ourselves expecting the worst so that we are not disappointed. However, even in the most unpromising situations, God promises to always be there as our source of hope.
Live in hope
There are many times in Scripture when we are called to find hope in God and God’s Word. Hope is the feeling that what is wanted can be had or that events will turn out for the best. When we trust that God is in control of our lives, we can have hope that the dire situations we face will turn out for good in the end. We can also find hope in the Bible as we read stories of people who felt disheartened and turned to God in order to raise their spirits and experience peace.
God will take care of you
Youth today may find themselves in hopeless circumstances, such as dealing with the death of a family member, struggling with depression, or living on a limited household income due to unemployment. Whatever the situation, we can assure them that God is always watching out for us and promises to be our source of hope in times of need.
Question of the day: When have you hoped for the best but prepared for the worst?
Focal Scriptures: Psalm 25; Mark 5:21-43; 2 Corinthians 5:1-10
For a complete lesson on this topic visit LinC.
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Does the world need mainline churches anymore?
By Tom Ehrich / Religion News Service
(RNS) News articles about turmoil at General Theological Seminary had immediate impact on those of us who attended Episcopal seminaries.But the news “went viral” far beyond that small coterie and for reasons beyond nostalgia.
For one thing, it’s a juicy soap opera. Faculty playing hardball, then finding themselves unemployed. A dean pushing back, then losing credibility as word about him spread. A board looking confused and high-handed. Students wondering if they, too, should go on strike.
But impact goes beyond the particular event itself. For something fundamental seems to be changing.
It’s hard to pinpoint. For one thing, as I wrote last week, the residential three-year seminary seems to be ending its run, a victim of costs and other ways of preparing for ordained ministry.
That would be disconcerting to those clergy who prepared at seminaries like General, but probably not troubling to the majority who are preparing in other ways.
Seminaries’ woes are a further sign that mainline Protestant religion is being forced to engage with a world that yearns for faith but cares little for mainline institutions and traditions.
When so much energy has gone into maintaining those institutions, what is left when people, especially young adults, turn away from “church” as we know it, that is, our church facilities, clergy, doctrines and church-centered worship?
The most far-reaching implication is this: We are discovering that the world can get along without us. Few are asking for our authoritative guidance. Our clergy aren’t seen as “thought leaders” or our institutions as worthy of emulation.
We are no longer “one-up” — a source of wisdom, a font of valuable knowledge, a teacher of necessary skills, an alms purse to ameliorate the world’s deprivation. It felt good to be in that position. “Noblesse oblige” satisfied our self-perception as the “noblesse” deigning to care.
Now we are the “least of these.” We are the ones who can’t manage our affairs without ugly conflict. We are the ones who get caught in unethical behavior, whose assemblies are marked by nostalgia, not urgency. We are the ones who don’t know the way forward. We are the ones with problems we can’t solve.
Like the downtrodden peasants in a Russian novel, we know ourselves as decent people, but the powerful ignore us, and our neighbors find us tiresome, evaders of taxes. What happened to the “noblesse” we thought defined us and the special treatment we thought we deserved?
It’s a difficult time. Some disturbing new reality is settling in, and it’s deeper than struggling institutions and financial shortfalls.
We are discovering that we are in the one-down position. We are the needy; we are the uncertain. Our clergy struggle with burnout and self-destructive behaviors. Our lay leaders are angry and distracted by worldly concerns. Our gatherings often feel listless and backward-focused.
Take heart. Being down and out preps us for the Gospel. If we can get outside our old paradigms and embrace the world as it is, we will rejoice that now, finally, God can use us.
Now, finally, we have something to give, namely, solidarity in the struggles of life. Now, finally, we have an offering to the world: not church triumphant, not “noblesse” on parade, but faith in the face of a storm.
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7 lessons from the Vatican's wild and crazy Synod on the Family
by David Gibson / Religion News Service
(RNS) Pope Francis and senior Catholic leaders wrapped up their two-week Vatican summit on the challenges of modern family life on Sunday (Oct. 19) without reaching a consensus on a number of hot-button topics. So where does that leave Francis’ papacy? And the church?Here are seven takeaways:
1. Hard-liners won the battle.
A midpoint status report on the debate among some 190 cardinals and bishops was described as a “pastoral earthquake” because of its unprecedented (for Catholic churchmen) language of welcome of and appreciation for gay people, as well as divorced-and-remarried Catholics and cohabiting couples.
The media tsunami over that apparent breakthrough panicked conservatives, who waged an intense public and private campaign to make sure none of that language — apparently favored by Francis himself — made it into the synod’s final report. They succeeded, and even the few watered-down paragraphs on gays and remarried Catholics did not reach the two-thirds threshold needed for formal passage.
Hard-liners claimed victory, and headlines spoke of Vatican “backtrack” and a “resounding defeat” for Francis that left his papacy “weakened.”
2. Reformers may win the war.
That could be a Pyrrhic victory, one that cost more than it was worth. If the controversial passages did not reach the two-thirds benchmark they nonetheless won strong majorities. In addition, a growing number of reform-minded bishops say they voted against the contentious proposals because they did not go far enough in emphasizing the church’s welcome, respect, and value for gays and lesbians.
“I didn’t think it was a good text because it didn’t include those words strongly enough, so I wasn’t satisfied with it,” British Cardinal Vincent Nichols told The Telegraph.
Many other synod participants, including Archbishop Joseph Kurtz of Louisville, Ky., head of the U.S. Conference of Catholic Bishops, also made a point of using the language of welcome that had been rejected. Controversial efforts to alter church practice to allow remarried Catholics to receive Communion are also still in play, prominent church leaders said.
Francis himself also made it clear at the end of the meeting that he wants the church to be open to “new things,” and he ordered that the “defeated” proposals still be included in the text. It is likely that over the next year or two he will also appoint more like-minded cardinals and bishops who will push for changes.
3. Change is hard.
Change is especially hard for the Roman Catholic Church, which likes to present itself — and its teachings — as immutable. But history shows that doctrine has changed (or “developed,” as theologians say) and many synod participants reiterated that teachings could, and should, be adapted for today’s new family realities.
Still, finding the theological language to justify such shifts, and the pastoral mechanisms to carry them out, is difficult. The bishops meeting in Rome (those who weren’t opposed to any changes) were all over the map when it came to specifics, and it may take time to settle on acceptable solutions, if there are any.
4. Catholicism is ‘flirting with an Anglican moment.’
That’s a phrase New York Times columnist Ross Douthat used on Twitter in discussing the resistance of African bishops to what they saw as the synod’s focus on Western concerns like divorce and homosexuality, and efforts to adapt church teaching on those issues in ways that the African churches would not accept.
The Anglican Communion is the global network of 38 autonomous member churches with some 80 million members — including the 2 million-member Episcopal Church, its U.S. branch. Anglicans have been divided almost to the point of breaking as African churches have rejected moves by Western members to open the sacraments to gays and lesbians.
That dynamic is also a risk for Rome, as African Catholicism is also growing in size and influence. Two key differences, however: About 16 percent of the world’s 1.2 billion Catholics live in Africa, whereas well over half of all Anglicans are from Africa, and they have a far greater say in the future direction of Anglicanism. In addition, Catholic proposals to be more welcoming to gays are a far cry from the changes pursued by some Anglican churches.
5. Speech is free.
Amid all the lobbying and armchair analysis, it’s important to step back and realize that in the three decades before Francis was elected pope, bishops, priests and theologians could have been investigated, censured, silenced or fired for many of the ideas that were being openly discussed at the synod.
That is perhaps the real earthquake, and it’s one that Francis himself wanted.
6. Talk is cheap.
On the other hand, be careful what you pray for. Francis has long urged Catholics to say what they think without fear of reprisals. Opening the synod, he again reminded the participants that he had just one condition for their talks: “Speak clearly. Let no one say: ‘This you cannot say.’”
And by all accounts they did, with great passion inside the synod hall, but even more sharply in the press. The various interest groups seeking to influence the discussions were often much less diplomatic. As one cardinal put it to the Catholic news site Crux, at a certain point open discussion becomes “chaos.”
7. Francis is the “Pope of Process.”
That’s what Grant Gallicho of Commonweal magazine called the pontiff. Francis and his fellow Jesuits might prefer to characterize his method as “discernment.”
Either way, it means that this synod was not the end, but the beginning. Nothing has been decided, and nothing is off the table. There will be another longer, and larger, synod next October, and between now and then Francis says he wants everyone to continue to debate and discuss.
Which they are already doing.
In the first week of November, Catholic University in Washington will present a lecture by Cardinal Gerhard Mueller, the Vatican’s doctrinal watchdog and an outspoken opponent of the proposed reforms. Three days later, the campus will host another German theologian, Cardinal Walter Kasper, a leading proponent of reforms and Mueller’s chief sparring partner.
Pull up a chair. Discernment can be entertaining as well as enlightening.
