Ministry Matters: Master

BLOG: Good Leaders are Good Followers

Sun, 19 May 2013 20:15:00 GMT

By Steve Goodier

A young woman was filling out an application for college when she came across the question: Are you a leader? She thought she had better be brutally honest, so she answered, "No." She was convinced when she sent the application in that she'd never hear from them because of that answer.

But she received a letter back from the school that read: "We have reviewed numerous applications and, to date, there will be some 1,452 new leaders attending school next year. We have decided to accept your application because we felt it was imperative that they have at least one follower."

Should all of us be leaders all of the time? Isn’t there a time to follow as well as lead?

One man likes to tell about the day he purchased a novelty sign and hung it on his office door. The sign read: "I'm the boss." The next day he came to work he noticed that the office comedian affixed a sticky note to his door that read, "Your wife called. She wants her sign back."

He may be the boss at work, but home is different altogether. In marriage and family as well as most social relationships, sometimes we lead and sometimes we follow the lead of another. If the so-called boss happens to be an effective leader at work, he has probably learned that getting his own way all of the time does not produce good results. As it turns out, the best leaders are also excellent followers. Why?

1. Good leaders share leadership. They know when to follow and when to lead.

2. Good leaders build their skills on following role models for the behaviors they want to learn. What they admire in another, they copy.

3. Good leaders exhibit humility. They remain open to suggestion. When they need it, they ask for help and follow good advice.

In other words, good leaders are also good followers. They know when to follow in the footsteps of others and when to leave tracks of their own.

You may be the boss, but you will be a leader when you also learn how to follow.

ARTICLE: Devotion for Trinity Sunday

Sat, 18 May 2013 04:03:00 GMT

By Ministry Matters

From 56 Devotions on Short Notice, included with a subscription to the Ministry Matters Premium Library

Call

Grace and peace be to you from God our Creator and from the Lord Jesus Christ.

Prayer

O Trinity, supreme in being; O unity without beginning, all the powers of the universe sing your praise, standing in wonder before you. Heaven and earth, the heights and the depths, are in awe of you. Men and women bless you. The fire, the wind, the light, all serve you. All things created bow before you in faith and hope and love. Amen.

Scripture Reading: 2 Corinthians 13:5-14

The Apostles Creed read in Unison

Suggested Hymn: Holy, Holy, Holy

"Grace be to you from God the Father and from our Lord Jesus Christ." Not a surprising greeting in church! Yet this truly is a strange formula we've been using today—Father, Son and Spirit, or any of the more current forms—Creator, Redeemer, Guide. We have heard it so often it raises no questions in our minds. The over-all term Holy Trinity raises even fewer questions. It may be the name of a church you've belonged to, or a college your daughter is attending.

Years of usage have implanted these words in our vocabulary: "Glory be to God the Father, and to the Son and to the Holy Spirit. Amen. "

Try to write a paragraph explaining the notion of the Holy Trinity. If you do some research for such a paragraph you will be surprised to discover that the term is not to be found anywhere in the Bible!

First used 300 years after the death of Jesus, it came into the Christian vocabulary after a lengthy and fiery debate on how to formulate, find form for, what Christians had experienced. It did not arise from an airy debate by professors of theology on fine points of theory. It was the result of everyday Christians reaching consensus on how to put into words what they had shared in daily living.

How have we encountered God? How do we find words for our encounter with the deity? What appears to be the nature of God?

As they discussed the ways God had chosen to reveal the divine presences they found their thought gathering around three distinct categories. There is surely but one God, yet we have found God acting in three ways— three ways at least! God in three persons, blessed Trinity.

As soon as we use the word "person" we are in trouble. For the early Christians used the word in a different manner than we do. In Greek drama the persona was the mask used by an actor to represent feelings. Thus we have the happy face and sad face as the logo for theatre today. Then the term was transferred to the actual "role" played—thus we find old playbills that list the "dramatis personae"—the roles of the drama.

Now we are closer to the meaning. One God, yet three roles. A human analogy may help. Each of us plays at least three roles at home. One may arrive home, see the children playing ball hockey in the driveway, give each a pat on the shoulder and say, "How's it going?"—the paternal role. One walks into the house and greets one's spouse with a fairly passionate kiss—the spousal role. Same person—different style of action. Then a mother-in-law or father-in-law may be sitting in the living room. One gives a kiss, but a more chaste one this time—the filial role. We are perceived in three roles, yet remain one.

So God is not a unit but a union, not a unity but a community. There is in God, as in each of us, something that resembles a "society." Neither we nor God are single beings, living and loving alone. God, like us, yet in a magnitude we cannot imagine, is personal and loving. In the beginning God—but if God is love, then— in the beginning relationship.

Leo Rosten tells of the old Jewish fellow knocked down while crossing the street in front of a Cathedral. A priest seeing the accident rushed to him and fearing he might die, asked him, "Do you believe in God the Father, Son and Holy Spirit?" The old fellow gasped, "Oy, I'm dying and he's asking me riddles!" We may feel as dismayed in having to deal with fine points of theology at a time when there are many questions that seem more pressing. Yet our own response to life is shaped by our convictions. As one made in God's image I am expected, like God, to be "creative, in community, for the sake of others." Doctrine so practical engages us and directs us.

Prayer

O God of all life, you are present to us in the wonder of creation; in the quiet whisper of a spring breeze and in the thunderstorms that shake the earth. You are present also in the tall strong Son of Galilee, whose earthly life provides a pattern, whose death provides release from old captivities, whose rising awakens a fresh new hope. We know your presence, too, in the still small voice within that warms us when we stray from your ways, and encourages us when we might stop along the way. We are grateful for your coming in these ways. Amen.

For 56 Devotions on Short Notice and hundreds of other resources for teaching, preaching, worship, and Bible research, become a subscriber today.

ARTICLE: Update on North Korea

Fri, 17 May 2013 15:36:00 GMT

By Dave Barnhart

Disappointed Hopes

When Kim Jong-un took power in North Korea over a year ago after his father’s death, plenty of Korea-watchers had tentative optimism that there might be a thaw in the diplomatic ice between the United States and North Korea. I wrote a FAITHLINK issue in February of 2012 describing the transition, which included the opening of a new associated Press office in the capital of Pyongyang. Unfortunately, North Korea has continued to pursue arming itself with a nuclear weapon, and in recent months relations have become even more tense.

In October, the United States and South Korea revealed a new missile deal; and North Korea responded by claiming to have a missile that could hit the mainland United States. In December, North Korea demonstrated its ability to do so by putting a satellite into orbit. In February, North Korea tested what it claimed was a new, smaller, and lighter nuclear weapon with “great explosive power” that could be placed on a missile with significant range. In March, responding to new United Nations sanctions, North Korea threatened to turn Washington and Seoul into a “sea of fire.” For many Americans, this kind of hyperbolic language seems absurd. At best it would be beyond their military and technological capability, and at worst it would be suicidal.

Assessing the Danger

In my conversations with South Koreans about their northern neighbors, there was seldom much joking. Many of the older generation remember living in refugee camps during the Korean War and seeing cities destroyed and the surrounding countryside denuded of vegetation. The uneasy cease-fire between North and South has held for 60 years, while South Korea has rebuilt itself into a 21st-century technological powerhouse.

Sometimes US soldiers may smile wryly at the Orwellian antics of the North. On our tour of the DMZ (demilitarized zone), they pointed out Kijongdong, nicknamed “Propaganda Village,” a fake city with a population of zero. Its buildings are nothing more than facades with painted-on windows, but it boasts one of the tallest flagpoles in the world at 52 stories high. Loudspeakers sometimes blare across the border messages like, “This is paradise. Come over so you can have a good meal of rice.” This is in spite of the fact that much of North Korea’s population lacks decent nutrition, health care, and even modern conveniences like electricity. They blame this poverty on foreign “imperialist powers.”

In spite of the absurdity of the propaganda, American soldiers make it clear that they live in constant danger. They speak with tourists who come to see the squat blue buildings that make up Panmunjom, the “truce village,” which is the only place North Korea and South Korea connect. One soldier said to us, “If the North chooses to attack, my life expectancy is less than one minute.” North Korea, in spite of its isolation and poverty, has one of the largest military forces in the world. Thousands upon thousands of artillery tubes are pointed toward the city of Seoul and its population of ten million people, representing nearly a quarter of South Korea’s entire population.

What’s at Stake

Christians who follow Jesus may recall his words from the Sermon on the Mount: “Happy are people who make peace, because they will be called God’s children” (Matthew 5:9). But peace is not merely the absence of conflict. Historically, Christians have recognized that peace and justice must go together. For example, there is no peace if one group of people uses political oppression to silence another. Likewise, the threat of annihilation by nuclear weapons is not peace.

One task of peacemakers is to figure out what is at stake for the various stakeholders in a situation. The Korean stalemate has a complicated history and an equally complicated present with multiple stakeholders. the elite of North Korea is one group of stakeholders. This is the small cadre of loyalists and military leaders who live in grand style, driving luxury cars and shopping for Western products in Pyongyang, the capital city. Their power—and Kim Jong-un’s—depends upon isolating their population from the outside world, completely controlling their access to information, and brutally suppressing dissent.

Another stakeholder is South Korea. Many South Koreans long for reunification of their fragmented peninsula, although there is disagreement about how to achieve it. South Korea elected its first female president, Park Geun-hye, in February. She has distanced herself from her predecessor’s more hard-line stance against North Korea.

Japan, the United States, and China are other stakeholders in the region. For China, the specter of a failed North Korean state is ominous. It could lead to a flood of starving refugees surging over their border. It might bring the security threat of a South Korean and American presence on their doorstep. From this perspective, then, it may be understandable that China would lend aid to North Korea, though recently China has been indicating it would take stronger action in light of UN sanctions.

The North Korean people themselves, of course, are the biggest stakeholders, although their voice is noticeably absent from public discourse.

Although North and South Korea are not currently engaged in outright hostilities, there has never been a peace treaty, and neither country recognizes the other as a sovereign nation. Former US president Jimmy Carter recently appeared on The Daily Show With Jon Stewart and said that what North Korea really wants is a peace treaty with the United States, which would give it a measure of security and legitimacy. But opponents of such measures point out that a treaty would carry its own diplomatic and political costs. They claim there is no guarantee that a peace treaty would produce peace, and they take North Korea’s propaganda at face value: that it believes it can conquer and “reunify” the Korean Peninsula under its own rule.

Yet at the time of this essay’s writing, already some Korea-watchers expect North Korea to stand down on some of its war-like rhetoric, having achieved whatever internal propaganda measures its leaders feel necessary. The North’s National Defense Commission even made a statement of conditions for continuing talks, although South Korea’s Foreign Ministry considered their demands to be “incomprehensible.”

The Power of Prayer

Prayer Mountain is less than an hour’s drive from Seoul, near the North Korean border. It is operated by Yoido Full Gospel Church, the largest church in the world. When I visited Prayer Mountain in the summer of 2010, our host explained to us part of the rationale for the location: “If our countries can aim missiles into North Korea, why can’t Christians aim prayer into North Korea?” The site has become a place of pilgrimage for people from all over the world. Fasting is such an important part of the prayer life there that the cafeteria has special menu items (like pumpkin soup) to help people gently end their fast.

Bishop Hee-Soo Jung has called on United Methodists to pray for North and South Korea. In a world that believes in the concrete reality of steel and explosive weapons, prayer can seem insubstantial. But the words and spirit of prayer have a way of turning reality upside down. Jesus claimed that prayer could move mountains, but his followers have often been slow to claim the same power he did for prayer. In the face of reality-distorting propaganda, of saber-rattling from other nations or our own, and of difficult political situations that seem eternal and unfixable, our leader Jesus calls us to prayer.

ARTICLE: Organizational Courage

Fri, 17 May 2013 14:25:00 GMT

By Brad Lomenick

Courage is not just an individual trait but an organizational one. The leaders at Saddleback Church know this. When pastor Rick Warren was asked in a Catalyst podcast interview about what makes a healthy church, he mentioned courage as indispensable. He pointed out that every major advance at Saddleback required a risk in every major decision that scared him to death, but he did it anyway. As a result of their belief that God must be trusted and leaders must be brave, Saddleback’s leadership has named “risky faith” as one of their core values.

"Do the thing you fear the most,” Rick advised. “Leading with authentic honesty is required as well in taking risks. I have a church that would march into hell with squirt guns because we’ve modeled faith and taking risks. One common denominator in every church that God has His hand on is the faith factor. Leadership that is not afraid or fearful to believe God and take risks. Faithfulness is taking risks. If I’m not taking any risks, I don’t need any faith. Walk directly toward the things you fear the most. If I don’t need any faith, then I’m being unfaithful."

We’ve tried to model this characteristic at Catalyst. Our team made a decision to add our West Coast and One Day events in the same year. We went from one event to six in a short span without adding any staff. Our team wasn’t sure how we’d pull it off and worried that we might cannibalize our flagship gathering in Atlanta, but we decided to move forward nonetheless.

Our team recognized the success of our Atlanta event but sensed that we had more to accomplish. In making this decision, we risked failure. But had we chosen not to move forward, we felt we’d risk even more. To our surprise, our courage was rewarded. The One Day events filled up with more than six thousand attendees; we had thirty-five hundred attendees at our West Coast event; and the Atlanta gathering still filled up.

We desire for the Catalyst community to adopt a spirit of courage in work too. So in 2011, we chose “Take Courage” as the theme for our Catalyst West and Catalyst Dallas events. We desired to push people out of their comfort zones in order to provoke them to grow. So we placed a single question in front of our participants: “What if you stepped into all God has created you to be?”

We know that all leaders confront fear of failure and fear of the unknown. But living in that fear is destructive for a team and will kill momentum. We know that the road is long and the pressures are great. And in the face of these strains, we want our community to take courage.

At this event, Andy Stanley spoke about courage, which he believes is the most important trait a leader can possess. “Many, many great things have begun with a single act of courage. Throughout history and today. A person steps out and makes one courageous decision and that one domino starts many other dominoes falling,” Stanley said. “We have to step out and take that first step, and we may never know the ripple effect of that one courageous decision. Catalyst leaders—your decision to do something courageous may result in something greater than you ever imagined. Step out.”

Courage is not waiting for your fear to go away. We know this at the gut level, but many times fear is still what holds us back. Andy goes on to say, “Fear in leadership usually is connected to the uncertainty about the future. But uncertainty about the future is never going to go away. I tell leaders all the time—uncertainty is why there are leaders. Uncertainty gives you job security. Wherever there is uncertainty, there will always be a need for leaders, which means always stepping out into the unknown, always requiring courage.”

Author and speaker Nancy Ortberg took the idea of courageous leadership a step further, urging leaders to inject the personal trait into their organizational DNA. At our gathering in Los Angeles in 2011, she shared her conviction that creating a courageous culture is critical to succeeding: “Courage is not gender specific, and it doesn’t require an education, an age limit, or a résumé. Every single one of us is capable of transferring courage from God into our organization. Courage is the kind of virtue that without it none of the other virtues of leadership is possible. The only way to courage is through fear and obstacles, frustration and surrender.”

Recently, I had to let a longtime team member go. He was no longer a good fit for our organization as we moved into a new phase. We needed to make a change, but I was hesitant to have a tough conversation. I wanted to honor his time with Catalyst and the contributions he’d made over the years. But I also wanted to release him to pursue something he’d be better suited for. I struggled with having an already tough conversation because he was a friend and because he didn’t recognize that this needed to happen. I waited too long to tell him, putting it at the bottom of my to-do list every day and trying to ignore it, which made it worse. When I finally did, he confronted me for sitting on it. His frustration was justified. I had let my own fears, insecurities, and emotions get in the way of executing courageously. Always confront the tough decisions or conversations head-on.

Here are some helpful tips for building a culture of courage in your organization:

• Set scary standards. Your level of excellence and expectation for your product or service or experience should almost be something that is nearly unattainable. Safe goals are set by safe leaders with safe visions. Give your people a goal that scares them, and you’ll produce leaders who know what it means to overcome fear.

• Allow for failure. The road to success is many times put together through multiple failures. Allow for and even encourage your team to fail as they attempt to succeed.

• Reward innovation. Innovation requires taking risks. And bold risks create bold team members. Rewarding innovation will challenge your team to grow in their roles.

• Pursue the right opportunities. Not every risk is a good one. Be disciplined. Aggressively pursue a few things that make sense. Say no often.

• Learn to delegate. This is one of the most courageous things a leader can do. Entrusting others with important tasks requires letting go and relinquishing control. Liberally pass responsibility and authority to your team. If you want your team to be courageous, give them the chance to lead.

These elements aren’t easy to nurture in a corporate or ministry setting. According to our research, a mere 2 percent of Christian leaders believe “courage” is the trait that best describes them. You will likely resist it at every turn. As G. K. Chesterton said, “Courage is almost a contradiction in terms. It means a strong desire to live, taking the form of readiness to die.” Courage mingles our desire to rush forward with a willingness to accept the possibility of being stopped in our tracks.

Yet those who desire to be change makers have no choice; they must exhibit courage.

Excerpt from Chapter 5 of The Catalyst Leader by Brad Lomenick. Used with permission from Thomas Nelson, Inc.

VIDEO: Naming Jacob: The Power of Words

Thu, 16 May 2013 16:23:00 GMT

By Jessica LaGrone

Words are powerful, and we should be mindful of that when we speak them over our friends, our family, and especially our children. This clip is from Jessica Lagrone's teaching session on Jacob from Namesake, an exciting new Bible study from Abingdon Women.

VIDEO: Who You Are in the Heavenly Realm (Converge Episode 4)

Thu, 16 May 2013 13:22:00 GMT

By Shane Raynor

Grace Biskie, David Dorn, and Matt O'Reilly join Shane Raynor to discuss Ephesians 2, grace, access to God, the blood of Christ and more.

BLOG: Knowing Who You Are in Christ

Wed, 15 May 2013 15:51:00 GMT

By Shane Raynor

I’ve come to the conclusion that many of the issues and problems we face as Christians are preventable (or at least more easily solved) if we understand who we are as believers. Sometimes we forget that we’re both physical and spiritual beings. As far as everyday life goes, we have a childhood and adolescence to try to figure out who we are—granted, some of us are forced to grow up more quickly than others and, in some cases we spend a lifetime trying to answer basic identity questions—but by and large, we know it's all part of the typical human experience. But with spirituality, we like to make it more complicated.

In the real world, the people who seem to be most fulfilled are the ones who have a comfortable sense of their identity. They know who they are as individuals, and they also understand how they connect with their community.

The spiritual part of us is similar, but based on my observation, there’s a whole lot less understanding in the church about how being a Christian radically changes who we are as individuals. In recent years, we’ve been hearing the buzzword “community” a lot. In our churches, we encourage people to join small groups (almost to the point of being annoying), we tout the benefits of community, and we lament our society’s alleged preoccupation with individualism.

But it’s my conviction that we can’t connect properly to a community if we don’t have a solid grasp of who we are as individuals.

When I was a kid, my time playing alone in the backyard was just as valuable to my emotional development, if not more so, than my time with other kids. It’s when my creativity flourished, and even today, as much as I love hanging out with other people, I reach a point where I need time alone to process everything. I do my best writing when no one else is around, yet, if I get writer’s block, one good spiritual conversation with a friend opens up the floodgate of ideas. (I’m about 60%/40% Extrovert to Introvert on the Myers-Briggs scale.)

As Christians, we’re in some kind of relationship with at least three different groups. Other believers, nonchristians, and what I refer to as the heavenly or spiritual realm—God, Satan, angels, demons, etc. The very fact that we have faith in Jesus affects how we relate to all these beings.

We make the decision to follow Christ as individuals, and we become part of a community of believers. But we’re still individuals—we don’t join some collective blob. The church isn’t the Borg.

I’ve put together a four week Bible study called Who You Are in Christ. It’s part of the Converge Bible Studies series that I’m editing for Abingdon Press. In the course of the study, I explore how Christians relate to the spiritual realm, other believers, and the rest of the world. I also take a look at how self-image affects our faith.

In the next several weeks, I’ll be writing more here on these topics, and we’ll be discussing them during Converge podcasts too.

Grab your Bible and a copy of Who You Are in Christ and let's dig into Scripture.

Buy Who You Are in Christ at Ministry Matters, Cokesbury, Amazon, Barnes & Noble, CBD, iTunes, and Google Play.

BLOG: Do You Lead or Control People?

Tue, 14 May 2013 16:00:00 GMT

By Ron Edmondson

In my years leading in business and churches, I have known many people who claim to be leaders, but they are actually nothing more than controllers of people. There is a huge difference in leading and controlling.

In fact, the differences are almost exact opposites:

Here are some characteristics of environments that lead people:

Creativity is encouraged and mistakes are seen as part of the process.
People are developed more than programs.
Healthy relationships and teams are part of the DNA.
Delegation thrives and people are empowered.
Everyone has value on a team.
People follow willingly, because they feel respected and valued.
Leadership development is part of the DNA.

Here are some characteristics of controlling people:

Personal growth is stifled.
Creativity and independent thought is discouraged.
Followers are kept as a distance from leaders.
Leaders insist on their way and are never wrong.
People are taken for granted.
Positions and policies rule more than relationships.
People are employees more than team members.

Apparently, to some leaders, it appears easier to simply make people do what the leader wants them to do. By force. I’ve had bosses like that. Making people carry out your agenda simplifies things…it seems. But, that’s not really leadership.

Leadership is more of an art than that. Leading people effectively means helping people with different skills, talents and interests, even ideas and temperaments in a way that makes them feel valued and yet accomplishes the established vision and goals.

That’s not easy. That’s not even always fun. But, it certainly is truer of leadership. The fact is you can’t truly lead people and control people. The two don’t work well together.

Have you ever worked for a controller?

Be honest with yourself, are you leading people, or do you claim to be a leader, but you are really a controlling people?

ARTICLE: Commentary on Acts 2:1-47

Tue, 14 May 2013 15:51:00 GMT

By Ministry Matters

From the Abingdon New Testament Commentary on Acts, available with a Premium Subscription to the Ministry Matters Library

The Holy Spirit and Its Aftermath (2:1-47)

With the ascension of Jesus, the gathering of believers in Jerusalem, and the identification of an apostle to replace Judas, the stage is now set for the outpouring of the Spirit, an event that has been promised again and again but one that still comes with startling force. As fascinating as the scene depicting the Spirit's arrival is (2:1-13), Luke does not dwell on the mechanics of the manifestation; instead, Pentecost serves largely to introduce the Spirit's work. On this occasion the Spirit empowers Peter to speak and enables amazing growth in the community's size and conduct. Peter's speech (2:14-40) occupies a pivotal place in Luke-Acts, because it interprets what has already happened in the death and resurrection of Jesus and because it offers essential clues for understanding what is about to unfold in Jerusalem and beyond. The speech consists of four distinct movements, the first three of which begin with direct address by Peter to the audience. The final movement also begins with direct address, this time from the audience to Peter and his colleagues:

v. 14 “Men of Judea and all who live in Jerusalem”

v. 22 “You that are Israelites”

v. 29 “Fellow Israelites” [lit. “Brothers”]

v. 37 “Brothers”

The aftermath of Peter's speech provides a summary report about the life of this emerging new community (vv. 41-47).

The Coming of the Spirit (2:1-13)

Pentecost, the harvest festival identified in the Hebrew Bible as the Feast of Weeks (Ex 23:16; 34:22; Lev 23:15-21; Num 28:26-31; Deut 16:9-10), provides the setting for the arrival of the Spirit. At least since the time of Augustine, interpreters have attempted to find significance in an association of Pentecost with the giving of the Torah, and some Jewish texts roughly contemporary with Luke do appear to associate Pentecost and covenant renewal (Jub. 1:1; 6:17-19; 14:20; and cf. 1QS 1:8-2:25; Fitzmyer 1998, 233-37). Most Jewish texts connecting Pentecost with Torah are substantially later than Acts, however, and Calvin may have been closer to the mark when he observed that by specifying Pentecost Luke is explaining why Jerusalem would have been full of people, both residents and pilgrims (1965, 49; and cf. Acts 20:16). Alongside this temporal setting, it is equally important to notice Luke's assertion that “they were all together in one place” (v. 1), an assertion that cries out for attention. Luke does not say merely that they were together, or all were present, but instead “all together” and “in one place.” Neither the number of persons present nor the place is specified. Because the immediately preceding verse refers to the apostles, Luke might have only the Twelve in mind. Yet the selection of Matthias occurs in the presence of the larger community (see 1:15), and the fact that the quotation from Joel includes daughters and female slaves makes it more likely that the outpouring of the Spirit encompasses the larger group (a view that was held at least as early as Chrysostom, Homilies on Acts 4 [NPNF 11:25-26]).

The extravagant production Luke describes in vv. 2-3 has all the hallmarks of the divine presence. Both wind and fire are regularly associated with theophanies (e.g., Ex 3:2; 13:21-22; 19:18; 1 Kgs 19:11-12; Isa 66:15; 4 Ezra 13:1-3, 8-11). Beyond understanding that these are traditional signs of the divine, it is futile to attempt to reconstruct the scene. What exactly “divided tongues” are or what it means that they rested on each person is quite unclear. What is clear is that the Holy Spirit pervades the gathered community so that all are in its grasp.

No private event, the arrival of the Spirit simultaneously involves a public venue and public accountability. In some unexplained way, the walls of the house dissolve and the community finds itself outdoors and in the presence of Jews “from every nation under heaven living in Jerusalem.” The notion of Jews living in “every nation” might seem odd except that for centuries Jews had emigrated for a variety of reasons. By the first century, far more Jews lived outside Palestine than within it. Many Jews made the pilgrimage to Jerusalem for Passover and stayed through Pentecost; other diaspora Jews lived in Jerusalem for reasons of commerce or settled there late in life (note also 6:9).

The list of peoples in vv. 9-11 has counterparts elsewhere (Gen 10:2-31; Syb. Or. 3:156-95, 205-209; Philo, Embassy 281-83; Flaccus 45-46), as various writers testify to the presence of Jews and the adoption of Jewish practices in a wide range of places in the Roman world (see also Josephus, Ag. Ap. 2.282; J.W. 2.398). Luke's list does not so closely resemble any other such list as to suggest literary dependence, however, and this list serves less to emphasize the geographical spread of Judaism than to signal the imminent spread of the gospel. What appears to control the selection and ordering of the list is a grouping of locations around the four compass points, viewed through the assumption that Jerusalem is the center of the earth (cf. Ezek 5:5; Jub. 8:19; 1 En. 26:1). The first group begins east of Jerusalem (Parthians, Medes, Elamites, Mesopotamians) and then moves back to Judea; the second group moves north from Jerusalem (Cappadocia, Pontus, Asia, Phrygia, and Pamphylia) and then back in the direction of Jerusalem; the third group moves west from Jerusalem to north Africa, Rome, and then again back to Jersualem by means of Crete; and the fourth compass point is represented by the collective “Arabs” (Bauckham 1995, 417-27). This observation helps to explain one of the most puzzling features of the list, the inclusion of Judea: Why refer to Judeans as if they were resident aliens?

Luke's understanding of Spirit-filled speech differs from that of Paul, the only other New Testament writer to refer to this phenomenon. First Corinthians uses the same word (glossa), but the context makes it clear that Paul has in mind ecstatic speech that requires the presence of an interpreter (1 Cor 12:10, 28; 13:1, 8; 14:1-33, 37-40). For Luke, however, the speech is that of other languages. Neither does Paul nor anyone else speak of some originating gift of the Holy Spirit. Attempts to reconcile the two accounts are more passionate than persuasive; what Paul and Luke share is an awareness of the Spirit's power and its unpredictability.

This miraculous event prompts a divided response, as gospel proclamation will do later in Acts (e.g., 4:1-4; 17:32; 28:24). Some observers are “amazed and perplexed” at what it might mean, while others offer the more pedestrian interpretation that the believers are drunk. The latter view may not be merely cynical, since Plutarch reports that wine augments prophetic speech (Oracles at Delphi 406B; Obsolescence of Oracles 437E; cf. Mic 2:11).

For the complete volume of the Abingdon New Testament Commentary on Acts, and hundreds of other resources, become a subscriber today.

VIDEO: Are You a Hypocrite?

Mon, 13 May 2013 15:50:00 GMT

By David Dorn

Are you what Jesus defines as a hypocrite? You may be surprised by the answer when you introspect. Now there is a difference between acts of hypocrisy and being a hypocrite. Neither are good, but one involves singular acts; the other involves a lifestyle.

Small Group Questions

What do you think about when you hear the word "hypocrite?"

Can you think of examples of the difference between hypocritical actions and being a hypocrite?

What do you think of hypocrites in the church?

Can you explain why Jesus puts such an emphasis on what one thinks about and meditates on?

Do you think you could incorporate this prayer into your daily life? "Lord Jesus, Son of the Living God, have mercy on me, a sinner."

Question of the Day

Check yourself before you wreck yourself. Are you a hypocrite?

WEBSITE - http://preposterousproject.org/
TWITTER - http://twitter.com/#!/iampreposterous
FACEBOOK - http://www.facebook.com/preposterousproject

BLOG: Telling the Story

Mon, 13 May 2013 14:37:00 GMT

By Mike Poteet

Does the Good Book make for good television? Millions of Americans seemed to think so (as many as 4 in 10, in fact) when History Channel aired its five-week miniseries, The Bible, in March. The first episode drew 13.1 million viewers, more than watched American Idol that week. More than 10 million watched each subsequent episode, beating AMC’s popular The Walking Dead. Viewers for the Easter night finale rose to 11.7 million.

In ten hours The Bible presents many of Scripture’s most dramatic narratives. Several—such as Noah’s Ark, the Exodus, and David and Goliath—are Sunday school standards. Others—the story of Abraham, Sarah, and Hagar, or John’s visions in the Book of Revelation—may be less familiar, even to long-time churchgoers. The series’ final four hours depict Jesus’ life, culminating in his suffering, death, and resurrection, and the early years of the church.

Why Did People Watch?

Few media observers expected The Bible to be a ratings hit. What accounts for its success? High production values helped. The Bible’s husband-and-wife executive producers Mark Burnett and Roma Downey knew that today’s audiences expect visual excellence. One of Downey’s teenaged children told her, “Whatever you do, don’t make the special effects lame.” The Bible also brings modern script sensibilities to bear on its characters. Downey says, “We tell these stories from a human point of view, showing people from the past who were struggling with some of the same things that we struggle through.”

An onscreen disclaimer at each episode’s outset acknowledges that The Bible takes creative license with its source material while seeking “to stay true to the spirit of the book.” Some critics question whether the series achieves that goal; British newspaper The Guardian reports some Bible scholars have criticized the miniseries’ “‘whitewashed’ [that is, primarily Caucasian] cast . . . marginalized role of women, and . . . aversion to unpleasant details.” But not all unpleasant details are avoided; the series vividly depicts several biblical stories of violence and warfare. But the producers argue their main focus is presenting, in Downey’s words, “the story of love and the redemptive power of God.” In addition they want the miniseries to motivate people to revisit the Bible or read it for the first time. “We know that our Bible is a book that changes lives,” says Downey.

Do You Love to Tell the Story?

Whatever one thinks of The Bible, Burnett and Downey’s passion for the project and the exceptional attention it has drawn offers all Christians an opportunity to reflect on how we go about telling Scripture’s story of God’s love and power. We believe that it is, as an old movie title has it, “the greatest story ever told,” and yet we do not always go to great lengths to tell it, or to tell it as well as we can.

The youth with whom you minister may have watched The Bible, or know people who did. They may or may not spot how it differs from Scripture, or appreciate whether such differences matter; but, depending upon their experience, they may wonder, “Why can’t the Bible be this interesting at church?”

The church should remember, as ancient Israel and the early Christians knew, that telling God’s story, with all its drama and real, human characters, can be a compelling way to spark and sustain faith. It must also affirm that the Bible is much more than an entertaining story: It is a story through which God changes lives. The living Christ meets us in and through its God-inspired words, equipping us “to do everything that is good” (2 Timothy 3:17), not only as individuals but as a community of faith. God calls us to know the story so that we can tell it in ways the Spirit can use to show others where they belong in the story, too.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

BLOG: A Saint Goes Marching In

Mon, 13 May 2013 14:11:00 GMT

By Ronnie McBrayer

Years ago my oldest son asked me a question: “What is a saint?” When you’re driving along with a numb mind at day’s end, as I was, that’s not the type of question you are prepared to answer. So I splattered out, “A saint is someone who does what God wants them to do.” My son answered, “If that’s a saint, then why did New Orleans choose that as their football mascot?” I didn’t have an answer for that question either.

What is a saint? Well, we often think of saints as being holy or remarkable people who did something extraordinary for God. We think of people we know personally who have influenced us: A grandmother, parent, or mentor whom we easily refer to as saints. Or we think of some poor lady with a worthless husband and an impossible life. She never loses her patience or resolve, so behind her back we talk about how great her reward in heaven will be, and we call her a saint.

Thomas Merton, a saintly person in his own right, said: “A saint is not someone who is good. It is someone who has experienced the goodness of God.” Going with Merton’s thought, saints are those have come to know deep, abiding grace. Saints understand that their failures and shortcomings do not disqualify them from receiving God’s love. Saints have learned that their grotesque, self-inflicted wounds, rather than alienating God, bring the divine to bear in their lives in unique and powerful ways.

Extraordinary. Influential. Determined. Fallible and damaged. If these are the characteristics of sainthood, then a true saint left the world in recent days: The writer, priest, preacher, alcoholic, divorcée, and all-round self-proclaimed “ragamuffin” known as Brennan Manning.

As a young man Brennan entered the seminary and was ordained to the Franciscan priesthood. He would go on to become a theologian, a campus minister, a spiritual director, the author of nearly two dozen books (his “Ragamuffin Gospel” should be required religious reading), and a practitioner in the way of Jesus, living among the poor as a mason’s assistant, a dishwasher, a voluntary prisoner, and a shrimper.

Of course, if Manning’s story and life ended there, there would be little doubt about his sainthood. Teaching theology, working among the pitiable and overlooked, self-imprisonment (though innocent) in order to minister to convicts, living among the rough and tumble fisherman of the Gulf Coast – who could be more like Jesus?

But Manning’s ministry and life disintegrated into horrific alcoholism. He was homeless and busted, living on a quart of vodka a day, when he finally entered treatment. It took him months to get sober, but he did, only to relapse. When sober again he began writing in earnest, left the priesthood, married Rosalyn, and moved to New Orleans (he was an avid Saints fan), where his marriage would end in divorce, and again he would land in rehab.

Manning says that the greatest regret of his life is not his relapses into alcoholism. His greatest regret is “The time I’ve wasted in shame, guilt, remorse, and self-condemnation…I’m not speaking about the appropriate guilt one ought to feel after committing a sin. I’m talking about wallowing in guilt, almost indulging in it, which is basically a kind of idolatry where I am the center of my focus and concern.”

He went on to say, “I can waste no more time being shocked or horrified that I have failed. There’s nothing else I can do now but help sinners journey from self-hatred to God’s love, and to help people see that if God ceased to love, God would cease to be God.”

This blessed, bumbling drunk; this muddled mix of failure and faithfulness; this holy, blue-eyed and blue-jean-wearing champion of grace did exactly that for untold thousands – he helped them find the love of God in spite of personal shame. And while I only knew him through his words, he did the same for me. So from one ragamuffin to another, “Thank you, Brennan. A saint truly is marching in.”

Ronnie McBrayer is a syndicated columnist, pastor, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me.

ARTICLE: Naming Our Idols

Mon, 13 May 2013 13:46:00 GMT

By Mike Slaughter

Chances are when you hear the word idol, the first thing that comes to mind is Ryan Seacrest, or possibly a shiny gold statue of a calf. Idolatry isn’t a new problem, but it is at the core of the “shiny god” distractions in our lives—distractions that keep us from experiencing the financial freedom and grace- giving generosity for which God designed us. Let me give you my definition of an idol: any- thing, or anyone, that receives the primary focus of my energy or resources, which should first belong to God. The Bible calls this having a divided heart.

Instead of making it our primary life passion to worship the Lord our God and to serve only him, we begin to separate our spiritual life from the practical aspects of life. We use our idols, instead of God, to provide identity or meaning in our lives. This is especially easy to do when those idols are positive things, or even people we love. The danger is that even our virtues can become vices—or idols—if they are not directed toward God.

Look back at the Israelites in the desert. God expected the Israelites to invest their means into their relationship with him. However, it didn’t take long after God’s promise for the idol worship to become a big problem. While Moses was on Mount Sinai receiving the Ten Commandments from God’s own hand, his brother Aaron, who served as the associate pastor to Moses, was intimidated by the people’s grumbling and their desire to return to Egypt. So, he gave them what they wanted.

Aaron said to them, “All right, take out the gold rings from the ears of your wives, your sons, and your daughters, and bring them to me.” So all the people took out the gold rings from their ears and brought them to Aaron. He collected them and tied them up in a cloth. Then he made a metal image of a bull calf, and the people declared, “These are your gods, Israel, who brought you up out of the land of Egypt!” (Exodus 32:2-4)

When Moses returned, carrying God’s law written on two tablets, he found the people actively celebrating the golden calf. Furious, Moses dashed the precious tablets to the ground, shattering them. Ironically, the people possessed the gold used to create the idol only because God had arranged for them to plunder the Egyptians before their desert exodus. The people were now worshiping the gift instead of the giver.

Our Idols

Are you having trouble relating? Can’t you see yourself as having a problem with idol worship? I am lead pastor at Ginghamsburg Church in Tipp City, Ohio, the southwestern part of the state. Can you guess what happens to our attendance at Saturday night worship when the Ohio State Buckeyes play a televised football game? Our attendance goes down by about 300 people. Do you know what can happen on a Sunday morning when the Cincinnati Bengals are playing early that afternoon? You guessed it. Clearly in the case of football, our demonstrated passions are out of alignment with our stated beliefs. Pick any NFL stadium that you want, and during game time there will be far more people in the stands than in the pews of any church in America. Ohio State hosts about 105,000 people in its football stadium, the Horseshoe, for a single game. Joel Osteen’s church in Houston, the largest in America, doesn’t have a third as many people at worship. Do you see what I mean? I love a video that illustrates the “idol worship” of football in the United States. Check out the preview of this video at YouTube: “Idol Worship,” by the Skit Guys. Clearly, though, the issue of sports worship isn’t confined to America. Just follow the World Soccer Cup the next time it rolls around. As the video narrator con- cludes: “Idol worship—it’s not just about golden calves any more.”

Recently I asked my Facebook friends, “What idols do you wrestle with in your life?” What I discovered was that almost all our idols are really good gifts from God to which we assign a wrong priority. One person said the idol she struggles with most is her husband and children—constantly placing their interests above God’s interests. Isn’t that easy to do? Relationships are a gift from God. But what happens when we begin to worship the gift instead of the giver? Another friend named food as an idol. What an incredible gift from God! I mean, if all we needed were nutrition, then God could have come up with some kind of powder to mix with water, like what the astronauts used in the 1960s. I always note the diversity of God’s provision when I walk through the produce department of the grocery store. Talk about God’s candy! Bananas, apples, grapes, straw- berries—God came up with all this good stuff. But what happens when we begin to worship the gift instead of the giver? Food can become an addiction.

Think about sex, another great gift from God! If all God wanted was procreation, he could have come up with something like mixing earwax on a cotton swab, right? Instead he made this incredible, bonding, mystical experience between a husband and wife. Once again, when we begin to worship the gift over the giver, it can become an addiction.

I wrestle with the idol of material possessions. I spend too much money on clothes. And every time I pass a new Camaro convertible, I want one! I don’t like the hard top; I want a convertible. It takes me back to 1968. Technology is another idol I wrestle with. I love anything with an “i” in it: my iPhone, my iPad... I love the Internet and Facebook—all the technology gadgets. I confess that I struggle with materialism, but I am not alone. Many of us create a god in the image of possessions, values, and traditions we have brought with us from the slavery of the past. We easily hook back into materialism, creating a god who serves our materialistic interests. It’s called “prosperity theology.” Have you heard of it? Name it and claim it. Blab it and grab it.

We also attempt to serve a god based on our political traditions. How many of us, if we are Democrat or Republican, make God a member of our party? We create a god in the image of our values. Another Facebook friend said her idol is planning out her own life. I constantly hear from recent college graduates about their future plans. They say things like, “Pastor Mike, I am graduating from college this year in engineering and already have a job with a contractor at the Air Force base. I am getting married next June. How can I know God’s will for my life?” I respond, “It doesn’t sound like you want to know God’s will; you want to know how God can bless your will.”

Even our family can become an idol, and Jesus gives many examples of people prioritizing family over God’s call. Now, family is a good thing. But in Matthew 8:21-22 we read about a disciple asking if he can first go and bury his father before following Jesus. Jesus’ response? No. “Follow me, and let the dead bury their own dead.” Many of us would say that a dad’s burial is a pretty good excuse to stay home. But Jesus reminds us that we can’t place even family above our love for God.

God wants our exclusive devotion. We are not to place any other gods—any other priorities that get primetime usage of our time, energy, or resources— before him. We read in 2 Kings 17:38-41:

Don’t forget the covenant that I made with you. Don’t worship other gods. Instead, worship only the Lord your God. He will rescue you from your enemies’ power. But they wouldn’t listen. Instead, they continued doing their former religious practices. So these nations worship the Lord, but they also serve their idols. The children and the grandchildren are doing the very same thing their parents did. And that’s how things still are today.

Giving God our exclusive devotion is not only great spiritual wisdom; it also has wide-ranging practical application. When God has the right priority in my life, I am not tempted to become enslaved to debt again.

Excerpted from chapter 1 of Shiny Gods: Finding Freedom from Things that Distract Us. See also the accompanying stewardship program, First: Putting God First in Living and Giving.

ARTICLE: The Difficulty with Difficulties

Mon, 13 May 2013 13:11:00 GMT

By Todd Outcalt

Thirty years ago—when I entered pastoral ministry—I had no way of knowing how difficult the work would be. But my beginnings were eager, and passionate, and fraught with the idealisms of youth.

I began preaching when I was nineteen years old. At twenty I was leading a middle school youth ministry and conducting a weekly Bible study in the county jail. At twenty-one I was a seminarian. And by twenty-three I was serving two congregations full-time with a $13,800-a-year salary and an option to apply for food stamps.

These beginnings—more than thirty years ago—seem like a dream to me now. But those who have been engaged in pastoral work over the long haul of a lifetime will probably affirm these realities: namely, that God’s grace makes pastoral ministry possible and that ministry has become more difficult with each passing year.

I affirm this duality not because I have attended lectures or read the books written by famous pastors or even learned these truths in seminary—but because I have experienced them. And my history and relationship with other pastors—regardless of name or denomination—affirms that we experience ministry as increasingly difficult. Like most pastors who have stayed the course, I realize that pastoral ministry in these times bears little resemblance to the ministry as I inherited it, learned it, and practiced it thirty years ago. Not only have the times changed—but the church has, too. Most of the processes and practices, the methods and relationships, the intricacies and intimacies of the day-to-day—are no longer a given. A pastor must struggle now for even the smallest successes—forms and affirmations that, even a few decades back, were not so difficult to achieve.

This is not to say that these difficulties have led me down the path of cynicism or apathy. This is not a complaint against the church, or about changing mores and abandonment of traditions, or a diatribe against change itself. Quite the contrary. Rather, the difficulties have always been where the edges of ministry are sharpened. And the challenges themselves—because they are so numerous, varied, and expansive—frequently lead us back to God’s grace in the uncertainties of these times.

But for pastors, the difficulties themselves are in need of explanation. Or at least we need to affirm that pastoral ministry has changed—and continues to adapt to an ever-expanding landscape of expectation and need.

There are reasons for this.

Take, for example, the sermon itself. Time was (yes, there was a time) when a pastor could at least make a play to impact the faith community through the weekly message. Social problems, helping the poor, rallying the church for community events and service, and even growing stewardship for the budget—all of these and more could be addressed with a degree of effect through a sermon. Now . . . in a culture where all things are visual, quick and of gnat-like-brevity, a sermon’s auditory impact is, at best, momentary. Attention spans can no longer hold the spoken word, and, once heard, the sermon floats away on a soft, breezy pillow of boredom. Faster, bolder, more shocking stimulation is the requirement—and the preacher’s ability to hold an audience (or even gather one) is becoming increasingly difficult to achieve.

And yet, this difficulty is accompanied by a potential like no other. As Jesus said: “The harvest is plentiful, but the laborers are few.” Indeed. But now the pastor’s arsenal of presentation styles (visual, social media, etc.) can’t seem to keep up with the flatulence of other voices and the latest technology that people clamor for. Difficulty is compounded by difficulty. The hard just got harder. And the field of harvest grows ever larger.

The pastor’s impact is also in flux. Most every congregation, in one form or another, has experienced some element of division in the past thirty years. Some of these differences have been woven from the fabric of society; others ecclesiological. One would be hard-pressed to find a congregation anywhere that does not have (at least lurking beneath the surface) a variety of opinions ranging far and wide on all things political, or economic, or social, or theological.

As one pastor noted in a small group recently: “Even our congregational unity seems built of straw . . . and I find that I must avoid at all costs any hint of controversy that could bring the house of cards tumbling down.” Indeed, the church then is built on the grace of God, or how else could it withstand these times of deep division? Still, the pastor finds that the difficult work of casting a vision for, and growing up, a community of faith is made all the more difficult because there seems to be no center. Even the Bible and the traditions that once shaped our respective faith communities are interpreted in dozens of ways, or are no longer known. Often, the pastor feels that he/she must walk a narrow plank, and the richness that once graced our histories and our stories is all but lost.

Yet again, even this is cause for hope—as there have been other times when the people of God have lost their way, or disregarded the lessons of the past. And when the past is lost, one must look to the future, and claim the new path with vision and the assurance of God’s grace. But this element of pastoral work, for certain, is increasingly difficult to achieve—as the language of faith no longer seems to resonate, and the clouds of our own uncertainty obscure our sight.

Not long ago, another thirty-year pastor I know commented: “There was a time when some aspects of parish ministry were easy to me. Now . . . everything is difficult. I don’t want to admit it’s my age! But all of the expectations, needs, and even the demands of parish work are intrinsically different now. The old has passed away. The new has come.”

We could all read books about this reality. We could take the seminars. And, to be certain, there are some congregations and leaders who—at least from the external appearances—seem to have it figured out and are reaching the masses. Leadership is required. Leadership matters. But for most pastors the bright lights and slick staging is elusive, and the mastery and energies required to be or to become this effective is fraught with difficulty. Many give up. Others opt out. Or burn out.

And yet . . . all things are possible with God.

The truth is, we now live in a time and a culture where no aspect of ministry can be taken for granted. How we relate to people, how we worship, how we conduct stewardship, or even how we pray and sing . . . the smallest of these now seems injected with enormous weight, and pastors can often feel the burden residing on their own narrow and slumping shoulders. Pastors are those who ask: “What will become of the church?” Indeed, some pastors have lost all ability to imagine the existence of the church—or at least the church as they once knew it.

Not long ago, sitting on the back deck of the parsonage—working up yet another sermon about Jesus, about stewardship, about faith and commitment and the extravagant generosity of the gospel—I felt the usual tug of doubt, the flirtations of uncertainty and defeat. I asked again: Why do I continue? Why do I bother?

Surrounded by blossoming redbuds and a soft, velvety breeze from the west, I was soon taken in—consumed—by all that I did not create. Glinting into the sun, I had the sensation that somebody up there liked me—loved me even. This was difficult to accept.

Perhaps that was the most difficult work of all.

AUDIO: Too Old for Ordination?

Mon, 13 May 2013 10:31:00 GMT

By Shane Raynor

The bigger question is not if it's okay to discourage people over 45 from going through the ordination process, but rather, why aren't we discouraging everyone from going through it?

Listen or Subscribe: iTunes | Audioboo | Soundcloud | RSS

Views expressed here are not necessarily those of Ministry Matters, UMPH, or any related organization or agency.

BLOG: Two Wild Turkeys and Trust

Mon, 13 May 2013 09:35:00 GMT

By Kasey Hitt

At a recent silent retreat I sat with eyes transfixed on two wild turkeys. A female was grazing along the edge of the wood without a care or glance in my direction while the male kept a careful eye on both of us. He was protecting the space from me and for her by puffing up and fanning out his feathers every few seconds, showing me his front side then his back side, a little sound now and then to go along with the theatrics. I was as still as could be so he might understand that I was not there to hurt them only to take in their beauty while they went about their ordinary business.

He never let up which caused me to laugh wondering if his show was vanity or protection. To which a question inwardly answered, “Is there a difference?” My laughter then turned to compassion as I mused at how instinctual it is to defend ourselves and those we love. It's hard work never letting down our guard, being on high alert, staying busy, keeping up appearances, whatever we do to protect ourselves. Defensiveness in this broken world is a good thing...until it is not. Until we are invited to trust.

It is no small thing to trust, is it? No small thing to believe that someone does not want to cause you harm but indeed wants to take in your handsome beauty. It is no small thing to come to a silent retreat and receive God's delight and care. Leaving behind the external defenses we are often met with the internal ones. Yet God keeps on gazing, laughing perhaps, definitely feeling compassion.

The turkey never did trust me to the point of resting its feathers for a while. Though he did come closer, even within 4 yards of me in which he turned, puffed, fanned, then flapped his wings in my direction and I quickly realized that I did not trust him which was enough to send me on my way. After all, it's still a broken world. Wonder if he laughed inside then later felt compassion.

ARTICLE: Worship Connection: June 9, 2013

Mon, 13 May 2013 03:28:00 GMT

By Nancy C. Townley

CALLS TO WORSHIP

Call to Worship #1
L: In the midst of difficult times, we have new life from Christ.
P: When we think that there is no hope, God offers us healing love.
L: Come, let us praise the God of new life.
P: Let us sing and shout for joy.
L: Let us worship the One who is with us forever.
P: Thanks be to God for all God’s blessings. AMEN.

Call to Worship #2:
L: When we feel down-hearted…
P: Jesus says: “Rise!”
L: When we wonder if we can continue on our journey…
P: Jesus says: “I am with you. You have nothing to fear.”
L: When we hunger and thirst in our souls for relief…
P: Jesus says: “Come, follow me.”
L: Lord of hope and possibilities, be with us today.
P: Open our hearts and spirits to feed upon your healing word. AMEN.

Call to Worship #3:
[Using THE FAITH WE SING, p. 2036, “Give Thanks”, offer the following call to worship]
L: Whenever we feel alone, forgotten, alienated, Jesus reaches out to us to lift us from our fears and loneliness. Our weakness is turned to strength by Jesus’ healing touch.
Choir: singing “Give Thanks” through 1 time.
P: Our lives rest in the power and love of Jesus. Even though times may get difficult, Jesus is with us, offering hope and power.
Choir: singing “Give Thanks” through 1 time.
L: May our hearts be filled with love and strength as we respond to God’s awesome love for us.
P: May our spirits soar as we are lifted from our anguish to pinnacles of hope through Jesus Christ our Lord.
All: singing “Give Thanks” through 1 time.

Call to Worship #4:
L: Praise the Lord with all that you have!
P: Praise and trust in the Lord with all your heart and soul!
L: For God is with us throughout all our lives.
P: God’s loving presence surrounds us and comforts us in times of trouble.
L: Rejoice in the Lord at all times, in all places.
P: For God with steadfast and loving to us all. AMEN.

PRAYERS, LITANY/READING, BENEDICTION

Opening Prayer:

Lord of hope and light, shine into our darkness and bring hope to our souls. Remind us again of the wonderful ways you have cared for us when we were lost. Open our hearts to receive your loving spirit. Refresh our minds with knowledge of your everlasting power and compassion. We offer this prayer in Christ’s name. AMEN.

Prayer of Confession:
Lord of power and compassion, we are so overwhelmed in these times with fears. We fear that we will not have enough of whatever we need to survive. We fear the anger and hostility that abides in the world, in our own country, in our own neighborhoods. All around us is anxiety about living. And we draw into ourselves as a response to the needs. We want someone else to take care of those in need. We want someone else to fight our battles for us. We want someone else to stop the darkness. We feel as though we are drowning in the depth of despair. But you, O Lord, are the bright light, the power to heal, the reassuring hand of comfort and strength. You offer to us healing love, strength for our exhausted souls, courage to face whatever comes, with the full confidence that you are with us in all these times. Forgive our weakness and our little faith. Give us hearts of strength and hope. Enable us to be among those who would reach out to others with welcome, healing, forgiveness, and love. For we ask this in Jesus’ Name. AMEN.

