Ministry Matters: Preach

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.

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.

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.

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.

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.

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.

Listen or Subscribe: iTunes | Audioboo | Soundcloud | RSS

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

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

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: 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.

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: 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: 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.

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.

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.

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: 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: 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: 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!

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.

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.

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: 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: 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!

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: The Liberating Word of God

Sat, 13 Apr 2013 21:05:00 GMT

By Vance Ross

I view the power of preaching as the divine and contemporary word of God, releasing humans from any imprisoning or enslaving element. This view reflects a theology of preaching as liberating and is built primarily from Isaac Rufus Clark's definition of preaching. Clark defines preaching as "substantially divine activity, wherein the Word of God is proclaimed or announced on contemporary issues, with a view towards ultimate response to our God." Preaching is God-breathed declaration, confronting issues of the day with the expectation that hearers must respond. That response is related directly to the transformation that the hearers experience, which results from the liberating word of God offered by the preacher.

That word comes to the hearers in different ways but finds relevance in its appropriateness to their lives for the particular time and place. To say that sermonic discourse is timeless means that it was good for its time and has been found relevant in eras since it was first preached. Preaching that fails to speak to its era and age is, in my view, not preaching, and the preacher is charged with the responsibility of helping people experience the freeing grace of God for the living of their lives in the present. Sermons must point to victorious perseverance. In the words of a Johnny Ray Youngblood sermon, we are "the overcoming crowd," which means that through the good news of Jesus Christ the hearers can overcome sin and the challenges of life. The assurance of this good news is present in scripture and provides the basis for preaching.

Whether preaching as appointed pastor or as guest preacher, I look consistently to "exegete the people." Context is everything. By context I mean what happens in neighborhood, community, city, county, state, and nation. In order to prepare to preach, I begin by looking at the people. What is happening in this time, in this place, and in this era? Is the ecclesial calendar offering a topic or need that must be addressed? Does the lectionary speak to this moment? The preacher must address, through the biblical text, some or all of these questions in order to be relevant and beneficial to God's people. For my preaching, this is absolutely essential, and explicitly or implicitly, I hope to assist hearers to see the relevance of the biblical context as I preach. In this way the sermon reflects my understanding, as preacher, of the context of the hearers' lives.

Contemplating the environment and situation(s) of the hearers fundamentally impacts the choice of scripture texts for preaching. The Revised Common Lectionary assists often as a source for finding texts for preaching; however, even with that, choices are determined based on the situation of those who are to hear the sermon. I believe that all preaching needs to be expository; the biblical text must confront topics, "exposing" the issues to divine truth. To offer clarification of scripture without it speaking to a particular situation in life for a particular people is, from my point of view, of little value. Expository preaching is my preference, but, having said that, I believe topical discourse is vitally important. However, it is best confronted by exposing God's response to the situation through biblical texts. That response is made to a particular people in a particular context. I use other available resources such as Nave's Topical Bible or other internet resources to help find a text for preaching, and with the context in mind, I try diligently to get a sense of how the text feels or speaks to me.

Every sermon requires that the preacher engage a process of study and interpretation, and I use various types of biblical tools in order to develop what Dr. Clark called "the Anatomy of the Idea." The nucleus or foundation of that idea is based on the good news of salvation. The sermon provides the opportunity for sharing God's living Word, Jesus Christ—what he said and did, through God's written Word—so that people can hear and receive themes sage of God's saving love. The message that the sermon offers, the message of God's love, invites the hearers into kingdom living that offers peace and justice. It is the message of Jesus of Nazareth, the one we also call the Christ, who was born and lived in a context of political and economic injustice. He taught and demonstrated spiritually, politically, and socially—that divinity confronts, protests against, and loves people such that these injustices can change. In this way preaching becomes both pastoral and prophetic. In fact I believe preaching is pastoral because it is prophetic (truth-telling), and therefore issues of justice and peace are essential to the content of my sermons.

Over the many years of preaching, my process of sermon development, my style of sermon, and my delivery of the message have all developed and changed in many ways. I created manuscripts for twenty-three years, and then for the past three and a half years I have been unable to write full manuscripts. I do not understand why; however, I do find that it has me interacting more with the congregation. Over this same time, I find tht I do walk around much more, and I have come to define my delivery style as intelligent enthusiasm. But whatever the style may be, my hope in preaching is that people will hear God's word and that my sermonic discourse moves people to become better citizens in the Commonwealth of God. I hate "flunking" before the people; even more, I hate flunking before God.

Excerpted from Black United Methodists Preach! edited by Gennifer Benjamin Brooks ©Abingdon Press 2012.

AUDIO: Resurrection is Real!

Wed, 10 Apr 2013 14:05:00 GMT

By Stephen Handy

Stephen Handy is the senior pastor of McKendree United Methodist Church in Nashville, TN. Stephen is a visionary strategist and partnership collaborator of the gospel message of Jesus Christ. He is a passionate communicator that desires to speak God’s truth so all people of different cultures, experiences, neighborhoods, and all of God’s unique diversity can be reconciled through the unity in Jesus Christ.

VIDEO: How to Love Like God

Wed, 10 Apr 2013 13:43:00 GMT

By David Dorn

We talk about loving people like Christ, but how do we actually go about doing this? For the full episode, click here.http://www.youtube.com/watch?v=E6jCaV

Website - http://preposterousproject.com/
On Twitter - http://twitter.com/#!/iampreposterous
On Facebook - https://www.facebook.com/preposterous...
Music by http://opsound.org/artist/thehappymed...

BLOG: Meet Deborah

Tue, 09 Apr 2013 16:14:00 GMT

By Shane Raynor

In addition to writing and editing for Ministry Matters, I’m also editing a new series of Bible studies for Abingdon Press called Converge. Converge titles are four week topical studies for groups and individuals with Scripture passages and questions included in the print and electronic editions. Companion resources are available on Ministry Matters, and as each title releases we’re going to spend a few weeks on Ministry Matters and Google+ dealing with that particular book’s Bible passages and topic(s).

Our first release is Women of the Bible by James Harnish, senior pastor of Hyde Park United Methodist Church in Tampa. Jim is the author of a number of popular books, including the best selling membership and discipleship program for churches, A Disciple’s Path.

Converge is a topical series, so when Jim and I were discussing ideas for a four week Bible study, I initially wondered if Women of the Bible would be a good fit for Converge since it seemed to be more of a character study. But it turned out to be a great choice, and I’m quite proud of it being our first release. Women of the Bible deals with four remarkable women from Scripture, and the first week jumps right into the action with Deborah.

I don’t know how familiar you are with Deborah, but even if you’ve read her story before, you should check it out again. While I was editing Women of the Bible, I read it a number of times, and each time I went through the text, I picked up something new. It’s pretty impressive to me that right in the middle of a patriarchal society, a female leader emerges and the Bible doesn’t even seem to make a big deal about it.

Remember, it’s the 12th century B.C. we’re talking about. Deborah was a national leader and prophet, and Judges tells us she sat under Deborah’s palm tree and settled disputes for the Israelites. (I’m betting they didn’t name trees after everyone, so this was big.)

I’d really like to know the back story. How did Deborah rise to her position of authority? And what did her husband Lappidoth think about all this? Jim Harnish writes that we don’t know much about Lappidoth except that he married above himself. How supportive was he of his wife? Did he endure teasing from his buddies for being married to such a powerful woman? Remember, several thousand years before Margaret Thatcher and Indira Gandhi broke through the glass ceiling, Deborah led a nation into battle.

I’m blown away by all this, but the author of Judges seems almost indifferent, writing as if this sort of thing occurred regularly. It didn’t. The Bible tends to do that. The things we think should be a big deal don’t always come across as a big deal in Scripture. (The converse of that is true as well.) The Bible was ahead of its time in so many ways, and it still has an astounding number of things to say to contemporary culture.

We’re doing a podcast next week on Ministry Matters and Google+ about Deborah. If you have any questions, comments, or ideas, leave them here or send them my way. In the meantime, follow our MM page on Google+, and join the Bible community while you’re there.

ARTICLE: Sermon Options: May 12, 2013

Mon, 08 Apr 2013 20:50:00 GMT

By Ministry Matters

FOUNDATIONS OF PENTECOST

ACTS 1:1-11

If, as some legends have it, Theophilus was a lawyer and the book of Acts is Luke's defense brief concerning the value of the apostles, then surely Theophilus noted the changes in these men. And no doubt he had more facts in that first half century of faith than we know. So he contrasted Peter's denials with the boldness of Pentecost; the scattering of the eleven from the cross and their gathering at Pentecost; the doubting of Thomas with the legends of his martyr's death in India; the craven attitude of Peter with his desire to be crucified upside down.

We, too, see the changes in these men and we are inclined to say it happened because of Pentecost. But Pentecost has foundations. All of us want the power and the surety and presence of Pentecost in our own lives, but we cannot have Pentecost unless we have its foundations. The foundations of Pentecost are seen in the account of the days between the resurrection and Pentecost. And what happened in those days can still happen in these days in our lives.

I. They Became Convinced of His Continued Presence
They were assured in their own minds and hearts that Jesus had overcome death. He appeared to groups of his followers—upon one occasion to more than five hundred at one time—at least ten times following his death and burial. They were convinced that Jesus lived, that Jesus was in their midst. Luke, in closing his Gospel, says that after the ascension of Jesus the disciples returned to Jerusalem filled with an abiding joy. These disciples would never understand our concrete signs saying that Jesus is coming soon—he never left them! Our witness to how Jesus was here and is to return soon may be a skewed emphasis; surely we need to sandwich in between these emphases the truth that he is presently in our midst. For this is one key to their boldness.

II. They Became Convinced That Jesus Was Not Through with Them
In the interim between the resurrection and Pentecost the disciples assumed a stance of growth. There was a green edge to their life as they immersed their fellowship in prayer, in thinking through the priority of their experience of having walked with Jesus and having been witnesses to his conquest of death. He had promised power upon them, and they realized that they were only at the beginning of this adventure with Jesus.

III. They Were Strengthened by One Another
Jesus commanded the gathered band of disciples (v. 4) to wait together for what God was about to do. The circle of fellowship formed by human companionship in the three years of their following Jesus was nothing compared to the bond forged by the Spirit as they waited in Jerusalem and prayed and pondered the events of these days. They felt led to replace Judas, to choose another to "occupy his place." And so the core of the church to come was being formed.

IV. They Were Willing to Wait
Ours is not a waiting society; we put the emphasis on busyness and activity. But the Bible is insistent that it is in waiting that we will most clearly understand who we are and what God can do with us. Waiting time is not wasted time. Jesus waited for thirty years before beginning his ministry. And remember, the disciples were not waiting for God to get ready; they were waiting for God to get them ready! And as they waited, they spent time in prayer and study and fellowship.

V. Be Open for Pentecost to Happen to You
If Pentecostal power is to rock my church and my life, I must lay the foundations for such an event. I must be open to the Holy Spirit in a greater way than ever before. I must realize that, like the disciples, I may not have all my spiritual questions answered, for what I need is not more knowledge but more commitment to whatever Jesus wants to do in my life. If Pentecost is to happen in my life, I must realize that regardless of how checkered my past has been, God is not yet through with me as one of his disciples. If Pentecost is to happen in my life, I must be committed to the circle of believers where God has placed me. (Earl C. Davis)

LET THE CHIPS FLY—I WANT TO SUCCEED

EPHESIANS 1:15-23

John Maxwell relates a story in his book, Be All You Can Be, about a Stanford University psychologist who did an experiment on productive attitudes. His thesis was that we live for productive results or fruit. The researcher hired a professional logger from a logging camp. The psychologist informed him that he would pay double what he got in the logging camp if he would take the blunt end of an ax and just beat a log all day. The logger was told he would never have to cut one piece of wood.

The man thought it sounded like easy money and accepted the offer. For half a day the man swung the blunt end of the ax, doing nothing to the wood. He then quit. The psychologist quizzed him as to why he quit early. The logger replied, "Because every time I move an ax, I have to see the chips fly. If I don't see the chips fly, it's no fun."

Maxwell commented, "I'm convinced that there are many Christians who are using the wrong ends of the axes, and there are no chips flying. In other words, they are producing no fruit, and their joy is gone. Joy has been replaced by a sense of futility, uselessness, immobility" (Victory Books, 1987, p. 21).

Successful people like to see the chips fly! But how do people let the chips fly to live a successful life?

I. By Living a Life of Faith in a Dynamic God (v. 15)
Successful living must start and end living in faith with an all-powerful, all-present, all-knowing, all-wise God. When we grasp for God to serve, we don't have to waiver in our living. God doesn't move—we do. As long as we keep close to God, our faith will keep warm.

In a previous pastorate I had an office by the front entrance to the church. The front wall of the office was glass. During Chicago's harsh winters, whenever the front door opened, I would get cold! The designer of the church put the boiler room at the opposite end of the building. Monday through Friday my secretary and I would shiver from the cold. Often we found our way down to the end of the building where the heat was high.

One of the keys to spiritual success is keeping close to the heater—Jesus. Our faith in him must not be moved!

II. By Living a Life in the Spirit of Wisdom and Revelation (v. 17)
A spiritually successful life results from comprehending and applying to life all God's grace through the awesome power of the Holy Spirit. Paul wanted the Ephesians to experience all dimensions of God. When they did they were sustained during all phases of life's circumstances—the good and the bad. For the disciple to be successful means a deeper, keener, and stronger experience with the living God as he reveals himself daily through his Spirit. As the Spirit takes control the things of God become more evident and keen.

III. By Living in Hope of a Real Inheritance (v. 18)
A small town in Maine was destined to become a large lake for which the Corps of Engineers had built a sizable dam. A man who was being interviewed said that the most painful part of that experience besides the relocation process was observing his hometown die. All improvements and repairs stopped. Why worry about building repair when it would soon be covered by water? Why fix the potholes? Why pick up the garbage? Why paint over the graffiti on the walls? He said for weeks the whole town was in a state of depression prior to the flooding.

He made this insightful comment, "When there is no hope in the future, there is no power in the present."

I am convinced that for the Christian whose hope is in the resurrection and eternal inheritance, his or her feet will be on the ground with a power for the present! We must not be so heavenly minded that we are of no earthly value. Let the chips fly and live life to its fullest—now! (Derl G. Keefer)

THE ONE WHO FULFILLS

LUKE 24:44-53

The disciples, like almost all of their countrymen, had grown up with great expectations of the coming Messiah. Then, as adults, they had staked their hopes on Jesus, the young prophet from Nazareth. In the beginning everything seemed so right—then everything had gone so wrong. The crucifixion definitely did not fit their plans. They were devastated. But then he was alive again! And here he was saying, "Touch me . . . talk to me . . . eat with me." "Why?" they wondered, "Why had it all turned out this way?"

"Everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled" (Luke 24:44 b). Must? Jesus' theology is showing. Events had unfolded as they had because they had been fore-written, and they had been fore-written because there is a God who "calls things that are not as though they were" (Rom. 4:17 b NIV). "Heaven rules," Daniel teaches (Dan. 4:26) . God planned his plan long ago (usually, in the New Testament, "before the world began"). Now, in time, his plan is being unrolled on the table of human events. God will not be thwarted. History will arrive at God's milestones. It cannot be otherwise.

I. Christ Is the Fulfillment of Prophecy
Fulfilled? It has been in vogue for some time now to downplay or deny altogether the possibility of predictive prophecy. As long as the Scriptures are passed through a filter of skepticism it will never be possible that human beings could actually and accurately foretell the future. To be sure, predictive prophecy was quantitatively rare in comparison to the volume of teaching or exhortational preaching of the prophets. But how else shall we hear Jesus who said of Moses, "he wrote about me" ( John 5:46 b)? Predictive prophecy calls Christians to suspend unbelief and believe. Imagine that!

Jesus speaks of the Hebrew scriptures as a threefold canon: the Law, the Prophets, the Psalms. Because the Psalms are the largest component of the Writings (Kethub段m), by metonymy Jesus names the part for the whole. This ancient classification is still reflected in the modern Jewish Bible, which is called Tanakh, being a vocalization of the initial consonants of Torah, Nebi段m and Kethub段m.

In the Law, Deuteronomy 18:18 was understood as prophetic of the Messiah even before Jesus began his ministry. "Are you the prophet?" the people questioned John the Baptist, their query driven by this passage ( John 1:21) . In the Prophets, Isaiah 53 was the text from which Philip began as he preached Jesus to the eunuch (Acts 8:32-35). From the Psalms, Paul was bold to declare, "What God promised our fathers he has fulfilled . . . by raising up Jesus. As it is written in the second Psalm: 'You are my Son; today I have become your Father' " (Acts 13:32-33 NIV).

"He opened their minds to understand the scriptures" (Luke 24:45 a). There are two ways the "opening" has been understood. One is that Jesus directly by divine intervention removed, as it were, scales from their eyes (Acts 9:18) and veils from their hearts (2 Cor. 3:14-16). The other is that the "opening" was effected by the explanations and expositions Jesus went on to give. Perhaps it was their zealous expectations that so tinted their vision and muffled their ears that "though seeing, they saw not; though hearing, they heard not." They thought they had seen an imperial Messiah sketched in Scripture; somehow the Suffering Servant never registered.

Seeing Christ as we want him to be, rather than as he is, has been a problem for more than first-century disciples. Artists have long painted Jesus in their own image. We should pray, with the theme song to Godspell, "to see Thee more clearly."

II. Christ Is the Prophet of Fulfillment
Between verses 46 and 47 is a subtle transition from that which had been prophesied and already fulfilled, to that which Jesus now prophesies and will be fulfilled. It is a transition from past to future events. It represents the transition between volume 1 and volume 2 of Luke's two-part opus, "Luke-Acts" (as we call them). In the Gospel, the evangelist has told the story of the passion and resurrection. In Acts, he will narrate the spread of the faith from Jerusalem to "all nations."

Luke structures the conclusion of his Gospel as a sort of chiasm with his beginning of Acts. Here in Luke (C) the prediction of the preaching of repentance and forgiveness of sins beginning at Jerusalem and then to all nations; (B) the promise of Holy Spirit sent with power; and (A) the ascension narrative, correspond in Acts to (A) the ascension narrative; (B) the advent of the Holy Spirit with power; and (C) the preaching of repentance and the forgiveness of sins (Acts 2:38) beginning at Jerusalem and then to all nations.

Jesus could thus accurately call the future because he is The Prophet. As he sits upon the throne of his ascension, heaven still rules. May he reign in the heart of each of us as well. (Barry K. Sanford)

AUDIO: Jesus, the Interrupter

Mon, 01 Apr 2013 19:50:00 GMT

By Jacob Armstrong

God interrupted history when he sent Jesus, and the world was never the same.

Join Jacob Armstrong as he presents the "Interruptions" series and looks at the people who interrupted Jesus, the people Jesus interrupted, and how he wants to interrupt your life, too.

ARTICLE: The Necessity of the Spirit

Mon, 01 Apr 2013 10:04:00 GMT

By Scott Bullard

John 14:23-29

Love is necessary both to be the body of Christ and to proclaim the gospel to persons who are not followers of Jesus. Of course, this is easier said than done. In addition to the “high view” of the church espoused by Paul, threads also run through Scripture on sin and the human condition. The church is full of spots and wrinkles, Paul always seems to add, though Christ will present the church to God as though it were “holy and blameless” (Ephesians 5:27).

Again we come to the disciples’ need for encouragement and comfort as Jesus is saying farewell. Let me say it more plainly this week than last week: the disciples know that they are sinful and feel inadequate, incapable of doing the things that Jesus is forecasting. Indeed, in the verses leading up to today’s Gospel lesson, the Teacher predicts that this ragtag bunch of fishermen followers will do greater works than he has done (John 14:13).

I don’t know about you, but I would have been uncomfortable with this prediction. Of course, we’ve already seen this crew misunderstand Jesus’ statements about himself, fail to walk on water, and argue about who will sit where in the kingdom of heaven. Those things aside, however, how do you feel about yourself and your ability to comfort, to heal, or to simply speak a word of forgiveness to another person? Have you done those things recently?

The only true answer to this question is a resounding no. We do not do anything. Rather, God heals, teaches, preaches, forgives, and comforts through us. We are vessels. This is the crux of Jesus’ message to the disciples in today’s text: “The Companion, the Holy Spirit, whom the Father will send in my name, will teach you everything and will remind you of everything I told you. . . . Don’t be troubled or afraid” (vv. 26-27).

This must have been of some comfort to the disciples, if indeed they understood it as we can in hindsight. “I am going and I am coming” makes more sense on this side of Pentecost, certainly. We must be this body because Jesus’ physical body is leaving this earth—this is what Teresa of Avila meant when she said we were to be “Christ’s hands and feet”—but we can only be this body if we are a Spirit-filled people.

Additionally, the Spirit will remind Jesus’ followers of his words to them. Remember the lists from last week—rejoicing together, suffering together, worshiping together, and (gasp!) sharing our food and other goods? That sounds like a demanding list and difficult to remember, in addition to being a little less palatable than the individualistic, healthand- wealth gospels we can hear on our televisions. But it should challenge us—to look more like the first-century church and to rely solely on the Spirit in humility. This is the truth of Pentecost, which we’ll experience next week; to be a Christ-follower after Jesus’ ascension is to be a person who continually leans on the Spirit—not the gods of this world— for power.

There's a well known hymn that ends memorably with these lyrics: “they’ll know we are Christians by our love.” The song begins by repeating “We are one in the Spirit, we are one in the Lord.” The order of the lyrics is important, and it is instructive. The final clause is completely dependent upon the first. Without the Spirit, we can’t love the way we ought to, can’t be (or become) the body that we are called to be.

Thus, as we end this Easter season and rapidly head toward the Ascension and Pentecost, we are caught in the middle, looking back at Resurrection, but also forward to the oddity of the Ascension and the even odder arrival of the Holy Spirit.

“I’m going away and returning to you,” Jesus says in verse 28. Where are you in all of this? Are you frightened about the future, about some impossible task you’ve been given? Are you prepared to live by faith in the days and weeks ahead, to breathe in and lean on the Spirit of God? Jesus says that, though we cannot do it on our own, we have a Companion (“Advocate” NRSV), a powerful and available and continually renewable resource in the Spirit. The Comforter will aid us in remembering Jesus’ words and in enacting them. May God give us the strength and the awareness of our weakness to rely on him for the glory of God’s name. Amen.

ARTICLE: Sermon Options: May 5, 2013

Mon, 01 Apr 2013 09:55:00 GMT

By Ministry Matters

RESPONDING TO GOD'S CALL

ACTS 16:9-15

God spoke to Paul through a dream directing him to preach the gospel in Macedonia and he followed through without the assurance of having every need provided. Even on the journey, God was working to bring the gospel to people who would not have the chance to hear it without Paul's obedience. How often could we become someone's hope if we would only follow through obediently and take God's message without insisting on having all the details assured to us?

I. A Call for Action
Paul's dream of the "Macedonia call" is one that depicts the emotion of the Christian mission. In seeing a man begging for help, our hearts are touched with compassion along with Paul's. However, we must recognize that Paul is seeing the spiritual reality of the need in Macedonia. In the physical realm, Paul and his companions would not see needy people begging for what they had to offer. Instead, they would confront the powers of darkness and be persecuted by those they were sent to help.

Spiritual realities are greater, but most times harder to grasp. People need God and need for us to respond to that need on behalf of the kingdom. However, they may not know for what their spirits are crying. They may not give a fair hearing to believers who offer the cure for what ails them. Our call to share the gospel is not relative to human response or outward circumstances. God calls us to see the weakened and needy souls of humanity crying out for the gospel which we are called to share.

II. Unfolding the Nets
Paul's obedience to the call of sharing the gospel with those whom the Lord had directed him, resulted in meeting Lydia. She is described as a worshiper of God, yet there seems to be something missing in her spirituality. "God opens her heart" to Paul's message. The purpose of Paul's vision begins to materialize. If the call was for Lydia alone, she was worth the cost of Paul's obedience to it. God purposed to "open her heart." She may not have been the most impressive convert from our standpoint, but to a loving Father, she was more than worth disturbing the plan of his apostle.

After her baptism and those of her household, she offered provisions for the band of evangelists. The seeds of obedience on the part of Paul sprang forth into obedience in her life, and in return provided for the work of God. God provided when his servants responded positively to his call without the promise of provisions. It was a matter of faith. For us today too, God will lead us and direct us in ways that will require faith, but through obedience he will provide for the journey and the needs that are incurred.

Who knows how many men and women the Lord has ahead of us in our journey? They are awaiting our act of obedience. They may even be worshipers of God, but waiting for someone just like us to explain the gospel and lead them to a full faith in Christ. Perhaps we were at one time that person waiting for someone to come and share with us. Listening hearts and obedient actions are essential tools to accomplish God's program of evangelism. (Joseph Byrd )

HOW SOON IS SOON?

REVELATION 21:10, 22–22:5

When our children were young enough to still be excited about Santa Claus' coming we faced every parent's Christmas Eve problem. How do you get the kids in bed and asleep—and sleep enough yourself so that Christmas morning you're not too exhausted to enjoy the wonder of a child's delight and surprise at what came in the night. As I was putting my youngest to bed she asked, "Daddy when will Santa come?" I replied, "Soon", to which she responded, "How soon is soon?"

The book of Revelation claims "these words are trustworthy and true" regarding "the things that must soon take place." We want to know, "how soon is soon?"

I. To the Mountaintop
The night before Dr. Martin Luther King, Jr. was assassinated in Memphis on April 4, 1968 he gave a speech at Claibourn Temple where he eloquently proclaimed, "I've been to the mountaintop . . . death does not worry me." The Bible opens with the powerful phrase, "In the beginning God. . . ." It concludes with John's vision of the new heaven and new earth. In verse 10 he mentions "a great, high mountain" as he describes for us his vision of the new Jerusalem. He echoes Ezekiel's description of the new temple in Ezekiel 40 . In both instances we are reminded that God took Moses up to a mountaintop to see the promised land before he died.

How soon is soon? We've been to the mountaintop. God has declared what he is going to do. Now we must wait and serve with patience and faith. The Christian idea of hope is more than a mere wish. It is a confident expectation for the future based upon God's past acts. From the perspective of Revelation we have a confident expectation of the future based upon what God has promised he will do in that future.

II. No Temple
God's unmediated and undiluted presence will be the great wonder of the final consummation of the age. John describes the new heaven as a place with no Temple (v. 22), no representative dwelling place for God. Why? Because God himself will dwell with his people. You don't need a facsimile when you have the original. The unmediated presence of God will also be evidenced by the submission of all peoples to his ultimate sovereignty. The gates of this new city are never closed. There is never any night nor any need of artificial light. God himself is the light of this final abode. The imagery is both beautiful and breathtaking. When will all this take place? Soon. But how soon is soon?

III. Paradise Regained
In Genesis we see the primordial couple in a saga of Paradise lost. Revelation concludes with a wonderful glimpse of a river and the "tree of life." That which was lost in the garden of Eden has now been restored. God will be seen face to face. His character will be indelibly stamped upon his children. Humankind will recover the full expression of the imago dei lost through the curse of sin and death. We are told that the chief end of man is to know and to enjoy God forever. One day that will become a universal reality. When? Soon. But how soon is soon?

By the time he was nine years old George Frideric Handel was writing cantatas. A few years later he played before the king of Prussia. Events took an unexpected turn. His father died. His music fell out of popular favor. Bankrupt and in despair he closeted himself in his room and in twenty-four days wrote his inspiring oratorio Messiah based in part on the visions of Revelation 7 and 19. He later exclaimed, "I did see the heavens opened and the great God himself seated on his throne."

We have to see with eyes of faith what God is going to do. We should pray as William Penn prayed, "Lord you have gone to prepare a place for us; prepare us for that happy place." Our job is not to draw diagrams of the new Jerusalem or to create time lines determining its date and place of arrival. We are to make ourselves available to the grace of God that we might be prepared for that happy place—soon. Perhaps sooner than we think! (L. Joseph Rosas, III)

LOVE AND OBEDIENCE

JOHN 14:23-29

"If anyone loves me, he will obey my teaching. . . . He who does not love me will not obey my teaching" (vv. 23-24 NIV).

Jesus tells his disciples that if they love him they will obey his teachings. In other words, he says, "If you really love me you'll do what I say." Love serves as a motivation for obedience and obedience is one of the tests of real love (cf. 14:15, 21).

I. Love Is the Only Real Motivation for Obedience
Love is the highest form of motivation. After all, it was love that motivated God to send his Son to the earth to die for us (John 3:16) and it was love that motivated Jesus to give himself up for us (1 John 3:16) . All through the New Testament love is lifted up as the ultimate motivation for doing what is right and holy ( John 13:34-35; Eph. 5:25 ff; Col. 3:12-14). And love for Christ is the highest motivation for obeying his teachings.