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Mark Driscoll resigns from Mars Hill Church by
Sarah Pulliam Bailey / Religion News Service
(RNS) Mark Driscoll, the larger-than-life megachurch pastor who has been accused of plagiarism, bullying and an unhealthy ego that alienated his most devoted followers, resigned from his Seattle church Wednesday (Oct. 15), according to a document obtained by Religion News Service.The divisive Seattle pastor had announced his plan to step aside for at least six weeks in August while his church investigated the charges against him. Driscoll’s resignation came shortly after the church concluded its investigation.
“Recent months have proven unhealthy for our family—even physically unsafe at times—and we believe the time has now come for the elders to choose new pastoral leadership for Mars Hill,” Driscoll wrote in his resignation letter.
Driscoll was not asked to resign from the church he started 18 years ago, according to a letter from the church’s board of overseers. “Indeed, we were surprised to receive his resignation letter,” they wrote.
Seven elders and one member of the board of overseers conducted this investigation, and the board of overseers provided findings and conclusions:
• “We concluded that Pastor Mark has, at times, been guilty of arrogance, responding to conflict with a quick temper and harsh speech, and leading the staff and elders in a domineering manner. While we believe Mark needs to continue to address these areas in his life and leadership, we do not believe him to be disqualified from pastoral ministry.’
• “Pastor Mark has never been charged with any immorality, illegality or heresy. Most of the charges involved attitudes and behaviors reflected by a domineering style of leadership.”
• “We found some of the accusations against Pastor Mark to be altogether unfair or untrue.”
• “Other charges had been previously addressed by Pastor Mark, privately and publicly. Indeed, he had publicly confessed and apologized for a number of the charges against him, some of which occurred as long as 14 years ago.”
In his resignation letter, Driscoll noted that he was not being disqualified from future ministry.
“You have also shared with me that many of those making charges against me declined to meet with you or participate in the review process at all,” Driscoll wrote. “Consequently, those conducting the review of charges against me began to interview people who had not even been a party to the charges.”
Driscoll hinted, though, that his continued presence would be a distraction.
“Prior to and during this process there have been no charges of criminal activity, immorality or heresy, any of which could clearly be grounds for disqualification from pastoral ministry,” Driscoll wrote.
“Other issues, such as aspects of my personality and leadership style, have proven to be divisive within the Mars Hill context, and I do not want to be the source of anything that might detract from our church’s mission to lead people to a personal and growing relationship with Jesus Christ.”
Despite numerous pastors who have filled positions at the Seattle church, Driscoll’s boisterous personality seemed to dominate Mars Hill, a congregation he built up to an estimated 14,000 people at 15 locations across five states. Weekly attendance is now reportedly about 7,600.
“The Board of Overseers has accepted that resignation and is moving forward with planning for pastoral transition, recognizing the challenge of such a task in a church that has only known one pastor since its founding,” states the letter, signed by Michael Van Skaik, Larry Osborne, Jon Phelps and Matt Rogers.
Mars Hill shuttered its Downtown Seattle and University of Washington District churches due to financial challenges.
“During the month of August, we received $1,552,817 and expenses were $2,222,274, so our net over expenses (loss) after depreciation and capitalizing assets was $647,768,” stated a report released to church members in September and obtained by World magazine. “Our income target was $1,842,414, and we missed this target by almost 16 percent.”
Driscoll, who came into evangelical prominence as multi-site churches and podcasts rose in popularity, found a niche within a largely secular northwest culture. Though he has been controversial for years for statements on women and sexuality, several tipping points likely led up to Driscoll’s resignation.
Driscoll admitted to and apologized for comments he made under the pseudonym “William Wallace II” where he posted statements critical of feminism, homosexuality and “sensitive emasculated” men.
The church-planting network he founded, Acts 29, removed Driscoll from its membership after influential leaders like Paul Tripp and James MacDonald stepped down from helping the church. LifeWay Christian Resources, the nation’s second largest Christian book retailer, pulled Driscoll’s books from its website and its 186 stores.
In the past, Driscoll has been provocative, occasionally profane, and has faced more recent allegations of plagiarism and inflating his book sales. “Mistakes were made that I am grieved by and apologize for,” he said late last year of plagiarism charges.
A front-page story in The New York Times on Aug. 23 had suggested that Driscoll’s empire was “imploding.”
“He was really important — in the Internet age, Mark Driscoll definitely built up the evangelical movement enormously,” Timothy Keller, the senior pastor of Redeemer Presbyterian Church in New York, told the Times. “But the brashness and the arrogance and the rudeness in personal relationships — which he himself has confessed repeatedly — was obvious to many from the earliest days, and he has definitely now disillusioned quite a lot of people.”
During his planned sabbatical, elders within his own church asked him to step down from all aspects of ministry. All nine elders who signed the letter resigned or were laid off.
Members of Mars Hill have sought more transparency from church leadership. A petition was launched requesting the Evangelical Council for Financial Accountability to suspend Mars Hill’s membership over allegations of financial impropriety.
At the height of his influence and popularity, Driscoll admitted that he harbored grand ambitions, both for himself and the church he built from scratch.
“I’m a guy who is highly competitive,” Driscoll said in a 2006 sermon. “Every year, I want the church to grow. I want my knowledge to grow. I want my influence to grow. I want our staff to grow. I want our church plants to grow. I want everything — because I want to win.”
Driscoll conceded that he wouldn’t be content with remaining the same.
“That’s my own little idol and it works well in a church because no one would ever yell at you for being a Christian who produces results. So I found the perfect place to hide,” he said.
“And I was thinking about it this week. What if the church stopped growing? What if we shrunk? What if everything fell apart? What if half the staff left? Would I still worship Jesus or would I be a total despairing mess? I don’t know. By God’s grace, I won’t have to find out, but you never know.”
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This Sunday, 26 October 201420th Sunday after Pentecost - Deuteronomy 34:1-12
Psalm 90:1-6, 13-17
1 Thessalonians 2:1-8
Matthew 22:34-46
Scripture Texts:
Exodus 33:12-13 Moses said to God, “Look, you tell me, ‘Lead this people,’ but you don’t let me know whom you’re going to send with me. You tell me, ‘I know you well and you are special to me.’ If I am so special to you, let me in on your plans. That way, I will continue being special to you. Don’t forget, this is your people, your responsibility.”
14 God said, “My presence will go with you. I’ll see the journey to the end.”
15-16 Moses said, “If your presence doesn’t take the lead here, call this trip off right now. How else will it be known that you’re with me in this, with me and your people? Are you traveling with us or not? How else will we know that we’re special, I and your people, among all other people on this planet Earth?”
17 God said to Moses: “All right. Just as you say; this also I will do, for I know you well and you are special to me. I know you by name.”
18 Moses said, “Please. Let me see your Glory.”
19 God said, “I will make my Goodness pass right in front of you; I’ll call out the name, God, right before you. I’ll treat well whomever I want to treat well and I’ll be kind to whomever I want to be kind.”
20 God continued, “But you may not see my face. No one can see me and live.”
21-23 God said, “Look, here is a place right beside me. Put yourself on this rock. When my Glory passes by, I’ll put you in the cleft of the rock and cover you with my hand until I’ve passed by. Then I’ll take my hand away and you’ll see my back. But you won’t see my face.”
Psalm 99:1-3 God rules. On your toes, everybody!
He rules from his angel throne—take notice!
God looms majestic in Zion,
He towers in splendor over all the big names.
Great and terrible your beauty: let everyone praise you!
Holy. Yes, holy.
4-5 Strong King, lover of justice,
You laid things out fair and square;
You set down the foundations in Jacob,
Foundation stones of just and right ways.
Honor God, our God; worship his rule!
Holy. Yes, holy.
6-9 Moses and Aaron were his priests,
Samuel among those who prayed to him.
They prayed to God and he answered them;
He spoke from the pillar of cloud.
And they did what he said; they kept the law he gave them.
And then God, our God, answered them
(But you were never soft on their sins).
Lift high God, our God; worship at his holy mountain.
Holy. Yes, holy is God our God.
1 Thessalonians 1:1 I, Paul, together here with Silas and Timothy, send greetings to the church at Thessalonica, Christians assembled by God the Father and by the Master, Jesus Christ. God’s amazing grace be with you! God’s robust peace!
Convictions of Steel
2-5 Every time we think of you, we thank God for you. Day and night you’re in our prayers as we call to mind your work of faith, your labor of love, and your patience of hope in following our Master, Jesus Christ, before God our Father. It is clear to us, friends, that God not only loves you very much but also has put his hand on you for something special. When the Message we preached came to you, it wasn’t just words. Something happened in you. The Holy Spirit put steel in your convictions.
5-6 You paid careful attention to the way we lived among you, and determined to live that way yourselves. In imitating us, you imitated the Master. Although great trouble accompanied the Word, you were able to take great joy from the Holy Spirit!—taking the trouble with the joy, the joy with the trouble.