Words of Assurance:
God is reaching out for you today. God offers healing and encouragement out of God’s great love for you. It is a free gift - continually given by God. Thanks be to God. AMEN

Pastoral Prayer
Life swirls around us, O Lord. So many things are happening in our lives, in our neighborhoods, in our country, in your world. We can be so easily distracted and overwhelmed by the needs and difficulties. Remind us again that you are with us, offering compassion, strength, courage, hope. Help us to place total trust in you as we offer our prayers for healing, comfort, and hope this day. Place your healing hand on our hearts and spirits and encourage us to rise and be strong in hope for the needs of others. Enable us to be partners in ministries of peace and justice in this world of darkness. Bring your light and power to us, for we pray in Christ’s Name. AMEN.

Litany/Reading:
Using THE UNITED METHODIST HYMNAL, “It’s Me, It’s Me, O Lord” p. 352, offer the following presentation/reading. The refrain, sung by a soloist, should be sung very slowly. Each of the successive verses should increase in tempo and intensity. You may want to sing the refrain through again at the end of the reading.]

Soloist: “It’s Me, It’s Me, O Lord” UMH #352 - refrain
Reader 1: I’m about ready to give up! It feels as though every time I turn around someone or something is waiting to clobber me, to knock me down, to discredit me. I’m sick of it! I don’t know what to do. I feel like I’m in the middle of a deep, dark, whirlpool and I’m being drawn downward - I don’t know if I can fight it. Help me, Lord, Help me.

Choir: singing “It’s Me, It’s Me, O Lord” UMH p. 352, verse 1
Reader 2: I am responsible for the spiritual life of my congregation. I feel pulled this way and that way. There are so many demands on my energy and time. My family wants me to have time for them; those in the nursing homes and those who live alone need a visit, I have committee and team meetings so many nights during the month. I have to keep up with my own spiritual life, my studies, my work for you, Lord. I am drowning! Help me, Lord, help me.

Choir: singing “It’s Me, It’s Me, O Lord” UMH p. 352, verse 2
Reader 3: I am having trouble making ends meet these days. The harder I work, the further behind I seem to get. There are so many needs in my family. I feel pulled and frantic that I will not be able to meet them. I want the best for my children, for my friends, for my family, but I can’t seem to do enough. I feel as though I am sinking and will soon disappear. Help me, Lord, Help me.

Choir: singing “It’s Me, It’s Me, O Lord” UMH p. 352, verse 3
Leader: We are all in need of your healing love, O Lord of mercy and power. So many times we are overwhelmed by things around us over which we have little or no control. Help us to place our trust in you, Lord. Guide and lift us when we feel as though we can go no further. For we all stand in the need of prayer, in the need of your healing and transforming touch. AMEN.
[Optional: Refrain of “It’s Me, It’s Me, O Lord”, UMH 352]

Benediction:
Bless us and lift us up, O Lord. As we go from this place, give us courage and strength to witness to your love and power. For we ask it in Jesus’ Name.AMEN.

ARTISTIC ELEMENTS

The traditional Color for this Sunday is Green.

Author's Note: Have you ever wondered if there is any hope left in the world? Have you looked around you and felt the chill of deep darkness? These feelings are certainly not uncommon. Each of us, at one time or another, encounters the desolation of fear and alienation. Today’s worship setting is a reminder that God is with us in our darkness; that God gives to us light, healing and transforming love. We can rise from the swirling waters of fear and doubt to new life in Jesus Christ. The variation in color is symbolic of hope rising from the darkness of despair. The candles represent each of us, and the large white pillar candle represents Jesus.

Surface: Have several risers in front of the worship center. The lowest should be about 1 foot off the floor, others should be about six to eight inches higher. Place several risers on the worship center, putting the tallest, about 8”, in the center back. You will place a cross on this riser.

Fabric: Cover the entire worship center in black fabric, including the risers in front of the worship center. Place a second covering of dark green (very dark forest green) over the risers. Add the third covering of medium green over the risers. Place squares of light green on each of the risers on the worship center. Place one square of white fabric on the center riser on which the cross will be standing.

Candles: On each of the risers, place 5-7 votive candles. On the worship center place two green pillar candles beside the cross. Place one white pillar candle in front of the cross.

Flowers/Foliage: Use ivy at the back of the worship center to soften the edges. You may also use ivy near the floor, but the color of the plants should be a dark green as opposed to a lighter color.

Rocks/Wood: Near the base of the worship center, by the black fabric, place stones and some small branches of wood.

Other: Place a cross on the center riser on the worship center.

ARTICLE: Worship for Kids: June 9, 2013

Mon, 13 May 2013 03:17:00 GMT

By Carolyn C. Brown

From a Child's Point of View

Luke 7:11-17. These two passages are very similar stories about the raising from death of the only sons of widows. Both make two important points. The first point is that God is powerful. God, working through Elijah and Jesus, can even bring dead people back to life. The second point is that God is loving and caring. God saved Elijah and the widow and her son from starvation, and God raised the only sons of two widows. In each case the raising of the son is a response to the widowed mother's plight. (At that time a woman depended upon her male relatives. A woman with neither husband nor sons lived in dire poverty.)

The widow's angry accusation of Elijah and Elijah's frustrated speech to God are difficult for children. To accept the widow's speech, one must have some understanding of the Deuteronomic explanation of suffering and the role of anger in the grieving process. To understand Elijah's frustration, one must recognize Elijah's appreciation of the widow's help and recall all that Elijah had suffered as God's prophet. The easiest way to explain all this to children is simply to say that when we are really hurting, we sometimes say mean things. Because she was so upset about her son's death, the widow lashed out at Elijah and God. God understood and kept loving her. Because his friend the widow was so upset, and because he too grieved for her son, Elijah was upset also and told God so. God understood and kept loving him.

Because these stories link God's compassion with miraculous raisings, they may raise a difficult question in two forms. Intellectually curious children may ask, "If God has the power to raise these two sons from death, why doesn't God raise everyone?" Grieving children will ask, "If God could raise those people, why doesn't God raise (my loved relative)?" The only acceptable answer to either question is, "We don't know. That is one of God's secrets." This answer needs to be given with ample assurance that God loves us and cares for us, even when we don't understand. This assurance is critical for a grieving child—for whom this discussion best takes place not in worship but one-on-one, with lots of hugs.

Psalm: 146. This psalm is a happy list of what God does to help people. The activities are concrete and everyday, so children understand most of them as they are read. Do explain unfamiliar phrases: When a prince's "breath departs," he dies; "execute justice" means to provide justice; "those who are bowed down" or "the bent" have disabilities.

Epistle: Galatians 1:11-24. Paul was trying to establish his credibility with the Galatians on their terms. To do so, he insisted that he received the good news straight from God, that he was not someone else's student. Such credibility does not mean much to children, who are constantly dependent upon the knowledge and teaching of others. They are more likely to hear in the passage a summary of Paul's change from persecutor to preacher. A particularly alert older child may ask the mechanical question, "How did God tell Paul the good news while he was in Arabia?" Unfortunately, Paul didn't tell us the answer to that one.

Watch Words

Widow may be a new term for younger children. Explain it before using it to refer to the two mothers.

In speaking of death, use the concrete terms died and dead rather than euphemisms such as passed on. Stick to one or two simple terms, such as raised or brought back to life to describe what happened to the sons.

In speaking of God's powerful care, avoid providence entirely or feature it. (Remember that providence is most recognized as the capital of Rhode Island.)

Let the Children Sing

"I Sing the Almighty Power of God" and "For the Beauty of the Earth" are hymns through which children can praise God's love and power.

"Immortal, Invisible, God Only Wise" is filled with impossibly big words and strangely abstract phrases describing God. Either avoid this hymn or sing it after exploring it in the sermon (see Sermon Resource 2).

The Liturgical Child

1. Read consecutively the two stories about sons being raised from the dead. Present I Kings as readers' theater, then read the Gospel story. Three readers (the Narrator, Elijah, and the Widow) take places in the chancel. The narrator stands in the middle or most prominent place. Elijah and the widow stand to either side where they can speak directly to each other and turn to speak to God. This is a task for well-rehearsed adult readers with dramatic flair. The Good News Bible offers the simplest translation.

Narrator: Our lessons today are stories about God's powerful and loving care. The first story is from 1 Kings 17:8-24. It is the story of Elijah and a kind widow. Hear the Word of the Lord! (Reads 1 Kings 17:87-10b).
Elijah, the Widow, and Narrator: (Read the dialogue in verses 10c through 24. Omit the "he/she saids" where it makes the reading smoother.)
Narrator: Thus ends our story from I Kings. Now hear a similar story about Jesus from Luke's Gospel. (Reads Gospel text.)

2. Ask a children's class to present Psalm 146 as a choral reading, highlighting its short phrases which name ways God helps people in need. Choose either the New Revised Standard Version or The Good News Bible.

ALL: Verse 1a
Solos: Verses 1b, 2a, and 2b
Solos (older child or class teacher: Verses 3-4
ALL: Verse 5
Solo: Verses 6a, 6b, 7a, 7b, 7c, 8a, 8b, 8c, 9a, and 9b
ALL: Verse 9c
Solos: Verses 10a and 10b
All: Verse 10c

3. In your prayers, praise God for all the wonders of summer: special summer activities such as swimming, hiking, and whatever summer sport is central for your children; and for the change of pace that comes when school ends.

Sermon Resources

1. Play with the how-great-is-God questions to explore God's great love and power:

"Who was there before God?" (Answer: No one. God always existed. You can't go back far enough to get away from God.)

"Who made God?" (Answer: No one. God always was and always will be.)

"How does God know what is happening everywhere all the time?" (Answer: We don't know how God does it, but we know God does.)

Make up more questions and answers. If you deal with such questions with an open, light-hearted attitude, children will gain a sense of security based on your certainty that God's love and power are bigger than we can imagine and sufficient to meet any need.

2. Invite worshipers to open their hymnals for ready reference while you work through some or all of the verses of "Immortal, Invisible, God Only Wise." No child will remember all the definitions or explanations. But children can sense that the words are more than we can understand because God is more than we can understand. They also can sense from you that the words and the God they describe are friendly mysteries, to be enjoyed rather than feared.

ARTICLE: Worship Elements: June 9, 2013

Mon, 13 May 2013 02:58:00 GMT

By Hans Holznagel

Third Sunday after Pentecost

COLOR: Green
SCRIPTURE READINGS: 1 Kings 17:8-24; Psalm 146; Galatians 1:11-24; Luke 7:11-17

THEME IDEAS

In all her well-known social and economic vulnerability in the ancient Middle East, few biblical characters embody the poor and oppressed more fully than the widow. In today’s stories, it is clear that the widows of the world are precisely whom God cares about. Elijah is sent by the Lord to a widow (I Kings 17); Jesus is moved by a widow’s plight (Luke 7). Both of these prophets of God become agents of miracles, showing holy love for those who have no refuge in society (Psalm 146).

INVITATION AND GATHERING

Call to Worship (Psalm 146)

Praise the Lord.
Let all who draw breath praise the Lord.
Happy are those whose help is from God—
the One who made heaven and earth,
the One who created the seas and all that is in them.
Happy are those whose hope is in God—
the One who keeps faith forever,
the One who feeds the hungry
and defends the oppressed.
God will reign forever, for all generations.
Praise the Lord!
Let all who draw breath praise the Lord.

Opening Prayer (Psalm 146)

O God, who lifts us up,
sets us free, and watches over us,
visit us this day.
Lift our spirits,
and free our minds.
Open our eyes and hearts
to your words, your will,
and the miracle of your holy presence,
that we may encounter you
in the meeting of friends
and in kindness to strangers.
Lift us up, and set us free, O God.
Watch over us, we pray. Amen.

PROCLAMATION AND RESPONSE

Prayer of Confession (Psalm 146, 1 Kings 17)

Merciful God,
you know how we love miracles.
We love your healing, life-giving presence.
We confess that poverty and oppression
are less appealing topics.
Yet, we find you among the poor,
the downtrodden, the widow, the orphan.
In their midst we find you,
your prophets, and your miracles.
Dwell with us,
as we make the struggles of the oppressed
our own struggles.
Join us at your table,
as we join the effort to feed and clothe
those who live in want.
Grant us your compassion, we pray,
that we may truly be your people. Amen.

Words of Assurance (Psalm 146, Luke 7)

Hear the good news:
Those who seek will find help and hope in God.
In Jesus we are raised to newness of life.
Thanks be to God.

Passing the Peace of Christ (Luke 7)

As Jesus drew crowds in Galilee, so he draws us here
today. We are not alone. Let us greet one another with
signs of God’s peace.
The peace of Christ be with you.
And also with you.

Response to the Word (1 Kings 17)

Feed us, O God,
from stores that never empty.
Anoint us, O God,
with oils that never fail. Amen.

THANKSGIVING AND COMMUNION

Invitation to the Offering (1 Kings 17)

A widow in great need shared what she had, and miracles of bread and renewed life ensued. Whatever our means, whatever our needs, we each have something to share. In gratitude to God, let us offer our tithes and gifts to the One who is faithful.

Offering Prayer (Luke 7, Psalm 146)

As crowds spread the word of Jesus’ power, O God,
so may we spread the word of your grace,
as we share these gifts and our very lives
with those in need.
May these offerings be instruments of your healing,
your justice, and your good news,
in this community and around the world.
In Christ’s name we pray. Amen.

SENDING FORTH

Benediction (1 Kings 17)

Elijah was sent to someone in need—
not only to serve,
but that he too might also be served.
Wherever God sends you, go to serve,
but allow others to serve you as well;
and may the peace of Christ go with you.
Go in peace.

CONTEMPORARY OPTIONS

Contemporary Gathering Words (1 Kings 17, Psalm 146, Luke 7)

Strangers meet.
Oil and grain turn to bread.
The sick are healed.
The weary are lifted up.
The prisoners are set free.
The everyday becomes a miracle.
This is God’s work.
We are its witnesses.
Let us worship God.

Praise Sentences (Psalm 146)

Praise God! Praise God, O my soul!
As long as I live, I will praise God!
Praise God! Praise God, O my soul!
God will reign forever, for all generations!
Praise God! Praise God, O my soul!
Happy are those whose help is in God!
Praise God! Praise God, O my soul!
Praise God!

ARTICLE: A Pair of Prophets

Mon, 13 May 2013 02:44:00 GMT

By John D.I. Essick

1 Kings 17:17-24; Luke 7:11-17

These two readings naturally pair. Two widows. Two sons. Two widowed mothers faced with the prospect of losing their children too. Luke apparently thought these two readings dance well together, too, for in 7:16 of his Gospel, the terrified onlookers take the words right out of the mouth of the widow in 1 Kings 17 when they exclaim concerning Jesus that “A great prophet has appeared among us!” Almost everyone knows Elijah’s prophetic exploits, and Luke is more likely than any other New Testament writer to describe Jesus as a prophet. Elijah raises one son from the dead by praying to God. Jesus raises a son from the dead by speaking to him. And so we have two prophets and two boys raised from the dead. Indeed, these passages anticipate and echo one another in many ways. We would do well to read them several times over if we wish to mine their meaning.

Eliljah could not keep the boy alive. The widow is desperate. Yet Israel’s God, who actively controls rain in the enemy’s territory, also controls life. The physical nature of the healing ritual has been the subject of speculation and its exact meaning remains unclear, but it does seem that Elijah seeks to transmit in the act some of his own life to the dead boy. Beyond stretching his own body over the boy’s, Elijah implores God to restore the boy to life. The final stage of the miracle is God’s response: God listens to Elijah. There is no sense here that Elijah’s physical act or his prayer account for the return of the boy’s life. This is no efficacious human ritual on its own; it is the insertion of the life of God into a dying world.

There is yet another, deeper aspect to this miraculous situation. The mother, who originally accused Elijah of killing her son, is now the mother who confesses faith in the God of Israel. God is at work, even in Zarephath, turning people toward life and truth and a future. And Elijah, who himself blamed God for the situation, is affirmed as God’s prophet in preparation for the upcoming competition with the prophets of Baal. Elijah, this mercurial conundrum of a prophet, stands tall in Israel’s history. His successor, Elisha, watched him fly away in a chariot of fire, and the Old Testament closes with the expectation that Elijah will return and usher in the “day of the LORD” (Malachi 4:5-6).

That Elijah visits with Jesus at the transfiguration is one sign, among others, that Jesus himself is the day of the Lord for which God’s people have been longing. Whereas Elijah’s plea for help is laced with some measure of frustration, Jesus’ response in Luke’s story is filled with compassion and pity. Humanity’s great need greets Jesus at the city gate. The bearer of life is welcomed to this place by a corpse, an image of the limited and fleeting nature of our bodily existence. Jesus, extending the hands and voice of life, is literally able to speak life out of death. The young man, too, speaks with life as Jesus presents him as a gift to his widowed mother.

Upon witnessing death’s reversal, the crowd, like the widow in 1 Kings 17, is compelled to confess faith in God and acknowledge that divine favor has indeed visited them in Jesus. In fact, Jesus notices and has compassion on a widow, a member of a vulnerable group for whom survival and sustenance was ever dependent upon the favor and protective care of others. Moreover, Jesus’ compassionate act returns a means of income and stability for this widow’s future. Jesus has come that we may have life and that we may live abundantly.

These stories of restoration and return speak to the delicacy of life and the power of God. We are reminded that God’s creation is far from static; rather, it is flexible, open to possibility, and capable of being reborn and used at God’s pleasure. These passages also beckon God’s people to challenge the givenness of the world’s suffering. How can Christians be more like Elijah in seeking ways to stretch their own bodies over a world in need of life and hope? How can Christians follow Jesus in embracing the world’s great need with hands of compassion and a confession that divine favor has been extended to all in the person of Jesus. May this pair of prophets make prophets of us all! Amen.

ARTICLE: Ruined by Greed

Mon, 13 May 2013 02:23:00 GMT

By Melissa Scott

1 Kings 21:1-21a

Today’s story is one that, at least at first reading, makes us shake our heads. How could Ahab and Jezebel be so evil? What could possibly make them think that killing someone for a small piece of land (or even a large one) is ever a moral thing to do? Our hearts cry out at such evil, extreme actions. We cannot imagine what led Ahab to this place, and certainly we cannot imagine ever doing such a thing. The vast resources, power, and influence of a king can easily open the door to unabated greed. Although most of us do not have those resources, many of us experience the pressure to succeed, to acquire, and to accumulate. Greed is not limited to the wealthy.

On the surface, Ahab’s initial actions are not overtly greedy. After all, he did not start this process by killing Naboth or even stealing his land. He offered a good deal—money or an even better vineyard. We may, at this point in the story, be siding with Ahab. Why not take such a generous offer? However, if we understand the Israelite attachment to land, we know that this offer was indeed greedy. Land was not only a source of financial security but also a connection to family. It was so important for land to remain with the family to whom God had given it that God established the jubilee year. Every fifty years, land that had somehow passed from a family’s hands was restored to that family. Although we are not certain that the Israelites ever put the jubilee year into practice, its purpose is clear: land and the gifts of God are inviolate even if it is the king who wants the land. That is why Naboth invoked God’s name in his response to Ahab: “The LORD forbid that I should give you my ancestral inheritance” (1 Kings 21:3). Naboth regarded the land as a gift from God. Family honor and devotion to God led him to refuse a better vineyard or a large price. What a contrast to Ahab’s greed!

Ahab seemingly accepted Naboth’s rejection of his offer, but we see that his true reaction was that of a young child. He sulked and pouted, even refusing to eat. Jezebel, on seeing her husband’s reaction, resolved to obtain the vineyard at any cost. She sent a message to the town leaders in Ahab’s name, asking them to call for a fast day and place Naboth at the head of the table. They then arranged for two people to declare Naboth guilty of harsh words against God and the king. Upon hearing these words, the townspeople dragged Naboth outside and stoned him to death.

Ahab gladly went along with Jezebel, allowing her to put whatever plan she had into action. She manipulated God’s Word by using what God had proclaimed as just (death for blasphemers) for an unjust purpose. Not only did Ahab and Jezebel’s greed condemn them, it corrupted those around them. Naboth’s accusers and murderers were led into terrible sins, all because of Ahab’s need to have that vineyard.

Once Naboth was stoned to death after being falsely accused of being unfaithful to God (exactly the opposite of what his actions had shown), Ahab lost no time in claiming what he wanted. However, the story does not end there. As the apostle Paul would write centuries later, we reap what we sow (Galatians 6:7). Elijah is sent by God to tell Ahab that because of his greed and evil action, he would be destroyed. “You have sold yourself to do what is evil in the sight of the LORD” (21:20)—this was the indictment Elijah spoke.

“You have sold yourself ” is a damaging accusation, one that resonates with us. Our society spends much time and energy on “finding ourselves” or “being true to ourselves.” Despite this, how many times we sell ourselves! In our teenage years (or even as adults), we may desire popularity enough to sell our true personalities or true friendships in order to have it. Sometimes we “purchase” love, no matter the cost to our values. We pursue money and professional success, not heeding consequences. We may be shocked by Ahab’s actions, but we too have been guilty of “selling ourselves.”

We may even have been following in Ahab’s and Jezebel’s footsteps along the way. Have your actions ever led others onto a sinful path? Do your children or other people who model themselves after you see a life lived for others or one focused on personal gain? Have you ever used God’s Word to get what you need, disregarding its true intent?

Like Ahab, we reap what we sow. Our greed and our desire for more lead us down terrible paths. What do you “need” that leads you into sin? Greed is not always for material things. Anything, whether it is an emotional or material desire, that becomes the center of our focus can drive us away from God. We are called to be faithful stewards of all God has given us, and we are also called to be willing to give those things up for God when called to do so. Jesus Christ already bought your soul on Calvary’s cross; do not sell it so cheaply for things that can bring only temporary satisfaction.

ARTICLE: Volunteer Prayer Teams for Worship

Sun, 12 May 2013 18:32:00 GMT

By James K. Wagner

How many times have we considered a Prayer Team but weren't sure what the group would do? Consider discussing the suggestions below with those who have volunteered to be part of this ministry.

Suggestions When Serving on a Prayer Team

1. Before the worship service begins, the prayer team members have a word of prayer with each other and discuss their pattern of praying with others.

2. In more formal healing services, especially if there are several prayer teams, the pastor or another worship leader may invite the prayer teams to come forward for a commissioning prayer, inviting the Holy Spirit to bless and anoint each one on behalf of the gathered congregation.

3. Memorize and practice this team pattern called L–A–P (adapted from Wagner, An Adventure in Healing and Wholeness, 139–40):

Listen (L): Listen to the prayer request. Ask each one who comes to your prayer station: Do you have a special prayer concern today? —Or— What would you like for us to pray about right now?

Anoint (A): Anoint the forehead with oil making the sign of the cross. You may use a thumb or forefinger. The traditional anointing pattern is to pray to God, the Father, through the Son, in the Holy Spirit. Others may feel more inclined to pray by simply addressing Jesus. Then each one on the team gently touches the one who came forward with the laying on of hands. Sample invocations: “I anoint you in the Name of God: Father, Son, and Holy Spirit, let us pray …” “I anoint you in the Name of Jesus, let us pray …”

Pray (P): Pray with the person who has been anointed with oil. The prayer partner who listened to the prayer request offers a brief, audible prayer. Everyone on the team is in an attitude of focused faith, compassion, and prayer.

Additional Considerations When Praying with Others

• Be brief in public prayer ministry. It is not necessary to have lengthy prayers or to rehearse the details of the problem to God who already knows.

• Confidentiality is a must. Keep all revealed personal issues and problems at the altar or prayer station.

• Those who come for prayer with complicated personal issues may be open to counseling and continuing prayer ministry after the healing service ends. Offer a brief prayer and then suggest that the person remain at the close of the service for further ministry or to make an appointment with the pastor to return at another time. This is a courtesy to the congregation and gives a helpful option to those who desire additional help.

• Team members who want personal prayers for healing and wholeness will pray with one another after ministering to the congregation (adapted from Wagner, An Adventure in Healing and Wholeness, 140).

Our goal is to concentrate on the presence of the healing Christ, to focus on the problem solver, rather than on the problem. We want to be more intentional in using spiritual therapy in the healing process.

“As Archbishop Richard C. Trent said, ‘We must not conceive prayer as an overcoming of God’s reluctance, but a laying hold of [God’s] highest willingness’ ” (James K. Wagner, Blessed to be a Blessing, [Nashville: Upper Room Books, 1980], 58).

excerpted from: Just in Time! Healing Services by James K. Wagner ©2007 Abingdon Press.
Used with permission. The Just in Time! Series includes several books which we've included in a Ministry Matters Premium Subscription, or you can order the print book below.

BLOG: Break Free

Sun, 12 May 2013 17:27:00 GMT

By Deborah Lewis

Here’s what I want for Mother’s Day: I want the church to break out of its bondage. I want us to stop our incremental “improvement” about how we speak and act in worship on Mother’s Day and claim a real holy-day instead.

Jessica Miller Kelley’s article earlier this week included some helpful and sensitive advice for making it through this Sunday’s worship without stepping on some of the biggest landmines. I appreciate her inclusion of the wide spectrum of mothering and her sincere effort to include mothers who may come to church on Sunday expecting the “traditional” celebration, while not excluding women who are dreading the day. But in her effort to include all sorts of women with all sorts of reproductive experiences, she effectively simplifies women’s experience. (And, though I’m sure it wasn’t her choice to use the photo, the accompanying picture of a mother and her baby didn’t help expand the topic.)

I finished her article thinking, It’s not all about (in)fertility. Mother’s Day is not only uncomfortable because some of us are unsettled or unhappy about our circumstances, whatever they may be. Mother’s Day is uncomfortable—especially in church—because it reduces womanhood to motherhood. Yes, it can be difficult to be a woman who has not borne children or one who has miscarried or one who cannot have children. But it is not all about (in)fertility issues. It is not all about having or longing for children.

At the most basic level, this is still a painful day because our culture and our church are still having the same conversation we were having 50 years ago: Can women “have it all”? When and how does a woman decide to be a mother? How should she prioritize or find balance between work and family life? And we are still not asking these questions about men. Notice that we don’t fret when Father’s Day is coming up. Notice that we don’t make serious, expectation-filled mention of men when we talk about women having it all. The onus is still on women to make the accommodations, to make it all work—or to stop working or to settle for being a “sub-par” mother.

The focus of our conversation on children or lack thereof simplifies and pokes at something potentially painful, and reduces the conversation back to our biological role. The focus on Mother’s Day in church is then like a spotlight aimed right on each of us women, all eyes on us, waiting for a performance we are not interested in giving on this narrow stage of expectation. The lines are prescribed and rehearsed and there isn’t really room for new plotlines. These are complicated issues and merely trying to avoid offending people, or worse, trying to name and include every reproductive experience possible, are both inadequate.

So I want the church to break free and to stop worrying over how to “do” Mother’s Day right in worship. I want a new conversation and a renewed focus.

I want us to remember our baptismal calling, that we are a family formed by God’s call. I want us to remember what we vow when one of our young ones is baptized, that all of us together as the body of Christ have responsibility for raising children in the faith. Sure, mothers of all sorts would continue to be lifted up as disciples who take on a special measure of this calling. But so would teachers, Sunday school teachers, police officers, fathers, social workers, artists—all men and women. Wouldn’t that be an interesting, theologically sound, give-us-a-reason-to-be-in-church way to observe this day and make it holy?

VIDEO: Why Is Jackie Robinson Important?

Sun, 12 May 2013 15:40:00 GMT

By Clay Morgan

The movie 42 tells the story of Jackie Robinson and Branch Rickey of the Brooklyn Dodgers who teamed up to integrate Major League Baseball in 1947. Until that time only white ballplayers could play.

This video explains why an athlete like Jackie transcended a game to impact American society and help kick off the modern civil rights movement.

In my opinion, 42 is a very good movie, a well told story about a part of U.S. history that holds great significance.

Clay Morgan is the author of Undead by Abingdon Press. Buy a copy and be sure to check out his YouTube channel usahistoryguy.

AUDIO: A Methodist and a Muslim Burial

Sun, 12 May 2013 02:03:00 GMT

By Shane Raynor

A United Methodist woman in Virginia has placed herself in the middle of a controversy involving the burial of Boston bombing suspect Tamerlan Tsarnaev. Martha Mullen seems to be making the charge that no one wanted to bury Tsarnaev because he was Muslim, but the evidence simply doesn't support her claim.

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Views expressed here are not necessarily those of Ministry Matters, UMPH, or any related organization or agency.

ARTICLE: Praying Jesus' Prayer

Fri, 10 May 2013 18:24:00 GMT

By Ben Simpson

"Pray like this..." Matthew 6:9a

For a year during my twenties I worked as a barista at a well known coffee shop. Before I began working, I knew little about coffee and even less about how to operate an espresso machine. But over time, others carefully trained me. I was told, "Steam the milk like this," or "Make sure the espresso shots last between 17 and 22 seconds," or "Drizzle the caramel in this pattern." Through repetition, I learned and perfected many of the skills required to make excellent coffee beverages.

Likewise, it may be the case that you know very little about prayer. But, perhaps a bit like crafting a coffee beverage, prayer is a learned skill. With encouragement and careful instruction, by God's grace we can acquire this skill.

Some of us feel inadequate or perhaps even foolish when we pray. We struggle to pray on our own, and if asked to pray before a group we are terrified! However, we can learn to pray not only from others in our church community but also from Jesus himself.

Today's Scripture is from Matthew 6. Open a Bible and find the passage. Jesus says, "Pray like this," and then he provides us with what we know as the Lord's Prayer. If you know it by heart, then you have obtained a very helpful guide for learning how to pray, not in repeating Jesus's words but in adopting the themes present there for other concerns.

Jesus tells his disciples to petition the Father, asking that the Kingdom be present among them, thus "hallowing," or making holy, God's name. He instructs them to ask for daily provision of food and forgiveness, as well as a generous heart that extends forgiveness to others. He encourages them to ask God to watch over their paths, leading them away from pitfalls and temptations, and lastly, to trust all things to God's care.

Jesus has given you a pattern to follow. Learn from it.

Lord Jesus, teach me to pray, so that I may come before you with confidence. I am assured of your acceptance, as you have welcomed me by your tremendous grace. May I bask in that acceptance and speak my heart before you as one who is confident of being beloved. May my prayers express my deep love for you, my commitment to you, and my willingness to live for you. Amen.

Taking a Step

How would you describe your prayer life? There is always room for growth. God will provide the grace neeeded to take a step forward.
Consider how you might make prayer a habit.
Write out your plan in a journal, or on a piece of paper.

ARTICLE: Rethinking "Family Friendly"

Fri, 10 May 2013 05:34:00 GMT

By Melissa Meyers

A few years ago, I went to a movie with some friends. I got to pick the movie and I chose The Boy in the Striped Pajamas because I heard a review that said it was “family friendly.” Suffice it to say that this movie about the Holocaust doesn’t end well. As we sat in stunned silence, one of my friends turned to me and said, “You are never picking the movie again. Clearly you don’t know what family friendly means.”

I suppose she had a point. If the review I heard called it family friendly, clearly the reviewer had a different definition from my friends! Recently, I’ve crowd sourced many people I know to try and figure out just what this popular term means. I’ve gotten a variety of responses from, “something without sex and swearing” to “something for kids” to “something I’m clearly not invited to because I don’t have children.” It is not surprising to me that the definition changes when talking to someone with kids as opposed to not. So, I did a little experiment. I looked up several church events that called themselves “family friendly” and tried to decide if I would attend or not. I’m a single woman with no kids (unless you count my cats, but they’re not always welcome at church events). The truth is, there were none that I would attend. This doesn’t make them bad events, necessarily; but it does make me think that I’m not their target audience. I fit into a very different market from a family with three children. Were these churches intending to limit their events to moms, dads, and their children; or did they just mean that the events were appropriate for all ages?

Maybe the bigger question in all of this is, Who decides what is family friendly and what isn’t? Are there rules and criteria? I’ve heard that one of the unofficial rules in determining movie ratings is that one F-word earns you a PG-13 rating, but two gets you an R. Are there similar rules in determining what is family friendly; and if there are, who made them up? Truthfully, many parents have different expectations about what family friendly means when it comes to media. One parent I know won’t let their children watch the movie The Lion King because they find it too violent, while another parent said it’s their child’s favorite movie. If Disney doesn’t understand family friendly, who does?!

Child psychologist James Dobson founded Focus on the Family as a vehicle for distributing parenting wisdom and advice, and one would assume they are not only focused on the family, but friendly to it; but the organization has come to be known in recent years as an organization more focused on defining the word family than on potty training and discipline. For some, that reputation strengthens the advice they offer, and for others that makes their advice invalid. “Family friendly” in that context carries a host of political implications.

I once had a conversation with a parent disgusted by what was in the media today, and she said to me, “I will only ever let my children read the Bible, because that’s the best G-rated thing I know!” My response was one of surprise and disappointment. I asked if she had ever read the Bible. The Bible would be the last book I would call G-rated. There’s murder, rape, incest, and swearing, not to mention Song of Solomon. (Ask most middle schoolers where those stories are; they’ll tell you.) Even the teachings of Jesus tackle difficult issues like adultery, murder, and poverty, which parents might not want to discuss with their smaller children. Consider the surprise of one father who had to explain what virginity was to his five-year-old daughter because she wanted to know what made Jesus’ mother, Mary, a virgin. If even the stories and teachings in Scripture are dangerous, doesn’t that make our churches the least family friendly places around?

In the midst of all of these questions, the church does have a voice in the conversation. It is our role to wrestle with the questions, question assumptions, and think theologically. In Mark 3:34-35, Jesus is notified that his immediate family members have arrived, and he rebukes the person, saying “Who is my [family]? . . . Whoever does God’s will is my brother, sister, and mother.” If Jesus’ definition of family is expanded, why shouldn’t ours be as well? Family doesn’t necessarily mean Mom, Dad, 2.5 children, and a dog. Family means a community coming together to love each other, support one another, and serve the community.

In my context of ministry, I work with our young adult group. Young adults in our church range from eighteen to forty. It’s a pretty wide range and encompasses many different stages of life: single, married, married with kids, divorced, single with kids. Our mission statement as a church says that we are “a church family.” Our identity as family is central to who we are and doesn’t require us to market or advertise as family friendly, although we are! Our young adult events are family friendly in as much as we offer childcare when events are held at the church, and we welcome children when events are held at members’ homes. Perhaps “family friendly” is the best description, or perhaps “multi-generational,” or maybe “all ages welcome.”

As people of faith, we often equate community with family, which on one hand is a wonderful image. A family is a group that loves and supports one another and defines relationship. On the other hand, a family is a closed system and there’s not really a way to get in or out (beyond birth or marriage) and not all families are loving and supportive. Does it mean that as a church, we stop using the word family? Not at all. Based on context, family can be a very important word and description. But it’s important to think through what audience you are targeting, and use words accordingly. Know your context, your community, and your identity as a church. Make sure family is a word that will not divide or exclude, but welcome people into your community of faith.

ARTICLE: Renewed Through Spiritual Self-Care

Thu, 09 May 2013 16:30:00 GMT

By Lucille Zimmerman

Spirituality and well-being

Being spiritual is not about self-sacrifice. It’s about self-care and paying attention to your inner pilot light. If you’ve ever made a quiet time part of your daily practice, you probably know how off-kilter you feel when you miss it. When you make time for spiritual self-care you learn to listen to your own voice as well as God’s, and most often you find peace.

Lissa Rankin is a medical doctor who burned out trying to address what helped and what hindered her patients. She would treat one symptom in her patients only to have another pop up. After several catastrophic events happened to Dr. Rankin herself in a very short time, she poured herself into researching what really helped people stay healthy. You can listen to what she says in this TED talk.

She concluded that the body doesn’t shape how we live our lives but is instead a mirror of how we live our lives. Yes, eating healthy, getting plenty of sleep, and exercising contribute to a person’s physical health. But Dr. Rankin was stunned by the research (not always found in medical journals) that made the biggest difference. She discovered physical health is most affected by the following factors:

A person’s relationships
Quality of one’s professional life
Ability to express one’s self creatively
Having a healthy sex life
Having a secure financial state
Being in a healthy environment
Being mentally healthy
Being spiritually connected

Spirituality signifies the inner attitude of living life in search of the sacred, a search for meaning in life through something more powerful and bigger than ourselves. It is the way we invite God into our daily lives. One philosopher and writer calls it “the wild joy we humans fall into.” Another writer, Elizabeth Harper Neeld, says, “The spiritual life is the core of who we are. It is Life with a capital L. It is that part of us that knows infinity. That loves. That longs for connection. That is unsatisfied without purpose and meaning. That is moved by ritual. That is timeless” (A Sacred Primer, 20)

The sacred—the spiritual—comes in many forms. Growing evidence confirms the link between well-being and spirituality. Abraham Maslow, an American psychologist best known for creating the hierarchy of needs, called these “peak experiences.” Others call it ecstasy, serendipity, compassion, hope, gratitude, love, and awe. But ultimately what we are talking about are those moments of highest happiness—a state of well-being where one is calm and aware of being satisfied with life. People who experience these peaks have greater feelings of self-confidence and a deeper sense of meaning and purpose. Health researchers are even including spirituality as an important component in programs for reversing heart disease.

Spirituality can help people develop happiness and satisfaction with life, as well as prevent the stresses and lifestyle that lead to physical and mental disorders. In fact, religious people report being happier and more satisfied with life than nonreligious people. For instance, 47 percent of people who report attending religious services several times a week describe themselves as “very happy,” versus 28 percent who attend less than once a month. Spirituality may have positive effects on people because it is connected with marital status, healthy behaviors and activities, social support, optimism, hope, purpose, sense of identity, and internal locus of control.

A study that examined people who have suffered traumatic life events found that those who had a strong religious faith fared better psychologically than those who did not have a strong faith, perhaps because they trusted that everything has a purpose. In fact, spirituality is so powerful that during hard times it is the single most frequently used form of coping by older people.

Spirituality is not always joyful

Yet, having a deep spirituality is not always joyful. Many people have experienced a close connection with God during their darkest days. I think back to several of my own experiences. When I suffered a severe dog bite and subsequent phobia, I quit the one hobby I loved above all others: running. Unaware that phobias, including agoraphobia, become self-perpetuating, the number of places where I felt safe dwindled. I began seeing a counselor who specialized in phobias, because I was anxious and depressed. During the long drive across town, listening to Rich Mullins’s songs comforted me in a way that was indescribable. Never had I felt closer to God.

Then one day, the most random thing happened. A police officer in Waterloo, Iowa, e-mailed me because he saw my comments on a website about Rich Mullins. It turns out that he and Rich were close friends before Rich’s fatal Jeep accident. He sent several snapshots of himself and Rich, and made cassette tapes of some of Rich’s favorite Irish music. He even offered to mail them to my church if I didn’t feel safe giving him my address. I remember where I was and the sensation I had watching sunshine on the snow when I realized God loved me so much to encourage me in this specific way. Elizabeth Harper Neeld says, “Sacred experience comes in many forms. It can be as quiet as a walk in a garden or as comforting as a cup of tea at the kitchen table.” Eventually our families became friends, and we visited them in Iowa. Exposure to their German shepherd Champ eradicated my phobia of dogs.

Maybe God really does go out of the way to comfort us with the Holy Spirit, or maybe our vulnerability increases our sensitivity and receptivity to a God who is always speaking to us. I live in the community where the Columbine High School tragedy occurred in 1999. Forty-nine of the students belonged to our church, including one who was killed. For months, the local churches overflowed with people. I remember typically sedate worshipers spontaneously coming to their feet, thrusting hands upward, and belting out the lyrics to songs as we all tried to heal. Everyone seemed to sense the power of the Holy Spirit. The same things happened after the 9/11 attacks. My husband and I were stranded in a fancy hotel in Miami where we witnessed the bar lounge turn into a church. The televisions in the lounge showed our country’s leaders gathered for a prayer service. A crowd began to form around me. Grown men were weeping, joining in the worship service and singing “The Battle Hymn of the Republic.”

What spiritual experiences look like

Spiritual experiences show up as a coincidence, conversion, near-death experience, awakening, mystery, energy, emotion, beauty, awe, wonder, and silence. These experiences show up in ways that cannot be put into words, and they don’t have to be earth-shattering. Sometimes the best moments are when we hear the still, small voice of God.

Mother Teresa said, “We need to find God, and [God] cannot be found in noise and restlessness. . . . The more we receive in silent prayer, the more we can give in our active life. We need silence to touch souls” (A Gift for God, 68–69). In order to do that, we must carve a time, space, and frame of mind, free of distraction, to nurture our spirituality.

Creating space and place for spirituality

You can cultivate a spiritual time for yourself in various ways: meditation, reading, listening to music, making a meal, creating art, and pursuing quiet. Years ago, I believed that a prayer time had to be done with certain requirements, such as a thirty-minute Bible study. Now, I’m not so rigid. I have a basket in my living room filled with an assortment of items: lavender lotion, candles, four or five books (some are devotionals and some are not), iPod and headphones, a notepad where I jot down things I’m thankful for, and colorful pencils. Some days, I read one verse and meditate on it as I watch the snow hang from the tree in my front yard. Other days I read from all five books and my Bible as well. I don’t beat myself up if I miss a day of reading my Bible. Sometimes I don’t even make it to my “quiet spot.” Instead, I lie in bed for twenty to thirty minutes in a half-awake, half-asleep state and pray for everyone I can think of. And every day, I talk to God all day long. Teresa of Avila said, “The life of prayer is just the love of God and liking to be with him."

BLOG: Why VBS Is Important for Your Church

Thu, 09 May 2013 12:00:00 GMT

By Betsy Hall

VBS has been around for years however many churches have changed where, when, and how it is offered. Maybe VBS is in your job description or you’ve been asked to direct it, regardless of how you've gotten involved—VBS is still one of the best outreach ministries for your church! Still not convinced? Here are some reasons why VBS is still important and relevant today.

7 reasons why VBS is important to the life of your church and mine:

Reach families for Jesus Christ-obviously you’ll have children’s activities, offer youth and adult studies too! Make sure your church leadership sees VBS as an outreach program not just for kids. Plan to have Bibles available for people to pick up and take home.
Invite new families-who don't have a church home to visit during VBS. Plan some activities during VBS so families meet each other like a cookout, or an ice cream party. Any activity where families can come and meet new people.
Use untapped spiritual gifts-if you’ve encouraged people to take a spiritual gifts inventory some may need places to serve. Make sure to communicate where different gifts are needed during VBS and the time commitment involved.
Find future teachers-volunteers might have so much fun with the age level they teach, they may volunteer to continue with their group after VBS.
Short term service-VBS is an opportunity for busy volunteers to serve. Make sure you have easy ways for people to come help, even if they don’t have a lot time. People want to be involved, schedule times when people can come help organize supplies and get crafts ready. They might not be able to come for a work day, but they might have 3 hours after worship.
Spiritual growth-after VBS most of your volunteers will be physically tired but spiritually refreshed. Plan devotions and prayer time during planning sessions, but also consider starting a small group Bible study to begin after VBS so new friendships can continue to grow.
Your reason here-you’ve no doubt thought of a reason that is particular to your setting. If your leadership would hear it better coming from another source, tell them we said it. Then after VBS is a huge success show them this article and this reason.

Plan for success

Pray, then pray more!

Practice good stewardship, create a budget for purchases and a realistic list of volunteers needed to implement the program.

VBS can be spiritually rich without being financially draining! Tap into volunteers who are creative financially and artistically. When you get caught up in perfection, remember it’s all about the kids!

Plan a schedule that works for your setting, and be flexible. Be realistic about what your church can do this year. Use your Director’s Manual to plan the where, the when, and the how—including deciding whether you'll offer an 8-hour VBS or traditional 5 days!

Your church still has time to plan VBS, it could be your best outreach event this year!

ARTICLE: Preparing the Way: Practices for Cultivating Faith in the Home

Thu, 09 May 2013 07:32:00 GMT

By Mary Jane Pierce Norton

Meals in our home begin with this question, “Whose turn is it?” The privilege of offering the prayer before each meal rotates from one family member to another. This tradition in our home has allowed us to learn three things:

Everyone takes a turn. Children join the rotation as soon as they are old enough (generally, age two or three). It’s a family practice, and all are part of the family.
All are equally equipped to pray. “God is great, God is good” is just as effective a way to give thanks as is someone’s own composed prayer.
Our home is a place for forming faith.

In talking about ways we cultivate faith in the home, we aren’t talking about practices that are difficult or complicated or require a theological degree. We are talking about being willing to give time to one another, to admit to and witness by our words and actions to God’s place in our lives, and to be accountable together for those words and actions.

So, why is faith in the home important? One of the most compelling reasons comes from our Scripture. Take out your Bible and read Deuteronomy 6:6-9. We see first the commandment to love God. Then we read this instruction: “Recite them to your children. Talk about them when you are sitting around your house and when you are out and about, when you are lying down and when you are getting up” (Deuteronomy 6:7 CEB) We are to love God, and we are to talk about God’s love.

A family is our first community and the most basic way in which God gathers and forms us. The early church expressed this truth by calling the Christian family a domestic church or church of the home (Familiaris Consortio, p. 70). When Pope Paul VI used this term, he was reaching back to ancient roots. Marjorie Thompson in her book, Family: The Forming Center (Upper Room Books), reminds us that Jewish tradition and practice often has as central to celebrations and worship the family table. She says, “As Christians affirmed their spiritual bond in Christ, blood ties of family and clan were relativized, but homes remained a focal gathering point for prayer and worship” (p. 26).

How can church leaders help families nurture the faith of all ages in their homes? While there may be more, here are four basic ways families grow in faith together. Congregations can support families by offering support for the following practices:

Talking Together as a Family about Faith

In the home, discuss what you think about God, Jesus, and the church. Talk about daily decisions and how faith influences the decision around ways time is spent, ways money is spent, ways attitudes and actions are encouraged. Take time daily (even a minute or two works!) to connect as a family. Listen to one another’s concerns and joys. Keep your language simple. Questions might include: “Where did you experience God’s blessings today?” “What happened today that made you want to thank God?” or “What worries did you have today that you would like to talk about in our prayers.”

Congregations can support this practice by offering weekly “conversation starters” in the bulletin, by email, or in the church newsletter. An example is, “This week, continue the discussion at home asking one another, ‘What did you do today that helped someone know you love God?’”

Study and Devotions in the Home

Life is busy. It’s hard to take time for something that feels a bit more formal than a conversation. However, reading the Bible together, singing a hymn together, and listening together to the devotion from “The Upper Room Daily Devotional Guide” provides another chance to reflect on how faith guides our daily life. Telling stories of persons of faith from the Bible or from your life is another way to structure devotional time. And often we forget the power of simply seeing another family member engaged in reading the Bible, in singing hymns or songs of faith, or in study. We witness through those actions to the importance of faith.

Congregations can support this practice by providing devotional guides that families can take home to use, giving hymnals or worship music CDs to families when they join the church, or supporting Bible storytelling in the home by providing short bios or stories of men and women of the Bible in the church newsletter.

Faith Rituals in the Home

View the home as a center for faith formation. If someone walked into our homes today, what would they see that helped them know we were Christians? Would they see a Bible, a cross, a hymnal, a cross-stitched verse of scripture? We create an atmosphere of faith in what we place in our surroundings. We also create an atmosphere of faith through our daily rituals. These include prayer at meals, prayer at bedtime, offering words of blessing to one another as we leave the home and return home. We create an atmosphere for faith by observing the seasons of the Christian year in the home.

Congregations can support this practice by providing blessings that can be used for important life milestones, such as the first day of school, the loss of a tooth, receiving a driver’s license, or starting a new job. Offering resources for each of the seasons for home devotions is helpful to families. Family devotions for each season can be found at www.gbod.org/minister-to-people/families. Compiling and distributing prayers written by church members to be used in the home also provides support.

Service to Others

We are called to nurture faith by those actions that connect us individually, as families, and as communities of faith to God—prayer, worship, Bible study, Holy Communion, fasting, and Christian conversations. We are also called into actions that address the needs of others beyond ourselves. In both our homes and our congregations, this begins by becoming generous givers of our time and our resources. How might this work? In prayer together the family remembers a neighbor who has lost a loved one. The family then sends a card, makes a visit, takes a meal to that neighbor. In conversation together, the family talks about a food drive being held at the church. They go shopping for food items and take them to the church. In observance of Lent, the family joins with others in their church by collecting coins, then sending them in support of a mission project determined by the church. Remember it’s not the size of the project, but the giving of time and of self to make a difference.

Congregations can support this practice by offering service opportunities appropriate for children as well as youth and adults, by supplying ways to give when a disaster occurs; by sponsoring food drives, toy drives, clothing drives; by linking homebound individuals with families willing to visit.

It’s time for congregational leaders—clergy and lay—to acknowledge that families are one of the most significant contexts of Christian discipleship. Family relationships have the potential for providing profound experiential learning of Christian virtues, such as love, patience, kindness, justice, and forgiveness, repentance, and reconciliation. It is well worth our time, energy, and resources to equip those in our congregations to take full advantage of this rich environment for faith and growth as disciples of Jesus Christ.

ARTICLE: Distilling Stillness

Wed, 08 May 2013 19:35:00 GMT

By Kirk Byron Jones

Why Stillness Makes Me Weep

I am used to it now: crying during my morning times of stillness. It doesn't happen all the time; when it does I just let the tears come. Why do I cry?

Sometimes, I cry at the point of having touched a moment of burdenless ness. There are spaces and places in stillness where I feel as light as a feather. All burdens, worries, and cares are lifted, at least temporarily, and it's if I can just float away if I choose to do so. It is a moment of being fully relieved of all I've been carrying. I cry for the relief I am feeling, and I think, in part for the realization that I had been carrying all I had been carrying. Sometimes we don't know how much we are bearing until we drop the heavy load. Considering the weight for the first time is enough to make me cry sometimes.

Sometimes I cry from a sense of having bumped into myself, my truest deepest self, free and unmasked. The roles we fill in life can camouflage, and sometimes compromise, who we are at our essence. It is possible to be so busy trying to be so many things to so many people, that we lose a sense of who we are without reference to others and their expectations. In stillness, as all others and all expectations are gathered together for a time in a merciful waiting area outside my consciousness, someone who I may not recognize at first glance, appears. The someone turns out to be me: the me who is me unadorned by all. When I feel a sense of my deepest self, free from all expectations, dependencies, and false identities, I cry. This me feels whole from the inside out. He does not exist for acceptance, he exists from acceptance. He has no need whatsoever to overdo and overreach in order to fit in, because he has been outfitted from within, in a beautiful and comfortable robe of unconditional love.

Coming into mysterious contact with the source of such love is another reason for my crying. I have come to believe in a God of lavish love, grace, and mercy. I know that this love is real because in some moments of stillness majesty, I feel love all over me. When the love is all over me, I am...I am in heaven...and I cry. Feeling God's love--and listening to Ella Fitzgerald sing and Louis Armstrong play--are the best proofs I have for the existence of God. Blessing on blessing, there are moments when I sense where the love is coming from: A Presence Whose grace is as relentless as the world can sometimes be heartless. This Presence comforts and empowers me afresh with one of my best truths of all: Amid all the worrying and wounding, there is set free in the world a Spirit of Relentless Healing that will not be stopped, no matter what.

So, in those moments of feeling fully released of all burdens, or feeling like I have come into the company of myself, or feeling filled to overflowing with God's love, l cry. And there is a rainbow amid the tears. Thus, many more days than not, I take what St. John of The Cross referred to as “the exquisite risk”: the risk of surrendering our deepest heartfelt space to the sway of a Spirit, most holy, chancing that the sightings will be worth the surrender. Mark Nepo offers more helpful light on the best risk of all:

The exquisite risk is a doorway, then, that lets us experience the extraordinary in the ordinary. It is always near. Truth opens it. Love opens it. Humility opens it. And if stubborn, pain will intensify to open it. Sadness can open it, if felt to its center. Silence and time open it, if we enter them and don’t just watch them.

The Secret Sensational Power of Stillness

"Be still and know that I am God." —Psalm 46:10

Silencing our mental chatter is arguably the most important practice of all when it comes to creating, managing, and sustaining a fulfilling life. Here's why. When we are thinking about this and that, we are living a small, albeit splendid, dimension of ourselves. No matter how meaningful and vital our rational thinking is, it’s never all we are.

Think of your mental self as being the tip of a majestic iceberg. Stay with the iceberg image. Though its tip is what is seen, its larger mass lies unseen, submerged under water. Moreover, the vast ocean surrounding its mass is yet another portion of its expansive reality. Similarly, your conscious mind is the tip of your total being. Your greater submerged mass is commonly referred to as the subconscious mind, the place where hidden knowledge is stored. But there is even more to us. The water surrounding our conscious and subconscious minds is God's Mind: Limitless Creative Wisdom flowing playful and free, far beyond what the eyes can ever see or the rational mind alone can ever perceive. Maybe this is why Jesus says in John 4:14, "But the water I will give will become in you a fountain of water springing up into everlasting life." When we limit ourselves to just our thinking, our mental chatter, we are missing out on the dynamism and wisdom of our deeper and wider sacred dimensions. How do we explore these amazing, yet unsung and unseen, dimensions? We explore them through stillness and silence. Quiet the mind through silent prayer, meditation, or just being still and empty in the moment, and all God's enchanting universe opens wide and wonderful for holy adventure.