Of course, love isn't the only motivation. We can obey without love. For instance, we can obey out of a sense of fear of what will happen if we don't obey or out of a sense of Christian duty instead of out of love. Or we can obey because we agree with the truth of the teaching without believing in the truth giver (Jesus). But Jesus calls his disciples to obey out of their love for him and for God. It is the truest and purest motivation. The other types may leave us in the lurch in moments of temptation or persecution or doubt, but not love.

Thus, when we obey out of love, Jesus has promised that God will return that love and He and Jesus will come to abide with us. Obedience to Jesus' teachings will bring God's presence into our lives.

II. Lack of Love Motivates Us to Disobedience
Just as real love for Jesus will lead to obedience, a lack of love for him will lead to the opposite, an attitude of disregard or disobedience to the teachings of Jesus. Oftentimes, if love isn't our primary motivation for obedience, we will find ourselves trying to obey out of our own inner strength and for lesser motives. In a pinch, our own strength or those lesser motives may fail us.

It does need to be stated, however, that lack of obedience does not always indicate a lack of love just as obedience does not always indicate real love. We can fail to obey for many reasons other than a lack of love. For instance, we can fail to fully understand a teaching or we can be blind to the implications of a teaching. Of course, sin in our lives often leads us to act in ways that go counter to Jesus' teachings, even when we love the Lord. So don't be too quick to judge others or yourself.

III. Believers Obey Because They Love
Of course, while the other situations are possible, what would be most tragic is for a Christian to not obey because of a lack of love. The implication of Jesus' words are that if we do not obey due to a lack of love, he and God do not abide with us. Failure to love leads to lack of obedience which leads to losing God's loving presence in our lives. Jesus makes it emphatically clear that these words of encouragement and warning are not just his words, they are from the Father. We need to be sure of our motivation for serving the Lord. Our hearts can tell us that for sure, but be sure, God knows the truth and cannot be fooled! (Michael M. Jones)

ARTICLE: Preaching to Ourselves

Mon, 01 Apr 2013 07:44:00 GMT

By Stan Purdum

As a preacher, the comment I most hate to receive after a sermon is “You gave us something to think about.”

The way I hear it, none of the ways “You gave us something to think about” can be interpreted are ringing endorsements. It can mean, “We don’t understand what you told us but we are trying to be polite,” which translates as “You didn’t communicate clearly.” It can also mean, “We don’t know what to do with what you told us,” which means that while I may have communicated my theme clearly and maybe even stirred people up, I failed to tell them what they might do in response. It can mean “We disagree with what you told us but we are trying to be polite” or even “We don’t intend to do anything with what you told us,” both of which are troubling for obvious reasons.

In fact, the only positive construal I can put on “You gave us something to think about” is “What you told us is so unexpected that we need some time to mull it over before we can decide what do with it,” but even that suggests that I didn’t quite make my case.

Frankly, if all I accomplish with my preaching is to give worshipers something to think about, I’m wasting my time. The Sunday newspaper gives them something to think about.

Barbara Schmitz, an Episcopalian priest I know, gives a good perspective on this. As the administrative assistant to a bishop, she is often invited to preach at churches throughout her administrative area, and sometimes she has to drive a considerable distance to get there. Here’s something she said in a little book she wrote for beginning pastors about how to preach:

I live to preach. God gives me a sermon every week, and I’ve got to preach it. Sometimes I say something like this to the congregation: “I didn’t get up at 5 a.m. to be on the road at 6 a.m. Sunday morning to come preach here for nothing. I didn’t grope in the dark to pull on my pantyhose and get ready to go to church for nothing. Listen; if “nothing” is going to happen as a result of the sermon, then I’d rather stay at home. If nothing is going to happen, then I’ll sleep in, stay in my pajamas, put on a pot of coffee, read the Sunday newspaper, watch the Sunday morning political commentary shows, and snuggle with the cats. I didn’t get up before dawn because you have great coffee here. I got up and came because I am expecting God to speak to us and do something this morning.”

I don’t wear pantyhose, but I can identify with Barbara’s passion for preaching and with her expectation that God will speak to us and do something with us in a sermon.

The implication, of course, is that those who hear the homily, including the preacher, should be listening for God’s word to them. Significantly, Barbara titled her book Preaching to Myself. The first audience member who should be asking what the sermon is asking the hearer to do is the preacher. We have to learn to listen for God from our side of the pulpit.

With her pantyhose comment, Barbara gives one graphic image for thinking about how to hear a sermon, but here’s one that works better for me. It comes from the old movie Cat Ballou. It was actually a corny comedy, a spoof of the western genre, but there is one scene in it that applies to preaching. The story concerns a young woman, Katherine “Cat” Ballou, whose father has been killed by a hired gun named Tim Strawn on orders of a tycoon who wants her father’s land. For help, Cat hires a notorious gunfighter, Kid Shelleen (played to perfection by the late Lee Marvin), but when he arrives, it’s clear he’s well past his prime. In fact, he spends his days in a drunken stupor, in filthy clothes and looking the worse for wear.

But finally, a turn of events convinces him that he’s got to help this young woman and confront the hired gun. So he first sobers up. Then he cleans up: He takes a bath and shaves and combs his hair. When he arrived at the ranch, he had a valise with him that he had not opened so far, but now he does. He takes from it clean underwear, which he puts on, and in a very memorable scene, he has Cat’s ranch hand help him into a corset, which the ranch hand laces up tight to corral Shelleen’s gut. After that, from his valise, the gunfighter takes a splendid black outfit with silver accents, which he puts on. Next, he straps on a polished black gun belt with two holsters. And then, he draws from his valise the last items: matching silver six-shooters with pearl handles. Finally ready, he goes to town and shoots Tim Strawn.

Good preachers don’t spend their weekdays in a drunken fog, but there is something about going to deliver a sermon that is different from what we do the rest of the week. It requires special preparation not only of the words that will be spoken but also of the person who will speak them.

So Barbara climbs into her pantyhose and I climb into my corset and gun belt and we both go out to fire the gun we spent the week loading. If all we succeed in doing is giving worshipers something to think about, then we are pretty lousy shots.

But assuming we hit our mark, there is also this: In the movie, Lee Marvin acted not only the part of Kid Shelleen; he also played Tim Strawn.

If we have ourselves in our sights as we preach, God is likely to enable us to do more with the sermon than give people something to think about.

ARTICLE: What Do You Do When God Calls?

Fri, 29 Mar 2013 16:36:00 GMT

By Eradio Valverde Jr.

Acts 16:9-15

Our God works in some wonderful and unexplainable ways. That affirmation has been the constant theme of every Easter season. A Savior nailed to a cross, then buried, comes back to life in three days as Jesus had predicted. For the disciples then, and believers now, nothing could be more wonderful or unexplainable. Indeed, the Easter story didn’t end there. The risen Christ visited Saul of Tarsus and, in one of the Bible’s most dramatic conversion stories, turned Paul from captain of the opposition into captain of the home team.

Today we visit a passage from the Bible that confirms this encounter. We will discover that most of what we consider blessings are visits by God. Some visits we receive and enjoy; others trouble us. Further, some visits we cannot explain and simply say it must have been the hand of the Lord. Such was the case some years ago when I was serving in a city near the U.S.-Mexico border. My congregation had several lay teams in mission work who would, on their own, gather clothing, supplies, Bibles, materials, and the like, and go to Methodist churches south of the border. Their ministry was rewarding to them and a frequent source of refreshment and inspiration for me.

One particular couple from my church loved to leave on the spur of the moment, led by God, they said, to visit pastors or members of churches along the Mexican side of the border. On one particular day they called me and invited me to come along for the ride to deliver some goods to a pastor I had met some months earlier. He served a tiny church and was a recent newlywed, full of energy for the work of the Lord in this small village, eager to spread the gospel. As we approached his home at the end of a long, dusty road, there seated on the porch was this young minister, head bent over an open Bible. He glanced up, immediately recognized the van, and began running toward us, waving and jumping with excitement. He opened my door and hugged me as he explained, “I just finished a prayer asking the Lord to send you to visit me!” I asked very innocently, “Me?” And he said yes and explained the why of his request. I talked with him about the situation he was facing in hopes that it might bring a blessing, and we enjoyed a great visit, closed our time with prayer, and I returned home. Only the Lord knows what purpose I served that day, since all I did was to say yes to an invitation to travel to Mexico, expecting only to help unload things from a van; not to help a fellow pastor with a load he was carrying.

What do you do when God visits? Paul would instruct, “Say yes” to whatever God leads us to do. Paul was visited with a vision, one night as he slept, of a man from Macedonia imploring Paul to “come over to Macedonia and help us” (Acts 16:9). Paul, convinced it was God calling him, obediently began making plans to travel to that region and fulfill this call.

God visits us regularly and, whether through dreams, visions, or recurring thoughts, plants seeds in our minds that, if followed, may result in special blessing for the work of God even today. Paul’s call involved visiting a significant region of the time, to bring the good news about Christ’s love. Travel was difficult, but Paul and Timothy finally reached Philippi. Once there, they ventured outside the city gates to the river, where they believed they would find a place of worship. Paul shared the good news with the women gathered there. Lydia received this salvation message and opened her home to host what became the church in Philippi. Some scholars believe that while in Philippi, Paul wrote his second letter to the Corinthians and his first epistle to Timothy. We also have the epistle to the Philippians; those encouraging words Paul shared some years later with the church he founded there. This was, indeed, a fruitful visit. What do we do when God visits? Are we open to God’s leading?

Today is the perfect day to ask ourselves these questions. Have we considered that every obedient step we take may guide us to the place where a wonderful seed is planted for fruitful ministry? Dare not to limit God’s power to share exactly what is needed to be faithful. Dare even to imagine that God may provide exactly what we thought we didn’t need, as was the case with the disciples on that first Pentecost Day. God visited them in a mighty way and continues visiting today.

I serve in the ministry as the result of a recurring visit by God. I told God that I was not the right person, and shared hundreds of what I thought were excellent excuses to dodge this call. I placed conditions on my call; I had to overcome my shyness and I had to be more willing to stand in front of people to speak God’s Word. Wouldn’t you know it; God did all those things and more.

Two weeks from now, we will celebrate Pentecost, the day when the Holy Spirit visited the disciples and empowered them to share God’s good works in many languages. The disciples followed God’s leading to take those steps to share the way God continues to work in all the lives that trust God and let God work in them. Where is God leading you?

ARTICLE: The Carpenter Is Dead

Fri, 29 Mar 2013 15:06:00 GMT

By Ronnie McBrayer

Blood runs along what remains of his left eyebrow. The drop hangs there for an instant and splashes to the ground. Stripped naked, on his knees, he lets his face fall forward into the dirt as the fading chill of early morning blows across his back; a back that more resembles something from a butcher’s shop than a human body. The strong, tanned shoulders of a carpenter are gone. Nothing remains but hanging ribbons of muscle and flesh. On any other early morning he would be carrying great stacks of lumber to his worksite, or carrying loads of fish to the market with his friends. This morning, he can’t even carry the weight of his own body, being drug the last few hundred yards to this place, by a dark-skinned stranger, pressed into service by Caesar’s army.

In the reprieve of these moments so many thoughts race through his mind. The cool of the garden the night before; the bread and the wine – oh for a sip of that wine here, now; the warm, wet kiss of betrayal; the crowd with their shouts of joy and waving palm branches; the faces of his friends: Peter, with that bushy beard, sunburned face and loud, sailor’s mouth; John, so young, so impulsive, with that unruly cowlick he can never comb into place; Mary Magdalene, she who may best understand him, but who is still so conflicted by her past, her failures, her reputation; and then that other Mary, his mother.

He can see her, tottering about in the kitchen of his childhood home, pulling the hot, black bread from the oven, smiling that knowing smile at him across the table. She is here. He recognizes her cry in the distance, the same suffering cry as when Joseph died, but now even deeper than then. She is not crying for a dead husband. She is a mother crying for a dying son. A quick glance at others in the crowd: The few who mourn for him, the Pharisees and Sanhedrin who gloat over his bleeding body, and the ignorant masses, out this early morning to see the spectacle; dumb, but beautiful sheep, victimized by their circumstances, their poverty and public opinion. There is so much they do not understand.

Dehydrated, exhausted, thirsty – so thirsty – near delirium from shock and blood loss, he prays for just a few more moment’s rest; but there is none. The Roman centurion steps forward, barking orders, cursing the gathering crowd, and kicking at his tormented victim. This is the same soldier who hours earlier, with horsewhip in hand, had reduced this young man to a bloody stump. He must now finish the task. This isn’t cruelty, the soldier explains to his own conscience, an explanation he had tendered many times. This is just a job. Some are farmers; some bakers; some are merchants; some carpenters. I am a soldier. I keep the peace. This is what I do. He had presided over many executions, preserving the Pax Romana, this Roman Peace. Bandits, insurrectionists, terrorists, freedom fighters: Countless such criminals had earned the sharp end of Roman justice.

This isn’t my idea, not my policy. I am just following orders, enforcing the rule of law. This carpenter, this amateur rabbi, this would be messiah, this king of the Jews, whoever or whatever he was (just execution number three on this morning), had apparently refused the way of Roman virtue; thus, he would pay the price. The centurion’s anger, always boiling there, just below the surface returned anew as he picked up the hammer. These seditious Jews can have their king, he thought to himself. But they better pay homage while they can, because here he lies, soon to be fastened to a stick, soon to be dead. There was only one king, as far as this soldier was concerned: The one who pays my salary and whose image is engraved on the handle of my sword.

Let’s get on with it, he says to his fellow executioners. I haven’t had breakfast yet. The cohort works to align two massive beams on the ground beside the crumpled carpenter. They roll him over on his back, his bloody shoulders now pressed against the coarse wood. Flashing through the condemned’s mind, he returns to the carpenter’s shop: I cleaved many a beam, just like these, he recalls. But I never remember the finished product being so rough, so full of splinters. With dreadful skill the legionnaire finds the depression at the front of the wrist. He drives a heavy, square, iron nail through the wrist and between the bones. This prisoner must be nearly dead already, the legionnaire assumes. It takes no one to hold him down. This freedom-fighter has no more fight left in him. Good enough, the legionnaire mumbles, over the sound of his growling belly and the sickening clatter of iron splitting wood and flesh. Quickly he moves to the other side and repeats the action. He is careful not to pull the arms too tightly, but to allow them to flex and move. Arms pulled to tightly will shorten the dying process. Remember boys, this isn’t a mercy killing. On cue, they all laugh and begin lifting the cross into place. Violently it is dropped into a well-worn hole, and the weight of wood, body, and gravity – the weight of the world – bears down on two single nails, two single hands, one single carpenter.

The left foot is now pressed over and against the right. With both feet extended, toes down, a nail is driven through the arch of each, leaving the knees flexed. The centurion, the bulk of his gory work completed, seeks a place to sit, to rest, to eat his breakfast, and dream of going home to Italy, a home with a wife and children; a home with horses and fields of barley; a home he has not seen for many years; a home he protects by killing the enemy here, in this rebellious, God-forsaken province at the edge of the world. Better to fight the enemy at a distance, than in the streets of Rome, he reminds himself. But Oh, to be at home, where I can sleep under clean sheets, eat a kitchen-cooked meal from my own fire, where I can make love to my wife, and tell stories of far away lands to my son and daughter. Would to Jupiter and Mars and all that is holy, that I could get out of this place! Soon. Soon enough; just a few more months.

And yet, the carpenter is dying. He is crucified. As he slowly sags down with more and more weight pulling on the nails in his wrists, excruciating, fiery pain shoots along his fingers and into his arms, exploding in the brain and washing over his entire body. The nails in the wrists are putting pressure on, if not nearly severing, the median nerves. As he pushes himself upward to avoid this stretching torment, he is forced to place his full weight on the nail through his feet. This he cannot stand. The searing agony of the nail tearing through the tissues and nerves between the bones of his feet is too much, far too much. He must collapse, only for the angry outburst of pain in his wrists to begin all over again.

The arms fatigue. Cramps sweep through his muscles, knotting them in relentless, throbbing suffering. The carpenter begins to lose the ability to push himself upward to breathe. He is suffocating; slowly, gradually, in the heat of the now rising sun. He fights to get even one small breath, just one. And with that breath he screams, “Eloi, Eloi, lama sabachthani?” My God…oh dear God…Why? Why have you forsaken me? Finally enough carbon dioxide builds up in his lungs and in his blood stream, partially relieving the cramps. He is now able, sporadically, to push himself upward to exhale and bring tiny bursts of oxygen into his lungs; oxygen that will not save him, that will only prolong his suffering.

For six hours on this Friday – six long, wretched hours – while Roman soldiers eat their bread and dream of home, while his mother wails with a dagger in her own heart, while the crowds laugh and mock, while his friends hide in abject defeat, while the government washes its soft hands clean, while the sky turns black and God himself weeps – the carpenter hangs there, strung between heaven and earth, suffering in hell.

Infinite pain, cycles of twisting and contorting to get a breath, joint-ripping cramps, periods of asphyxiation, searing agony as his lacerated back moves up and down against the rough timber. Then, as if he had any more blood to spill, as if he had any more pain to feel, any more ways to suffer, a bottomless, devastating agony is born deep within his chest. The pericardium of the heart begins to fill with serum. The heart compresses, constricts, and spasms as it drowns in its own fluid. Pushed beyond its limit, the heart can no longer pump the heavy, thick, blood. The tortured lungs, working like panic-stricken bellows, gasp for the last gulps of air. The chill of death, with all its welcomed mercy, crawls across his body. Finally – finally – he can allow his body to die. Over a misshapen, swollen tongue and cracked, bleeding lips he whispers, Tetelestai. It is finished. The carpenter is dead.

BLOG: The Death of Death

Wed, 27 Mar 2013 13:24:00 GMT

By Clay Morgan

Vampires, zombies, ghosts, and undead creatures appeal to us because eternity has been set in our hearts. Our limited minds aren’t able to comprehend infinity, yet humankind has long been obsessed with immortality. We feel that there’s something beyond this existence. A person’s soul, spirit, essence, or whatever we want to call it must live forever.

In all our speculation we’ve created fictional scenarios in which life beyond the grave happens right here on earth. It’s part of what makes creatures of the night so interesting. In some ways, visions of undead hordes aren’t too far from what the Bible predicts. That’s what resurrection is, after all. Dead people will come back to life. If Scripture is accurate, then we are all getting a seriously extreme makeover for eternity—a version of our bodies that can never be destroyed.

Paul said the perishable will become imperishable. Firstcentury believers like the Corinthians were already asking him how such a thing could be possible. “How are the dead raised?” they wondered. “With what kind of body will they come?” It’s like they were saying, “How could this possibly work? What would a corpse look like if it was pulled from the grave? Are you nuts?!” Even New Testament listeners in places like Corinth envisioned grim, zombielike bodies.

Paul responded by pointing out the laws of nature. Flowers and plants are not put in the ground. Seeds are. They look nothing like that which they yield but must first be put in the ground. The death of those seeds leads to new life and beauty. He described how even in our current understanding we know there are heavenly bodies like the sun, moon, and stars that we can see with our earthly bodies. We can understand that a gap exists between these realms, but transformation must occur in order to bridge it.

If we’re honest, most of us have thought about ways we would like to change our body. We dream about bodies that are not only perfect but also immune to sickness—bodies that can never die because death will be dead. Christ’s work on the cross means we don’t even have to fear death. Paul knew it when he asked, “Where, O death, is your victory? / Where, O death, is your sting?” (1 Corinthians 15:55). The sting of death is sin, and God nailed it to the cross to make a spectacle of it.

Out of all the crazy stories in this book, Jesus is the only one who raised himself from the dead. Everyone else was just resuscitated. They came back to life for a while but still had to die again. A resurrected person is immortal. Imagine what it will be like to have a physical body and yet never have to fear death. Without death to fear we are truly free to live.

ARTICLE: Pentecost Not Drunk

Mon, 25 Mar 2013 22:10:00 GMT

By Gregory L. Tolle

In Man of the House: The Life and Political Memoirs of Speaker Tip O’Neill, O’Neill tells an old Irish story about Uncle Denny who met his priest as he was walking down the street.

The priest took one look at Uncle Denny and said, “You ought to be ashamed of yourself. Three weeks ago, you came in and took the pledge and vowed that you’d never take another drink as long as you live. And now look at you — you’re drunk.”

Uncle Denny replied, “I’m not drunk, Father. What makes you say a thing like that? I’m not drunk at all!”

The priest responded, “Well, if you’re not drunk, then why were you walking along with one foot on the curbstone and one foot in the gutter?”

Denny said, “I was?”

The priest confirmed, “Indeed you were.”

And Uncle Denny replied, “Thank the good Lord, I thought I was lame.”

Because of the apostle’s behavior at Pentecost, they too were accused of being drunk. How else could the people explain their wild appearance and behavior? These people knew that these followers of Jesus were different. However, their assessment as to why was wrong. The apostles were filled with the Holy Spirit.

But it raises a question for us. When folks see and hear us, what do they assume? How do they explain our appearance and behavior? It may be that there is nothing to explain. If we seem to be like everybody else, then shame on us. We are not called to blend in— but to stand out in such a way that calls attention to our God. I wonder if too many Christians would never be mistaken for being drunk because their faith is so incredibly sober.

I don’t drink, so I am way out of my league here, but I think I know what I would do if I wanted to keep a bit of a buzz. I would start with a drink first thing in the morning. I would keep a flask or something with me all day long. I would have a drink or two at lunch and dinner. And I would have a nightcap before bed. I would hang out with people who thought the same way and we would get drunk together.

That would be my approach if I wanted to live under the influence of alcohol. Perhaps it serves as a model for how I might live under the influence of the Spirit— to keep in close contact with God all day and also to hang out with others who share my passion. Then it might be my privilege to be misunderstood by the people around me— just like those Spirit-filled forefathers in Jerusalem. The apostles weren’t drunk— just excited. They were filled with the Holy Spirit that they encountered through a violent wind and tongues of fire, and they took the message of Jesus to the entire earth. Pentecost was a moment of earth, wind, and fire.

We can’t create this wind and flame, but we can— and should— allow the Holy Spirit to work within us to take the gospel to the ends of the earth.

excerpt from Lectionary Tales For the Pulpit included in the Ministry Matters Premium Subscription

ARTICLE: Sermon Options: April 28, 2013

Mon, 25 Mar 2013 15:02:00 GMT

By Ministry Matters

OVERCOMING BARRIERS

ACTS 11:1-18

Part of the gospel's resurrection message is the breaking down of human prejudices and barriers that separate humanity. All have sinned according to God's Word, and all who receive the grace of God are assured the hope of eternal life promised through the resurrection of Christ. Some would be willing to give salvation to any and all people, but hold back certain privileges in the kingdom to those they do not deem worthy to receive them. This text is another example of Scripture confronting our Christian or religious bigotry.

I. Caught in the Tradition
The brothers were angry at Peter because he broke the tradition of not associating with the Gentiles. Peter's own prejudice in this area would be tested later, but here he had to defend his actions as being directed from God. Here is the hard part of this story. Many times God's desires have little to do with our traditions. We work to preserve traditions out of respect for our ancestry and to firmly establish our identity.

Meanwhile, God is working to do a new thing in our midst. He desires to break the previously held notions and humanly imposed limitations. Although we resist the very concept of change, God is moving to change our identity, to make us look different in comparison to previous generations and more like him. In short, when we work to preserve our identity and history, we could be working against what God is doing in our lives.

II. Choosing to Move God's Way
As usual, God uses things we can understand to explain things we cannot grasp. Peter is given a vision of impure food and directed by God to eat it. The issue was not food, it was the preservation of a tradition that excluded some from kingdom privileges. Peter is confident of his righteousness in this regard, for nothing unclean ever entered his mouth (forgetting that his Lord taught that it was what came out of a man's mouth that defiled him).

God will clean whatever vessel he chooses. Not only can God use Gentiles, he can and will also clean Peter up spiritually to be used for the kingdom. Peter must be cleansed of this bigotry that makes him choose his way over God's command. It seems God has this notion that he is God and can expect obedience from his servants, even to step over their tradition. God corrects Peter's self-justification and makes it clear that obedience is better than following the routine of religion.

Moreover, Peter is not left to simply agree with the proposition that human-imposed barriers in the kingdom are wrong and must be destroyed. No, Peter is confronted with his personal prejudice and must apply the principle to his actions. His speech alone will not suffice here, he must be a doer of the word and not a hearer only. God places a task in front of him that he can handle. Peter can choose obedience in this instance.

God has not changed. He is looking to destroy the humanly imposed barriers that segment the body of Christ. He will challenge us where we live, to move past our human traditions, and to be transformed into what he has created us to be. His body operates with Christ at the head and all parts are to conform in obedience without fragmentation. (Joseph Byrd )

A BRIEF GLIMPSE OF HEAVEN

REVELATION 21:1-6

Every now and then you hear some well-meaning soul say something like this: "Even if there were no life after death, even if God doesn't exist, living the Christian life on earth would still be worth it all." This seemingly noble sentiment is a feeble effort to remind us that the Christian life does make a difference here and now. But it is precisely because of our eternal hope that the sufferings of the present life pale by comparison to the full manifestation of God that shall be revealed in us. Easter was only a month ago and already we need to be reminded.

I. God Is Doing a New Thing
That phrase comes from the lyrics of the Christian rap group, dc Talk. John's vision of the a new heaven and a new earth is a reminder of God's new thing agenda. The temporal order of the first heaven and earth is transitory. Mere physical existence is but a vapor. And it is a poor substitute for life. Jesus said that he came that we might have a full life—not mere subsistence existence.

In the Hebrew mind the sea was to be feared. It was the insurmountable boundary. John's vision is of a new order where there are no longer any boundaries. In that new order we shall know with the same depth and clarity by which we are known by God.

II. Heaven Is a Place
Looking toward the cross Jesus told his disciples, "I am going to prepare a place for you." Heaven is that prepared place for a prepared people. The people of God are called the bride of Christ. Our eternal abode is a fantastic union of humankind in the power and presence of God. Heaven is a wonderful place of no more—the list of human ills and the pangs and pathos of existence is seemingly endless. Yet heaven is a place where God says "no more" to death, mourning, crying, or pain. The old cycle of birth, life, and death is displaced by God's new order. Heaven is a place where the new has come.

III. The New Has Come
How many new year's resolutions do you remember? How many have you kept? You may be thinking, "Preacher, you are crazy. We just had Easter, not Christmas!" The sad reality is that it takes more than good intentions and the turning of the pages of the calendar to make a new start. We enter a new year with the old self and soon fall back into our familiar rut. But, as Paul Harvey says, "Now, for the rest of the story."

I saw a button some years ago with the letters "P B P G I N F W M Y" which stood for the phrase, "Please be patient God is not finished with me yet." I hope all of us are a work in progress, a Christian under construction. There is coming a day when God's construction project will be complete and the new will stand fulfilled. John says in that day the old order has ceased to be and the new has now come to fruition.

In the meantime, we live in the light of our ultimate destiny. Free from the fear of death we can now embrace life to the fullest. A new Christian once began reading his Bible but like many, became impatient with the gradual unfolding of redemption's story. So he turned to the last chapters of Revelation and said, with a sigh, "In the end, God wins." This is why Christians face death differently from non-Christians. We do grieve but not with the hopeless and helpless grief of the world. We know that our good-byes are not final, they are only "until then."

It was the doctrine of the resurrection and the eternal hope it gives that enlivened the early church. Paul said, "if Christ has not been raised, our preaching is useless and so is your faith" ( 1 Cor. 15:13 NIV). However, because of his confidence in the resurrection power of God, he concluded this wonderful chapter of hope with "Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain" (1 Cor. 15:58) . (L. Joseph Rosas, III)

THE ELEVENTH COMMANDMENT

JOHN 13:31-35

It is the last night before Jesus goes to Calvary. One of his disciples, Judas, has just left to put the wheels of betrayal in motion and Jesus remains with the other eleven. It will be his last night with them. What does he want to say to them during these last few precious moments?

First, he tells them that he has glorified God and is about to be glorified by God. Then he tells them that he must go on a journey and that they will not be able to go with him. He must make this journey alone. But before he leaves them, he must give them something that will serve to guide them on their own subsequent journeys—a new commandment!

That's right. Jesus, on the last night of his life, gave the disciples a new commandment to be honored and kept. The giving of this commandment was made even more important by the fact that it is one of the last teachings Jesus gave them. And what is that new commandment? Three simple words: Love one another (John 13:34) .