7-10 Do you know that all over the provinces of both Macedonia and Achaia believers look up to you? The word has gotten around. Your lives are echoing the Master’s Word, not only in the provinces but all over the place. The news of your faith in God is out. We don’t even have to say anything anymore—you’re the message! People come up and tell us how you received us with open arms, how you deserted the dead idols of your old life so you could embrace and serve God, the true God. They marvel at how expectantly you await the arrival of his Son, whom he raised from the dead—Jesus, who rescued us from certain doom.
Matthew 22: Paying Taxes
15-17 That’s when the Pharisees plotted a way to trap him into saying something damaging. They sent their disciples, with a few of Herod’s followers mixed in, to ask, “Teacher, we know you have integrity, teach the way of God accurately, are indifferent to popular opinion, and don’t pander to your students. So tell us honestly: Is it right to pay taxes to Caesar or not?”
18-19 Jesus knew they were up to no good. He said, “Why are you playing these games with me? Why are you trying to trap me? Do you have a coin? Let me see it.” They handed him a silver piece.
20 “This engraving—who does it look like? And whose name is on it?”
21 They said, “Caesar.”
“Then give Caesar what is his, and give God what is his.”
22 The Pharisees were speechless. They went off shaking their heads.
John Wesley Notes-Commentary:
Exodus 33:12-23
Verse 12
[12] And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
Moses now returned to the door of the tabernacle, as an important supplicant for two favours, and prevails for both: herein he was a type of Christ the great intercessor, whom the Father heareth always. He is earnest with God for a grant of his presence with Israel in the rest of their march to Canaan.
Thou sayst, bring up this people — Lord, it is thou thyself that employest me, and wilt thou not own me? I am in the way of my duty, and shall I not have thy presence with me in that way? Yet, Thou hast said, I know thee by name, as a particular friend, and thou hast also found grace in my sight, above any other.
Verse 13
[13] Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people.
Now therefore, if I have found grace in thy sight, shew me thy way — What favour God had expressed to the people they had forfeited the benefit of; and therefore Moses lays the stress of his plea upon what God had said to him. By this therefore he takes hold on God, Lord, if thou wilt do any thing for me, do this for the people. Thus our Lord Jesus, in his intercession, presents himself to the Father, as one in whom he is always well-pleased, and so obtains mercy for us with whom he is justly displeased, Shew me thy way, that I may know thee, that I may find grace in thy sight - He insinuates that the people also, though most unworthy, yet were in some relation to God; consider that this nation is thy people; a people that thou hast done great things for, redeemed to thyself, and taken into covenant with thyself; Lord, they are thy own, do not leave them.
Verse 15
[15] And he said unto him, If thy presence go not with me, carry us not up hence.
And he said, If thy presence go not with me, carry us not up hence — He speaks as one that dreaded the thought of going forward without God's presence.
Verse 16
[16] For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth.
Wherein shall it be known to the nations that have their eyes upon us, that I, and thy people, have found grace in thy sight; so as to be separated from all people upon earth? Is it not that thou goest with us? Nothing short of that can answer these characters.
Verse 17
[17] And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
I will do this thing also that thou hast spoken — See the power of prayer! See the riches of God's goodness! See in type the prevalency of Christ's intercession, which he ever lives to make for all those that come to God by him! And the ground of that prevalency, is purely in his own merit, it is because thou hast found grace in my sight. And now God is perfectly reconciled to them, and his presence in the pillar of cloud returns to them.
Verse 18
[18] And he said, I beseech thee, shew me thy glory.
I beseech thee shew me thy glory — Moses had lately been in the mount with God, and had had as intimate communion with God, as ever any man had on this side heaven, and yet he is still desiring a farther acquaintance.
Shew me thy glory — Make me to see it; so the word is: make it some way or other visible, and enable me to bear the sight of it. Not that he was so ignorant as to think God's essence could be seen with bodily eyes, but having hitherto only heard a voice out of a pillar of cloud or fire, he desired to see some representation of the divine glory, such as God saw fit to gratify him with.
Verse 20
[20] And he said, Thou canst not see my face: for there shall no man see me, and live.
Thou canst not see my face — A full discovery of the glory of God would quite overpower the faculties of any mortal man.
I will make all my goodness pass before thee — He had given him wonderful instances of his goodness in being reconciled to Israel; but that was only goodness in the stream, he would shew him goodness in the spring. This was a sufficient answer to his request: Shew me thy glory, saith Moses; I will shew thee my goodness, saith God. God's goodness is his glory; and he will have us to know him by the glory of his mercy, more than by the glory of his majesty. And I will be gracious to whom I will be gracious - In bestowing his gifts, and is not debtor to any, nor accountable to any; all his reasons of mercy are fetched from within himself, not from any merit in his creatures, and I will shew mercy on whom I will shew mercy - For his grace is always free. He never damns by prerogative, but by prerogative he saves.
Verse 22
[22] And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by:
I will put thee in a cleft of the rock — In that he was to be sheltered from the dazzling light, and devouring fire of God's glory. This was the rock in Horeb, out of which water was brought, of which it is said, That rock was Christ, 1 Corinthians 10:4. 'Tis in the clefts of this rock that we are secured from the wrath of God, which otherwise would consume us: God himself will protect those that are thus hid: and it is only through Christ that we have the knowledge of the glory of God. None can see that to their comfort, but those that stand upon this rock, and take shelter in it.
Verse 23
[23] And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.
And I will take away my hand — Speaking after the manner of men.
And thou shalt see my back-parts — The face in man is the seat of majesty, and men are known by their faces, in them we take a full view of men; that sight of God Moses might not have, but such a sight as we have of a man who is gone past us, so that we only see his back. Now Moses was allowed to see this only, but when he was a witness to Christ's transfiguration, he saw his face shine as the sun.
Psalm 99
Verse 1
[1] The LORD reigneth; let the people tremble: he sitteth between the cherubims; let the earth be moved.
People — Such as are enemies to God and his people.
Sitteth — Upon the ark. He is present with his people.
Earth — The people of the earth.
Moved — With fear and trembling.
Verse 3
[3] Let them praise thy great and terrible name; for it is holy.
Them — All people.
Verse 4
[4] The king's strength also loveth judgment; thou dost establish equity, thou executest judgment and righteousness in Jacob.
Judgment — Though his dominion be absolute, and his power irresistible, yet he manages it with righteousness. The king's strength is by a known Hebraism put for the strong, or powerful king.
Equity — In all thy proceedings.
Verse 5
[5] Exalt ye the LORD our God, and worship at his footstool; for he is holy.
Foot-stool — Before the ark, which is so called, 1 Chronicles 28:2.
Holy — It is consecrated to be a pledge of God's presence.
Verse 6
[6] Moses and Aaron among his priests, and Samuel among them that call upon his name; they called upon the LORD, and he answered them.
Moses — Moses before the institution of the priesthood executed that office, Exodus 24:6.
That call — Who used frequently and solemnly to intercede with God on the behalf of the people.
Verse 7
[7] He spake unto them in the cloudy pillar: they kept his testimonies, and the ordinance that he gave them.
Spake — To some of them: to Moses and Aaron, Exodus 19:24; 33:9-11; 1 Samuel 7:9, etc.
Verse 8
[8] Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions.
Them — The intercessors before mentioned.
Forgavest — The people for whom they prayed, so far as not to inflict that total destruction upon them which they deserved;
1 Thessalonians 1:1-10
Verse 1
[1] Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.
Paul — In this epistle St. Paul neither uses the title of an apostle, nor any other, as writing to pious and simple-hearted men, with the utmost familiarity. There is a peculiar sweetness in this epistle, unmixed with any sharpness or reproof: those evils which the apostles afterward reproved having not yet crept into the church.
Verse 3
[3] Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
Remembering in the sight of God — That is, praising him for it.
Your work of faith — Your active, ever-working faith.
And labour of love — Love continually labouring for the bodies or souls of men. They who do not thus labour, do not love. Faith works, love labours, hope patiently suffers all things.
Verse 4
[4] Knowing, brethren beloved, your election of God.
Knowing your election — Which is through faith, by these plain proofs.
Verse 5
[5] For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
With power — Piercing the very heart with a sense of sin and deeply convincing you of your want of a Saviour from guilt, misery, and eternal ruin.
With the Holy Ghost — Bearing an outward testimony, by miracles, to the truth of what we preached, and you felt: also by his descent through laying on of hands.
With much assurance — Literally, with full assurance, and much of it: the Spirit bearing witness by shedding the love of God abroad in your hearts, which is the highest testimony that can be given. And these signs, if not the miraculous gifts, always attend the preaching of the gospel, unless it be in vain: neither are the extraordinary operations of the Holy Ghost ever wholly withheld, where the gospel is preached with power, and men are alive to God.
For your sake — Seeking your advantage, not our own.