What David said about being still is truer than most of us ever allow ourselves to know. But, should we choose to, we can know, and marvel and revel daily in such unspeakable knowing. Stillness is no joke, or just maybe the biggest reason of all, to laugh and leap for joy!

VIDEO: John Wesley and Christian Orthodoxy

Wed, 08 May 2013 16:20:00 GMT

By Laurence Wood

Dr. Laurence Wood discusses whether or not orthodoxy was important to John Wesley and what this consisted of for him.

Source: Seedbed @ Asbury Theological Seminary

BLOG: A Mother's Day Prayer

Wed, 08 May 2013 16:17:00 GMT

By Magrey deVega

God of Provision and Unconditional Love,

On this day when we acknowledge the importance of motherhood among us, we first give thanks that you are a loving parent to us all. From your being all life was born, and in your bosom all creation is nurtured. You have formed us in your image as your children, and gathered us together as a brood under your wing. You have united us as kindred members of one human family, and we are grateful to be your offspring together. We celebrate your divine love, reflected in human expressions of motherhood.

We give you thanks for the mothers among us, and ask that you strengthen them in their daily tasks. Grant them wisdom in the lessons they teach, patience in the discipline they foster, and persistence in their promotion of decency and compassion, both by word and example. May they be given the honor and thanks they deserve but often do not receive.

We thank you for all motherly figures: grandmothers, aunts, sisters, wives, step-mothers, foster mothers, guardians, babysitters, teachers, health care providers, neighbors, friends, loved ones, and many others, who practice self-sacrifice and embody compassion to all who are privileged to be in their influence. Grant them vigor to carry on their work, and the satisfaction that the holy privilege of their task affords.

We acknowledge to you, O God, that even amid our grateful celebration, many of us come with restless spirits, reluctant to name the difficulties of this day.

For some, this day brings the sorrowful awareness of their own inability to conceive biological children. Draw your tender spirit near their feelings of self-betrayal, impotence, and grief, and remind them that those who struggle with infertility have always shared a special place in your heart. We pray for those who have suffered miscarriages, those fatigued by fertility treatments, and those struggling through the process of adoption. May they remember that in your power and through your church, they can still leave a lasting legacy beyond themselves.

For some, this day is marked by loneliness and grief, as they spend this first Mother’s Day as a widower, an orphan, or a parent who has lost a child. To those who today live in the wake of the death of a loved one, grant glimpses of the resurrection. Bring to them a steady restoration of their broken hearts, allow them to live into their future with hope, and empower them to carry out the legacy of lessons instilled within them.

For some, this is a day that surfaces ongoing tensions that exist within our personal relationships and family dynamics. We ask for healing from the wounds of our past, a path of forgiveness for wrongs both experienced and committed, and the rebuilding of trust forged in honesty, authenticity, and love.

We give you thanks for the wide spectrum of motherhood represented among us today: new mothers and young mothers whose children are in their most tender years; mothers of grown children who transition into empty nests and a new chapter of self-discovery; mothers and grandmothers of advanced years, whose twilight of life is marked by frailty of body but a potency of spirit. Theirs is a cumulative reminder that though our lives are marked by transition and change, your nurture and affection for all your children remains the same.

Therefore, remind us to live with a child-like faith, curious to every wondrous mystery, attentive to your every instruction, obedient to your every command, and willing to share with every one of your children. We give you thanks, O God, who is a loving Mother and Father to us all, and in whose name we pray,

Amen.

VIDEO: Mary Magdalene (Converge Episode 3)

Wed, 08 May 2013 02:43:00 GMT

By Shane Raynor

Was Mary Magdalene really a prostitute or does she owe her bad reputation to a 6th century Pope? Was she the first apostle? Jessica Kelley, Curtis Zackery, and Eric Van Meter join Shane Raynor to discuss these questions and more.

The Converge Podcast is also available at iTunes, or you can subscribe with any RSS reader or podcatcher.

ARTICLE: Loss and Change in Rural America

Tue, 07 May 2013 14:25:00 GMT

By Alex Joyner

Fluttering in the Wind

Mary Lucier wants you to feel life on the Great Plains. In her mixed-media art installation entitled Plains of Sweet Regret, she uses five screens in a darkened room to present video fragments of things like rodeo cowboys and farmers. When I visited the exhibit in a Fort Worth museum a few years ago, however, it was not the people that struck me. It was the lack of them. The most haunting image in the 18-minute video loop is of a weather-worn book with pages fluttering in the wind. At that moment, the screens are synchronized so that you feel you are standing in the abandoned North Dakota schoolhouse where it was filmed. It’s clear that the “sweet regret” in the title is for all that has been lost.

These are interesting times on the Great Plains and in many other parts of rural America. US Census figures show that the United States continues to grow, adding 27.3 million people from 2000 to 2010, a growth rate of 9.7 percent. But that growth is not spread evenly around the country. In fact, 46 percent of rural counties lost population in the same decade. According to the Census report, “The counties that lost population were mostly regionally clustered and mirrored decades of population loss for those areas; for example, many Appalachian counties in eastern Kentucky and West Virginia; many Great Plains counties in the Dakotas, Kansas, Nebraska, and Texas; and a group of counties in and around the Mississippi Delta saw population declines.”

What is happening in areas that face dramatic population losses? What are the challenges and even opportunities that these conditions pose? And how do churches proclaim a message of hope when so many of our notions of success are built on the value of growth?

Boom and Rust

If you talk to Joel Kotkin of the Praxis Strategy Group and Kevin Mulligan of Texas Tech University, you will get an entirely different view of the prospects of the Great Plains. Kotkin and Mulligan released a report on the future of the region hailing its revival, stating, “Our research shows that the Great Plains, far from dying, is in the midst of a historic recovery.” The researchers point to growth in many economic sectors, most especially in energy production. New (and controversial) methods for extracting natural gas have fueled an energy boom in areas like western North Dakota and Texas.

The new boom has given the Great Plains the lowest unemployment of any region in the country. It has also attracted young people back after generations of out-migration. Cities in the region such as Omaha, Oklahoma City, Sioux Falls, Lubbock, and Dallas/Fort Worth are drawing many new residents through domestic migration.

So what explains the discrepancy in perspective? Even Kotkin and Mulligan note that there is a lot of rust among the boom. “Large areas have been left behind—rural small towns, deserted mining settlements, Native American reservations—and continue to suffer widespread poverty, low wages and, in many cases, demographic decline.” In fact, more than one in three US counties had more deaths than births in 2012. In those counties, there are far more abandoned buildings than new big-box stores.

Immigrant Impact

In cities large and small, the presence or absence of immigrants from other countries makes a difference, too. Some large metropolitan areas like Detroit and St. Louis would have had a net loss of population last year if it weren’t for new immigrants. As reported by Yahoo! News, demographer Randy Capps says that rural areas feel the impact even more. Immigrants include many risk-takers who are willing to move into areas that are in decline. Michigan governor Rick Snyder says, “Immigrants are innovators, entrepreneurs,” according to an Associated Press report. “They’re making things happen.”

Snyder is ready to hang out the welcome sign for foreign-born immigrants. “They create jobs,” he says. A Washington Times article noted that immigration may be particularly attractive to leaders in the Midwest and Northeast since young adults in those regions have been migrating to growing job markets in the South and West. In my own declining community, specialty stores stocking Latin American and Haitian foods have been popping up in old general stores. Even without growth, there is change.

Adjustment and Adaptation

The development of the Great Plains has been “the largest, longestrunning agricultural and environmental miscalculation in American history.” This dramatic statement by Frank J. Popper and Deborah Popper, two New Jersey academics, has attracted a lot of attention in the region, especially since the Poppers also suggested two decades ago that depopulation would lead to the establishment of a huge “Buffalo Commons.” They envisioned a new national park covering large swathes of the Plains, returning the land to its natural state with buffalo roaming freely through the area.

The Buffalo Commons has not materialized (though there are many more buffalo these days). Agriculture still reigns supreme in the region, with Kansas, Nebraska, South Dakota, and Montana adding 7.2 million acres to production of corn, soybean, and wheat since 1950, according to a 2007 USA Today article. Despite the population decline in many of the producing counties, this does not mean there hasn’t been innovation in land use.

Run by the federal government, the Conservation Reserve Program took 36 million acres of farmland out of production in 2006 and converted it into grass, trees, and other habitat for wildlife. Other groups are at work to create a huge bison reserve. Duane Lammers is a consultant for bison management programs. Quoted in the same USA Today article, Lammers is encouraging the marketing of buffalo by “getting people to use all the parts of the buffalo in products.” The growth of Internet availability has also made it possible for people to create a hybrid lifestyle that combines life on the land with work on the Web.

Small Towns and Small Churches

Churches in rural areas facing population decline have their own adaptation challenges. Congregations, like communities, hear a cultural message that tells them, “If you’re not growing, you’re dying.” This can lead to a sense of failure and loss. Rural congregations are “dealing with grief issues,” according to John Young, director of the Rural Ministry Program at Queen’s Theological College in Kingston, Ontario.

An article on the Sustaining Pastoral Excellence website quotes Young on the mindset of these churches: “They say, ‘We don’t have the numbers that we used to have. We’re older. We don’t have as many young people.’ Churches wonder, ‘Are we going to be able to keep going? Will the congregation be able to sustain itself financially, and will it continue to be a force in the local community?’ ”

Churches are adapting, however. Quoted in the same article, the Reverend Jack Gray, pastor of Sully Christian Reformed Church in Sully, Iowa, says he has pulled together with other pastors in similar settings to form a peer group looking at ways to revitalize their ministries. “The rural church needs a sense of purpose and accomplishment to keep going and keep improving,” according to Gray. While they may not be growing numerically, these congregations can thrive by serving their neighbors and supporting mission opportunities. These congregations can also support young people, offering them leadership opportunities that will prepare them for service in the larger church.

When the prophet Jeremiah sent a message to the exiles who had been carried off to Babylon, he told them to “promote the welfare of the city where I have sent you into exile. Pray to the LORD for it, because your future depends on its welfare” (Jeremiah 29:7). The church is at its most faithful when it sees and responds to the community in which it finds itself. An incarnational ministry shares the struggles of the people and offers the gospel message that God often does the greatest work from the margins.

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.

ARTICLE: Mother's Day Worship: Plan with Sensitivity

Mon, 06 May 2013 20:19:00 GMT

By Jessica Miller Kelley

Mother’s Day is one of the unofficial “high holy days” of the church calendar. Like Christmas and Easter, the second Sunday in May often brings in visitors the church rarely sees, if only because Mom has requested that the family go to church together before their celebratory lunch.

Pastors know it will be a high-attendance Sunday and don’t want to let the mothers down, so churches brainstorm ways to honor the mothers in their midst on that special day. Common practices include having all the mothers stand, or passing out roses to all the moms.

Such practices, however—and the very celebration of Mother’s Day at all—are salt in the wounds of women who long to have children but instead struggle with infertility, miscarriage, or infant loss.

A Difficult Day

Jessica LaGrone, Pastor of Worship at The Woodlands United Methodist Church outside Houston, has seen Mother’s Day worship from a variety of perspectives. As a pastor, she wants to help families honor and give thanks for Mom in worship, and now as a mother of two, she is one of those women being honored. But for several years, Rev. LaGrone knew firsthand the pain of those women longing to be mothers, whose lack of living children made Mother’s Day a dreaded and hurtful observance.

“Mother’s Day was a really difficult day for me,” LaGrone said. “It called attention to the fact that I was different.”

After marrying at age 30, LaGrone and her husband, Jim, tried to conceive right away, but had difficulty and experienced multiple miscarriages. She chose to keep her fertility struggle private in church, to keep parishioners from feeling they would need to minister to her. That privacy kept LaGrone from having her grief “multiplied by 10,000” with each member of the church expressing sympathy, but also left her very lonely in her struggle, and left her exposed to stinging comments and questions about when we would she and Jim would have children.

Mother’s Day, during those years of infertility, especially brought to mind babies LaGrone had lost through miscarriage.

“‘Happy Mother’s Day’ gets used as a greeting just like ‘Merry Christmas,’” she said. “Just that phrase, if someone said it to me, felt like a blow rather than a greeting.”

Planning Worship with Sensitivity

Church leaders need to be cautious in planning Mother’s Day worship, recognizing the fact that, for many women in the congregation, the holiday raises painful or complex emotions.

With worship planning her main responsibility, LaGrone scheduled herself to give the prayer on Mother’s Day during those years, avoiding the difficulty of preaching or having to give a cheerful welcome to the service. Giving the pastoral prayer was healing for her, LaGrone said, and also an opportunity to pray “for all those women I knew of for whom Mother’s Day was more struggle than celebration.

“Sometimes I would list out possible reasons for the struggle, sometimes not.”

In her “Open Letter to Pastors,” written around Mother’s Day in 2012, blogger Amy Young lists out many reasons for the struggles women may feel on Mother’s Day in a prayer-like reflection she calls “The Wide Spectrum of Mothering.” The reflection, which would be ideal for use in worship, includes blessings for women of all stages and situations, with lines like:

“To those who experienced loss through miscarriage, failed adoptions, or running away—we mourn with you.

To those who walk the hard path of infertility . . . we walk with you.

. . . To those who are foster moms, mentor moms, and spiritual moms—we need you.”

LaGrone advises that churches focus less on recognizing mothers and more on the fact that we all have had a mother, acknowledging all those people who have nurtured us. Rather than preaching an entire sermon on “the gift of motherhood,” for example, pastors should preach on a broader theme and weave in the observance of Mother’s Day more subtly.

The Woodlands has used “man on the street”-style videos of staff members and congregants sharing memories of their own mothers to enhance worship and keep the focus away from practices that differentiate women with living children from those without.

Young recalls how alienated she felt as an unmarried, childless woman in her late 30s when a pastor asked all the mothers to stand. “I don’t know how others saw me, but I felt dehumanized, gutted as a woman,” she writes on her blog, Messy Middle. “Real women stood, empty shells sat.”

Hope and Comfort from Scripture

The barrenness that Young suggests with the words “empty shell” is an image with a long history and many recurrences in Scripture. The Woodlands’ support group for women struggling with infertility is called Sisters of Hannah, taking its name from Old Testament prophet Samuel’s mother, who “turned her sorrow into prayer,” as LaGrone describes it.

Israel’s story even begins with infertility, with Sarah’s barrenness as an obvious obstacle to the promise God gave to Abraham. LaGrone tells Abraham and Sarah’s story in the first session her Bible study, Namesake: When God Rewrites Your Story. “We read more about what Sarah thinks and feels than almost any woman in scripture,” LaGrone said. “Hope, failure, worry, jealousy, disbelief. Sarah is so well-described as a woman dealing with infertility.” Following Sarah, there are several more generations of infertility in the Genesis stories LaGrone will explore in her next study, Broken and Blessed.

Biblical women like Hannah, Sarah, Rebekah, Rachel, and Elizabeth are wonderful role models for women who long for children, though LaGrone cautions pastors to be careful when preaching their stories, which have happy endings.

“There is no promise that it will all work out,” LaGrone said. “‘Just pray and you’ll get pregnant’ can be a very damaging message.” The spiritual stigma of barrenness in biblical times lingers even today, with the erroneous idea that an unanswered prayer is a sign of weak faith.

The real message of the Bible’s infertility stories is not our faithfulness but God’s. Said LaGrone, “God loves to tackle stories where the odds are stacked against us.”

And that’s a message that gives hope to women and men facing any kind of struggle, on Mother’s Day and any other day of the year.

BLOG: 7 False Assumptions Made About Introverts

Mon, 06 May 2013 13:36:00 GMT

By Ron Edmondson

I am an introvert. Some people can question whether they are or not. I don’t. I’m certified in Myers Briggs, so I know the language well. I’ve studied the concept. It didn’t require much study though for me. I’m in the camp.

It means Sundays I’m more tired when I go home. It means I avoid certain crowds unless I have a clear purpose for being there. It means I run alone…and I’m okay with that. It means I’m probably harder to get to know than some people. I get all that. I own it. It’s me.

I’ve written before about the struggles of introversion in ministry and ways I work to overcome those limitations. What surprises me is how misunderstood introverts are sometimes. There are a lot of false assumptions made when someone is introverted.

Here are 7 false assumptions made of me as an introvert:

I’m shy – That may be your word, but it’s not mine. I prefer purposeful for me. Others may call it something else. I talk when there’s a purpose. I’m not even afraid to do so. Three year olds are shy when they hide behind their daddy. That’s not me.

I need more courage – Why I oughta… (You’ll get that if you are a Moe Howard…Three Stooges fan.) Seriously, I “ain’t chicken” when I choose not to speak. I’m just being comfortable.

I’ve got nothing to say – Actually I have lots to say. Did you notice I blog almost every day? Do you see how often I update Twitter and Facebook? I have bunches to say. Sometimes I do and sometimes I don’t express it, but many times how I choose to communicate will be different than how others choose to communicate.

I’m dumb – Yea, in a lot of ways I am. But, in some ways I’m smarter than the guy who never quits talking. You know the one. I am less likely to say the thing I wish I hadn’t said, because I didn’t think before I talked. It happens, but not as often as it might for some.

I am arrogant or don’t like you – Honestly, I love everyone. Or at least that’s my Biblical command and personal goal. Whether or not I talk to you will not be a good determination of whether or not I like you. It might even mean I respect you enough to listen more than speak. Maybe.

I need you to talk for me – Ummm….actually I’d rather you not. Now that said, I sometimes let my wife talk for me. She’s good at it too. But, if I have an opinion I think needs sharing, I’ll speak for myself. Or regret later than I didn’t. But, either way, please don’t try to be my voice.

I need to change, mature, grow as a person or leader – There’s nothing wrong with me. I’m just quieter than some. Actually, there are lots of things wrong with me. Introversion isn’t one of them.

Those are some of the false assumptions that have been made of this introvert.

Introverts, what misunderstandings have been made about you?

ARTICLE: Call No One Profane (Acts 11:1-18)

Mon, 06 May 2013 10:30:00 GMT

By Douglas E. Wingeier

In Acts 10–11, Luke introduces Cornelius as a pious Gentile centurion who had a vision from God telling him to send for Peter who could offer a message that would save him and his whole household.

Peter was also having a vision. A large sheet full of all kinds of creatures, reptiles, and birds was lowered from heaven. A voice said, “Eat”; but Peter said to the Lord that he had never eaten anything that was “profane or unclean.” The voice persisted, “What God has made clean, you must not call profane” (Acts 10:14-16). As Peter puzzled over this vision, Cornelius’s messengers arrived. Peter went to see Cornelius and his family and close friends. Peter related to Cornelius that, while Jewish law forbade him from associating with Gentiles, he had just received a new insight from God that such distinctions were no longer valid (10:28).

Peter was here exaggerating a bit. Jewish law did not prohibit all interaction with Gentiles; and, on a practical level, Galilee was essentially Gentile territory. As Jews had been exiled and fled persecution throughout the Greco-Roman world, no doubt they had extensive contact with Gentiles. But the point was still dramatic—a new day was dawning in which Jews and Gentiles would become one in a common faith and mission!

Preach an Inclusive Gospel

Peter then shared the good news with all who were gathered: God shows no partiality but accepts anyone in any place who honors God and does what is right. God sent Jesus to proclaim reconciliation to a limited audience—the people of Israel—but now, through Peter, God is saying that all who believe in Jesus can be forgiven (10:34-43). While Peter was speaking, the Holy Spirit fell on those who heard the word, and they began uttering ecstatic speech. This astounded the circumcised (Jewish) believers who had accompanied Peter. Peter concluded that they could no longer refuse to baptize Gentiles, since they could receive the gift of the Holy Spirit just as the apostles had at Pentecost.

Peter did an unheard of thing! He socialized with “unclean” or “profane” people (Gentiles). He ate with them. He baptized them in the name of Christ! The “circumcised believers” in Jerusalem (who had given sanctions for other Gentile contact; see 8:14) questioned Peter: Why did you do this? Peter explained and then reminded them of the promise that Jesus would baptize with the Holy Spirit (see Luke 3:16). Peter concluded that God had given to Gentiles the repentance that leads to life (11:18). The early church ultimately concluded (at the Council of Jerusalem, Acts 15) that Gentiles did not need to be circumcised as Jews to become Christian, even though they needed to observe the moral laws.

The irony of this story is that today Christianity is a Gentile religion. The excluded minority has become a dominant majority. And the tragedy is that we Christians often discriminate not only against Jews but also against many others who do not fit our understanding of who is acceptable. Christians often ignore this story’s message that all whom God has created are acceptable to God; all are eligible to receive God’s grace and to be embraced as God’s children.

Think About It

As a faithful Jew Peter assumed he should not associate with people considered “unclean,” “impure,” or “uncircumcised.”

How do we as Christians sometimes avoid or reject people who do not fit our understanding of who is faithful or acceptable?
What insight does this story give us?
What groups do we exclude? How do we rationalize this?
Who are the Peters of our day through whom God may be calling us to become more accepting?

ARTICLE: Should We Have a Second Campaign?

Fri, 03 May 2013 15:41:00 GMT

By J. Clif Christopher

Yesterday, I got a call from a minister who wanted to talk about what to expect from a follow-up campaign. His church was finishing up a campaign that added a significant addition and now wants to pay off the remaining debt. He asked a question that I get a lot which is, "What can we expect in a second campaign that is all for debt?" It is not a simple answer, but here are factors you can use to help you if you find your church in this situation.

Has the investment persons made in the new facilities brought a positive return? If you added youth facilities, do you have more youth? If you added worship space, have more persons been coming to worship and becoming disciples? If persons perceive that they made a good investment they will continue to invest.
Do you have many significant new donors? Persons who have not invested before and are excited about your ministries can be some of your top leaders in a second campaign. If you still have essentially the same donor base you will find that many cannot duplicate their previous gift.
Does this campaign have a chance to pay off, or substantially reduce your debt or just make a dent in it? Persons are highly motivated to pay off or greatly reduce the threat debt poses to their church. However, if all you can say is that it will help pay the note for three more years and people can count on having another campaign three years from now for exactly the same thing, then the response will be diminished greatly.
What has happened with your clergy leadership? If the previously successful building campaign was led by one pastor and now there is another, this can have an effect on the response. If it is the same leader then it is easy and logical for this person to ask people to join him/her in finishing what they started. If there has been a change, the circumstances around that change can make a difference either positive or negative.
Are you paying your interest from the operating budget or from the capital proceeds? If you are currently using capital proceeds to pay 100% of your note, your campaign will be harder to sell to the congregation. If, on the other hand, you are paying interest from your operating budget and thus the capital campaign will go ALL against the debt, your people will be more motivated to give.

These five questions, when answered, will help give you an idea of whether your debt campaign will be successful or not.

J. Clif Christopher is author of several books on stewardship and leads Horizon Stewardship, a team of financial consultants happy to talk with your church about your particular challenges with fundraising. www.horizonsstewardship.com

BLOG: Tending Our Spiritual Gardens

Fri, 03 May 2013 13:46:00 GMT

By Andrea Murdock

Spring is in the air! Finally, after what felt like an extended winter in much of the country, temperatures are warming up, ground is thawing, and trees are budding. This means that it is time to get out your gardening gloves. Tending a garden requires a lot of planning and even more follow-though. But the rewards you will reap are almost always worth it.

Consider three of the main types of gardens: the vegetable garden, the fl ower garden, and the rock garden. Each of these gardens represents a different way to use the ground for good. Vegetable gardens require strong soil, and their purpose is to produce food for physical nourishment. Flower gardens use a more delicate soil, and the plants in a flower garden usually require more tending than the sturdier vegetable plants. The flowers and other plants in these gardens work together to create a place of beauty as well as to enhance the existing beauty of the world around them. Rock gardens don’t need a particular type of soil. They are a planned space meant to de-clutter the landscape and to offer walking paths and places to rest. Their purpose is to invoke relaxation and clarity of mind.

How Does Your Garden Grow?

Gardening means different things to different people. For some, it’s a way of life. Growing and harvesting not only puts food on the table but also provides income and participation in the global economy. For others, gardening is a hobby.

These gardeners may believe strongly in local, organic produce. Or maybe they find no greater joy than sitting outside among blooming plants after a long day inside a busy office. Still others prefer the rock garden, a quiet place to rest and reflect, usually in the midst of a busy city. These different approaches to gardens and gardening mirror the different approaches that Christians take to tending their spirits and growing in relationship with God. Some feel closest to God when working hard, getting their hands dirty in service to God and others. Other Christians connect with God through the beauty of the natural world God created or the beauty they see in others. And still others grow in their relationship with God through quiet time spent in prayer and solitude.

Tending the Soul

We encounter examples of planting, gardening, and tending the earth throughout Scripture. Growing and harvesting crops was a fact of life in the agrarian cultures during Bible times. Jesus used gardening and farming as points of reference in his parables to explain the kingdom of God. But even today we can learn from these agricultural metaphors. Our spirits still depend on a deeprooted faith, the nurturing power of love, and the ability to produce fruit. In John 15:5 Jesus says: “I am the vine; you are the branches. If you remain in me and I in you, then you will produce much fruit. Without me, you can’t do anything.”

Youth need to understand the importance of tending their soul and nurturing their relationship with God. It’s also important for them to realize that there is no one correct way to do this. A young person who isn’t capable of spending an hour in silent prayer may feel extremely close to God while getting his or her hands dirty in service to others. And while one young person might fi nd God in the midst of loud praise music, another might experience God through a peaceful walk in the park. Much as there are different types of gardens, spiritual growth and nurture is different for different Christians—but all need to be tended.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Including All Families

Thu, 02 May 2013 07:57:00 GMT

By John Hill and Nancy Speas Hill

“Draw the circle wide, draw it wider still. Let this be our song, no one stands alone. Standing side by side, draw the circle wide, draw the circle wide.” –Mark Miller, “Draw the Circle Wide,” Worship and Song, 3154

By its very nature, any community includes some people and excludes others. The hymn lyrics above remind us that as Christians our call is to draw the circle of belonging wide; all are welcome at our table, and in our congregations. Unfortunately, we can unintentionally exclude people by making assumptions about their lives and needs. In no area is this more tenuous than when talking about the families that comprise our congregations.

We tend to imagine the typical American household as one with a married couple and a couple of children. According to the U.S. Census Bureau’s Statistical Abstract of the United States for 2012, the reality is much different. Of the 117.5 million households in 2010, slightly less than half (58.4 million) had married couples in them, and less than half of those (22.1 million) had children under the age of fifteen in them. This means that less than one quarter of the households in the U.S. are what we might call a “traditional family.”

Yet, in the church, we still focus much of our programming and communication efforts on the traditional family, which can, if we are not careful, exclude and alienate three quarters of the people in our communities.

When we pause to think about the types of families that are present in our communities and churches, we begin to see the diversity of families: single people (of all ages), unmarried couples (both straight and gay), with and without children, single mothers, single fathers, blended families, grandparents or other relatives raising children, children who split time between divorced or separated parents, families with foster children, multiple generations living together, and the list goes on. We believe that God’s grace is for all people, but how do we communicate and live that out in our faith communities?

Watch Your Language

One of the most immediate ways that families discern your attitude toward their makeup is through your use of language; something as simple as the words you use can let a family know if they will be warmly welcomed at your church. Paying attention to your language is not about being politically correct and trying to keep from offending people; rather, it is about helping people feel accepted and loved, just as they are.

Next time you are in a worship service, listen for obvious and subtle ways family structures are referenced. You may be surprised by how often mothers and fathers are specifically mentioned, particularly to children. If a child is without a present and active mother or father (due to any number of factors, such as divorce, deployment, death, or having same-gender parents), repeated mention of that parent sends an unconscious message that this child is different than others. From there, it’s a short and easy leap to believing that he or she and their “different” family don’t belong in the worship service or congregation. There is nothing wrong with highlighting moms and dads as role models, but grandmothers and grandfathers, aunts and uncles, older siblings, friends, stepparents and foster parents also serve and inspire – why not mix it up and use alternative or additional examples? You need not mention every relationship every time, but varying the familial references can go a long way in helping the congregation understand family in more inclusive terms.

Print and media materials provide another highly-visible opportunity to implicitly include or exclude various types of families. Do your publication pieces and website have pictures of all different types of households, or do you tend to use pictures of only one or two types? When you talk about involvement and membership, do you echo Article IV of the Constitution of the UMC, which says that all persons are eligible to participate in the life of the church? When you ask newcomers for their contact information or register children and youth for programs, do you say something open-ended like, “List individual family members and their information below (include yourself and everyone in your household),” or do you ask specifically for mother, father, and children? Is there room to list two physical addresses for kids who live with two families? Or do you assume that one child means one address, with a mom and a dad? How are children of divorced parents loaded into your database so that both parents are kept informed of ministry communications?

Name Wisely

The ways in which we talk about our ministries within the church are also important. Our church used to lump together all the programs and activities that were not age-specific into a category called “Family Ministry.” The intention was to include families of all types; instead, many folks assumed that “Family Ministry” meant families with children. Within the last few years, we have shifted our language to “All Church” or “Church-wide.” After the change of language surrounding our annual retreat, one of our older single adults stated something to the effect of, “I didn’t know that I was invited on the retreat. I don’t have a family. I am my family.” Since then, she has been involved in the leadership of the retreat. How many years did we miss out on her presence with us simply because of a misleading name?

Event names can also put up unintentional barriers. Consider the popular and traditional Daddy-Daughter Dance. If a child has no present father, she can likely find an uncle, grandfather, or family friend to escort her, but she is all too aware that she is different. She is the exception. The same issue applies with any gender-specific events, whether it’s Mother/Son, Mother/Daughter, Father/Son. Instead of zeroing in on specific familiar relationships, perhaps you could hold a “Small and Tall Ball” or a “She and Me Campout.” It may lose some of its alliterative allure, but it still gives children a chance to strengthen their bond with the important adults in their lives. By choosing language more carefully, more people, especially kids, can feel included and welcomed.

Plan Carefully

No matter what you call your congregation’s special events, care must be taken when scheduling and organizing your ministry. Children’s schedules vary dramatically with their ages, and the family’s availability is additionally dependent on the adults’ work schedules. Regularly holding church events at 7 p.m. or later will prevent families with young children from attending, as disregarding children’s sleep schedules can be disastrous for busy families! At the same time, only hosting daytime events excludes families with adults who work the traditional 9-5 workday. The best approach may be to offer a varied ministry schedule. No one program or schedule can meet everyone’s needs, but by offering several options, perhaps all families can participate in some way. Some kids will be able to attend both daytime and early evening programs, but even more kids are able to attend at least one of them.

It is especially important to think broadly when providing pastoral care to diverse families, especially in times of celebration or grief. Family-centric holidays like Mother’s and Father’s Days are important, but take care that they are honored in a way that doesn’t isolate some families. Having all the mothers in the congregation stand, for example, is like an arrow through the heart of a woman who is struggling with infertility. When new children do arrive, their family experiences a major transition, whether this is the first child or fifth, and regardless of how the child comes into the family. Adoptive families may have different needs than biological families, but they all need to be supported and celebrated. In times of deep sadness, refrain from making assumptions regarding the nature of particular relationships: the death of a grandparent can be a fairly minor trauma to a child who has only met him or her a few times, but it can be absolutely devastating to a child whose grandparent resides in the home. When celebrating marriage anniversaries, recognize that there may be couples in the congregation who are not (and perhaps cannot be) legally married but celebrate an anniversary special to them. Again, don’t assume that you know who might have these special dates—go ahead and ask.

Know Your Community

Beyond keeping your congregational life family-friendly, it is vital to know your neighbors well so that you can reach out to the community. Maybe there are families with young children who could use help with childcare, single parents of school-aged children who could use an afterschool program, or single adults who would benefit from events designed to foster meaningful relationships in a community of care. Basic demographic research will give you a good start, but get to know your community by spending time with them, especially those who might not already feel at home in your congregation. Ask yourself how the church can love and serve them, and if you don’t know how you can help, then simply ask them.

It is rarely, if ever, our intention to exclude people from the life of the church; but without intentional consideration of inclusion of all family types, we are bound to leave someone out. May we all continue to draw the circle wide, and wider still.

VIDEO: Prototype

Wed, 01 May 2013 21:47:00 GMT

By Jonathan Martin

"Jonathan presents riveting truth about our identity in Christ in a way that honestly grapples with the intrinsic tensions and mind-boggling implications of the gospel. And he does it while maintaining a sensitive tone in a conversational atmosphere."
—Steven Furtick, pastor of Elevation Church (from the Forward)

“I cannot recommend this book highly enough.” —Stanley Hauerwas, Gilbert T. Rowe Professor of Theological Ethics, Duke University; named “America’s best theologian” by Time magazine

“Jonathan Martin brings a fresh, clear, honest, unbiased approach to ministry that propels you to a new dimension! He has the ability to take all that he has retained in his few years and give us Kingdom food for life. His teachings have encouraged me.” —John P. Kee, Pastor and gospel artist

“Every page showed me new and fresh perspectives on the love of the Father, the person of Jesus, and the world of the Spirit. When I turned the last page, I knew I loved Christ more than when I started.” —Clayton King, president, Crossroads Ministries; teaching pastor, NewSpring Church

Watch the book trailer, download and read the first chapter Identity, or purchase the book.

ARTICLE: Sermon Options: June 2, 2013

Wed, 01 May 2013 20:54:00 GMT

By Ministry Matters

Choosing To Believe

1 Kings 18:20-39

Perhaps you recall recently when a burial box from the first century A.D. had come to light, on which was inscribed the words “James, son of Joseph, brother of Jesus.” This revelation caused quite a stir in the world of Christian scholarship because, if authentic, it would be the oldest tangible link to the historical Jesus — evidence of his actual existence. While even many non-Christians agree that Jesus was a real person, no physical evidence from the first century has ever been conclusively tied with his life. So, when several experts in antiquities judged this box — or “ossuary” as it was called — to be authentic, it was big news.

But alas, now comes the news that it is not authentic. The latest investigations of the box declare that it may be a true burial box from the time of Jesus, but that the inscription was added much later. In other words, it is a forgery.

Now I don’t know if that has had any effect on your faith, but I would guess that it has not. Most of us who follow Jesus do so because of an inner commitment, and we made that decision completely independent of any physical “proof.” Thus the ossuary, if it had been authentic, would have been a nice confirmation of something that we already believe, but the debunking of the claim really doesn’t make any difference in the solidity of our faith.

I raise the matter of this burial box because I want to talk about the foundations of belief, and the yes-it-is/no-it’s-not story of the ossuary is a case in point.

Our text is from the Old Testament, but before going there, I want to point out something from a New Testament passage, Jesus’ parable of the rich man and Lazarus (Luke 16:19-31). As the story goes, there was a certain rich man who lived very well in a fine house and dined on sumptuous meals. Although his name does not appear in the Bible, he is sometimes called “Dives,” which comes from the Latin word for “rich.” Outside his gate was a desperately poor, sick man named Lazarus, covered with sores. He was so hungry that he wished he could have even the crumbs that fell from Dives’ table. But Dives ignored Lazarus, and eventually the poor man died and was carried by angels to be with Abraham in paradise.

Not long afterward, Dives also died, but he went to Hades, the final destination of the unrighteous. There he was in misery. He called to Abraham to send Lazarus to him with a drop of water for his tongue, but it was not to be. Abraham responded kindly but plainly to Dives. During your life, Abraham told Dives, you had a life of plenty and Lazarus had nothing. But now things have reversed and following death, said Abraham, there is an uncrossable chasm separating them.

Dives then asked Abraham to at least let Lazarus go to Dives’ five living brothers and warn them to behave more compassionately in their lives than Dives had in his. Abraham responded, “They have Moses and the prophets [that is, the scriptures]; they should listen to them.” Dives replied, “But if someone goes to them from the dead, they will listen.” In other words, if they get real, tangible proof, they will be convinced. But Abraham came back with, “If they do not listen to the scriptures, they won’t be convinced by someone rising from the dead.”

Abraham, you see, was exactly right. So-called proof can always be explained away if you want it to be. Consider this story from Lee Strobel, who at the time of this incident was an award-winning journalist with the Chicago Tribune. And he was also, quite plainly, an unbeliever. In fact, when it came to matters of faith, he identified himself as an atheist. In one of his books, he tells of the time when his newborn daughter was rushed into intensive care because of a mysterious illness that threatened her life. The doctors weren’t certain what was going on, but it was clearly serious.

Strobel says that even though he was an atheist, he was so desperate that he prayed anyway, imploring God — if God existed — to heal his daughter. A short time later, his daughter, to everyone’s surprise, did recover, completely. The doctors were left scratching their heads.

Did that convince Strobel that God was real? It did not. He thought, “What a coincidence! She must have had some bacteria or virus that spontaneously disappeared.” He remained in his atheism.1

You see, you can always take any seemingly miraculous thing and debunk it if you are so inclined. You can explain it as an elaborate hoax, a coincidence, the ravings of a confused person, superstition, group hysteria, a lie, a hallucination, or something else. And there are also those spectacular failures among Christians that you can point to and say, “See, Christianity must not be real.” Some time ago, a Catholic bishop in Arizona was arrested for a hit-and-run accident. Certain television evangelists have been exposed as money-grabbing frauds. Some pastors have abused children. The list goes on. We can always find reasons not to believe if we want to.

So Abraham is exactly right when he tells Dives that sending someone to his brothers from the dead would be ineffective and non-persuasive. They’d explain it away.

Which, of course, is what happened with lots of people when God did send someone to them from the death — Jesus himself. To this day, you can hear the speculations of people about what “really” happened on that first Easter, how Jesus’ disciples were fooled or how his body was moved, or some other theory.

The same thing proved true of the account we read from the Old Testament of Elijah challenging the prophets of Baal. Those prophets begged their god to bring fire to their altar, but nothing happened, but when Elijah made a similar request to the Lord God about his altar, God’s fire consumed not only the sacrifice, but also the altar, and even the water in the trench. Seeing that, the crowd of eyewitnesses was convinced. According to the Bible story, “They fell on their faces and said, ‘The Lord indeed is God.’ ”

However, the person who had brought the prophets of Baal into the land was the king’s wife, Jezebel, and she was not persuaded.

Apparently, she was not present to see the event, but she heard about it from her husband, who, as far as we can tell, did believe it, though it did not cause him to become a better man. When Jezebel learned what had happened, the only effect on her was to cause her to swear by the gods she did believe in to avenge herself on Elijah. And it’s clear from the subsequent history of Israel in the Old Testament that the miracle on Mount Carmel had only a temporary effect in any case, for it didn’t take long before the people were worshiping other gods again.

No, when it comes right down to it, accepting Christianity is a matter of choosing to believe. There’s plenty of evidence to support belief in Christ and to justify taking the step of committing yourself to him, but if you wish, you can explain all of it some other way, or even simply refuse to consider it.

Do you remember the old Sunday school chorus, “I Have Decided To Follow Jesus”? It means exactly what it says: Following Jesus is a decision.

But here’s the thing: For those who make the decision to follow Jesus, there is a different kind of certainty available. Jesus referred to it one time when he was challenged by some of his countrymen about where his teaching came from. He responded, “My teaching is not mine but his who sent me. Anyone who resolves to do the will of God will know whether the teaching is from God or whether I am speaking on my own” (John 7:16-17). In other words, it is only by embracing faith in God and by doing what you perceive as his will that you can gain a sense of the reality of Christ.

Saint Augustine put it this way, “Believe that you may understand....” That is not what we usually mean when we use the word “certainty,” but it is what we call “conviction,” which means that we are convinced on a deep, inner level.

Let me go back to Lee Strobel for a moment, the man who decided that his daughter’s miraculous recovery was a coincidence. Much later, after his wife started attending church, Strobel investigated Christianity and eventually became a believer, but it wasn’t any kind of so-called proof that changed him. He actually used his skills as an investigative reporter to look at the evidence for faith in Christ, and he says that that cleared away some of his objections.

But what happened after that was a pure choice. He says, “[I had] to overcome my pride ... to drive a stake through the egoism and arrogance that threatened to hold me back. [I had] to conquer the self-interest and self-adulation that were keeping my heart shut tight from God.”2

In my own experience, I can tell you about two different times when I responded to the call of Christ, each time on a different level. One was when I was thirteen and attending a church youth rally where an invitation to follow Christ was given. I felt compelled to go forward and it resulted there in a gush of emotions and tears. Afterward, I felt new and changed. Later when I was in my late teens, and I had learned more, including many of the arguments against Christian faith, the emotional experience of my early teens was no longer sufficient. I remember things coming to a moment where I thought, “I have a choice. I can believe in God and Christ or not. What do I choose to believe?” Well, I chose to believe that God exists and that Jesus is the one I should follow. There was very little emotion involved in that decision. It took place simply in the arena of my mind. Confirmations that I made the right choice have come in several ways and at different times since, but none of it is what I can hand you in the sense of scientific proof.

It comes down to this: Do you want to know God personally and follow Christ? If so, there is plenty of evidence to support that decision. If you don’t want that, then there are ways to deny the testimony of the evidence.

Among that evidence is the Bible itself. When Dives asked that Lazarus be sent from the death to warn his brother, Abraham said to Dives, “They have the scriptures; they should listen to them.” In other words, “It’s all there in black and white. They should take seriously what’s there. But, if they aren’t convinced by scripture then they aren’t going to be convinced by a mind-blowing resurrection.”

When you decide you want to know God and follow Jesus, there is that inner witness that Jesus talked about — do the will of God and then you will know whether or not the teaching is from God. Or we might say this in shorthand as “believe first and then you will be convinced.” We might like it to be the other way around — “Convince me and then I will believe.” In the end, though, it comes down to what we want and what we choose. If we choose to believe, our faith is not going to be strengthened by a burial box from the first century or shaken when it proves to be false.

Choose to believe in God and to follow Christ. The reward of belief is the fire and the peace of God’s presence — and the inner conviction that you are on the right path.

The Dream

Galatians 1:1-12

It was an October Monday morning. Nothing much happened on Monday mornings, especially during the harvest time. The pastor sat in his office wondering how the sermon reviews were going down at the coffee shop. He would give them another hour, and then stop in for his coffee and wheat toast. He would get the summary of the reviews from Maryanne, the waitress.

The door was open, so there was no knock. The man just kind of appeared, leaning against the sill and looking pretty uncomfortable. The pastor recognized the guy as being from town, knew a little bit about his family and where they lived, but didn’t actually know his name. He did know that the guy had never been in the church here, and that was probably why he looked so uncomfortable.

The pastor said, “Hello,” and the visitor asked if he could talk for a minute. His hands were shaking, and his voice was quivering. This was not a simple case of the nerves. As he sat down, he explained, “You’re probably going to think that I’m crazy, and maybe I am. But I just don’t know who else to go to about this.”

He was asking permission to talk about something, and the pastor gave it. I’ll try to retell the story exactly as the visitor told it.

He began by saying that his name was Fred, and he talked a little more about his family and what they all did. In fact, he talked quite a bit about those things, the whole time sounding like he really wanted to talk about something else. The pastor tried to help him along a bit by asking, “So, what can I do for you this morning?”

Fred sighed, and looked at his shoes. “You’re going to think I’m crazy, but I want to talk about a dream. Not one of mine, but a dream my son had a few months ago. Can I tell you about it?”

“Sure.”

“Well, it was one afternoon last June. I was out cutting the grass in the front yard. My son came home from work, rode his motorcycle up the driveway, and went into the house. He came back out a minute later with a couple of beers and asked if we could talk. We sat in the yard chairs and had a beer.”

His eyes apologized for the beers, but the pastor shook his head and said, “No problem. Go ahead.”

“Well, my son started telling me about this dream he had the night before, and wondered what I thought about it. In his dream, he was riding his motorcycle home from work, but was taking a different way home than he usually did, riding down Route 17. Anyway, he was just riding along, there by the grocery store, where the railroad tracks cross the road, you know? So, he was riding along, and this station wagon was coming from the other direction. When the station wagon got to the grocery store, it pulled in the parking lot. Then, for some reason, it pulled right back onto the highway again. But the driver went too far and pulled over into the wrong lane of traffic, right in front of my son. His motorcycle hit the station wagon right in front of the passenger door. My son flew across the hood and landed beside the highway right on the railroad tracks. He was killed in the crash.”

Fred paused.

“Wow, that’s a pretty powerful dream,” the pastor said. “I can see why you’d be upset.”

Fred took a deep breath. “No, you don’t understand. That’s not what bothers me. You see, I just now came from the funeral home.” He looked at his shoes again.

The pastor felt something stirring inside. If it had been a movie, the orchestra would have started playing something really soft and slow, but with definite suspense. Fred continued.

“My son was riding home from work last night on his motorcycle. He had stopped by to visit at his sister’s house and was taking a different way home than usual. He was coming up Route 17, you know, about where the grocery store is? Well, according to the police report, there was a car coming the other way on the highway, a family in a station wagon coming home from vacation. As they got to the grocery store, the wife asked her husband to pull in to the store so she could get some milk. Since they had been gone, they would need some fresh milk for the next morning. As he pulled into the parking lot, she said that she would wait and get milk in town where it would be cheaper. The husband spun the wheel to pull back out of the parking lot, and overcompensated, pulling across the road into the wrong lane.”

The pastor almost spoke the rest of the story along with Fred.

“The motorcycle hit the station wagon right in front of the passenger door. My son flew across the hood and landed beside the highway right on the railroad tracks. He was killed in the crash. He landed exactly where the dream said he would land. The police have pictures.”

Fred looked at his shoes again. This time he just stayed there. He then looked the pastor in the eyes, and with the eyes of a father who does not understand, asked, “What does it mean? The dream last summer ... why did he have that? Tell me, what do you think about my son’s dream?”

The pastor was caught off guard. He had slipped into clergy-mode, and had begun thinking of the funeral service and how it should be done. That is, after all, what Fred had come to ask him to do. Since the family does not have a church, obviously someone recommended him for the task. This one would be difficult. He had begun running through the litany of questions that needed to be answered: which funeral home was in charge, when is the service, where will it be, do you have favorite scripture, or hymns?

But this was no funeral invitation. That would come later, but first, there was something different. Fred wanted to know about the dream.

The pastor found himself mentally running through every seminary theology course he had attended, and every book he had read. He thought of existentialism, and a whole collection of other “isms,” but they all seemed to help more with things like funeral plans, and less with answers about four-month-old visions. He tried to find his official clergy response, coming out of his professional training, and personal faith grown out of years of study. Was it a warning to the son? Does God do that kind of thing? If so, why aren’t others warned?

Fred watched him.

Finally, the pastor found his answer. What could he say about a dream four months ago, that fully described the event that just took place a few hours ago? What could he say about a young man who appeared to have been given a vision of a life-changing, or more accurately, life-ending event, far ahead of time? What could he say?

The pastor leaned back in his chair and said, “Wow. I have absolutely no idea what that means. What an amazing story.”

Okay, so what would you have said? As Paul tells us in the writing today, sometimes the only response to a situation is to point to God and say no more. Sometimes, anything additional we might add is not only unnecessary, but probably just gets in the way of the truth. Sometimes all we can say is, “Wow.”

For the record, Fred seemed satisfied with the response. Although he didn’t understand much theology, he did understand “Wow.” Fred understood that sometimes we are just forced to close our mouths and our minds and sit in awe.

What Outsiders Can Teach Us

Luke 7:1-10

Those of us ministers actively engaged in congregational worship don’t get many opportunities to visit other churches and to worship in different settings. We’re pretty much committed to being in our own congregations for the better part of the year. Four or six Sundays at most is about all we have to experience how others go about it.

Actually, this pattern begins for most of us even before we’re ordained. A colleague related that in divinity school he was a youth minister and only got a couple of Sundays off during the school year. He tried to make the most of every opportunity to visit prominent congregations in the area. Even though it’s been more than forty years, he vividly recalled the first congregational visit he made. The service had just begun in this beautiful, historic New England meeting house. The minister got up and extended the welcome to those who were visiting. It was a greeting he’s never forgotten. “We are glad that you are here. We have been here in this place for a long time. If you are of like mind and temperament, you may find yourself welcome. We know our faults. But in spite of them, we still try to be an outpost of the kingdom of God.” Maybe the pastor was just having a bad day, or had gotten up on the wrong side of the bed. But if this was his usual way of speaking to visitors, it struck my colleague as odd. On the positive side, he was trying to see things from the visitor’s viewpoint. He was brutally honest about the congregation. But needless to say, my colleague never went back. Given the limited opportunities for worship, he didn’t want o waste it there. Outsiders have a lot to tell us about ourselves. But I’m not sure trying to outguess them is the way to go about it.

I took a sabbatical last year in England, and had several opportunities to encounter how some Brits view Americans. It had to do with 9/11. There was a quiet, but ever present, resentment among the English about how Americans seem to view the September 11 incident as an attack only on the United States. The English lost a lot of young people when the Twin Towers went down, as did many other nations. As they looked at it, September 11 was an attack on the whole western world, not just on America, where it took place. They thought that on the whole, Americans were oblivious to that. There has been an interesting bit of fall out, though. There are many English who have taken to wearing New York Yankees’ hats out of respect for the city of New York and how they measured up to the nearly impossible task of making a comeback out of the rubble and rubbish of 9/11.

I also had an embarrassing moment one evening when I went out to eat at a local pub. I found that you never quite know what kind of pub it’s going to be when you walk in the door. You have to sort of size it up. Some pubs are very nice, and family oriented; some are dives; and some are rather pricey. This one happened to be the local hangout for university students. It was loud, noisy, filled with smoke, and had people stuffed in the room tighter than sardines in a can. I instantly realized that I did not want to spend a moment longer there. So I headed for the door, evidently pushing a guy as I went by. The student looked me straight in the eye, and said, “Over here we say, ‘Excuse me.’ ” I was mortified to death to be the typical ugly American. A lesson was learned that evening. You never do know what others have to teach you.

Today’s scripture from the Old and New Testaments shows us how wide the circle actually is of those who believe in God. In fact, these scriptures tell us that those outside the faith may have more to say to us than we may think.

The verses from 1 Kings 8 are a part of the story of the dedication of the temple by King Solomon. The community is gathered for the dedication ceremony led by the king himself. The Ark of he Covenant is taken into the sanctuary. God’s presence and approval of what was going on is signified by a cloud appearing in the holy of holies, the inner most part of the temple.

The verses from today’s scripture are from Solomon’s prayer of dedication. Taken together, these verses proclaim God as the one and only true God. “... there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart” (1 Kings 8:23). This part of the prayer recognizes the faith of the insiders, those faithful who make up the community of Israel.

The second part of the prayer goes on to acknowledge that there are those beyond Israel who also recognize God for who God is. “Likewise, when a foreigner who is not of your people comes from a distant land because of your name ... and prays toward this house, then hear in heaven your dwelling place, and do according to all that the foreigner calls to you, so that all peoples of the earth may know your name and fear you, as do your people Israel ...” (1 Kings 8:41-43).

There’s an implicit recognition that while the temple is the central place for worship, the God of Israel also has relationships with people beyond Israel. That is, with non-Jews. The presence of these non-Jews at the temple tells the world how great God really is. In a word, outsiders can demonstrate to the insiders what the insiders have been saying all along: Our God is a great God. The prayer is that there will be a day when people of all nations will worship the God of Israel.

In Luke’s story of Jesus healing the centurion’s servant, we also see the principle of extending the boundaries at work. Or perhaps, it would be closer to the truth to say that we see the overturning of the conventional way of looking at things. After giving what’s called in Luke “The Sermon on the Plain,” Jesus enters Capernaum. The town will serve as his base of ministry. We’re told that while Jesus is there, there’s this centurion who has a slave. It is a slave that he values. But there’s one problem. The slave is sick and at the point of death. From that little bit of information, we can glean a lot. Jesus is recognized as a master teacher. Later in the chapter, it’s said that, “A great prophet has arisen among us!” (Luke 7:16).

Jesus is someone to be reckoned with — as is the centurion. A centurion was a Roman military officer in charge of a company of a hundred men. This man was probably not in charge of all the troops stationed at Capernaum, but he may have been in charge of some in the service of Herod Antipas, the local governor appointed by Rome.

That this man has a slave he values is revealing. Slaves were considered “living tools.” Roman owners of slaves could treat them as they saw fit. They could punish them when they wished, and even kill them if they felt like it. Slaves were dispensable. The fact that this man cared enough about his slave to want to save him indicates that this man was a good man, even a compassionate one. So much so that when he heard Jesus was in town, the man went out of his way to see that his servant got the help he needed.