I. The Significance of the New Commandment
What is the significance of Jesus giving a new commandment? The significance is found in Jewish history. For it was at the very beginning of the Jewish nation that God gave Moses the Ten Commandments. These Ten Commandments were to serve as the foundation for all the other laws and regulations given to Israel. And Moses was given one of the highest places in Jewish history because he became known as "the lawgiver." When Jesus, then, proceeds to give a "new commandment," he is placing himself above Moses, as the new lawgiver. In effect, his new commandment becomes the Eleventh Commandment!

In a comparison of the events surrounding the giving of the Ten Commandments (Exod. 19–20; Deut. 5) and the Eleventh Commandment (John 13:31-35), a few interesting things should be noticed. First, the Ten Commandments were given by God to Moses (Israel's leader). The Eleventh Commandment was given by Jesus (God in the flesh) to the disciples (the movement's soon-to-be leaders).

Second, God's promise to the nation of Israel was that if they faithfully kept these commandments God would treasure them as his nation and they would become a kingdom of priests and a holy nation (Exod. 19:5-6). Jesus' promise to the disciples was that if they faithfully kept this commandment, all people would know that they were his disciples ( John 13:35) .

Third, the Israelites' response was to become impatient and frustrated and to make another god (Exod. 32). The disciples' response was to get sidetracked and miss the point. Peter focused, not on the giving of the new commandment, but on the earlier statement about Jesus going on a journey that they could not follow (John 13:36-37).

II. The Church Has Become Sidetracked Through the Ages
This same response, that of getting sidetracked, has become a recurring pattern for the Christian Church throughout the ages. How many times have Christians fought Christians down through history? Killed Christians? Burned, starved, hunted, tortured, and mutilated Christians? What do people in the community think of our church as a family of God? Do they see us, as a congregation and as individuals, living out the Eleventh Commandment?

The Jews lived and died by the Ten Commandments. Why don't Christians live and die by the Eleventh Commandment? Is it any less binding? Is it any less important? Remember, it was given by God through Christ and it was to be the sign to the world that Christians were God's people and the people of his kingdom.

III. We Can Live the Eleventh Commandment
"Love one another." These are the simple and brief words of Jesus that make up the Eleventh Commandment. And just as simple and brief are Jesus' instructions on how to carry it out in our lives. Jesus said: "As I have loved you, you also should love one another" ( John 13:34) . In other words, Jesus tells the disciples, "Just do as I did to you."

But note that the focus is on disciples loving disciples, on Christians loving Christians, not Christians loving the world in general. This is not a general call to love everyone but a more basic step. After all, a church cannot effectively reach out with the gospel for very long if its members don't love one another first.

How did Jesus love the disciples? Jesus loved the disciples in at least three ways.

Sacrifice: Jesus loved the disciples by making sacrifices for them. He sacrificed his time, his energy, his emotions, his schedule, his family, his privacy, even his life. If we are to live out the Eleventh Commandment and love one another, then we will also have to make sacrifices for one another.

In order to love one another we will have to sacrifice our time, energy, emotions, schedules, families, privacy, maybe even our lives for one another. These sacrifices may need to be made in order to visit the sick or hurting, help others with a problem, or responding when called on in an emergency. Remember, this call to love one another and therefore call to sacrifice for one another is for all disciples, not just the ministers.

Share: Jesus loved the disciples by sharing himself with them. He listened to their fears, he cried in their pain, he laughed in their joy. He prayed with them and for them. He gently showed them their sin and helped them onto the right path. Jesus shared who he was with them. He opened himself up to them.

If we are to live out the Eleventh Commandment and love one another, then we will also have to share ourselves with one another. In order to love one another, we will have to share others' pain and laughter, gently point out faults and then forgive, seek forgiveness when wrong, and open up ourselves to others. In other words, we need to be genuine and real with others, not phony.

This sharing may be required when comforting the bereaved, celebrating another's achievement, confessing a specific sin and asking for forgiveness, or privately going to another to express concerns about the way they are living.

Serve: Jesus loved the disciples by serving them. He called them to follow him, became their master and teacher, and then proceeded to serve them. Earlier in chapter 13 the Son of God was washing the disciples' feet!

If we are to live out the Eleventh Commandment and love one another, then we will also have to serve one another. That means no matter who you are in the church, you are never too good or too mighty, too important or too wealthy or too educated, too old or too young to serve anyone else in the church. If the Son of God can serve men and women of all kinds then so can you.

How do we love one another as Jesus loved? We sacrifice for one another, share ourselves with one another, and serve one another. Are the situations different in our times? Maybe in the details and the names, but not in general. Are there disciples who need to be sacrificed for? Are there disciples who need someone to share their burden? Are there disciples who need to be served? If yes, then there are opportunities for you and me to love one another. Trust yourselves and your instincts to do the right thing. God has been with you: teaching, guiding, loving, encouraging—now go and love one another. (Michael M. Jones)

ARTICLE: God Is the God of All

Mon, 25 Mar 2013 14:04:00 GMT

By Eradio Valverde Jr.

Acts 11:1-18

In my first year of seminary, I was required to take a course affectionately referred to as “Super Bible.” On the academic quarter system of this seminary, all the way from August to May, I would be in this course, taught by two professors, studying the Bible from cover to cover. One of the most difficult aspects of this course, or so I thought, would be the “interview” with these two professors where we reviewed an assigned passage from Scripture. I was assigned chapter 10 of Acts. The interview was not the terrifying experiment in torture and excruciating pain I expected but, instead, a delightful experience forever etched into my heart and mind. These two gifted Bible scholars shared with and coaxed from me the image of a God who is the God of all. I will say that again, God who is the God of all. Say that with me: God who is the God of all. Doesn’t that sound wonderful? Let’s see if we are at that point in our lives today.

In today’s passage Peter, the “prince of the disciples,” a Jew among Jews, returns from a visit to those non-Jews who had accepted the word of God. When he arrives in Jerusalem, Peter is called upon to relate his experiences. The Jews in Jerusalem respond negatively, and take a stance that perhaps God does not intend for the message of salvation through Jesus to extend beyond Jewish racial/religious borders. Peter asserts that the visit confirmed for him what all Jews should have known and lived in the first place; God is the Creator of all. God’s question becomes Peter’s question as well: “How can we, as humans, judge any creation of God’s as being ‘profane or unclean’?” While the images on the sheet in Peter’s dream, depicted in Acts 10, were primarily animals, Peter was quick to realize that God used the animals to represent humans, and no human should ever judge another as being “profane or unclean.” Dietary laws, used by the Jews for centuries, had limited their social interaction with others and now threatened relations among Christian believers. The barriers between people had to come down, and God used Peter to begin the destruction of those walls.

As we continue our Easter journey of new life, there can be no greater rebirth than our acceptance of all. We must certainly embrace the view that all human beings are made in the awesome image of God. Here it is, the Easter season of 2013, and we wish we could declare the end of all “isms,” especially racism, but we know this is not yet true. I invite you to look around this room and see all of God’s people present with us. Do we, on this Sunday morning, reflect the whole spectrum of society today? Have we broken down the walls and barriers of race as we know we should? Have we allowed God to open our hearts to lovingly welcome all who come to join us in worship?

Peter shared what he received from God. Peter came to understand that God works in mysterious ways to help change our attitudes and perceptions of others. We cannot do it alone. Peter had been taught that Gentiles were unclean; that to interact with them was unclean. To sit down and eat at the same table with Gentiles was one of the worst things imaginable. It took a visit from God in a vision to change Peter’s perception of the Gentiles. This same God visited the Gentile Cornelius with a vision, calling him to send for Peter. Perhaps both men were frightened; change of habits and customs is frightening. But the obedience of both brought great blessing to the Christian church. Peter called it the blessing of the Holy Spirit coming down as they met together in fellowship; the Holy Spirit coming as God’s gift of strength and comfort for those living the new life in Christ.

On this Sunday, then, we should ask ourselves some questions about our lives. First, are we praying on a regular basis? Peter modeled a life of obedient and willing prayer to God every day, using the model taught him as a child and by the Lord. Second, are we praying in such a way that allows God to speak to us? I don’t need to remind us that prayer is not a dictation to God of our “To Do” lists. It is a regular and integral part of worship. If we are praying on a regular basis, are we obedient when we hear God’s leading or do we stay mired in our destructive ways? Our journey is more fruitful when we are obedient to God. In a couple of Sundays our journey of faith will lead us to the celebration of Pentecost. It is not too early to ask ourselves if we are yet aware of the power of the great gift from God that can still change attitudes, perceptions, and yes, even lives. Let our rejoicing in the God who is the God of all be like the psalmist’s in today’s Psalm 148: “Wild animals and all cattle, creeping things and flying birds! Kings of the earth and all peoples, princes and all rulers of the earth! Young men and women alike, old and young together! Let them praise the name of the LORD, for his name alone is exalted; his glory is above earth and heaven” (vv. 10-13). It is my prayer that your presence in worship today has brought new wisdom, peace, and, as the psalmist says, “joy, the joy that endures”—the joy that helps spread God’s love to those who need it most! Amen.

ARTICLE: Listen Up

Thu, 21 Mar 2013 15:14:00 GMT

By Boyce Bowdon

One evening in 1953, a Methodist lay speaker phoned me, said he had a bad cold, and asked me to preach for him the following Sunday.

I was 18. Three months earlier I had made my commitment to the ministry and preached my first sermon at my home church, First Methodist in Jonesboro, Ark. Since then I had preached two or three times in country churches nearby.

The lay speaker said the service started at 9:30, and told me how to get to the church.

“Go out old Greensboro Road past Buck Snort Hill,” he explained. “They named it Buck Snort Hill back in the old days because it was so steep deer would snort when they ran up it. The church is over on the left, just a little past the hill. You can’t miss it.”

I assured him I would be there.

Sunday morning came and I headed for New Haven. Driving along the gravel road, I kept rehearsing my one and only sermon. Before long, I came to a steep hill that I assumed no buck could climb without snorting. Over on the left was a church. A bunch of cars and pickups—looked like fifty to me—were in the parking lot. I was excited to see such a big crowd. My reputation as a great preacher was obviously getting around.

I parked, grabbed my Bible, and hurried inside, greeting people enthusiastically on my way to the front of the sanctuary.

Just as I stepped behind the pulpit, a man came in the back door with a Bible under his arm and a puzzled look on his face.

“You’re just in time,” I said, hoping to put him at ease since he was a few minutes late. “We are about to get started.”

"Who are you?” he asked.

“I’m Boyce Bowdon and I’m here to fill in for your pastor who is sick.”

"Son,” he said, “I am the pastor and I’m not sick.”

What was wrong with this guy? Or was I the one with a problem? Surely, I wasn't at the wrong church. Just to be sure, I asked him. “Isn't this New Haven Methodist Church?"

He shook his head. "No. This is the Church of Christ. The Methodist Church is three miles up the road, on the left, just past Buck Snort Hill.”

I apologized and left as quickly and quietly as I could.

After I drove up the road for about five minutes, I came to a very steep hill—this had to be the one a buck couldn’t climb without snorting. Over on the left, nearly hidden in the midst of trees, was a little church. Three or four cars and trucks were parked in the shade.

When I got inside the first person I met was a woman who must have been ten years younger than I am now but seemed ancient to me back then. I asked her if this was New Haven Methodist Church. She smiled pleasantly and said, “Has been for a hundred years and far as I know it still is.”

More than half a century has passed, but I still haven’t forgotten the valuable lesson I learned that day: When you are going to preach, not only is it vital to think about your message; it's vital to think about the people you hope to reach with yours message. Where are they—not only geographically? Where are they in their life journey? What matters to them? What do they want? What do they need? And most important of all: What good news from God do you have to share with them?

To reach people, we must present a message that is relevant to them. It must be timely and significant for them. How can we do that?

To present a message that is relevant to them, obviously we must know them. How can we know them?

The best way is to invest as much time as you possibly can with them. When you are with them, don't try to impress them with how brilliant and spiritual you are. Keep your focus on them.

A United Methodist hospital chaplain recently gave me this insightful advice about visiting people in the hospital and elsewhere: "You need to do three things," Beverly Powell told me. "Show up, shut up, and listen up. There's no point in showing up if you don't listen up."

The key to reaching people is listening to them. And the key to listening is caring. And the key to caring is loving. Unless we genuinely love people, we cannot understand what they are revealing to us by what they say and by what they do not say.

The Apostle Paul summed it up beautifully: "If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal" (I Corinthians 13: 1).

The more we love people, the more effectively we will reach them with God's transforming love.

ARTICLE: Sermon Options: April 21, 2013

Wed, 20 Mar 2013 18:25:00 GMT

By Ministry Matters

WALKING IN FAITH

ACTS 9:36-43

On the heels of an incredible miracle of healing for Aeneas, the eight-year bedridden paralytic, the apostle Peter is seen again following in the footsteps of his teacher and acting much like an Old Testament prophet. A key to understanding these miracles is their purpose in turning people to the Lord and beginning to walk in faith. Physical healing stands penultimate to the spiritual healing of eternal salvation. How would Peter approach the situation when he is called upon to pray for one who is dead?

I. An Unusual Woman
On the surface a casual observer may think that Dorcas was simply a woman in this story who serves only the purpose of being the object of a miracle accomplished through Peter. She was more than just a handy corpse, however. Verse 36 describes her as a disciple (this is the only occurrence in the New Testament of the feminine form of the term for disciple). To be described in the story with passing reference is notable enough, but she is classified as a disciple—that is, a follower in the Christian faith. Her ministry is described as doing good and helping the poor. She was not a follower who continually received ministry; she was a disciple who practiced ministry.

Her ministry was marked apparently among the widows of the area. They loved her dearly because of her many acts of kindness. She apparently made them robes and various articles of clothing since they were poor. Her ministry was one that was desperately needed by these widows. When she became ill and died, the women as well as all the believers were at a loss.

II. The Faith of Friends
An interesting point to this story is that after it was clear that Dorcas had died, her friends still urgently called Peter to come. They believed that Peter could have reversed the death process. Certainly this was part of the description of those who would follow in Christ's ministry, but it would also be a possibility for a prophet to accomplish such a miracle.

In her helpless state, Dorcas's resurrection depended on the faith and action of her friends. Here is the power of the Church as a corporate body. There can very well be times in which we find ourselves in a helpless state, and the body of Christ functions to edify or build up those who are helpless and lifeless. There will come times for most believers when they will need to lean heavily upon the faith of brothers and sisters to bring them through.

III. The Faithful Disciple
Peter appears to be touched by the grief of the mourners and takes the initiative to do something about it. How simple it would have been to just attempt to comfort them and help them accept the new reality of the loss of their friend. Peter swallows hard though to move toward the miraculous. No doubt, he has some direction from God for what miracle should occur and obeys the Lord's command.

The greater miracle may not be the resurrection. God had certainly proved this act is as simple as speaking the words "Come forth." No, the real miracle would be the movement of faith in Peter's heart. Is this not the man who denied Christ three times? Is this not the man who returned to his fishing trade when it appeared Jesus was dead? Now look at him praying to resurrect a dead saint!

The change in Peter's disposition and faith to bring the intervention of God to hurting people—rather than taking the easier way out—is clearly a miracle that is within reach for us. Our miracle is to respond to God's call and direction faithfully; to open the doors that untie the hands of an omnipotent God. (Joseph Byrd )

A CACOPHONY OF PRAISE

REVELATION 7:9-17

Whose side is God on anyway? During America's Civil War, pulpits in both the North and South evoked the name of God. All prayed asking for victory, assured that their side was right and just and the other side was wrong.

Our world today is rife with division and strife. We see ethnic cleansing, culture wars, and religious battles being waged in the name of that which is good and right. We have failed to understand the unique gift of diversity and the glorious truth that one day humankind will be united in praise and worship of God through His Son and the Savior of all, the Lord Jesus Christ.

I. An Incalculable Number
The first eight verses of Revelation 7 refer to the 144,000 of Israel who will be saved. The symbolic richness of the Apocalypse is evident. The number 1,000 is one of the highest in the Hebrew language and symbolizes a great or large number. There were 12 tribes in Israel, multiplied by 1,000 one gets 12,000 per tribe. This multiplied by 12 equals 144,000. The church is built upon the foundation of a complete number of the children of God. We are told in these verses (9-17) that the scene before the throne of God includes a "great multitude that no one could count."

In other words, we do not need to speculate on who or how many will get into heaven. We may well all be surprised at the great throng of humanity united before the God and Father of our Lord Jesus Christ. Jesus referred to having other sheep and prayed for "all who would believe" through the word of the disciples. The great multitude before the throne represents every nation, people, and language. Truly in Christ there is no east or west. Serbian, Bosnian, Protestant, Catholic, black and white and every color of the human rainbow are united. Many languages and dialects with one voice praise God.

I was in Moscow, Russia worshiping in the great Central Baptist Church. We sang the great Lutheran hymn, "A Mighty Fortress Is Our God." The cacophony of voices, mostly in Russian with a few of us singing in English, was more impressive when one realized that this was heard as a unified word of praise by our great and powerful God.

II. A Renewed People
The multitude before the throne of God are arrayed in white robes symbolizing their spiritual purity because of the sacrifice of Christ in their behalf and their faithfulness in response to Christ. In a day of fallen heroes it is good to be reminded that God is purchasing a people for himself. These will remain faithful to the end and thus they stand in testimony to the faithfulness of God. Their enduring through tribulation is a poignant reminder that the child of God is not immune to difficulty. Their word of praise is "salvation belongs to our God."

As the great British missionary William Carey was dying, one of his close friends, Alexander Duff, talked to him at length about Carey's active life of service to the Lord. After prayer Carey said, "Duff, you have been speaking about William Carey. When I am gone say nothing about me—speak only about my Savior."

III. Ultimate Victory
Have you ever watched the rebroadcast of a favorite team winning a game over an arch rival? It is so much more relaxing to watch a game when you already know that your team has won. Injuries, penalties, and the ebb and flow of the game are not a threat when you know ahead of time the final score.

The throng before the throne provide us a glimpse of the ultimate victory of people of God. Notice all of their needs are met as the Lord fulfills His function as their shepherd. Also note that none of the hymns of praise in Revelation are solos. We are assured ultimate victory as the people of God.

In a day of radical individualism we need to reclaim the corporate dimensions of our faith and be a faithful part of the flock and not simply one in a herd. Jesus promises a special sense of his presence where even two or three are gathered in his name. This should encourage us to corporate participation in the worship of God. As Augustine said, "Apart from the Church there is no salvation." (L. Joseph Rosas, III)

ARE YOU LISTENING?

JOHN 10:22-30

It was a cold, wintry day in late Chislev (December) and the Jews were celebrating the Feast of Dedication (Hanukkah). On the east side of the Temple, in Solomon's Colonnade, Jesus walked. The colonnade protected him from the cold east wind but not from the cold stares of the people who were with him. The people were there for a reason. They wanted to know and they were clamoring for an answer. They pushed in all around him and they were in his face. "Are you the Messiah? If so, tell us plainly!"

Jesus looked them straight in the eyes and said quietly, "I did tell you but you didn't believe me."

"When did he tell us," someone murmured, "I never heard him actually say that he was the Messiah!" Soon others echoed the same words and the murmuring grew louder.

Jesus replied to the crowd in answer to the murmuring, "The miracles I do in my Father's name speak for me, but you do not believe because you are not my sheep. My sheep listen to my voice; I know them and they follow me. I protect them and give them eternal life. And my Father, the greatest power of all, also protects them and keeps them safe. The Father and I are one in this purpose."

"Sheep? Listen to your voice? Who do you think we are that we would follow you as if you were some great shepherd. We are not sheep but men!" one of them shouted angrily. And they picked up stones to stone him. . . .

One wonders, weren't they listening?

* * * * * * * * * *

It was a beautiful day in the middle of spring. The sky was blue, the trees were green, and the sun was a warm yellow. Two friends were enjoying the outdoors by sitting at a picnic table in the park eating lunch. "Do you really believe that stuff about Jesus?" one friend asks. "I mean, do you really think that he is the Son of God, the Messiah, the Christ, the Lord, Savior, and all those other names I've heard him called?"

"Yes," came the simple reply.

But Susan pressed on. "But why? Why Jesus and not someone else? I'm not even sure I believe in God, much less Jesus."

Adam thought for a moment and then answered, "Because of the things he taught, the miracles he did and still does, because he died for all of us, and because he was raised from the dead. No one else has ever done those things before, or since."

"I don't know, Adam. It seems to me that Jesus was a good man, a great man for that matter. But the Son of God? I don't think so. It's just too weird."

As Adam started to say something Susan picked up a chicken leg and made a gesture with her hand that clearly indicated that the subject needed to be changed. . . .

One wonders, will Susan ever listen?

* * * * * * * * * *

It was a rainy Sunday morning in early fall. The worship service had just ended and people were standing around in small groups talking among themselves or gathering their family members together so that they could go eat lunch. No one took notice of the stranger standing in the back corner of the sanctuary. But if they had noticed they would have been struck by the impression that he was listening to the many conversations going on, all at the same time.

One angry-looking man said vehemently, "I don't care if it's okay to do it, it's different and I don't like it. We've never done it that way before and I, for one, won't stand for the change. If they insist on changing the worship format I am going to raise hell!" Another man in the group added, "Those young people, all they want to do is turn worship into a feel-good experience. They have no respect for worship as reverence and awe."

At the same time, a young man in another group was saying, "Why can't they see that we are dying spiritually and that our worship services need to be more exciting? They are just so stuck in the past that they won't change. Well, if they won't change then I'll just go somewhere else. I don't have to put up with their sanctimonious and overbearing attitudes!"

It occurred to the stranger in the corner that the meaning of the teaching, "love one another," had been lost to those people.

In another part of the sanctuary a businesswoman was scheming in her head about how to close on a deal with a customer who really didn't need what she was offering. In fact, she was pretty sure that the customer was thinking he was getting something that would, in reality, not live up to his expectations. "But that is not your concern," she consoled herself. She needed the commission this sale would bring. So what if the customer was mistaken about the full potential of her product. Was it her fault that the customer hadn't done his homework properly? As she left she shook the preacher's hand and said, "Good sermon this morning, John." A smile was forming on her face, not because of anything the preacher had said, but because she had just decided on the sales strategy she was going to use. It was going to work and she knew it. "That commission has my name on it," she told herself, as she drove away.

The stranger just shook his head and thought, "Is that what it means to do to others what you would have them do to you?" And he knew that while she faithfully attended church, she had, at least for the time being, chosen to follow the voice of another master.

Finally, the stranger lifted a scarred hand to wipe a tear and said out loud, to no one in particular, "Are they really listening to my voice? I sometimes wonder."

Are you listening? (Michael M. Jones)

ARTICLE: I Know Them

Wed, 20 Mar 2013 15:43:00 GMT

By Roberto L. Gómez

John 10:22-30

The British rock band Led Zeppelin sang a song called “Dazed and Confused.” At times we may feel dazed and confused emotionally, intellectually, or spiritually. We feel dazed and confused due to many different voices that beckon us. If you want to buy a car and you are not sure what kind of car you want, you will soon be dazed and confused. If you want to build or buy a house and you are not sure what kind you want, you will soon be dazed and confused. If you are deciding what to do with your life, you might feel dazed and confused: go with the military, go to college, get married, get a job, change careers, retire?

Our religious lives can also become dazed and confused. If you were a new Christian who moved to our community, just think of all the different Christian churches in our town: United Methodist (English and Spanish), Presbyterian, Baptist (English and Spanish), Roman Catholic (English and Spanish), Nazarene, Disciples of Christ, Church of Christ (English and Spanish), Assembly of God (English and Spanish), and various independent Pentecostal churches (English and Spanish). To make things a bit more confusing, each church offers a different version of religious belief, a different type of worship, and even a different perspective of our Lord Jesus Christ. One church will emphasize tradition. Another denomination will emphasize the Bible. Another religious group will emphasize the Holy Spirit experience. Another religious body will stress the use of reason.

By contrast, some people grow up in one church and have a lifelong, constant faith experience. Then, when it’s least expected, a terrible life experience shakes one up and one ends up dazed and confused about faith and life.

In today’s Gospel lesson Jesus responds to people who are dazed and confused. The Gospel of John tells us that Jesus was near the Temple in Jerusalem during the Festival of Dedication of the Temple. The Festival of Dedication of the Temple is now known as Hanukkah. This Jewish festival celebrates the victory over the Seleucids, led by Antiochus IV Epiphanes.

During the Festival of Dedication of the Temple, Jews remembered the destruction and vandalizing of the Temple and Judas, called Maccabaeus, who drove out the Seleucids and restored the Temple. King Herod and an elite group of priests were in an alliance with the Romans who controlled Israel. Many Jews wondered whether a Messiah would come and change their political and religious situation. People were dazed and confused: should they continue the temple tradition? Was John the Baptist the Messiah? Was Jesus of Nazareth the Messiah? It was then that some Jews asked Jesus if he was the Messiah.

If you read John 10:22 and the following verses, you will see that Jesus does not answer. There are two reasons for his silence. First, their understanding of Messiah is different from his. Their perceptions of the Messiah include political, economic, and religious hopes and expectations that Jesus refuses to fulfill. Jesus’ ministry is to proclaim the good news of forgiveness and new life in the kingdom of God.

Second, Jesus knows these Jews are not interested in hearing him. Their minds are made up; they choose to reject Jesus. Jesus attributes their rejection of him to their not belonging to his flock. They follow another shepherd. Then Jesus speaks of those who belong to him. “My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand. What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. The Father and I are one” (John 10:27-30).

I started this sermon by saying that there are moments in life when we feel dazed and confused. We feel lost and afraid. We feel alone and abandoned. We want somebody to find us, to call to us, to lovingly embrace us, and to tell us things are going to be okay.

If we belong to Jesus, if Jesus is our Shepherd, then when we get lost and are feeling dazed and confused, Jesus will look for us and find us. What a moment of grace, joy, and peace it is when we hear Jesus calling our names. You see; Jesus knows us. He told the Jews about his flock and said, “I know them.”

Recently, during a hospital visit, a church member told me, “I am not in the hospital I wanted. The doctors here do not know me.” That is not a good feeling. On the other hand, some church members have told me as I visit with them, “I was so glad to see my doctor. He knows me. He knows what to do with me to get me well.” It is a great feeling to see someone you know who can help you. That is the way it is with the Lord Jesus. If you belong to Jesus, he knows you.

Life is rarely easy. Life has its bumps and bruises, hurts and wounds. We find ourselves lost and depressed. We feel dazed and confused. If we belong to Jesus, if Jesus is our Shepherd, Jesus will look for us, find us, recognize us, bind our wounds, and take us to still waters and green pastures. Indeed Jesus says in John 10:28, “I give them eternal life, and they will never perish. No one will snatch them out of my hand.” What a great blessing!

I end my sermon by praying a collect from the Book of Common Prayer: “O God, whose Son Jesus is the good shepherd of thy people: Grant that when we hear his voice we may know him who calleth us each by name, and follow where he doth lead; who, with thee and the Holy Spirit, liveth and reigneth, one God, for ever and ever. Amen” (“Collect for the Fourth Sunday of Easter” [New York: Oxford University Press, 1990], 173).

ARTICLE: Sermon Options: April 14, 2013

Tue, 12 Mar 2013 16:10:00 GMT

By Ministry Matters

UNLIKELY HEROES

ACTS 9:1-6 (7-20)

God is described in the Bible as being fond of using unlikely sources or people to accomplish his purposes. The selection of the people that he uses to bring about his kingdom is foreign to us as human beings. Who would have thought the tiny family of Abram would become the foundation of a mighty nation? Who could have guessed that the twelve rough-edged men would make disciples? When God does finally look to the trained religious leaders in the first century, he chooses Saul, later known as Paul. While Saul had the credentials and training for being a spiritual leader in the fledgling church, he obviously lacked the desire! He was the least likely of the rabbis to be chosen to lead and formulate early Christian theology. But that seems to be the mode in which God operates, choosing unlikely sources to accomplish monumental purposes.

I. Portrait of a Vengeful Enemy
In Acts 9:1-2, we see a description of Saul that is designed to communicate the great contrast between his former days and the days after his conversion. In these two verses, Saul is the threatening, murderous, persecutor of the church. His persecution lacked any discretion in regard to women or men. He was posed as the ultimate weapon of hatred against the church. Even he would later describe himself as the "chief of sinners."