Verse 6
[6] And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
Though in much affliction, yet with much joy.
Verse 8
[8] For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
For from you the word sounded forth — (Thessalonica being a city of great commerce.) Being echoed, as it were, from you. And your conversion was divulged far beyond Macedonia and Achaia. So that we need not speak anything - Concerning it.
Verse 9
[9] For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
For they themselves — The people wherever we come.
Verse 10
[10] And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
Whom he hath raised from the dead — In proof of his future coming to judgment.
Who delivereth us — He redeemed us once; he delivers us continually; and will deliver all that believe from the wrath, the eternal vengeance, which will then come upon the ungodly.
Matthew 22:15-22
Verse 15
[15] Then went the Pharisees, and took counsel how they might entangle him in his talk.
Mark 12:13; Luke 20:20.
Verse 16
[16] And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
The Herodians were a set of men peculiarly attached to Herod, and consequently zealous for the interest of the Roman government, which was the main support of the dignity and royalty of his family.
Thou regardest not the person of men — Thou favourest no man for his riches or greatness.
Verse 17
[17] Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
Is it lawful to give tribute to Cesar? — If he had said, Yes, the Pharisees would have accused him to the people, as a betrayer of the liberties of his country. If he had said, No, the Herodians would have accused him to the Roman governor.
Verse 18
[18] But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
Ye hypocrites — Pretending a scruple of conscience.
Verse 20
[20] And he saith unto them, Whose is this image and superscription
The tribute money — A Roman coin, stamped with the head of Cesar, which was usually paid in tribute.
Verse 21
[21] They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.
They say to him, Cesar's — Plainly acknowledging, by their having received his coin, that they were under his government. And indeed this is a standing rule. The current coin of every nation shows who is the supreme governor of it. Render therefore, ye Pharisees, to Cesar the things which ye yourselves acknowledge to be Cesar's: and, ye Herodians, while ye are zealous for Cesar, see that ye render to God the things that are God's.
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What a view! by Neil Epler
Deuteronomy 34:1-12Wow! What a view! Have you ever said those words? I wonder if Moses said them when he climbed Mount Pisgah and looked out at the promised land. Most of us have taken in beautiful vistas from on high. I remember a winter ski trip to Colorado I took with my family. Besides the exciting skiing and the beautiful white snow, there were absolutely gorgeous views of the snow-covered Rocky Mountains. Another trip my wife and I took was to the wilds of Alaska. Again we had opportunities to see beautiful landscapes and wondrous mountains. Maybe you have been at the top of a skyscraper and looked out over a city. Perhaps you have been flying and looked out the window at the amazing view below.
Still, I wonder if Moses was filled with awe by what he saw. Did Moses see the green and fertile land around the flowing river Jordan? Did he see the Dead Sea and the hills that surround it? Did he see the towns and villages of the people the children of Israel were about to displace? Were there roads and pathways connecting one village to another? Did he see the smoke from distant fires?
Besides wondering what Moses saw when he climbed that mountain, what was he feeling? The Scriptures are void of Moses’ personal emotions and feelings. I wonder if Moses felt sad and disappointed when he climbed Mount Pisgah and looked out over the promised land. He had been through so much with these people: wandering around in the wilderness for forty years, listening to their complaining and bickering, defending them before God. Moses had seen the mighty hand of God work miracles in their midst. He had experienced God’s anger when they were disobedient and went astray. Now, having come all this way, Moses would be allowed only to view the promised land from the top of this mountain, but he would not be allowed to enter it.
It seems so unfair. Moses hadn’t asked for this job and actually did all in his power to say no to God’s call to go to Egypt and bring God’s people out. Yet we see God’s tender mercies in the fact that God was on the mountain with Moses when he viewed the promised land and when he died. We are told that God buried him in a place no one has ever known. He allowed Moses to live for 120 years, and “his sight was unimpaired and his vigor had not abated” (Deuteronomy 34:7).
I wonder if Moses was angry as he looked out over the land. We know that there was definitely an angry streak in his personality; he had, after all, committed murder. Perhaps as Moses looked out over the land, he was angry with the children of Israel for their lack of faith and disobedience. When the spies returned from visiting the promised land, why didn’t they listen to the good report of Caleb and Joshua? These two men encouraged the people to have faith in the power of God to conquer the people of this land. But the people listened to the report of the ten spies who feared they could not penetrate the well-fortified cities or defeat the “giants” (Numbers 13:33 KJV) they saw.
The children of Israel rebelled against God and were punished. They were made to roam in the wilderness for forty years, one year for each day the spies spent in the promised land. If only they had been faithful, they could have been enjoying the fruits of the land by now. Perhaps Moses was also angry with God for not allowing him to enter the land. Hadn’t he done all God had asked of him? Hadn’t he been patient and loving to these people who wanted to replace him and who questioned his authority?
Then again, maybe Moses felt a sense of relief. It had been a long forty years wandering about the desert. The children of Israel were a difficult bunch. The Bible tells us that they were stubborn and stiff-necked. Perhaps Moses was not looking forward to a prolonged fight to conquer the people of the promised land. He could imagine how they would complain when they lost a battle or when things weren’t going their way. Maybe Moses was happy to have the younger Joshua lead this people into battle.
As I thought about Moses and the promised land, I recognized that we all have our own promised land that we are trying to enter. We all have goals and dreams that we pursue. Perhaps our goals are academic, to attain certain degrees or achieve academic status. Maybe our goals are to have a great marriage and a wonderful family. Perhaps our goal is to be healthy or to get in great shape or to attain our perfect weight. Maybe our dream is that perfect job or that perfect house. Like Moses, we might find ourselves seeing these dreams and goals from afar but we may not be able to attain them. There are times when we have to give up our dreams or lower our goals. How does this make us feel? Do we become sad and disappointed? Do we get angry with God, ourselves, or others? Are we relieved that we don’t have to carry that burden of achievement anymore? Wherever you may be and whatever you may be facing, know this: God is with you, just as God was with Moses. (Neil Epler)
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Worship Elements: October 26, 2014 by Laura Jaquith Bartlett
Color: GreenScripture Readings: Deuteronomy 34:1-12; Psalm 90:1-6, 13-17; 1 Thessalonians 2:1-8; Matthew 22:34-46
Theme Ideas
God cares for us, and we are called to show God’s love by caring for one another! That message comes through clearly in each scripture reading. Even in the poignant story of Moses’ death, we are reminded that it is God who sent Moses to rescue the Hebrews; it is God who delivered them to the Promised Land, and it is God who continues to provide after Moses is gone. Indeed, God’s love has been at work in the world since the beginning of time—from everlasting to everlasting says the psalmist. So how do we respond? The epistle illustrates mutual support and nurture changing lives within the community of faith. As Jesus shows us, the requirements are very simple: Love God fully, and love our neighbors as we love ourselves.
Call to Worship (Psalm 90)
God, we know you are with us.
From everlasting to everlasting, you are God.
You have showered your love upon all generations,
since the beginning of time.
From everlasting to everlasting, you are God.
Guide us now through this time of worship,
and into the week ahead.
From everlasting to everlasting, you are God.
Call to Worship (1 Thessalonians 2)
We do not gather in vain,
for God is working in our hearts.
The love of Jesus Christ calls us together.
Our worship strengthens and empowers us
to share the gospel.
The love of Jesus Christ shines in our lives.
Proclaim the good news with boldness.
The love of Jesus Christ is at work in the world!
Contemporary Gathering Words
Welcome to the house of God’s love.
Is this the right time?
Is God’s love available now?
God’s love is always here, always ready.
But what about emergencies?
What if the system crashes?
God’s love has been around since the beginning,
and it will be here after the ending.
We’re ready to live in God’s love, 24/7!
Praise Sentences (Deuteronomy 34, 1 Thessalonians 2)
This is the promised land of God’s love!
Look around and see God’s love reflected on each face.
This is a place where people are cared for and nurtured.
You are loved here.
This is the promised land of God’s love!
Praise Sentences (Psalm 90, Message)
God, you’ve been our home forever.
From “once upon a time” to “kingdom come”—
you are God!
We know you’re there, God.
Surprise us with love at daybreak!
We’re ready to dance in your love all day long!
Opening Prayer or Prayer of Confession
Everlasting God,
you have been our dwelling place
in all generations.
Since the creation of the world,
you have nurtured us with your love.
And yet we shamefully acknowledge
that we do not always share your love with others.
We are selective about who we choose as neighbors. . .
only those who are clean,
who look like us,
who talk right,
who seem safe.
Loving God,
teach us to love you more fully.
For in loving you, our lives will show love to all others,
even as your love encompasses all your creation,
in all generations.
We pray in the name of your greatest gift of love,
Jesus Christ. Amen.
Opening Prayer
God, you are God forever.
This alone is cause for celebration,
but we also know that we are your people!
As we feel your love washing over us now,
may we love you with every part of our being:
heart, mind, body, and soul.