Interestingly, the centurion does not confront Jesus himself with his request. Later, we will find out why, but for now, the man uses the existing network he has with the local Jewish elders to get his wishes accomplished. He uses them to get Jesus to come and heal his slave. These elders are quick to do the centurion’s bidding. They lose no time trying to convince Jesus, a Jewish teacher, to heal this slave, a non-Jew. In other words, to heal this outsider. Or in what was probably their evaluation, even less than an outsider, more like a nobody, a slave. The elders’ appeal to Jesus is based not on the fact that the slave needs help, but because of the esteem they hold for his master. “He is worthy of having you do this for him, for he loves our people, and it is he who built our synagogue for us” (Luke 7:4b, 5). A little pressure is put on Jesus to ensure that Jesus will come across with the good deed. It’s as if to say, “Jesus, you’ve got to heal the slave for this centurion, for we owe a great deal to him.” We know for a fact that the Romans helped build many Jewish synagogues. The Romans felt it was in their interest to maintain good order and stability in the countryside.

Without so much as a question, Jesus goes with the elders to visit the centurion’s house to see what he can do for the slave. “... but when he was not far off from the house, the centurion sent friends to say to him, ‘Lord do not trouble yourself, for I am not orthy to have you come under my roof; therefore I did not presume to come to you. But only speak the word, and let my servant be healed’ ” (Luke 7:6b, 7). The invitation is none other than for Jesus to heal the boy indirectly and from a distance.

Now the centurion appeals to what he judges to be a common bond that he and Jesus share.

“For I also am a man set under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes. And to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and the slave does it” (Luke 7:8). The centurion knows how Jesus must feel inside, being a man of authority himself. He is quite clear that he knows what it means to be under authority and to exercise it himself. He knows how to take orders and how to give them, something he feels that he and Jesus have in common.

When Jesus hears this, he turns to the crowd and says, “I tell you, not even in Israel have I found such faith” (Luke 7:9). Luke concludes the story with some crucial information. When the centurion’s friends return home, they find the slave to be in good health.

What on the surface looks like a story about healing, turns out to be a story about faith, the extraordinary faith of an outsider. It’s what I like to call the message in the miracle.

I find the contrasts in the story particularly enlightening. The Jewish elders judge the slave worthy of treatment. Jesus agrees, but for a different reason. The elders think Jesus should heal the boy because of the generosity of the centurion. But Jesus is willing to heal the boy because of the centurion’s own personal faith and trust. The centurion shows himself to be one who trusts Jesus to heal his servant, even from a distance. The Roman officer does not feel he’s worthy of having Jesus in his home. Actually, it’s out of deep respect for Jesus that he does not want Jesus to enter his house. The centurion knows that for Jesus, a Jew, to enter the house of a Gentile, it would mean Jesus would instantly become contaminated or unclean. For this reason Jesus says, “I tell you, not even in Israel have I found such faith.” Evidently, even Jesus was surprised to find such faith and compassion in an outsider like this Roman military man.

What can outsiders teach us? For one, they can teach us that we don’t have a corner on the market. Whether it’s in the church or in the world at large, because of all the power and wealth we have, Americans can get to feeling that we know it all and are the point of it all. But there are people of faith outside as well as inside the church. There are British men and women who are just as devastated by 9/11 as we Americans are.

Secondly, in much the same manner, we can learn from those outside that we are not the only ones God loves. I think of my aunt, Bessie Cartwright. Though not actually my aunt, she had the same name, and as she was a member of our church she adopted me, and asked me to call her “Aunt Bessie.” One day, Aunt Bessie became quite concerned about her next-door neighbor who happened to be Jewish. Aunt Bessie was never one to let go of an idea once it entered her head. She always had to act on it. So she called up her neighbor on the phone and said, “Can I come over sometime and tell you about my Jesus?” Her neighbor replied, “Yes, if you will let me tell you about my God.” Well, the day came when they had their religious conversation, each taking turns. Afterward, Aunt Bessie told me about it. She said, “You know, the more she talked about her God, the more her God seemed to be a lot like my Jesus.” Aunt Bessie never tried that again. She and her neighbor remained good friends for as long as Aunt Bessie lived. That was the day she found that an outsider had a lot to teach her.

For us, here at the church, I think there’s another small lesson that we can learn. Maybe it’s not so little after all. Jesus treated the centurion no differently than he did the Jewish elders. He respected them both. He listened to what they each had to say, and he acted accordingly. In a word, he treated the centurion like he was already an insider. And in the process, Jesus healed a hurting boy, a boy who was not even a Jew, not even a Roman, but a slave, a nobody, but in Jesus’ eyes, he was a boy who just happened to be a somebody. He was a fellow human being in need of help.

The moment the church stops acting like a club for the like-minded, and begins treating nonmembers the same as members, that’s the day the church will really become an outpost for the kingdom of God. And when the church begins to act like this, those outside might just want to come inside.

ARTICLE: Worship for Kids: June 2, 2013

Wed, 01 May 2013 20:50:00 GMT

By Carolyn C. Brown

From a Child's Point of View

Old Testament: 1 Kings 18:20-21 (22-29), 30-39. Children enjoy this action-packed story in which God is proved to be "real" and Baal is proved to be a fake. Most children can follow the stroy of two sacrifices when they are well read from any translation. They, however, need help understanding the problem that led to the contest. They need to hear the situation described in verses 21 and 22 explained in simple language. (The people were trying to worship both Baal and God. They liked going to the Baal parties and they also went to some of the ceremonies at the Temple. Elijah said they had to make a choice.)

Though children do not choose between worshiping two different gods and cannot yet understand that sports, clothes, or popularity can be gods, they do face choices about their activities and their values. The faithful child is learning to leave slumber parties in time to go to church, to choose church school over soccer practice, and to love enemies on schoolbuses as well as at church. Elijah calls children to make "faithful" choices. They are not to be like "the people," who do whatever everyone else is doing or what seems like fun at the moment. Instead, they are to be God's faithful people every day, everywhere they are.

Gospel: Luke 7:1-10. This healing story is so tersely presented that children may misunderstand some of its details. The centurion's message about giving orders can leave children thinking that the centurion thought he could order Jesus around, rather than that Jesus could heal the slave without even being in the same room with him. That makes a big difference in the interpretation of Jesus' statement about the centurion's faith. Jesus was impressed by the man's total trust both that Jesus could heal his slave and that Jesus would heal his slave, even though the request came from a Roman soldier. So you may need to retell the story, elaborating on the key details.

Epistle: Galatians 1:1-12. This is not a passage for children to understand intellectully, but to respond to emotionally. Paul's passion for the gospel is what impresses them. They like the fact that he became so angry at people who were spreading false ideas about Jesus that he cured them not once but twice—in writing! In this passion Paul is the opposite of the people to whom Elijah spoke. Children are called to care as much as Paul did.

If you will be focusing on Galatians for the coming weeks, children, because they like getting mail, will be interested in the format of New Testament letters as displayed in these verses. They enjoy identifying the writer, the receivers, and the greeting in verses 1-3.

Psalm: 96. If Yahweh is introduced as a name for God used by people in Elijah's time. The New Jerusalem Bible's translation makes sense to children as a psalm that Elijah and the people might have sung after God burned up the bulls. It is also a song that the centurion or Paul could have sung. Children respond to individual short praise phrases within the psalm, rather than to the psalm as a whole.

Watch Words

Faith, the key word underlying today's texts, is a word children hear only at church. It is an abstract term that adults use in many ways and have trouble defining clearly even for themselves. Children hear it, say it, and sing it before they understand it. Today, faith involves choosing. We, like Elijah's hearers the Christians at Galatia, must make choices about what we do and whom we follow. The centurion chooses to risk Jesus' public rejection and his slave's life when he asks Jesus to heal the slave. The centurion's faith involves trust as well as choosing. He trusts Jesus' compassion and love. Use the word faith repeatedly today, but focus your comments on faithful choosing and trusting faith.

Let the Children Sing

The repeated phrase, "Sing to the Lord a new song," makes the new hymn "Earth and All Stars" a good echo of Psalm 96.

The third verse of "God Created Heaven and Earth" mentions handmade gods of wood and clay, similar to the idol Baal. To introduce this Tiwanese melody to less musically adventurous congregations, ask a children's or adult choir to sing it as an anthem. Children enjoy learning hymns from different cultures.

Sing "I Sing a Song of the Saints of God" in honor of the faithful centurion, Elijah and Paul.

Avoid "Faith of Our Fathers," which is filled with abstract ideas and dated language. Even the repeated chorus does not make much sense to children.

The Liturgical Child

1. Today's texts beg for dramatic presentation:

—Announce that you are going to share one of the great stories of God's people. Invite the children to meet you at the front. Hold the big pulpit Bible in your lap as you read or tell the story of Elijah on Mt. Carmel in your best storyteller style. Thunder Elijah's angry indignation and his knowing questions at the frustrated Baal priests; carefully describe Elijah's preparations for his sacrifice; and read with powerful awe God's response.

—Explain that Galatians is a letter Paul sent to Christians in a church he had started. Then either assume the role of Paul writing the letter as you read, or let the reading be done by someone else who assumes Paul's role. Paul might be presented either doing his own writing or dictating to a secretary. In either case, demonstrate Paul's strong feelings in the way he says the words, paces back and forth and uses body language (if he is dictating); or writes with flourishing emphasis (if he is writing).

—Read Psalm 96 immediately after the Elijah story. Either read the whole psalm dramatically or line out the short phrases, inviting the congregation to repeat your tone, emphasis, and volume. Suggest that the people imagine themselves among those on Mt. Carmel.

2. Carefully plan today's creed or affirmation of faith. If the congregation regularly recites a given creed, present it today as a series of questions, to which the congregation replies, "Yes, we believe that!" (e.g., "Do you believe in God the Father Almighty, maker of heaven and earth?")

3. Remember to include end-of-school and beginning-of-summer concerns in the church's prayers.

Sermon Resources

1. Give examples of faith as choosing: choosing between basketball and church camp; between Bible school and swimming lessons; between going along with the crowd and standing up for what you know is right; and even between experimenting with alcohol, drugs, or smoking and saying No.

Give examples of faith as trusting: jumping from the edge of the swimming pool into the arms of a parent standing in the water; riding a roller coaster for the first time with a trusted friend who has ridden before and says it is fun.

2. Use the format of Paul's letter to the Galatians as the format of your sermon. Follow the form of the greeting, then speak to choices the people are called to make. Cite choices that children as well as adults face as they live faithfully. Present the letter either as what Paul might write to your congregation, or as a letter you are writing to them.

ARTICLE: Worship Elements 2: June 2, 2013

Wed, 01 May 2013 20:43:00 GMT

By Ministry Matters

Second Sunday After Pentecost

Scripture Readings: 1 Kings 18:20-39, Psalm 96, Galatians 1:1-12, Luke 7:1-10
Color: Green

Call to Worship

L: Spread your open hands toward heaven—

P: Sing to the Lord a new song!

L: The Lord is like no other God—

P: Sing to the Lord, all the earth!

L: Come together to pray and praise:

P: The Lord has made us—Hallelujah! To the Lord we be long, forever—Amen!

Invocation

O Lord, hear us in your habitation; listen to us in your dwelling place! Whatever our age, or race, or homeland, or class, or gender, or intelligence, or ability, or creed, you have promised to show us love: to heal us when we are wounded, to protect us when we are vulnerable, to come to us when we are alone. We stand now in need of your steadfast love; do not disappoint us!

Litany

Leader: O Spirit, help us so to serve you, that all the world might hear and rejoice in the greatness of your name:

Women: Lord of hosts, God of gods, Ruler of glory, Judge of earth, Lover of justice, Avenger of wrong;

Men: Upholder of life, Lifter of heads, Parent to the orphan, Protector of the weak;

All: Maker, Savior, Redeemer, Deliverer, Helper, Shepherd, Keeper, Midwife, sheltering Wings, forgiving God!

L: O Spirit, help us so to serve you, that all the world might hear and rejoice in the greatness of your love:

W: The love that opens, stretches forth, anoints, lifts up, rescues, saves;

M: The love that leads, abides, receives our spirits, helps, holds our times;

A: The love that holds the cup of agony—a strong love, exalted, high, but forgotten!

L: O Spirit, help us so to serve you, that all the world might hear and rejoice in the greatness of your love:

W: The love that creates the heavens and earth and all who — dwell therein, that performs great signs and wonders;

M: The love that rules, that triumphs, that scatters the wicked and makes them still;

A: The love that brings slaves out of bondage, that gathers the lambs and all who are scattered—the love that is bared before all the nations!

Prayer for One Voice

Eternal God, who in Jesus Christ redeems us from the sin that drives us apart and reconciles us with the love that brings us together, we thank you for him who has made us your partners in covenant. We bless you for the vision with which you bless us through him: for the vision of yourself, whose love for all does not diminish your love for each; for the vision of us as individuals, whose move away from you does not slow your move toward us; for the vision of the community of believers, whose history of division does not alter your desire for union; and for the vision of the world, whose clamor for power does not silence your demand for justice.

O God, grant us the faith of Solomon's prayer: the faith that calls the temple not by the builder's name but by your name; the faith that looks not within the temple but beyond for your dwelling place; the faith that longs for the temple to become a house of prayer—not for one people but for all the peoples of the earth.

Unfortunately, our faith in Christ has often been no match for Solomon's prayer. We sing of Christ for all the world, but the world we have in mind is much smaller than the world for which Solomon prayed. It is not the world of "all the peoples of the earth," but only some of them—those of them who think as we think, feel as we feel, worship as we worship, and live as we live.

Forgive us, O God, not only for shrinking your world to the size of our prejudices, but for reducing Christ to the level of our preferences. Too often we turn your Christ into a Christ of our own creation: a Christ too narrow to tolerate any behavior we do not approve; to sanction any belief we do not hold; to welcome any person we do not like; to permit any worship we do not practice.

O God, you have made us in your image. Forgive us for remaking the world in ours. You have made Christ the church's one foundation. Forgive us for trying to build it on another. Transform us, O Lord. Grant us the grace so to represent the Christ you have sent that the world might receive your glorious gospel, obey your great c and worship your holy name.

Benediction

As we leave this place, let us be committed to living the gospel, seeking not human favor but divine approval. And let us remember that it is not submission before God, but devotion to God, to which we are called in the name of Christ.

ARTICLE: Worship Elements 1: June 2, 2013

Wed, 01 May 2013 20:36:00 GMT

By Ministry Matters

Second Sunday After Pentecost

Scripture Readings: 1 Kings 18:20-39, Psalm 96, Galatians 1:1-12, Luke 7:1-10
Color: Green

CALL TO WORSHIP

Leader: The grace of our Lord Jesus Christ be with you all.

People: And also with you.

Leader: Ascribe to the Lord the glory due his name;

People: We bring an offering and come into his courts.

INVOCATION

God of majesty, Christ of Calvary, Spirit of love, with what mixed feelings we address your throne of justice and mercy. Hear our petitions as they are pleasing to you, and grant us our desires as they are in accordance with your holy will; through Jesus Christ our Lord. Amen.

PRAYER OF CONFESSION

Constant God, we confess our inconsistency. We are too often prone to seek favor with people than to risk disapproval of Christian convictions. We are prepared to rationalize or reinterpret difficult demands of Jesus and compromise our relation to him rather than put ourselves at odds with common practice. Forgive our waffling that gives an uncertain impression as to our real commitment, whether it is to the Good News or popular opinion. We do trust in your mercy, through Jesus Christ the Savior. Amen.

Declaration of Pardon

Pastor: Friends, hear the Good News! Our Lord Jesus Christ sacrificed himself for our sins to rescue us out of the present age of wickedness.

People: Grace and peace are ours through the mediation of Christ with our Creator.

Pastor: Friends, believe the Good News!

People: In Jesus Christ, we are forgiven.

[AND]

Exhortation

Having been called by grace, do not turn away in search of any other gospel. Don’t let anyone unsettle your mind with distortions of the Good News of Christ. Be a faithful servant of Jesus.

PRAYER OF THE DAY

Help us to be faithful intercessors, good Lord, ready to pray for others as readily as for ourselves. Let our prayers reflect our humility before you. Save us from taking to ourselves any credit for the good response that you give and the great things that you do, through Jesus Christ. Amen.

PRAYER OF THANKSGIVING

God of all peoples and nations, receive the praise directed to you by whatever title or name in whatever language or ritual, by whatever race or nation. You are worthy of the highest praise, the purest thought, the most precious offering of beauty and service. We thank you for the disclosure of yourself made through Jesus Christ, and we are dedicated to share the Good News about him with our neighbors, that others may join in our hymns of thanksgiving to your name. Amen.

PRAYER OF DEDICATION

Divine Savior, we cannot buy the salvation you freely give. Our offerings can help spread the Good News, in word and work, in this place and every place as your people fulfill the commission given by the risen Christ. Amen.

PRAYERS OF INTERCESSION AND COMMEMORATION

To our thanksgiving and praise, O God, we add our prayers for the church of Jesus Christ that it may have the goodwill of all the people and that day by day you will add to our number those who are being saved. Fulfill the hope of our Lord Jesus that when he is lifted up from the earth, he will draw all people to himself. Bring honor to the name of him who though despised and rejected in the earth was received in resurrected glory in heaven.

Fulfill his promised presence by the Holy Spirit everywhere in the church but especially in remote areas to which the church has gone to make disciples of all nations. Bless both the preaching and the teaching ministry of the church so that those baptized in the name of the Father and of the Son and of the Holy Spirit may learn to obey everything that Jesus has commanded.

Bless all who are called to be our leaders that they may uphold the law, curb lawlessness, and relieve the powerless. Give success to those who seek to uproot networks of crime and illegal drug distribution.

Continue among us an appropriate reverence for human life. May our physicians and nurses, medical technicians and social workers emulate the gentle approach of Jesus the healer. Give them skill of mind and hand that they may both heal the body and relieve the mind. Give them wisdom in consulting both with their patients and with those concerned about their patients.

Comforting Spirit, bring cheer to the discouraged, rest to the weary, health to the sick in body, mind, or spirit. Give to the bereaved the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. Relieve any fears of the dying with the promise of eternal life in Christ. We rejoice in the good news that because Jesus has overcome death, we also will live. We are encouraged by the witness of your apostles who saw Jesus alive and ascended to you. Into your keeping we have committed our beloved dead. Like him who was dead but is alive for evermore, so we believe are those whom we see here no longer. Keep us ever in this faith, that we may bear the heat of the day, knowing that there will be at last the rest of eternity in everlasting peace. To the risen Christ our Savior, to you who raised him from death, and to the Holy Spirit be ascribed all glory and dominion now and forever. Amen.

ARTICLE: We Must Be Consumed

Wed, 01 May 2013 19:40:00 GMT

By John D.I. Essick

1 Kings 18:20-21, 30-39; Galatians 1:1-12

Abundance and scarcity are often the building blocks for human stories. Stories draw on images of deluge and aridity, vagrancy or luxuriance. Post-apocalyptic stories regularly take up themes of plenitude and deficiency as a vehicle for addressing what it means to be human. Competition for valuable resources has characterized our attempts at life together in all ages, so when confronted with a story about the absence of water, it is not difficult for us to imagine how quickly various explanations, causes, and remedies for a drought would spill forth. When our interests begin to compete with the interests of others, we often invoke the divine to settle such disputes, to set things straight, and to order our common life.

For the ancients, weather patterns were assumed to reflect the mood, will, or wishes of divine beings. In 1 Kings 17 we read that Elijah’s first act as a prophet of YHWH involved informing King Ahab of an impending and lengthy drought, which could be lifted only at YHWH’s discretion. Apparently YHWH grew impatient with the people’s insistence upon running after Baal. As 1 Kings proceeds, we find that the drought was indeed severe and that YHWH alone was responsible for any abundance of food or water. It was YHWH who led Elijah to a ravine with water and directed the ravens to care for him there. The brook eventually dried up for Elijah, though, and so YHWH turned the prophet’s attention to a struggling widow and her son in Zarephath. It was there that YHWH restored the widow’s son to life after Elijah had instructed her to provide YHWH’s prophet with water and bread despite a scarcity of oil. These episodes signal to us that it is YHWH alone who is capable of abundance in a world of scarcity.

But nowhere is this competition between YHWH and Baal more pronounced than in 1 Kings 18, where Elijah ascends Mount Carmel to confront the prophets of Baal. He accuses the people of swinging back and forth like a pendulum between Baal and YHWH. Elijah, living up to his name—which means something like “YHWH is my God”—informs the people that YHWH is jealous and impatient. It is time to choose, Elijah pronounces, and so begins the competition.

The prophets of Baal limp around the altar in a rather strange ceremony obviously meant to call down water from heaven. Elijah joins in the event by taunting them, even suggesting that Baal appears unaware, unconcerned, or disinterested. For all the noise generated in the opening act of the competition, it ends in a deafening silence (v. 29). Elijah, on the other hand, takes time to repair the altar to YHWH, which is a sign to all present that he is marking the place again as YHWH’s. He then proceeds to flood the altar with water, perhaps to symbolize rain, but the effect of seeing vast amounts of water being poured on the ground must have been a powerful reminder of what is at stake for a community in desperate need of water: nothing less than life and a future. YHWH, unlike Baal, gets involved, remembers the promises to the ancestors, and keeps the divine promise. YHWH descends upon the altar, or perhaps inhabits the sacred space Elijah has reconstructed, and consumes everything in fire. Nothing former remains.

The prophets of Baal and Elijah are engaged in competing stories that will produce a clear winner and loser, but more than the struggle is to understand reality and be swallowed up by what is true and enduring. Drought and famine and scarcity all suggest expiration and fading into nothingness. These are the things that YHWH descends to consume and devour and destroy. YHWH’s acts on Mount Carmel also call attention to divine abundance, the all-encompassing provision of YHWH alone. It is not just that Baal has lost; Baal, like any and all human creations, has been utterly consumed by YHWH.

Let us remember again that all that we hold most dear must be sacrificed. All the ways of ordering our life together must be consumed on the altar of the gospel. All the ways of dividing ourselves or uniting ourselves must be consumed on the altar of the gospel. There was nothing left in that trench after God’s fire fell from heaven; every remnant of the old was licked up, we are told. The gospel Paul proclaimed to the Galatians was an all-consuming piece of good news, a word that consumed and devoured all other words. Similarly, there are no scraps or leftovers in the gospel’s wake. To grasp at a shred of anything else is to make room for an idol or chase after a different gospel. Indeed, allowing vestiges of old ways or other gospels to exist is idolatry and denies the divine story we’ve been given in the incarnation, life, death, resurrection, and ascension of Jesus. May God’s story consume us all this day and every day. Amen.

BLOG: The Gift of Presence

Wed, 01 May 2013 19:37:00 GMT

By Joe E. Pennel, Jr.

...as a pastor for over forty years I have stood beside those who suffer. I have seen people suffer as a result of illness, broken relationships, moral failure, the loss of a loved one, and the loss of income. These experiences have caused me to reflect on the meaning of suffering in both theoretical and practical ways.

Suffering is a universal theme that joins people at every point on earth. In a strange and mystical way, it makes us aware of our transcendence and destines us to go beyond ourselves. It happens, as we know, at different moments on the path of life. It takes place in various and different ways. It assumes different dimensions. It evokes either compassion or despair. It consoles or it intimidates. It is tangible with an intangible meaning. It leads to either joy or despair. Yet one thing is certain:Suffering is inseparable from the life of humanity.

Ministering to those who are suffering does not mean that we understand all there is to know about suffering or have all the "answers," because suffering is, at best, an intangible mystery. It simply means that we are present to those who suffer so that they might not suffer alone.

We offer those who are suffering a sacred gift when we agree to be present to their pain. Being with them in meaningful ways can provide a source of safety and comfort. It also is a gift to us because it is in such moments that we experience the holy.

Robert Browning Hamilton's poem "Along the Road" tells of walking a mile with Pleasure and learning nothing despite her constant chatter. In contrast, when he walks with silent Sorrow, he learns many things. As we assist those who are suffering, we also learn something of great value for the living of these days.

excerpt from: The Gift of Presence: A Guide to Helping Those Who Suffer by Joe E. Pennel, Jr. Copyright ©2009 by Abingdon Press. Used with permission. Order information below. Click to read excerpts from the other books in this series: The Gift of Compassion by Becca Stevens and The Gift of Encouragement by Marjorie J. Thompson.

ARTICLE: Let's Not Overlook the Ascension

Wed, 01 May 2013 18:00:00 GMT

By Josh Tinley

Thursday May 9 is the Feast of the Ascension, at least in the West. (Eastern Orthodox Christians will celebrate it on June 13). It is the fortieth day after Easter and the day on which, according to the opening verses of Acts of the Apostles, Jesus ascended into heaven.

Luke, the author of Acts, mentions the Ascension briefly at the end of his Gospel. Other than that, the only mention of the event comes from the longer ending of the Gospel of Mark, Mark 16:19, though 1 Timothy 3:16 mentions that Jesus was “taken up in glory” and Ephesians 4:10 says that Jesus “climbed up above all the heavens.”

Though the New Testament writers don’t devote a lot of words to explaining the details and significance of Jesus’ ascent, the Ascension would become an essential part of Christian doctrine. Both the Apostles’ and Nicene Creeds include a statement about the Ascension. The church was celebrating the Feast of the Ascension as early as the fifth century, if not earlier. The Roman Catholic Church lists the Feast of the Ascension as a solemnity, or principal holy day. Some Catholic dioceses observe the Ascension—the fortieth day after Easter—as a holy day of obligation (a day on which faithful Catholics are required to participate in mass).

Protestants tend to pay less attention to the liturgical calendar than our Catholic and Orthodox brothers and sisters. This is especially true in the case of the Ascension. The Revised Common Lectionary (RCL) offers Scripture readings for Ascension Thursday, but relatively few of Protestant churches whom the RCL serves put these readings to use. There are a handful of Lutheran, United Methodist, and other mainline Protestant congregations that have Ascension Day services, but these churches are the exception, not the rule.

While Ascension Day services are uncommon, many Protestant churches remember the event on the following Sunday, which is either the Seventh Sunday of Easter or Ascension Sunday. Still, in my lifetime of Protestantism, I can’t remember the Ascension every being a point of emphasis. In nearly a decade of teaching Sunday school and editing curriculum for a major Protestant publishing house, I don’t recall ever working on a lesson devoted solely to the Ascension. Jesus’ trial, execution, and resurrection, on the other hand have been the topics of many lessons. So have Jesus’ birth and baptism. So has Pentecost. The Ascension, on the other hand, doesn’t come up very often.

Theologian and New Testament scholar N.T. Wright makes the case in his popular 2008 book Surprised by Hope that the Ascension is “a central and vital feature” of Christian belief. It’s not something we should treat as a “strange added extra.”

Our reluctance to embrace the Ascension may have something to do with how the event has been portrayed in western art. Many paintings of the Ascension, such as those by Rembrandt and Garofalo, show Jesus literally ascending to a realm in the clouds. Such pictures made sense to Christians who subscribed to Ptolemy’s geocentric model of the cosmos in which heaven was literally above us, the outermost of several concentric spheres. Were one to go straight up, one would eventually arrive in God’s celestial realm. Such an understanding of creation is responsible for us referring to Jesus’ return to God’s heavenly realm as the “Ascension,” meaning the act of ascending or going up.

A more recent depiction of the Ascension with a similar cosmology is the popular phone app "Jesus Jump," in which the risen Christ bounces from cloud to cloud on his way to heaven. The game ends when Jesus misses a cloud and falls back to earth, with really complicated things theologically. (The markers of Jesus Jump don't really approach the Ascension with the same reverence that Rembrandt and Garofalo did.)

Those with a contemporary, scientific understanding of the atmosphere and the cosmos know that it would take Jesus several billion years, traveling at the speed of light to reach the edge of the known universe and enter a transcendent realm beyond. It would take him another several billion years to return.

Perhaps because of our knowledge of the size of the universe and the laws that govern it, we think of the Ascension as more of a disapparition. He couldn’t stick around on earth forever, so one day he said good-bye to his disciples and disappeared. Or we flirt with Gnosticism, assuming that Jesus somehow dematerialized and traveled to heaven like some sort of disembodied soul.

Maybe we just don’t have the language to explain what happened on the fortieth day after the first Easter. But even as we struggle to describe the Ascension, we cannot dismiss it. Jesus’ ascent is important for a couple reasons:

First, it makes clear the difference between Resurrection and resuscitation. Scripture includes a handful of examples of people returning to life. God, working through Elijah, brings back to life the son of the widow of Zarephath; Jesus resuscitates his friend Lazarus and the young daughter of a man named Jairus; the Apostle Paul restores the life of Eutychus, a boy who falls out of a window and to his death during one of Paul’s long-winded sermons.

All of these people were dead and came back to life, but all would die again. Jesus was different. While Lazarus’s resuscitated body was the same body he’d had before he died, Jesus’ resurrected body was perfect and imperishable. And while Lazarus’s body would eventually end up back in the tomb, Jesus’ body would end up in heaven.

Second, Jesus ascended to heaven in his resurrected body. He did not travel there as a disembodied spirit. The Gospels tell us that the resurrected Jesus broke bread (Luke 24:28-32), ate fish (Luke 24:38-43), allowed his disciple Thomas to touch his wounds (John 20:26-28), and cooked breakfast (John 21:1-14). He had flesh; he could touch and be touched; he could interact with people and objects in tangible ways. Yet his body was eternal.

Paul refers to the risen Christ as "the first crop of the harvest of those who have died" (1 Corinthians 15:20). We are the remaining crop, and we can look forward to a resurrection body like Jesus': an imperishable, yet physical, body. We can look forward to an embodied eternity, not merely a spiritual one.

The Ascension helps Christians better understand our eschatology (beliefs about the end times or the fulfillment and culmination of all things). It reminds us that we don’t look forward to a day when our spirits float away from our body and eventually wind up in heaven. Rather, we look forward to a day when heaven and earth are made new and we walk with Jesus, and one another, in perfected bodies.

Through his resurrection, Jesus demonstrated that death doesn’t have the final say and that God is more powerful than human mortality. Through his ascension, Jesus showed us that the resurrected body, while human, isn’t bound by the limitations of humanity. Jesus didn’t just return to life. He continues to live. For that reason we have hope that we will continue to live as well.

Immediately before his ascent Jesus told his followers that the Holy Spirit would come upon them and give them power and that they would be his witnesses “to the end of the earth” (Acts 1:8). Still today, we are witnesses of the ascended Christ. We are called to give people hope for an embodied eternity by being the embodied presence of Christ in the world right now. Through our words, our presence, and our compassion we can give people a glimpse of the future that Christ has in store for us.

You may not have a feast on Ascension Day, and there’s a good chance that your church won’t have a special service planned. And that’s OK. But in the coming days—perhaps during private devotional time on Thursday, as a prelude to a Bible study or Sunday school lesson, or as part of worship on Sunday—take time to reflect (and to encourage others to reflect) on the Ascension and its importance in the Christian story.

Josh Tinley is a curriculum editor for Abingdon Press and the author of Kneeling in the End Zone: Spiritual Lessons From the World of Sports.

Connect with Josh: Google+ | Twitter | Facebook | Blog

ARTICLE: Letting Go of Pain, Holding On to Faith

Wed, 01 May 2013 13:25:00 GMT

By L. Lawrence Brandon

I want to invite you on a journey of faith, one that reveals the love of God and how He can help you overcome private pain. What is private pain? It is severe emotional and mental distress that, for one reason or another, you keep to yourself. Many things in life can cause private pain. We all experience it at one time or another, especially when we lose someone or something that’s very important to us.

Of course, losses happen for a variety of reasons. It could be that someone close to you has passed away. Maybe you’ve gone through a painful divorce and have been separated from your children. Perhaps you’ve lost your job or business. The list goes on and on.

Private pain from suffering a loss leads to experiencing grief, which often results in going through a common psychological process called the grief cycle. During this process, you go through different stages of mourning until you come through on the other side. It’s important for you to understand how this process works, so you can fully release your pain and keep moving forward with your life.

It’s also essential for you to understand how, especially when you’re hurting, you can still trust God and have hope for the future. Something happens to us psychologically when we love God, yet we are hit with hardships and trials we can’t make sense of or have long-term needs that go unfulfilled. We ask ourselves why we have to go through these things at all. Why does God allow them?

I encourage you: No matter what it takes, hold on to your faith in God. Moving out of faith can be a subtle process. Staying in faith is a vital part of releasing your pain, coming all the way through the grief process, and fulfilling your God-given destiny. Now, if by chance you’re not certain you’ve received Jesus Christ as your personal Savior, then it’s vital for you to receive Him so you can be fully restored. Jesus cares for you more than you know.

We all have issues. We have all been challenged, yet we’re all different. Everyone has his or her own fingerprints, even identical twins. But private pain is like a bullet. It has no gender, ethnic group, or race. Pain doesn’t discriminate. It doesn’t matter if you’re wealthy or poor, young or old, male or female. Pain is pain. So we must remember: though each of us experiences and handles private pain in different ways, we must all come through the grief process.

If you feel trapped and isolated in your pain, then let me encourage you. You’re not alone. There is hope and help for you.

Exposing Private Pain: The Light Shines in Darkness

...as I pondered what had happened to my son, I became angry . . . first of all, with God. I said to the Lord, “Now, how can I serve You and minister to so many people, and have something like this happen to me? This was my son. I’ve been ministering Your Word and pushing people to their next level; helping their children and prophesying into their lives. I’ve been pouring out my heart for ministry, and my son, my flesh and blood, my namesake, Larry Lawrence Brandon, III, has been ripped out of my life.”

I had to admit: Not only was I angry at God, I was livid with anyone who had had anything at all to do with my son’s untimely death. I even had thoughts of avenging his death.

I thank God for His tender mercies and for the light of Jesus in my soul. As I continued to cry out before Him, He spoke to my spirit. A scripture passage came to my heart . . . Psalm 61:1-4, which is on the first page of this chapter. As I remembered these words, God strengthened me:

O God, listen to my cry! Hear my prayer!
From the ends of the earth, I cry to you for help when my
heart is overwhelmed.
Lead me to the towering rock of safety, for you are my safe
refuge,
a fortress where my enemies cannot reach me.
Let me live forever in your sanctuary, safe beneath the shelter
of your wings!

The Lord is a refuge of hope, strength, and peace in our time of need. He is a “safe place” for us to hide when we’re broken and at the end of ourselves. Have you experienced His tender, healing touch in your darkest hour? I certainly hope so. Nothing in this world can compare to it. When God reminds you of His Word and comforts you, it goes to the depths of your soul. It soothes your pain and gives you indescribable peace. It gives you hope when everything around you tells you that all hope is gone.

That psalm was so calming to me. Not only did it confirm the cry of my heart, it also reminded me that God understood my pain. He would keep me safe under the shelter of His wings as I walked through this painful process. That night I went home comforted by the Lord. I said, “All right, Lord. You’ve helped me all these years; You can help me through this as well.”

Faith Check

Let me close this chapter with a word of advice: When you hold on to your pain, you’re letting go of your faith in that area. I have learned this lesson well. But as you hold on to your faith in God, you let go of the pain that holds you in darkness. You have eternal treasure, the light of life, within you. Sometimes letting it shine in the dark can be very different than you think . . . but it is powerfully productive.

The American writer, Washington Irving, once said: “There is a sacredness in tears. They are not the mark of weakness, but of power. They speak more eloquently than ten thousand tongues. They are messengers of overwhelming grief . . . and unspeakable love.”1 When you cry out to the Lord, His strength is made perfect in your weakness. So don’t be afraid of the dark. And don’t try to escape your tears. They can release light and life to everyone around you.

What is your private pain? Have you been holding it in, not wanting to expose it to others? If so, why? Don’t answer too quickly. Let’s pause and bow our hearts before the Lord in prayer:

Dear Lord Jesus, we come into Your presence with thanksgiving. Thank You for giving us life and light. You are our “safe refuge” when our hearts are overwhelmed, an everpresent help in our time of need. Hide us under the shelter of Your wings and expose our private pain. Bring everything to mind that we need to let go of so the healing process can begin. We submit ourselves to You, Lord. Thank You for the treasure You have placed within us, because Your light overcomes darkness. In Your name we pray. Amen.

Now take some time to reflect, and then answer the questions as openly and honestly as you can. Write your thoughts in a journal if you’d like. Then submit your private pain to the Lord. Settle it in your heart that when God calls upon you to shine in the darkness you will trust Him and obey.

BLOG: The Power of a Playlist

Wed, 01 May 2013 12:00:00 GMT

By Kimberly MacNeill

Remember the days when you heard a song on the radio that you loved and so you went to the store and bought that compact disc? (Yes - the days when CD’s were your only option for owning music?) And you would put that CD in the player and go straight to the track of the song you loved and you would listen to it over and over again. At some point, maybe you would listen to the whole lineup of songs and find another one you liked. Usually there were more than a few that you didn’t care for, but you were stuck with them, so you tolerated listening to them. After all, you paid for them.

iTunes changed all that. Now you only buy a song you love. You never, ever have to even listen to a song you don’t like. You make a playlist of your favorites. And when your favorites change, you change the playlist. It’s easy. And if you don’t want to buy any songs at all, you can tune into iHeartRadio and design your own station. No need to tolerate songs you don’t like when you can have absolute satisfaction with your favorites.

My Favorites Versus Your Favorites

Though these are technological advances that are enjoyed by many, it is worth noting how this has impacted corporate worship gatherings in the church. The “worship war” as it has been called, used to be generally “traditional” versus “contemporary”. But now it is plural: “wars.” It is “my favorites” versus “your favorites” and there aren’t just two camps in the war; every worshipper has their own camp. If the worship band plays your favorite song, worship is really good that day. If they don’t, worship was not as good as usual. If they play your favorite, you easily engage. If they play someone else’s favorite, “I just couldn’t get into it, today” you say. This lack of tolerance has impacted the participation and appreciation of corporate worship. People, worship leaders included, have lost the fact that God is the sole focus of the music set and time spent together; people have forgotten the purpose of gathering in his name, to give Him glory. We know the saying “It’s not about us,” but sometimes we still act like it is.

Our Playlist

People need to be led back to what it means to worship as one body. And if part of worship is going to be singing together, then we need to get everyone on the same page. It is hard to go against the culture of “personalization” that has been described here, but there is a possible solution. Why can’t a church have its own playlist? These are OUR favorite songs. These are the songs WE sing. TOGETHER, WE sing these to worship OUR God. Practically speaking, here is how you do it: as the worship leader you already have a pool of songs that you choose from when planning music sets over a period of six weeks or so. Take that pool and call it a playlist and publicize it as such to the church. Print it in the program. Post it on the web. Get it out there so that people can download it. If people start listening to those songs over and over in their car, eventually they may sing them in the shower. And once they can belt it at the top of their lungs while they are alone, they might just start singing with the congregation because now they know the song and it is important because this song is OUR SONG to God.

Making It Happen

This can work. However, the challenge has always been that the worship leader is so busy the playlist becomes an extra step that they just can’t get to. Someone has to own it. There is probably someone you know who loves to worship through music and would give anything to be part of the worship team—except they have no musical ability. But they would love to come see you once a month for 15 minutes, get the list, adjust it from last month if needed, and work the communication channels of the church to get it in the program and on the web.

A Church Playlist might just be the tool you’re looking for. It will increase ownership and “oneness” among the people when they worship together. It will increase participation among a culture of non-singers in which we live (see “Why Aren’t People Singing?”). And imagine what it will say to guests who come to visit the church gathering: it will be tangibly evident that these people love God. What an opportunity!

“Sing a new song to the Lord!….proclaim the good news that he saves…Tell everyone about the amazing things he does.” -Psalm 96

ARTICLE: When Church and Family Finances Conflict

Tue, 30 Apr 2013 13:52:00 GMT

By Bromleigh McCleneghan

In early February, my husband and I prepared to visit the Taxman, spending a lunch hour gathering W-2s and mortgage statements and all the other official documents we had spent the month of January collecting. As I filled water glasses and made quesadillas, Josh called out: “Hey! Guess what we spent on childcare last year!”

I mentally tallied the numbers. Roughly $1100 for each kid, each month from January to June. Summers off, ’cause Josh is a teacher. Fiona started kindergarten in the fall, but our town doesn’t have “full-day” until first grade; so while our childcare costs dropped then, we still shelled out around $500 a month for her. “$15,000?” I guessed.

“More. Just about 23.”

We enjoy the benefits of being a dual-income household, but the cost of childcare is steep. Some of our friends with kids under six years old save on childcare costs by having only one parent work outside the home, but they’re then living on just one income, and things are tight.

Single parents often have the worst of both worlds: one income, and, frequently, the need for paid childcare.

It’s personal, this math.

The Pressure to Give

We are not good at talking about money in the church; this is what the stewardship experts tell us. Yes, we carry the cultural weight of constant appeals to the building fund, of passed offering plates with their accompanying guilt trips. Yes, we compete with other ministries and non-profits for people’s dollars. But, Christians are instructed that giving is a spiritual discipline, an act of gratitude, and a necessity. If we want to pay the staff, if we want to fund the programs we value, if we want to pay our apportionments, we need people in the pews to pledge substantial dollars to support the life of the church.

Are you giving ten percent? Are you giving one? Every three years, the Revised Common Lectionary gifts preachers who run stewardship campaigns in the fall with texts like “the widow’s mite,” which are then used to remind us that, no matter how tight things are, it’s a blessing to give. In a popular example used in stewardship campaigns, preachers divide our incomes symbolically into 10 apples and then keep stealing bites out of the tenth, ostensibly set aside for God. “Vacation? [Bite] Bigger TV? [Bite]. Oh, I didn’t set anything aside for Christmas. God likes Christmas [Bite]. At the end of the illustration, all that is left for God is a crummy apple core.

We visited the Taxman and were asked about our charitable contributions in the past year, the category which normally includes our pledges to the church. The number we gave him was awfully small, the smallest it’s been in years. I was out of work, we were underwater on our home, our toddler got a second set of ear tubes, and then there was the aforementioned twenty-three grand on childcare.

I’ve been on both sides of church budget discussions: as a pastor concerned with the financial health and viability of congregations, and as a young adult wanting to support the church with my peers, but bearing the significant expenses that accompany the raising of a family. We need to give more than the dollar a week we remember to put in our daughter’s purse for the Sunday school offering, but we’re cutting it too close each month to commit to the prearranged EFT transfer favored by the finance committee.

Resentment toward Young Families

I have sat in those committee meetings as members bemoan the projected shortfalls, the rising costs of staff and building management, the lack of church growth. Things can get negative quickly. Young families use church as “babysitting”; they show up en masse for baptisms, but they never give. We can’t afford to pay for babysitters for people to participate in our programs. They can pay for their own babysitter.

With all due respect, as an ordained Elder, if I weren’t required to be at church meetings, but were instead a parishioner attempting to share my time and talent, I would never shell out money for a babysitter to attend a contentious, overlong committee meeting that kept me out past bedtime.

The ways the church talks about and understands ministries with families with young children is a conflicted and, often, self-defeating one, particularly in this economic moment. Parents feel guilty, but hard-pressed, as they pass the plate without contributing; older adults, single people, and those without children may resent the pervasive notion that “young families” are the ecclesiastical goose that lays the golden egg. Especially because children’s ministries are expensive to staff and run, requiring curriculum, endless supplies, space, and the commitment of multiple volunteers. In a congregation I visited this morning, the children’s choir sang two lovely pieces, directed by two different members of the staff, and then a host of parents and children vacated the sanctuary for their large and well-attended Sunday school ministry after the musical offering.

When the offering plate came around later, I passed the plate, as did the other folks in the row where I was sitting. The people who placed envelopes in the plates were in their fifties and sixties. Most of the couples in their thirties and early forties dutifully moved the plate along, as if the ushers on either end of the pew simply needed assistance getting the little wooden disc from one side to the other in a ritual gesture. (Maybe they’re giving online instead, to their credit, but that doesn’t mitigate the perception of stinginess.)

It’s a scene I see repeated all the time. And at times I want to roll my eyes at these folks learning to do church as adults, who seem not to have done the math, who seem not to realize what it costs to run a church, what it costs to pay the children’s choir directors and the Christian education person. I may not give, but at least I have the decency to feel really bad about it.

Valuing Different Gifts

But if the Church is going to get past this impasse, if the stewardship committee is going to stop banging its head against the proverbial table when giving among young families doesn’t increase in a direct relation to their increased participation, if I’m going to stop feeling guilty, we need to take seriously the notion that at different moments of our lives, we give differently. We need to take seriously the musical contribution of the children’s choir as an offering, one that the children’s music director is helping them make, and one that is equally valued in the life of the church. We need to understand that for some families, just showing up and participating in the communal sacrifice of praise is the only one they can afford to make for the church right now, and that is good enough.

Leaders in the church also need to take seriously the numbers that define people’s lives. While our finance committees are often overrun with the rhetoric of economics 101, we ought to respect the arithmetic by which many households are run. That apple example, which is so popular, and which makes me so crazy, is right when it suggests that it is easy to justify eating into our tithe. But the speaker tends to designate just one apple, just a symbolic 10 percent of earnings and income, as encompassing the cost of both housing and food. You have nine apples to spend on yourselves, it is implied; you are selfish for refusing to protect just one for the Lord God, the Source of all you have. But it’s not really fair or accurate to say that we have nine apples to spend on ourselves. According to the Bureau of Labor Statistics, the average American spends over a third of our income – 3 ½ apples! – on housing alone. The average American family spends more than 20 percent of its income on healthcare costs, and some spend up to 50 percent. Student loan repayment is another 10 percent for many households.

The structure of our economy and household economics in the U.S. has shifted dramatically over the last thirty years, and though churches are experiencing extreme stress over decreased giving, we need to pay close attention to the causes of that decrease. Many of these forces are beyond the control of individual families, and even individual congregations. Churches need to be realistic but they also need to be grace-filled and empathetic with parishioners who are more than likely already overburdened by financial stress.

We may require a shift in the understanding of our mission in serving young families, and in the way we think and talk about money and its relation to our larger economy.

Adjusting any stewardship program that relies too mightily on the infamous apple illustration would be a sufficient start, but we also need a more concerted effort on the part of pastors, preachers, and church finance and stewardship committees to narrate an honest and fulsome story about the economic realities facing the church and its members. Those in leadership need to grow in their understanding of how and why the economy has shifted over the past fifty years, and must refuse to accept the unexamined assumption that “people just aren’t faithful givers anymore.” Church finance experts are right about one thing, though: We need to be talking economics throughout the year, honestly addressing this powerful, and stress-inducing, force in congregants’ lives as a part of how we proclaim the gospel and reflect on the needs and health of our community.

Preachers, God help us, need to start learning some math.

ARTICLE: God Walks with a Sister in Faith to...

Mon, 29 Apr 2013 18:31:00 GMT

By Michele Clark Jenkins and Stephanie Perry Moore

Help Her Find Glory in Waiting

And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. —Romans 5:3–5

In our microwave, instant-messaging, drivethrough, cell-phone world, one thing many of us are not great at is patience. More succinctly: we hate to wait. Yet in reality, many of us hurry up to wait. We want what we want and we want it yesterday!

When going through tribulations, we naturally want our trials to be over and done quickly. But let us learn to go through whatever is before us (the good and bad) with joy, knowing that what the enemy may have intended for evil, God can and will use for our good. Glory in the waiting, with the knowledge that, in the end, something good will come.

Practical Application

Troubles, problems, trials, suffering, misfortunes, evil—tribulations have a way of getting our full attention. But we can shout with joy knowing that what may have begun as tribulation works in us patience, especially when we can do nothing except wait on God. Out of patience comes experience. Experience? Yes, we experience the true meaning of Isaiah 40:31: “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.” And once experience is gained, we then have hope . . . we have history. And that means the next time tribulation rears its head, we won’t worry because we know what God can do!

Prayer

Dear Father, I thank you that no matter what I’m faced with, I can go through it with joy and patience, with full knowledge that you’re with me. Through patience, I’m being perfected. I trust you completely, knowing that the love you have for me is shed abroad in my heart and that, no matter what comes along, I’m more than a conqueror through Christ. —Vanessa Davis Griggs

Help Her Be Anxious For Nothing

The Lord is high above all nations, and his glory above the heavens.
Who is like unto the Lord our God, who dwelleth on high,
Who humbleth himself to behold the things that are in heaven, and in the earth!
He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill;
That he may set him with princes, even with the princes of his people.
He maketh the barren woman to keep house,
and to be a joyful mother of children.
Praise ye the Lord. —Psalm 113:4–9

My soul, wait thou only upon God; for my
expectation is from him.
He only is my rock and my salvation: he is my
defence; I shall not be moved.
In God is my salvation and my glory: the rock
of my strength, and my refuge, is in God. —Psalm 62:5–7

When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. —Isaiah 43:2–4

Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

Which of you by taking thought can add one cubit unto his stature?

And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. —Matthew 6:25–33

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. —Philippians 4:6–7

I have called upon thee, for thou wilt hear me,
          O God: incline thine ear unto me, and
          hear my speech.
Shew thy marvellous lovingkindness, O thou
         that savest by thy right hand them which
         put their trust in thee from those that rise
         up against them.
Keep me as the apple of the eye, hide me under
         the shadow of thy wings. —Psalm 17:6–8

ARTICLE: Sermon Series: Evangelism Lessons

Mon, 29 Apr 2013 13:59:00 GMT

By Bob Pierson

3 Week Series

Week 1: The Good Samaritan Church

Matthew 25:31-46; Luke 10:25-37

Today there is so much confusion about what it is to be a Christian. Churches have defined it in many ways: how we worship, the music we use, our liturgy. Being a Christian has been defined by particular rules, such as the way we cut our hair, the garb of our clergy, and the amount of water used in baptism. In a society that has become very secular, we need to get to the point of what it is to be a Christian. Peter sought to answer that in 1 Peter 2:21: “You were called to this kind of endurance, because Christ suffered on your behalf. He left you an example so that you might follow in his footsteps.”

In 1896, a Kansas pastor named Charles Sheldon was inspired by those words and wrote a novel defining what it is to be a Christian called In His Steps. The idea is so simple. To be a Christian is simply to ask, “what would Jesus do (WWJD)?” Several years ago, people wore WWJD bracelets, and it was popular to affirm our faith with that simple slogan. The popularity of the bracelets and slogan has waned, but the meaning is still essential. The Christian is to follow in the steps of Jesus, asking, “What would Jesus do?” in every decision.

In Luke 10, Jesus tells a story of a man attacked on the road between Jerusalem and Jericho. Some people coming down the road see he has been robbed and is injured, in a desperate condition; they are too busy to stop and help. The good Samaritan sees the man and stops to help. He goes beyond normal courtesy, even placing himself in danger. Jesus says at the end of this story that we are to go out and “do likewise.” We need to be the people who help if we are going to do what Jesus would do.

As Jesus was just beginning to preach, he went back to his hometown and read aloud the scripture,

The Spirit of the Lord is upon me,
because the Lord has anointed me.
He has sent me to preach good news to the poor,
to proclaim release to the prisoners
and recovery of sight to the blind,
to liberate the oppressed,
and to proclaim the year of the Lord’s favor. (Luke 4:18-19)

Jesus said he was called to help people in need.

At the end of Matthew 25, Jesus makes that point extremely clear as he tells the story of judgment day. We will be divided like sheep from goats. The sheep, those who help ordinary people, get to go to heaven. Those who don’t are the goats and will go to the other place. It’s very clear; we are called to be like the good Samaritan.

Today, churches are declining in membership, attendance, and participation. We ask how we are to reach new people and new generations, and we are susceptible to all kinds of membership campaigns and gimmicks. In previous generations, we won new converts by telling people that the thing to do was to go to church; everyone in town went to church. Today it is not “the thing to do.” In other generations, people went to church because they were scared into it. They were told that if they didn’t go to church, they would go to hell. Today, people disregard our scare tactics and are not going to church. Sometimes it would help if we had the most entertaining worship; surely then people would come to church! But, when a praise band takes a job at another church or a popular youth director goes to seminary, the youth group begins to fail, and we realize that entertainment, fear, guilt, cultural pressure, or attendance campaigns will not work in the long run to create sincere relationships with Christ.

Jesus said that what will work is helping people where they hurt. “Needs-based Evangelism” is being sensitive and caring; it is helping people. The greatest mistake the church has made in recent years is not noticing the hurts of the people on the side of the road. We get so busy going to our meetings and activities that we do not have time to stop. The irony is that, by that very act, the church is dying. Churches all across the world are growing and thriving when they are sensitive to the needs of the people. Jesus says that he came to help; if we are to be his followers, that is what we must do. There will be lots of techniques for reaching new people, lots of membership campaigns that will be tried and materials that will be sold, but until we really care for and help others, the church will not grow. The answer is not simply doing a little bit of good in a world that needs so much; it is really caring; it is inviting someone to a cancer support group where there is prayer and faith and hope. It is caring enough to go to the hospital when that patient undergoes treatment or surgery. It is meeting friends and family and inviting them to join you in prayer.