We do not know how the church responded to the personal approach Saul took in persecuting them. They certainly feared him (9:12-14). One wonders if they obeyed Jesus and prayed for their persecutor. Jesus warned his followers during his lifetime that such persecution would come and he informed them how to respond. They were to turn the other cheek and bless those that spitefully used them. Someone's prayer must have been sent up. It worked on behalf of Saul and the church. For the church would not only lose a persecutor, but also gain a leader. Saul would not only be changed from the hateful disposition he had created, he would also have eternal life.

II. The In-breaking of God
While human understanding would simply write Saul off as a bad apple or call for his demise, God breaks in to human history to turn the situation around. On his route to sow more evil, a light suddenly flashes around him. Paul was not searching for a theophany, he was taking care of what he thought was a heretical sect. This light was more than a brightness, for a power was present that knocks the rabbi to the ground. No doubt fearful and confused, he now faces a greater authority than that of the High Priest who sealed his journey with papers.

From the powerful source of light that demands Saul's immediate reverence and subjection comes a question that hardly seems appropriate to one of such authority. "Saul, Saul, why do you persecute me?" Saul has no alternative but to recognize this person as the Lord. But the Lord asks Saul why he is persecuting him. How could a human effect such a mighty power as this Lord? Saul was unaware of Jesus' teaching during his lifetime that to harm one of the least among his followers was to bring harm to him. In all his religious intentions to serve God, he lost the perspective that his devotion would ultimately bear fruit in the way that he treated God's children. To persecute believers was to persecute the One in whom they believed.

III. An Imperative to Follow
God's activity is always purposeful. Saul's conversion was not something that was done to become a novelty among residents of the area of Damascus. God had a purpose for Saul; he was a man of destiny. It would have been hard to see it immediately but Saul was going to fulfill that destiny. A blinded enemy that was murdering saints, to see such a sight may have made some think justice had been served. But God had a purpose in the blinding of his creature. He had a destiny for this man that was so large that it would take his help to accomplish it.

In Saul's humbled and weakened state he could only obey and find that the Lord worked on the other side of the equation, preparing faith in one of his servants to bring healing, salvation, and fullness to this avowed hater of the church. Saul's own life would demonstrate not only leadership in the church, but also suffering for her under the hand of others like himself. He ultimately would give his life, in a manner like the lives he took. God chose Saul for a purpose to serve in leadership and to die in courage for a faith he once thought heretical. God works that way, choosing unlikely sources—unlikely sources like us. (Joseph Byrd )

WORTHY OF WORSHIP

REVELATION 5:11-14

Wouldn't you like to know the future? Every year the pundits make their predictions regarding the new year. These educated guesses are occasionally right but usually they are broad enough to fit a variety of outcomes and not specific enough to be seen as real predictions. Even in the Christian community we sometimes fail to take our Lord's reminder seriously, "No one knows the day or the hour." There are, however, some things regarding the future of which we can be certain.

I. History Is Ultimately in God's Hands
Revelation chapters 4 and 5 describe a heavenly scene where John is given a brief glimpse of the activity of God. The final destiny of humankind is recorded in a book with seven seals. Only the Lamb of God is worthy to open this book. The twenty-four elders around the throne address God directly with praise and adoration. They exult in the Lamb who was slain and is now risen. His life is a ransom for all. Therefore, he is the only one who holds the key to the future. He is the only one who can open the book with the seven seals. Teilhard de Chardin referred to Christ as the omega point of history. Truly history is his story.

II. Speculation About the Future Will Ultimately Mislead Us
Luther said we should live as if Christ had died yesterday, was risen today, and coming tomorrow. If you tell a new believer that Jesus is coming he will ask expectantly "when?" If you tell a more seasoned Christian that Jesus is coming, he'll inquire as to what eschatological scheme you subscribe to. We need to be continually reminded that we are not on the time and place committee, we are on the arrangements committee. Our job is to simply prepare people for the coming of Christ.

III. Praise and Worship of God Is Our Ultimate Response to God's Grace (vv. 5:11-14)
These verses are based on Daniel 7:13-14. They are incorporated in the canticle "Digmus es," which is sung in the daily prayers of the liturgy. The fact that this worship is offered by angels reminds us that the whole of creation is involved in the worship and praise of our great God. Interestingly, none of the hymns in Revelation are solos. They all involve a choir of persons or angels.

Worship at its best is corporate. Kierkegaard said that we should remember that when we worship, God is the audience. We are the participants in the ongoing drama declaring his glory. Worship declares God's worth. It is both a testimony before humanity and a tribute to the God who alone is worthy of worship, honor, and praise.

Go to any bookstore and you will find a plethora of books about angels. Surveys indicate that most Americans believe in the existence of angels. Yet in every scene in which angels appear in the book of Revelation, they point beyond themselves. If we want security about the future we will find it only as we follow the Lamb who alone is worthy to open the book of the future. Surely this is what Jesus meant when he said, "Those who lose their life (and give up on their own hopes for the future) for my sake will find it."

The prince of preachers, C. H. Spurgeon, wrote the following about Jesus: "Oh, Jesus! Thy power, Thy grace, Thy justice, Thy tenderness, Thy truth, Thy majesty, and Thine immutability make up such a man, or rather such a God-man. . . . Thou art music without discord; Thou art many yet not divided; Thou are all things, and yet so all the glories of heaven and earth meet in Thee and unite so wondrously, that there is none like Thee in all things; nay if all the virtues of the most excellent were bound in one bundle, they could not rival Thee." (L. Joseph Rosas, III)

Have You Got Any Fish?

John 21:1-19

John ends his Gospel with the twentieth chapter. The Crucifixion and the empty tomb cause quite a stir in Jerusalem. The risen Christ meets his friends personally at unexpected moments. They are overcome with joy and peace when they encounter Jesus. Their grief has been turned to joy.

Mary is the first to come to the tomb. Her doubt and grief are overcome by unspeakable joy as she encounters Jesus. She had sinned much and Jesus had forgiven and cleansed her. Because of her rejection by the community, she comes to the tomb in the darkness. She discovers that something has happened: the tomb is empty; the stone has been removed. Mary is alarmed when she discovers that someone has been there and disturbed the tomb.

When Mary sees the open tomb she runs to share this disturbing news with Peter. She reports, “We do not know where they have laid him” (John 20:2). Mary then returns to the tomb and stands weeping. When she encounters Jesus, she mistakes him for the gardener. Jesus asks her, “Whom are you looking for?” She then asks for the body of Jesus to care for it. When Jesus calls her name, “Mary!” she recognizes it as the voice of Jesus. She falls at his feet and utters, “Rabbouni!” (vv. 15-16).

Many say the appearances of the risen Christ are nothing more than visions. The disciples in their grief had seen what appeared to be Jesus. Some insist that they were hallucinating. There are many explanations of the empty tomb but none that satisfy the distraught disciples.

The word spreads all over Jerusalem. Many go to their own homes to reflect and ponder all these events. Some are filled with fear and lock themselves behind bolted doors.

Thomas, called Didymus, is told about the risen Lord and he responds, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe” (20:25). Later Thomas encounters Jesus, who invites him to do what he has declared is necessary for him to believe.

Many who hear the news are like Thomas. They have doubt. Finally, they are convinced without seeing or touching Jesus. The witness of others is adequate to convince them. Thus John ends his Gospel with the twentieth chapter.

Then John adds this strange twenty-first chapter to demonstrate once and for all the reality of the Resurrection. The disciples had been given audacious promises by Jesus and called to a higher service to the whole world. Yet nothing is happening. The waiting and the watching are taking a toll. The disciples’ minds are tiring under the strain of delay. They are perplexed and waiting, but nothing is happening.

Peter’s patience is strained to the limit. He watches the boats putting out for the fishing grounds. Peter announces that he is going fishing. Several of the other disciples say they will go with him. It is beginning to get dark, prime time for fishing. They are going to the Sea of Tiberias, named for Tiberias Caesar. The Fourth Gospel is the only one to use this designation. The “Sea of Galilee” or “Lake of Gennesaret” was more often used by the native people. The disciples go fishing to get away from the ridicule of the doubters, the scoffers.

So, they set out to go fishing, unaware that Jesus has followed and is preparing a fire to cook the fish. The simple aim of today’s text is to make quite clear the reality of the Resurrection. The risen Lord was not a vision, or a figment of someone’s imagination, or the appearance of a spirit or ghost; it was Jesus, who had conquered death and was alive. This is the main reason John adds this appendix, to show the disciples responding to Jesus as a person and not as a vision.

As they return, Jesus calls out, “Lads, have you got any fish?” They say no. He tells them to throw their nets on the other side. They do and the net is filled. It was a common thing for someone onshore or at the edge of the water to assist those fishing. From the shore one could sometimes see the fish better than can those in the water.

When the disciples get to land they see a fire of coals there, with fish and bread on the fire. They now recognize the “stranger” as Jesus. John calls out to Peter, “It is the Lord!” (21:7).

When Jesus asks for some of the fish that the men have just caught, they count the “haul” and discover they have caught 153 different varieties— representing all the kinds of fish in the lake. Jesus feeds the disciples as he fed the hungry crowd. They are drawn together in love by his resurrection power. Their unity is restored and their mission is renewed. Jesus has given these men an incredible mission. Now that they have unmistakable proof of the Resurrection, they are ready to share this news with the world. (T. Leo Brannon)

ARTICLE: Easter Vision: Worship

Tue, 12 Mar 2013 13:40:00 GMT

By Lawson Bryan

Revelation 5:11-14

Today’s epistle lesson continues the reading of the book of Revelation. This revelation was given to enable Christians to avoid becoming confused about their own faith in the midst of rejection and persecution. It introduces us to the new clarity, the new vision that Easter makes possible in our lives.

Last week, we read in Revelation 1:4-8 of the vision Christ had given John of Christians as a kingdom of priests. We focused on the word priests. We searched Scripture for a fresh vision of what it means to be a kingdom of priests. Without this Easter vision, it is likely that our understanding of what it means to be a Christian will be skewed by individual definitions or cultural assumptions about the priesthood of all believers.

The same is true with today’s reading from Revelation 5. Actually, the scene begins in chapter four as John sees a door open into heaven. This is a way of saying this scene reveals what reality is like in the kingdom of God. John looks and sees the throne of God surrounded by twenty-four elders with golden crowns on their heads, reminders of the twelve tribes of Israel and the twelve apostles of Jesus. Also around the throne are four living creatures: one like a lion, one like an ox, one like a human being, and one like an eagle (wild animals, domesticated animals, humanity, and animals above the earth).

Then John sees a scroll sealed with seven seals. An angel asks: “Who is worthy to open the scroll and break its seals?” (5:2). But no one can be found until a Lamb appears—the Lamb of God who takes away the sin of the world—and takes the scroll.

This revelation of the one who is worthy to open the scroll leads to great jubilation in heaven. John’s description of the scene includes thousands of angels singing “Worthy is the slaughtered Lamb / to receive power, wealth, wisdom, and might, / and honor, glory, and blessing” (v. 12). In response to this glorious ascription of praise to God, the four living creatures shout “Amen” and the twenty-four elders fell down and worshipped (v. 14).

The word that comes to us loudly and clearly in this passage is worship. Indeed, Revelation is sometimes referred to as the book of worship in the Bible. Many passages get a lot of attention because they speak of the battle between good and evil. But the dominant theme that ties together all the parts of the book is worship.

In scenes like this one we are given a new vision—an Easter vision— of worship. If asked why we place such high importance on worship, we might talk about a sense of awe and wonder, the majesty of God, excellence we offer God, connecting with history and tradition, anchor, rooting, grounding, silence, fellowship, familiarity, and music.

Each of these is a good reason to value worship, but look at the Easter vision of worship in Revelation. As we listen to the elders, the four living creatures, and the myriad of angels praising God, we hear other voices—all in heaven, on earth, under the earth, and in the sea—all creation joining the worship of Jesus Christ.

In other words, we learn that worship is the future toward which we are headed. When we worship, we are living in God’s future. It is God who calls us forward to worship. It is God who forms us through worship: practicing unity, compassion, forgiveness, mercy, love. It is God who scatters us from worship to live as Christ’s representatives in the world. We are called together for worship. We are transformed by worship. We are sent from worship.

How does worship accomplish this glorious work of unifying all creation in the praise of Christ? Revelation speaks of worship as trinitarian— God who is Father, Son, and Holy Spirit. This is a very particular understanding of God as Creator, Redeemer, and Sustainer. When worship is focused on God, then our lives are given great strength and a sense of eternal purpose.

In verse 12, all of heaven sings. When we listen to someone else sing, we can remain passive, a detached observer. But as soon as we start singing ourselves, we become part of the song and the song becomes part of us, transforming us. Something happens to those who sing powerful words of praise genuinely and authentically. We don’t watch worship; we do worship, and we are transformed. Without Easter vision we miss this understanding of worship as living in the future right now.

To worship is to go way beyond respecting and appreciating; to worship is to focus our lives on someone or something. Worship becomes very dangerous when what we are worshiping is something less than the triune God. But when we join this trinitarian worship, uniting our voices with the twenty-four elders, the four living creatures, the myriad of angels, and all the rest of creation—then we too become part of God’s future.

BLOG: How Far Is Heaven?

Mon, 11 Mar 2013 15:10:00 GMT

By Ronnie McBrayer

Jesus never described the gospel as an escape hatch, whereby we can exchange his current world for a spiritual retreat far away. Never. Rather, his gospel was: “God’s kingdom is here! It is now! Heaven has come to earth!” So when Jesus invited his first disciples to “Follow me,” he was inviting them to get in on the world-redeeming, evil-conquering, status-reversing, life-transforming movement of God that had invaded planet Earth.

Jesus was inviting his followers to live out (not juast pray) the words, “Thy kingdom come, thy will be done, on earth as it is in heaven.” Christ invited us, not to abandon our world that needs restoration, but to become catalysts and conduits of the gracious movement of God in today’s world.

Lately I’ve been using an old Yiddish story from Peter Frost to illustrate this: There was a baker named Morris who had always lived in the same little village. He awoke one morning bored and disgusted with his life. He looked over at his sleeping wife and asked himself, “Why her?”

Rising from bed, he peeped into his children’s bedroom. “Why them?” he muttered and walked out of the house. Looking back at his old tumbledown house from the walkway he was overcome with gloom again. “Why that?” As Morris walked to the village his mood grew darker still: “I’ll never be able to fix up that old house. My wife never gives me a moment’s peace. My children are selfish and foolish. I barely make a living baking bread.”

Then Morris remembered something his rabbi said. “Someday we will all go to heaven,” the old man said, “and there everyone will be happy, content and no one will know trouble or pain again.”

“When will I get to go to heaven?” wondered Morris. Suddenly, he answered his own question: “Now! I will go now to find heaven!” So, instead of walking to the bakery, Morris started off in the opposite direction, the direction the old rabbi pointed whenever he talked about heaven. Off Morris went toward the horizon.

As night fell, Morris took off his boots and pointed them in the direction he was walking, so that when he awoke, he would know which direction to go. He then collapsed into a deep sleep. While Morris slept, an angel came along the same path. The angel stood over the sleeping baker, listening to him snore.

Then the angel noticed Morris’ boots pointing toward heaven and gave a quiet chuckle. He realized Morris’ intentions, and acting mischievously, turned Morris’ boots back toward home and then faded into the night. Morris awoke with the morning sun, put on his boots and started off in the direction they were pointing.

As Morris walked, he noticed that the path looked oddly familiar, especially when he came to an old wooden gate that seemed to be an entrance to heaven. He was surprised it wasn't made of gold or expensive wood. Still, he lifted the latch and went into the yard. This heavenly yard looked so much like his yard back home. The door to the heavenly house also looked familiar.

He entered the house and sat down at the table, the smells of heavenly food making his mouth water and his stomach rumble. A woman, so very like his wife, served him a large steaming bowl of soup and a fat roll. He ate everything put before him.

Meanwhile, two young children danced into the kitchen and smiled up at him. These children in heaven were so nice, quiet and friendly that Morris had to sigh with happiness. “Yes,” he thought, “it is exactly as the rabbi said. I have found heaven, and it is simply wonderful.”

This old Yiddish tale is more than a quaint story. It is the truth of the gospel. For when we ask the question, “How far is heaven?” we never have to look beyond the world in which we live. Jesus, with a clever smile on his face, has pointed our boots back to the place we know best.

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

BLOG: With My Arms Spread Wide

Fri, 08 Mar 2013 03:01:00 GMT

By Adam Thomas

Imagine with me a letter written by Simon the Pharisee some years after the events described in Luke 13:31-35.

Simon, a servant of the Lord God, to Judith, my dearest sister and confidant: Peace to you and your house.

I know it’s an inside joke between us that I only write to you when I am vexed or need to process something, but in this case, I write with a more urgent need. Yesterday in the marketplace something happened that has shaken me to my bones. Not only that, but after all these years, this event has caused me to let go of a secret I had been holding onto so very tightly. I need to tell you the truth about myself before you hear others slander me. I hope after you read these words you do not think less of me; rather, I hope you might consider joining me in my new-found freedom. But I get ahead of myself.

Here’s what happened. I was walking with my colleagues, Eli and Reuben, when we witnessed a strange scene. A small boy, no bigger than your grandson, snatched a loaf of bread off a baker’s cart. The boy must have been on his last legs because as soon he turned to run away, he dropped to his knees, nearly fainting. The baker had the boy by the arm when a woman picked up the loaf of bread and handed it back to the hungry child, saying, “Go and eat your fill, young one, and may the blessing of the Lord Jesus Christ be upon you.”

Then she reached into her purse to pay the baker for the bread. But before she could pull out a coin, Eli and Reuben rounded on her. I’ve never known them to be the most zealous persecutors of the followers of the Way, but something about this exchange riled them up. They dragged the woman to the ground, hollering the whole time about her blasphemy. Her trial, conviction, and sentence were the work of a moment, and before I knew what was happening, Eli had a chunk of rock in his hand ready to throw.

I didn’t plan to do it. I didn’t mean to do it. But in the instant after I realized what Eli was about to do, I found myself standing between him and the woman, arms wide, protecting her with my body. It was too late for Eli to stop, and I took the impact of the stone on my left shoulder. “If you’re going to stone her,” I yelled at them, “then you’ll have to stone me, too.”

What I’m trying to tell you, dear sister, is that, for these long years, I have been a follower of the Way of Jesus Christ. But until yesterday, my fear of being disowned by everyone I know convinced me to hold tightly to the secret. Now that my true devotion lies unmasked, I feel suddenly free to share my story with you – and not just free, but full of joy.

You see, you never know on what day your life will change. If you did, then you might be more prepared. You might wear a clean shirt or wash your face beforehand. The day my life started to change was a day similar to yesterday. I was out in the marketplace with a couple of colleagues. Jesus and his disciples were making a scene: throngs of people were clamoring for his attention, and talk of miraculous healing was in the air. You might recall I had met Jesus previously when he came to dinner at my house. That first meeting troubled me because he was so different than the country bumpkin I expected. This second meeting replaced my uneasiness with the seeds of new conviction.

At the time, we Pharisees were tired of Jesus upsetting the apple cart. He had been in our region quite long enough, and we wanted him gone. So we concocted a story about Herod wanting to kill him. The tale seemed plausible enough; after all, Herod had beheaded Jesus’ cousin John and then just continued on eating his dinner. Perhaps Herod did want Jesus dead. Either way, that’s what we told him. And I was completely unprepared for his response. Maybe he was calling our bluff. Or maybe he had no fear for his own life. He told us his plans – and they did not involve fleeing – and then told us to go tell Herod.

But his bravery wasn’t what enthralled me. It was what he said next. A haunted look played across his face as he lamented Jerusalem. I’ll never forget what he said: “How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing.”

Before I could arrange my face into the shocked expression appropriate for a Pharisee, my heart commandeered my body. It was the strangest sensation. Something deep inside me fluttered at his words, like one of the chicks in the hen’s brood. The fluttering stirred up three words that echoed in my depths. “I am willing.”

From that day on, I kept track of Jesus. My three words – “I am willing” – played over and over again in my mind. But I didn’t make the leap yet because I couldn’t chase his image of the hen and her brood out of my mind. What an odd animal to identify with. Why not something bigger? Something with teeth and claws. Something worthy of his fearlessness. Why a defenseless hen? A chicken, for God’s sake?

Later that year, I got my answer. I watched as he was crucified. I heard the dull thud of the hammer striking the nails. He was raised up on the cross, chest bared, arms wide. And as I watched and wept, all I could see was that mother hen, defenseless, spreading her wings wide to protect her brood, giving her life for theirs.

I was his from that moment on. I believe that he rose again and that his Spirit is with us to help us live a life full of God his Father. It feels good to write that down. Dear sister, it has taken me all these years to say it, but the words are there on the page now, never to be erased.

I might have said “I am willing” on that day of our second meeting, but as they say, the spirit is willing, but the flesh is weak. So what made me abandon my well-worn lie yesterday? I had gotten comfortable living as his secret follower, even though I knew that meant I was cutting myself off from so much of what being his follower means. Something about the events yesterday brought to my mind the image that so haunted me.

Eli raised the rock, ready to strike the woman who had helped the little boy, and I found myself getting in the way. If I had had time for rational thought, I doubt I would have done it. Perhaps my long years as Jesus’ secret follower finally spurred me to action. My brain didn’t have time to get in the way, so my heart interceded. And since my heart belongs to Jesus Christ, he propelled me to take a risk, to take a chance, secure in the knowledge that I am always and forever standing under the shadow of his wing. In that moment, I knew Christ was alive in me. He used me as the mother hen, defenseless, chest bared, arms wide, ready to absorb the blow. If I hadn’t known I was secure under his wing, I wouldn’t have had the strength to protect someone under mine.

And so this is my prayer for all my days hence: Lord Jesus Christ, sustain my faith so I can be vulnerable. Be my sheltering wing so I can take risks. Help me spread my arms wide as you did on the cross so I can fully and truly embrace others with your love.

My sister, I bare my heart to you in this letter not to convince you to become a follower of the Way like I am, nor to make you worry for my safety. I have written these words simply because I am not afraid anymore. Jesus Christ is alive in me. Therefore, I am resolved to live my life under the shadow of his wings, with my arms spread wide.

—

* Special thanks to Barbara Brown Taylor for her words about this passage found here. They unlocked this sermon for me.

BLOG: God Said It . . . And that Unsettles It

Mon, 04 Mar 2013 14:52:00 GMT

By Ronnie McBrayer

God said it, I believe it, and that settles it.” This slogan is one of today’s all too common bumper sticker defenses of the Bible. The phrase is sometimes amended to read, “God said it . . . and that settles it,” to reflect that personal belief is inconsequential in the matter. Proponents of this view caricaturize the Bible as a divinely dictated book of statutes whose truth is crystal clear to anyone who has sense enough to simply read. Of course, they fail to clarify that what they call the “truth” is their view of the truth, shaped by their unique set of circumstances, experiences, and presuppositions.

I often encounter fervent, sincere, Bible-believing people who say things like, “We need more of the Bible around here.” I don’t disagree, but the sense I get is that what some people really want are for their interpretations of the Bible to be upheld, validated, and shouted at everyone else in the room. They want the preacher to hit all the hot buttons on all the hot issues – and hit these buttons with some zing – so that they can shout “Hallelujah, we are right and everybody else is wrong!” Then they can continue with business as usual, celebrating their own spiritual beauty and criticizing the ugliness of those with whom they disagree.

Thus, “believing the Bible” can create hard-hearted, judgmental, graceless religionists who patrol society with their personalized weapons of rigidity and arrogance. In such cases, both belief and the Bible have been misappropriated. Christians can become “settled” for sure, but are simultaneously nothing like their namesake, Jesus Christ.

I think there is a more principled approach to dealing with the Scriptures (even if my suggestion is shaped by my own unique set of assumptions): What if we begin to read the Bible descriptively rather than just prescriptively? That is, what if the Bible describes the human search for the Holy – and the Holy’s interaction with the human – rather than simply prescribing religious behavior?

Such a change would allow us to be set free from stagnant dogma that “settles it,” and instead put us on a journey of faithful exploration. We could then read the Scriptures, not to confirm our righteousness and others’ wrongness, but looking for clues to how we can better know God. After all, that’s what I believe the Bible is all about: God spoke through the lives, experiences, and writing of those who went before us, so we could know him. And he is best known in the person of Jesus. Everything before Jesus is prelude, everything we read about him is gospel, and everything we read after him is reflection.

So we can see that the goal of the Scriptures is not to give us ideas about religion; not to help us form sharper or better doctrinal statements; or to build theological armaments against those who believe differently than we do, or to answer all of our questions. It is to bring us face to face with Christ, and to become like him.

Consequently, we must be cautious not to fall more in love with the statues of the Scriptures than the actual Subject of the Scripture. We must guard against being more committed to our presuppositions about God than the Person who came to show us who God is and who we can become. We cannot be more smitten with the Bible than we are with Jesus, as strange as that may sound, for that is nothing less than a subtle form of idolatry.

Our faith isn’t built on the Bible. It is built on a Person. There is only one foundation for Christian faith (the Bible says as much!), and that foundation is Jesus Christ. Upon him our faith rests, upon him the church is built, and he is what the Bible is about. I’m not advocating setting the Bible aside, but to actually embrace it, and see to whom it points. This may be an unsettling way to approach the Scriptures, but being “settled” isn’t the point; knowing and becoming like Jesus is.

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

ARTICLE: Dinner with Jesus

Mon, 04 Mar 2013 11:47:00 GMT

By William H. Willimon

It’s odd, even for the odd Gospel of John. Jesus is in Bethany entertained by his good friends Mary and Martha. (John 12:1-11.) John casually remarks that Lazarus, whom Jesus has just raised from the dead, is there at the table.

Lazarus whom he has just raised from the dead? Are you kidding?

Imagine being seated at that dinner table. “You know our rabbi, Jesus, don’t you? And seated next to him is our brother Lazarus, who died last week. Thanks to Jesus, he’s back among the living. No tell tale grave stench, even. Please make yourself comfortable between them.”

Settling uneasily in your seat, just being polite, you ask the table companion on your right, “Had a good week?”

Your fellow dinner guest replies, “Well, I was sick unto death, my sisters were frantic with worry, then I died, was entombed for three days, wrapped like a mummy. Jesus graciously stopped by the cemetery, shouted, ‘Lazarus come out!’ and raised me from the dead just in time for my sisters’ dinner party. How was your week?”

The guest to your right, the young rabbi, says, “Unfortunately, no sooner had I raised Lazarus, than my enemies vowed to kill me. I give myself no more than a week before they succeed.”

Where are we? Welcome to the wonderfully weird world of the Gospel of John and to the holiest week of the church’s year. And welcome to the truth about what God in Jesus Christ is up to in the world. God isn’t just good and great, God is on the move toward us. Jesus joins us at the table and, whenever Jesus shows up, hold on to your hat; corpses rise from the dead and we are shocked that God is more active than we imagined. The predictable, dull world is rendered strange, and even at a meal Jesus, though unarmed, is extremely dangerous.

In intensifying his whole ministry at a meal, Jesus leads us into a world that is thick with subtle, secret meaning. A meal in which a piece of bread is called “my body broken for you,” a cup of wine designated as “my blood shed for you” is almost too rich a metaphorical feast. We can spend a lifetime attempting to plumb the depths of such a mystery and never exhaust, much less consume the meaning. This book on Maundy Thursday’s mysteries is meant to increase enjoyment of this holy mystery rather merely to explain it.

The liturgy of the church generally lets Luke, Matthew, or Mark handle Holy Week through Maundy Thursday, then turns to John for Good Friday and the Passion. I propose to allow John teach us on Thursday.

In four long chapters (John 13:1-16:33) the Word-Made-Flesh, God-With-Us turns away from instruction of the world to host a farewell supper with his disciples where he tells them how to live once he is physically absent from them.

John’s gospel is a rich, almost too rich, for the interpreter. To get one’s good news from the Fourth Gospel is willingly to enter a luxuriant figurative world where few things are as they first appear. Our world has been made strange by the advent of a God whom almost nobody expected. In heaps of symbols, metaphors, similes and images, John teaches us how to read the world as Christians, gradually, sign by sign, leading us into a reality we might have missed without John’s words.

Augustine described his own conversion to Christ as a long process of learning how to read the Bible. His teacher, Ambrose, helped Augustine to see that in the odd, thick, mysterious world of Scripture “bread” means more than what you had for dinner, “fish” more than fish, and things like vines, water, women, and men on crosses are almost never as they first appear.