We celebrate your love in our lives,
and we ask for your help
as we try our best to boldly share the good news
of your love with others.
We pray in the name of Jesus Christ,
who models the way for us. Amen.
Benediction
Go to celebrate the God who is our home forever.
God’s love goes with us!
Go to follow Christ’s example in loving God, self,
and neighbor.
God’s love goes with us!
Go with the Holy Spirit to change the world with love.
God’s love goes with us!
Benediction
As you leave this place, may God’s love surround you,
uphold you, and empower you to be agents of love
in this world. Amen.
From “The Abingdon Worship Annual 2005,” edited by Mary J. Scifres and B.J. Beu, Copyright © 2004 by Abingdon Press. “The Abingdon Worship Annual 2015” is now available.
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Worship Connection: October 26, 2014 by Nancy C. Townley
Color: Green
Scripture Readings: Deuteronomy 34:1-12; Psalm 90:1-6, 13-17; 1 Thessalonians 2:1-8; Matthew 22:34-46
CALLS TO WORSHIP
Call to Worship #1:
L: Our hearts are lifted up toward God.
P: God created all that is!
L: We celebrate that great love of God.
P: God gifted us with God’s only son, Jesus the Christ.
L: Rejoice and be glad today!
P: Our hearts and spirits praise God for all God’s blessings. AMEN.
Call to Worship #2:
L: Good morning!
P: Good morning to you!
L: Today is a day that God created!
P: We shall rejoice and be glad in it.
L: Thanks be to God!
P: AMEN.
Call to Worship #3:
[Using THE FAITH WE SING, p. 2168, “Love the Lord Your God,” offer the following call to worship as directed.]
L: They asked Jesus, “What is the greatest commandment?”
P: He said that each one should love the Lord their God with all their hearts and with all their souls and with all their minds.
Soloist: singing “Love the Lord Your God” one time through
L: Jesus has given all of us the key to faithful discipleship.
P: Yet he added something that they had counted as unimportant.
L: That’s right! He said that they should also love their neighbors as they loved themselves.
P: That’s not always easy, but it is vitally important.
Soloist: singing “Love the Lord Your God” one time through
L: Thanks be to Jesus who gives us the total picture of faithful discipleship.
P: Open our hearts, Lord, today that we might truly follow these commandments. AMEN
Call to Worship #4:
L: God has called us to be people of love.
P: God didn’t mean the “syrupy” stuff of movies and novels.
L: Truly loving can sometimes be difficult
P: Yet we are called to reach beyond the difficulty with compassion.
L: In all of this, God is with us, guiding and helping us.
P: Thanks be to God for God’s faithful presence. AMEN.
PRAYERS, READING, BENEDICTION
Opening Prayer
Lord of light and hope, be with us this day as we have gathered to hear your word. Help us open our hearts to the commandments to love, even when loving is difficult. Give us the courage to be people who will commit their whole lives in your service. For we ask this in Jesus’ Name. AMEN.
Prayer of Confession
Merciful God, it isn’t easy for us to follow the commandments of loving. Jesus said the greatest commandment is to love God and to love our neighbors. But we have allowed misunderstanding, fear, hatred, and prejudice to cloud our spirits, turning them away from those who need our love. We place a test before you, asking that you prove your love to us, or we threaten not to believe in you. Please forgive us for this foolishness and stubbornness. Give us the courage to be people who will care for others. Let us dedicate our lives in your service, always aware of your awesome love for us. This we ask in Jesus’ Name. AMEN.
Words of Assurance
Though our hearts were hardened to the needs of others, God has touched them with God’s compassionate care, healing our wounds and giving courage and strength to our souls. Be assured that God’s love is poured out for you and rejoice! AMEN.
Pastoral Prayer
Patient God, we find it so easy to give lip service and “check” service to the commandment to love. We can say we know of your love and that we respond in kind, but we far too often do not respond in loving ways toward others. We write checks to support ministries of compassion without ever truly feeling the deep compassion that service demands. Dig deeper into our souls, O God. Expose the vain selfishness and the fear that seem to block true discipleship. Engage us in ministries of justice in which the kind of love that you call us to have is required, not just in our spoken word or in our offerings of monies, but in our very passionate nature. Free us and inspire us to love all persons, those whom we would deem unlovable, and those whom we find it easy to love. Help us love ourselves, respecting ourselves in gratitude for the gifts you have given to us; then move us to use these gifts in service to you. We ask these things in the name of Jesus the Christ. AMEN.
Reading
[Using THE UNITED METHODIST HYMNAL, p. 432, “Jesu, Jesu,” offer the reading as directed.]
Soloist: singing quietly the refrain and verse 1 of “Jesu, Jesu”
Voice:
[Very dramatic] We are excited today about an opportunity to help the people who have been flooded out by the recent storms in the south. We will be hosting a “bucket brigade” to prepare Flood Buckets to be shipped south to aid the people in their recover; also clothing and blankets and towels will be needed. See the pastor after worship about the ways in which you can serve. We look forward to this mission for our Lord Jesus Christ!
Reader 1:
Not another mission “opportunity”! All we seem to do is wave the flag of people in need. That’s all we hear about! It’s getting to be too much!
Reader 2:
I know what you mean! There are so many people in this world who are in need. I can’t take it all in, and I sure can’t solve it! I am overwhelmed by all this “love” stuff that the preacher keeps spouting.
Soloist: quietly singing the refrain of “Jesu, Jesu”
Reader 1:
Everything is so difficult in the world right now. Our economy is wobbling, and we don’t really know if we will have enough to take care of ourselves, nevermind anyone else.
Reader 2:
Yeh! And there’s so much anger and fighting all around the world. Children are being killed; whole cultures are being slaughtered. Even our own loved ones are sacrificing their lives - and we feel helpless and hopeless. I don’t get how this “love” thing, the preacher talks about even works in this day and age.
Soloist 1: singing refrain and verse 2 of “Jesu, Jesu”
Soloist 2: singing refrain and verse 3 of “Jesu, Jesu”
Reader 1:
I’m so exhausted! Lord, help me really listen with my heart and my ears to what you are saying. I do truly want to love you with all of my heart, soul, and mind; but you know that sometimes, well, actually, lots of times, I am weak, and I can’t seem to make that kind of commitment.
Reader 2:
I get so overwhelmed with the problems in the world. Lord, help me really listen with my heart and my ears to what you are saying. I do truly want to love you with all of my heart, soul, and mind; but I get swept up in the “battles” of life and get lost. Bring me back to you, O Lord.
Soloists: singing together refrain and verse 4 and 5 of “Jesu, Jesu”
Reader 1:
Lord, forgive me. Heal my heart! Prepare me to be a good witness to your love in the kind of love and compassion that I give to others. AMEN
Reader 2:
Lord, forgive me. Open my spirits and give me strength to stand strong in your love as I seek to help others. AMEN.
Benediction
Love the Lord your God with all your heart, soul, mind, and strength. Go forth into this aching, hurting world with God’s love, offering healing, hope, and peace to all. Go in peace and may God’s peace surround you always. AMEN.
ARTISTIC ELEMENTS
The traditional color for this Sunday is: GREEN
[Note: This setting is suggested by the reading. You may wish to use other objects showing ways in which we can be of loving service to others.]
SURFACE:
Place three risers on the worship center. The center riser should be about 12” above the surface of the table (it is on this riser that you will place the cross). The other two risers, 6” tall, may be placed to the right and left of the center riser and a little bit forward on the table. Place a riser in front of the worship center, about 12” lower than the main level of the worship center.
FABRIC:
Cover the table with green cloth--preferably a dark green such as forest green--making sure that the whole center is covered and that the green fabric “puddles” on the floor in front of the front riser.
CANDLES:
Place one large white pillar candle , about 12” high, in front of the cross.
FLOWERS/PLANTS:
Place trailing plants, such as ivy, on either side of the cross.
ROCKS/WOOD:
Not necessary for this setting.
OTHER:
On one riser on the worship center, place a towel on which you will put a basin and pitcher (much the same style as in the foot-washing ceremony). Place a heart about 8” high in front of this riser. On the second riser on the worship center, place a chalice and a loaf of bread, representing Communion; lean an 8” heart against the bread. Place a blanket on the floor in front of the worship center; and on top of that blanket, resting against the fabric that covers the riser, place a large red heart, made from poster board (about 11” high). On the riser in front of the worship center, place a flood bucket (a bucket containing bleach, sponges, paper towels, etc.), tipping it over so that the contents appear to be spilling out of the bucket. Place a red heart, about 8” high” leaning against the bucket.
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Worship for Kids: October 26, 2014 by Carolyn C. Brown
From a Child's Point of View
Old Testament: Deuteronomy 34:1-12. The account of Moses' death and the passing of leadership to Joshua invites children to review the life of Moses. They will, however, need help, even if worship has been focused on the Exodus events for the past weeks. Once they remember how much of Moses' life was devoted to taking the Hebrew slaves to the Promised Land, many will object to the fact that Moses never entered the land. Some will protest that God was not fair to Moses. Older children can appreciate the way God provided continuous leadership—first Moses, then Joshua.