To be a “Good Samaritan Church” (perhaps the best name for a vibrant church today), doing a little bit of good from time to time will not cut it; it requires really caring about each and every individual. In this way, people come to know Jesus not by some slogan that they use or an empty prayer that they say but through acts of love. Jesus set an example, and we should follow in his steps.

Week 2: T E L L

John 1:43-51

The mainline Protestant church today is declining. The percentage of Americans who claim to be Christian is decreasing. These trends have been happening for twenty years. These statistics ought to remind us not of a need to have a new membership campaign but to do what Jesus taught and to make disciples. Our effectiveness will be made possible by three decisions: the decision to follow his final instructions, the decision to do what Jesus taught, and, finally, the decision to tell others about Jesus Christ and how wonderful it is to follow him.

They were doing what is natural, just telling a friend about a really good deal. We do it all the time. It is called word of mouth. You find there is a bargain at your favorite department store, and you tell your friends. You hear your favorite singer is coming to town, and you tell your friends and family. There is a new television series that you really like, so you tell others, whether they like it or not. We are always telling.

John 1:43-47 shares the simple story of Philip telling Nathanael about Jesus. This “telling” others happens over and over. The book of Acts is the story of telling others about Jesus. It is so natural and simple, and yet for a Christian today to tell another about Jesus seems so hard.

The people we want to share with live in a society that has become very secular. In fact, much of our society views organized religion in a negative way. Church members are thought of as hypocritical and uncaring, arrogant and judgmental. Often the language we use to describe our faith is difficult for non-Christians to understand. We use unfamiliar metaphors and symbols. Most troublesome, we have not lived our faith very well in front of the very people we would like to share with. That being the reality, how do we share?

The letters in the word TELL can be a reminder of some of the principles of how to share our faith. The T reminds us of the Truth of our own lives. In order to tell the story of Jesus, we need to know that truth ourselves. It needs to be in our minds, but more than that, it needs to be a part of our experience. Some of us have known the truth of Jesus Christ since childhood; we are almost born into the faith; it has become so much a part of how we think and live that it is who we are. Others of us have become Christians along the journey of life. We have made a change and a promise to follow Jesus. We have experienced the indwelling of the Holy Spirit, and we sense the excitement of being a part of the church. We each have a story and truth about what being Christian means. Too often, we detract from that truth with fear, guilt, mistakes, and how we have changed from our worst nature. Certainly that is an important aspect of truth in all of us. But Christianity is not just about how bad we have been but about how good Jesus is. The truth is that God loves us despite our faults. Our self-esteem is secure. That’s our story. It is our truth.

The letter E reminds us of the word Explain. Much of the task of telling about Jesus is to explain. A lot of misinformation is present in our society. We need to explain our beliefs. We need to be prepared to answer hard questions. Many doctrines of the church require careful study. We must have answers for these questions. We must be able to explain. This is the story of salvation for all of us, and it must be explained and understood for us to be able to enjoy it, celebrate it, use it, and tell it clearly.

The first L reminds us of Living. If a person is to understand what the Christian faith is all about, they will understand it best by the way that we live. We need to show that love, generosity, kindness, patience, understanding, integrity, and responsibility are the principles we live by. Our society seems to reward un-Christian behavior, so we must tell others about Christ through our actions in ordinary times and in times of crisis.

A young woman found she had a difficult disease. Her friends at the office were impressed with the effective way she dealt with illness. They were amazed because she seemed to have unusual strength to handle this difficult time. When they asked how she remained so strong, she shared the strength that God had given her. They saw Jesus in her behavior.

The last L represents Leading. We are called to invite someone to church and to explain salvation. We need to learn how to lead others to accept Jesus Christ as Lord and Savior.

Jesus called us to go make disciples. There is no exception to that. How we share the faith and tell the story is a critical part of our discipleship. In order to really TELL we have to spend time studying, praying, and practicing. Our real effectiveness is our deep sincerity and commitment to follow Jesus. We may not have all the doctrines of the church worked out in our minds when we have an opportunity to invite someone, but we must try our best to explain what church is about, even if we fumble. We need to remember that the truth of how we live is important as a means of invitation. We are called to tell with love what Christ has taught us. Every day we live, we are telling the story of Jesus with our own lives.

Week 3: The Final Instructions

Matthew 28:16-20

It was halftime of the homecoming game. The home team was behind by two touchdowns. The coach knew his job was on the line. The team knew this was the most important game of the year. As they sat in the locker room, the coach’s instructions were clear. They had a new strategy for the second half, some assignments were changed, and an attitude of determination was set. As the team went back on the field, no one questioned what they would do or when; the time was now. They had heard the final instructions, and they were clear.

The CEO was visiting the city from corporate headquarters, meeting with all of the members of this particular branch of the company. The sales force, management, manufacturing—everyone was there. As she began to speak, she told them clearly about changes that had to be made. She described the new strategy, telling them what had to be done. She ended with an enthusiastic summary. The applause was vigorous. The employees knew that, if they wanted to keep their jobs, they had to do what was said that day by the CEO who had given the final, clear instructions.

At seventy-eight years old, he had been in good health most of his life, but now he was dying of cancer. He asked for his children to come to his bedside at the hospital. All were saddened by their father’s illness. They were all very emotional. As the family gathered around the room, he began to tell them things he believed in—things about life, things he wanted them to do. Then, he asked each of them to promise to do what he had reviewed. That day, they all agreed to follow his final instructions as best they could.

We’ve all had experiences like these, some of us in the same situations. We understand the imperative.

In each of these stories, the instructions are clear. The emotion is strong, and behavior cannot be compromised. The team has to follow the instructions—now. The corporate management strategy was an imperative. The family gathered around their dad’s deathbed comes to understand what family is all about. They will do their best to do what he asks them to do.

Matthew 28:19-20 tells a similar story. Jesus asks his followers to meet him on a hillside in Galilee. They had done this many times before in the three years of following Jesus. This was not unusual; the unusual thing was that this is the last time. There is something final about this meeting. Jesus shares “The Great Commission.” He makes it an imperative. As followers of Jesus, we must understand that imperative. What Jesus says to the disciples, he says to all of us. To follow his way truly, we need to follow this Great Commission.

Look at the words carefully and review this imperative. First, Jesus says, “I’ve received all authority in heaven and on earth. Therefore, go and make disciples” (vv. 18-19a). This is an imperative—we must make disciples of Jesus Christ, who comes to us in authority. Everything the church does—fellowship, worship, recreation, community service, and acts of social justice—must align with the imperative to make disciples. We have become immune to the phrase because we’ve heard it so many times. Jesus told us that our first obligation is to help people become followers of Jesus! It is the final instruction.

The second aspect as Jesus states it is to “make disciples of all nations” (v. 19b). There is no limit to whom we are reaching, those of every age, station, and situation in life. As we do evangelism, we tend to focus on certain groups—groups that are like us, those with whom we can communicate— and there’s no problem with that, but we must understand that, in reality, our field is unlimited.

Jesus says that we are to baptize new believers. We are not just to tell them about Jesus’ teachings or help them enjoy the music of worship and recreation in the fellowship hall. We are to lead people to accept Jesus Christ as their Lord and Savior; we are to lead people to “take up their cross and follow him”; we are to baptize them as followers of God, seen in the power of his daily presence and in his beautiful creativity.

Finally, Jesus says we are to teach them to obey all of Jesus’ commands. We are to help people really understand the purpose of the gospel, take time to explain the difficult doctrines and the easy ideas. All species of the animal kingdom teach their offspring the skills necessary to survive— gathering food, providing shelter, taking care of themselves. We as “parents” of new followers of Jesus need to teach everything he taught. It’s not always easy, but we are to teach the whole gospel—not just what is convenient or popular, but all of what Jesus taught. The church has a responsibility to help us all come to understand and teach it.

As the disciples walked away from that fantastic experience, and seeing Jesus ascend into heaven, they had many alternatives. They could go back to fishing or grieve in their homes because they had lost their Savior. They could go about family responsibilities—on and on, we have choices.

In the church today, there is so much to do. There are many good, important things to be involved with; there are so many things that are pressing and critical. Evangelism has gone out of style; this “Great Commandment” has been rejected by many Christians. They have clipped it out of the Bible and tossed it in the trash as not possible, not practical, and not doable. Yet if we are truly to be on God’s team, working for our leader, Jesus, and are truly to be children of God the Father, we have no choice. We must make disciples! This is our imperative, the final instruction! This is our task!

BLOG: Righteous Judgment

Mon, 29 Apr 2013 13:24:00 GMT

By Melissa Slocum

Last month two young men in Steubenville, Ohio, were convicted of raping a sixteen-year-old girl during a night of partying late last summer. The case gained national attention in part because of the role that social media played in incriminating the perpetrators and leading to further arrests. Teens who were at the party and who witnessed the sexual assault used phones to take pictures, record videos, and tweet an account of the night’s events.

The teens guilty of this crime played for the Steubenville High School Big Red football team, a program with a history of championships and a loyal following in the east Ohio town. Some in the community lashed out at the victim, blaming her for damaging the football team and its reputation. Even after the verdict was delivered, two girls were arrested for threatening the victim through social media.

More recently authorities in Torrington, Connecticut, arrested three young men, ages 17 and 18, for the sexual assault of a thirteen-year-old girl. Some classmates of the accused responded by bullying the alleged victim on Facebook and Twitter.

Many young people involved in these incidents—as perpetrators, bystanders, or outside observers—exercised poor judgment, to say the least. Two young men have been judged accordingly by the legal system. Time will tell if additional arrests, charges, or convictions follow.

God’s Judgment

Throughout Scripture we see a God of love, justice, and mercy. But, as early as the opening chapters of Genesis, we see that God is also a God of judgment.

Through Abraham and Sarah, Moses, and David, God made covenants with God’s people, Israel, promising to bless and protect them. But, as a part of these covenants, God expected the people to be faithful and obedient. God never abandoned Israel, but when they weren’t faithful, there were consequences.

As a warning against Israel’s disobedience, Moses said: “I call heaven and earth to witness against you today that you will soon utterly perish from the land that you are crossing the Jordan to occupy”; but later he reveals, “Because the LORD your God is a merciful God, he will neither abandon you nor destroy you” (Deuteronomy 4:26a, 31a, NRSV). Later in Israel’s history God spoke through prophets, warning people of the consequences of abandoning God.

In his death and resurrection, Jesus atoned for our sins and delivered us from death. Though we have forgiveness and the promise of eternal life, we do not have license to do whatever we want. God holds us accountable for all we do. While we might be fearful about being judged for our words and actions, we know that we serve a merciful God who invites us to repentance and reconciliation.

Living the Promise

Young people are still learning how to make responsible decisions, and they often learn by trial and error. Too often they find themselves in situations where their judgment is impaired by factors such as peer pressure, alcohol or drugs, or anger. They need to understand that God cares about what they do and say. The writer of Ecclesiastes put it this way, “Rejoice, young person, while you are young! . . . Follow your heart’s inclinations and whatever your eyes see, but know this: God will call you to account for all of these things” (Ecclesiastes 11:9).

The promise of God’s judgment is not meant to scare us, and we should not live in constant fear of doing something wrong. In fact, if we do not take risks in order to glorify and obey God, we will be equally judged. Our responsiblity is to constantly seek and pray for God’s wisdom precisely because we understand the promise of God’s judgment (for good or bad) and God’s call for us to live powerfully in the Holy Spirit.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Let's Make a Deal

Mon, 29 Apr 2013 12:51:00 GMT

By Richard Stearns

For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it. —Mark 8:35

Have you ever watched the game show Let’s Make a Deal? This show took on new significance for the Stearns family this year as my daughter, Hannah, actually appeared as a contestant on the show. A third-year law student at the time, Hannah hoped she might win a little money to help with her tuition expenses. So she got tickets to the show, and in order to increase her chances of being chosen as a contestant, she dressed up as a law book—a torts book, to be precise. She felt a bit foolish, but it worked, and she was picked to come out of the audience to be a contestant.

Hannah did well. She ended up winning a motorbike, a laptop computer, and a couple of nice backpacks. To her parents’ great relief, she sold the motorbike to get cash to pay her bills.

Let’s Make a Deal is a great little metaphor for the choices God requires us to make. In the show contestants are brought up on the stage and offered a wide range of prizes, both good and bad. But the real essence of the show, and the thing that makes it so compelling, is the agonizing choices the contestants are forced to make. The host might first offer someone one thousand dollars in cash, with no strings attached. The contestant can quit right there and go home one thousand dollars richer. But then the fun begins; he offers a trade-in of the cash for the unknown prize that lies behind the curtain on stage. Of course, the contestant doesn’t know what lies behind the curtain. It could be a brand new Corvette; a two-week, all-expenses-paid vacation to Hawaii; or a case of dill pickles! It’s the contestant’s choice: trade what he has already won for the promise of something better, or play it safe and keep what he already has. The drama of the show is increased as winners are constantly offered opportunities to improve their prizes but always with the risk of dill pickles.

In a real way the decision to follow Christ and to lay down our lives to follow him is quite similar. Jesus was playing Let’s Make a Deal with the rich young ruler: “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me (Matt. 19:21, paraphrase). I’m offering you the great adventure of your life. I am inviting you to partner with me in my great kingdom mission. I promise you will find your deepest purpose and your greatest fulfillment in life in doing what I created you to do. All you have to do is lay down what you’ve already won, and I will replace it with treasures beyond your imagination.”

It’s that last sentence that’s the hard part—“lay down what you’ve already won.”

“Can’t I keep it all, Jesus?”

“No, my child, because no one can serve two masters—you will either hate the one and love the other, or be devoted to the one and despise the other” (Matt. 6:24, paraphrase).

What are you clinging to? There are so many things that compete with God in our lives. Perhaps a career that you have invested decades in building or maybe a business you have started. Surely it can’t be wrong to pursue a career or build a business? It could be money, wealth, and the ability to create wealth that have their hold on you, or perhaps the many things that money can buy. The more you have, the harder it is to sell everything you have and give it to Jesus. That may be why so many people give their lives to Christ when they have nothing left to lose.

You might be clinging to an unhealthy relationship or an identity you have shaped. Maybe you have an addiction you have not been able to let go of. Lots of people cling to a physical place; do you live somewhere you love that you aren’t willing to leave? Do you love your house, your friends, your comfort, and the familiarity of your life? These are not bad things unless you place them above God.

The common thread behind all of these attachments is control. We want to control our lives and our choices, and we don’t like anyone who threatens to take that away. Remember my comparison between following Jesus and enlisting in the army? When you give your life to following

Jesus, he asks you to give control to him. As one bumper sticker aptly put it: “If God is your co-pilot . . . switch seats!” Jesus wants to drive; he wants to lead; but he cannot until you “lose your life” for his sake so that he can give you the life he always meant for you to live. What are the most precious things you possess? Are you willing to offer them to Jesus?

Now here is a really important thing to understand. If you lay down all of these things in the service of Christ and his kingdom, he won’t necessarily take them away from you. He doesn’t ask us all to quit our jobs, leave our homes, and have an estate sale to liquidate all our earthly possessions. No, he only asks that we turn all of those decisions over to him. I know many followers of Christ who are serving him in powerful ways who have not been called to sell, leave, forsake, or abandon the lives they have built. But they have been called to use the lives they have built for Christ and his kingdom. Sometimes he does take the things we have laid down at his feet, but unlike the game show host on Let’s Make a Deal, he always replaces them with something better.

Adapted excerpt from Unfinished: Believing Is Just the Beginning by Richard Stearns. Available April 30, 2013, from Thomas Nelson

ARTICLE: The Power of Parents on the Path to Faith

Mon, 29 Apr 2013 07:12:00 GMT

By Kyle C. Longest

Kyle Longest is part of a research team that is conducting an extensive, ongoing investigation of the religious lives of young people. Under the primary direction of Christian Smith of the University of Notre Dame, the National Study of Youth and Religion has followed more than 2,500 adolescents from their teenage years into their early twenties. By surveying these young people at different stages of their lives, the researchers are developing a comprehensive picture of how adolescents manage and interpret religion, and the factors that shape this process as they make the transition into young adulthood.

The National Study of Youth and Religion was motivated, in part, as a way to address several misperceptions about adolescents that have been propagated by popular media and news outlets. Perhaps one of the most egregious of these myths is the idea that once children become teenagers, parents don’t matter. This seemingly widespread belief claims that eventually children stop listening to their parents and start listening to their peers, and perhaps to non-family adults, such as youth pastors, coaches, and employers. Accordingly, parents are led to believe that by the junior high years they have done all they can do to directly shape their children, and at that point the best they can do is guide their children into pro-social peer groups and organizations.

Although widespread, this myth simply is not true. When using nationally representative data, we find that parents are in fact one of, if not the, most influential factors impacting a whole host of consequential behaviors—from church attendance to marijuana use. Even when stacked up against their friends and other adults, parents continually show up as one of the central determining factors in shaping young peoples’ lives.

This pattern is never more true than with their religious lives. The primary impact comes less from what parents are saying and more from what they are doing. Parents who think religion is very important and who go to worship services very frequently are much more likely to produce teens and young adults who are highly religious. When we looked at it a slightly different way, we found that having highly religious parents was virtually a necessary condition for being a highly religious young adult. In other words, teens can’t out-religious their parents. Parents’ religiousness essentially sets a cap on how religious the child is going to be, even after that child turns into a young adult. Despite popular messages to the contrary, parents are the lynchpin in determining the religious paths teenager take into young adulthood.

Interestingly, when parents are not religious, their role can be substituted by other adults from teens’ congregations. We asked teens how many adults they felt they could turn to if they needed support and how many such adults were a part of a religious congregation they attended. As the number of those religious supportive adults increases so do the chances that teens will maintain or increase their religiousness into young adulthood. Although some of these adults may serve in official roles, such as youth pastors or clergy, other evidence from our survey suggests that most often these supportive adults are informal relationships the teen has formed with adults in their congregation. Many are extended family, grandparents being one of the most prominent, while others are simply adults in the congregation who have taken time to develop meaningful relationships with the teen. Again the key is that these adults, like parents, are not explicitly teaching or training the teen to be religious, rather they are providing a blueprint of what it means to be religious, which the teens can then follow when they become young adults.

Another way to understand the religious paths of teens is to examine those factors that do not matter. It is important to keep in mind when discussing these less important factors that they are very important to certain teens. So the proceeding discussion should not be taken to discount the value that these factors have for individual teens, but across all teens they matter less than parents and other supportive adults. I have already noted one such factor: the teen’s friends. Compared to several other factors, having more or fewer religious friends does not influence teens’ religious lives in the transition to young adulthood. Friends may matter for more immediate behaviors, but in terms of establishing long-term patterns of religiousness, their influence tends to be significantly overestimated.

The second of these less important factors may be even more surprising. Teenagers’ own attendance at religious services does not have much effect on their religious development during the transition to young adulthood. Moreover, there is some evidence attending religious services frequently without internalizing the value of religion can actually have negative consequences for teens. Although I try to avoid normative claims, I’m going make one here: if I were talking to parents who were concerned about how religious their children are, I would stress that it is much more important that the parents themselves attend religious services, than trying to force their teenage children to go. Just seeing parents attend church instills a set of values that influences religious behaviors and beliefs as a teen moves into young adulthood.

One of the more controversial factors that our study has identified as being less important in shaping teens’ religious lives is participation in a youth group. Several different analyses showed that attending a youth group more frequently does not alter the trajectory of teens’ religious paths. I would note a caveat to this claim: establishing relationships with supportive adults in the congregation is an influential factor, as discussed above. To the extent that these relationships stem from teens’ participation in youth group, then attending is important.

For most teens, however, participating in a youth group does not lead to being more religious in young adulthood. There are several potential explanations for this null effect. First, it may be that only the most religious teens attend youth group. These teens are most likely to possess and exhibit other factors that also lead to high levels of religiousness, such as having religious parents, praying frequently, and seeing religion as important. If this is true, then attending youth group would not show an independent affect. Second, many teens are attending youth groups for reasons that have nothing to do with religion. Such teens probably attend youth groups to spend time with a romantic partner or friends. One would hope that youth groups would be able to encourage these non-religious teens into a more religious path, but this does not appear to be the case. Finally, it may be that, as with attendance at religious services, such “formal” organizations do not have the power to establish long-term religiousness in teens. Although many people hope and rely on these external organizations to simply imbue teens with a particular outlook or set of behaviors, our data suggests that closer and more informal ties are more effective at fulfilling this function.

What does all of this mean for people interested and invested in shaping teens’ religious paths as they move into young adulthood? The importance of parents cannot be overstated. It is that parents understand that they are creating an environment that provides the model their teens will use when they become adults themselves. It is not enough to simply tell teens that religion is important, rather teens need to see how one leads a religious life. Many of the young adults we interviewed noted that they saw religion as something that they would return to when they settled down and started their own family. What this religious picture looks like will depend, in large part, on what they experienced in their own households as teens. Clergy and church youth leaders simply do not have the same opportunities or ability to model and create this enduring framework.

Another way that parents can help teens’ religious lives is by teaching them how to use religion. Another of the other prominent religious factors influencing a host of outcomes is developing an internalized importance of religion. Teens who say religion is very important in their daily lives and that they draw upon religious resources when making difficult decisions are the most likely to maintain or increase their religiousness into young adulthood, as well as being the least likely to engage in deviant behavior as teens and young adults. Such an internalized religion can be fostered by parents having serious discussions with their teens about how religion should apply to their daily lives, using real examples and situations that are salient to the teen. This type of dialogue is more than a catchy phrase on a wristband and needs to be continually addressed. When a teen is facing a tough situation, parents need to see that as an opportunity to explain why and how religion can help, rather than hoping that the teens have simply picked this up from weekly services or a youth group meeting.

Clearly these conversations are easier said than done, but when parents recognize and appreciate the importance they hold in shaping their teens’ lives, the more apt they will be to capitalize on that role. Doing so can lead to teens valuing the importance of religion and understanding how they can use it when facing decisions in their life, both of which substantially increase the likelihood that they will become highly religious young adults.

VIDEO: The Woman at the Well (Converge Episode 2)

Sun, 28 Apr 2013 15:16:00 GMT

By Shane Raynor

Grace Biskie, Adam Thomas, Joseph Yoo, and Clifton Stringer join Shane Raynor to discuss the account of Jesus and the Samaritan woman at the well in John 4.

The Converge Podcast is also available at iTunes, or you can subscribe with any RSS reader or podcatcher.

AUDIO: Hands That Sweep

Sun, 28 Apr 2013 14:49:00 GMT

By Jacob Armstrong

This series is titled “These Hands: What Are You Doing with Your Life?” God made us all uniquely. Our hands can offer things that are uniquely us. Many of us feel our hands can’t be used by God, but he will use all of who we are—our pasts included. Whatever we do with our hands, we can do it to honor God. In being faithful in the small things we can find meaning in what God has called us to do.

VIDEO: The Unforgivable Sin

Sun, 28 Apr 2013 14:08:00 GMT

By David Dorn

Jesus announces there is one unforgivable sin. What is it and how does one commit it? The people who know about it often think they've committed it, but the people who've committed it often know nothing about it. The unforgivable sin lies in rejecting the Holy Spirit moving you to accept Jesus as your Savior. But what about the people who never get a chance to accept or reject the Holy Spirit? Check out this free Bible Study on Matthew 12:31-32.

Small Group Questions

Have you ever heard of the "Unforgivable Sin" before? If so, explain what you heard.
God cannot forgive you if you don't accept the Holy Spirit moving you to accept Jesus as your Savior. Why?
The apple tree and the manchineel tree look very similar, but produce two different kinds of fruit. Explain the spiritual principle present here.
Exclusivism. Pluralism. Inclusivism. Which one of these ideas do you subscribe to?
"God doesn't look at things like humans do. Humans see only what is visible to the eyes, but the LORD sees into the heart." - 1 Samuel 16:7 What do you think this means for you?

Question of the Day

Your actions speak volumes about what you believe. What do your actions say about you? Do your actions reflect God's work in your life or do your actions scream out that you have rejected the Holy Spirit?

WEBSITE - http://preposterousproject.org/
TWITTER - http://twitter.com/#!/iampreposterous
FACEBOOK - https://www.facebook.com/preposterous

ARTICLE: The Elephant in the Living Room

Fri, 26 Apr 2013 11:44:00 GMT

By Lewis Parks

Consider the following situation. A woman has spent most of her eighty years in the same small membership church. Her grandparents donated the property on which that church stands; her grandchildren attend when they are home for the holidays. She knows who sits in the pews and who once sat there. She can name twelve preachers back. She knows the doers from the big talkers. She keeps up with each family’s sagas. She can tell you who donated most of the religious artifacts and on what occasion.

The twenty-something pastor fresh out of seminary with residues of irritating preppy talk sprinkled in her speech comes to town. And the eighty-year-old member thinks to herself, “My dear, what can you possibly teach us?” But if the young pastor has been well served by her education, and if she has the courage to follow her call to be an overseer of the congregation, the answer is, much. For one thing, she can teach them to start paying attention to the elephant in the middle of the living room; that is, those flagrant violations of the congregation’s espoused core values that have been around so long that persons like the eighty-year-old member, a strong disciple on many other fronts, no longer even notices them.

What kinds of elephants show up in the living room of small membership churches? The core value may be vital worship, but the reality is that poor playing by a pianist or organist has been the overriding factor in the quality of its worship for decades. The core value may be forming disciples of Jesus, but the self-designated lead teacher of the adult Sunday school class habitually uses the occasion to bash the modern mainline church about educated clergy, ordained women, or tolerance of homosexuals. The opportunity for a life-giving encounter with the Scriptures is neglected. The core value may be to share the good news with all persons, but the reality is that first-time visitors would have a hard time finding the church, would not find parking when they arrived, and would find no accommodation for their children if they brought them.

Church leaders must keep in the forefront the congregation’s pressing issues, knowing when to push harder and when to back off. They need to recognize the little games that congregations invent for avoiding the hard work of facing their pressing issues. When they see the congregation getting bogged down in minutiae or creating an obvious scapegoat instead of taking constructive action, leaders must figure out how to cut short such games. Much of this is behind-the-scenes work, but the church leader as preacher can lay the foundation for this work and can reinforce it in three ways. One, the preacher as leader can preach regularly on the congregation’s core values in a manner that invites the congregation to self-examination. Two, the preacher can hold up the virtue of truth-facing and truth-telling in their sermons. And three, the preacher can maintain a zone of safety in worship and preaching where the conflict over pressing issues does not reach. This last point needs some unpacking.

If a small membership church is to engage in the hard work of facing the elephant in its living room, there must be times when that church can stand back from the work and catch its breath, times when the collective attention of the congregation is focused elsewhere and upward. The preacher as leader will exercise careful stewardship over the worship, including announcements and, especially, the sermon, so they remain plowshares in the service of unity rather than swords in the service of polarization.

State of the Church Sermons

What we have in many small membership churches today are New Year’s sermons focused exclusively on individual repentance and resolution; what we need are New Year’s sermons that also focus on the congregation’s repentance and resolution. What we have is “Form 23: State of the Church,” filled out by the pastor and submitted in triplicate for the packet of reports given to the handful of people who attend the annual business meeting. What we need is a sermon by a preacher who has reflected on the congregation’s ongoing story in the light of biblical accounts of God’s grand project to create a people that will be a blessing to the nations. The sermon would be preached before the entire assembly, a noteworthy event with some flourish, in the tradition of Scripture where a leader assembles the people to advance the plot of their collective story as do Moses (Exodus 19:1-9), Samuel (1 Samuel 7:3-6), and Ezra (Nehemiah 8:1-12).

Most often in a small membership church the plot of the collective story will be one of maintaining a healthy equilibrium, so the state of the church sermon will answer questions like these: What honored leaders have we lost this year and who will take their place? How did we recover from storm damage to the sanctuary or adjust to the steep rise in oil costs? How will we adjust to our placement on a different charge of churches with a different rate of shared expenses? What hopeful signs are there that we will remain multigenerational? And most of all, what must we do to be faithful to our core values as we face changes and challenges in our environment in the coming year?

Some small membership churches are transitioning to larger churches, so the state of the church sermon will answer different questions: Where has our growth caused the most stress in this past year and what are we going to do about it in the coming year? Do some of our volunteer positions need to become paid and where will we find the money for those salaries? What changes in our grouping with other churches may be needed? What changes in the level of our pastoral presence may be needed? And most of all, have we been faithful to our core values in the past year even as we were swept up in the sheer activity of growth?

The hardest test for the preacher as leader giving a state of the church sermon has to be the small membership church that was once a mid-size or even a large membership church. The questions must help the congregation refocus its energy from the glory days to a less grand but good-enough future: Is our administrative structure needlessly complex and are there more economical versions we should explore? If we give up our station status as a church with its own pastor, where will lay leadership need to step up? Is it time to leave behind the much-loved but oversized building so we may be more faithful to our core values in the coming year?

Regardless of its collective plot, every small membership church must advance that plot, must take the next faithful step. With a thoughtful state of the church sermon a leader can build up corporate identity, name pressing issues, keep first things first, and encourage the congregation to take that step.

ARTICLE: The Holy Spirit Comes

Thu, 25 Apr 2013 14:17:00 GMT

By J. Ellsworth Kalas

The excerpt below is from Adult Bible Studies Spring 2013 ©Cokesbury.
Used with permission.
For the complete lesson, scroll download to view or print the pdf.

Purpose

To receive the reality of God's Spirit in our lives and in the church.

Hearing the Word

The Scripture for this lesson is printed below. The background text is Acts 2:1-36.

Acts 2:1-13

1 When Pentecost Day arrived, they were all together in one place. 2 Suddenly a sound from heaven like the howling of a fierce wind filled the entire house where they were sitting. 3 They saw what seemed to be individual flames of fire alighting on each one of them. 4 They were all filled with the Holy Spirit and began to speak in other languages as the Spirit enabled them to speak.

5 There were pious Jews from every nation under heaven living in Jerusalem. 6 When they heard this sound, a crowd gathered. They were mystified because everyone heard them speaking in their native languages. 7 They were surprised and amazed, saying, “Look, aren’t all the people who are speaking Galileans, every one of them? 8 How then can each of us hear them speaking in our native language? 9 Parthians, Medes, and Elamites; as well as residents of Mesopotamia, Judea, and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the regions of Libya bordering Cyrene; and visitors from Rome (both Jews and converts to Judaism), 11 Cretans and Arabs––we hear them declaring the mighty works of God in our own languages!” 12 They were all surprised and bewildered. Some asked each other, “What does this mean?” 13 Others jeered at them, saying, “They’re full of new wine!”

Key Verse: They were all filled with the Holy Spirit and began to speak in other languages as the Spirit enabled them to speak. (Acts 2:4)

Seeing the Need

Years ago I read somewhere that the Holy Spirit is the unknown member of the Trinity. Though I cannot remember who said it, I know it is true. My decades as a pastor, preacher, and teacher have given me firsthand evidence. Most Christians can explain at least some of their beliefs about God or Jesus Christ, but only a few can define what they believe about the Holy Spirit.

It is important that we know as much as possible about all of our Christian teachings, but it is particularly important that we know about the Holy Spirit. On the last evening that Jesus spent with his disciples before his arrest and crucifixion, he spoke at length about the Holy Spirit. He explained that it was important that he go away because otherwise “the Companion [that is, the Holy Spirit] won’t come to you” and that “when the Spirit of Truth comes, he will guide you in all truth” (John 16:7, 13).

Since Jesus laid so much emphasis on the place of the Holy Spirit in our individual lives and in the community of believers, it is strange indeed that we know so little about the Spirit. If we are to receive the reality of God’s Spirit in our lives and in the church, we need to learn more about the Holy Spirit.

In what ways have you experienced the Holy Spirit?

Prayer: Help us, Father, Son, and Holy Spirit, to be your witnesses in our time and place; in Jesus' name we pray. Amen.

The entire lesson is available below as a pdf.

ARTICLE: An Ethic of Love in Marriage and Divorce

Thu, 25 Apr 2013 07:35:00 GMT

By Felicia M. George

For years now, it has been reported that Christians divorce as often as everyone else in America. In an attempt to determine the validity of this assertion, various sociologists have employed different methods. Though no reliable data exists that has the divorce rate higher for Christians than the general population, statistics show that Christians are only 8 percent less likely to divorce than religiously unaffiliated persons. What this means is that the issue of divorce is significant enough in the church that pastors should be teaching and preaching about its implications for Christian discipleship.

In this article, I want to suggest several things based on my experience as a lawyer and pastor who has counseled persons on divorce, both inside and outside the church. First, a decision to marry and divorce should be guided by our commitment to Christian discipleship, which I define here as a commitment to follow the life and teachings of Jesus. Second, most crucial to Christian discipleship is a “love ethic,” which is comprised of two aspects that are inextricably linked—love of God and neighbor, and forgiveness. Finally, the issue of divorce is complex, thus the response of Christian communities to persons who divorce should always be guided by the love ethic.

Christian Discipleship and Marriage

No motif is more constant in the Wesleyan tradition than the connection between Christian doctrine and Christian living. Therefore, it is incumbent on those who are responsible for premarriage counseling, pastoral counseling, Christian education in both singles and couples ministries, and preaching to admonish persons that marriage commitments are not only to each other but to God. This means that those contemplating marriage should be willing to comport their behavior on the path to marriage as well as on the journey of marriage in accordance with the life and teachings of Jesus. The importance of Christian discipleship for a successful and flourishing marriage cannot be overlooked. Marriage, though a beautiful creation of God, is the coming together of two different and imperfect people. Christian discipleship keeps couples accountable to God, each other, and the Christian community to which they belong. And it also provides them with spiritual support when challenges arise.

Sometimes, however, despite the best intentions and the greatest efforts, one or both spouses will ultimately seek a divorce. Pastors must then remind both spouses—if possible—that their commitment to Christian discipleship does not end because the marriage is ending. Rather, it is just as important to what can often be a difficult process, for it can ensure that their attitudes and actions are guided by Christian principles instead of raw emotions.

The Love Ethic

Thus far, I have spoken generally about the importance of a couple’s commitment to Christian discipleship for both marriage and divorce. Now I would like to suggest that crucial to Christian discipleship is the “love ethic.” The love ethic is comprised of two aspects that are inextricably linked, the meaning of which can be derived from juxtaposing Jesus’ command to love God and love our neighbor and his discussion about why Moses permitted divorce.

In Matthew 22:37-39, a lawyer asked Jesus which commandment in the law is the greatest. And Jesus responded: “You must love the Lord your God with all your heart, with all your being, and with all your mind. . . You must love your neighbor as you love yourself.” (See also Luke 10:27; Deut. 6:5). Interestingly, though Jesus is asked which is the greatest commandment, he responds that there are two on which all the law and prophets centers. I believe this reflects the notion that our love of God is intricately tied up with our love of neighbor. Consequently, our commitment to Christian discipleship hinges on our love of God, which can be expressed only by our love of neighbor. This is no less the case when going through a divorce, despite the fact that it is more difficult to adhere to this principle when experiencing the pains of divorce as opposed to the joys of getting married.

The second aspect of the love ethic—forgiveness—can be gleaned from Matthew 19:8. There we find the Pharisees testing Jesus by posing the question whether it is lawful for any man to divorce his wife for any reason. The Pharisee’s question is rooted in the debate surrounding Deuteronomy 24:1-4. The School of Shammai interpreted Deuteronomy 24 as indicating that a man could divorce his wife for the cause of unfaithfulness; the School of Hillel understood the passage to mean that a man could divorce his wife for any reason, even burning his toast. Regardless of their differences, both schools agreed that the law granted a man a right to divorce, regrettable as divorce was.

For Jesus, what seems most important is not whether Deuteronomy 24 grants the right to divorce but God's original desire for husbands and wives to be one flesh. Indeed, it appears that Jesus opposes divorce based on the Genesis principle from which he draws his application and explains that Moses permitted what was less than ideal because of people's hard hearts—i.e. their refusal to forgive made the ideal unattainable. To be able to exercise some restraint over human injustice, Moses' civil laws regulated some institutions rather than seeking to abolish them altogether. Jewish lawyers, in fact, recognized that God had allowed some behavior as a concession to human weakness. Thus, it is probably no coincidence that in Matthew, Jesus' teaching on marital commitment directly follows his teaching on forgiveness (18:21-35).

I, however, believe that Jesus’ teaching on forgiveness must be extended to both marital commitment and divorce. Divorce is the tearing apart of an intimate relationship; forgiveness is necessary to allow the parties involved to handle an already difficult situation with the love and grace of God. Forgiveness is also necessary to allow the healing process to begin for them and, oftentimes, for the faith community to which they belong.

The Love Ethic Embodied in Faith Communities

The starting point for a marriage discussion should never be an argument about what constitutes legal grounds for divorce. The reality is that Christian marriages will sometimes end in divorce. The question for ministers and the faith communities that they serve is how will they embody the love ethic exemplified in the life and ministry of Jesus? I think my experience as a legal consultant to clients seeking divorce is a model for ministers, which can be used in parish ministry.

Whenever a potential client seeks a consult for a divorce, I always ask the same questions: (1) How long have you been married?; (2) How long did you know your spouse before marrying?; (3) Did you both attend premarriage counseling and for how long?; and (4) Did you attend marriage counseling with your pastor and/or a professional marriage counselor prior to your decision to divorce?

The point of such questions is to ascertain whether the couple was properly prepared for the responsibilities of marriage and, if not, to suggest to the potential client that they may want to consider giving the marriage an opportunity to succeed by seeking the appropriate resources and counseling. There are exceptions to the above scenario. As I mentioned earlier, divorces are complex. Sometimes, for example, they involve physical and/or emotional abuse. In such cases, I advise the person to quickly seek safety (i.e. to separate from the abusive spouse). However, divorce is not immediately recommended under these circumstances. I believe an environment free of abuse and its associated anxiety and fear can often provide the necessary space for forgiveness to occur. By forgiveness I mean the aggrieved spouse allowing the other spouse a chance to redeem him or herself. This entails enrolling in domestic violence treatment and engaging in subsequent marriage counseling. Of course, the preservation of a marriage depends on both wills, and one partner can sometimes end a marriage unilaterally against the other's will.

If, after answering the above questions to my satisfaction, a potential client is adamant about the divorce, I explain that my job is not that of a hired gun who will beat up on their spouse and/or child(ren). Rather, my job is to ensure that the dissolution of the marriage occurs expeditiously, fairly, and amicably. The job of pastors and preachers is similar in that we are called to counsel, teach, and preach in ways that ensure that parties to a divorce do not have to simultaneously experience spiritual and communal alienation in addition to a broken marriage. Our counseling, teaching, and preaching should make clear to members of a community of faith that sometimes divorces happen and behavior that judges or vilifies parties to a divorce is antithetical to the love ethic because it does not reflect a love of God or neighbor nor does it embody the forgiveness to which all Christians are called.

We must find loving and creative ways to constantly remind our faith communities that the love ethic is something to which all Christians are called, and from which we all benefit as sinners saved by God’s grace.

VIDEO: Deborah (Converge Episode 1)

Wed, 24 Apr 2013 04:01:00 GMT

By Shane Raynor

David Dorn and Clay Morgan join Shane Raynor to discuss Judges 4, which tells the story of Deborah, Barak, and Jael. Also check out Chapter 1 in James A. Harnish's Women of the Bible, the first book in the Converge Bible Study series from Abingdon Press.

The Converge Podcast is also available at iTunes, or you can subscribe with any RSS reader or podcatcher.

ARTICLE: Preparing for Pentecost

Tue, 23 Apr 2013 21:18:00 GMT

By Robin Knowles Wallace

Pentecost, the birthday of the church, is a wonderful time to celebrate and involve children in learning.

Pentecost is a "movable feast" of the church. Like Easter, Pentecost occurs on a different date each year. The word "pentecost" comes from Greek, and means "fiftieth day." It occurs on the fiftieth day after Easter and, in the church, it is known as the last of the Great Fifty Days. The Great Fifty Days begin at sunset on Easter Eve (the evening before Easter) and end on the evening of Pentecost Day. If you have used an Easter (Paschal) candle, Pentecost is the last day on which it will be lit during ordinary worship.

During the Great Fifty Days we in the church focus on Christ's resurrection, his many appearances to his followers, and then on his ascension. With Pentecost we celebrate the birthday of the Church and the presence of the Holy Spirit as described in Acts 2. Pentecost reminds us that the Holy Spirit brings life to the church. From that first Pentecost the church grew out from Jerusalem into all the world. The Holy Spirit is part of God from the beginning, before creation.

In the Hebrew Scriptures, Pentecost was celebrated in connection with the harvest and, later, with the giving of the law on Mount Sinai (the Ten Commandments). With the Christian celebration of Pentecost, the freedom Jesus gives us through the Spirit is contrasted with the old life under the law.

When you read the story of Pentecost from Acts 2:1-6 (older children should read through verse 11), emphasize that the importance of the different languages is that each person could hear about "God's deeds of power" in their own language. It was like the "simultaneous translation" that goes on at the United Nations or other important international conferences. If you have a good map of New Testament times, older children might look up the different countries mentioned in verses 9-11.

Red Tells the Story

The color for Pentecost is red, and actually might be a fire red, or red with an orange cast for the tongues of flame or flames of fire that represent the Holy Spirit in Acts 2:3. During the week before Pentecost encourage children to wear red for Pentecost. Have red streamers ready for "neckties" or "necklaces" for those who forget.

Symbols Speak Louder than Words

There are a variety of symbols for Pentecost which can be gathered for altar settings or used in crafts with children of various ages. The Spirit appears as the wind over the waters of creation (Genesis 1:2) and as a descending dove at Jesus' baptism (Mark 1:10).

Symbols for the church include a ship (like Noah's ark) and the rainbow sign of God's covenant. The ceilings of many older sanctuaries were made to look like the inside of the hull of a ship. Danish churches and churches with sailors often included a model ship hanging in the middle of the sanctuary. The use of the ship reminds us that we are saved by God (as in the Noah story) and that as the church we are in this together. The rainbow reminds us not only of the covenant with Noah, but also of the beauty and variety of God's creation, including the varieties of persons welcome in our churches as God's children.

Red flowers, such as geraniums, might be planted or placed around the sanctuary, the children's worship center, or around the church (with a warning to come in "digging" clothes).

Learning the Vocabulary

Discussion could center around the names and images for the Holy Spirit, adding more for the older children, less for the younger. These words and images include: Breath of God, Dove, Wind, Fire, Comforter, Counselor, Wisdom, and God's Presence.

Older children may be interested to know that "Whitsunday" is the word used for Pentecost in England (they may run across it in British books they read). They can also learn the Hebrew word for spirit, "ruach," pronounced with the accent on the first syllable. "Paraclete" is another word for the Holy Spirit, being the Greek word used often in the Gospel of John.

Singing Pentecost Songs

Avery and Marsh's song, "I Am the Church" is good to use on Pentecost. Teach younger children the refrain with motions. At the word "I," point to self. At the word "you," point to a partner. At the word "we," shake hands with self or partner. At the word "Jesus," spread arms to include all disciples. At the word "world," make large circles with arms. At the word "together," shake hands with self or partner. Older children can sing the verses that talk about the church, with stanza 5 specifically about Pentecost.

Another song about the Spirit which children love to sing and act out is the African American spiritual "I'm Goin' a Sing When the Spirit Says Sing." Fold hands for the stanza with "pray"; let the children shout on the "shout" stanza; add stanzas for stand, march, sit, clap.

Older elementary children might consider the various words associated with the Spirit, such as those found in the third stanza of Thomas Troeger's "Source and Sovereign, Rock and Cloud." Those children who prefer to read might call out the words slowly while the more adventurous act out storm, stillness, thunder. comfort, and so on. These children might also respond to the Native American "Prayer to the Holy Spirit." If older children have been to church camp or vacation Bible school, they may know the song "Pass It On," which starts with the image of a spark of fire growing, much like the early church started and grew with Pentecost.

Pentecost: A Day of Many Celebrations

Pentecost is also a day of baptism and confirmation in many churches. If your church is celebrating in that way, you might include discussion about God's gift of baptism and our acceptance of that gift for ourselves (in some churches that will be at confirmation).

Pentecost is also a great day for a mission project. Plan a church day of service in your community. Take gifts symbolizing Pentecost to share with those who are homebound, in nursing homes, or those in the hospital. Remind the children that, like the early church, we are spreading out to tell of God's love.

The end of the school year is a busy time in many churches and homes. Don't let Pentecost get lost in your church and in your Sunday school!

Prayer:
0 God of wind and fire, we praise your name.
Send the strength of your Holy Spirit on your church today.
Amen

ARTICLE: 40 Ways to Welcome Your New Pastor

Tue, 23 Apr 2013 08:59:00 GMT

By Bob Crossman

Prepare for the Transition

1. Open your hearts and decide that you are going to love your new pastor.

2. Begin praying daily for the new pastor and family, even as you continue to pray for your departing pastor and family.

3. Invite church members individually to send cards of welcome and encouragement to the incoming pastor.

4. Know that welcoming your new pastor in genuine and effective ways lays the ground work for a healthy and vital relationship and the development of stable, long-term ministries together.

5. Plan for the transition. Occasionally important welcoming gestures are missed with everyone thinking someone else is handling these details.

Say Goodbye to your Current Pastor in a Healthy Way

6. Show love, regard, and even grief, for your departing pastor. This is one of the best things you can do for the new pastor.

7. Acknowledge the change in public ways. Especially in the case of a much-beloved pastor, this allows the congregation better to let go and receive the new pastor.

8. Provide the congregation the opportunity to say thank you and good-bye to the outgoing pastor, even if things have not always gone well.

9. Find appropriate occasions – in worship and at other times — to thank the outgoing pastor.

10. Express appreciation in ways that are consistent with what you have done in the past.

11. Consider giving the outgoing pastor the last two weeks off. This helps the pastor enter the new situation rested and gives an emotional buffer between one pastor’s last Sunday and another pastor’s first Sunday.

12. Plan goodbye celebrations prior to the beginning of the two weeks off.

13. Provide information to the local media about the outgoing pastor’s accomplishments and future plans.

14. Do not invite the former pastor to return for weddings, funerals, or baptisms. This allows your former pastor to engage fully with his or her new congregation and it establishes your new pastor as everyone’s pastor from the beginning.

During the Transition

15. Make sure the pastor’s office (and parsonage, if applicable) are clean and ready. Arrange a cleaning service if needed.

16. Appoint a specific liaison person to whom the pastor can go for help and information during the transition.

17. Make sure the new pastor and church officials are clear on who and how moving expenses are paid and all matters related to compensation, benefits, and reimbursement policies.

18. Have a small group on hand to greet the new pastor and family when they arrive in their new home and to help as needed.

19. Offer child care on moving day if there is an infant or toddler in the household.

20. Invite children and youth in the household to do things with others of their same age.

Continue the Welcome During the Entry Period

21. Take food over for the first few days.

22. Provide a map with directions to local dry cleaners, grocery store, drug store, veterinarian, etc., and information on local options for internet and cable television providers.

23. Give gift certificates to several of your favorite restaurants in the community.

24. Celebrate the new pastor and family in worship and with a reception the first Sunday.

25. Invite the new pastor to any social events by held by Sunday school classes or other groups in the early months.

26. Make sure the pastor’s spouse and children, if applicable, are invited to Sunday school and other appropriate small groups.

27. Continue to remember your new pastor and family in your daily prayers.

Help the New Pastor become Familiar with the Congregation

28. Introduce yourself to the pastor repeatedly! You have one name to learn; your pastor has many names to learn. Even if name tags are not a tradition in the congregation, consider using them for a few weeks to help the pastor learn names.

29. Provide an up-to-date list of all church committees and officers, and a current pictorial directory of all members, if you have one.

30. Provide the new pastor with a tour of where things are kept inside the church and perhaps a floor plan of the facilities.

31. Orient the new pastor to information systems and the way records are kept.

32. Make sure the pastor has a list of home bound or nursing home members, a list of those struggling with long term illness, and a list of those still in grief over recent deaths in the family. Better yet, take the pastor and introduce them to each of these households.

33. Have an appropriate person offer to go with the pastor for introductions and support if there are particularly urgent pastoral situations (a member near death or a member who has just died).

34. Have a lay official offer to take the pastor to meet church members in their businesses or other work settings, if they are easily accessible.

35. Offer to help arrange small group sessions to meet and talk with the congregation.

36. Create a “church yellow pages’” (a list of people in the church who have specific skills that a newcomer may find beneficial…. auto mechanic, doctor, dentist, dry cleaners, book store, office supply, etc.)

Help the New Pastor Connect to the Community

37. Provide local media with information about the new pastor.

38. Introduce your new pastor to other clergy in the community. Provide information on any ecumenical activities or associations.

39. Introduce the new pastor to public and community leaders.

40. Ask church members in civic clubs to take the new pastor to one of their meetings.

Adapted from 50 Ways to Welcome Your New Pastor or Associate Pastor
Copyright © 2013 Lewis Center for Church Leadership.

ARTICLE: Work-Family Balance in Ministry

Tue, 23 Apr 2013 08:28:00 GMT

By Teddy Ray

Perhaps the two best-known leaders in the Christian movement from the 1950s into the 1980s were Billy Graham and Bill Bright. Both men influenced countless pastors who grew up in those generations, and both left an enormous impact, especially on the landscape of American evangelicalism.

Both men's (auto)biographies also reveal a fair bit of tension between family and ministry needs.

From Billy Graham's autobiography, Just As I Am:

“As we drove into the yard, I saw a beautiful little child wandering out to greet us. Even after I got out of the car, it took some minutes before I realized that it was Ned [Graham's son]. I hadn't seen him for many weeks.”

Yes, it took him a few minutes before he realized the beautiful child was his son. Graham talks about the difficulties of being away from home for weeks and months at a time and says the "traveling ministry was a costly investment of [his] time as far as [his] sons were concerned."

Bright's authorized biography, Amazing Faith, also talks about the "sacrifice" made by Bright's sons, Brad and Zac:

“There were, however, all too few father-son activities for these growing boys; it was in fact a sacrifice for them to do without Dad. By God's grace they came through with balanced lives. Their mother's example was especially helpful. Both Brad and Zac would later say they could recall no occasion when their mother bemoaned Bill's absence. Eventually they concluded that if she could handle his absence patiently and quietly in dependence on the Lord, so could they.”

Furthermore, in the collective 970 pages of these two men’s (auto)biographies, sabbath rest is never mentioned. This is consistent with the testimonies of several older pastors I’ve heard talk about ministry. Sabbath rest was rarely considered or emphasized among their generation, they say.

By my observation, a nation of ministers largely grew up with a similar mentality about ministry, family, and health. They prayed, "God, take care of my family while I go about taking care of your work." I've seen a number of examples of pastors who have "sacrificed" family, friendships, and/or health for the sake of the call.

Changes in Views of Ministry and Balance

Also by my observation, several prominent ministers in the next generation have largely rejected these "sacrifices." In his book, Choosing to Cheat: Who Wins When Family and Work Collide?, Andy Stanley says there will always be someone not getting as much of your attention as they want/deserve. He urges leaders not to cheat their families. His solution is simple: “Simply put, you must choose to cheat at work rather than at home.”

That's quite a turn from what we saw and heard from Graham and Bright.

Rob Bell has never been shy about saying that he doesn't do night meetings. He's busy having dinner with his family at home. He talks about sabbath frequently, asking people whether they have a day they totally disconnect from the world and are present at home.

In my humble opinion, Stanley and Bell are providing a far better example for other pastors in this area than Graham and Bright did. (That's not meant to discredit the truly great work those men did, of course.) I hope their influence will lead to a new generation of pastors that prioritizes family, personal health, friendships and Sabbath more than most of the past generation seems to have.

Doing Pastoral Ministry and Caring for Family Well

I recently heard Tim Couch, a former NFL football player, asked if he had considered coaching college football. His response (paraphrased as I remember it): "I would love to coach. But I also have two young children, and working in TV lets me be home with them a lot more than coaching would."

I've often wondered how college football coaches take care of their families well, especially if they have young children. From what I understand, they work incredibly long hours, spend a lot of time on the road recruiting, and move even more often than young Methodist clergy. Tim Couch's comments seemed to confirm that it's tough to do the job well and also be there for family. The requirements of some jobs just don't lend themselves to being there for family at the most important times.

Andy Stanley and Rob Bell aren't your typical American pastors. As I understand it, their ministry roles, leading very large churches with many staff members, have required very little pastoral care and almost no work with volunteers. That's very different from the majority of pastors I know, whose roles require quite a bit of pastoral care and work with volunteers.

When you desire to provide good pastoral care and need to meet with teams of volunteers, in addition to attending many of the other typical church programs and events, you're usually talking about working a lot of nights and weekends. And if you've ever had young children, you know that nighttime, especially dinnertime and bedtime, is probably the most important time to be home.

There's the rub.

How well can one balance pastoral ministry and family responsibilities, especially with young children, when these two priorities seem to have conflicting prime times?