I have had to learn to love the Gospel of John and the way it refuses to be managed by my intellect. Jesus, as John recalls him, reminds you of the Jesus we meet in the Synoptics—Matthew, Mark, and Luke—but this is Jesus as Christ taken up to the tenth degree. Somehow John’s Jesus manages both to be strange and remote and also intimate and close at hand. I have found Jesus to be paradoxically no more distant from us and no nearer to us than when he is at table with us.

The gospel that begins with, “And the Word became flesh and lived among us, and we have seen his glory….” (John 1:14) is a supremely Eucharistic, table-talk gospel where Jesus saves some of his best stuff until the end when he settles down at the dinner table with his twelve best friends (who are also his worst betrayers) and unpacks his significance for them, having a bite to eat with them just before he is tortured to death for them.

God’s incarnation, Jesus’ act of redemption, our grand reconciliation, all these weighty, true but unfathomable mysteries are on the table on Thursday. The Lord’s Supper is always a demonstration of God with us, none other than the great glorious God present with none other than the lousiest sinners. If you can’t be safe from God at a carnal, mundane fleshly, ordinary gathering of friends around the supper table, well, where can you hide?

Excerpted from the author's new book,Thank God It's Thursday: Encountering Jesus at the Lord's Table As If It's the Last Time.

ARTICLE: Hearing the Noise

Sat, 02 Mar 2013 18:19:00 GMT

By Karen Hudson

The scene is a children’s Sunday school room. Ten or twelve children, three to seven years old, sit on the floor around the minister of music. She has handed out an array of instruments from maracas to tambourines to claves to bells. As she reads Psalm 150, she alters the words to include the instruments the children hold. When a child hears the name of his or her instrument, she (or he) plays it with silly exuberance. The reading reflects part of Psalm 150, but the sounds certainly connect with Psalm 100, “Make a joyful noise to the LORD” (v. 1).

But back to Psalm 150. While typical praise psalms call the hearers to voice their devotion and then go on to state why God deserves praise, the text of Psalm 150 is only a call to praise God. The psalm itself gives no reason why we should praise God, no concrete experience that has precipitated such a response. Praise is all you get if you maintain a myopic reading of the final psalm. If you want to know about reasons, you have to look deeper, read more, remember, and hear the noise.

You have to hear the noise of the Psalter itself. The story told by the Psalter as we have it today moves us, the readers, through the troubling history of the Israelites. Some biblical scholars believe the Psalter was written in five parts that they call “books.” While book one recalls the good times of King David, by the time we get to book three, the Davidic king is gone and the covenant in tatters. We read cries of desperation and defeat. We remember the Exile. Today, we remember the Holocaust as well. Then the Psalter begins to move us in the direction of Moses and a time when the Israelites put their trust in God. By the time we get to the end of book five and the end of the Psalter, a new declaration of trust in God is sung. The new song, however, comes only after a journey into national pain.

You also have to hear the unpleasant noise in individual lives. I do not know about you, but I am much more likely to listen to declarations of sweeping, unconditional praise from a person or a group of people I know to have experienced hardship. “Praise God!” from a twenty-something middle-class yuppie sounds different in my ears than “Praise God!” from a WWII veteran. Consider the following statement made by a member of my church family: “I am confident that God has a plan, and I have faith that God can use all things to God’s glory . . . He performed miracles then, and I know God will do so again.” If I did not know her story, I’d be tempted to wrinkle my nose and think to myself that she is using God to justify reality. The noise of her life, however, is that this thirty-something woman, after being in remission for ten years, has just had a third of her right lung removed due to metastasized cancer. When she sings, “Praise God!” I listen.

You have to hear the messy noise of Easter too. Last Sunday’s celebration of Easter resurrection did not occur in a vacuum. It came only after we as a community of faith passed through Lent, and particularly through Maundy Thursday. During Lent, as we considered our humanity, we realized again that we are who we are, we have what we have, only by the grace of God. Even so, faced with a Jesus who lived with and for us, we are still tempted, with Peter, to disown harsh realities. We come to the cross with our eyes closed and our minds already on the empty tomb. We come forgetting that real suffering took place that night, forgetting that our sin was implicated in that suffering, closing our ears to the One who cried, “Abba, Abba!” I suggest that “He’s alive!” is a miracle; but “He who begged, ‘My God, my God, why have you forsaken me?’ is raised from the dead!” is salvation.

I believe that individual declarations of “Praise God!” are still more descriptive than they are prescriptive. When pushed to reflect on our sentiments, few of us would simply say, “Praise God. No reason. Just praise God.” Most of us would remember times when despite the unpleasantness of our lives, we knew peace, comfort, clarity, and vision. Most of us would acknowledge that even a seemingly smooth life has had its crises. We would listen to the noise in our lives and the lives of our brothers and sisters. In listening we would acknowledge the humanity and the grace around us. We would see the hungry, the lonely, the sick, and the tired. We would walk with one another and this world, and be moved. We would feed, befriend, heal, and grant rest. Lives would know resurrection, and before long, all that has breath would praise the Lord. This, my fellow listeners, is the gospel.

In a few weeks, those same children who played instruments to Psalm 150 during Sunday school will take their praise into worship. They will hand out instruments all over the congregation and invite others to join in playing as Psalm 150 is read in the sanctuary. While God in the mighty heavens hears praise, I will be hearing noise. I will hear the noise of the hurts, the triumphs, the worries, and the anticipations of all who play their instruments. In the midst of the noise, I will know that the God of grace is even now working miracles of resurrection. Praise the Lord.

ARTICLE: Restorative Justice

Sat, 02 Mar 2013 15:37:00 GMT

By Erik Alsgaard

A First Step

Josh Brent, a football player for the Dallas Cowboys, was driving drunk in the early morning hours of Saturday, December 8, 2012. He was speeding, hit a curb, and the car flipped over. Brent’s passenger, Jerry Brown, also a football player for the Cowboys, died as a result of injuries sustained in the accident. Brent, who weighs more than 320 pounds, had a blood alcohol level that was more than double the legal limit in Texas, authorities said afterwards, registering at 0.18.

Brent and Brown were teammates at the University of Illinois, according to ESPN.go.com, and the two were rooming together again near Dallas. Brown was not yet on the active roster for the Cowboys when the accident happened, but Brent was helping him obtain his dream of playing in the NFL.

An amazing thing happened at Brown’s memorial service in Dallas, held Tuesday, December 11: Stacy Jackson, Brown’s mother, invited Brent to attend. According to Yahoo News, Jackson wanted “to be right with Josh and to express in every way she could how much they loved him and thought of him, and didn’t want to have him grieve for his loss as a friend without being included in their family.” Brent arrived at the service early, according to reports, and was even seen hugging Jackson. They walked into the service side-by-side.

Stacy Jackson may not have known it, but she had just taken the first steps in restorative justice.

What Is Restorative Justice?

Contemporary restorative justice is a “culmination of adaptations of indigenous traditions of New Zealand Maori, Canadian Aboriginal, Northern Navajo, African, Afghani and religious traditions,” writes Colleen Pawlychka, a doctoral student at Simon Fraser University in British Columbia. Restorative justice is a practice that seeks wholeness and healing not only for the victim, but also for the offender and the community involved. Most commonly thought of with victims of crime, restorative justice—like the example earlier—can also be used in the daily lives of people of faith. Restorative justice is also thought of as an “approach” rather than a set of hard and fast rules. Elements of that process need to address at least three key points: (1) the harm caused by the offense; (2) the needs of all the parties involved; and (3) the obligations of the offender to the parties involved, but also of the parties to the offender.

The Bible is clear that human beings are created in the image of God (Genesis 1:27) and are, therefore, of sacred worth. Throughout Scripture, examples exist that show, time and again, that being in a “right relationship” with God is only possible when a person is in right relationship with others (Matthew 22:34-39; Luke 10:25-37). Restorative justice offers an avenue to restoring broken relationships.

Retributive Justice

The norm in the United States right now is retributive justice. In a 2004 essay, Michelle Maiese notes that retributive justice carries the ideas of “merit” and “desert.” “We think that people should receive what they deserve,” she writes. “This means that people who work hard deserve the fruits of their labor, while those who break the rules deserve to be punished.” The word punishment is derived from the Greek poine and its Latin derivative, poena, and means “the deliberate infliction of pain on a person for the sake of attaining revenge,” explains Pawlychka. This form of justice, Maiese notes, is “backward-looking” in that punishment is dished out as a response to a past event of injustice. “It acts to reinforce rules that have been broken and balance the scales of justice.”

Maiese writes that a “dangerous tendency” with retributive justice is revenge, of getting even, of teaching others what injustice “feels like.” However, revenge seldom brings the relief that victims seek. “overly harsh punishments,” often brought on by feelings of hatred and anger as a result of revenge, “do not make society any more secure and only serve to increase the level of harm done,” she writes.

A Brief Overview

People who practice restorative justice often speak of a “continuum,” ranging from simple, informal responses that can be used in everyday life to more formal responses that involve more people and planning. In our life of faith, Christians may use “affective statements” or “affective questions” to address unwanted behaviors. An example of an affective statement is, “You really hurt my feelings when you act like that,” or “Your behavior really surprises me.” Affective questions, for example, may be, “What happened?” “What were you thinking about at the time of the incident?” or “What did you think when you realized what happened?”

The “grandfather” of restorative justice in the United States is Howard Zehr, an author and professor at Eastern Mennonite University in Virginia. “Injustice,” he writes, “occurs when people are turned into objects through relationships. Justice occurs when people are honored through relationships.” The current American justice system, notes Zehr, “tends to turn those who have caused harm into objects to be acted upon.” Those who have been harmed, he adds, are assumed to have no significant needs. “Restorative justice, on the other hand, recognizes that harm is done by and to human beings.” Zehr also writes that the “value that reigns supreme” in restorative justice is respect, and that all parties, including the offender, are to be treated with dignity and respect through- out the process.

A Changed Life

Restorative justice emerged in the 1970’s as a way to mediate between victims and offenders. Russ Kelly should know; he was there at the start. Kelly was a teenager in 1974 when, after a night of drinking with a friend, they went on a vandalism spree in the small Canadian town of Elmira, Ontario. Around 7:00 the next morning, police rounded them up and took them in for questioning. Kelly confessed immediately; his friend, only after learning that Kelly had. A probation officer named Mark Yantzi was assigned the case. Yantzi also volunteered with the Mennonite Central Committee in nearby Kitchener. In a meeting with other volunteers, Yantzi asked, “Wouldn’t it be neat for these offenders to meet with their victims?” And that’s exactly what happened.

“Meeting our victims was one of the hardest things I had ever done in my entire life,” says Kelly. He and his friend walked up to every victim’s front door to apologize, hear what the victims had to say, determine the amount of restitution, and ask for forgiveness. In the end, both Kelly and his friend had to pay $550 restitution and $200 in fines, along with being placed on 18 months of probation. Shortly thereafter, the first victim-offender reconciliation program was established in Kitchener, Ontario, Canada. The idea quickly spread throughout North America and Europe in the 1980’s and 1990’s.

Kelly’s story didn’t end with going to door-to-door to apologize. Some thirty years after the incident, Kelly, now with an injured back and seeking another line of work, was enrolled in a law and security administration program in Kitchener. A guest speaker one night brought up the subject of restorative justice and, in the process, mentioned the name of one Mark Yantzi. Kelly immediately recognized the name as his probation officer all those years ago. The speaker said they were looking for the two teenagers involved in that precedent-setting case, the first one of its kind in North America. Kelly told the speaker that he was one of the young men involved. Shortly thereafter, he and Yantzi were reunited, and together they shared the story of that case. “All this had made such an impression on me that I joined Community Justice Initiatives,” writes Kelly. He received mediation training and spent more than 250 hours volunteering in the Canadian criminal courts, touting the benefits of restorative justice. “I am not proud of what I did,” Kelly says. “However, I am extremely proud of what has become of it.”

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: Deborah, Barak, and Jael

Sat, 02 Mar 2013 02:19:00 GMT

By Ministry Matters

Someone altogether unfamiliar with the Bible, reading the gospels of Matthew and John, would soon realize that two writers are telling the same story in a different way. in the Hebrew Bible, 1 and 2 Kings and 1 and 2 Chronicles function similarly. As do chapters 4 and 5 of Judges. Here we have two renditions of the same tale, the first in prose and the second in poetry. The Song of Deborah in chapter 5 is regarded as one of the oldest pieces of literature in the Bible.1 And the tale is fascinating. It begins as most of the other stories in Judges do. The Israelites sinned against God and consequently were given into the hand of King Jabin of Canaan, who oppressed them for twenty years.

A military leader named Barak arose. One expects more of the same kind of story found elsewhere in Judges. What one gets is unique in the Bible. Barak and his story are depreciated fore and aft by two women and their stories: Deborah and Jael.

Deborah is variously described by the text as a prophet, a mother in Israel, and either the “wife of Lappidoth” or a “woman of fiery torches” (read “spirited woman”), depending on the translation. She is further a singer of tales and a skilled poet, as we discover in chapter 5. The “mother in Israel” designation is particularly interesting. Deborah is the only biblical woman who did not attain that designation by being the mother of a famous son. We do not even know if she had children. Her accomplishments were counsel, inspiration, and leadership. This description endured even to nineteenth-century America, where significant women were often eulogized as “mothers in Israel.”

Deborah is generally viewed positively by everyone except pacifists. Even John Knox, in his venomous First Blast of the Trumpet Against the Monstrous Regiment of Women, said that:

God, by privilege, favor, and grace, exempted Deborah from the common malediction given to women in that behalf; and against nature he made her prudent in counsel, strong in courage, happy in regiment, and a blessed mother and deliverer to his people.

Deborah is often viewed as an extraordinary, rather than representative, woman, one who was not restricted by patriarchy, but who also did not stand over against it. Others see her as a model of courage and power, a woman who risked her life to do the will of God, who shattered role expectations, and invites all of us to greater freedom.

The other primary female character, Jael, has not been viewed so positively. Jael, the wife of Heber the Kenite, murdered the Canaanite general Sisera when he came to her for sanctuary. While Elizabeth Cady Stanton's The Woman's Bible, published in 1898, regarded Deborah as a “wise adviser,” it had no kind words for Jael:

The deception and the cruelty practiced on Sisera by Jael under the guise of hospitality is [sic] revolting under our code of morality. To decoy the luckless general fleeing before his enemy into her tent, pledging him safety, and with seeming tenderness ministering to his wants, with such words of sympathy and consolation lulling him to sleep, and then in cold blood driving a nail through his temple, seems more like the work of a fiend than of a woman.

Leonard Swidler also calls Jael's act “a deceitful, cowardly assassination.” We shall later take issue with these calumnies and see why we perhaps should not consider Jael's act “under our code of morality.”

For now we note that so many of the women in Judges are victims. It is interesting for us here to consider two who face risky situations and, rather than being overwhelmed, take charge of them.

ARTICLE: While It Was Still Dark

Sat, 02 Mar 2013 02:00:00 GMT

By Mary Harris Todd

Mary Magdalene stepped carefully through the darkness. Although she could not see well or far ahead, her eyes were adapted to the dark. It was not as though there were no light at all. There was enough light to guide her to the garden and to the tomb where Jesus' body lay.

Mary and all those who loved Jesus were struggling to make their way through the darkest time they had ever experienced. Those who had managed to stay with Jesus all the way to the cross had witnessed his murder. What a horrible sight! And they had been helpless to do anything except receive a few last words from him.

Those who had not been able to stand by Jesus grieved doubly because now they couldn't talk with him and make things right. There would always be this unfinished business between them, and they regretted it bitterly. Peter, for one, wished he had kept his mouth shut and not made those grand promises to stick by Jesus no matter what.

Now what could they make of the hopes and dreams Jesus gave them? Nothing! Hope was dead. Dreams were dead. The future was dead, because Jesus was dead.

As if there weren't already enough sorrow, Mary found evidence that Jesus' grave had been tampered with. The holy place was desecrated. The forces of darkness, it appeared, had even claimed Jesus' body. Now there was no longer even the comfort of a grave site. “We don't know where Jesus is,” Mary cried over and over. Tears blurred her vision as she contemplated this fresh hurt.

Many of Jesus' followers today know what it is like to feel the Lord's absence acutely: times when, even if he is around, we cannot see him. We cannot find him because pain blinds us or the questionWhy? Why? Why? throbs in our thoughts. If God is good, then why does life have to be this way?

There are times when the darkness is as deep as the dead of night. But often a vague kind of grayness overshadows us, veiling our sight. Where are we supposed to go with our lives? Why must we grope our way through the gloom into the future?

Not even the sight of angels could clear the tears out of Mary's eyes. Determined to go on with her search, Mary turned from the tomb. There in the shadows she saw Jesus, but did not recognize him. “Woman, why are you weeping?” he asked. He must be the gardener, Mary thought. “Sir, if you have carried him away, tell me where you have laid him, and I will take him away,” Mary answered. She must find the Lord.

But then the living Lord found her! “Mary,” he said. He called her by name, “Mary.” As Mary tried to see in the shadows, Jesus' dear voice found her. His voice gently touched her troubled heart. And then she recognized him. The Lord was near, and he was alive! The Lord found Mary in the gloom.

Think of what this meant. It meant that while it was still dark, the stone was moved. While it was still dark, God raised Jesus Christ to new life. Before daybreak, God was already up and working to overcome the horror of Friday. Death seemed then to have brought down a curtain of darkness forever. Death gloated in its victory. But God wasn't finished yet!

Unheard by human ear, while it was still dark, God thundered, “No, death! No! You shall not have the final word on my Son. You shall not have the final word, period!”

Friends, Christ arose while it was still dark. He was alive before dawn, before those who loved him were able to see and believe. Although Mary felt lost and alone, Jesus wasn't far away. The Lord was already alive, already reaching out to her again—while it was still dark. Hope was alive. Dreams were alive. The future was alive, brimming with possibility—brimming with life. Jesus was alive!

Surely our tender Shepherd wants to find us in the gloom, and to call us by name. Surely he can still override despair. It is as Psalm 23 says, “Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me” (KJV). And because the living Lord is with us, new life is possible. Healing, freedom, forgiveness, new directions are all possible for us. Our future is alive!

For whether we can see him or not, Jesus is alive. That is a promise. Jesus is with us in the shadows, no matter how deep or frightening they are. That is a promise. Love is alive, and he is Lord of heaven and earth. That is a promise. Rest on the promise, and do not reproach yourself if your eyes are filled with tears and your heart cries, “Where? Where are you?” as Mary did. Jesus hears you. He is making his way to you even now. Wait! Listen for the Lord to call your name. Listen for him to touch you with his voice.

We are on the threshold of dawn. Wait until the day is here, when all will walk by the light of the world—Jesus. Wait with joy, until he takes us to the city where there is no more darkness, and no more night, and it will be Easter forever. Amen.

ARTICLE: Sermon Options: Easter Sunday 2013

Fri, 01 Mar 2013 13:40:00 GMT

By Ministry Matters

BEYOND EXAGGERATION!

ISAIAH 65:17-25

In this seemingly unlikely Easter text, Isaiah is forecasting a new age of salvation. This was a welcomed word to the many Judeans who had returned from Babylon to their homeland, probably rebuilt the Temple, but as yet had not found the future secure. There always is anxiety when one lives between partial and complete fulfillment. Hopefully Isaiah can bring a word of hope to all of us who live "betwixt and between"!

I. What Is Isaiah Saying?
Isaiah is announcing a new era, inaugurated with rejoicing, a celebration in which even God participates (v. 19). God through Isaiah is not trying to exhort his people to prayer to prepare for his blessing. He is not admonishing them for their sinfulness, which initially led to exile. He doesn't fill the air with "ought and should." God simply is proclaiming how he wishes to show his love for his children. One wonders what would happen if more often we preachers would take our congregations by the hand and walk them around the inheritance that already is theirs as God's children—inheritors of the Easter promise?

II. How Is Isaiah Saying It?
In verses 19b-25, Isaiah is describing the new era in a most picturesque way. Using contrast—what the new age will be and what it will not be—Isaiah is drawing vivid images using figurative language or exaggerated speech. Of course, no one used exaggerated speech more effectively than did Jesus, with images such as a camel trying to squeeze through the eye of a needle or a nitpicker whose vision is blurred by a plank in his own eye. Here Isaiah used almost unrealistic, exaggerated visions of an ideal world where "weeping and crying are heard no more" (v. 19); everyone is assured of old age (v. 20); prayers are answered before they are prayed (v. 24); and natural enemies become buddies (v. 25).

Some of Isaiah's description is very normal. Regular living is not interrupted. Disaster does not intrude. Houses are built and vineyards are planted and they are enjoyed (vv. 21-22). Work is to be performed but there is justice in its reward (v. 23). Wouldn't it be good news indeed if women could bring children into a world free of the terror of war and famine (v. 23a)? How we long for a world where children reach their full potential without worries of Unabombers and terrorists.

III. What Does Isaiah Mean?
Isaiah means that this golden era is God's gift and blessing. Nowhere is it mentioned that the era is a reward for righteousness or merit. It is a gift of the love and grace of a God who answers prayers before they are expressed out loud (v. 24; Rom. 8:26-27). They are a people blessed by the Lord (v. 23b).

Isaiah means that God is actively involved in history, redeeming it for his purposes and his people. God is in the process of transforming his creation (v. 17). In Isaiah's golden age, death will be present but does not ruin life. People work but are, dare we say, paid justly; and people develop without invasion or terror.

Exaggeration? Perhaps it seems so, but what God did in raising Jesus from the dead goes beyond the wildest exaggeration Isaiah could have ever imagined. And it's real! Because he lives, we live. We live in the assurance of the forgiveness of sins, in the promise of a home in heaven, and in the confidence that nothing can ever separate us from his love. Because he lives, we have in this life beginning without end and in the life to come, we are inheritors of a new world ( Rev. 21:1-5). Every day, now and forever, is a day in which we walk in his personal and abiding presence.

Tom Long in his excellent book, Whispering the Lyrics, tells of when he was once invited to be the leader in a special communion service in a nearby church. The plan called for Dr. Long to give a devotion on the significance of the supper in the sanctuary. The group then was dismissed to the fellowship hall, where, seated at tables, each group was to prepare a loaf. It was chaos. Children were rampant. Flour floated everywhere, covering everyone. The kitchen was slow.

Finally, the service ended, and with no little relief, Long was able to pronounce the benediction. "The peace of Christ be with you all," he said, and just as he did, a child's voice rang loud and true, "It already is!"

"No eye has seen
no ear has heard
no mind has conceived
what God has prepared for those who
love him." (1 Cor. 2:9 NIV)

(Gary L. Carver)

THE PROMISE OF EASTER

1 CORINTHIANS 15:19-26

Most of us have become excited when someone has promised us something wonderful, only to be disappointed. Sometimes people break promises they never intended to keep. Sometimes people make promises they want to keep, but they just don't have the ability to keep them. Since we have all been disappointed by broken promises, before we trust someone's promise, we want to know two things. (1) Does the promise maker have the desire to keep their promise? and (2) Does the promise maker have the ability to keep their promise?

God has made the most tremendous promise imaginable. He has promised to raise us from the dead, give us new, heavenly bodies, and then give us eternal life. Easter is our proof that God desires to keep his promise, and he is able.

I. Life Without the Promise Is Life Without Hope
Paul says there is one thing worse than being disappointed by a broken promise: never having had the hope of any promise. I have heard others say if they died and there was no life after death, they would still have enjoyed their lives as Christians and not feel they gave up anything of value. But Paul says if we do not have the hope of God's promise, "we are of all men most miserable" (v. 19).

II. God's Desire Is to Keep His Promise to Defeat Death
Paul calls death "the last enemy" because of God's desire for us to live. Death entered into the world through sin. God's will from the beginning was for us to have eternal life. Adam was created immortal and lost immortality when he sinned.

A Jewish legend says Adam will be standing at the gate of heaven when we arrive. You may say what you please about his sin, which allowed death and evil to enter the world. And after you finish listing the troubles Adam's sin has caused, he will say: "Yes, my child, these things are true. I sinned but once. How about you?"

III. God's Ability to Keep His Promise Is Proved by Jesus' Resurrection
Jesus is "the firstfruits" of the dead, or, the first to be raised. Had God not raised Jesus, we might wonder if he had the power to raise us. But now we have the promise, "in Christ shall all be made alive" (v. 22).

According to verses 23 and 24, all humanity will be raised. "They that are Christ's at his coming" will be raised to receive eternal life. "Then comes the end," when the rest of humanity, those who had not trusted God's promise, will be raised (Rev. 20:11 ff).

Many of the witnesses who testified to Christ's resurrection gave their lives to tell the world, "God can and will keep his promise."

But there is one other witness: the Spirit of God. If you will open your heart to God, trust him, and ask his Spirit to fill you, God himself will give you the assurance you need to trust his promise. (Bill Groover)

PROVE IT!

JOHN 20:1-18

John 20:1-18 is a popular text for Easter Day (cf. Matt. 28, Mark 16, and Luke 24). It recollects the first experiences of the risen Lord.

The resurrection of Jesus is the keystone of the church. Indeed, the whole case for Jesus as the way, truth, and life rests on his resurrection. "If Christ has not been raised," Paul wrote, "then our preaching is in vain and your faith is in vain" (1 Cor. 15:14 RSV).

That's why apologetics (the theological discipline of illustrating the intellectual credibility of Christianity) has been devoted to proving it. And as someone has said, "There is more evidence for the resurrection of Jesus than the birth of George Washington."

I. The Church Witness to His Resurrection
The first witness for the resurrection is the church. There has been a church that has consistently focused on and constantly referred to the resurrection of Jesus as the foundation of its praise, proclamation, prayer, living, and dying since A.D. 32.

II. Sunday Witness to His Resurrection
The second witness for the resurrection is Sunday. Sunday is the Christian day of worship. Its history can also be traced back to about A.D. 32. The church shifted its worship calendar from the Jewish Sabbath (seventh day of the week) to Sunday (first day of the week) because Jesus rose from the dead on the first day of the week (Mark 16:1-2). Remembering the early church was predominantly Jewish, only an event as powerful as the resurrection could cause a change in the worship calendar.

III. The New Testament Witness to His Resurrection
The third witness for the resurrection is the New Testament—twenty-seven testimonies to the fact of the resurrection. Not one page of the New Testament would ever have been printed if Jesus did not conquer death.

IV. The Disciples Are Witnesses to His Resurrection
Something happened that transformed the disciples from a band of cowering and cowardly disciples into men of courage and conviction. That something, of course, was the resurrection of Jesus.

Martin Luther King, Jr. said, "If you have nothing to die for, you have nothing to live for." The disciples went from denying him to being willing to face the tests of torture and martyrdom for him, because they were convinced of his resurrection, which ensured their desire for eternal life.

V. We Believers Are Witnesses to His Resurrection
Jesus is alive to all who invite him into their hearts as Lord and Savior. It's like the old hymn: "You ask me how I know He lives? He lives within my heart." Or as Mary announced, "I have seen the Lord!" (20:18). (Robert R. Kopp)

BLOG: 4 Names: Mary Magdalene, Philip, Lazarus, and Peter

Fri, 01 Mar 2013 13:33:00 GMT

By Adam Thomas

If you’ve ever been to a Bible study that I’ve led, then you know that I have a lot of favorite scenes in the Gospel according to John. But John 20:1-18 is easily in the top three. What always strikes me about the scene is the movement from Mary’s desolation when she weeps at the empty tomb to her utter elation when she recognizes the resurrected Christ. John paints the scene with a special tenderness he reserves for only the most intimate of moments between Jesus and his followers. John focuses our attention on this intimate moment, the first reaction to Jesus’ resurrection, because the moment of the resurrection itself is far too mysterious and far too momentous for John to attempt to narrate. That moment belongs to God alone. And so John gives us a sliver of Mary Magdalene’s story – her move from desolation to elation when she realizes that Jesus is still with her as he promised he always would be. And the pivotal moment of this story is Jesus calling her by name.

Names are rare in the Gospel according to John. I went back and counted, and in the entire 21 chapters of the Gospel, Jesus calls exactly four people by name. There’s Simon Peter, first among the disciples. There’s Lazarus, whom Jesus brought back to life. There’s Philip, who had been with Jesus from the beginning. And then there’s Mary, who heads to the tomb before dawn on the first day of the week. In each of the special moments when Jesus calls these four people by name, he is somehow affirming or strengthening his relationships with them.

The first thing Jesus does when he meets Simon is give him the nickname “Peter,” which means “Rock,” which is a pretty cool nickname. We invest all kinds of theological motivation to this name because of Peter being the “rock” on which the church is built. But if they were any two people besides Jesus and Peter, we would see the nicknaming as a sign that their relationship is moving into the territory of good friendship. At the end of the Gospel, Jesus says Peter’s name three times, and this naming reasserts the relationship that Peter had denied three times during Jesus’ trial. In the end, their relationship is repaired because Jesus calls Peter by name.