Psalm: 90:1-6, 14-17. When this psalm is paired with the Old Testament lesson, it leads adults to ponder the limits of even the most spectacular lives. But children, for whom the time between Thanksgiving and Christmas seems unending, can only smile indulgently at grown-up exclamations about the brevity of life and the speed with which time passes. They do, however, enjoy pondering the greatness of God, for whom a thousand years is like an evening. And they do find security in the God who was there at the beginning and will be there at the end.
Epistle: 1 Thessalonians 2:1-8. Paul's description of his work among the Thessalonians can be used to explore the relationship between any pastor and congregation. While adults can consider what any pastor-congregation relationship ought to be, children can only identify aspects of their relationship with the current pastor, and perhaps compare that pastor to one previous pastor, or to a pastor at another church. Because children often carry their parents' feelings about the pastor to an extreme, they may give a respected pastor nearly god-like authority or dismiss a less-respected pastor entirely. They need help to realize that no pastor-congregation relationship is perfectly wonderful or entirely awful. And they need to learn that just as Paul and the Thessalonians needed to work on their relationship, congregations and pastors today need to work on theirs.
Gospel: Matthew 22:34-46. The two great Commandments are familiar to most church children. They enjoy hearing them read and discussed in congregational worship. They benefit from lists of specific ways we can love God. Cite the ways people of all ages can express their love with heart, soul, and strength: singing for God (alone and in the congregation); thanking God for our gifts; using well the talents God created into us; telling God about what we are doing or thinking (as we would tell any friend). Also cite everyday examples of loving neighbors at home, school, and community.
What may be new and interesting for older children is the debate context in which Jesus proclaimed the two commands. Frequently, children are questioned by teachers, who (from the student's point of view) are trying to trip them up. So they empathize with Jesus as he deals with questions designed to make him say something wrong or that will make people angry. And they enjoy Jesus' beating the questioners at their own game.
With some help, they can even understand and appreciate the problem Jesus posed for Jewish leaders: Grandchildren might call their grandparents "my Lord," but grandparents, especially ones like great King David, would never call their grandchildren "my Lord."
Watch Words
Today's texts offer few vocabulary traps.
Let the Children Sing
"O God, Our Help in Ages Past," Psalm 90 set to music, is difficult for children, but if they hear it sung with great feeling, they will pay attention and learn its meaning a phrase at a time. Help them along by explaining why this hymn is often sung at funerals. Suggest that worshipers sing the hymn today for Moses, at the end of his long life.
Choose hymns that reflect the two great Commandments: Sing of our love of God with "For the Beauty of the Earth"; sing about loving neighbors with the new hymn, "Help Us Accept Each Other."
"Blest Be the Tie That Binds" is clearly related to the both commands, but also is filled with words that are unfamiliar to children. If you sing it, take time to point out the words and phrases that refer to each of the commands.
The Liturgical Child
1. Psalm 90 is attributed to Moses. So ask an older male member of the congregation to read the psalm, imagining himself to be Moses as he stood on the mountain, looking toward the Promised Land he would never enter. Children may gather more of the psalm's meaning from the feeling with which it is read than from its words.
2. Present the Gospel as if it were a radio play. Adopt different tones for the different speakers and practice saying their lines with appropriate inflection and passion. Turn slightly in the lectern as you take different roles.
3. Base a responsive Prayer of Confession on the two great commands:
Leader: Jesus told us to love God with all our heart,
People: but we often love our jobs, our homes, and our own possessions more than we love God.
Leader: Jesus told us to love God with all our soul,
People: But we put more soul into our music, our sports, and our hobbies than into expressing our love of God.
Leader: Jesus told us to love God with all our mind,
People: But we seldom study the Bible as much as we study our schoolbooks or bankbooks.
Leader: Jesus also told us to love our neighbors as we love ourselves,
People: but we spend hours meeting our wants and needs and minutes finding excuses for not taking care of others.
Leader and People: Forgive us, Lord. Help us to remember and obey your commands. For we pray in Jesus name. Amen.
Leader: Jesus gave us commands so that we would know how to live. But Jesus also died so that we could be forgiven when we fail to live up to those commands. We are commanded and forgiven because we are loved. Thanks be to God!
4. If you focus on the leadership provided by Moses and Paul, pray for leaders: patrol leaders, class officers, and team captains, as well as elected officials.
Sermon Resources
1. To explain the trap in the question about the greatest Commandment, cite examples of people who would want Jesus to endorse a certain one of the Ten Commandments as the most important (e.g., a store owner might insist that not stealing is most important; a church school superintendent might want keeping the sabbath endorsed). No matter which one Jesus chose, he would make someone angry.
2. In an election year, compare Jesus' debate with the religious leaders to the debates between political candidates. Though children do not follow the content of these debates, they generally are interested in the events and in their purpose—to talk candidates into making public statements that will either make people angry at them or persuade people to vote for them. Fifth-and sixth-graders often stage debates at school at election time.
3. If you preach about the pastor's job, display pictures of the church's former pastors in the sanctuary. Illustrate sermon points with stories from their work with this congregation. Children especially enjoy and benefit from this if portraits of the pastors are permanently displayed somewhere in the church.
Adapted from Forbid Them Not: Involving Children in Sunday Worship © Abingdon Press
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Sermon Options: October 26, 2014
SERMON OPTIONS: OCTOBER 26, 2014The Call to Ministry: Pain or Promise?
Deuteronomy 34:1-12
A common misunderstanding of baptism is that baptism is the end of a Christian's search for God. To walk the "sawdust trail" and surrender to God's call during a tent revival or an emotional moment is about as far as some persons get in their faith journey. If one equates the call to ministry with the rite or sacrament of baptism, however, then baptism becomes a beginning—and not an end—for ministry.
Deuteronomy 34 is a synopsis of Moses' ministry. The book's final words describe the end of Moses' prophetic ministry given to Yahweh and Israel. Moses' call to ministry may prove instructive for us as we follow our own call, understanding it in the light of baptism as Christians who identify ourselves as disciples of Jesus Christ.
Like Moses, we see from the perspective of our relationship with God.
I. We Live in Utter Dependence on God
Through the many experiences of his life—from his miraculous rescue as an infant, to his call at the burning bush, to the divine leadership of the exodus from Egypt—Moses had learned to place his absolute trust in God. The baptismal ritual helps Christians confess the source of life. Baptism helps us establish life around the principle that we are human creatures and God is the absolute ruler of life—the Sovereign of creation. Baptism reminds us that every time we participate in the sacrament's liturgy, we do so as absolutely and completely dependent children of God—no matter our chronological age. This is both a confession and an affirmation of faith. Jesus knew his own baptism was necessary, saying to John that it was "to fulfill all righteousness" (Matt. 3:15). The word ministry is derived from the Latin root ministerium, which means "the service of a greater by a lesser." Surely, this is what we acknowledge at baptism, as it surely was what Moses acknowledged with his life. We serve a God who not only gives us life but also takes it for divine purposes. Moses' life testifies to this fact.
II. We Look Back with Thanksgiving
When Moses was on Mount Nebo, he undoubtedly reflected on his call to Yahweh's service. From the perspective of Midian, we know that Moses was skeptical about Yahweh's confidence in calling him. However, like any human activity, the call is best measured from twenty-twenty hindsight provided by the panorama from Mount Nebo: "And the LORD showed him the whole land" (v. 1). Here is a clear measurement of Moses' success.
Moses' call to ministry can prove instructive for our own baptismal calls to the service of our Lord. Most of us would hold as commonplace the notion that God calls unlikely persons into the service of divinity—after all, most of us are unlikely candidates for nearly everything we undertake. God used Moses—a hothead and a murderer—to do his work.
Moses could look back on a life in which God had allowed him to be used in remarkable ways. How has God used you to minister to others? Will you be able to look back at the end of your life and see "the whole land" of your faithful service?
III. We Look Forward in Faith
Rarely do we have a second chance at opportunities for service to God. There are always forks in the road; the taking of one fork precludes the opportunity the other fork might have afforded. We will never pass this way again, nor will we repeat the moments before us. It is equally certain that no one has ever ventured alone into tomorrow; we will get there along with everyone else. We are unlikely persons to be called by God, and God calls each of us to tasks faced by no other disciple. Moses had his unique tasks; so do we. And we move forward in faith into the future only God knows. We, like Moses, have our stock set of excuses and questions for resisting God's call: Why? Why me? Why now? Why this? Why not someone else? Whatever the method by which we came to Christ, it does not matter! "Just do it," as our young people would say. And if you are truly blessed, perhaps you, too, can look out from your own Mount Nebo before you die. (David Neil Mosser)
The Anatomy of a Servant
1 Thessalonians 2:1-8
First Thessalonians 1 is a portrait of an ideal church; chapter 2 provides a picture of an ideal servant: Paul. In chapter 2, Paul outlines his follow-up program, which formed the basis of the Thessalonian converts' loyalty to the Lord and growth in Christ. Our texts suggests four aspects of the anatomy of a servant.