Pastors, if you have families, how are you ensuring that they are not sacrificed at the altar of ministry? How many dinners, bedtimes, and events do you miss? Are you finding ways to make up for those? And if so, do those “makeups” genuinely make up for the things that are being missed? How is your health? Do you take sabbath rest?

And what will you do if you find your ministry demands and expectations incompatible with caring for family, for health, for your own spiritual well-being? Do you need to have a conversation with the right people about changing the demands and expectations? Or might you need to go even further—to choose a ministry or vocation that’s more compatible with caring for your family, your health, and your soul? Such drastic measures surely won’t be necessary for all people, but they might be the best option for some, at least for a particular season of life.

Some Practical Suggestions

If you know you need to do better about balance, perhaps you could consider a few of these suggestions:

1) Choose a standard meeting night. A few years ago, my church named Tuesdays as meeting nights. Unless something is very unusual or important, the only time we do business meetings is on Tuesday nights. Sometimes that means we have a 6:00 meeting and a 7:30 meeting. This change has been great for my family and ministry. My family and I can make plans for other evenings, confident that they won’t be trumped by a newly called church meeting. I can make ministry plans with the same assumptions. And knocking out two meetings in one night has been excellent.

2) Do breakfasts for pastoral visits. Many people who can’t meet during the weekday assume that limits your visits to nights and weekends. I’ve had some success scheduling early breakfasts with people. Admittedly, most of them thought it was unusual when I asked to visit them for breakfast rather than dinner, but it ended up working pretty well. Some might even be glad to keep their evenings open as well.

3) Develop and empower other pastors. One of the reasons it seems so many pastors are out of the home all the time is because they are the pastor. Whenever anyone needs anything, they’re the ones who need to be there. That isn’t scalable in a congregation of more than 80 or 90 people. It’s probably not healthy with many more than 30 or 40 people. And those numbers may be high already. How are you training and empowering others in your congregation to be the primary pastors to some of your people?

4) Minister with your family. Bring a son or daughter along with you for a visitation. Invite members over to your home for dinners as a way of extending hospitality. And then, if it would be best to pull someone aside to chat in a side room for a while after dinner, you could do that. You can do this only so much as it’s welcomed by your family, but I’ve done it and seen it work.

Pastors, whatever your calling, if God has blessed you with a family, you cannot neglect them! That goes too for other church leaders and volunteers. Please don't choose (or let the church convince you) to give more of your time and energy to tending the flock of the church than to tending your own flock.

BLOG: Blowing in the Wind

Mon, 22 Apr 2013 16:25:00 GMT

By Ronnie McBrayer

Now that Cardinal Jorge Mario Bergoglio has been installed as Pope Francis, I must say that I could not be happier with the papal conclave’s choice. Not that the College of Cardinals would bother to ask my opinion on the matter – I’m not even Catholic – but as a student of religion, one who stumbles along trying to follow Jesus, and a lover of startling, historic moments, I am ecstatic.

All the obvious reasons for my joy come to mind. Pope Francis is the first pope from the Southern hemisphere; the first Bishop of Rome born in Latin America; he is the first Vicar of Christ with a Jesuit background, and the first Successor of Peter to take the name “Francis,” honoring the legacy of Francis of Assisi, the medieval saint who so loved God’s creation and who practiced spiritual and everyday simplicity.

But I am most thrilled for Francis because it means the end of Pope Benedict’s reign over the Catholic Church. It’s not that I had anything personal against old Ben (remember I’m not even Catholic), though his role as “God’s Rottweiler,” the theological enforcer of the Church, made me jittery. My grudge with Benedict goes back to September 1997.

It was the Italian Eucharist Congress, and a frail Pope John Paul II was presiding. The Harlem Gospel Singers had just finished performing for the audience when who should walk out on the stage but no other than Bob Dylan! In pinstripes and a white cowboy hat, he sang three songs that night: “Knocking on Heaven’s Door,” appropriate I think; “A Hard Rain’s A Gonna Fall,” (classic Dylan); and a salute to the youth in the crowd and the aging pope, “Forever Young.”

Talk about startling, historic moments! But bad-tempered Benny, then known as Cardinal Ratzinger, was not amused. He had failed in his attempt to cancel Bob Dylan’s appearance before the Holy See. Benedict, a classically trained pianist, loves classical and sacred music. But his love for song does not transfer to other musical genres.

He has said that all rock music is the product of Satan, he cancelled the Advent rock and roll concert series at the Vatican begun by Pope John Paul, and took a negative view of using guitars at mass. In his memoirs he sneered about Bob Dylan’s appearance before Pope John Paul II, saying: “There was reason to be skeptical – I was, and in some ways I still am – over whether it was really right to allow this type of ‘prophet’ to appear.”

So while there may be many reasons to be glad for Pope Francis’ arrival – many of these reasons complex, political, and theological – my reason is fairly simple. You have to be cautious of giving your whole-hearted trust to someone who doesn’t like Bob Dylan.

But Pope John Paul II seemed to have liked Dylan just fine. As Cardinal Ratzinger stood coldly by, he delivered a short homily after the concert that included lyrics from Bob Dylan’s “Blowin’ in the Wind,” saying: “You’ve asked, ‘How many roads must a man walk down before he becomes a man?’ I answer you: One! There is only one road for man and it is Christ, who said, ‘I am the life.’”

Interesting, don’t you think, that the then Pope John Paul spoke of simplicity as the road forward. He spoke as Christ being enough. It has echoes of another Paul, the Apostle Paul, who once said that all his spiritual accomplishments, all his religious fanfare, all his ceremonial ballyhoo, all his pompous credentials, and all his ceremonious posturing were now considered garbage. They were trash. Junk. Rubbish. Literally, it was all manure. The only thing that mattered to his faith was Jesus Christ alone.

I am not terribly optimistic that a single man, no matter how many “firsts” are attached to his new administration, can correct years of encrusted arrogance and corruption or replace the accumulated labyrinths of doctrinal and ceremonial complexity with simplicity. But I have hope. I have hope that change is indeed blowing in the wind.

Ronnie McBrayer is a syndicated columnist, pastor, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me.

ARTICLE: Sermon Options: May 26, 2013

Mon, 22 Apr 2013 16:10:00 GMT

By Ministry Matters

WISDOM AND CHRIST

PROVERBS 8:1-4, 22-31

Who really is Lady Wisdom? The virtuous incarnation of common sense? The whimsical bridge between secular Near Eastern wisdom writings in Egypt and elsewhere and the good news of Jesus Christ, the Word Incarnate? How we look at the images in the book of Proverbs is determined by our theological perspective. In Proverbs 8 there is a beautiful picture of Lady Wisdom that, for the Christian, begins to blur or merge into the Johannine portrait of the preexistent Christ.

I. The Beckoning of Wisdom
In verses 1 through 4 of this chapter, Wisdom takes her familiar place and role as the guardian of the way of peace and meaning in life. She stands beckoning to men to turn from the paths of error and set their feet again on the solid way. She stands squarely in competition with the way of the world, with the delights and snares of the city; she stands where the paths converge from village, meadow, wood, and city. She also stands where the "Adulterous Woman," her counterfeit and competitor, also waits and beckons.

While a philosophic view contrasts in this passage the values of moderation and reason versus the life of indulgence, as Christians we bring a Christocentric mind-set. Wisdom in her beckoning becomes the still, small voice of the Holy Spirit calling to every man, convicting and convincing and leading to the fullness of life in Christ Jesus.

II. Wisdom's Relation to God and Creation
Verses 22 through 29 stress the priority of the creation of Wisdom. The first creative act of God was the creation of Wisdom. "From everlasting . . . from the earliest times . . . when there were no depths . . . before the hills was I brought forth." This is an echo of the inspired record of the beginning of the Gospel of John. "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God" John 1:1-2). As one writer put it, "When anything that ever had beginning began, the Word was."

III. Wisdom's Part in Creation
Verse 30 gives a vision of Lady Wisdom present at the creation of the universe, and even having a hand in it. When God established the heavens, made firm the skies, fixed the springs of the deep, set the boundaries of the seas, and marked out the foundations of the earth, "then I was beside him, as a master workman; and I was daily his delight, Rejoicing always before him" (NASB). Wisdom as a master craftsman, creating this world! And apparently doing it in a way that delighted God the Father, and filled Lady Wisdom with rejoicing.

The Christian eye sees here the presence and role of Jesus, preexistent Son of the Father, coequal in the Trinity. John's Gospel says of Jesus, "All things came into being through him, and without him not one thing came into being" (John 1:3) . Jesus was not merely a village carpenter in Nazareth; he is the architect of the universe.

And there is a hint of the delight and rejoicing of verse 30 in the statement of Paul in Colossians 1:15-17, in which he tells us that all things in this universe were made through Christ, made for Christ, and in him all things hold together. And as God in this passage in Proverbs is said to delight in Wisdom's presence and creative work, so we are told in the Gospels that at several points in the earthly pilgrimage of Jesus (his baptism, transfiguration, and so on) he is affirmed and pleasing to the Father.

IV. Wisdom Delights in the Sons of Men
Wisdom is said to delight in this created world, this good creation of God. But even more amazing and important for the spiritual victory of mankind, the Wisdom of God is said in verse 31 to delight and take pleasure in the sons of men. So we hear the underlying gospel that Jesus, the eternal Son of God, delighted not only in the perfect creation, and not only in the first man as he was created; Jesus, our Wisdom and our Righteousness and our Sanctification and our Redemption, delights in fallen humanity (1 Cor. 1:24, 30). He sees not only what we are, but also what we can become through the sacrifice he made for us on the cross. So Jesus came not only preaching, but also delighting in you and me. (Earl C. Davis)

JOY ALONG THE FREEWAY OF LIFE

ROMANS 5:1-5

On July 1, 1983 my family moved from the suburbs of Chicago. We left behind the fantastic shopping malls, the Chicago Bears, Bulls, Cubs, and White Sox, O'Hare Airport, Ginos Pizza, the Museum of Science and Industry, Field Museum, Brookfield Zoo, and other "big city" attractions, to settle in a town of 7,500 people.

Our "shopping mall" consists of a video store, grocery store, jewelry store, a Hallmark card shop, and a clothing store. We have a "zoo" of about nine animals (eight now—the burro died), a few fast food chains, and a new K-Mart.

Now, don't get me wrong, I love our little town—I've been there fifteen years. But the "excitement" is minimal compared to the Windy City. When I traveled across town from my suburban home to make a call at one of the Chicago hospitals it was between forty-five minutes to one and a half hours one way. When the people in my town talk about "across town" it's five minutes—on a busy day. Call me crazy, but there is another "attraction" I miss—the traffic! I miss the eight lanes of bumper-to-bumper cars, the sound of beeping horns, the sight of the trucks, the potholes, the overhead oasis with fast food restaurants where you can look down on the cars below, and the fumes of the cars all along the freeway. That brought joy to my heart.

Paul uses a Greek word, kauchasthai, which means "rejoice." He believed that Christians need to be reverent some of the time, but at times they simply needed to rejoice—to be joyful along the freeway of the Christian life.

I. Rejoice Along the Freeway of Life with Peace in God
Our world understands little about peace. Since World War II, the world community has waged over one hundred wars. Nothing in life is more elusive than the state of peace. Violent crime increases yearly while child and spousal abuse cripples and kills more annually. Murder among all ages is up, but the murder of children by children multiplies rapidly.

Christians talk about peace, but many have never discovered the certainty of God's perfect peace in their lives.

Lloyd Ogilvie relates a wonderful story about a piccolo player who was the most consistent orchestra member getting ready for a grand performance. Week after week for months this piccolo player attended all the rehearsals and followed the guidance of the conductor.

One day the maestro wanted to publicly acknowledge the piccolo player's faithfulness to rehearsals. He wanted the rest of the musicians to follow the piccolo player's example. The conductor had the man stand and began a lengthy praise for his orchestra member. Finally the piccolo player raised his hand and replied, "Sir, I want you to know that I can't make the performance, but I've been here at all the rehearsals just to make up for it."

Ogilvie commented, "I know many 'piccolo player Christians' who are at all the rehearsals, but won't show up at the performance. They have not discovered the reality of God's peace in their lives. There are still walls in their hearts" (Enjoying God [Dallas, Word Publishing, 1989], p. 75).

What roadblocks are along your freeway to peace? Unconfessed sin? Shattered dreams of "success"? Loss of purpose? Despair? Doubt? Fear? Hatred? Prejudice? or Loneliness?

Paul says we don't have to live like that because God's deep peace through Jesus Christ brings salvation, direction, hope, certainty, knowledge, love, and companionship.

II. Rejoice Along the Freeway of Life with Salvation from God
Salvation comes only through Jesus Christ. The Lord offered his own sinless life as a substitute for all sinners. Why did he die? So that believers may have eternal life with God (John 3:16) . The reality that Jesus brings salvation to those who repent so they are treated as though they had never sinned is the central theme of Paul and all New Testament writers.

Salvation is not simply an extension to life, but a quality of life. God's desire is that we allow him to save us.

At Tunbridge, England, there is a monument erected in memory of a group of gypsies. Thirty gypsies were coming home one late afternoon after working in the fields, driving rapidly and carelessly on their wagons. As they were singing and laughing the horses bolted and the wagon crashed through the railing throwing all into the river.

One young gypsy seized a horse drifting downstream, and once remounted, watched anxiously for his mother. After awhile he saw her and went to rescue her; but she struggled in such a way that he was unable to save her. When the gypsies were being buried that young man threw himself around his mother's coffin, and in blood-curdling screams cried, "Mother! I tried to save you! I did all that a man could do, but you wouldn't let me!"

Jesus offers salvation to everyone, but not all will be saved because they refuse the lifeline he has thrown to them. Don't miss the peace and joy Jesus offers today.

III. Rejoice Along the Freeway of Life with the Holy Spirit
At Pentecost God poured out his Spirit through the risen Christ. The outpouring filled the disciples with divine love and sent them into the streets of Jerusalem to preach Jesus. Later he sent them into the uttermost parts of the planet to tell about Jesus. He still empowers and cleanses his people with divine love to tell the world about Jesus! To be empowered by this agape love we must be willing to be possessed by the Spirit.

William Greathouse writes: "Peace, joy, hope, and love, the true fruit of the Spirit—fill the hearts of those who have been justified by faith. The guilty past has been canceled; the glory of the future is assured; here and now the presence and power of the Holy Spirit secure to us all the grace we need to endure trial, to resist evil, and to live as those who wear the beautiful name of Christ" (Beacon Bible Expositions, vol. 6 [Kansas City: Beacon Hill Press of Kansas City, 1975], p. 91).

May the joy of God travel with you on the freeway of life! (Derl G. Keefer)

THE SPIRIT OF TRUTH

JOHN 16:12-15

Jesus knew that the disciples were not yet ready. They understood so little and misunderstood even more. They were in serious need of more teaching and guidance. That's why, on the eve of his departure, he would ask the Father to send them the Holy Spirit. The Spirit would be their teacher and guide in his absence.

It was as if God, Jesus, and the Spirit were on a relay team. God had run the first leg, speaking, teaching, and guiding his people directly from heaven. Then Jesus, coming to earth in the form of a man, took the baton and ran the second leg. He taught and guided his followers while in their midst. Now Jesus is ready to hand off the baton to the Holy Spirit, who is to run the third and final leg of the race. The Spirit was to come and continue to teach and guide the believers as he lives within them.

I. Too Much, Too Soon
Jesus tells the disciples that he had so much more to tell them but that they were not ready to bear it all (v. 12). What did Jesus mean and what more did the disciples need to know?

While no one knows for sure, it seems to me that Jesus knew that, for one thing, the disciples had still not fully grasped who he was and what he was trying to accomplish. Their concept of "Messiah" was still misplaced as seen by their behavior on the last night and the subsequent week. They thought everything was over when Jesus died on the cross instead of seeing that event as just the beginning. Second, they still had to search out the implications, for themselves and others, of the teachings of Jesus. What would it mean to love your enemy, for example? Or to love one another? And most important, they had to examine and face the consequences of acknowledging Jesus of Nazareth as the Messiah, the Christ, and the Son of God. How would that proclamation change their lives and the lives of those around them?

But at that point in time, on the night before the crucifixion, the disciples were still wrapped in blankets of innocence and ignorance. Oh they had seen the power of Jesus and had even called him Lord, but they still had so much more to learn and to face. All these things and a thousand more were still to be faced by the young, fragile band of believers and any who would later come to faith. They would need help in sorting these things out. Jesus knew it. And the Holy Spirit would provide that help.

II. The Spirit of Truth
The Holy Spirit would continue on with the disciples' development and teaching (v. 13). He would do this by "guiding them into all truth." In fact, Jesus called the Holy Spirit the "Spirit of truth" (v. 13; 14:17). First, the Spirit will not speak or teach on his own but only what the Father and the Son have taught. There was continuity and harmony in what was to be taught to the believers. It will not contradict or radically alter what has been taught by Jesus.

Second, the Spirit would help the disciples by reminding them of what Jesus had taught them while he was among them (14:26). This would aid the first disciples. This teaching also carried within it the seeds of the apostolic writings that we would eventually come to know as the revealed and inspired writings of the New Testament. The Spirit, then, was and is also concerned for the development and teaching of all disciples, past and present.

Third, the Spirit of truth would reveal the depth of the teachings of Christ and their real implications for the future. One example of this can be seen in Acts 10 where we find the Spirit guiding Peter to reach out with the gospel to Gentiles. This proved to be a major step in the growth of the kingdom and a radical step away from the practices of the early Jewish church (as can be seen by the controversy that followed in Acts 11 , 13–15).

III. Glory to the Father and to the Son
The Holy Spirit brings glory to God and to the Son. The Spirit does not seek his own glory. The Spirit does not seek his own followers. The Spirit does not seek to displace God or Jesus. No, the Holy Spirit seeks to serve and to serve well, and in so doing brings glory and honor to the Father.

We could learn a valuable lesson from the Spirit's example of servanthood. As the Spirit serves both God and us, we should serve both God and others. As the Spirit often works behind the scenes, so we should work without seeking the limelight and without feeling jealous of others who may be more visible. As the Spirit teaches and guides believers to better understanding of the truth, so we should humbly teach and guide younger, less experienced believers in how to walk with Christ. The essence of the Holy Spirit is service. Service to God, to Jesus, to believers, and to the world. Is that not also the essence of being a Christian? (Michael M. Jones)

ARTICLE: Worship for Kids: May 26, 2013

Mon, 22 Apr 2013 15:47:00 GMT

By Carolyn C. Brown

From a Child's Point of View

The doctrine of the Trinity is very abstract and complex. Scholars have argued about it for centuries. Many adults have difficulty understanding it. Often on Trinity Sunday, worship takes an educational bent as pastors strive to help their congregations grasp this basic but illusive doctrine.

Three of today's texts that deal with the Trinity are way beyond the understanding of children. But that does not mean there is no way for children to participate in the worship of the Triune God. If the worship leaders are aware of children's undersanding of the trinity, some of the liturgy and the sermon can meet the children where they are, invite them to worship God as they now experience God, and challenge them to stretch their understanding.

All that we can reasonably expect of children is that they know the names of the three persons of the Trinity and sense that these three persons are somehow intimately related to one another. Children relate personally to God (who created the world and cares for them) and to Jesus (who lived among us, showed us how to live, and loved us enough to die for us). They voice questions about the relationship between God and Jesus, but few answers can truly satisfy their literalistic thinking.

Most children are less familiar or comfortable with the Holy Spirit. Older children can begin to interpret the warm community feelings within the congregation and their personal experiences of God's loving care as the work of the Holy Spirit. During their adolescence, as they acquire the ability for abstract thought and a sense of closeness to God as a prime desire, the Holy Spirit will become both understandable and significant. So talking of the Holy Spirit with children is a matter of planting a few seeds which, though they seem insignificant now, will blossom later.

Children can share fully in praising God, who created and cares for the world. They can confess and be pardoned by God/Jesus who loves and forgives them. They can lay their concerns before God, who cares deeply about each person in this world and calls us to do likewise. They can be led to think about what they already know about God and then stretch that knowledge a little. In the process, they may sense God's presence with them and their faith community.

Psalm: Psalm 8. This is the one text for the day that is truly child-accessible. It is a response to the greatness of God the Creator. Children can respond to this greatness without dealing with the other texts. They can follow the poet's line of prayer, from praising God to wondering why God pays any attention at all to people, to meditating on the important place in the natural order to which we have been assigned by God.

Watch Words

Trinity and Triune are unfamiliar. Although children are not ready to define the words, they can hear and accept them as "words we use at church in talking about God."

As you speak of God, be careful to choose words that in no way limit God. Especially watch pronouns that imply that God is only male. (It is hard work to edit exclusively masculine language out of our talk about God, but it is good theology, and it is important to an increasingly large number of women and their daughters. Trinity Sunday offers a good opportunity to work consciously on this task.)

Let the Children Sing

"Now Thank We All Our God" is probably the best general praise hymn for the day. "Holy, Holy, Holy," with its difficult vocabulary balanced by the repeated opening phrase, is a good second choice.

Consider three hymns, one for each person of the Trinity. To God the Creator, sing "For the Beauty of the Earth" or "This Is My Father's World." (To stretch your understanding of God, sing this song with female pronouns, e.g., "This Is My Mother's World . . . her hands the wonders wrought.") Sing "Jesus Loves Me," "Tell Me the Stories of Jesus," or "Come Christians, Join to Sing" for the Son. And try "Breathe on Me, Breath of God" for the Holy Spirit, especially if you sang it last week as you celebrated the coming of the Holy Spirit at Pentecost.

The Liturgical Child

1. Point out the Trinitarian statements in the responses you sing or say every week in worship (e.g., the Gloria Patri and Doxology).

2. Create a child-accessible confession such as the following, based on the three persons of the Trinity.

God, because we cannot see you, it is easy for us to ignore you or act as if you do not exist. Forgive us.
Creator God, when we look at the trees and rocks and animals, we often see only things for us to use. We "forget on purpose" that you made them and that we are to take care of them. Forgive us.
Jesus, we think so much about what we want and what we are doing that we forget what you taught us about loving other people. Forgive us.
Holy Spirit, our feelings of happiness and anger and sadness and joy are so strong that we sometimes do not even notice your presence with us. Please forgive us. Amen.
Assurance of Pardon: God loves and forgives all who confess their sin. Just as God made and loves the trees and animals, God made and loves each one of us. Jesus loved us so much that he died for us. The Holy Spirit, God's strong, loving presence, promises to be with us always—even 'til the end of the world. Thanks be to God!

3. To help worshipers feel both the wonder and the thoughtful questions of Psalm 8, "line it out." A worship leader reads the psalm one line at a time, then the congregation repeats each line, matching the tone and emphases of the reader. A dramatic reader can help the congregation, especially the children, understand the message of the psalm as the phrases are repeated. (When books were scarce in colonial America, lining out was an every-Sunday approach to both reading the Bible and singing the hymns.)

Sermon Resources

1. Divide the sermon into three sections to explore the three persons of the Trinity. After each section, lead a prayer addressed to that person of the Trinity. Then invite the congregation to sing a hymn related to this aspect of God. (See the list of possible hymns in "Let the Children Sing.")

2. Talk about "used to thinks." Describe some ideas about God you "used to think" but have now discarded. For example, I used to think that when God talked to people they would hear a voice inside their heads. I have since learned that God speaks through the words of other people, through what we read in the Bible, and through feelings deep inside us. Describe some childhood "used to thinks" and some of your currently changing ideas about God. Encourage worshipers to identify ways their understanding of God has grown and to expect that their current understanding will continue to grow.

ARTICLE: Worship Connection: May 26, 2013

Mon, 22 Apr 2013 15:42:00 GMT

By Nancy C. Townley

Trinity Sunday

COLOR: White
SCRIPTURE READINGS: Proverbs 8:1-4, 22-31; Psalm 8; Romans 5:1-5; John 16:12-15

CALLS TO WORSHIP

Call to Worship #1

L: The name of the Lord is majestic!

P: The mountains tower and the seas roar in praise of God!

L: When we look at the heavens, we rejoice in God!

P: The moons, stars, planets, solar systems are a delight to us!

L: Come, let us shout our praise to God!

P: Lord, thank you for this awesome creation! AMEN.

Call to Worship #2

L: We have great joy in Christ our Lord who calls and heals us.

P: For a while we bemoaned our sufferings,

L: Yet we are reminded that suffering produces endurance.

P: Endurance produces character.

L: Character produces hope.

P: And Hope does not disappoint us. AMEN.

Call to Worship #3

[Using THE FAITH WE SING, p. 2038, "Father, I Adore You", offer the following call to worship as directed]

L: From the very whisper of creation, God poured forth love.

P: Praise be to God for the blessings of God's love.

Soloist singing verse 1of "Father, I Adore You"

L: In the fullness of time, God sent Jesus as a revelation of God's own self.

P: Praise be to Jesus for the many ways in which he revealed God to us.

Duet singing verse 2 of "Father, I Adore You "

L: When we thought all hope was lost, God offered the Holy Spirit to heal and guide us.

P: Praise be to the Holy Spirit for guidance and inspiration!

Choir singing verse 3 of "Father, I Adore You"

L: For the Trinity of understanding, we sing praise!

P: Blessings, honor, power, and majesty to God forevermore! AMEN.

Call to Worship #4

L: How shall we describe the concept of Trinity?

P: In the first "person" we find God the creator

L: In the second "person" we discover Jesus the Redeemer

P: In the third "person" we greet the Holy Spirit, the Guardian and Guide.

L: There are so many ways to describe the work and witness of God.

P: The Trinity helps us to understand the nature of God. AMEN.

PRAYERS, READING, BENEDICTION

Opening Prayer

Spirit of Wisdom and Hope, we witness your glory in the heavens and hear your call to us. We are sometimes overwhelmed by the thought of your compassionate care. Open our hearts this day to hear and respond in joy to your call, that we may serve you faithfully all our days. AMEN.

Prayer of Confession

God of Creation, Jesus Redeemer, Holy Spirit who guides and sustains us, hear our prayers this day. We know the many ways in which we have failed to do the tasks which you have set before us. We have often chosen our comfort over service to you. Our fears and doubts lay claim to our lives and we shrink from the opportunities you give to us. Forgive us for the many failings. Lift and restore us to your grace. Put our feet on the pathways of service, offering justice and peace to all people. Heal us, 0gracious One, for we ask this in the name of Jesus the Christ. AMEN.

Words of Assurance

Rejoice! Do not doubt! God has poured love, hope and forgiveness on you. You are healed and forgiven in Jesus' Name. The Holy Spirit empowers you to ministries of healing and hope. Rejoice! AMEN.

Pastoral Prayer

Lord of mysteries, we admit that sometimes we are confused by the concept of Trinity. We can speak the words of Three-in-One, but our minds are boggled and confused. You are so great and your work is so awesome, that we try to find ways to express your work and witness in our lives. From before the beginning of time, you offered love and creative wisdom as you created all that is. In the person and ministry of Jesus you taught us more clearly about your nature, love, and gave to us ways that we should live peacefully together. The Holy Spirit is offered as our guardian and guide, faithfully with us all our days. Full and complete is your love for us, your creation. Help us, again, to be more faithful to you. Give us opportunities to witness and serve. Heal and restore us. For we ask these things in the name of Creator, Redeemer, and Sustainer of all. AMEN.

Reading
Reader 1:I don't get this Trinity thing! How can God be one and yet three?
Reader 2: I think that the Trinity is a wonderful way to describe aspects of God's love for us.

Reader 1: I don't get it. Reader 2: Well, God is like a loving Parent. God created and continues to create all things, bringing hope to birth in each one of us.
Reader 1: Well, OK. I think I get it. God kind of brings us into being and helps us to grow in love and faith. God supplies us with a great world and an awesome universe.

Think of it!…all of the beauty of this earth, the majesty of the heavens! Wow! And it is in God's own design that these were fashioned!
Reader 2: That's the idea. Secondly, we are reminded that Jesus is the most perfect example of how God wants us to live, both in relationship to God and to each other. Jesus came to testify to the love of God. He was willing to give all that he had and was to help us to understand God's love.

Reader 1: I love Jesus! What a witness He was, and is still today. I used to have a tag that I wore that had the letters W W J D, you know, what would Jesus do. I still carry that thought in my head…what would Jesus do in this or that circumstance or situation. I remember all the things that he did. The Bible accounts of his ministry and life. I also remember how he kept telling everyone about God's care and forgiving, healing love. He's the one who saves us from our selfishness and greed.
Reader 2: That's an interesting awareness and you are right. Jesus is the Redeemer and our Savior. And then there's the Holy Spirit, God who is present with us for guidance and comfort and strength. It was God's Spirit that hovered over the waters of creation; it was God's spirit that rested on Jesus at his baptism; it was God's spirit that burst forth from the heavens on Pentecost, giving the disciples the ability to share the Good News of Jesus Christ with all people, without fear for their lives. It is through God the Parent, Jesus Christ the Redeemer, and the Holy Spirit the guardian and guide that we understand who we are called to be. We are asked to be people who love and respect each other; who care for others and for creation; who are willing to go beyond our comfort levels in service to others. Does this help a little?
Reader 1: It sure does! Thanks for leading me though that idea into awareness of God's absolute, awesome love for us.

Benediction

Go in peace, dear ones! Go with the knowledge that God, the Father [Parent], Jesus, God's Son, and the Holy Spirit are with you! Bring peace to all you meet. AMEN.

ARTISTIC ELEMENTS

The traditional color for this Sunday is: WHITE

SURFACE: Place a 10" riser at the center back of the worship table. Place two 6"risers in front of the 10" riser and slightly to the right and the left. Place one 2"riser in front of the 10"riser, but near the front of the worship table.

FABRIC: Cover the worship center with white fabric. Place a Dark blue 3" wide ribbon or streamer across the 6" riser that is to the left of the 10" riser as you face the worship table. Place a Medium Blue 3" wide ribbon or streamer across the 6"riser that is to the right of the 10" riser as you face the worship table. Place a Light Blue 3" wide ribbon or streamer across the 2" riser at the center front of the table. These streamers/ribbons should be long enough that they drape over the worship table and onto the floor.

CANDLES: Place a 6" white pillar candle on each of the 3 risers. Place a 10" white pillar candle on the 10" riser, to the front of the riser.

FLOWERS/FOLIAGE: At the base of the worship center, on either side, place a Boston Fern or other lea@ foliage plants. On the main worship center, place ivy or small lea@ foliage plants. ROCKS/WOOD: Not necessary for this setting.

OTHER: Place a brass cross on the 10" riser. Above the cross, place a symbol for the Trinity. You may use a Trefoil, or other such symbol. It should be at least 20" high and 20" wide. It may be cut out of cardboard, and should be covered with white or gold fabric. Suspend it on fishing line or attach it to a dossal drape or curtain.

ARTICLE: Worship Elements: May 26, 2013

Mon, 22 Apr 2013 15:24:00 GMT

By Jamie D. Greening

Trinity Sunday

COLOR: White
SCRIPTURE READINGS: Proverbs 8:1-4, 22-31; Psalm 8; Romans 5:1-5; John 16:12-15

THEME IDEAS

In Proverbs, Wisdom calls out like a wise woman, warning and encouraging us at the crossroads of life. In Psalm 8, the call is about the nature of creation, while in Romans 5, the Lord calls out to us about faith, grace, and salvation in Christ. In John 16, the Holy Spirit beckons us into the path of truth. Wisdom is spiritual enlightenment, and in each of these readings, we find that she is calling us to a deeper understanding of and relationship with God.

INVITATION AND GATHERING

Call to Worship (Proverbs 8, Romans 5, John 16)

To you, O people, Wisdom calls.
She calls out to each of us, beckoning us:
to experience peace in Christ,
to discover the truth of life,
to know true love as it is poured into our hearts.
134
Wisdom calls.
As we gather this day,
let us answer her call
as we celebrate faith
in the One who leads us into life.
(alternate ending)
in Jesus Christ as Lord.
—OR—

Call to Worship (Psalm 8)

(The attributes of God are said by eight different people, scattered
throughout the worship space. The last phrase is said by
the worship leader.)
O Lord, our Sovereign,
your name is:
Majestic,
Compassionate,
Glorious,
Inspiring,
Beautiful,
Amazing,
Tender,
Powerful.
All-encompassing Lord,
your name is blessed in all the earth.

Opening Prayer (Proverbs 8, Psalm 8)

O Lord,
you reveal wisdom and spiritual insight
through your presence in creation.
When we look at the heavens,
we see your vastness.
When we look at seas teeming with fish
and verdant fields painted like a canvas,
we see your creativity and your bounty.
For all of this and so much more,
we praise your name. Amen.

—OR—

Opening Prayer (Romans 5, John 16)

We thank you, O Lord,
that you give us love and peace
through Christ Jesus;
that you offer us the key to all spiritual knowledge
through your Holy Spirit.
For those who are in the midst of life’s problems,
grant your wisdom and insight from above.
For those who are burdened with anxiety and fear,
offer your wise assurance in times of need.
For those facing decisions about family or career,
bless them with your wisdom on high.
For those entering a new chapter in their lives,
be it the birth of children, taking new jobs,
finding a place to live, or entering retirement,
guide them on the proper path
and bless them with a sense of peace.
This we pray in the name and wisdom
of Jesus Christ our Lord. Amen.

PROCLAMATION AND RESPONSE

Prayer of Confession (Proverbs 8, Psalm 8, Romans 5, John 16)

God of infinite mercy,
when we neglect the humbleness
of knowing our place in this world,
forgive us;
when we trade your peace and calls for unity
for conflict and violence,
forgive us;
when we forsake our good character,
to join those who scoff at your ways,
forgive us;
when we ignore your truth,
and turn away from your wisdom,
forgive us.
Forgive us and heal us, Lord,
that we may abide in your grace
and your love forever. Amen.

Words of Assurance (Romans 5)

Through the power of the Holy Spirit,
God fills our souls with grace and wisdom.
It is from this grace that we have hope.
It is from this wisdom that we know God’s love.
It is from the living God
that we find life and forgiveness.

Passing the Peace (Romans 5)

Since we have peace with God through Jesus Christ, let us stand and share this peace with one another.

Prayer of Preparation (Proverbs 8, Psalm 8, Romans 5, John 16)

Teach us your wisdom, O Lord,
that we may live wisely, not foolishly.
Open our minds to understand our place in the world,
that we may be proper stewards and caretakers
of this beautiful earth.
May your love and wisdom flow through us,
into this world of hatred and mistrust,
that we may sow the seeds of peace.
Illumine our hearts to the path of truth, Holy Spirit,
that we may celebrate the ways that lead to life. Amen.

Response to the Word (Proverbs 8)

The word of the Lord is wisdom
May we live as a people both good and wise.

THANKSGIVING AND COMMMUNION

Invitation to the Offering (Proverbs 8, Psalm 8)

Through holy wisdom, the Lord has made the world as a rich dwelling place, giving us dominion over the created order. As God is mindful of us and of our needs, let us now be mindful of our obligation to be good stewards, through our generosity and responsibility for God’s gifts.

Offering Prayer (Proverbs 8, Psalm 8)

O Lord,
we rejoice with thankful hearts,
that you have given us this beautiful world
in which to work and play—
a world full of your wisdom
and majesty;
we offer praise with deepest gratitude,
that you have blessed us with your bounty.
As we return a portion of your blessing to us,
use these offerings and tokens of our devotion:
to increase wisdom in the world,
to protect the created order,
to bless the vulnerable,
to heal the sick,
and to comfort the afflicted. Amen.

Invitation to Communion (Proverbs 8, Psalm 8, Romans 5, John 16)

(Consider using as a call and response between two readers)
Wisdom calls:
Come eat the bread of life.
Wisdom calls:
Come drink the cup of fellowship.
Wisdom calls:
Come partake of truth and grace.
Wisdom calls:
Come and be enlightened by the Holy Spirit.

Communion Prayer (Proverbs 8, Psalm 8, Romans 5, John 16)

Almighty, majestic, and sovereign Lord,
our hearts are stirred by the power of your wisdom.
In the very elements of creation,
you have displayed your power and might
for every soul to perceive.
And yet, a deeper wisdom is revealed
in the bread and the cup.
We celebrate today that this wisdom is gained by faith,
and it is through grace that we may partake.
As we partake of these simple yet profound elements,
whisper into our hearts,
and speak the truth we long to hear.
Holy Spirit, guide us into truth about ourselves,
our world, our church, and your ways,
that we may be transformed.
Open our eyes to deep spiritual wisdom,
as we participate in the ancient work
of Holy Communion.

SENDING FORTH

Benediction (Proverbs 8, Romans 5)

Through grace and peace,
may we have the wisdom to be transformed.
For suffering leads to endurance,
endurance gives rise to character,
and character produces hope.
In true hope, hope founded in God,
we are never disappointed.

CONTEMPORARY OPTIONS

Contemporary Gathering Words (Proverbs 8, Psalm 8, Romans 5)

I hear a noise. I hear a sound. Do you hear it?
It is Wisdom calling.
Where is she? Where can I find her?
She calls from the heights of the heavens
and speaks with truth on her lips.
May I come? May I learn?
Yes, you may come. You may learn.
Wisdom calls all people
to faith, peace, love, and hope.

Praise Sentences (Proverbs 8, Psalm 8, Romans 5, John 15)

Our Sovereign Lord is majestic,
filling our hearts with song.
Our Sovereign Lord is wise,
ennobling our minds with truth.
Our Sovereign Lord is gracious,
empowering our souls with strength.
Our Sovereign Lord is loving,
blessing us with peace.

ARTICLE: Peace with God

Mon, 22 Apr 2013 14:38:00 GMT

By David N. Mosser

Romans 5:1-5, (6-8)

Paul writes: “Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). We have peace with God. I wonder if Paul means that we were at war with God. Could this be why Paul tells his readers, “Therefore, since we are justified . . . we have peace”? What does it mean to be at war with God? Perhaps these questions do not occur to many people in today’s modern world. But maybe they should. To be at war with God describes the struggle deep within people to find meaning and value in life.

When we consider the many ways that modern people avoid intimacy with others or try to relieve the anxiety in their lives by misuse of sexual relationships, alcohol, drugs, or inappropriate attachments to work, we begin to see how war with God occurs. Paul, although he wrote nearly two thousand years ago, speaks to us today about our need of peace with God.

Our lectionary epistle text culminates the opening section of Romans. It marks a transition from Paul’s discussion of the importance of Abraham to the Christian faith, and then shifts into Paul’s elaboration on a believer’s life in Christ. This passage helps us understand the basis for peace with God. As sinners, elsewhere described as “ungodly,” we are at war with God. Most people want to live in love and charity with their neighbors. When we are at cross-purposes in our relationships, it bothers us. How many times have we had a falling-out with someone because of something relatively minor that occurred? Because of our pride—and also because of the other person’s pride—reconciliation is usually hard fought. Most of the time, we simply accumulate enemies because we do not know how to initiate peace through reconciliation and forgiveness.

Perhaps the same is true of our relationship with God. We want to live in harmony and peace with God, but somehow we have an uneasy feeling that all is not well in our relationship with God. Even so, Paul clarifies how reconciliation is possible between God and God’s creatures in this passage.

I want to note two of many important lessons the Romans text teaches us. The first is reasonably simple. Paul wants the readers to understand that God initiates our peace with God even before we supply anything to the relationship.

So what do I mean by this? Let me illustrate. Some time ago, I noticed our neighbor, Todd Forest (not his real name), out raking leaves in his front yard. He was busy filling five or six strategically located trash bags. Then I noticed his four-year-old son, Reagan, clutching a handful of leaves. The four-year-old dutifully helped his dad by putting a small fistful of leaves into a bag. Reagan did this several times. Do you think, in the big picture, Reagan was helpful? No, but Reagan thought he was and, for his father, that was enough. It was not Reagan’s effort but his father’s love that made his work meaningful. The good news is that our peace with God does not require us to initiate the terms of peace; God has already done this for us! Remember when Paul wrote, “For while we were still weak, at the right time Christ died for the ungodly. . . . But God proves his love for us in that while we still were sinners Christ died for us” (Romans 5:6, 8).

The second important aspect of this passage is that there is a “circular effect” in what Paul writes. Paul starts with the hope in God and continues through suffering—endurance—character—and back to hope. Just as with peace, hope begins in God and ends in God. We may go through many ages and stages, but all along our way, for believers, there is always hope.

My friend Tom Butts tells a story that helps us understand the divine gift of hope. One of the most admired, and often feared, persons in twentieth-century public life was the indomitable Winston Churchill.

Perhaps the most notable of all Churchill’s characteristics was his refusal to surrender during the most adverse situations. In June 1965, only a few months before his death, he gave the commencement address at an English university. He was so unwell that he needed help to the podium. Once there, Churchill stood in silence for a long time. Then the voice that had once called Britain back from the edge of despair sounded publicly for the last time. Churchill said, “Never give up! Never give up! Never give up!” and sat down. There was a long silence, and then the listeners rose to their feet and applauded.

Pundits had pronounced Churchill’s political career dead on several occasions, but he never gave up and he always came back. People saw evidence of his spirit at his funeral, celebrated at St. Paul’s Cathedral. Churchill had carefully planned his funeral to the final detail.

There were some of the great hymns and, of course, the splendid liturgy of the Anglican Church. But there were two things Churchill planned that made his funeral service as unforgettable as his life. When the priest pronounced the benediction, there was a long silence. Then a bugler, high in the dome of St. Paul’s, sounded the familiar notes of “Taps,” the military signal of day’s end. After another silence, another bugler in the dome played “Reveille,” a signal of a new day. It was quintessential Churchill (Thomas Lane Butts, “People of the Second Bugle,” e-mail newsletter article in An Encouraging Word [Monroeville, Ala.: First United Methodist Church, March 31, 2005]).

“But God proves his love for us in that while we still were sinners Christ died for us” (Romans 5:8). We are the people of the second bugle, for where there is God there is hope—even for us! Especially for us!

BLOG: VBS: Hard Work, but Worth It!

Mon, 22 Apr 2013 14:15:00 GMT

By Leanne Ciampa Hadley

I have had a team of people working with me for months getting ready for the twelve hours we will spend with the kids the week of Vacation Bible School.

Stuff has been piling up in offices for weeks. People have been cutting out craft items. Others have cut clay, donated items, and generously given of their time.

I have no idea how many people or how many hours has gone into this year’s VBS but I know many people have worked hard!

I can’t help but wonder if the kids will ever know just how much work goes into everything we do for them. They don’t have a clue that all these people have given hours of time so that they will feel loved and have a good time during VBS.

And I think that is the point of it all. This is pure love. Doing for others without expecting anything in return. Making the week extra special for children because they are extra special. And creating a space where every child is welcomed cared for and where they can experience God.

I hope they never find out how much hard work went into the week. I never want them to, for one-second, wonder if we did it because we “had”to. And I hope that when these little ones smile, laugh and hug us, we know that when we love, love is always returned.

Get ready for Vacation Bible School!

BLOG: Why Aren't People Singing?

Mon, 22 Apr 2013 12:30:00 GMT

By Kimberly MacNeill

Worship leaders, week after week, pour their heart and soul into leading their congregation in a time of worship through music. They plan and they practice and they pray. A team of musicians shows up prepared and ready to lead people in singing praise to God. But, all to often, at the end of the day, it didn’t turn out as “good” as they hoped. In the evaluation time, it is noticeable once again, that the people just didn’t seem to be singing. It is disappointing. The worship leader wants so much for the people to sing out in passionate praise. “Why aren’t people singing?” they ask. And though some worship leaders are willing to admit that some songs just don’t work, the lion-share of the conversation finds the people at fault: they don’t really care about worship: they aren’t passionate about God. “Well, that’s on them,” says the worship leader. “I’m doing all I can.” No doubt, he or she is doing their best. But, there is something they might not know, and it would help if they did.

There was a time in American culture when people grew up with a foundational appreciation and understanding of music. In elementary school the class sang songs. In a later grade, everyone had a music class that explored all the instruments. In Junior High everyone was in the chorus one mandatory semester. Lots of teens chose to join the high school chorus. Most families did go to church and kids learned church songs; hymnals had the actual music score in it as generally speaking, people could read music! See, not all that long ago, people grew up singing out loud, in public; it was part of life. But when school budgets started getting cut, the Arts Department was the first to go. The music foundation went away. In addition, as Christian music expanded in influence, it took on a more “professional” edge and became more performance oriented. Bottom line: singing was now for the musically gifted. If I ask someone in today’s world, “Do you sing?” they almost instantly say, “only in the shower.” And if someone says they occasionally sing “karaoke” they almost always add, “you know….because I’m drinking and so is the audience!”

So now, here we are. Though we have a culture that loves music and has easy access to it, today’s music is mostly about listening to other people sing. So, the idea that when people come to church once a week and are expected to sing out loud in front of both family and strangers-well-they are looking for ways to get out of that! After all, they have never done that in their life! The good news is that many people think the worship music is good. In fact, for some people, it is the reason they come to church - they love the music. Listening to it ministers to them. But, that doesn’t mean they want to sing it with you.

So, what can the worship leader do?

Realize Not Everyone Loves Singing

First, realize that not everyone loves singing like you do. It would be better to “invite” rather than “expect.” Acknowledge that you know everyone is not a “singer” but that God asks us to worship Him “in spirit and in truth.” Explain that music is part of biblical worship and then educate the congregation to participate as they feel they can. You have probably already told them that it doesn’t matter if they are a “good singer.” But go further. Give them more ideas. They could sing just the chorus or just the parts they know. Encourage them to read the words and take them in, while the people around them sing them out. Invite them to clap when the song calls for it. Applause for God is an act of worship and doesn’t involve carrying a tune!

Choose Easier Songs

Second, choose songs that are easy to sing. Gifted musicians get bored with simple music and sometimes feel they are not giving their best to the Lord if they don’t do “great” music. But, when the purpose is to lead a congregation of mostly non-music people in singing praises together, simple is what works. This doesn't mean doing a child-like song. A simple song is a song that the melody is easily learned and the words easily match the rhythm. After a few times of hearing it, I can sing it because I know what is coming next. If you choose good songs and lead them well, people might even find themselves singing them in the shower at home! Isn’t that what we really want—a lifestyle of praise? And don’t forget, it is a listening culture and they do love the music. So, when it comes time for feature songs or special music, employ all your musical craft and give it all you’ve got from your heart, the way you like to do music. Your passion will translate and the people will love it!

Incorporate Other Elements of Worship

Third, incorporate other elements of worship within the music set. Lead people to read Scripture out loud together. Have a time of guided prayer on the attributes of God. Invite them to turn to the person next to them and say one thing they give thanks to God for today. The possibilities are endless! Look for ways to incorporate non-music elements inside the music set. This way, you can lead a multitude of different personalities, engaging more people in corporate worship to “Give to the Lord the glory his name deserves…" Psalm 29:3

What are your thoughts on why people aren't singing?

ARTICLE: The Clubhouse: Student Ministry

Sun, 21 Apr 2013 18:57:00 GMT

By Betsy Hall

Front and center on the Students page of the Ginghamsburg website is a quick video by Chris Freeman, the Director of Student Ministry. Chris explains how the student ministry centers on their love of Jesus and being a Christ follower. What comes next are the three areas in which the ministry is focused: community, discipleship, and service.

“…you need to know that service is such an important part of what we do as well. We believe that God wants to use students right now to change his world and so we like to give you as many opportunities as we can to allow you to give and invest in the community around you…” Chris

One ministry that students may participate in is The Clubhouse a non-profit partner with Ginghamsburg Student Ministry. The Clubhouse prepares teens with a service opportunity to provide free, faith-based programs to students in grades 2-6 who have limited opportunities. Teens serving at The Clubhouse must be entering seventh grade and may participate up through twelfth grade. The Clubhouse Director is Cheryl Bender. I recently chatted with her about The Clubhouse and her work there.

How did you personally get involved with The Clubhouse? And how long have you been serving there?
I have been with Clubhouse for the last twenty-two years and very passionate about working with teen leaders to reach out to children as mentors. As a teen I received amazing hands-on experiences that helped shape my faith and thinking, to be who I am today. I was blessed to have those experiences as my friends from other churches didn’t have the same challenges through hands-on service. Through Clubhouse I am able to further these opportunities to the next generation of teens who want to serve others for Jesus in real ongoing ways in their neighborhoods or those near them.

You have a LCSW degree, did you ever dream you’d be working with a church to help children in this way?
Actually I’m a Licensed Social Worker with a Clinical Psychology background. I knew that I would work in a faith based organization but not necessarily in a church setting. I was truly blessed to have grown up at Ginghamsburg Church that has vision to do things outside the typical church model. So when the position of Clubhouse Director was established it was like a natural fit for me to do what I had always treasured. Building teen leaders through service learning and providing a supportive relationship structure for children a win-win for both ages. Teens developing skills and finding out more about how to use of their faith to meet real needs around them. And then providing free afterschool and summer challenges for children that need as many positive caregivers as they can get!

What has been the greatest reward for you as the Director?
Simply seeing ordinary teens giving their time to do extraordinary things with the children. Through investing their time they develop relationships with the children. Challenging them to make wiser decisions, planting seeds for future dreams and caring about the day-to-day things like not just doing their homework but understanding how they do it! Also, watching teens find out more about what God has placed them on this earth to do with their lives.

How many children, teens, and adults are involved in The Clubhouse?
Each year Clubhouse has over 400 teens and 90 adults that serve the 400 children that attend. Over the years Clubhouse has had 6,000 teen mentors working with 7,500 children.

When you first started The Clubhouse what was the greatest challenge?
My biggest challenge was actually people not believing that teenagers could design and lead an afterschool program long term. However it didn’t take long for other churches, communities, and funders to see the simple effective way Clubhouse works. I've included some letters from Clubhouse children who are now adults who wanted to share more of their experience! I hope you enjoy reading their stories. Click on the pdf The Clubhouse testimones below.

Ways to Serve at The Clubhouse

Clubhouse iComprehend – for teens in seventh through twelfth grade
Teens who can simply read and do fifth grade math are needed at The Clubhouse and more importantly the children need YOU. We provide the training, and you bring the care for kids grade 2-5 to do more than get their homework done!

Clubhouse Adult Servants
Adult members [of Ginghamsburg] are invited to help The Clubhouse teens by providing homework help, tutoring, behind the scene organization, sharing your hobbies, driving students from two area schools to The Clubhouse, or basic data entry.

Clubhouse Prayer – How the Congregation Serves
Members commit to cover one Clubhouse child in prayer along with their family, school and neighborhood. Starting in January, Clubhouse provides prayer cards.

Faith Days - teen leaders
Creative themed days with small groups of 2-4 children participating in interactive games, crafts, discussions, and journaling for the purpose of building the faith of the children.

Sport, Art & Life Skills - teen leaders
Teens design and share with children a sport, art, dancing, music, or other activities they choose for the purpose of teaching basic skills to interested groups of children. Teens create a six week program proposal or help co-lead with another teen leader.

ARTICLE: Great Thanksgiving for Earth Day

Sat, 20 Apr 2013 11:12:00 GMT

By F. Belton Joyner, Jr.

The celebration of Earth Day each spring gives Christians an opportunity to consider God's good creation and our stewardship of it.

Great Thanksgiving for Earth Day

This prayer, based on Genesis 1, would be appropriate for other times focused on creation as well, such as outdoor services and camp settings.

Christ is risen!
Christ is risen indeed!
Lift up your hearts.
We lift them up to the Lord.
Let us give thanks to the Lord our God.
It is right to give our thanks and praise.
It is right and a good and joyous thing,
always and everywhere
to give you praise, Creator of heaven and earth.
You took the formless chaos,
swept across it with your mighty Spirit,
and said, “Let there be light!” And there was light.
You separated the heavens and earth,
and brought forth trees and plants.
You set sun, moon, and stars in the heavens,
and called forth fish, birds, and all living creatures.
You made us, creatures of your own image,
to live in communion with you.
We long for relationship with you,
but in our humanness, we turn away.
Yet you remain steadfast,
calling us again and again to turn to you.
For your grace and for all your mercies toward us,
we join your people on earth
and all the company of heaven
in proclaiming your praise:
Holy, holy, holy Lord, God of power and might.
Heaven and earth are full of your glory.
Hosanna in the highest!
Blessed is the One who comes in the name of the Lord.
Hosanna in the highest!
Holy are you and blessed is your son, Jesus Christ.
Your Spirit flowed through his life
as he became the bridge for our reconciliation.
In this time we remember his life and work.
We remember your gift of Baptism.
We reflect on the mystery of the cross.
We dare to ponder resurrection.
Especially we recall how Jesus took grain,
grown by your sunshine and rain,
ground by human hands into flour,
mixed with water and made into bread,
in honor of him who is the Bread of Life.
We recall how Jesus took the cup,
with grapes grown in your sunlight,
trod into juice for drinking,
that we might know you and never thirst again.
And taking bread and cup,
blessing and breaking them,
Jesus gave them new meaning
as he said:
“Take, eat; this is my body.”
“Drink from this cup, all of you;
for this is my blood of the covenant,
which is poured out for the forgiveness of sins.”
In remembrance of all your mighty acts on our behalf,
we bring our whole selves to you,
as we proclaim the mystery of faith:
Christ has died; Christ is risen; Christ will come again.
Pour out your Spirit on these, the gifts of your creation:
grain, grapes, and us your children.
Make us see your touch in all of creation
and let us bring your light into every darkened shadow.
Through Jesus Christ, with the Holy Spirit,
all honor and glory is yours, Almighty God,
now and forever. Amen.

excerpt from: Just in Time! Pastoral Prayers in Public Places by F. Belton Joyner, Jr ©2006 Abingdon Press. Used with permission.
This book is included in a Ministry Matters Premium Subscription.
Print book order information is below.