The Gospel describes Lazarus as “one whom Jesus loves.” When Lazarus dies, Jesus is days away, and Lazarus’s sisters make the faithful accusation that if Jesus had been there, Lazarus wouldn’t have died at all. So Jesus goes to the tomb and shouts out, “Lazarus, come out.” Notice that Jesus doesn’t say, “Lazarus, I raise you from the dead.” Rather, he says, “Come out.” Jesus calls Lazarus by name, but does not give Lazarus the option of remaining in the tomb. The naming is joined to Jesus’ command to return to his family and his friendship with Jesus.

Jesus calls Philip by name after Philip says to him, “Lord, show us the Father; that will be enough for us.” Jesus replies, “Don’t you know me, Philip, even after I have been with you all this time? Whoever has seen me has seen the Father.” Jesus calls Philip by name in the midst of wondering how Philip could possibly not know him yet after being with him from the beginning. With this, Jesus calls Philip into deeper, more committed relationship with him.

And then there’s Mary Magdalene, who is weeping at the empty tomb. She is desolate, thinking that her Lord’s body had been stolen and possibly desecrated by the people who put him to death. With tears and the fog of despair clouding her vision, she sees the gardener, who asks her, “Woman, why are you weeping? Whom are you looking for?” Could this gardener be in collusion with the body-snatchers, she wonders? And she accuses him of being in on the plot. But then he says the all-important word: “Mary.” And she turns and the desolation vanishes in an instant of delight. And new elation, new hope, new life surges in to fill the void. “Teacher!” she shouts, and I imagine her jumping into his arms. Then Jesus gives her a task – to be the first to proclaim his resurrection.

So why does Jesus saying her name change the story? Why is this the pivotal word? As with Peter, Lazarus, and Philip, saying Mary’s name proves Jesus’ relationship with Mary. Her name is the outward sign of her inward identity. In this way, names are quite sacramental. Know a name and you know something of the person. Who among us didn’t feel elation when we found out our high school crush did, in fact, know our names? On the flip side, take away a name and you begin to take away the humanity of the person. How many Jews had their names erased and exchanged for numbers in the concentration camps?

Saying Mary’s name is Jesus’ shorthand for saying that he has returned just as he promised and that life would never be the same again because their relationship would never end. Earlier in the Gospel, Jesus foreshadowed this when he said, “[The shepherd] calls his own sheep by name and leads them out. Whenever he has gathered all of his sheep, he goes before them and they follow him, because they know his voice.” Later in the same passage, Jesus talks about the command from his Father that he “give up” his life in order to “take it up again.” Thus, Jesus links the power of the resurrection with the power of naming, which is really shorthand for the power of relationship.

This is the good news of the resurrection: Christ rose from the dead to show us that nothing, not even death, has the power to keep him from remaining in relationship with us. Christ knows each of our names. They are written in the book of life. They are written on his heart, just as his name is written on ours. As Jesus called Peter, Lazarus, Philip, and Mary to deeper relationship by saying their names, he calls to each of us. He calls to each of us, speaking our names, and thus ourselves, into being.

These names of ours are special things – they carry within them the promise of eternal relationship with God in Christ through the power of the resurrection. So the next time you find yourself in a moment of silence, a moment of peace at the center of the maelstrom of busyness that marks our lives today, just be still. Be still and listen. Be still and listen for the resurrected Christ calling you by name.

ARTICLE: Fight or Flight?

Fri, 01 Mar 2013 13:08:00 GMT

By Karen Hudson

Isaiah 65:17-25

Supposedly, the “fight vs. flight” instinct is one of the most basic wirings in our brains, helping us decide how to act in the face of danger in order to optimize our chances for survival. I seriously doubt that any consideration was given to this “fight vs. flight” instinct by the organizers of the lectionary, but I propose that today’s texts invite just such a discussion, if not on a biological level, certainly on a theological one. On this Easter Sunday, humanity faces a crisis. Should we take flight out of the realities of daily living, or should we stay in the grittiness of the world and fight it out? Let go and let God, or do unto others as God has done unto us? How do we survive as the people of God?

Let’s start, as I did, with an alternate text for this Easter Sunday, namely Isaiah 65:17-25. (I couldn’t resist the challenge of writing an Easter sermon from the Old Testament!) Here is an apocalyptic vision of creation reordered by God. It is a flight into the not-yet, with a promise of what will be. The author speaks of a new heaven, a new earth, even a new Jerusalem. People live to be a hundred years old and are called youth. Surely this is an idealistic daydream of what Isaiah wishes God would do for God’s people. If this is the text the lectionary offers as a response to Easter, then our quest for survival lies in our dreams of God’s re-creation.

An alternative reading for today is Acts 10:34-43. Peter, having fought with God concerning the Gentiles, embraces God’s calling and preaches Jesus’ gospel to Cornelius and his friends. Far from a daydream, this experience is reality for Peter. Peter is called to be present in concrete terms to these Gentiles. Peter stands up to this reality, he grapples with it, he offers up his best fight for the sake of God’s work in Cornelius. From this point of view, the lectionary’s response to Easter is to call us into the reality of day-to-day ministry. God’s people survive because they act.

Taking a closer look at Isaiah, however, we can note that as part of this apocalyptic vision the people of God are not removed to some “higher” realm, but remain as part of the re-created order. Such is the power of this text—God’s people are empowered to act. An infant and an old person live out a lifetime. This one builds; that one plants. This one labors; that one bears. God does not take away people’s activity in this world, but rather enables them to live life more fully. Sound familiar? Likewise, the story of Peter and Cornelius has its own dreams, those through which God directs Peter to visit Cornelius.

In both Isaiah and Acts, God and people work together to bring about the vision, the dream, if you will, God has for the world. The resurrection of Jesus Christ did not suddenly create a reordered world. God still needed Peter to go to Cornelius. The reordered world envisioned in Isaiah does not speak of people simply existing in the presence of God. The verbs in the vision attest to their continued action. Just as the people in Isaiah are empowered to act, so the individuals living in the wake of Jesus’ earthly life are also expected to act. In fact, God’s salvation for the world depends upon their actions. Easter resurrection happened to one individual, Jesus Christ, through the sole power of God our Creator. Humanity’s response to the Easter resurrection spreads salvation to all of creation, just as Peter’s response to God spread the good news to the Gentile Cornelius.

With our lectionary organizers, who included both texts of dreams and of reality, I suggest our own responses to Easter should weave both reallife action and anticipation of future redemption together. The reality of Easter resurrection gives us the assurance that God has first loved us. Isaiah, too, speaks words of assurance, describing God as answering before we even call. Through the resurrection of Jesus, the stories of early Christians like Peter, and the visions of a world re-created by God, we gain courage to engage in action. Such courage stems from the knowledge that we do not control this world, but we are vital to the process through which it is redeemed. And in the visions of God’s ultimate salvation, we glean hope that the world can be, in fact will be, a better place.

Assurance, courage, and hope—all gifts of God—enable us to not merely accept but to embrace our responsibility of being God’s people in the world. God’s kingdom is advanced one person, one soul, at a time when resurrection happens in a heart today. Jesus said he gives power to his disciples, power even to raise people from the dead. I suggest that resurrection is the sole gift of God, but that resurrection, as is witnessed in lives transformed and renewed, is the gift of humanity to one another.

It takes both imagination and reality to live as the people of God. Imagination empowers us to act. Events, both past and present, call us to act. Together they provide courage, hope, and assurance to each of us so that we can embrace our call to be the people of God in this world. It is a calling born, not out of guilt, but out of power. Stay in the world and fight for your neighbor, being always renewed by the flights of your spirit into the vision of a world fully redeemed by God. Strengthened by courage, hope, and assurance, we can believe in God’s ability to act with humanity. In so doing, the people of God are sustained.

ARTICLE: Can Faith Guarantee Success?

Wed, 27 Feb 2013 15:04:00 GMT

By Philip Wise

Psalm 118:1-2, 19-29

Have you ever wanted something so badly that you offered God a deal? I’ve talked with many people who have. Middle-aged folks, who have never married but desperately wanted to, have confided that they made a deal with God, that if God would provide someone who would fall in love with them, they would do such-and-such. I know businesswomen who have made deals with God over a new job or a big sale. I’ve known spouses who have made deals with God if God will just keep their sin secret. I’ve known men who have made deals with God in relation to financial security. I’ve counseled patients who have already made a deal with God about surviving surgery. I’ve even made a few deals of my own concerning my children’s health or spiritual well-being.

Naturally, the results from these deals have been very mixed. Some felt that they made a good deal. They have given God the credit and fulfilled their vows. Others did not get what they bargained for and blamed God for their misery. Some felt that their results were mixed. When they got what they bargained for—or a portion of it—they gave God the credit. When they did not get what they asked for, they blamed themselves and concluded they would have been successful, “If I had only . . .”

I’ve heard and read theological critiques of each of these results. Some argue that thankfulness in light of blessings should be expected. The real theological question is: does God love only those who get what they bargain for? To the disappointed, the more spartan theologians ask, “Is God supposed to make our lives easy?” And to those who credit God for good things that come their way and blame themselves for the bad things that happen, theologians often observe that these folks are simply superstitious.

On this issue, everyone qualifies as a theologian. Some say that God determines everything. There are no accidents. Others conclude that God gave us minds so that we would make our own decisions, and we must live with the consequences. Some believe that God doesn’t intervene in history. Others believe God gives us what we want if we pray. Some believe God has a detailed plan for every life. Interestingly, these beliefs are not novel. In fact, each one of them may be found in one or more of the psalms.

Psalm 118 addresses the whole question in a beautiful way that throws light on the events of Palm Sunday. On that day, it seemed Jesus’ success was guaranteed—that God had uniquely blessed Jesus to be the promised Messiah. Jesus rides into Jerusalem in triumph. The psalmist would have understood Jesus’ supporters’ welcoming greetings. He wants God’s blessing too. In that way he is no different from Cain or Moses, Saul or David. The psalmist is like the disciples who long to be the greatest in the kingdom of heaven.

In order to be successful, the psalmist asks for God’s help. Assuming that one’s goal, motivation, and plan are worthy, there’s nothing wrong with asking for such help. Jesus repeatedly asked God to help him—most notably in Gethsemane. The psalmist asks on the basis of God’s prior help. But the situation has changed. He feels chastised by God. Others have written him off. Why has God kept him alive? It is because he wants him in the camp of righteousness again. Perhaps he had come to believe that God would always bless him no matter what he did.

But the psalmist knows what God expects. He must return to the camp of the righteous. The Lord has provided a gate to the camp, but the psalmist (like all the righteous) must enter through it. Only then will God act.

So what should we conclude from this psalm? When we do our parts, God will respond. It isn’t a trade, but God will not help us until our goals and motives are right, and then only if we ask. It’s interesting how often those who have a good goal and proper motivation don’t ask for God’s help. The psalmist has the right idea. We should begin by rejoicing in what God has already given us, including life itself. We should have confidence that God will prevail. We should continue to trust that if we are on God’s side, we will prevail as well.

Does God guarantee success? Yes, but on God’s scale of success, not ours. This means that we may lose the game, our job, or someone we love, but we cannot lose God’s love. Peter had it right: “The goal of your faith is the salvation of your soul” (see 1 Peter 1:9).

ARTICLE: Living in the Season

Tue, 26 Feb 2013 05:39:00 GMT

By Sarah McGiverin

Our Lenten disciplines and programs are in full swing, and our sermons and Bible studies are keeping our congregations in the wilderness on the slow approach to Holy Week.

But for pastors, Holy Week is not slowly approaching – it is right around the corner! Many already have Holy Week fully planned out. The congregation may be in wilderness, but the pastor is already looking past Easter! Lent? Lent was being laid out before the Chrismons were packed away in their boxes.

This disconnect between pastors and congregations in how they engage the liturgical year is one of the necessary parts of pastoral work – shepherding the people through the seasons often means leaders planning far ahead.

So can pastors be fed through the liturgical calendar at all? Just because the congregation needs you to live in advance of the season doesn’t mean that you need to locate yourself in the season any less. How can you keep the seasons of the church year while planning, reading, studying, sermon-writing, buying supplies, and more ahead of the seasons?

Here are some possible strategies to stay rooted in the Lent (or any season!), even as you necessarily anticipate the season(s) ahead:

1) Establish a daily prayer routine rooted in the lectionary or the liturgical year.

Some of us accomplish this with prayer books, such as Reuben Job’s Book of Prayer series or Phyllis Tickle’s Daily Hours series. This Lent, some others are finding visual ways to pray through Rethink Church’s photo a day challenge. Still others read devotional booklets or blogs produced by a local congregation. For those who live within a larger family, you may find family prayer time (or hymn singing or scripture reading) to be the time when you can find rest in the season. However you do it, find a way to receive daily sustenance in a practice that follows the seasons.

2) Worship with another congregation.

In the most rural areas, this might not be so easily accomplished, but in many areas, it is possible to find worship at a time that does not conflict with your own congregation’s schedule. Whether at a church of another denomination or at a local seminary, avail yourself as often as possible of the opportunity to participate in a worship service that you did not have any responsibility for planning! To a limited extent, pastors of congregations with a large staff can similarly benefit by attending worship services that you are not leading within your own congregation.

3) Form a covenant group.

Join with other pastors to meet with one another in person, or to touch base over the phone or via text messaging to check in with another. Reflect together on the current season of the church year, and how your life is or is not conforming to the contours of that season. In the most rural settings, it may be hard to find kindred spirits close at hand. Fortunately, with text messaging, Skype, Facebook, and Twitter, it is possible to maintain meaningful relationships with a handful of far away friends. Pray for one another, that you will stay connected with the rhythms of church life, even as you are called to choreograph the congregational experience weeks and months in advance.

With a little intentionality (and a little bit of compartmentalizing) it is possible for your soul to reside in the present of the church year, even as your brain and calendar are weeks or months down the road.

ARTICLE: Sermon Options: Palm/Passion Sunday 2013

Mon, 25 Feb 2013 17:56:00 GMT

By Ministry Matters

WHEN THE DECK IS STACKED

ISAIAH 50:4-9a

There is a popular type of movie in which a character played by Sly Stallone or Bruce Willis willingly goes into a situation fighting overwhelming forces, impossible odds, and numerable obstacles. As we watch, we sit and wink at one another because we know that nothing can kill our superhero. In spite of the opposition, he will emerge in the end tattered and torn, better for the wear, but alive and well. If for no other reason, Hollywood needs the character for sequel after moneymaking sequel.

For the suffering servant in our Isaiah text, there is almost a direct parallel. He will take his bumps, harsh though they may be, but know that "he who vindicates me is near" (v. 8 NIV). So he can forge forward, knowing that in the end, he will be alive and kicking. But when we take this as a text for Palm Sunday, the outcome changes. Jesus openly rides into the city, proclaims himself Messiah, faces the betrayer, takes the abuse, suffers the trial, endures the horror and dies. How could Jesus ride into the city knowing he would never ride out? How could he willingly go into a situation knowing that the deck is stacked against him? How did the servant do it, and to a larger extent, how did Jesus? Perhaps this servant poem was not only a pattern for Jesus' ministry, but for him a source of inspiration as well.

I. The Servant Is Prepared
Both knew that God had used everything in the past to prepare them for the present crisis. Nothing is wasted by God. Fred Craddock interprets verse 5 to read, "God dug out my ear." Hear the pain in that? Even that which is unpleasant and harsh, God would use to temper the steel of his spiritual strength. Even the beaten back, the plucked beard, the spat-upon face God would use to forge the strongest resolve—"set my face like flint" (v. 7). Perhaps the servant foresaw and certainly Jesus knew that God was working in all things to remake them into his very nature and character (Rom. 8:28-30).

II. The Servant Is Committed
Both knew that their cause was greater than any set of circumstances or conditions. For the servant, it was the restoration of Israel. For Jesus, it was the redemption of the world—mine and yours! How could one endure hostile and violent opposition without complaint or reaction? The servant knew he was a small piece in a larger puzzle. Jesus knew that his obedience was the key to life's greatest concern. Viktor Frankl has written that "if one has a 'why' to live, he can endure any 'how'." For Jesus, his was the most noble purpose of showing God's love for you and me.

III. The Servant Is Not Alone
Both knew they were not alone in their circumstances. Repeatedly the servant said, "the Sovereign Lord has acted, is acting, and is with me" (vv. 4, 5, 7, 8, 9). Jesus knew that there was no experience through which he and the Father had not or would not travel together.

In the movie Romero, based on the life of Oscar Romero, archbishop of El Salvador, Romero is an unlikely candidate for such a mission. Before his selection, he is sickly, weak-willed, and supportive of the status quo. But when God calls, his life is changed. One critical point occurs when he makes his profession of faith, falls to his knees, and says, "I can't. You must. I'm yours. Show me the way." After great service to a greater cause, he is killed. But he, too, was never alone.

Perhaps in the same way, Jesus was able to face the stacked deck. But remember, they didn't take his life—Jesus gave his life! And remember, too, God vindicated him as well (Phil. 2:5-11). But that's another story—or is it? (Gary L. Carver)

THE PERFECT EXAMPLE

PHILIPPIANS 2:5-11

I remember gymnastics in high school physical education. We waited for the coach in the gym, and we looked at the parallel bars, rings, and ropes with anticipation of swinging like monkeys and just having fun. The coach arrived with a state champion gymnast who demonstrated all the various devices. Then the coach said, "Men, by the end of the semester, I want you to perform every exercise just like this example I've shown you!"

Impossible! We didn't want a state champion gymnast for an example to which we would be compared. We wanted our overweight, out-of-shape coach, who could barely hang from the rings to be the standard by which we were compared. Then passing would be easy.

I wonder if the Philippians felt the same way when Coach Paul said, "Here's the example I want you to be like at the end of the semester," and he gave them the example of Jesus Christ. What do you think they said?

"Coach Paul, how about Peter for an example? Or John Mark? Anybody but Jesus Christ!"

I. Some Give Up Before Trying
"Let the mind of Christ be in you." Impossible. We are not divine. Who among us is quick enough to have answered the scribe who tested Jesus on taxation by saying: "Render unto Caesar the things that are Caesar's, and to God the things that are God's"?

Loving enemies is tough. Some think it is impossible and they give up before they start. How many people do you know who have given all but one of their coats to the poor? Sometimes we let the demands of discipleship pass right by and simply say, "It's too hard." But the Bible never asks more than we can do, and God always gives us the help we need.

II. The Text Tells Us How
There are three characteristics of Jesus that Paul encourages the Philippians to imitate:

A. An attitude of humility. The Bible doesn't ask for wit or brilliance, talent or personality; it asks for humility. Anybody can be humble.

Augustine said, "It was pride that changed angels into devils; it is humility that makes men as angels." It is often our pride that we have to nail to the cross and see as "crucified with Christ." Humility is the reflection of true agape love.

B. An attitude of service. Humility made it possible for Jesus to place the needs of people above his own.

I often tell people, "The highest title given to people in the Kingdom of God is not Apostle, Pope, Bishop, or Reverend; it is Servant." This title is the one Paul used for himself more than any other. This attitude is the one Jesus modeled for his disciples, and us, when he washed their feet.

Christians are not called to great places of leadership until first they have humbled themselves in places of service.

C. An attitude of obedience. Having accepted our forgiveness for our failure to be obedient, a Christian's life should reflect obedience. The old nature, which was changed at salvation, was a natural tendency to do things "my way" rather than "God's way." The new nature should trust God's direction in the small things as well as the big.

Jesus' obedience took him all the way to the cross. Rarely are Christians in the United States in the late twentieth century called to obey to that extent—but we could be! Christians in other places are so challenged, and they live up to the challenge.

III. And Jesus Was Exalted
God exalted Jesus and "gave him the name that is above every name." Christians, likewise, are given his name, his righteousness, and his inheritance. We will be well rewarded for our humility, our service, and our obedience. (Bill Groover)

PICKING SIDES

LUKE 22:14–23:56

God's plan of salvation was passionately moving toward a culmination. Jesus said, "I have eagerly desired to eat this Passover with you before I suffer" (22:15). In another part of town, the ecclesiastical elite met behind closed doors and "plotted to arrest Jesus in some sly way and kill him" (Matt. 26:4 NIV).

Despite the expansiveness of this text, it brings to mind the Jesus problem, Pilate's problem with Jesus, and the inescapability of picking sides.

I. The Jesus Problem
Jesus wasn't denominationally oriented. Being a Jew or a Samaritan or Presbyterian or Baptist or Roman Catholic or whatever didn't matter to him. As he told Nicodemus, "God so loved the world" (John 3:16) . Naturally, that didn't sit well with religious snobs—the kind of people who assume God loves them a little more than anybody else.

Jesus wasn't traditionally bound. He talked about growing and getting better. He talked about expanding wineskins; making room in our lives for the new and improved ways that God provides to make life better (see Matt. 9:16-17). He upset the kind of people who long for the way things never were.

Jesus wasn't socially bigoted. He hung out with prostitutes, tax collectors, and sexual sinners; with rich and poor; with Romans, Jews, and Samaritans. No one was outside his embrace. He gave no quarter to the kind of people who expected their holy men to cater to the upper crust.

But the thing that upset many people the most was that he never denied being who he was, is, and will always be: Lord and Savior. He acted like God because that's exactly who he has always been.

II. Pilate's Problem with Jesus
Pilate was the Roman governor of Judea from A.D. 26 to 36. Essentially, his job was keeping the peace and keeping Palestine in step with Rome. While Pilate did not sympathize with the religious case against Jesus, he was sufficiently convinced of its disruptive nature to hear it. Like an apathetic clerk at the complaint department, he feigned interest.

Predictably, after briefly interviewing Jesus, Pilate announced, "I find no basis for a charge against this man" (23:4 NIV). Again, Pilate didn't care about the religious issues. As far as the other civil charges (23:2), he did not believe Jesus was a threat to Rome. Jesus didn't have an army. And since his arrest, he didn't have many fans. So Pilate felt it was much ado about nothing.

Trying to keep his distance from the petty religious problems of Palestine, Pilate sent Jesus to Herod. Herod sent Jesus back to Pilate. Pilate offered a real criminal named Barabbas as a substitute. Pilate "realized that though Jesus may have upset the sensitivities of the Jews, he was not really guilty of any crime under Roman law" (John Drane, Jesus and the Four Gospels, 1979). But his reasoning misjudged the obsessiveness of Palestine's religious passion. Jesus was the issue and Pilate had to deal with them about him.

While the religiously antagonistic to Jesus (Sanhedrin) could pronounce capital punishment, only Rome could carry it out. Because he didn't care about the religious issues and wanted to keep his standing with Rome, Pilate allowed—enabled—the extermination of Jesus.

III. Picking Sides Is Inescapable
In one final attempt to distance himself from the whole thing, Pilate "took water and washed his hands in front of the crowd. 'I am innocent of this man's blood," he said. "It is your responsibility!' " (Matt. 27:24-26 NIV).

Like so many symbolic acts, Pilate's little handwashing act was hollow. He chose compromise and expediency over Jesus. He thought he was getting off the hook. But Pilate's presumed neutrality earned a place for him in history that will never be erased. For whenever Christians gather, they always remember how our Lord "suffered under Pontius Pilate."

Some churches are like Pilate. They think they can be neutral on the great issues of the day, even when the will of God as exemplified in Jesus and explained in the Bible is at stake. But does anyone think that our Lord will be smiling at the gates of heaven when someone says, "Lord, I was neutral on the issues of faith and morality"?

Neutrality always enables evil to prosper. Just ask Pilate. Just ask Jesus. There is no place for neutrality in the Kingdom. As Jesus said, "No one can serve two masters" (Matt. 6:24).

Christians, take sides for Jesus and follow him! (Robert R. Kopp)

ARTICLE: The Samaritan Woman and Nicodemus

Sat, 23 Feb 2013 18:48:00 GMT

By Thomas R. Steagald

There is a hunger deep in every heart, a deep craving for forgiveness and hope, a sense that our best days are not all behind us, that God has not given up on us even if we have in some ways given up on ourselves. I believe we all crave some token of God’s presence in what often seems a godforsaken world.

The story of the Samaritan woman at the well is such a token, I think. It is a familiar text and just as important in John’s telling of his Gospel as the story of Nicodemus. The two stories are a couplet, in fact, mirror images of each other, meant to be read side by side.

One cannot help noticing the many similarities and differences too.

Look at the characters of the two stories: “Nicodemus” and “the woman.” She is not named, which is significant. If the designation makes her anonymous in one way, it also makes her representative. We cannot excuse ourselves from this story by imagining that what Jesus said or did applies only to her.

In addition, obviously, unlike Nicodemus she is a woman. That Jesus talked to women at all, even taught women, scandalized the Pharisees, who were known to thank God they had been born men. She is a Samaritan, moreover, while Nicodemus was a Jew. Jews had no dealings with Samaritans (think apartheid or Jim Crow). Jews considered Samaritans half-breeds, pagans, heretics, and apostates. Samaritans, like all persecuted peoples, considered themselves the true witnesses to God, the builders of God’s true temple on Mount Gerizim. Jews and Samaritans hated each other both racially and religiously.

Nicodemus is a three-time winner and insider: he is a Pharisee, a leader of the Jews (meaning an elected official), and he is a teacher of Israel. The woman is as outside as Nicodemus is in: not only because she is a woman, and a Samaritan woman besides, but she is a sinful Samaritan woman at that—married and divorced so many times she doesn’t even bother with the ceremony anymore—ostracized by the other women, by the other Samaritan women; that’s when you know it is bad.

Nicodemus, whatever his reasons, comes to Jesus by night. Jesus comes to the woman by day. She draws her water when no one else does—is she slovenly? Afraid of the other women’s reproaches? Jesus had come to Samaria on purpose. Most Jews avoided that part of the world. Jesus sits down at Jacob’s well; he is there when the disgraced woman arrives. This could be awkward. Grace, it seems, always is.

One last difference: Nicodemus doesn’t get it. He says he knows that

Jesus is a “teacher who has come from God” (John 3:2), but even the way he makes the assertion tells you that he knows little or nothing. The woman, on the other hand, does get it: “Sir, I see that you are a prophet” (4:19). She says that in response to Jesus when he reveals to her the sin and brokenness in her life.

Jesus does not tell her anything she does not know about herself—prophets generally tell people what they already know—but the way Jesus tells her the truth, without the least bit of condescension, and the fact that he is talking to her at all in spite of her sin and shame, reveals to her that he is something special. Something different. Not the typical prejudiced Jew. Not the typical judgmental rabbi. Not the typical self-righteous religious leader. Not the typical man.

No surprise, then, that later, when their conversation turns to the coming of the Messiah—and the woman says, “I know that Messiah is coming” (4:25), and Jesus says, “I am he” (v. 26)—she believes him. She goes back to town, finds the ones who have shunned her, and says, “He cannot be the Messiah, can he?” (v. 29). Even the way she asks the question tells you she believes it to be so.

Nicodemus leaves confused. The woman leaves, what, liberated?

Saved? “[He] told me everything I have ever done,” she says (v. 29).

What an interesting line from the lips of this sinful Samaritan woman.

Despite the culture of affirmation that characterizes our day, most people already know that they are flawed, that their lives are full of misdeeds and missed opportunities, that they have fallen short not only of the glory of God but also of their own expectations. I once heard a sociologist of religion put it this way: Everyone, believer and nonbeliever alike, believes in sin. Not everyone, however, believes in forgiveness. Jesus does. He looks at the woman at the well with compassion and says, in effect, “You are a mess.” She knows she is a mess. Everyone knows she is a mess. If Jesus couldn’t see it, he would be the only one. But to be sure, Jesus sees.

Jesus sees that we are a mess too. Not like her, exactly, but like her in many ways. We need what only Jesus can provide: grace that does not ignore our sin but is greater than our sin, forgiveness that does not pretend what we have done or left undone is any different than what it is—sin—but he forgives us anyway.

That is what Jesus means to the woman at the well, grace greater than her sin. That is why she feels liberated, saved, so excited that she is compelled to share it, to tell someone.

I think we all hunger for the presence of Jesus. Not for false affirmation, but for proof of God’s presence in our lives—forgiveness and hope, bread and wine, the water of life.

“If you had asked me,” Jesus said to the woman, “I would have given you living water.” She said, “Sir, give me this water” (4:15); and Jesus did.

And Jesus will. There are holes in your bucket, but not to worry; the water Jesus gives is healing water, restoring water, more than you can lose in a lifetime, welling up to eternal life.