I. A Suffering Servant (v. 2)
Paul and Silas had been beaten, imprisoned, and literally escorted out of Philippi prior to coming to Thessalonica. Suffering did not make Paul bitter; it made him better. He was better equipped to proclaim the gospel. Too much of modern Christianity focuses on the glory of servant-hood instead of the gory reality of suffering as a Christian. For Paul, a crossless religion results in a crownless reality. Paul reminds believers that if they suffer with Christ, they will reign with Christ.
II. A Courageous Servant (v. 2)
Paul experienced a variety of physical afflictions and verbal insults throughout his ministerial career. He felt the pain of the rod across his back; the discomfort of his limbs in stocks; the pangs of his stomach from hunger; the brokenness of his heart because of friends who abandoned him and enemies who verbally accosted him. However, Paul was emboldened by God and could not be silenced by threat or attack. Like the prophet Jeremiah of old, he had fire in his bones (Jer. 20:9) and could not hold his peace. Like Simon Peter of his generation, he had the "can't help it's" and was energized to relate the things he had seen and heard.
III. An Authentic Servant (vv. 3, 5-6)
Aware of the prevalence of religious racketeers, roaming peddlers, and swindling sorcerers, Paul reminds the Thessalonian Christians of his authentic ministry in their midst. His ministry was emblematic of the ministry of the Holy Spirit. In fact, he introduces the marks of a genuine ministry with the words "for our exhortation" (v. 3 KJV). The Greek word for "exhortation" is the word used for the Holy Spirit—paraklesis . Paul sees his ministry as an extension of the Holy Spirit. Consequently, unlike the contemporary false prophets of his day, his message was one of truth and not deceit, impurity, insincerity, adulteration, or flattery. Paul did not seek human approval. His message reverberated with "to God be the glory."
IV. A Nurturing Servant (vv. 7-8)
Paul has been misconstrued as being a male chauvinist. In verse 7, he depicts himself in the light of possessing a feminine quality. He pictures his ministry among the Thessalonian Christians in terms of a mother nursing her children through breast-feeding. This is an intriguing image and one of the most beautiful portraits of Christian nurture in the New Testament. Paul had been nurtured by God through Ananias, Barnabas, and others. He shares with these believers the "sincere milk" of the gospel that had been imparted to him. He also bares his heart and enters into Christian fellowship with them.
What do I have to do? One has to be willing to suffer for Christ's sake.
What do I have to say? One has to be courageous in proclaiming Christ's message in the face of opposition. Tell me what does it cost if I carry the cross? One has to be authentic in handling and communicating the word of Christ and self-giving in nurturing the people of Christ. (Robert Smith, Jr.)
Loving God and Neighbor
Matthew 22:34-46
What a relief to hear a scientist distill his lengthy research to the most important component! Jurors appreciate gifted lawyers capable of succinctly bringing an involved case to the crucial decision point. An expert in the Old Testament law, who probably had his own carefully constructed thesis, challenged Jesus to state "the greatest commandment." Jesus provides the bottom line of our spiritual life: "Love the Lord your God ... love your neighbor." This is the marrow of authentic Christian living. Life for now and all eternity hangs on loving God and neighbor.
I. How Do You Spell Love?
My four-year-old daughter yelled from the back door, "Daddy, how do you spell love?" I stopped my yard work and gave her the four letters. Later at a birthday celebration, her handmade card was printed with "I Love You." How do you spell love? We really spell it as we live it and express love in relationships. In that way, love may be the most misspelled word in the vocabulary of our lives. Jesus spelled love with unreserved commitment: "Love the Lord your God with all your heart, and with all your soul, and with all your mind" (v. 37). Helmut Thielicke said, "We always put God off with installment payments and only give him piece by piece a bit of something from us, but never ourselves." Real love trusts the whole person to God, surrenders the will to God's way, and allows the mind to be guided by the mind of Christ.
Jesus rejected popular usages of love, erotic and friendship, and focused on agape to describe an authentic relationship with God and others. Agape love sacrifices self for the best interest of others. Agape love deliberately chooses the highest good. Lesser love fluctuates with emotions.
II. How Do You Practice Love?
Agape love acts. Jesus placed the second commandment on par with the first: "Love your neighbor as yourself." In 1991, racial bias prompted 60 percent of the nation's hate crimes, and religious bias accounted for about half of the remaining incidents. "Whoever says, 'I am in the light,' while hating a brother or sister, is still in the darkness" (1 John 2:9) . The parable of the good Samaritan (Luke 10:30-37) radically expands the limits of our love.
III. How Can You Love?
Jesus' response silenced the Pharisees. They found it easier to talk about love than to practice it. While they regrouped for a rebuttal, Jesus threw them a question: "What do you think of the Christ?" (v. 42). Craig Blomberg observes, "This is the topic they really should be talking about." The possibility of agape love hangs on Jesus: "We love because he first loved us" (1 John 4:19) . As Son of David, he understands our difficulty with love. As Lord, he sacrificed himself to free us from sin and provide the power to love. All of life hangs on love because Love hung on the cross. What do you think about Jesus? What will you do with Jesus?
You may only want to debate with Jesus about love. He says "Follow me," and start loving God and neighbor. (Bill Whittaker)
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Bible Study: Week of October 26, 2014 by Keeping Holy Time
Old Testament: Deuteronomy 34:1-12
Today's Old Testament lection brings to a conclusion the Torah, the first five books of the Hebrew Bible, as well as the life of Moses, the greatest of Israel’s prophets. Given only a glimpse of the land he would not be allowed to enter, Moses is silent throughout the passage and throughout this final encounter with God. His presence, however, was powerful even in death. As Joshua took up the role of leader and the people prepared to enter Canaan, the memory of Moses would continue with them.
You Shall Not Cross Over
Why was this great and faithful leader refused entrance to the land of promise? The answer lies in Meribah. The name of the place itself (meaning “find fault”) was given by Moses to one of the springs of Kadesh as a witness to the people’s lack of faith (Numbers 20:1-13). It was at Meribah that God had brought forth water from a rock in answer to the Israelites’ unending complaints against Moses. Forgetting that God had delivered them from slavery, the people again and again taunted their leader: “Why have you brought us up out of Egypt, to bring us to this wretched place?” (20:5).
It was precisely at Meribah that Moses’ own faith was judged by God. God instructed Moses to strike the rock with his staff in the presence of the people; he did so, and water appeared in abundance. But God was somehow displeased with Moses’ response. Interpreting his actions as a lack of faith (or proper acknowledgment of divine action), YHWH declared that neither Moses nor Aaron would be permitted to bring the people into the Promised Land: “Because you did not trust in me, to show my holiness before the eyes of the Israelites, therefore you shall not bring this assembly into the land that I have given them” (Numbers 20:12; see also Deuteronomy 32:48-52).
But I Have Let You See It
Verse 4 of today’s passage reminds Moses that he would not be allowed to enter the land, but God’s judgment was once again tempered with grace. In their final mountaintop meeting, YHWH “showed him the whole land” (Deuteronomy 34:1), then described for Moses the location each tribe would inhabit. And Moses died in peace (34:5), with no hint of bitterness or resentment at not being able to complete the journey.
The passage ends with Joshua assuming leadership after the thirty-day mourning period. Moses, however, was not to be forgotten. Joshua was “full of the spirit of wisdom, because Moses had laid his hands on him” (34:9). Moses’ life is heralded in the concluding verses. He was “unequaled;” Moses knew God “face to face” (34:10-11). In his humanness, Moses fell short of God’s command. He is remembered, however, as a model of faithful service— as one loved deeply by God, whose justice was always executed with compassion and mercy.
Think About It: “God was somehow displeased with Moses’ response.” What was it Moses did that displeased God? Compare the accounts in Numbers 20:2-13 and Exodus 17:1-7, noting discrepancies. Moses prayed, asserted his authority, followed God’s instructions, quelled a near-riot, brought forth water, and provided drink. What was wrong with this? Could it be that he was actually punished for the sins of the people rather than his own (in that respect, a forerunner of Christ)?
“But you shall not cross over there” (34:4). In contrast to the Israelites, Moses seemed to accept the consequences of his “sin” without turning away from God. Do we respond to the consequences of our failings with renewed faith and commitment, or by placing the blame on God?
Psalter: Psalm 90:1-6, 13-17
Today’s psalm is connected to the passage from Deuteronomy by virtue of its source, “A Prayer of Moses, the man of God,” as well as by its acknowledgment of the transitory nature of human life and the human desire to be remembered. Throughout the psalm, the limits of human existence are set against the infinity of God’s realm. The psalm’s two sections exemplify two distinct grammatical moods: the indicative (verses 1-6), which reflects on the finitude of human life, and the optative (verses 13-17), which petitions God in a series of commands.