ARTICLE: Spiritual Generativity: Nourishing Vital Families

Fri, 19 Apr 2013 20:04:00 GMT

By Amy Valdez Barker

“Well, at least God loves me!”

Those are the words that came out of my four-year old’s mouth after he had been scolded for unacceptable actions toward his sister. I was sort of shocked at first that he did not feel very loved by his mother, because I had been trying to help him reconsider his actions. At the same time, I was sort of delighted that in what he was considering a dark moment in his brief four years of existence, he remembered God’s love.

The good news of that experience was affirmation of our work as parents to plant the seeds for a spiritually generative faith.

In the past few years, generativity has become more important to me as a parent and as a leader in the church. Erik Erikson, a leader in the field of psychoanalysis and human development, introduced the world to the multiple stages of human development. He stated that in middle-adulthood, between approximately eighteen and fifty-seven years of age, our psychosocial challenge is between whether or not we are generative or stagnant. The challenge that we have before us in the mainline Protestant church is that many of our congregations have become stagnant. Could this be because too many people in our congregations have a stagnant, rather than generative, faith?

In his book, The Life Cycle Completed, Erikson defines generativity as that which “encompasses procreativity, productivity, and creativity, and thus the generation of new beings as well as new products and new ideas, including a kind of self-generation concerned with further identity development.” Generativity is rooted in a key fundamental and then blessed to grow, create, and produce from that foundation.

Kenda Creasy Dean began to explore the “generative faith” in her book, Almost Christian. Even though Christian education is part of our tradition in the church, we have taken our intentional roles in passing on the faith to our children and grandchildren for granted. Some have relinquished our responsibility and expected our pastors and people in children and youth ministry to accomplish this tremendous task.

When parents and family members really care about their children’s future and want to pass on something that they value, they are willing to invest and take time to articulate and ground them in the fundamentals. For example, a father who wants his son to be the best baseball player on the team will go out and practice with his child outside of the normal team practice. It’s important to that parent that the child learn to practice the fundamentals. A mother who absolutely wants her daughter to have excellent language skills will spend time with her child outside of the normal school hours and help her read and write. Most parents believe that the most essential fundamental their child can have is their education in the basics: reading, writing, and arithmetic.

So, my quandary is this, if we truly believe that God is the God of all creation and that a relationship with God will get us through every joyous and disastrous moment in our lives, why aren’t we intentionally spending the time to ground our children in this fundamental?

I’m not blaming our parents; but I’m also not convinced that the church has fulfilled its role in equipping parents to teach their children the fundamental Christian principles. A father can teach his child baseball because he at least knows the basics. A mother can teach her child to read and write, because at the very least, she herself has learned those basic principles. Some of our Christian parents know some Christian principles, but the challenge is that parents have rarely been taught the practices of these principles that can be applied in their own homes. Participating in children and youth ministry in local churches is one step, but it doesn’t instill all the practices that will lead to a lifetime of faith.

The Towers Watson research on vital congregations named a few elements that I think are appropriate for Christian families and congregations who care about these families, today.

Congregations that have shown markers of health and vitality have more ministries for children and youth than low-vital congregations. These churches care enough about the spiritual health of their children and youth to offer something appropriate to their developmental stage of faith. Even very small congregations who were highly vital had one or two more ministries for children and youth than their counterparts.
These congregations have highly effective lay leadership who demonstrate a vital personal faith. Children learn by watching. If parents and other people in congregations attend to their own personal faith by practicing the means of grace, these children will witness what transformed Christian living looks like. Faith has to start somewhere. So begin by practicing faith through the means of grace.
Highly-vital congregations have pastoral leadership that focuses on developing, coaching, and mentoring the laity (which, by the way, includes children and youth). Too often I have heard clergy state that they don’t “do” children or youth ministry. This is a travesty in my mind because it sends a signal to the children, youth, and families that they are subordinate to whatever the pastor considers more important ministry. Children and youth are more aware of what good coaching and mentoring looks like in their lives. Pastors who include children and youth in their development, coaching, and mentoring are investing in a present possibility filled with hope for a spiritually generative future.

We can educate children and families in the fundamentals of our faith, which in my mind are rooted in two scriptures: Matthew 28, “The Great Commission,” and Matthew 22, “The Great Commandment.” The beauty of the Christian tradition that our family has claimed is that we have a methodology for practices that embody living out these two passages. Our Wesleyan heritage has given us the means of grace, which allows us to practice personal holiness and social holiness.

Families can practice the means of grace together by praying out loud, reading Scripture, participating in corporate worship, and serving God by serving others together. These are just a few of the habits and practices that I want my children to possess as they grow into adulthood. I believe that these are the practices and habits that will last them a lifetime and give them the foundation they need to thrive in life. By God’s grace they will always know “God loves them and wants them to love others too!”

ARTICLE: Welcome Home

Fri, 19 Apr 2013 19:14:00 GMT

By Teresa Fry Brown

Text

Psalm 84:1-2, 10; Revelation 21:1-3

Theme

To recognize and honor genuine hospitality and service in the church.

Sermon Outline

BEAUTIFUL HOME

Television and movie story lines historically present comedic or dramatic representations of "home" situations. These "true-to-life" situations are useful examples of "lovely dwelling" places and their antithesis. The proliferation of "home improvement" shows purport that with a little fix-up, home life is beautiful and welcoming. The focus texts suggest a permanence of a "beautiful home," where the welcome mat is always out.

TYPES OF HOMES

Describe the types of homes located in the biblical and in the congregational experience: location, size, shape, composition, neighborhood, activities, and occupants.

What security measures usher one into the home or bar entrance?
Explore both the function and the real experience of church ushers.

FOCUS TEXT (PSALM 84:1-9)

When was this text used in worship?
Why was the songwriter grieving?
Walk through each verse and look for parallels in contemporary worship and home life.
Attend to major concepts of comfort, nourishment, and hospitality.
Consider the history of the Black Church. How does it feel to be barred from worship?
Are there spirituals, hymns, or testimonies in slave narratives that speak to a longing to worship God?
After an extended absence, how does it feel to finally arrive at home? Listen to Stephanie Mills's song "Home" or other songs about home.

CENTRAL FOCUS OF OCCASION (VERSES 10-12)

Read from The Message or other paraphrase translations. Write your own focusing on the elation of entering God's house and serving as a greeter.
Why serve as an usher? Benefits and "blowups" of service.
How does God (the supreme doorkeeper/usher) welcome the faithful?
See Revelation 21 for a description of the welcome to final home.
Use sensory information to develop a description of the home into which God welcomes the faithful.

Consideration and Resources

Consider the lyrics to "Soon and Very Soon" by Andraé Crouch or "When We Get Over There" by Hezekiah Walker. These are poignant songs about receipt of the ultimate reward.

Consult denominational publications on the duties of ushers.

Survey your congregation regarding how hospitality is understood and practiced in the home, on the job, and in the church.

ARTICLE: Singles Ministry

Fri, 19 Apr 2013 18:40:00 GMT

By Cindy Young and Ellen Bauman

Contrary to the stereotype of “singles” in the church as early twentysomethings, singles ministry is made up of people of all ages and stages of life: those who have never been married, are divorced, widowed, empty nesters, have children at home, and those caring for aging parents. It can be difficult to equate all these persons with one, monolithic “singles ministry.”

Single adults age forty and older, whether never married or currently unmarried, typically share common interests. These groups are easily combined. The most difficult group to reach seems to be the younger adults, age twenty-one to thirty-five. There is a need to offer separate activities based on age. Filling classes with singles is a little more challenging. Most churches cannot sustain an effective singles ministry. Small churches do not have the resources, staff, or leadership to make it happen.

In the Central Texas Conference, we have a Singles Council to organize events for singles across the area and provide support for churches in their individual ministries to singles. This ministry model works well in the Dallas metroplex area, but it is more difficult in rural areas. Our council, made up of one voting member per participating church, meets monthly to discuss the concerns of single adults and the best way to meet those needs. We serve a large geographic area, with multiple churches participating in our events. While leadership is limited to members of UM churches in our conference, our events are open to all singles in our community regardless of church affiliation. We offer a wide range of activities to meet the needs of as many as possible, and communicate these opportunities through our website, Facebook page, and a weekly email blast.

To meet the current needs of our singles, we strive to offer a wide range of programs focusing on personal growth and healing for the individual and leadership development for the local church.

Starting an Area-Wide Singles Ministry

If your congregation’s offerings for singles seem limited, consider forming a Singles Council in your area. Plan an organizational meeting with key leaders from the larger churches in your area, including a staff member from one to be a spiritual mentor to the group. Obtain info on single leaders from each of the churches, large and small, in your conference. There are singles in all churches. Look for potential leaders at the organizational meeting. If a group is organized, you will need to establish people in charge of general administration (chairperson, secretary, and treasurer), educational programming, social events, and publicity.

Plan a kickoff event—something social with icebreaker games, food, music, and plenty of opportunities to talk and get to know one another. Be sure you have nametags, greeters, and sign-n sheets to get additional info on all attendees. Broadcast this event to ministers, staff, and leaders at each church. Make sure the organizational folk invite their single friends to the event.

Once you've had the event, discuss what made the event a success and plan to meet once a month to keep the momentum going. Dinners, retreats, dances, parties and mission outreach events.

In Central Texas, we have continued a basic format that consists of one major event each year, one smaller event each quarter, a monthly dinner, and multiple smaller activities hosted by local churches. The annual event has grown from a one-day to a three-day retreat. Quarterly events range from “A Day at the Lake,” a one-day seminar/workshop, Chili Cook-Off, and our Christmas dinner and dance. Each month, dinners are held at an area restaurant and hosted by a different church.

Unique Considerations

Some of the things single adults are looking for are group activities, fellowship, spirituality, outreach, and purpose. These are needs common to many demographics, but there are some unique needs to consider when planning your activities for singles.

Care and recovery. Many singles in the church today are “single again” and need support in the form of grief workshops, support groups, and divorce recovery groups, offered at various churches from time to time.

Holidays. Starting the Friday after Thanksgiving, we have dinner every Friday night till New Years. This time of the year can be very stressful and lonely for singles, and we want to make sure they have a place to be.

Singles with children. The church still has some work to do in the way it views “the family.” Families are varied in their make-up, and families led by single parents are but one variation. By continuing to prefer the “traditional family,” we not only limit singles’ ability to serve but also overlook those who have gifts and talents for leadership. Include single parents in your family ministries, and offer childcare at your singles events.

Joint custody. While we have not offered events specific to single parents and their children, we do try to schedule activities on the first and third weekends of the month when the custodial parent typically does not have their children. This enables divorced parents to participate without childcare expense.

Tight finances. Offering some no-fee activities and keeping the cost down on others is very important for single-income households. It is a struggle to make ends meet in some situations, and we want to make it easy for everyone to attend our events.

We strive to keep a balance of activities to meet everyone’s needs and to not take away from singles’ involvement at their home churches. It is important for singles to be involved at their home churches by serving as greeters, ushers, singing in the choir, going on church-wide mission trips, helping teach Sunday school to adults and children, participating in book and Bible studies, and more. The goal of singles ministry is not to ghettoize the singles or play matchmaker but to equip single adults to be strong in their faith and to play an active role leadership in the church, and to help churches recognize single people for their contributions of financial resources, time, and talents to the church.

ARTICLE: Was Jesus the Perfect Leader?

Fri, 19 Apr 2013 13:25:00 GMT

By John Voelz

“So, you want to be a leader? Just look at Jesus.” That’s what someone once told me. Quite frankly, I don’t know that I necessarily like the advice. I mean, Jesus was mistreated, misunderstood, and homeless, and they killed him.

Often, people will want to use the Jesus card to help you determine whether you are making the right leadership decision based on a similar thing Jesus did. These are things I have heard regarding decisions I’ve made and what Jesus would have me do instead:

Jesus never gave up on someone. You shouldn’t stop counseling that person.
Jesus had a group of 12 disciples. We should have small groups with no more than 12 people in them.
Jesus drove out the moneychangers, so we should not have any money transactions in the church.

Did Jesus have the perfect size for a small group? I’m sure he knew what he was doing and 12 seemed the best number based on the people he selected and invited, but I’m pretty sure he could have gone with 11 or 13 if it suited him, and if he had picked 17, it still wouldn’t have been prescriptive for us.

These silly out-of-context connections about what Jesus would do in our scenario based on what he did back then in his are ridiculous. All leadership scenarios require their own exegesis and innovation. Jesus certainly made good leadership decisions, but he wasn’t giving us a leadership blueprint—at least not in these very specific ways.

As a Christian, I believe Jesus was perfect. He was perfect in the sense that he was everything the Father intended and spoke of from the beginning. He was perfect in his work on the cross, his victory of death and sin, lacking nothing. Complete. Fulfilled. The end.

But can we say he was born the perfect leader? The best communicator who ever lived? Was he innately the best at everything he touched?

This is where it gets tricky. And harder to prove.

Jesus was a carpenter (most likely a stone mason). Did he build the best custom homes?

When Jesus sang as he walked down the road, did people marvel at his angelic voice and call him the songbird of his generation?

Was Jesus always picked first for the basketball team because of his killer dunk shot and his ability to sink the three-pointer?

Jesus was human. Jesus had to learn things. He wasn’t born talking. He filled his diapers, and he had to be taught how to tie his sandals.

If we say Jesus was the perfect leader, should we make that claim about his whole life, or just about his life at the end? If he was the perfect leader at 33, what can we say about 25? Or as a teenager?

Jesus must have had spiritual gifts like all of us. Jesus must have stunk at something, or at least have been mediocre at something. If this isn’t true, we should stop telling people the church body is made of different parts and so they shouldn’t feel bad about not being good at one thing over another. We should tell people they should become good at everything as Jesus was. See how weird that is?

If Jesus was innately good at everything, he wasn’t human. He was a robot. A perfectly programmed robot with an operating system that never failed or had to be rebooted. The absence of sin should not be equated with the ability to excel at everything.

Jesus is perfectly God. But this doesn’t mean he always won the foot race, made a perfect lamb meatloaf, or would win American Idol, The Voice, or Chopped hands down. I’m sure they would vote him off the island on Survivor no matter how well we think he could “Outwit, Outplay, and Outlast.” They killed him, for crying out loud.

He, like the men of Issachar in the oft-quoted 1 Chronicles 12:32, understood the times and knew what he should do. He read the signs. He paid attention. He made decisions based on the context he was in and observed. He surrendered his will to the Father.

Knowing that Jesus read the signs, interpreted the times, exegeted his culture, and made the decisions he felt necessary to his context, as opposed to giving us a perfect blueprint for all kinds of leadership, should give us a new kind of freedom and permission to lead through all the unknowns.

ARTICLE: Family Concerns: When to Refer

Fri, 19 Apr 2013 08:23:00 GMT

By Jessica Miller Kelley

Many seminarians in their introductory Pastoral Care class hear this cardinal rule for any counseling work they will do in their capacity as a congregational leader: Know when to refer.

This mantra is both for the benefit of the clergy themselves and the people seeking help. Without it, pastors may find themselves in over their heads, unable to handle the complexity or seriousness of a psychological condition, or drained of their time and energy by perpetual appointments with congregants who would find more appropriate help elsewhere.

Sometimes, it is clear when a parishioner’s problem is beyond the pastor’s pay grade, so to speak. A few premarital counseling sessions are one thing, but ongoing therapy to repair a marriage on the brink is quite another. It is fairly obvious that a college student who has attempted suicide, or a mom addicted to her child’s Ritalin need not just professional therapy but probably some inpatient treatment as well. Pastors should have a list of appropriate therapists or pastoral counselors to whom they can direct people in need.

But what about when it isn’t clear whether professional help is needed? This question can be especially fuzzy for families struggling to get along or parents frustrated by a child’s bad behavior. A chat with the pastor might offer some encouragement and a sounding board for the family’s concerns, but is the situation so dire that you need to refer them for professional counseling? The family may not be sure either, and look to their pastor for guidance.

Family therapists David Thomas and Sissy Goff see a lot of uncertainty in this area.

“Parents are quick to jump to thinking something is really wrong,” Goff says. Parents wonder what is normal and whether their child’s behavior is cause for concern.

At Daystar Counseling in Nashville, where Thomas and Goff are Directors, counselors offer “parent consults” without children present, to help determine whether the child (or whole family) needs to begin counseling. Around 30 percent of parent consults result in a child starting therapy, Thomas estimates.

For most families, however, professional help is not needed—not right away, at least.

Start at Home

Thomas and Goff recommend that parents try to address issues at home before calling in the professionals. Even for major problem behaviors, parents have the power to effect change, they say. But consistency is key.

In their recent book, Intentional Parenting, Thomas and Goff devote an entire chapter to the principle of consistency—right up there with being spiritual and patient. Many parents try a new disciplinary technique for a week or less, conclude that it didn’t work, and move on to the next thing.

“If you are consistent over a matter of months and there is still no change,” Thomas says, “then consider getting professional help. The problem is parents aren’t patient enough.”

Parents also seem to lack trust in themselves and their ability to effect change. Parents think there are “secrets” out there that will miraculously make their children turn out right, writes Melissa Trevathan, founder of Daystar and co-author of Intentional Parenting. Many parents seem to parent reactively, out of fear and anxiety, which actually hinders good parenting, says the authors.

The rise in awareness of mental health issues can make parents even more anxious, with news stories about bullying, depression, violent children, and teen suicide. If a child is expressing thoughts of suicide or is at risk of immediate harm to himself or others, parents should contact a mental health professional immediately. In most cases, however, parents can take a slower approach in which they become intentional about their interactions with and discipline of the children, improving the child’s behavior and emotional well-being through a closer relationship and consistent instilling of the family’s values and expectations.

Third Party Input

Parents likely approach you as pastor when they simply want an objective, third-party perspective on the issues they are facing. If parents are disagreeing about the severity of the problem, it is important for them to get on the same page and present a unified front, whether in terms of discipline at home or the decision to go to therapy. Good cop/bad cop situations are not helpful. Such disagreement causes insecurity in kids and hurts the relationship with the “bad cop,” which is usually the mom, Goff concedes, if only because Mom is with the kids more.

Adolescents may resist the idea of going to therapy, thinking it means something is wrong with them. But adolescents may benefit from seeing a counselor even in less severe situations (than younger children), Thomas says, because they may get to the point they shut down and won’t even talk to their parents. An outside party can help them open up.

Adolescents are especially tricky when it comes to assessing their need for help, because their normal emotional development can mimic depression, Goff says. (Picture the stereotypical sullen teenager, isolating herself in the bedroom.) A good test, however, is to watch how the teen acts in various contexts; a normal adolescent may be antisocial with family but perk up immediately when around friends. Consistent sullenness may indicate depression and a need for professional intervention.

Anxiety as well is on the rise with children and youth, Goff says, and is being identified in younger kids than ever before—ages 4, 5, and 6. Some are calling it a new childhood epidemic. Some anxieties are school-related; others fixate on what the child perceives as the worst possible thing that he could experience—something happening to a parent, for example. Overarching, irrational fear and anxiety that impairs the child’s functioning, that he or she can’t be logically talked out of, definitely merits professional assessment and counseling.

What Churches Can Do

There is a lot church leaders can do to confront this epidemic of anxiety in children and the general anxiety among parents about their children’s behavior and development. Equip and support parents with resources from books to Bible studies to video-based programs. Bring in speakers on parenting and child development.

Helping parents to recognize and address their own issues can also go a long way to improve family relationships as well. Traumas from one’s own childhood can cause a parent to be “stuck” at a certain age or on a certain issue. “Behaviors, beliefs, and emotions connected to unresolved childhood experiences can still be triggered today,” says Trevathan. “For an adult who is stuck, parenting can be one of the most profoundly triggering experiences of your life.”

Seminars or sermons on forgiveness, reconciliation, or closure could help “stuck” individuals to grow up in the ways they still need to. Children feel safest when the parent is in charge, says Thomas, and need parents to be the grownups of the house. Fortunately, adults today are more willing to examine themselves and their difficult memories than in times past.

“We’re seeing evidence of parents wanting to be more present and self-aware than ever before,” Thomas says. “That’s really exciting.”

And that is a wide-open door for churches to do their part to nurture healthy families, before the household dynamics get so broken that outside intervention is necessary. If and when some families do find themselves in need of deeper help, you’ll know who to call.

BLOG: Faith Facing Tragedy

Thu, 18 Apr 2013 19:57:00 GMT

By J. Michael Lowry

Collectively this has been a hard week. News of the tragic terrorist bombing at the Boston marathon was joined last night by the massive explosion here in West, Texas. While Boston may be distant, we still reach out instinctively with our prayer and our care. The town of West lies in the heart of the Central Texas COnference of The United Methodist Church. This tragedy is close to home and touches our lives much more intimately. Here too we reach out with the love and care of the gospel of our Lord Jesus Christ.

I was on the phone last night with Rev. Don Scott, the District Superintendent of West United Methodist Church. West UMC is pastored by Rev. Jimmy Samson. At the time of writing this blog (Thursday morning, April 18, 2013), Rev. Laraine Waughtal, Disaster Relief Coordinator for the Central Texas Conference, is in West working with Pastor Samson on how we might best respond. Rev. Kyland Dobbins and Dr. Randy Wild from our Conference Mission Support Center are coordinating our response. We are aware of four church members whose homes are demolished and many others who have suffered damage. Four families of West UMC are currently unaccounted for. A number of churches in the Central District of the Conference are open as emergency shelters as needed. Officials from The United Methodist Committee on Relief (UMCOR— a part of our connectional worldwide mission to places experiencing disasters and one arm of the General Board of Global Ministries) has already been in touch with the offer of an emergency grant to help in relief efforts.

As is being widely reported, the community of West currently has all the emergency help they need. Officials in West are asking people to stay away until further assessment is done and specific help is requested.

How should we as a people of faith face these and other tragedies?

First, foremost, and always, let us be a people who place our lives and the lives of our loved ones before God in trusting prayer. Remember the promise of God. “Don’t be anxious about anything; rather, bring up all of your requests to God in your prayers and petitions, along with giving thanks. Then the peace of God that exceeds all understanding will keep your hearts and minds safe in Christ Jesus.” (Philippians 4:6-7)

Second, let us be a people of patience. We give thanks for first responders and other early responders who are immediately engaged. This is a time to commit in faith for the long haul. After the cameras have been turned off and the news reports stilled, we will remain in service and love to the community of West. In the ensuing days, weeks and months, needs will emerge that call for our action.

Third, let us be a people of hope. In the upcoming days we will have an opportunity to live out our faith-based hope through generosity of spirit, time and resources including financial resources. We are calling on the churches of the Central Texas Conference to receive a special offering for disaster relief in West. Checks should be made out to The Central Texas Conference Disaster Response. Please note in the note section “The City of West.” Other ways to offer support are through UMCOR and the American Red Cross. As the full scope of the need unfolds the Central Texas Conference will respond with further specific calls for help as needed. I urge you to watch our conference website for updates as they become available.

Prayer, Patience, and Hope frame faith facing tragedy. Dr. Randy Wild recently reminded us of one of St. Augustine’s prayers:

God of our life, there are days when the burdens we carry chafe our shoulders and weigh us down; when the road seems dreary and endless, the skies gray and threatening; when our lives have no music in them, and our hearts are lonely, and our souls have lost their courage.

Flood the path with light, we beseech Thee; turn our eyes to where the skies are full of promise; tune our hearts to brave music; give us the sense of comradeship with heroes and saints of every age; and so quicken our spirits that we may be able to encourage the souls of all who journey with us on the road to life, to Thy honor and glory. Amen.

— Augustine, Bishop of Hippo in North Africa (354-430 A.D.) As quoted in “All Will be Well: A Gathering of Healing Prayers

May we face these and other tragedies with faith, hope and love. God is with us in Christ through the power of the Holy Spirit!

J. Michael (Mike) Lowry is a United Methodist Bishop in the Fort Worth Episcopal Area, the Central Texas Conference of The United Methodist Church.

VIDEO: Does Church Make You a Christian?

Thu, 18 Apr 2013 18:53:00 GMT

By David Dorn

Do you have to go to church to be a Christian? Yes and no. You don’t have to go to church to be saved, but to really become a disciple of Jesus, it necessitates being in community with other disciples of Jesus. You see, we are invited to become apart of a community, the Church. When we are baptized, we are welcomed into this Body of Christ, and the body of Christ is filled with people: broken people, prejudiced people, hypocritical people, backbiting people, all who are all being changed by Jesus just like you and me are. There are no perfect churches, just people through churches that God is making perfect. Won’t you be a part of one?

BLOG: Equals in the Kitchen

Thu, 18 Apr 2013 14:06:00 GMT

By Mike Poteet

Four-year-old Gavyn Boscio asked Santa for an Easy-Bake oven last Christmas. He was in good company. Since its 1963 debut, children from three generations have used the Easy-Bake to prepare (with varying degrees of success) small cakes from prepackaged mixes under the heat of tiny, 100-watt incandescent bulbs (at least until 2011, when new energy standards led to design changes).

But when Gavyn’s 13-year-old sister, McKenna Pope, went shopping for an Easy-Bake, she found only pink and purple units, packaged in boxes depicting girls. Discouraged, McKenna decided to speak up. She launched an online petition calling on Hasbro, the Easy-Bake’s manufacturer, “to feature males on the packaging and in promotional materials . . . as well as [to offer] the product in different, non-gender specific colors.” McKenna argued that the current design and marketing “sends a clear message: women cook, men work . . . I want my brother to know that it’s not ‘wrong’ for him to want to be a chef . . . [and] to go against what society believes to be appropriate.” McKenna also cited male professional and celebrity chefs in her petition. Within days, several such chefs, including Manuel Trevino (from Top Chef) and Bobby Flay (of Iron Chef America and other series) were among the 45,000-plus people signing and supporting McKenna’s petition. Ultimately Hasbro unveiled an already-in-development “unisex” black, silver, and blue Easy-Bake that is headed for stores this summer.

Stuck With Stereotypes?

Since both males and females eat and, since most everyone enjoys it, the fact that cooking is arguably still mostly considered “women’s work” says much about the persistence of gender stereotypes. Consider a 2012 YouGov survey in which 42 percent of respondents said “men and women are equally suited to any job”; but when asked what jobs were more suitable for women, “midwife comes out top (44 percent).” Firefighter and army general were the most popular jobs for men (37 percent and 25 percent, respectively). Or, think about the fact that McDonald’s classifies Happy Meals as for boys or girls based on the enclosed toy, even though both girls and boys can enjoy playing with cars or toy animals. Christian companies also have been known to cater to gender stereotypes. Parents can buy a Bible with a sequined pink cover that fits into its own small purse for their daughter, or one bound in denim or army-style camo for their son.

Sanctified, Not Stereotyped

The apostle Paul might be surprised by “boys” Bibles and “girls” Bibles, because he wrote one of Scripture’s most powerful affirmations of women and men’s equality in God’s sight: Among God’s children, there is no “male and female, for you are all one in Christ Jesus” (Galatians 3:28c). We believe what God says about us matters far more than what our culture says. God created both men and women in God’s image; God calls and works through both women and men; and, in Christian baptism, God joins us to the body of Christ, giving us an identity that radically relativizes gender and other distinctions. While Scripture reflects the understanding of gender roles of the cultures in which it was written, its greater emphasis is on the freedom that Jesus brings.

Because we know ourselves to be God’s unique, beloved children, we should strive to view and treat others without any limiting lens of gender stereotypes. The Social Principles of The United Methodist Church declare: “We affirm all persons as equally valuable in the sight of God. We therefore work toward societies in which each person’s value is recognized, maintained, and strengthened” (¶ 162). You can help youth to claim and act on the good news that our gender, while an important part of who we are, does not define us. Only Jesus defines us.

This article is also published as part of LinC, a weekly digital resource for youth small groups and Sunday school classes. The complete study guide can be purchased and downloaded here.

ARTICLE: Let the Children Come: Kids Coming to Church Without Parents

Thu, 18 Apr 2013 05:43:00 GMT

By Reggie Blount

“Then little children were being brought to him in order that he might lay his hands on them and pray. The disciples spoke sternly to those who brought them; but Jesus said, ‘Let the little children come to me, and do not stop them; for it is to such as these that the kingdom of heaven belongs.’ And he laid his hands on them and went on his way.” (Matt. 19:13-15 NRSV)

In a congregation I recently pastored, I remember a youth named Shawn. The community we served was in a “food desert,” meaning the underprivileged community did not have access to fresh produce within a five mile radius. One summer our congregation offered a weekly, free farmer’s market to the community, providing those who came with free fresh fruits and vegetables.

One week as we were setting up, 12-year-old Shawn showed up and asked if he could help. We allowed Shawn to assist and he worked very hard setting up the produce and clearing out boxes. After we completed the set-up and prepared to receive the community, Shawn asked if he could also receive some of the produce for his grandmother. He told us his grandmother was unable to come herself because she was unable to walk. We allowed him, to and he was overjoyed! For the next several weeks, Shawn was there to assist in the set-up and then took a bag of produce home for his grandmother.

Very soon Shawn began showing up to Sunday school and worship, and brought his younger sisters with him. Some in the congregation became concerned about the children’s circumstances and home life, and wanted to make sure the children’s parents or guardians knew the children were coming to the church. One of our members took the children home after service and met the grandmother. We discovered the grandmother was the guardian. The children’s mother had tragically passed away, and their father was not in the picture. We also discovered that the grandmother was living with multiple sclerosis (MS), and it had reached a debilitating state, in which she was unable to walk. It became apparent that Shawn, this 12-year-old, was assuming a lot of responsibility to assist his grandmother and look out for his sisters.

Shawn and his sisters began coming to church on a regular basis, and the congregation began to nurture these children. Shawn is a talented drummer and began playing drums for the worship service. He and his sisters became active in the various ministries for the children and youth of the church. The women’s ministry adopted the family and helped make sure the family’s basic needs were met. The following summer, the women’s ministry partnered with another congregation that was hosting a summer camp to make it possible for Shawn and his sisters to attend camp.

Seven Spiritual Yearnings

The ministry of the free farmer’s market definitely drew Shawn to the church, providing an opportunity to obtain some needed food for the family. What I also believe drew Shawn to start coming to church on Sunday was a yearning for more. Kids have spiritual yearnings just like adults:

Identity: A yearning to understand who they are; to answer the question, Who Am I? or Whose Am I? A yearning to understand what it means to be made in the image of God. Who am I in God’s Greater Story?
Purpose: A yearning to understand their reason for being; to be able to answer Why am I here? What role do I play in God’s Greater Story?
Intimacy: A yearning to be loved unconditionally by God, church, family, and society.
Healing: A yearning to be whole again after experiencing various levels of brokenness.
Mentoring: A yearning for a caring leader/spiritual director interested enough to help them navigate the waters between adolescence and adulthood.
Nurture: A yearning to be encouraged and empowered in the midst of their faith development.
Courage: A yearning for strength to live the Christian life when it is mostly counter-cultural to popular culture.

The church provided Shawn a place to belong, to try out and share gifts and talents, to be cared for, to be nurtured, mentored, but most importantly a place to experience healing. The church provided Shawn and his sisters a place to be loved and to heal as they continued to make sense, as best they could of the death of their mother and the debilitating illness of their grandmother. There are many children in our communities who come to our churches yearning to experience the love of Jesus that cares, that nurtures, that loves, that heals.

Keeping Covenant

In the Baptismal Covenant of the United Methodist Church for children and others unable to answer for themselves, there is a vow made by the congregation during the Renunciation of Sin and Profession of Faith:

Will you nurture one another in the Christian faith and life and include these persons now before you in your care?

With God's help we will proclaim the good news and live according to the example of Christ.

We will surround these persons with a community of love and forgiveness that they may grow in their service to others. We will pray for them, that they may be true disciples who walk in the way that leads to life.

I believe this is a vow the household of faith should keep with all children and youth God entrusts to her care; not only those who come with their parents but also with those who don’t.

If we let the children come, the faith community has the opportunity to proclaim in their presence that they are beloved children of God. The congregation also has the wonderful opportunity to practice discipleship as they offer an example before the young people of what it means to be more like Christ. The community has the opportunity to provide young people a sanctuary; a safe place; a refuge of love, forgiveness, and healing. The community also has the opportunity to continually lay hands of blessing and offer prayers of intercession for the lives of all the young people entrusted to their care. The faith community should foster opportunities for young people to grow in their service to others and to grow into becoming true disciples. The congregation should claim responsibility for the covenant made with God and these children at baptism to increase their faith, confirm their hope, and perfect them in love, and extend that love to all young people who come through their doors and who are a part of their surrounding neighborhood community as well.

Our congregation kept covenant with Shawn and his sisters; and with permission from their grandmother, they were baptized into the household of faith with the entire congregation standing as their sponsors.

If the faith community keeps its covenant with its young people, including those who come without their parents or guardians, they have a wonderful opportunity to reach the unchurched adults in these children’s lives as well. When the faith community shows genuine love and care for the children, the adults in their lives will want to know more about the community that is sharing it. As the children become actively engaged in the life of the congregation, the opportunity is there to invite unchurched parents to witness their children’s engagement. Chances are, the same spiritual yearnings the young people experience are the ones the adults in their lives experience as well. Let the children come, satisfy their yearnings, and watch the adults in their lives come as well!

BLOG: What Wonder

Wed, 17 Apr 2013 18:45:00 GMT

By Kimberly MacNeill

Scripture: Psalm 136

Today I woke up and it seemed to me that Spring had indeed "sprung" outside my window. This being my first spring in Tennessee, I was really aware of all the changes I was seeing. Where I lived before, the weather and landscape changed only slightly around my house. But, here, in the south, things change a lot—at least to my eye. The shades of green that are coming forth, and the feel of the air.....it is so...fresh! The wonder of the sunlight and clouds as they share the sky is renewing. I am reminded of the wonder and gift of a new season, a new day. Honestly, sometimes I forget.

I was on a recent plane flight when the captain gave a face to face greeting to the passengers. It was a rare occasion to receive a real life, personal greeting from the pilot! He was quite warm, confident and hospitable. At the end of his speech he acknowledged a young boy who was seated in the last row window seat. Apparently the boy had been touring the cockpit earlier and this was his first ride on an airplane. Most of the passengers turned around to see the little boy, but only the tips of his fingers could be seen above the seat as he waved. Everyone buckled in and the plane began to taxi. An excited voice rose above the noise and you could hear him asking his dad, "Are we on the runway yet? Are we on the runway yet?" Then, when it finally came time for take off, the plane started to speed up, and the boy began squealing with wonder and delight, shouting, "Here we go! Here we go!.” As the plane lifted off the ground, the boy burst into gleeful laughter—uncontrollable happiness! Looking around, it was easy to see that everyone had a smile on their face. The boy just could not get over the wonder and delight of flying on an airplane. Certainly most everyone else had flown before and more likely was thinking about the cost and inconvenience of it, as well as the three hours of boredom ahead of them. But, not this boy. He reminded everyone of the privilege and joy it is to fly. The fact that something this size can move through the air and take us places we once only dreamt of was not lost on this boy.

Our Wonderful God gives us the gift of life with so much to enjoy! It can be easy to become too familiar with “wonder-full” experiences; sometimes we tend to see life as only “the same ole’ same ole.’” And yet, God gives us a new day every day. May we never forget the wonder of it!

Prayer: Dear God, thank you for the gift of life. Open my eyes to experience the wonders of this new day!

ARTICLE: They Call It Heartbreak Hill

Tue, 16 Apr 2013 20:56:00 GMT

By Adam Thomas

They call it Heartbreak Hill. It rises between the twentieth and twenty-first miles of the route of the Boston Marathon. It’s not much of a hill, unless you’ve been running for twenty miles and have no more glycogen left to power your leg muscles. You see this gradual rise and you know you only have six miles left, but then you hit the wall and your will to keep running vanishes. That’s why they call it Heartbreak Hill.

But at yesterday’s marathon, the heartbreak was elsewhere. It was at the finish line, where the bombs detonated. It was on Boston Common, where the final waves of runners were rerouted and then left to seek out frantic family members. It was at local hospitals, where trauma teams worked round the clock with valiant and tireless conviction. It was in the heart of each of us watching the confused, yet ardent news coverage.

And it was in the heart of God.

The heart of God broke yesterday along with ours. The heart of God broke for those who died in such senseless savagery, for those who were maimed, and for those who love them. The heart of God broke because those of God’s children who perpetrated this act of terror have severed themselves from the image of God within them.

So what are we to do with a God who has a broken heart? The answer might surprise you. What are we to do? Rejoice. Why? Because our God is a God of compassion, a God who suffers with us, a God who was there yesterday when the plumes of smoke began to rise and the tears began to fall.

To rejoice, we do not have to stop feeling sad or angry or lost or afraid. As a matter of fact, the most sincere rejoicing happens when we feel such feelings. To rejoice is to take joy, and joy is the abiding sense of God’s connectedness with God’s creation. Today, we need to feel that connection, we need to feel God suffering with us, and we need to feel God’s heart breaking. We need to feel these things because when God’s heart breaks, our own broken hearts are drawn to it—mystically and magnetically.

I live a short bus ride, a red line train ride, and a green line train ride from Copley Square. I have walked past Marathon Sports many times in the last few years, usually on the way to a restaurant or Trinity Church. But every time I walk by it now, I will remember God’s heart breaking yesterday and swallowing all of our collective brokenness into its depths of love.

Speaking of love, there’s an image from yesterday’s shaky video footage that I can’t get out of my mind. Within thirty seconds of the first bomb’s detonation, emergency responders were running to the sight of the blast. But they couldn’t get there because a barrier had been erected to separate the spectators from the runners. So the emergency personnel started tearing at it, stomping on it, and pulling it with all their might. It took a dozen of so of them to move it, but once they exerted their frenzied energy, the barrier didn’t stand a chance. They dragged the multiple layers of the wall into the street and rushed to help the victims.

I can’t think of a better image for what God accomplished in the resurrection of Jesus Christ, which we continue to celebrate during this season of Easter. Once for all, God tore down the barrier between life, death, and new life. God proclaimed God’s willingness to stay connected to God’s creation, come what may. God finished the race, won the victory, and left death behind, struggling up Heartbreak Hill. In the power of the resurrection, the heart of God, which broke when Jesus hung broken on the cross, was healed. And in the power of the resurrection, all of our broken hearts will find wholeness again.

ARTICLE: Ideas for Elementary School-Aged Children

Tue, 16 Apr 2013 17:52:00 GMT

By Lavinia Thornton Odejimi and Rev. Marilyn E. Thornton

“This will be our reply to violence: To make music more intensely, more beautifully, more devotedly than ever before.” —Leonard Bernstein

These activities can be done in a classroom setting, at church or at home.

Children are very aware of and comforted by the song "Amazing Grace," which is used even in military funerals, often played on bagpipes.

Have children play on recorders or other instruments the melody for "Amazing Grace" or hum the tune if no instruments are available.
Avoid singing the words "Saved a wretch like me."
Have them create new words for the melody in response to what they may be feeling concerning the events of the new Boston Massacre.
Give them an opportunity to sing the new words with the melody.
Add soft drumming with a steady beat and finger cymbals.

Admit that life can be dangerous.

Help children feel safe by reading one of their favorite stories.
Share the original reasons for the very popular song "The Lion Sleeps Tonight." It is originally a lullaby. You can still hear that in the lyrics "Hush, child; hush, darling!" South African children were encouraged that they could sleep, no fears, because the lion who is on the prowl during the day (admitting danger), is sleeping at night.
Play a clip or recording of the song, such as LadysmithBlack Mambazo/Mint Julep
Invite children to talk about how that makes them feel.
Play a clip from "The Lion King," showing animals of every kind living together peacefully.

For Children Grades K-3

Provide paper and drawing material for the children.
Briefly update students on current events in the least threatening manner possible, perhaps just asking what they know.
As they listen to a calming, comforting musical selection such as Claude Debussy's "Prelude to the Afternoon of a Faun," have children create pictures of what they may be feeling.
Allow them to tell about what they have drawn.
Be able to tell parents about any very strong fears children may have.
Have them take the pictures home.

For Children Grades 4-6

Have older elementary children compose poems about what they are feeling concerning the Boston Massacre.
Have them compose a new melody, using the minor mode.
Add rhythm instruments, using a steady beat as they work on their new creation.

ARTICLE: Congregations as Families of Faith: Beyond Age-Level Ministries

Tue, 16 Apr 2013 17:51:00 GMT

By Deech Kirk

According to national studies like Fuller Youth Institute’s “Sticky Faith” (www.stickyfaith.org) and the National Study of Youth and Religion (www.youthandreligion.org), which of the following are more likely to produce adults who actively participate in church: dynamic youth ministries with large numbers of participating youth or small family-based churches?

I’ll give you a hint: “intergenerational ministry” is the key finding of the Sticky Faith research. Small, family-based churches are more likely to produce sustainable faith. Large youth ministries can learn a lot about how to help youth develop faith that extends beyond their teenage years by looking at some of the intergenerational elements that smaller congregations naturally have in place.

Why do we believe that having age-level ministries is the best way to grow faithful followers of Christ? Is it because we have adopted a secular understanding of education? Children and youth should learn the faith at age-appropriate levels, right?

We place them in Sunday schools with their age groups, in children’s programs, in youth group, and in small groups with their peers so that they can learn together. One of our problems is that the schools after which we have patterned our Christian education have completely different objectives than the church should. Schools are about learning. Christian education is about becoming.

The National Study of Youth and Religion (NSYR) shows that we are failing miserably. The vast majority of youth are not learning the faith nor are they becoming faithful followers of Christ. This landmark study on the faith lives of American teenagers reveals that while a majority identifies with a religious congregation, many adolescents:

Lack the ability to speak articulately about their faith;
Believe that religion itself is not terribly important to daily life; and
Subscribe to a watered-down belief system that the researchers call Moralistic Therapeutic Deism.

The research done by Fuller Youth Institute in their College Transition Project shows that an estimated 40 to 50 percent of youth group graduates drift from God and from church after graduation. The one thing that stood out in their research, one quality that is critically important to Sticky Faith is intergenerational relationships.

Intergenerational Congregations Produce Faithful Followers

When I visit certain congregations, I often wonder if they should change their congregational baptismal covenant to read something like, “We will pray for them and hire a good full-time youth minister so that they may walk in the way that leads to life.”

Is that our covenant? Or will we the church walk with children and youth leading, guiding, teaching, and modeling the faith for them?

When we isolate youth and children’s ministries from the larger church, we take away their opportunity to see mature Christian adults in action. We take away their role models. We take away their opportunity to see why faith matters to us, and how and why we worship God.

In Christianity Today’s 2011 book of the year Almost Christian, Kenda Creasy Dean explores what the highly devoted teens from the NSYR had in common. One of the things they shared was that they “belonged to a community.” As Dean unpacks what this means, she is quick to point out that it was the community of faith that modeled how to be a Christian for these young people. They were articulate about their faith because they were immersed in a community in which they could eavesdrop on and participate in theological conversations. They articulated an intimate relationship with Christ because they had witnessed Christ’s intimacy in the lives of others in their community.

Jesus spoke to the masses, but he was really in the apprenticeship business. For the church to be in the apprenticeship business, we must place children and youth in close relationships with mature Christian adults who can show them the way.

Dean says in Almost Christian, “Awakening faith in young people does not depend on how hard we press young people to love God, but on how much we show them that we do.”

One practical suggestion for how we can do this comes from Kara Powell and the Sticky Faith team that suggests we create what they call 5:1 Congregations. Most churches seek to have one adult for every five to seven youth participating in a particular program or serving as a counselor on a retreat. But 5:1 Congregations turn that ratio around and seek to have at least five caring adults for every child and teenager. Powell is not talking about having more adults at youth programs, but instead building a congregation of faith that surrounds each youth and child with five caring adults who invest in them in small, medium and big ways.

Churches are building these congregations in a variety of ways: youth and senior adults work on mission projects together. One church has an intergenerational Bible study at least one quarter per year during which the whole church studies and learns together. The women’s circle in another church adopts the senior high girls’ Bible study and creates ways for them to get to know each other. I recently spoke to a youth minister who met with a senior church leader to ask if she would recruit the adult Sunday school classes to write letters to the youth encouraging them in their faith journeys.

The research has continued to show that intergenerational relationships are like glue that makes faith sticky for young people. Age-level ministries are still important to create a community of peers for children, youth, and adults to belong to. But if we hope to make disciples of Christ for the transformation of the world, then we must develop intergenerational ministries that model the faith for our children and youth, and support our families as they seek to follow Christ.

The research tells us that we need to be doing church differently

ARTICLE: Evil Doesn't Win

Tue, 16 Apr 2013 15:42:00 GMT

By Andy Stoddard

April 16 is not my favorite day of the year. This is the day that I remember the power of evil and sin to destroy lives.

And it’s the day that reminds me that in the journey of my life (and our lives) that evil doesn’t win.

And each of us, we know the power of evil. We see it in the world. We saw it on 9/11. We witnessed it yesterday in Boston, and many, many lives were forever changed and disrupted. We have seen the force and power of evil.

Evil has its moment. But evil doesn’t win.

That said, I don’t like April 16.

On April 16, 1978, my mother was murdered. I have always called her “Mama Sarah.” She was killed as she was walking out of our house, with me in her arms. She was walking out of the house because she did not want me raised in an abusive situation, in a situation full of drugs and destruction. She was walking out of the house because she wanted me to have a better life.

She was walking out of the house because she loved me.

And in that, she laid down her life for me. Literally. I sometimes tell folks I have the burden and blessing in my life of having had two people lay down their life for me, Jesus and Mama Sarah.

And, every day I wake up and know that I am here, I give thanks for no greater love. I give thanks that I, literally, should not be here.

And if you’ve ever wondered why I’m a little on the ADD side, this is why. I’m not going to waste a second that God has given me.

And every time I look at my daughter Sarah and mourn over the fact that she will never know the grandmother she was named for, I give thanks for no greater love.

I have experienced in my life the power of evil to bring destruction.

But I’ve also seen this. I’ve seen that evil doesn’t win. See, when Mama Sarah died, I was adopted by her mother and stepfather. I call them mama and daddy, because that’s who they are.

By the way, if you want to know the power of evil, consider this. Mama Sarah was murdered on her mother’s birthday, April 16. And she was buried on my birthday, April 18.

Evil has it’s moment. But it doesn’t win.

I was adopted and raised by my mama and daddy. And if I had not been raised by them, I wouldn’t have been raised in the church I was raised in. Which means that I may not be a Christian. Which means that I may not be a preacher. Which means that I may not be here, doing what I’m doing.

I may not be affecting your lives and your faith. If I hadn’t been raised by my adopted parents, I wouldn’t have gone to Bouge Chitto, which means I wouldn’t have gone to Co-Lin which means I wouldn’t have met Holly, which means I wouldn’t have my family.

God brought good out of this terrible tragedy.

Was my mother’s murder a good thing? No. Or course not. My heart aches for it. But, the power of God is not that he stops bad things from happening. It's that he can bring good our of anything.

Even the worst evil.

Evil doesn’t win. My life is a testament to that.

Romans 8:28 says this: "And we know that for those who love God all things work together for good, for those who are called according to his purpose."

All things will work for our good. And his glory. I am thankful. It may look bad. But know this. Evil doens’t win. Let us have that hope. And let us rejoice, even in our tears.

This post originally appeared on Andy Stoddard's blog. Andy is the pastor of Asbury United Methodist Church in Petal, MS.

ARTICLE: Bombing at the Boston Marathon

Mon, 15 Apr 2013 20:30:00 GMT

By FaithLink

The tragedy in Boston, Massachusetts, seems so near to me this morning. My daughter went to Berklee College of Music in Boston, and we have many good memories of the city. We now live in Nashville, Tennessee, and several of her current friends also graduated from Berklee. We shake our heads in disbelief and horror over the bombing at the Boston Marathon. As we create this special issue of FaithLink, the investigations and the horrific aftermath of injuries, lost limbs, and death darken our spirits. As one of my daughter’s friends asked, “Who bombs a marathon?”

CNN reported on Tuesday, April 16, that three people were killed and 176 were injured by the explosions of two bombs near the finish line of the marathon. One of those killed was an eight-year-old boy. Nine of the wounded are children. Injuries are like those seen in a war zone. Many had to have limbs amputated. The scene was horrific for those who attended to the injured. How do we grapple with such horror?

Tragedies like this one evoke our compassion for the victims and ignite our anger and our fear. The event also ignites soul-searching on personal, social, and political levels; and it stirs up theological questions. What is wrong with us? Can we fix it? Where is God in this event? What questions are emerging from this tragedy? What support can we gain from our Christian faith? How does Christian faith inspire and generate meaningful responses that make a difference in our world? The questions can be overwhelming. And sometimes, there are no answers.

We pray for all the victims of the bombing in Boston as we prepare this special issue. It relies heavily on insights drawn from past FaithLink issues about such tragedies. We pray that it will offer help for you as you reflect on this tragedy in the light of Christian faith. – Pamela Dilmore, Lead Editor, FaithLink

What Issues Emerge from Violent Tragedies?

Some of us immediately turn to big-picture questions about our culture, our policies, or our theology. While many issues emerge for families and communities who suffer due to violent tragedies such as bombings and shootings, some general themes have emerged in several of the events. Two issues that frequently recur within our culture are civil discourse and the tendency to blame violence on those whose religious perspectives differ from ours.

Civil Discourse in the Public Arena: While there is no sense of direct cause and effect, many Americans are also questioning the role of mean-spirited, bipartisan, vitriolic debate in the political and media arenas. In a culture of demonizing the other that has developed over the past 30 years, people ranging from Pima County Sheriff Clarence W. Dupnik to Rabbi David Saperstein are voicing concern over the damage harsh words can inflict. Dupnik said that when the rhetoric about hatred, about mistrust of government, about paranoia of how government operates is used “to inflame the public on a daily basis, 24 hours a day, 7 days a week, it has impact on people especially those with unbalanced personalities.” Reverend Jim Wallis of Sojourners, says, “We start with ourselves,” and he encourages us to commit to “the higher standards that scripture calls us to in how we are to treat one another and act in community.”

Blaming Violence on Differing Religious Perspectives: A similarly polarizing reaction has come from religious groups and leaders who blame such violence on such things as the teaching of evolution and restrictions on religious instruction in public school. Brian Fischer of the American Family Association argued that such tragedies are the effect of removing prayer from schools and teaching evolution. Representative Louie Gohmert of Texas echoed the sentiment, saying, “What have we done with God? We told him that we don’t want him around.”

What Does the Bible Say?

The Bible reminds us that God loves us. In 2007, 32 people were killed in a mass shooting at Virginia Tech. When asked about Scripture passages that sustained him in the aftermath of the shooting, Glenn Tyndall, campus minister at Virginia Tech, had this to say: “I’ve been thinking of the psalmist litany that God’s steadfast love endures forever [Psalm 136]. And I know that God’s love means that as we shed tears here, God has a tear in his eye. I’ve also been thinking about how Paul tells us ‘to bear one another’s burdens’ [Galatians 6:2]. The students have been doing that, ministering to each other. Not just the students involved in the Wesley Foundation, but students all over campus have been bearing each other’s burdens. It’s ministry even though they may not call it that.” Glenn also said that others have been bearing his burdens through their prayers and messages of comfort. At Blacksburg United Methodist Church, the congregation heard Romans 8:35-39, which reminds us that nothing can separate us from God’s love in Jesus Christ. In that same service, Bishop Charlene P. Kammerer recounted the story in John 20:11-18 in which Jesus appears to Mary Magdalene on Easter morning.