ARTICLE: Rehearsing Before You Preach

Fri, 22 Feb 2013 16:57:00 GMT

By Lewis Parks

John Wesley, the founder of the Methodist movement, told preachers who had trouble pronouncing certain words to listen to those who pronounced them correctly, then read those words aloud repeatedly until they rolled off the tongue. Our starting points might be more sophisticated (for example, the podcast of a good speaker), but the technique still works. Wesley told those with weak voices to read aloud from a book for thirty minutes a day, building volume by increments, and being careful not to strain. The voice uses muscles that must be built up gradually to the work of preaching. Reading aloud can help also with voice variation and emphasis. It is a way of learning to give the drama intrinsic to certain scripture texts their due.

And then there is the use of a full-length mirror! Wesley the preacher was relentless in his attack on the human pride from which we must be saved and sanctified, but Wesley the teacher of preachers also knew that speakers must become comfortable with their speaking image, just as they must make peace with their speaking voice. Repeating the advice of the Greek orator Demosthenes, Wesley recommends time in front of “a large looking glass.” Most of the work is remedial: “learn to avoid every disagreeable or unhandsome gesture.” Look for and correct defects of posture, such as slouching or holding one’s head too high or low. Note and change the nervous “babbling of hands” or standing fixed and immovable like the trunk of a tree.

But Wesley goes beyond remedial work to recommend posing before a mirror to search for and practice effective gestures as any serious actor might. The pose that corresponds to a moment of personal testimony in the sermon, for example, is the right hand “applied gently to the breast.” The contemporary speaker who stands before a mirror must search for and rehearse the gestures that will bring across the message to persons in this time and place, for example, submission indicated by open hands with palms upward or the “yes!” of the raised right fist.

In the twentieth century, the school of acting known as method acting called into question this practice of rehearsing purposeful gestures and instead directed actors to go into the core of their beings to find the authentic emotions and actions that would arise as they engage their scripts. The seeing that goes on in method acting occurs in the imagination, not in front of a mirror. By the logic of method acting, preachers would engage the sermon manuscript deeply during the time of preparation, and authentic expressions and gestures would follow automatically when they preached.

Perhaps the truth is somewhere between Wesley’s use of a mirror and method acting’s reliance on psychological motivation. Preachers need to find an inner resonance with their message, but preachers also need a certain conscious cultivation of body language for its potential to amplify the message, a discipline learned in front of a mirror or with the aid of a videotape, or, once more, with the help of a friendly observer. Rehearsal for preaching involves both disciplines.

Rehearsing to speak in front of others may resurrect memories of failure, echoes of harsh criticism, and issues of shame and self-worth. How dare you address your peers as one with authority? How can you possibly stand up to the scrutiny of forty adults and teenagers? Rehearsal is a time to stare down the demons of doubt by wrapping yourself in the armor of a call from God, who decided that you, even you with your less-than-splendid natural endowments and accrued credentials, are good enough material to serve as one of God’s own messengers.

ARTICLE: Why Read the Apocrypha?

Tue, 19 Feb 2013 20:37:00 GMT

By David A. deSilva

The label “Apocrypha” is generally given to a particular collection of Jewish writings composed between 250 BCE and 100 CE. Some of these were originally written in Hebrew or Aramaic, some were composed in Greek; all were eventually translated into Greek, the primary language in which the early Christian churches knew these texts. The texts found in the Apocrypha are only a small sampling of Jewish writings from the later Second Temple period, which would include the lengthy works of Philo of Alexandria and Flavius Josephus, several dozen parabiblical writings known as the Pseudepigrapha, and the nonbiblical texts found among the Dead Sea Scrolls.

What separates the books of the Apocrypha from all these other Jewish writings is, first and foremost, the reading practices of second- and third-century Christians, who found these books, above all other available writings, to be helpful resources alongside the books of the Jewish canon (the Christian “Old Testament”) for articulating their own faith and for determining questions of ethics. The term “Apocrypha” is a transliteration of a Greek word meaning “things hidden away,” and was applied to these texts in the course of debates about their status: Should they be read in public worship as Scripture, or should they be “tucked away” for private use only?1

The majority of the world’s Christians, however, would not speak of these texts as “Apocrypha.” Rather, they would speak of them as “deuterocanonical books” (a “second” canon)—or simply as part of the Old Testament. The term “deuterocanonical” does not imply a subordinate status, any more than the second commandment has less authority than the first or than Deuteronomy (the “second [giving of the] Law”) falls short of the authority of the “first” statement of the Law in Exodus. Rather, it acknowledges that these texts were (generally) composed later than the books of the Hebrew Bible, such that they were excluded from the “first canon” inherited by the early church from the synagogue, and that the church only lately made a definitive pronouncement about this body of literature as canonical (at the Council of Trent in 1546), while nevertheless affirming their authority as part of the broader canon of the Catholic Church.

I have enjoyed many opportunities to talk about the Apocrypha with Christians, especially Protestant Christians, who have never read these books but are intrigued by their presence in many modern printed Bibles, including Bibles published for “ecumenical” audiences. Very often, I encounter a certain hesitation in regard to reading the Apocrypha. This hesitation is sometimes based on the presupposition that the church has weighed these books and found them to be without value, and therefore justifiably discarded and forgotten. Sometimes it is based on a prejudice that the writings included in this collection are full of false teachings that will jeopardize a reader’s grasp of sound truth. Sometimes it is based just on the lingering prejudices of Protestants against Catholics—these books are in “their” Bible, and not reading them is one important thing that separates “us” from “them.”

My own experience of the Apocrypha has been quite different. I was brought up in the Episcopal Church, which clearly distinguishes the apocryphal books from the Scriptures of the Old Testament, yet which also includes readings from the Apocrypha on certain Sundays and allows readings from the same for weddings and funerals. From my early teens, at least, I thought of these books as “not Scripture,” but at the same time not “unscriptural”— not a threat, that is, to the scriptural witness to God, God’s dealings with people, or the response from human beings for which God seeks. My experience with these texts is very much aligned with the position that I perceive the Protestant Reformers to have been recommending, and not with the position that many Protestants appear to have taken in regard to the Apocrypha since.

When Martin Luther set about translating the Bible into German, he also translated the books of the Apocrypha. While he took care to separate them out from the books of the Old Testament and to print them in a separate section, thus affirming that they were not on a level equal to that of Scripture, he still recommends them in his preface to the translation as “useful and good for reading.” The degree to which Luther valued these writings is reflected above all in the fact that he took the time and the trouble to produce a German translation of the Apocrypha in the first place. This is not something one does if one’s goal is to get Protestants to stop reading these books. The English Reformers took a very similar position in regard to these texts: while they were not to be held at the same level as the canonical Scriptures, they were to be “read for example of life and instruction of manners” (article 6 of the Thirty-Nine Articles of Religion), the position that John Wesley also espoused as a priest ordained in the Anglican church. Ulrich Zwingli and John Calvin, leaders of the Reformation in Switzerland, also took pains to provide translations of these books in their printed Bibles and to commend them for containing “much that is true and useful,” though also urging caution in regard to that which “does not tend to simple truth or exact knowledge” in them.2 In sum, then, the Apocrypha probably stand among the most important books that Protestant Christians ought to read after their canon of Scripture, and any cautions the Reformers may have issued about their use would certainly apply to the bulk of devotional literature that Christians tend to read alongside Scripture.

Why, then, should Christians of all denominations, and not just Catholic and Orthodox Christians, be concerned to read the Apocrypha?

First, the books of the Apocrypha provide important windows into the world of Second Temple period Judaism, catching us up, as it were, on a wide range of developments between the return from exile and the rebuilding of the Temple in 515 BCE and the birth of Jesus and the movement formed in his name. This range of developments extends well beyond the borders of Judea to open windows into the world of Diaspora Judaism as well—the world into which the early Christian mission quickly moved.

Books like 1 and 2 Maccabees introduce us to pivotal events in Jewish consciousness and experience, events still remembered annually in the celebration of Hanukkah. Tobit, Wisdom of Ben Sira (or Sirach), and 4 Maccabees bear witness to developments in Jewish ethical thinking and its storehouse of practical guidance. Greek Esther, Letter of Jeremiah, 3 Maccabees, and other books introduce us to the challenges of living as Jews in the Diaspora, as well as to the often strained relationships between Jews and non-Jews throughout this period and the causes thereof.

The collection as a whole allows us to peer into the ways pious Jews responded to the challenge of continuing to make traditional resources meaningful in new circumstances. Thus the apocryphal books invite us into the arena of how their authors selected, shaped, and interpreted the Jewish Scriptures—and thus contributed to the tradition of interpretation inherited by Jesus and the early church. These books give us access to theological developments that laid important foundations for early Christian theology; for example, the idea that one righteous person’s death can positively influence God’s relationship with others, ideas about immortality and resurrection, and ideas about the “person” of Wisdom as a being bearing God’s perfect image. The Apocrypha also fill in the gaps between the worldview of the Hebrew Bible and the worldview of the New Testament, for example as witnesses to the developments in beliefs about angels and demons and their interaction with human beings.

Reading the Apocrypha is essential, then, for a more accurate picture of the faith, practices, hopes, and challenges of Jews living in the period prior to and during the ministry of Jesus and the expansion of the Christian movement (understanding “Christian” here as an alternative at the level of “Pharisaic,” “Sadducean,” and “Essene,” not as an alternative at the level of “Jewish”).

Second, many of the books of the Apocrypha contain resources available to, and used by, Jesus and his earliest disciples and apostles. The teachings of Ben Sira probably permeated the synagogues of Judea and Galilee; the story of Tobit and the teachings of its title character were similarly available throughout the land. The story of the triumph of the Maccabean heroes (both the pious martyrs and the armies of Judas) was the basis of an annual festival that Jesus, his family, and his disciples celebrated. The correspondences between Wisdom of Solomon and the writings of Paul and other members of his team are so close as to necessitate knowledge of the former on the part of the latter.

The correspondences between the teachings of Jesus and Jewish sages like Ben Sira or the author of Tobit bear witness to the greater connection between Jesus (and his followers) and the faith and practice of Judaism in the first century than is appreciated by people who “freeze” Judaism’s development in the early postexilic period, such as is likely to happen for people who read only the books of the Protestant Old Testament. It would be difficult for the person who stopped studying church history before the Reformation to understand (and fairly assess) the message and mission of a John Wesley. It would be difficult for the person who stopped studying American history at the settlement of Jamestown to understand the ministry of a Martin Luther King, Jr. If we content ourselves with seeking no further information than the blank page between Malachi and Matthew, understanding Jesus in relation to the Judaism of his day will be similarly challenging.

It is true that Jesus, Paul, and the other voices speaking in the New Testament never recite a deuterocanonical text as Scripture, explicitly introducing a string of words as a quotation from Ben Sira as they do when introducing quotation from the canonical Old Testament (“as Scripture says,” “as the Holy Spirit says,” “as it is written in the prophet”). This fact is probably significant for deciding what status they ascribed to the books of the Apocrypha. Nevertheless, the imprint of the teachings of these books on Jesus and the early Christian movement is undeniable. Readers who are familiar with the deuterocanonical books, then, will understand just how fully embedded Jesus, Paul, and other early Christian teachers were in the Judaism of their time, and will have a better understanding of the larger conversations to which Jesus and his followers were contributing.

Several books of the Apocrypha are also formative for early Christian theology from the earliest reflections on the preincarnate activity and existence of the Son (e.g., Col 1:15-20; Heb 1:1-4) through the formulations of the Trinity in the post-Nicene period. While the Reformers sought to curtail the use of these texts to establish new doctrines, they nevertheless had already made a significant impact upon a number of central Christian doctrines. Familiarity with at least some of the Apocrypha (especially the Wisdom of Solomon) is prerequisite to understanding the development of our own theology.

Third, the Apocrypha are rich in devotional insights, ethical admonition, and spiritually formative guidance—to such an extent that the majority of the world’s Christians include them among their inspired Scriptures. The apocryphal books teach about repentance and humility before God; they give insights into the spiritual and practical disciplines required to achieve breakthroughs in personal transformation; they teach about the importance of keeping our focus on the life of eternity with God for the preservation of a life of ethical integrity. Because many of these texts were born from the struggle to discover and nurture the way of faithfulness in the midst of significant challenges, they remain devotional literature of the highest order— devotional literature that has stood the test of time and has been repeatedly affirmed by the reading practices of Catholic and Orthodox communions. Even if Protestants do not turn to these texts as sources for theological reflection, the Apocrypha can be valued as worthy and serious conversation part- ners in the quest for theological truth, wrestling quite openly as they do with questions of perpetual interest.

ARTICLE: About The Way: QandA with Adam Hamilton

Mon, 18 Feb 2013 21:50:00 GMT

By Ministry Matters

How does The Way relate to other recent books of yours?

Over the years I’ve been to the Holy Land numerous times. The Holy Land is often called “the fifth gospel” because being there changes how you read Matthew, Mark, Luke, and John. It acts, in many ways, as a living commentary on the gospels. After numerous trips over I began to outline a trilogy of books that would take readers through the life of Jesus in the light of biblical archaeology, geography, and the latest in biblical scholarship. My hope was to help readers grow in their understanding of, and love for, Jesus Christ. As a pastor, I also wanted them to know how the gospel stories teach us not only about Jesus, but about his will for our lives.

The first in the trilogy of books was The Journey which unpacked the stories surrounding the birth of Jesus. The second in the trilogy is 24 Hours That Changed the World, which focused on Jesus’ death and resurrection. The Way completes the trilogy by exploring the three-year public ministry of Jesus, beginning with his baptism in the Jordan. It explores the places Jesus traveled, the main themes of his ministry, and the people he ministered with.

In preparing to write these books I returned to the Holy Land three times, meeting with archaeologists, Galilean fishermen, a Samaritan priest, as well as scholars and guides who have spent their lives in the land. I sought to retrace the stories in the gospels in a way a typical tour group does not. I walked portions of the journey that Mary and Joseph walked from Nazareth to Bethlehem. I spent days backpacking alone across the Galilee, exploring the places Jesus ministered. I retraced the steps Jesus took during the final day of his life. The insights gained from these experiences are all included in the books.

Knowing that many Christians would like to go to the Holy Land, but only a few will make the journey, we took a film crew to video the things I describe in the books. Each chapter has a ten minute video opening for use in small groups or for personal use. I take readers to all of the places I describe in the book. The book and video work together to deepen the faith, and faithfulness, of readers.

The Way draws you into the Gospels. Is there a particular Gospel that’s a favorite of yours, and if so, why?

The Gospel of Luke is my favorite. I love the way Luke paints such vivid pictures of the people Jesus ministered to. He also makes clear Jesus’ concern for people who were broken, sinners and second class.

I tend, in the books, to draw most often from Mark’s gospel in that Mark was the most succinct. I often follow him and then supplement with material from the other gospels. When it comes to the teaching of Jesus I’m drawn to Matthew, who has the most complete body of Jesus’ teachings. John’s gospel was considered the “spiritual gospel” by the early church. He focused on making sure readers understood the theological and spiritual significance of Jesus. Some of the most moving insights into the meaning of the life of Jesus, for me, come from John. So, I love Luke, but I’m grateful for Matthew, Mark and John as well.

Themes like the kingdom of God and life as a disciple of Christ come through in the Gospels and in this book. Did these concepts have a new impact on you as you wrote about them?

You can’t talk the life and ministry of Jesus without speaking of the Kingdom of God. This is the central theme of his teaching and preaching. Jesus’ primary call upon those who heard him was to “follow me.” My hope in The Way is to help readers understand more clearly what it means to be a part of the Kingdom of God and what it looks like to faithfully follow Jesus. In the book I devote much of one chapter to walking through the Sermon on the Mount for here Jesus gives the clearest picture of what our lives are meant to look like if God is our King. While none of us completely live up to his teachings there – in fact some would say it is impossible to do so – his words there are represent my highest aspirations for how I would live. And my inability to fully live up to them point to my need for Christ’s saving work in my life.

No doubt folks will find some of your insights on the life of Christ intriguing. For instance, on “Palm Sunday,” you state that there were two other processions—designed to show force—going on the same day. Where are those cited in history?

We know that Pontius Pilate’s primary residence was in Caeserea Maritima on the coast. Yet we know from the gospels that he was in Jerusalem for the Passover. It is likely that he came over to keep peace in the city (the Passover was a particularly troublesome time for the Romans as the feast was a celebration of how God had delivered his people from slavery in Egypt – the hope of many Jews was that God would do this again, delivering them from Roman rule – hence the need to have Rome’s governor present along with this troops to prevent an uprising).

We also know from the gospels that Herod Antipas was in Jerusalem for the Passover. His primary residence was in Tiberias on the Sea of Galilee. He would have come in a royal procession with his own military to Jerusalem for the Passover. We cannot know exactly which day each of the other two processions would have arrived in the Jerusalem, but I suggest in the book that the three may have occurred on the same day. Jesus’ processional, riding on a donkey, calling people to love their enemies, and surrounded by a ragamuffin band of followers would have stood in stark contrast to the other processionals.

The Way can be read year-round, of course, but you mention Lent. Did you write it particularly with that special season in mind?

As you note, the book can be read any time, but I was imagining that many would read it during Lent. There are six weeks of Lent and there are six chapters in the book. The first chapter deals with Jesus’ baptism and temptations, and the season of Lent begins in this same place with the baptism and temptation of Jesus. Lent ends with Holy Week and the final chapter in the book takes readers through the events of Holy Week climaxing in Christ’s crucifixion. The epilogue to the book corresponds with Easter – its focus is on the meaning of the resurrection. My hope is that those who read it during Lent will find their experience of Holy Week and Easter deeper and more meaningful for having read the book.

There are a number of companion products to the hardcover book. How can church leaders best encourage their congregations to use these?

The Way is designed to be a church-wide focus with curriculum for children and youth, a video and leader’s guide for Bible studies, small group and Sunday school classes to use with the hardbound book, and a 40 day devotional with daily readings from the gospels and meaningful reflections upon these texts. There is a 60 second video we’ve prepared that shows where the book will take people and another that is meant to be a promo for churches to show in worship the week before the emphasis begins. Over 15,000 churches have used The Journey and 24 Hours That Changed the World so far. Doing The Way as a church-wide emphasis has the power to unify a church and to deepen the faith and passion of the congregation. As the congregation reads and studies, the pastor has the opportunity to preach from the same themes and amazing things happen.

ARTICLE: Peter the Denier

Mon, 18 Feb 2013 14:55:00 GMT

By Robert Martin Walker

The room was dark, giving it a gloomy feeling. We were gathered for a meal on the eve of Passover. Because the Lord was quietly pensive, we ate in silence. During supper, he stood, removed his robe and tied a towel around his waist like a servant. He poured water into a clay basin and began to wash the feet of each of us, drying them with the towel. “This is slave’s work,” I thought. I couldn’t imagine the Lord, the One we believed to be the Messiah, doing the work of a common slave.

When he knelt at my feet, I asked, “Lord, are you going to wash my feet, too?”

He said, “You do not know now what I am doing, but later you will understand.”

I said firmly, “You will never wash my feet.”

The Lord’s tone matched mine: “Unless I wash you, you will have no future with me.”

“Then wash not only my feet, but my whole body,” I said.

After washing my feet, the Lord said, “Not all of you are clean.” I was perplexed by this.

He continued teaching, as he often did after performing a sign, “If I, your Lord and Master, wash your feet, you also ought to wash one another’s feet. I have done this as an example for you.”

At the time I thought, “How strange to tell us to wash one another’s feet.” Later I realized that he was not talking about foot washing, but about love. We were to follow his example and lovingly serve one another. As with everything the Lord did, foot washing pointed to a deeper truth.

After the foot washing we gathered around the table for supper. The Lord’s face darkened with an expression I had never seen. He looked deeply distressed, as if in pain.

“I tell you truly, one of you will betray me,” he said. I glanced at Andrew whose expression was a mixture of horror and sadness. “Who could he mean?” I thought. I turned to John, who was sitting next to Jesus, and whispered, “Ask him who he means.”

John asked and the Lord said, “The one to whom I’m giving this piece of bread dipped in the dish.” He handed the bread to Judas and said, “Do quickly what you must.”

We thought Judas was simply leaving to buy more food. He was the treasurer and often left a meal early to buy food for the next day.

With Judas gone in the darkness of night, the Lord continued teaching, “Children, I am with you only a little longer. You will look for me, but where I am going, you cannot come.”

Immediately I asked, “Lord, where are you going?”

He said, “You cannot follow me now where I am going, but you will follow afterward.”

I was confused and afraid as I said, “Lord why can’t I follow you now? I would lay down my life for you.”

Shaking his head slowly from side to side, he answered, “Will you lay down your life for me? In truth, before the cock crows, you will have denied me three times.”

The mystery of where Judas went was soon solved. After supper, we went with the Lord across the Kidron valley to a garden where he liked to pray. While we were praying, Judas emerged from the shadows leading a group made up of Roman soldiers, chief priests’ guards, and some Pharisees.

The Lord turned and asked, “Whom are you looking for?”

They replied, “Jesus of Nazareth.”

When the Lord said, “I am he,” they stepped back and fell to the ground. He asked them a second time whom were they seeking. Their answer was the same. “You have found me. Now, let these men go,” he said.

I couldn’t allow the Lord to be arrested without a fight. I drew a sword from under my cloak and slashed at the man who was about to seize the Lord, cutting off his ear. The Lord rebuked me saying, “Put your sword away. Would you prevent me from drinking the cup the Father has given me?” Stung by these words, I stood frozen in place while they bound him. John violently jerked my arm and we ran for our lives.

We fled in terror and confusion, having no idea where the others went. When we realized the soldiers hadn’t pursued us, we retraced our steps and followed the Lord and his arresters. They took him into Jerusalem to Annas, who shared the office of high priest with his father-in-law, Caiaphas.

John was admitted into the courtyard, since he was known to Annas. I remained outside the gate, crouching in the shadows, afraid of being recognized as a follower of Jesus. A short time later John came out and called, “Peter, where are you?” I emerged from hiding and followed.

As we passed a woman standing by the gate, she said, “Aren’t you also one of Jesus’ disciples?” I disagreed firmly saying, “I am not.”

I disappeared into the crowd gathered in the courtyard, joining those huddled around a large fire in the cold dawn. I listened for news of what was happening to the Lord. Someone said that Annas was questioning him.

While warming myself by the fire, one of the temple police who had been at the arrest looked at me intently. I turned my face away. He said, “Aren’t you also one of his disciples?” I answered, “I am not.”

As I worked my way to the edge of the crowd, one of the slaves of the high priest who was also at the Lord’s arrest said, “Didn’t I see you in the garden with him?” I denied it vehemently by saying, “I was never there.” No sooner had the words escaped, a cock crowed.

What have I done? I thought. How could I deny my Lord? How could the words of betrayal have been spoken by my lips? I didn’t believe I was capable of such a cowardly act. But, in the end, I denied him.

I was devastated by the cowardice of my denials. I, who had sworn allegiance to the death, had crumbled in fear. The “rock” had been crushed; terror had triumphed over loyalty.

The Lord was crucified that same day. I didn’t watch . . . I couldn’t watch. I was no longer Peter the Rock. In shame, I confessed my new name: Peter the Denier.

ARTICLE: 7 Deadly Sins (Sermon Series and Study)

Mon, 18 Feb 2013 13:32:00 GMT

By Jessica Miller Kelley

People may say that Christians are too judgmental, that we talk too much about sin, but it seems that the problem really is that we talk too much about other people's sins—pointing out the proverbial speck in others' eyes while ignoring the logs in our own. We all know that we fall short of God's ideals for us, but too often prefer not to dwell on the specifics of our own sinfulness, especially not in any group context.

Reading the new edition of Will Willimon's Sinning Like a Christian: A New Look at the Seven Deadly Sins, however, made me itch to discuss these age-old pecadillos with my Sunday school class or small group. Willimon tells the story of a man who had found redemption from his most serious vices through Alcoholics Anonymous. After such a transformative experience, however, the man found church empty and superficial, lacking the honesty and soul-baring that should be central to any gathering of fallen people. It doesn't have to be that way.

With Sinning Like a Christian as a framework, dare to spark the honest self-examination we all need with an eight-week experience in both worship and classes/small groups. This series would be ideal for the eight weeks following Easter Sunday, since the triumphant story of Easter preceding the series sets a tone of redemption, rather than condemnation, for this focus on sin. In addition, the weeks following Christmas and Easter are ideal for a provocative and intriguing series to keep the occasional churchgoers coming back.

Consider the following sermon series outline as a starting point for your preaching. Consult the book for more theological background and feel free to select different scriptures as your starting point for each week.

Week 1: Thinking About Sin (Introduction and Chapter 1)

Leviticus 18:26-19:2 and Romans 3:19-24

Christians have long focused too much on other people's sins, especially non-Christians. Turning the microscope on ourselves, it becomes all too clear in light of Jesus' perfect example of righteousness and the sheer holiness of God how unrighteous we are by comparison. We like to comfort ourselves with the fact we haven't committed certain "big" sins, like murder, adultery, theft, etc., but what makes the Seven Deadly Sins (which are not directly biblical) perhaps more incisive than the Ten Commandments is their smallness, their personalness. The seven are the quiet, internal roots of so many other sins, and that is why we must explore them—and examine ourselves—so closely.

Week 2: Pride (Chapter 2)

Genesis 3:1-7 and Philippians 2:3-11

Pride—assuming it does not go so far as arrogance—is often considered a positive trait these days. We want our children to feel pride in their accomplishments, we feel a sense of pride in a job well done or in a group that we positively identify with. But more than just a positive association or an error in judgement (thinking more highly of oneself than is justified), Pride is the root of so much other evil. It is pride that makes some of us think we are above the law, that rules do not apply to us, or that we simply cannot fail, whatever we attempt. But if even Jesus, who was in the very form of God, did not consider himself equal to God, we have no place being any less humble than Jesus, who came to serve the lowest of the low.

Week 3: Envy (Chapter 3)

Genesis 4:1-8 and Matthew 20:1-16

Envy is the emotional root and a subtle form of hate—resenting the good and rejoicing in the bad that occurs to one's neighbor. It is a social sin, hurting our relationships (even to the point of murder, as in the case of Cain and Abel), and squelches joy in its tracks, as it maximizes others' good fortune and minimizes the blessings we ourselves enjoy. Envy leads us to criticize others and to attribute others' success to sheer luck, which makes us passive and (contrary to popular belief) unmotivated to work harder ourselves. A close cousin of Pride, Envy weighs and ranks and compares, making our neighbors into competitors, and our own blessings a prize to be boasted, rather than a gift to be shared.

Week 4: Anger (Chapter 4)

Psalm 137:7-9 and John 2:13-17

Anger has many redemptive qualities. We speak of "righteous anger," that drives people to correct many wrongs in the world. Even Jesus displayed anger when confronted with unrighteousness. Anger is a natural response to knowing the world is not as it ought to be. The infamous Psalm 137 is a sincere cry from people in pain, asking God for justice as they would define it. But misdirected, anger can lead us to resentment, depression, and violence. It ferments into bitterness and unwillingness to take any responsibility to change things. Forgiveness enables us to move beyond the immediate wrong to proactively work for justice and rightness in the world.

Week 5: Sloth (Chapter 5)

Ecclesiastes 1:1-9 and John 5:1-9a

Sloth is an interesting challenge for us to address, given our "Protestant work ethic" that condemns laziness, and our need for Sabbath rest, which too often we refuse to take. But in keeping with the nature of the Seven Deadly Sins being more about our heart than our actions, we should define Sloth here not as laziness or the lack of productive work, but rather as apathy toward spiritual matters to which we should devote ourselves. Sloth is not caring enough about God to wrestle mightily with Scripture and spiritual disciplines that would challenge us.

Week 6: Greed (Chapter 6)

1 Chronicles 4:9-10 and Matthew 6: 16:19-24

In our Western culture of relative luxury, it can be hard to tell the difference between needs and wants. Is a functional computer a need or a want? What about shoes for different types of occasions? We are driven to succeed and hope that, when we do, we will use our status and wealth to advance the kingdom. But are our motives really so pure? Rather than wishing and working for more, we should strive to cultivate gratitude for what we already have.

Week 7: Gluttony (Chapter 7)

Philippians 3:17-21 and Matthew 6:25-33

Jesus himself was accused of this sin, called a glutton and drunkard by his critics, and whether or not he took pleasures of eating and drinking to excess, he generally did not embody the aceticism many other holy men and philosophers have embraced throughout history. Gluttony is an odd sin to number among the Seven, seeming to harm only the glutton himself and hardly so damaging as anger and greed, but for the early monastics among whom the list of Seven originated, Gluttony signified overall preoccupation with matters of the flesh. It is as much a sin to obsess over the minutiae of what one eats as it is to lustfully consume an entire feast.