The first section illustrates the contrast between the human and the divine. The Lord (in this case addressed as universal Sovereign, not in the personal YHWH) has been the “dwelling place,” the true home of humankind through all generations. Beyond God’s historic relationship to Israel, God’s realm encompasses the whole of human existence. The reality of human death is dramatically stated, “Turn back, you mortals” (Psalm 90:3), . . . turn back “to dust.”
The optative mood uses this same phrase in a daring command to God, “Turn, O LORD!” (90:13). The psalmist is not, however, entreating God to extend the scope of human life, but to exercise power in specific ways in the life of the community: “satisfy us,” “make us glad,” “let your work be manifest to your servants” (90:13-16). Trusting in God as humanity’s eternal home, the psalmist may in confidence call upon God for the compassion and joy that transcend the limitations of earthly life.
Epistle: 1 Thessalonians 2:1-8
A striking difference between Paul’s First Letter to the Thessalonians and his later Epistles is the absence of the characteristic assertion of his authenticity as an apostle. In his evangelistic efforts among the Gentile believers of Thessalonica, however, he emphasized the personal relationship he and his colleagues had developed with the new Christians—a relationship that, in essence, defines what it means to be an apostle of Jesus Christ.
We Were Gentle Among You
The intimacy of that relationship is highlighted again in this chapter. “But we were gentle among you, like a nurse tenderly caring for her own children” (1 Thessalonians 2:7). The impact of their faith and commitment had had a profound effect on Paul and his companions, encouraging them to share themselves along with the gospel, “because you have become very dear to us” (2:8). The warmth and sincerity of their reception among the new believers is contrasted with their mistreatment in Philippi (2:2), where Paul was imprisoned in flagrant violation of his Roman citizenship (see Acts 16:19-40).
The Nature of Apostleship
The remainder of today’s lection reveals Paul’s understanding of the nature of apostleship by stressing its most important aspects, aspects he had exemplified in the Thessalonians’ midst. “We had courage” (2:2), “our appeal does not spring from deceit or impure motives or trickery” (2:3), “we speak, not to please mortals, but to please God who tests our hearts” (2:4). Courage and integrity are hallmarks of apostleship, as is the apostle’s vulnerability before the congregation. Some scholars suggest that a more accurate translation of verse 7 would be “we were infants among you,” stressing his complete vulnerability to rejection and persecution. These attributes were not achievements of the apostles, but were bestowed for their ministry by God.
In pointing out these attributes of apostleship Paul also addresses the accusations of his detractors, who had charged him with heresy and immorality (including gross misrepresentation of the “kiss of peace”). By asserting “God is our witness” (2:5), Paul dismisses those who accuse him of serving his own interests.
Gospel: Matthew 22:34-46
Once again, the Pharisees devised a trap for Jesus. He had just finished a similar encounter with the Sadducees concerning marriage in the resurrection (Matthew 22:23-33). Citing the requirements of the law, the Sadducees, who did not believe in resurrection, described a widow who had in turn married each of her husband’s six brothers. Jesus responded by quoting from Exodus, thereby silencing them.
The Pharisees then decided upon the ultimate question: “Which commandment in the law is the greatest?” (Matthew 22:36). The lawyer, knowing that there were 613 separate commandments, was sure that this question would be Jesus’ downfall. His answer, however, again silenced his opposition, and also gave those willing to listen insight into the nature of his messiahship.
The Great Commandment
The Pharisees’ question, though designed to trick Jesus (the word test is a variation on the word tempt used in the encounter with Satan), exposed the very core of what it means to live as a person of faith. The question is as pertinent today as it was in the time of Jesus (and, for that matter, the time of Moses). This time Jesus did not turn the question back to his opponents; he responded instead by quoting the Shema (literally meaning “hear”) from Deuteronomy 6:5: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.” In essence, this “greatest and first commandment” is a positive restatement of the first commandment. Devotion had to be total and complete. Love for God could not be halfhearted. The crowd would have known this verse by heart. Jesus’ answer eliminated any question or debate.
The second commandment was “like it.” Love for God led naturally to love for neighbor. Complete devotion to God could not be abstract. It had to be expressed concretely in relationships with others. The second remains, however, the second. Love for neighbor must be based in the love of God. Love for God is the touchstone of all of human experience. By linking these commandments together, Jesus takes the believer beyond a list of do’s and don’ts into a living relationship with the God who is at the heart of the law.
Whose Son?
Having answered the Pharisees’ question, Jesus posed one of his own: “What do you think of the Messiah? Whose son is he?” (22:42). Their answer was more a reflection of their legalism than their faith: “The son of David.” The Pharisees could only understand the Messiah in terms of their tradition (and, thus, the law). “David” is the obvious, and correct, answer, but not the complete answer, although Matthew traces Jesus’ lineage back before David to Abraham. Luke goes one better in establishing Jesus’ heritage beyond both David and Abraham to “son of Adam, son of God” (Luke 3:38).
Using the tactics of his opponents, Jesus confronted the Pharisees with words they would have attributed to David himself: “The Lord said to my Lord . . . “ (22:44; Psalm 110:1). David knew that the coming Messiah was greater than any anointed king. Neither David nor the law could define the Messiah. The Messiah’s reign of love could not be contained by human attempts to overcome it, just as the Pharisees, Sadducees, and scribes could not contain Jesus through their trickery. They dared ask no more questions from that day onward.
Think About It: “On these two commandments hang all the law and the prophets” (Matthew 22:40). What does it mean to love God wholly? Could loving God with all our heart, soul, and mind help us to love others— and ourself—more completely?
Study Suggestions
A. Open With Devotion
Sing a hymn celebrating God’s eternal sovereignty, such as “God of the Sparrow, God of the Whale.” Reflect together on God’s steadfast love.
B. Review Moses’ Life
Begin by reviewing the highlights of Moses’ story (from the previous weeks’ lessons and individual knowledge). List these on a sheet of paper. Then read Numbers 20:1-13 and the material above in order to set today’s passage in context of the events at Meribah. Discuss feelings about God’s judgment against Moses, and the “Think About It” questions related to this event. Read Deuteronomy 34:1-12 together.
With regard to Moses as a leader, ask: How would you characterize his leadership? Why is he viewed as the greatest of Israel’s prophets? What aspects of his leadership would you want to emulate? Which would not fit our time and situation well? Then discuss Moses’ relationship to God, in terms of these questions: How would you characterize this relationship? What can we learn from it to help develop our spiritual lives? Discuss the findings together. In what ways is Moses a model of faith for Christians? What is his legacy?
C. Characterize Apostleship
Read aloud 1 Thessalonians 2:1-8 and review the commentary above. Using Paul’s description of his behavior among the Thessalonians, develop a job description for an apostle of Jesus. What are the expectations of an apostle? the characteristics? Then ask: How do the characteristics of the apostle compare to the characteristics of Moses developed in activity B? Were there only twelve apostles or are all Christians called to be apostles? Are the expectations and characteristics listed attainable for today’s Christians? Name examples from recent history who would qualify.
Reflect about the vulnerability of apostleship. What risks are inherent in the ministry of an apostle? Is it possible to share Christ without sharing and risking yourself? without truly caring for the person or community to whom you are witnessing?
D. The Greatest Commandment
Ask participants to write from memory the greatest commandment and the second. Compare answers. Ask when they first learned these teachings of Jesus. Suggest that these verses be committed to memory as an act of personal devotion. Read Matthew 22:34-46 together and study the commentary above. What makes this encounter different from the other times the Pharisees tried to trick Jesus? Why was this a turning point in Jesus’ ministry?
Form three groups and give each a large sheet of paper and markers. Ask one group to characterize loving God with heart, soul, and mind, the second to characterize loving neighbor, and the third to characterize loving self. Have groups suggest as many concrete expressions as possible, then choose one to depict in a drawing. After the groups have shared their work, ask: How do these characterizations compare to those of leader and apostle discussed earlier? Which is easiest: to love God, neighbor, or self? Which is most difficult? Why? How are the three related? Why must complete devotion to God come first? Do we actually put love for God above love for others (even our family)? What prevents us from living out the greatest and second commandments?
Return to the same three groups. Ask each to develop a list of the changes that might take place if they each wholeheartedly loved God, neighbor, and self. Have them be as specific as possible. What situations in the world, community, family, and self might be transformed?
E. Close in Prayer
Standing in a circle, read aloud the above list of changes one by one, with the group responding, “Empower us to make this change in our lives, O God,” after each. Close by reading Psalm 90:1-6 in unison as an affirmation of God’s steadfast love and sovereignty.
Adapted from Keeping Holy Time: Year A © 2001 Abingdon Press
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