While the Bible is full of images of destruction, its overall narrative points to hope and the promise of redemption. Psalm 23 describes a God who walks with us even “through the darkest valley” (verse 4). In Joel 3:9-10, the nations are summoned to beat their farm implements into weapons. Yet weapons ultimately fail in God’s saving project. The prophet Isaiah tells the returning exiles that “no weapon fashioned against you will succeed” (Isaiah 54:17); and in contrast to the image of shaping weapons in Joel 3:9-10, Isaiah 2:4 says that weapons will be beaten back “into iron plows” and “pruning tools.” Luke 13:1-5 records Jesus’ response to a mass murder. Pilate apparently killed some Galileans while they were at worship. Some religious leaders speculated that perhaps the murder was punishment for the Galileans’ sins. Jesus responded with a barbed warning: “Do you think the suffering of these Galileans proves that they were more sinful than all the other Galileans? No, I tell you, but unless you change your hearts and lives, you will die just as they did” (verses 2-3). In the story of Jesus’ arrest in Matthew 26:47-56, Jesus rebukes a disciple for using his weapon in self defense, admonishing him that the one who lives by the sword will die by the sword (verse 52). For Jesus, violence and spiritual death are inextricably linked in those who put their faith in violence to save them. When a culture faces a tragedy, people of faith often take time for soul-searching. In Genesis 28:11-19 we find a soul-searching motif in the story of Jacob’s dream of angels traveling up and down a ladder to heaven. One interpretation of this story is that souls are meant to experience spiritual highs and lows but should avoid allowing themselves to stay disconnected from God on the bottom rungs. As Rabbi Yitz Greenberg points out, “If we dwell only in the reality, we forget to imagine that our lives and the world can look different than they do. But, at the same time, if we dwell only in the dream, we forget to get our hands dirty working to repair the reality. The angels travelling up and down come to symbolize the authenticity of both the reality and the dream, and the fluidity between the two. Our challenge is to be able to bridge the division between the two, and, like the angels, to work to bring our reality closer to the world we dream of and long for.” In their soul-searching, Christians often find solace in parables like the mustard seed in Mark 4:30-34, the lost coin in Luke 15:8-10, and the hidden treasure in Matthew 13:44. From these stories they claim the grace to proclaim, along with Jacob, “Surely the LORD is in this place––and I did not know it!” (Genesis 28:16).

The Bible also addresses strong feelings such as anger and fear that often emerge from tragic events. When such events occur, it is okay to be angry. The book of Psalms provides ample evidence of human anger and fear. As these psalms articulate and work through such emotions, they move toward ultimate trust in God. Psalm 22 is the classic example of a cry from one who feels abandoned by God. Jesus quoted the opening words of this psalm at the moment of his death on the cross. Paul writes in Ephesians 4:26-27, “Be angry without sinning. Don’t let the sun set on your anger. Don’t provide an opportunity for the devil. Second Timothy 1:6-7 addresses fear. The verses read: “I’m reminding you to revive God’s gift that is in you through the laying on of my hands. God didn’t give us a spirit that is timid but one that is powerful, loving, and self-controlled.” Timothy was from Lystra, a place where Paul had been stoned by his opponents. Timothy would have felt fear at the prospect of preaching the gospel in an environment where Christians had been harmed or killed. Paul reminds him that God’s Spirit gives us what we need to overcome fear. The expression “the fear of the LORD” occurs frequently in the Bible. The phrase connects with Deuteronomy 10:12-13: “What does the Lord your God require of you? Only to fear the Lord your God, to walk in all his ways, to love him, to serve the Lord your God with all your heart and with all your soul, and to keep the commandments of the Lord your God and his decrees that I am commanding you today, for your own well-being” (NRSV). Thus, “fear of the LORD” is much more than being afraid; it is a combination of worship, service, and wisdom. According to The New Interpreter’s Bible, Vol. V (Abingdon, 1997), the phrase expresses “the total claim of God upon humans and the total life response of humans to God. . . . all human activities are undertaken in the light of God’s presence and purposes in the world.”

How Can Christians Respond in Ways that Will Make a Difference?

People of faith are people who pray. Immediately following the shooting at Sandy Hook Elementary School, churches in Newtown, Connecticut, were opened so that people could come inside to reflect, pray, or just sit in silence. Churches across the nation gathered to pray for the victims, for the shooter and his mother, and for some kind of answers to the questions about their faith in God. Such response is typical after tragedies of this magnitude. Joe Lenow, a United Methodist student at the University of Virginia with a brother at Virginia Tech, said the tragedy brought the two schools closer together. That connection was strengthened by the faith community’s response, which included gatherings and vigils sponsored by Christian fellowships. “The only place to turn is prayer,” Lenow says. “It’s really been a comfort. People don’t know what to say and what to feel. I’ve seen us Christians take this opportunity to step up and say who we are, to pray for the perpetrator as well as the victims, to pray for the healing of everyone.”

Churches often open their doors in response to tragic events. For example, immediately upon learning of the Fort Hood shooting, First United Methodist in Killeen, Texas, opened its chapel for prayer and kept it open the following day. “When a tragedy like this occurs, the whole family comes together. President Obama also reminded those gathered for the memorial service about the important value of religious freedom in this country. “And instead of claiming God for our side,” he said, “we remember Lincoln’s words, and always pray to be on the side of God.” Bishop Minerva Carcaño of the desert Southwest Conference lent her voice to the many worship services that followed the shooting in Tucson, Arizona, that injured Gabrielle Giffords, killed six people, and injured 14 others. Carcaño spoke about how children covered the sidewalk outside Giffords’ office in colorful drawings: “Colored chalk is the medium, love is the heart, but hope is the message.” She encouraged United Methodists to “be agents of hope by working for reconciliation knowing that we are all children of God in need of love and hope. . . . Let us be agents of hope by committing to work for justice, that peace, God’s own peace, may come upon us. Our children expect no less of us.”

The strong feelings of pain, fear, confusion, and anger continue as an important part of the healing process. It will take time to sort through such strong feelings. As the investigations of the bombing at the Boston Marathon continue, we hope to understand better the reasons for this tragedy, though some questions may never be answered. Such violent events remind Christians that during the healing process, people can benefit from the nurturing care of the church. We can respond to this tragic loss by seeking ways to help those who are hurting and by embracing the healing power of God.

Suggestions for Group Reflection and Discussion

Due to the emotional nature of the moment, it may be best to spend your time together as an open forum for people to share feelings and ask questions; however, answers may not come. The activities below provide a few options to guide your time together and help your group process the bombing with support from our Christian faith.

OPEN the Session

Sing Hymns and Reflect

You may want to consider using a number of hymns in your session today. Jeanne Torrence Finley, co-writer of the FaithLink issue dealing with the shooting at Virginia Tech in 2007, reported that her congregation at Blacksburg United Methodist Church had a powerful time of singing on the Wednesday evening following the shooting. She said the singing “connected them to other faith communities in other places and times saying there is a life beyond this one.” They sang the following “This Is My Song” (The United Methodist Hymnal, 437); “Here I Am, Lord” (593); “Be Still, My Soul” (534); “In Unity We Lift Our Song” (The Faith We Sing, 2221); and “A Prayer for Our Children” by Carolyn Winfrey Gillette (found at http://www.umcworship.org). Another song with a powerful text by former archbishop Desmond Tutu is “Goodness Is Stronger than Evil” (TFWS, 2219).

EXPLORE the Topic

List the Questions
Invite participants in your group to name the faith questions that emerge for them as a result of the bombing. List these on a markerboard for all to see. At this point, naming the questions is sufficient. As mentioned before, answers may not be possible.

Talk About the Power of Prayer
Ask: What do we believe about prayer? In what ways have you experienced God’s presence in times of tragedy through prayer? What sorts of things should we offer to God in our prayers?

Study the Scriptures
Review highlights of the section “What Does the Bible Say?” Choose Scriptures and assign them to teams of two or three. Have the teams discuss the following questions: What do these passages tell us about the character of God? What do they affirm about life? What other passages help sustain you through troubled times?

CLOSE the Session

Pray Together
Allow extra time for a closing prayer. Perhaps one of the most powerful witnesses Christians can make in a time such as this is to pray for not only those people affected by the bombing but also for those who commit such violence against others. This may be challenging for some in your group, but remind them of God’s grace and challenge to love even those who would harm us. Pray for the victims and their families, for all who are grieving, for everyone in Boston, for the churches there, for first responders, and for all of us who seek to live God’s ways of justice and mercy.

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.

ARTICLE: Talking to Children Following the Boston Marathon Bombing...And Listening!

Mon, 15 Apr 2013 15:15:00 GMT

By Melanie Gordon

Here we are again at a place where we need to reassure children that they are safe even when we may not feel safe ourselves. Shock, fear, anxiety, anger, and confusion are normal, so the adults in the lives of our children need to be equipped to respond and act. Through our baptism, we promise to surround our children “with a community of love and forgiveness.” We are that community.

Pray with children for the victims of the disaster. Simple prayers like: Dear God, help and bless the people who were harmed. Guard them all with your care. Amen.

Discuss openly with children what your family and congregation are doing to help those who have been hurt and are still hurting.

Limit exposure to continuing news stories and hold adult conversations only when children are not present. This will limit trauma by protecting children from ongoing media images of the disaster that may only contribute to fear and helplessness.

Reassure children as you listen to their fears. Children experience the same feelings as adults, so it is important and reasonable to validate their feelings while keeping a positive outlook on the future.

Share your own feelings with your children. Fear is a part of the human condition, and it is appropriate to affirm feelings of fear. There are also books that are appropriate for helping children cope with what they are feeling (view a list).

Contact organizations in your area that address the needs of children. Following traumatic events, these organizations are ready to answer your questions and respond to your concerns.

Provide structure through routine and activity. Routines and activities help regain a sense of control and security when so much feels out of control.

Make objects that encourage play reenactment of the images children observe during and after a traumatic experience. Children learn through play, and often use actions rather than words to express their fears or anxieties.

Encourage children to draw or write whatever comes to their minds, or give them a question or topic to draw about. Create a group mural or collage that illustrates the images children have seen. Follow up by listening to what they may have to say about how they are feeling.

Develop a family emergency plan. Role-play some possible situations. Knowing that you are prepared will help children cope with fears that they may find themselves separated from family in the event of a traumatic event.

Do good. Doing good for others helps children overcome the sense of powerlessness. There are many ways to be helpful in your community and around the world, like make UMCOR Relief-Supply Kits

Ongoing communication is helpful for validating children’s feelings about the images they see or the conversations they hear about traumatic events. Most importantly, end each conversation on a positive note by assuring children of God’s love. Scripture, like “God is our refuge and strength, a very present help in trouble” or “God is a safe place to hide, ready to help when we need him,” different translations from Psalm 46 is one example of scripture that can bring children comfort.

HELPFUL ARTICLES

Talking with Children and Youth Following Traumatic Events – from Project Heartland

How To Talk With Children About Boston Marathon Bombs - Gene Beresin, M.D.

HELPFUL BOOKS

Feelings by Aliki. – Helps children to identify and explain their feelings.

To Everything by Bob Barner. – Changes that bring both joy and sorrow are part of life. Includes discussion questions and activities guide.

Bedtime for Frances by Russell Hoban. Illustrated by Garth Williams. – Reflects specific fears of children at bedtime.

Mama Do You Love Me? by Barbara M. Joosse. Illustrated by Barbara Lavalle. – An inuit mother reassures her child that love does not diminish in difficult times.

Abiyoyo by Pete Seeger. Illustrated by Michael Hays. – Fighting a monster through music encourages children to explore feelings through pretend play.

The Little Old Lady Who Was Not Afraid of Anything by Linda Williams. – An interactive and rhythmic tale about feeling scared. Excellent for group time and as a flannel-board story.

This article originally appeared on UMC Ministry with Children. Used with permission.

ARTICLE: 10 Signs You Need a Consultant

Mon, 15 Apr 2013 14:31:00 GMT

By John Flowers and Karen Vannoy

They say an expert is someone with a briefcase from more than thirty miles away. Such a person's knowledge and experience may vary, but it's true that the very act of coming in from outside an organization (whether three miles outside, thirty, or three hundred) provides insight that people too close to the issues at hand have trouble seeing or accepting.

Many local churches are in trouble. Many local churches need some outside help to see new directions for their congregation. Consultants, like your congregational members, want your local church to adapt and thrive, but bring expertise and objectivity congregational members cannot. Some consultants are pricey but others will come and help without breaking the bank. So how does a local church recognize when the time is right to bring in a consultant?

Here are some warning signs you might need a consultant:

if your events calendar is empty and your website is lame.
if the job description for your pastor is limited to three things: lead worship, visit hospitals, and bury your dead.
if worship announcements take a full ten minutes and pew sitters are wrestling each other to get the microphone for prayer concerns.
if your treasurer has a panic attack at the close of each month.
if all your elected leaders are really followers and the critics are in control
if most conversations are salt and peppered with "should do," "ought to," and "duty."
if the pew sitters appear to be suffering from a low grade depression.
if the goal is to have a happy church rather than a faithful church.
if everyone agrees that your congregation feels like a big family (a huge sign of turning inward instead of outward).
if the three most common sentences used in your committee meetings are: "We tried that and it didn't work," "We've never done it that way before," and "Young people just don't love the Lord like they used to."

Measure your congregation against these ten cautionary tales and add your own. Then pick up the phone, or send an email to an outside consultant for help.

John Flowers is the author, with his wife Karen Vannoy, of 10 Temptations of Church: Why Churches Decline & What to Do About It. After years in pastoral ministry, Flowers is now consulting for local churches and can be reached at churchfortomorrow.com.

ARTICLE: No Longer an Orphan

Mon, 15 Apr 2013 09:12:00 GMT

By Roberto L. Gómez

John 14:23-29

A few days after my mother died following a prolonged illness, I felt very lonely. My father had died eleven years earlier. I realized I was now an orphan, a person without parents. I first heard the word orphan in Spanish, huerfano, when I was a young child. I did not understand the word, but it sounded scary. Later I heard the word again, and I asked my mother what the word meant. She explained to me that the word orphan meant a child who had lost father and mother, a child who had no parents. The word huerfano then really scared me.

When I was ten years old, I had a nightmare about the world ending. The worst part of the nightmare was that I was going to lose my parents. In my dream, the world was falling apart, torn by earthquakes, volcanoes, and meteors. I dreamed that children were separated from their parents in the violent turmoil. I started losing contact with my parents. I wept and screamed for help. Just then, God sent an angel on an asteroid and rescued my parents, my two brothers, and me. Although I was very scared, I felt relieved that God’s angel kept our family together. It was a horrific dream that I still remember, many years later.

Now that my mother and father were both dead, I felt like an orphan. I was not scared, but I felt very lonely. As in other difficult moments in my life, I turned to Holy Scripture. I read a passage I had preached from many times during funerals, chapter 14 of the Gospel of John.

In this particular passage, the Lord Jesus Christ prepares his disciples for his departure. He is leaving them and they will feel alone— “orphaned”—having lost their Master, their Lord. Jesus is acutely aware of their pending experience of grief, loss, and sense of abandonment. It is then that the Lord Jesus Christ offers them assurance that God will not forget them and will bless them, by telling them, “The Advocate, the Holy Spirit . . . will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid” (14:26-27).

One of the great promises from God to humans is that God will be with us. When God calls Abram and Sarai to go forth from their home, God tells them he will be with them. When God calls Jacob, the promise is repeated. God assures Moses that the divine will be with him as he confronts the Egyptian pharaoh. The Lord Jesus Christ makes the same promise to his followers. God will not forget them or abandon them. God’s Holy Spirit will come to advocate, comfort, enlighten, guide, inspire, and keep them united as a faith community. God makes the same promise to us as we respond to Jesus Christ.

I felt greatly comforted as I read the words from John 14. The sharp sense of feeling alone diminished. I felt peace in my heart. As I kept praying and reading these two verses, I experienced the Holy Spirit gently soothing my spirit. It was more than a wonderful feeling; I experienced the Holy Spirit flowing into my being like fresh, soothing water.

Then I remembered my family, my wife and my two daughters. I remembered how much comfort and happiness they brought to me. I remembered my friends. I thought of one friend in particular. He had a powerful transforming conversion experience. He left a life of potential crime as a gang member, became a Christian, answered the call to ordained ministry, and became a fine pastor. He always said that fellow clergy were his brothers and sisters, that we were his family. Slowly, I realized I was no longer an orphan but, rather, blessed by the presence of the Holy Spirit in my life and by belonging to the family of Jesus Christ.

Through the church connection, I have met people who have lost everyone in their immediate families, sometimes in very tragic circumstances, sometimes over time. I find myself amazed as I listen to their stories of how God through the Advocate comforted them in very difficult, sad moments at a time of loss of loved ones. A truly wonderful blessing of faith community is that God surrounds these hurting people with persons who love them, sustain them, encourage them, and become their new families. God moves through faith communities to love and touch people in need. There are times when a faith community fails to share God’s love. God then uses other avenues, other people, other means to love and bless those in need. In those instances God uses a stranger’s smile, a kind word, a courtesy, or an approving look to touch a hurting person. God does not forget, but constantly blesses God’s people.

The good news of Jesus Christ is that in God’s kingdom there are no orphans, no lonely people, no abandoned children, no forgotten elderly, and no rejected individuals. In God’s kingdom, we have a caring Parent who never forgets us and never abandons us. Praise be to God!

BLOG: Nothing is Sacred

Sun, 14 Apr 2013 16:08:00 GMT

By Ronnie McBrayer

The words “holy” and “sacred” are sometimes used interchangeably. I don’t think this should be the case, as there is a huge difference between the two. Sacred comes from the Latin, “sacrum.” You might recognize that “sacrum” is also the name of the bones in your pelvis. The ancient Romans called this part of the human body “sacred.” It is where the reproductive organs are, and, particularly in the female, it is from where life springs.

Thus, as one line of thinking goes, the sacred was recognized as something that had to be protected and secured. That is an excellent picture, actually, of how we employ sacredness. Human beings create sacred rituals that draw lines, build barriers, and protect and secure our space and turf. We feel we have to keep everything that is perceived as a threat on the outside, so as to guard our life and our future.

A quick example: Not long ago I was preparing to speak at a church and had my always handy coffee cup with me. Without any thought, I sat it down on the pulpit while I was reviewing my sermon notes. This church had more than a lectern or podium. It was truly the “sacred desk.”

A person came up to me and said, “I would appreciate it if you removed your cup. This furniture is sacred.” I complied but then added, “Yes, it is ‘sacred,’ but do you know why? Because it has been designated so by a church committee, not by God. God’s holiness is not violated by a Styrofoam cup” (I didn’t mean to be snarky, but I don’t think this person became a fan).

And a second example: During one of my pastorates we moved from a shabby little storefront building to a beautiful, magnificent sanctuary. It was an incredible upgrade with actual pews, a baptistery, a steeple, and other sacred things. In our old location we had been picking up children in our little church van and bringing them to worship. These little people were tornadoes. Turned loose in an empty room, they would find something to destroy. When we moved to our new building, we kept picking up these children, but I knew it would not last.

During our first week of Vacation Bible School in the new building one of the church mothers retrieved me from my office. She was enraged. “I need you to come with me right now!” she said. She took me to a hallway, pointed at the wall, and asked, “What are we going to do about that?”

Two and a half feet above the floor was a swatch of dirt staining the white wall. It ran down the entire length of the hallway stopping at one of the classroom doors. A classroom of these “dirty bus kids” had all run their hands down the wall as they walked to class, that’s all. But I knew then that there would be no place for them in our new space.

The sacred is the ritualistic space, community, and people-dividing behavior of human beings. The holy, however, is something completely different. Something holy is something that is “whole.” The root word is “health.” In other words, holiness is something that cannot be divided. It is something that is complete, unbroken, and intact.

Thus, holiness is not something defined by lines of segregation or by different shades of acceptance. It is defined by openness and welcome. The holy doesn’t alienate, it invites. The holy doesn’t separate, it welcomes. The holy doesn’t divide, it embraces.

Whereas what is sacred is a small restricted space that must be sheltered and guarded, the old Norse word for “holy” means “a large living room,” where people are made to feel very much at home. I pray that God makes us holy: Whole, healthy, welcoming people! But I also pray that he never allow us to become a sacred people, for when we lose our ability to be hospitable, inviting the outsider in, we have lost our unique witness in the world.

Ronnie McBrayer is a syndicated columnist, pastor, and author of multiple books. You can read more and receive regular e-columns in your inbox at www.ronniemcbrayer.me. If you're interested in checking out his books, visit Ronnie's page at Amazon.

ARTICLE: Sermon Options: Pentecost 2013

Sun, 14 Apr 2013 13:48:00 GMT

By Ministry Matters

GOD'S SECOND GIFT

JOHN 14:8-17 (25-27)

Jesus is God's greatest gift to the world (John 3:16) . But God wasn't through giving! In our text, Jesus, on his last night with his disciples, revealed to them that God was planning to give them another gift—a very special, very personal, and a very unique gift—the Holy Spirit.

I. This Second Gift (the Holy Spirit) Is Also from the Father
It is important to note that this gift is from "the Father" (vv. 16a, 26). Often, the giver of the gift is an indication of the value or worth of the gift itself. The old adage, "Beware of Greeks bearing gifts" was probably first spoken by the recipients of a wonderful gift presented to the city of Troy by their enemy, the Greeks, under the guise of peace. The story of the Trojan horse still lives today! Yes, the value of the gift is often related to the gift giver.

Or maybe you've been to a party where gag gifts were given. Something silly or naughty or worthless. But the Holy Spirit is no gag gift from God. And the Father is not our enemy that he would give us a gift that would hurt or harm us. Instead, the Father gives good gifts to his children (Matt. 7:9-11). The Holy Spirit is a "good gift" from the Father.

The reason for emphasizing this is because not all Christians are convinced of the full value of the Spirit. While they believe in the Holy Spirit they are also frightened of something they can't control. Their mistake is in forgetting that the Holy Spirit is from the Father and is, therefore, a "good gift," not to be feared but to be embraced. While we may not always agree on how the Spirit works in our lives—let us not ignore or discount the gift itself. For the Holy Spirit is at the core of the Church today and without the Holy Spirit the Church is dead!

II. The Holy Spirit Was Given for a Purpose: As Our Counselor
The primary purpose of the Holy Spirit is to serve as our counselor (or "paraclete"). Jesus tells the disciples that the Holy Spirit will be "another" counselor (vv. 16b, 26). That is because Jesus also served as a counselor or Paraclete (1 John 2:1) .

The basic idea of a counselor is someone who stands beside another to help or aide them. It also indicates someone who stands beside another in court and represents or defends them. In this text, Jesus is promising that when he leaves this earth he will ask the Father to send another counselor to carry on with the disciples. To stand beside them and help them, and if need be, defend them.

III. The Gift of the Holy Spirit Is Forever
This second gift from the Father is forever (v. 16c). Some gifts break after a day (like the toys we give our children on Christmas morning) or become obsolete in a few months (like computers) or wear out in five years or after 100,000 miles. But not this gift from the Father. The Holy Spirit lives in us forever. He is with us for all time. We are never alone. We always have God's presence in our lives through the Holy Spirit.

IV. The Holy Spirit Is an Exclusive Gift—For Believers Only
Jesus promised this gift to his disciples and only to them. In John 14:17 he said, the world cannot accept the Holy Spirit because it neither sees him or knows him. But the disciples know the Holy Spirit because he lives with you and in you. When, on Pentecost, the Holy Spirit descended on the disciples in Acts 2, Peter tells the people to repent and be baptized and receive the gift of the Holy Spirit, which is for all whom the Lord will call (Acts 2:38-39).

Please notice the process necessary to receive the Holy Spirit. First one must believe that Jesus is the Messiah, then repent of their sins, be baptized, and then receive the Holy Spirit as the Father's gift to his children.

Paul explains that the Holy Spirit was given to believers as a deposit or down payment on our future inheritance and as God's seal on believers, to show that they are his own people ( Eph. 1:13-14). And Paul makes it very clear—if the Holy Spirit lives in you, you have life, if not, you do not belong to Christ ( Rom. 8:9-11).

Today is Pentecost Sunday. Let us celebrate the coming of God's second gift! Let us give thanks to God for his Holy Spirit! And let us renew our commitment to the Father and the Son and be sensitive to the leadings of the Holy Spirit in our lives. (Michael M. Jones)

THE TOWER OF BABEL

GENESIS 11:1-9

Voltaire quotes a lady of the court of Versailles in a letter to Catherine the Great: "What a pity that bother at the tower of Babel got language all mixed up; but for that, everyone would always have spoken French!" I don't think it's as simple as that!

Consider the tower of Babel more closely. The passage itself is very straightforward: (1) Once upon a time all the earth spoke one language; (2) the descendants of Noah moved eastward to the Babylonian plain, settled there, and decided to build a city and a gigantic tower to "make themselves a name" and keep them from being scattered; (3) they built the city and the tower, and God came down to "take a look" at this achievement; (4) God decided this tower was a foretaste of man's ability to create whatever he could imagine, and so God confounded their one language and scattered the people.

Amazingly, there is no further mention whatsoever in the entire Bible of this episode of building the tower of Babel! It is popular in Jewish legends, however, with one account saying the tower was seventy miles high. Truly it was, as the name Babel means, the "gate of God." According to Genesis 10:10 Nimrod, the great-grandson of Noah, made the city of Babel the center of his kingdom. A legend says that God, when he heard of the tower being built, told the seventy angels closest to the throne to go down with him and make the one tongue into seventy. One legend says that the result of this confusion of tongues was that a bricklayer would ask for a brick, and his helper would hand him a bucket of mortar, and get a brick thrown at his head for his troubles.

I. The Lessons of Babel
The overwhelming lesson of this story of the tower is that it reveals in a graphic fashion our sinful nature and why we act the way we do.

They rejected God's will. It is obvious from the garden onward that God's intention for humankind was to scatter and have dominion over the earth (2:28; 8:17; 9:1, 7). But Noah's descendants rejected that plan, and determined they would stay together. That decision was unanimous, but it was an empty unanimity (vv. 1-4). Here at the start of the story we see in humankind a solidarity we can only imagine! It is a very prosaic lesson in the fact that a group can be unified in the wrong direction and around the wrong goals. Simple unity is not enough.

They were filled with a humanistic pride. Humanism is defined in all sorts of ways these days, but in the sense that humanism makes human beings the measure of all things and self-sufficient, then the folks who built the tower were filled with a proud humanism. This tower was a monument to their illusion that they could do without God. Notice the reasons given for the building of this ziggurat, or tower: to make a name for themselves and to prevent being scattered across the earth (v. 4). Doré's famous biblical etchings show a man standing on a block of stone in a stance of arrogance, raising clenched fists to heaven. Josephus says Nimrod built the tower to defy God and escape any further flood. The whole project was human-centered from the start; verse 3 makes a point of the fact that they did not use natural building materials but manmade bricks instead.

Helmut Thielicke puts his finger on the heart of the story when he says they had displaced God from the center of their lives, and thus unbalanced, the spiritual centrifugal forces flung them into the darkness of the world. When they put God out of their lives, life, like some old unbalanced clothes dryer, began whirling faster and faster, thumping and shaking and flinging itself to pieces into the darkness.

II. The Reversal of Babel
Now if we stopped here, there would not be much that is good news or positive about this story. The sin of Babel left us with the barrier of language, and what happened on the Day of Pentecost shows us how the barrier is removed. Sometimes we fail to examine the account of Pentecost in enough detail. At Pentecost we see a group unified and with a dedication to a purpose. But as they preached, a miracle took place; either a miracle of the tongue or a miracle of the ear, for people of over a dozen native tongues all heard the gospel in their own language as these Galilean fishermen preached! It was intelligible! It is at Corinth, and in the modern phenomenon of "speaking in tongues" that the speech is unintelligible, but not at Pentecost. Pentecost is the reversal of Babel.

At Pentecost the crowd asked, "What does this mean?" (Acts 2:12) . Here is what Pentecost means in the light of the tower of Babel in each life. First, in Jesus Christ there is a true basis of unity beyond nationality or language. Second, when we put God's will for our lives through Jesus Christ in its proper and central place in our lives, we have peace, unity, and purpose. Just as the confusion of language at Babel is the symbol of our putting self in the place of God, so the reality of God in our own lives through Jesus overcomes the barrier of language. The cross of Jesus, in any language, is taller than the tower; the cross of Jesus, in any language, draws men and women to it under the blessing of God. The cross of Jesus, in any language, gives a security beyond this world.

In the heart of the prophet in the Old Testament and the vision of the seer in the New Testament the curse of Babel is lifted in the coming of Christ: "Then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent" ( Zeph. 3:9 KJV). So spoke Zephaniah. Then we hear John from the island of Patmos telling us how he saw heaven opened, and the throne room of God Almighty stretched before him. And the four and twenty elders sang a new song because God had redeemed his people out of every kindred, and tongue, and people, and nation.

In Jesus there is but one language: the language of love, grace, and forgiveness, spoken by the Holy Spirit in a way all of us can understand. (Earl C. Davis)

EXPERIENCING PENTECOST

ACTS 2:1-21

There appears to be a renewed interest in the subject of the Holy Spirit. It is good because there is a great need for him in our day. Arthur Moore stated, "If the church is to rise to its fullest stature in God, if it is to enjoy the abundant life, if it is to meet all foes in the spirit of triumph, it must rely, not upon its numbers or skills, but upon the power of the Holy Spirit."

One could personalize that statement by simply inserting a personal pronoun in place of the word church. That insertion makes an impressive impact on an individual's need.

I. To Experience Pentecost Is to Experience the Person of the Holy Spirit
Our Trinitarian doctrine states that the Holy Spirit is the third person of the Godhead. He is ever present, convicting humankind of sin, witnessing to our conversion, and empowering believers to live victorious Christian lives.

The power we possess does not come by what we have done, or who we are, or the denominational label we wear. Any power we have occurs because we have invited the Spirit to dwell in us. When we give our hearts to him, he empowers our hearts, minds, bodies, and spirits. We become holy people, living abundant lives because of his presence.

II. The Experience of Pentecost Has a Wonderful Message of Jesus' Presence
The disciples watched in horror as the Romans and Jews collaborated together to kill Jesus by crucifixion. These men lost their hope that Friday when Jesus died on the cross. The resurrection of Jesus also brought the resurrection of their hope. After several days Jesus took them up to Bethany and blessed them. As he was blessing them, he was carried into heaven (Luke 24:50-53). However, before he left he promised to send the Holy Spirit so they would receive power (Acts 1:8) . That power is the power of Jesus!

Gordon Brownville tells about Roald Amundsen, the Norwegian explorer who first discovered the magnetic meridian of the North Pole. He also discovered the South Pole. On one of those long trips, Amundsen took along with him a homing pigeon. As he finally made it to the top of the North Pole, he reached inside the cage and set the bird free.

Can you imagine the joy of Amundsen's wife, back in Norway, when she saw that homing pigeon circling the sky above? No doubt she exclaimed, "He's alive, my husband is still alive!"

After the Ascension, when Jesus had gone back to heaven, the disciples clung to his promise to send the Spirit. On Pentecost, the Holy Spirit circled the sky, came through the doorway, and looked on the hundred and twenty in the upper room. The disciples had the continual reminder that Jesus was alive and at the right hand of the Holy Father. He gives us Jesus' presence all the time. That's the same message of the Spirit today.

III. The Experience of Pentecost Had a Power
When the Holy Spirit fell upon the disciples at Pentecost it was with limitless power. As a Christian commits to God, his Spirit increases the power voltage. What is that power?

A. The power to love—even our enemies. In a "Peanuts" cartoon strip, Lucy looks longingly at Schroeder and screams out, "Guess what . . . if you don't tell me that you love me, you know what I'm going to do? I'm going to hold my breath until I pass out!" Schroeder casually looks up from his piano and quietly tells her, "Breath-holding in children is an interesting phenomenon. . . . It could indicate a metabolic disorder. . . . A forty milligram dose of vitamin B6 twice a day might be helpful. . . . I think that's probably it. You need vitamin B6. You might consider eating more bananas, avocados, and beef liver." As Schroeder finishes his thought he returns to his piano playing without missing a beat. The last frame shows dear Lucy sighing and saying: "I ask for love, and all I get is beef liver!"

Power-packed, Spirit-filled Christians will give the world God's love, not a meaningless substitute!

B. The power to resist temptation. When temptation approaches it offers the possibility of sin. The Holy Spirit is like an alarm bell in the heart reverberating throughout a person's entire being. He rouses the Christian to instantaneous action to stop sin from taking hold by giving one the power to say "no" to sin.

Pentecost is the center of holiness. Experience the glory of the Spirit's presence among us! (Derl G. Keefer)

ARTICLE: Worship for Kids: Pentecost 2013

Sun, 14 Apr 2013 13:42:00 GMT

By Carolyn C. Brown

From a Child's Point of View

Acts 2:1-21. This passage tells of the giving of the Holy Spirit and is the key story for Pentecost Sunday. Because children will have trouble following the text, they will depend on you to retell and interpret the story. Two points are of particular interest to them. First, the coming of the spirit with wind and fire invites their imaginations to work on "What it was really like." (See Sermon Resources for suggestions for exploring the feel of the wind, fire, and Holy Spirit.)

Second, the miraculous ability of the disciples to speak foreign languages on that day, in order to tell the good news to travelers from around the world, points out that God intends that we be united. Peter cites Joel's list of all the people (sons and daughters, old men, and even slaves) who will receive God's Holy Spirit as further proof that we are to be united.

Genesis 11:1-9. This is the story of the Tower of Babel, understood by the church as God's response to sinful human pride when we try to make ourselves equal to God. It is read today as a contrast to the Pentecost story, in which people of all languages are drawn together by the Holy Spirit. But children will catch none of this as they hear the passage. The story line, with all its details about brick and bituminous mortar, is hard for them to follow. And God's words sound almost as if God were intimidated by human capabilities and that God therefore erected an obstacle (differing languages) to keep us under control. So read the story from the Bible and then retell it in order to present its intended points clearly.

OR Romans 8:14-17. (The Revised Common Lectionary suggests that either Romans or Genesis be read this Sunday.) This is another passage that is hard for children to "hear" as it is read, but one which offers ideas that are meaningful to them. Its first truth is that the Holy Spirit is not scary, nor does it make us afraid of God. Wind, flames, and a Holy Ghost can sound spooky to children. If your tradition uses the term Holy Ghost, this is a good time to "define out" the Halloween connotations and explore God's presence as a positive, desirable experience. The second truth is that because God's Spirit lives within us all, we are all brothers and sisters, sharing Christ's glory and suffering in God's family.

Gospel: John 14:8-17 (25-27). This is a sophisticated Greek discourse, put into Jesus' mouth by John. The repetitive statements in verses 8-11 will lose many children they are likely to hear only occasional phrases thereafter. But this description of the work of the Holy Spirit is helpful for children because it shows that:

1. The Holy Spirit lives deep inside each of us.
2. The Holy Spirit helps us to know God's love and will, and reminds us about Jesus. The Holy Spirit is speaking when we know that God does not want us to do something (maybe to call someone mean names) or when we feel God calling us to action (perhaps to defend someone who is being teased, or to make friends with someone who is lonely). The Holy Spirit reminds us that God made us special and loves us—even on days when everyone else is treating us like junk.
3. Because the Holy Spirit lives in us, we can experience peace inside—even when it is not peaceful around us.

Psalm: Psalm 104:24-34, 35b. This passage celebrates God's creation of the sea animals. The poet credits God's Spirit with both creating and caring for these animals. Before reading this lighthearted praise poem, alert children to the presence of a sea monster named Leviathan.

Watch Words

Use the word Pentecost often to build familiarity with the name of this less-well-known holy day.

Choose your Holy Spirit language carefully. Holy Spirit or God's Spirit are probably the best terms for children. Holy Ghost sounds like a possibly friendly Halloween spook. Comforter, counselor, and helper are more helpful as descriptions than as names. Breath of God, if examined in relationship to the wind symbol, can become a meaningful way to explain and understand how God lives within us. Either stick with one term or use as many terms as possible, challenging the children to collect them, and explaining them as you go.

Let the Children Sing

Sing "I'm Gonna Sing When the Spirit Says Sing" and offer original verses related to the worship theme. Or sing "They'll Know We Are Christians by Our Love."

Try "Breathe on Me, Breath of God," with its repeated phrase at the beginning of each verse (if you have explored the "breath of God").

To continue the praise of Psalm 104, sing "All Things Bright and Beautiful," "This Is My Father's Things Bright and Beautiful," "This Is My Father's World," or "I Sing the Almighty Power of God."

The Liturgical Child

1. Decorate the sanctuary with flame-red paraments. Invite worshipers in advance to wear something red in honor of Pentecost. Use red flowers in the worship center. Print the bulletin on red paper or in red ink. To emphasize the gift of the Holy Spirit to all, drape around the shoulders of each worshiper a red crepe-paper stole decorated with Pentecost symbols to wear during worship. (An older children's class may make the stoles by gluing cut-out symbols on either end of 36-inch red streamers, the class can help distribute them after the reading of Acts 2.) In the worship center, place a birthday cake for the church, decorated with red icing and twenty red candles. Serve it with red punch after worship.

2. Point out Holy Spirit/Holy Ghost in weekly responses such as the Gloria Patri and Doxology as you come to them. Note its significance in each song.

3. Invite the congregation to sing the one verse of "Spirit of Living God" as a response to spoken prayers for the church and the world. It may be sung once at the end, or several times as a response to specific prayers within the whole prayer.

4. After the benediction, ask children or ushers to give each worshiper a red flower as a reminder of the presence of the Holy Spirit in our life.

Sermon Resources

1. To explore the significance of the fact that people of all nationalities heard the good news in their own language, paraphraseActs 2:5-12, replacing New Testament countries with more familiar current ones. For example, "Are not all these who are speaking Mexicans? How can they speak to each of us in our own language? Germans and French and Japanese, people from Zaire and Argentina."

2. Explore the Pentecost wind and fire symbols so that children "get the feel" of God's presence. Recall experiences with "strong rushing winds." A stiff breeze in our face usually feels fresh and good. We feel strong as we walk into it. An autumn wind blows away the dead leaves of summer to make way for new growth next spring. Children often play in the wind with pinwheels, kites, and streamers (and often with the scarves we wish were on their heads). Thus the wind of the Spirit can easily be perceived as a cleansing, invigorating, welcome presence.

Children who camp have the edge on appreciating fire as a symbol of God's presence. Just as a flame ignites a bright lantern (the lantern is a brighter light than a softly glowing candle), God's Spirit ignites wishy-washy, easily frightened people into brave folks who will stand up to tell the world the good news. Just as a campfire or fireplace is a source of warmth and comfort on cold nights, God's Spirit comforts us when people are treating us coldly. Just as a flame may be used to sterilize a needle when we remove a splinter, God's Spirit works within us to clean out bad attitudes, ideas, and ways.

ARTICLE: Worship Connection: Pentecost 2013

Sun, 14 Apr 2013 13:32:00 GMT

By Nancy C. Townley

Pentecost

COLOR: Red
SCRIPTURE READINGS: Acts 2:1-21; Psalm 104:24-34, 35b; Romans 8:14-17; John 14:8-17 (25-27)

CALLS TO WORSHIP

Call to Worship #1:

L: Come, Holy Spirit! Ignite our hearts with joy and confidence!
P: For God has done wondrous things for us.
L: Come, Holy Spirit! Fill us with the power of the rushing wind that we may faithfully serve you in all that we do.
P: For Christ has called each of us and blessed us!
L: Come, Holy Spirit! Be with us today.
P: Help us to boldly proclaim Christ Risen. AMEN.

Call to Worship #2:
L: We are the Easter people!
P: We have witnessed the Resurrection of our Lord.
L: We are now called to be people of the Pentecost.
P: We are called to boldly share the good news of God’s love.
L: Open your hearts, O people, to God’s great power and love.
P: We open our hearts to hear God’s word for us and to joyfully proclaim Jesus Christ as our Savior. AMEN.

Call to Worship #3:
[Using THE FAITH WE SING, p. 2117, “Spirit of God” (verses 1 and 4), offer the following call to worship. Have the instrumentalists play through the song one time. The second time through, have the choir sing verses 1 and 4 while liturgists enter, decorating the worship space]

L: Come, Holy Spirit of God! Bring your mighty power into our lives.
P: Rush through our spirits, inspiring us to witness to the great love of God.
[Liturgists enter, carrying unlit candles to be placed in the worship center, while the first verse of the song is being sung.]

L: Come, Holy Spirit of God! Burn light bright flames in our hearts.
P: Emblazon us with the confident spirit of faith that our lives will show your love.
[Two groups of liturgists enter. The first group, comprised of two people, enter with a lighted candle-lighter, or a tall lighted candle. They proceed to the worship center and light all the candles on the worship center. The second group of liturgists, comprised of four to six liturgists enter with red crepe paper streamers waving in the air, over the heads of the congregation. These streamers they hang from the pulpit, lectern, and worship table, then they leave.]

L: Come, Holy Spirit of God! Be with us today in our thoughts and our prayers.
P: Come, Holy Spirit of God! Be with us in our words and our deeds. AMEN.

Call to Worship #4:
L: God invites us to wake from our slumbers.
P: There is much to be done for God today.
L: God encourages us to proclaim God’s goodness and love.
P: There are so many people who are lost and hurt, who need the good news of God.
L: God inspires us to be bold in our proclamation, unafraid, confident.
P: Lord God, be with us as we step boldly out to share your Good News. AMEN.

PRAYERS, LITANY/READING, BENEDICTION

Opening Prayer:

God of wind and fire, embolden us this day to receive your power. Help us to proclaim the wondrous things that you have done and continue to do in our lives. Give us strength and courage to share the Good News of your love and your presence. For we ask this in Jesus’ Name. AMEN.

Prayer of Confession:
Lord God, you know us too well. You know that we would be like the disciples following the crucifixion and even the resurrection. We would rather hide and mutter and weep, than proclaim the power of your love. The world is a difficult place. We fear so much. We want people to like us, and so we hold back on our proclamation of our faith. We don’t want to offend anyone. But your love and presence are not offensive. They are empowering and healing. Bring your holy fire upon us this day to ignite a spark of joy in our hearts and our voices. Bring the power of your rushing wind through our spirits that we may be turned in new directions for service and witness. We pray this in Jesus’ Name. AMEN.

Words of Assurance:
God’s awesome love is offered to you, even when you fear or are unsure of your faith. Know that God is with you. Be not afraid. Hallelujah!

Pastoral Prayer:
We would like to settle into a nice, comfortable routine, Lord, in which we don’t have to do much of anything, just sit back and relax. We are tired and wonder if we have anything left to give of our talents, our spirits, our lives. So the story of the disciples hiding in the upper room is not uncomfortable for us. We want to hide, too. But you have come to us in your resurrection love - we have seen the prints of the nails in your hands and feet, we have felt the wound in your side. We have been with you on the seashore, but we still quiver with fear and uncertainty. Send your Holy Spirit upon us today! Let the rushing wind of your spirit, stir us up to action for good and healing. Let the flame of your power ignite our hearts with passion for justice and peace. As we have brought names of people to prayer this day asking for healing mercies, may we also add our names, asking for empowerment and renewal of our spirits. Take us and use our gifts and our talents for healing in your world. Help us to be bold in our proclamation of your great Good News of love and hope. AMEN.

Litany/Reading:
[Using THE FAITH WE SING, p. 2120 “ Spirit, Spirit of Gentleness”, have the choir or a small ensemble sing the refrain through first, and then sing it quietly through 3 more times while a reader is offering the following words - you will need to time this so that the reading ends before the final singing of the refrain]

Choir/Ensemble: singing refrain of TFWS, p. 2120 “Spirit, Spirit of Gentleness”
Reader 1: From the very instant of creation, your Holy Spirit moved on the waters of creation, bringing to life the creative love that is God.
Reader 2: Even when the people were forgetful and stubborn, your Holy Spirit called to them to be unafraid, to follow. It led them through the desert to a land of sweet dwelling.
Reader 1: During all the times of fear and tumult, you sang the song of hope through the prophets, who called people back to you with tender forgiveness.
Reader 2: On a dark winter night you sang your sweetest song and birthed a Savior who came to being us life and witness to your love and power.
Reader 1: At the lakeshore you called to the simple people, the fishermen, to come and follow you. They witnessed your miracles of healing and forgiving love.
Reader 2: When the night seemed to be the darkest, even though it was mid-day - you gave your Son to be a witness to your love. From his cross He forgave those who crucified Him and reminded a thief that paradise would be his home.
Reader 1: On the early morning, the women were startled with the news of His resurrection. Could it be that all he had said was true?
Reader 2: The disciples hid in fear of what others might say, think or do. They were astonished at his presence to them.
Reader 1: Spirit, Spirit of Gentleness, help us to dream dreams and see visions of all that is possible for the healing and hope for this world.
Reader 2: Help us cross lines which divide and unite to proclaim boldly that you are the Spirit of Absolute Love and Peace. Emblazon our spirits. Make bold our voices. Give joy to our hearts, for we have been called to be witnesses, even to the ends of the world. AMEN.

Benediction:
Awesome Spirit! You have inspired us this day to be witnesses to God’s love and power. Help us to be joyful in our service and strong in our faith for the sake of our Lord Jesus Christ. Now we go in peace, with God’s peace in our hearts.AMEN.

ARTISTIC ELEMENTS

The traditional color for this Sunday is RED.

Surface: Create several levels on the worship table on which candles will be placed. The risers may vary from about two inches high to about 10” high.

Fabric: Cover the entire worship center in Red fabric, so that all the risers are covered and the fabric comes down to the floor.

Candles: You may use votive candles or small pillar candles. At least one of the candles on one of the taller risers should be about 8” high - this candle should be white. Each of the other candles may be white or various colors. Candles should be grouped on the risers and on the main level of the table. I would recommend using about 20-30 candles.

Flowers/Foliage: I recommend using ferns or ivy in this setting, but as a backdrop to the worship center to soften the edges, and give a good background for the candle risers.

Rocks/Wood: Not necessary for this setting.

Other: If you are using call to worship #3, above, in which liturgists bring in red crepe paper streamers, you will want to prepare the streamers in advance. Take red crepe paper streamers, about 3-4 feet in length, and put them together in bundles of five streamers. Each liturgist should be carrying a bundle of streamers in each hand, which they will wave over the congregation. These streamers may be placed on the pulpit, lectern, and worship table. If you are not using the call to worship #3, place the streamers on the pulpit, lectern, and draping down from the worship center. You might also think about hanging some streamers with doves from the walls on the sides of the sanctuary. Be creative, but don’t overdo it!

ARTICLE: Worship Elements: Pentecost 2013

Sun, 14 Apr 2013 13:18:00 GMT

By Laura Jaquith Bartlett

Pentecost

COLOR: Red
SCRIPTURE READINGS: Acts 2:1-21; Psalm 104:24-34, 35b; Romans 8:14-17; John 14:8-17 (25-27)

THEME IDEAS

Despite the good news of the resurrection, the post-Easter disciples were a rather tentative bunch. They had lost their leader. There was dissension all around them. They were understandably afraid, for their friend and teacher had just been executed by the government. Into their already turbulent lives blew the life-changing wind of the Holy Spirit. Yikes! But as promised in John, the Advocate empowers, comforts, encourages, and strengthens the disciples. To claim the same gifts today, we need only give our fears to the Wind, and open our lives to be transformed.

INVITATION AND GATHERING

Gathering Words (John 14)

Even after the resurrection, when the disciples
were weighed down with worry,
Jesus assured them that they were not alone:
“The Holy Spirit, whom the Father will send
in my name, will teach you everything,
and remind you of all that I have said to you.”
Even after the resurrection, when the disciples
were burdened by their fears,
Jesus calmed their troubled hearts:
“Do not let your hearts be troubled,
and do not let them be afraid.”
Even after the resurrection, when we struggle
with our faith,
Jesus blesses us with comfort and hope:
“Peace I leave with you; my peace
I give to you.”
Especially after the resurrection, when our souls
are dry and barren,
the Holy Spirit blows through our lives,
bringing us new life. Alleluia!

Opening Prayer (Acts 2, John 14)

Amazing God,
you call us today,
just as you called the disciples
on the Day of Pentecost.
You challenge and support us,
revealing the brokenness of our communities;
giving us the peace that our world needs.
You point us to the pain of the cross,
and then remind us of the joy of the resurrection.
Transform us, O God,
through the power of your Holy Spirit.
Help us breathe deeply
of the Breath of Life.
Blow through our worship
and change our lives forever. Amen.

PROCLAMATION AND RESPONSE

Prayer of Confession (Acts 2)

Holy Spirit,
we’re not sure we’re ready
for your awesome power
to blow through our lives;
we’re grown comfortable
with our familiar habits
and our bland routines;
we’re afraid to give up our waking slumber
and face the truth
that we do not truly live.
When we cling to our ways
and the safety of familiar paths,
wake us up,
shake us up,
heat us up,
and breathe your life into us.
Walk with us, O God,
and give us the courage
to follow the way that is lit
by the fire of your Spirit.
On this Day of Pentecost,
we pray for the audacity
to ride the winds of change. Amen.

Words of Assurance (John 14)

Hear these words of Jesus:
“Peace I leave with you; my peace
I give to you. . . . Do not let your hearts
be troubled, and do not let them be afraid.”
In the midst of our fears and doubts,
the peace of the Holy Spirit will prevail.

Passing the Peace of Christ (John 14)

When Jesus left his disciples, he did not leave them alone. He promised that the Holy Spirit would be present in their lives, and he gave them an amazing gift: his peace, the peace of Christ. Through the Spirit, this gift lives still, and it is ours to share with others. Turn to those around you and offer Christ’s gift with these words: “The peace of Christ is yours today!”

Response to the Word (Acts 2, Psalm 104, John 14)

Holy Spirit,
we are not ready for you,
but we know that you are ready for us—
ready to change our lives if we will let you.
Help us prepare
by setting our hearts on fire with love;
by blowing away our fears and doubts;
by tuning our ears to the rich diversity
of language and culture around the world;
by opening our eyes to the amazing beauty
and power of your creation;
by breathing into us
the joy and hope of the resurrected Christ,
in whose name we pray. Amen.

THANKSGIVING AND COMMUNION

Offering Prayer (Acts 2, John 14)

Pentecost God,
take our hearts and set them on fire.
Take our lives and transform them.
Take our church and resurrect it
with your life-giving Spirit.
Take our gifts and use them
for the fulfillment of your vision
of peace and unity. Amen.

SENDING FORTH

Benediction (Acts 2, Psalm 104, John 14)

The God who made this amazing universe
is creating you anew every day.
Jesus Christ, the resurrected One,
offers you peace that never dies.
The Holy Spirit is setting your hearts on fire—
right here, right now.
Go in peace, and be transformed,
that you may change the world. Amen.

CONTEMPORARY OPTIONS

Contemporary Gathering Words (Acts 2)

Leader 1: Jesus Christ is alive and with us today!
Leader 2: (Disbelieving) What?
Leader 1: Get ready for some excitement: Jesus is
right here, right now!
Leader 2: Come on, this is the twenty-first century.
We don’t believe that kind of thing anymore.
Leader 1: Can’t you feel the Spirit? God is ready to
change us today!
Leader 2: What are you babbling about? We don’t feel
anything.
Leader 1: It’s true! God’s Spirit is going to set us on
fire today, so get ready.
Leader 2: (Turning away in disgust) This is ridiculous.
You must be drunk!
All: It is true! The Holy Spirit has set us on fire
with the crazy joy of the resurrection.
We’re ready for God to change us today!

Praise Sentences (Psalm 104)

O Lord, how manifold are your works!
Bless the Lord, O my soul.
Praise the Lord!
Praise the Lord!
Praise the Lord!

Ministry Matters: Master

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Call

Prayer

Scripture Reading: 2 Corinthians 13:5-14

The Apostles Creed read in Unison

Suggested Hymn: Holy, Holy, Holy

Prayer

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Disappointed Hopes

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Do You Love to Tell the Story?

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CALLS TO WORSHIP

PRAYERS, LITANY/READING, BENEDICTION

ARTISTIC ELEMENTS

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From a Child's Point of View

Watch Words

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The Liturgical Child

Sermon Resources

ARTICLE: Worship Elements: June 9, 2013

Third Sunday after Pentecost

THEME IDEAS

INVITATION AND GATHERING

Call to Worship (Psalm 146)

Opening Prayer (Psalm 146)

PROCLAMATION AND RESPONSE

Prayer of Confession (Psalm 146, 1 Kings 17)

Words of Assurance (Psalm 146, Luke 7)

Passing the Peace of Christ (Luke 7)

Response to the Word (1 Kings 17)

THANKSGIVING AND COMMUNION

Invitation to the Offering (1 Kings 17)

Offering Prayer (Luke 7, Psalm 146)

SENDING FORTH

Benediction (1 Kings 17)

CONTEMPORARY OPTIONS

Contemporary Gathering Words (1 Kings 17, Psalm 146, Luke 7)

Praise Sentences (Psalm 146)

ARTICLE: A Pair of Prophets

1 Kings 17:17-24; Luke 7:11-17

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1 Kings 21:1-21a

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Suggestions When Serving on a Prayer Team

Additional Considerations When Praying with Others

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