Week 8: Lust (Chapter 8)

2 Samuel 11:1-17 and Matthew 5:27-30

We humans are obsessed with sex. And if not obsessed with the having of it ourselves, we are obsessed with analyzing and critiquing others' bedroom activities. The inclusion of Lust among the Seven reminds us of the relational impact of sin. Sex as an act of consumption, of personal gratification, rather than for the benefit of the relationship and society as a whole is a matter of Pride, Greed, and perhaps Envy, pouring fuel on the fire of our most selfish tendencies. We think of Lust as a private sin, but it is in pursuit of virtue in this most intimate area of our lives that we honor and seek the holiness of a God who wants every part of us, who is concerned not only for the actions of people and affairs of this world, but also for our thoughts and feelings, these sins of the heart and mind that bear fruit in our actions.

Read Sinning Like a Christian for more detail and for quotes and illustrations that will be useful in your preaching. The book also includes study questions to facilitate discussion in small groups and classes.

ARTICLE: Sermon Options: March 17, 2013

Mon, 11 Feb 2013 23:01:00 GMT

By Ministry Matters

GETTING ON WITH THE FUTURE

ISAIAH 43:16-21

The young recruit to the monastic order was warned of its severity, strictness, and vow of silence. At the end of ten years he was allowed to speak two words. To his confessor he said, "Food bad." Criticism accepted. At the end of the second ten years, again he lamented, "Bed hard." Accepted without comment. At the conclusion of the third ten-year period, the monk emphatically stated, "I quit." To which the abbot replied, "Good! You have done nothing but complain since you've been here."

A 1990's hit of the rock group, the Eagles, says, "Get over it!" Others may have replied to the monk, "Get on with it!"

How do we do that? How can we get over the past and get on with the future, particularly as we look forward to the wonderful climax of this Lenten season?

I. Don't Dwell on the Past
Isaiah tells the children of Israel to "forget the former things; do not dwell on the past" (Isa. 43:18 NIV). He did not say that the past was bad. In fact, there was much good—the deliverance of the Exodus, the Davidic Kingship, and Temple worship. He did not say that memory was unimportant. In fact, there is nothing more tragic than the loss of memory, whether it be personal memory loss or the inability to recall one's spiritual or national traditions. But to overly dwell on the past can be painful, even destructive.

When Miss Havisham in Dickens's Great Expectations was left at the altar, the clock stopped and her life stalled as cobwebs decorated the wedding cake. Isaiah would agree with Paul when he said, "Forgetting what lies behind and straining forward to what lies ahead" ( Phil. 3:13 b). Get on with it!

II. Be Open to the God of Change and Surprise
Israel had to adjust to their God whose other name was "Surprise." God wasn't doing his "new thing" (v. 19) the old way through leaders such as Moses and David. Surprise! He was working his will through the heathen Persian King Cyrus! Deliverance from Babylon and return to Jerusalem will be partially facilitated through a non-Jewish agent! God's other name was "Surprise!"

It is important then that we not try to restrict God to the ways he has worked in the past but try to be open to the new ways he may be working in the present and future. Great coaches like Knute Rockne, Bob Neyland, and Paul Bryant were great in their eras, but would lose today unless they changed with the times. We have to learn to cope with the tension and insecurity of newness. It can cost a lot to say "yes" to God, but it will cost even more to say "no"!

III. Trust the God of the Process
We may not always be able to trust the process, but we always can trust the God of the process—the God who leads his children. Israel eventually learned that God always honors his Word (vv. 16, 19-20). Deliverance and restoration would be better than they imagined. Jerusalem would be rebuilt, the Temple would be restored, and the Messiah would come.

Lenten preparation is made richer by an abiding trust that God is going to use the process for his glory and our growth. John Claypool tells us that as the Christmas pageant neared for the nursery school, the anticipation for the little boy was not so much for the program but for the present he was to give his father. When the day finally arrived, the boy ran down the hall to give his father the ashtray he had made. But he tripped and fell, and the ashtray was broken.

The little boy stared in disbelief and began to cry uncontrollably. "Oh, that's all right," his father said, trying to comfort him. "It doesn't matter. It doesn't matter at all!" The mother, more wise in her way, said, "But it does matter. It matters a great deal." She then sat on the floor and cradled the little boy in her arms as they wept together.

After a few minutes when the sobbing ceased, the wise mother said, "Now, let's pick up the pieces and see what we can make with what's left."

It's called "getting on with the future." (Gary L. Carver)

BEFORE, AFTER, AND FOREVER

PHILIPPIANS 3:4b-14

Many people have a confused idea about how people become Christian. Some think they are Christian because they live in a "Christian country." Others think they are Christian because they were born into a "Christian family." Such people are not the first to think their relationship with God is based on birth, nationality, or even good works. The apostle Paul gives us a "before and after" comparison of the things upon which he based his relationship with God.

I. Before We Know Christ
Paul was born into a very religious family. He was born into the tribe of Benjamin, Jacob's beloved youngest son. When other Jewish people gave up their language and culture, conforming to the Roman and Greek influences, Paul's family remained faithful as "Hebrews among Hebrews." When he grew up, Paul became a Pharisee—a zealous advocate of the Jewish religion. He kept the Law, and persecuted those who attempted to change the traditional Hebrew religion. Paul was confident, if God would accept anybody based on birth, nationality, or actions, he would have God's approval.

I have talked to people today who likewise think because they were born into Christian families that they have God's ultimate approval. I was born into such a family of churchgoers. We attended weekly services, and evening services. Every Sunday in worship the congregation recited the Apostles' Creed. I can still remember the first Sunday when I said the creed along with the congregation without having to follow along with a printed copy. No one told me simply memorizing the creed would make me a Christian, but I believed I was. Quoting a creed no more makes you a Christian than counting to ten in Spanish makes you a Mexican! Other people I have known likewise have pointed back to something they did to become a Christian.

But Paul says everything he did he counts as "rubbish." People are not born into the Kingdom, and they do not earn their way into the Kingdom.

II. After We Know Christ
Paul wanted to know Jesus; he did not want to simply know about Jesus. Creeds and doctrines may be true and important as they tell us about Jesus, but they are not substitutes for having a personal relationship with Jesus.

Our first personal knowledge of Jesus is when the risen Jesus touches our heart and reveals himself to us personally. Were he not risen, this could not happen. Until it happens, our knowledge of him is only secondhand.

To know the "fellowship of his sufferings" is to know he took our sufferings, our punishment for our sins. We must share in his suffering and, as Paul said, be crucified with Christ. He took my cross as his, now I take his cross as mine.

III. Knowing Christ Forever
Paul now looks forward to his own resurrection from the dead. He looks forward to the day he will stand before God, not clothed in the righteousness he thought he had earned by keeping the Law and serving God, but clothed instead in the righteousness Jesus gave him.

The same future is available to us as it was to Paul by faith. By faith we invite the risen Jesus into our hearts. By faith we trust he has taken the penalty for our sins. By faith we share in his suffering when we confess the suffering our sins caused him. By faith count everything we have done, good, bad, or indifferent, a total loss. By faith we turn to Jesus, wanting to know him alone.

Have you trusted Jesus by faith? Or like Paul's "before" picture, do you place your confidence in yourself? (Bill Groover)

SITTING DOWN TO EAT WITH DIRTY HANDS

JOHN 12:1-8

The anointing at Bethany is one of many examples that reveal that those closest to Jesus had no idea what he was talking about. Mary's act of kindness and Judas's indignation were not informed by the sacrificial and salvific symbolism of the anointing.

Though ultimately proved to be unprincipled, Judas presents himself as morally superior to everyone else at the dinner party. Essentially, he accuses them of sitting down to eat with dirty hands.

There are people in this world who try to make us feel dirty. They show up in churches every now and then. Controlling cliques. The "nobody knows Jesus like I know Jesus" neo-Gnostics, the "Let me tell you about so-and-so to help you know how much better I am" holier-than-thou types.

I. Everybody's Dirty
The truth is we're all dirty (Rom. 3:23) . Everybody comes to the table with dirty hands. We're all sinners. Nobody's perfect. That's why God came in Jesus. We need Someone to save us from the damning consequences of our behavior. We need Someone to give us what we can never earn—the right to be a part of God's existential and eternal family. We need Jesus!

II. Everybody's Invited
One of my favorite stories is about the man who is greeted at the pearly gates by Saint Peter. Before letting the man in, Peter asks, "What's the password?"

Stunned but eager, the man guesses, John 3:16. "

"Good try," Peter says, "but that's not it."

"OK," the man guesses again. "How about John 11:25-26?"

"Good try," Peter says again, "but wrong."

After several more unsuccessful attempts, the man finally blurts out in frustration, "I give up!"

"That's it!" Peter announces.

Everybody comes to the table with dirty hands. The good news is we are invited to sit down and eat with the Host through faith.

We could say that his blood washes the dirt from us. (Robert R. Kopp)

VIDEO: Warm Bodies and the Meaning of Life

Mon, 11 Feb 2013 13:32:00 GMT

By Clay Morgan

Clay watched the awesome new movie Warm Bodies then got into character for a review. The filmmakers may not have intended to have so many strong spiritual parallels but makes some great observations about humanity, life, our longings, and what it all mean.

No actual human brains were consumed in the making of this video.

BLOG: Welcome Home!

Sun, 10 Feb 2013 18:42:00 GMT

By David Lowes Watson

For those of us privileged to be called into Christian discipleship there is a work of grace in our lives that transcends the heights and plumbs the depths of our being as we never thought possible. Not only are we forgiven all that separates us from God—past, present, future, and whether or not we are to blame. We are also reconciled to God in a new relationship that can best be described in two words: Welcome Home!

An Invitation Extended from the Cross

It was the purpose of Jesus' ministry to extend this invitation from God to the whole of the human race, and supremely from the cross. His sacrifice made clear how serious is the human predicament, and how lethal. No rationalization, no self-justification, could ever again disguise the awful reality of human sin. For those who represented us two thousand years ago, it may have been a matter of mistaken identity. For God, it was a matter of life and death.

Grace and Resistance

When we look at the cross and remember our own spiritual homecoming, we realize how much God was willing to risk, and continues to risk, to have us back home. God will always grant the freedom to accept this gracious invitation or refuse it, and since the basic nature of human sin is resistance to grace, God is graciously vulnerable to our repeated rejections, and often our abuse.

The Anguish of a Parental God

We can all recall what it is like to be rejected by anyone, even by a stranger. Much worse is the pain of rejection by a relative or a friend. If God is parental, as Jesus taught, we can only begin to imagine the divine anguish inflicted by this wayward human household throughout its history.

Think of it. Not only one prodigal, but countless millions of daughters and sons across the centuries who have lived their lives away from their true home, alienated from their true family, suffering from the ravages of human sin, and especially those who have been sinned against. How much grief and torment has this heaped on a God more loving and protective than any human mother, more trustworthy and honorable than any human father. At least, so Jesus would have us believe. Why else did he die on the cross?

The Joy of Surrender

This is what makes our surrender to God's grace, our acceptance of God's invitation to come home, such a joyous occasion. It is the relief of giving up on a pointless struggle, the lifting of an impossible burden. Never mind what we would like to do with our lives, the reality is that we are God's family, and we are now back home where we belong.

Empty Places

Even so, our joy remains guarded. We know that the homecoming celebration has not yet begun in earnest. There are still empty places at the table. There are sinners who still need to come to their senses. There are millions of God's family still without enough to eat. There are countless little ones of God still being sinned against with all the demonic ingenuity of a prodigal human race.

We must help Christ invite them home, dry their tears and heal their wounds. At least, so Jesus would have us do. Why else be his disciples?

ARTICLE: Ministries and Messages

Thu, 07 Feb 2013 14:33:00 GMT

By Thomas R. Steagald

2 Corinthians 5:16-21

“Christ our Lord invites to his table all who love him, who earnestly repent of their sin, and who seek to live in peace with one another.” Every time I hear that invitation to Holy Communion I shudder a bit, for there are many Sunday-go-to-meetin’ Christians who seek no such thing, and my own father one of them, God rest his soul.

Dad went around the world a couple of times, but he never took the longest and most important trip any of us need to take; the fifteen-inch journey from head to heart. That is to say, although he was a preacher of the gospel for many years, he never quite got this verse worked out in any way that was the least bit obvious to the rest of us: “We no longer regard anyone from a human point of view.”

In some ways, of course, I understand. He was born in the Deep South and formed in the days of Jim Crow and stark segregation. He could never see past that particular picture of divided humanity.

He fought in World War II, and spent his tour directing artillery fire against the Nazis and Fascists. He never got used to the alliances that emerged soon after the war. My father hated the Communists too, even more than he had hated Germans, Italians, and Japanese.

He raised children through the sixties, when most every value he had lived by, gone to war for, and very nearly died on account of was questioned, denied, usurped, or burned. And although my sister and I were pretty well-behaved, I can still remember him sitting in his chair, railing at the TV, yelling at the news, shaking his head with disgust.

Until the end of his life he regarded many things not only from a human point of view but also from a very particular human’s point of view. My father never got outside himself or his experience to see things from a different perspective—the perspective of Paul, say, or the perspective of grace. Oh, he knew these words of Scripture. He had them memorized, and other good words too, such as Galatians 3:28. And in fact he preached a lot on grace, but it never made him particularly gracious.

When my father preached from Paul, very often the limit of his interest seemed similar to Luther’s: how can sinful persons stand righteous before a holy God? How can we hope for God to love us? How can we get to heaven? Never, so far as I know, did he ask the parallel question, “How can I or we become more loving?” His reading of the text dealt with fear of God’s judgment, not love of God’s children.

Paul answers the question of salvation, of course—even in our text for the day—but he does not stop or get stuck there. Instead, he moves on to the need and call for community-building.

Paul affirms that we who are Christians are “in Christ.” This is the amazing gift of an amazing grace, a grace that creates a new creation. All the old things have passed away, Paul says, and among them enmity, prejudice, and hatred. We have been reconciled, brought near to God through Christ. That reconciliation to God draws us nearer, in turn, to our brothers and sisters. God loves us with heart, strength, and Son, so we can love our neighbors as God does.

That is what the “ministry of reconciliation” is, then: the bridging of old gaps, the healing of old wounds, the forgiving of old enemies, and the forming of new friends. It is not only hospitality and welcome; it is more like the practice of loving one another as Jesus has loved us. Seeing one another as God sees us, loving one another as Jesus loved, we find a unity that is both profound and profoundly countercultural. We no longer see one another according to human values, but learn to look through the lens of the precious price paid by Christ.

On the cross all the dividing walls of hostility have been broken down—between us and God, and between us and one another. We are now one people, a new creation.

Reconciled to God, we become reconcilers among God’s people, and it seems Paul is referring to members of the church. But this “in-house” ministry of reconciliation becomes a message to those outside; indeed, the message of reconciliation. In sum, what we practice on each other we proclaim to everyone else, and as we learn how to love and forgive, how to confess and pardon, how to live in mutual service and fellowship, we take that message of life together into the world: “Christ for the World We Sing” (The United Methodist Hymnal [Nashville: The United Methodist Publishing House, 1989], 568).

Until the day when Christ is all in all, we do this ministry and we proclaim this message, Christ making his appeal through us, his ambassadors.

The man of the house stopped by to tell me his family was going to join another church. They had visited us a few times, and really liked some things about us, he said, but we fought too much and not about the important things. I don’t mind a good argument, he said, but you folk sometimes just fuss.

I was reminded of that time in Mark 9, right after the Transfiguration, when a man had seen so much of the disciples’ incompetence that he questioned the person and work of Jesus. I wonder how often our ministry of reconciliation, or the lack thereof, renders our message moot.

If we can’t learn to be reconciled to one another, how can we preach reconciliation in the world? If we continue to see each other and talk to each other, or not talk to each other on account of our human points of view, then we will never be the kind of ambassadors for Christ who will evoke God’s new creation.

ARTICLE: Ten Tips for Holier Holy Communion

Wed, 06 Feb 2013 08:14:00 GMT

By William H. Willimon

The Christian faith is proved in its performance. This faith is not so much a set of beliefs or propositions, but a way of life, something we do, a way we walk, a set of embodied practices. A Christian is someone who not only talks like Jesus but also walks like Jesus.

And eats like Jesus--that especially.

How typical of Jesus to culminate his earthly ministry with a meal alongside friends. There, he did not say “believe this,” but “do this,” promising that, as often as we eat or drink this meal in the future, he'll be with us. The way to Eucharistic renewal is for more robust, more frequent, more lively celebration of the sacrament of Holy Communion.

When I began my scholarly career, upon being invited to teach worship at a United Methodist seminary, I visited a renowned Catholic liturgical scholar at Yale. “I've got to teach liturgics to Methodists who have, despite our roots, neglected the sacraments,” I told him. “What should I do to excite future pastors about their sacramental leadership?”

He replied, “I would teach cooking classes.” What?

“Until they experience the joy of setting a good table, they'll never know what Jesus was doing in the Upper Room,” he explained. “And I would also teach bartending.”

“But we're Methodists!” I countered.

“Pity,” he replied. “Perhaps Jesus was wrong, but I think until they learn to mix a good drink, they aren't going to get vast portions of the Gospel of John. What happens to people when they get a bit tipsy?” he asked.

“Depends on the people,” I replied.

“Right!” he exclaimed. “Some people get aggressive and want to fight everybody in the bar, others get mellow and want to put their arms around everybody and sing, still others get sentimental and tell sad stories. What else do you want to happen on a Sunday?”

His instruction led me to a Eucharistic principle: How you do Communion makes all the difference. The food at a fast-food joint or a fancy French restaurant may be equally nutritious, but the experience is totally different. One makes you feel like a cow moving through a feed trough, and the other makes you feel like an honored human being. It's all in how you do it.

“I've never seen anybody do Communion that way before,” remarked our new organist in my little church. “You do it as if you believe it. As if you expect something to happen,” she said. I took this as high compliment and also as instruction on good liturgical leadership.

To that end I have my top ten suggestions for how to move toward more faithful Communion:

Look for ways to provide warmth and an experience of hospitality at the table. Fire the ushers if you have to. Keep pastoral direction to a minimum. I'm serious. We tend to make our observances of the Lord's Supper overly formal and rigid. You are inviting people to a meal, not a military drill. A simple, gracious, hospitable, “Come to the Table!” is sufficient direction.
Invite the congregation to sing hymns during the Communion. This isn't a funeral! It's a celebration of the presence of Christ with his people in the resurrection. I learned this from African American congregations with whom I have worshiped. Let them sing upbeat, familiar, beloved hymns (this is NOT the time for the organ to play softly and mournfully) as people come forward to receive the bread and wine, and you can totally transform their experience of Communion.
Use bread that looks like bread, preferably baked by members of the congregation, and in quantities that speak of grace, generosity, and the joy of a banquet. God isn't stingy with his grace--why are we so stingy with our tiny wafers or pinches of bread?
Allow folks to receive the bread and wine standing up, eyes open, hands outstretched (this is an Easter meal, not a penitential funeral), but encourage them to remain and kneel at the altar rail for prayer while others commune. This gives flexibility and freedom to experience different modes of prayer and praise.
Use the traditional liturgy of Holy Communion (also called "The Great Thanksgiving"), which, though theologically well formed, encourages lots of variety and flexibility. If your congregation is unaccustomed to reading the service out of a book, then simply bid the service through, without getting them bogged down in pages of read prayers and print. Remember, Holy Communion is something deeper than words, something that is done, more than something said, something to be seen and experienced.
Celebrate more frequently! Holy Communion is the normal food of Christians. Churches that celebrate this sacrament more frequently value it more highly.
In congregations where the length of a service is a major concern, do whatever is necessary to keep the service within the congregation's normal time frame. So often, the things that take time in celebrating Communion are a matter of poor planning or allowing nonessentials to crowd out essentials.
Use lay servers, trained by the pastor, who can make the holy act of handing bread to people be all that it is intended to be. Look people in the eyes, call their names if you know them, make it personal and intense.
Lead the service robustly, with expectancy, and conviction. If you are uncomfortable or inexperienced in serving as a host at Christ's table, then practice until you perform this act of ministry with confidence.
Preach a full, recognizable sermon—no need for flaccid, abbreviated “Communion Meditations.” Word and Table, the preached word at the pulpit and the enacted word at the Table, belong together.

Enjoy the presence of Christ! He has promised that, where just two or three of us gather, he'll be there. Give thanks that, among all the gifts that Christ has given us, he so generously gave us his body and his blood.

"Do this in remembrance of me," Jesus said. So let's do it!

ARTICLE: Calvin vs. Wesley

Tue, 05 Feb 2013 20:01:00 GMT

By Donald Thorsen

Introduction: Christians Live More Like Wesley than Calvin

Although John Calvin profoundly influenced the development of Christianity, John Wesley did a better job than Calvin of conceptualizing and promoting Christian beliefs, values, and practices as described in the Bible and as lived by many Protestant Christians. This claim may surprise some people because Calvin is more often thought to speak theologically on behalf of Christianity, especially Protestant Christianity. Ironically, despite professed appeal that Christians make to Calvin’s theology, they often live in practice more like the teaching, preaching, and ministries of Wesley.

In this book, I want to emphasize how well Wesley understood and embodied biblical Christianity; I do not intend to putdown Calvin. On the contrary, Wesley agreed with Calvin on many matters of Christianity. For example, Wesley famously said the following about his agreement with Calvin on the matter of justification by grace through faith:

I think on justification just as I have done any time these seven and twenty years, and just as Mr. Calvin does. In this respect I do not differ from him a hair’s breadth.2

Thus, if you—the reader—hope to find a methodical attack upon Calvin in this book, then you will be disappointed. Moreover, if you consider yourself a convinced Calvinist, then you may dislike this book. After all, preferring one person’s theology over that of another is enough to upset some people personally as well as theologically. And this book decidedly falls on the side

Be that as it may, If you want to learn about differences between Wesley and Calvin, then you will learn much about the beliefs, values, and practices of the two church leaders, as well as why I consider Wesley more adept in understanding and applying biblical Christianity than Calvin. Moreover, if you want to understand why Wesley notably led one of the largest revivals in church history and why Wesleyan, Methodist, Holiness, Pentecostal, and other Christians continue to be profoundly influenced by him today, then you will certainly want to continue reading this book.

As Protestant Christians, Wesley and Calvin agreed with one another more than they disagreed. Both claimed to follow the heritage of biblical Christianity. Both claimed to follow the ancient creeds and teachings of key patristic writers; for example, they believed in divine creation, the doctrines of the Trinity and Incarnation, salvation, resurrection, eternal life, and so on. They had noteworthy disagreements with Roman Catholic interpretations of the creeds and patristic writers, but they tended to agree about why they disagreed with Catholics.3 Finally, both claimed to be part of the resurgence of Christianity found in the Reformation and the Protestant traditions that followed them. Certainly both Wesley and Calvin were and continue to be foundational representatives of Protestantism. Thus, if for no other reason than to better understand the whole of Christianity, both Wesley and Calvin should be studied.

There exist differences, to be sure, between Wesley and Calvin. Otherwise, why would there be such divergent theological and church traditions descending from them? And, for the sake of distinguishing between the two men, it is important to note key points of contrast. Their differences represent crucial areas of disagreement that continued among Christians who followed them. Just as Wesley would consider some of the beliefs, values, and practices of Calvin to be wrong, so Calvin would think that Wesley was wrong. Wesley did not think that such differences precluded Calvin from being considered biblical and orthodox, but he did consider them crucial to spiritually fruitful Christian living. Perhaps if Calvin had had the opportunity to evaluate Wesley’s beliefs, values, and practices, then he might have said the same about Wesley. We do not know, however, since Calvin lived two centuries prior to Wesley, and it is anachronistic—that is, historically out‐of‐place—to speculate.

During his lifetime, Wesley openly disagreed with followers of Calvin, though such disagreements did not preclude Wesley from ministering alongside them. Most notably, he disagreed with the Calvinist theology of George Whitfield. Whitfield had been a longtime friend of Wesley. Just as Wesley introduced Whitfield to the value of small group meetings and holy living, Whitfield introduced Wesley to the value of outdoor preaching and evangelism. Whitfield traveled to the American Colonies where he helped to spearhead the First Great Awakening. In Britain, Wesley led the Methodist revival, which similarly contributed to the spiritual renewal of the English speaking world of the eighteenth century. Despite their public debate, both men affirmed and honored the ministries of one another to the amazement of those who observed them—Christians and non‐Christians alike.

So talking about what Wesley got right and Calvin got wrong does not imply a knockdown, drag out fight among Christians. But it does suggest an opportunity to see how the two leaders disagreed with one another, and why people follow the spiritual leadership of Wesley rather than that of Calvin. Indeed, one of the theses of this book is that a surprising number of those who claim to be Calvinist really live more like Wesley. Have Calvinists thought sufficiently through the implications of Calvin’s theology relative to the way they actually live as Christians? As the subtitle of this book suggests, studying Wesley will help Christians in “bringing belief in line with practice.”

2 John Wesley, Works 21, Journal 14th May 1765, Letter to John Newton. (Note: A period is
added after the word “Mr,” which does not appear in the original letter.) Although Wesley agreed with
much of what Calvin believed, Wesley also disagreed with much of it.

3 Be aware that more Catholic traditions exist than only the Roman Catholic Church. But in most cases I use the word Catholic to refer to the beliefs, values, and practices of the Roman Catholic Church.

Read the entire first chapter on the attached pdf download below

BLOG: Why Sermon Preparation is Important

Mon, 04 Feb 2013 13:58:00 GMT

By Joseph Yoo

I was about half a year into my ﬁrst full-time ministry position. I was the Pastor of English Ministries at a Korean church in Aiea, HI. Our college worship service was at an awkward time at 4pm on Sundays. So Sundays were always long, and I was looking forward to going home, especially this particular Sunday because I knew the sermon I gave that day wasn’t my best. It wasn’t because of a lack of effort. It just didn’t seem to connect with anyone, including me. Something was missing. But I was too drained to ﬁgure out what it was.

I’ll go over it tomorrow, I thought as my wife and I got into our car. Before I could even put the key into the ignition, my wife looked over and asked, “What was that?”

“What do you mean?” I responded.

“The sermon. I mean, what was that? Today, not only did you waste my time, but you wasted God’s time.”

Ouch.

I didn’t know how to respond. I mean, I knew that it wasn’t my best, but I didn’t think I was wasting God’s time. I drove off in silence. It was good to know that I had someone in my life to keep me grounded and humbled.

At that particular time, her words shocked me. I'd never heard anyone say anything like that, let alone to me. It’s been years since my wife told me that (and I love to tell this story any chance I get). The shock has long subsided, but those words remain in my heart. Not in a hurtful manner or as a scar, mind you, but as a reminder. A reminder that the sermon is a very important part of the worship experience and it is a responsibility that shouldn't be taken lightly.

I’ve been through too many worship services where the sermons were, at best, an afterthought of the entire worship service. And I know how judgmental and critical that sounds. But it’s true. We’ve all experienced a bad sermon.

There are preachers who consistently preach bad sermons. And it's not because they're bad preachers—it's because of lack of preparation. I know pastors who consistently put off working on their sermons until the very last possible moment. Perhaps it is because they believe they work best under pressure, so they spend the week thinking that the Spirit is stewing a sermon within them. Maybe they know that preaching is not their strongest gift and the biggest source of stress in their week, so they wait until the last possible minute to work on it.

Whatever the reason, many of our sermons are probably not as good as they could be.

Sundays have become the most competitive time in our culture. Sports clubs and leagues happen on Sunday morning. Many people are exhausted, so Sundays have become their day for rest and sleeping in, and during the fall and winter, the NFL dominates Sundays. Unfortunately, churches now have stiff “competition” on Sundays that we never had before.

So we as pastors and church leaders need to strive for excellence every Sunday morning, giving all that we can. I’m not saying we need to be entertaining church folks, but it would be helpful if people come to church thinking, I wonder what the preacher’s going to say instead of, I hope the sermon’s real short, I've got tee time at one.

We have a wonderful opportunity (and a great responsibility) of presenting God’s Words. We have 15-50 minutes each Sunday (depending on your church) to inspire, teach, rebuke (with grace), challenge, train, to make people laugh and/or cry, to provoke thoughts, and to start conversations. And it’s a sin if we take that opportunity for granted and don't put effort, prayer, and study into our sermon crafting.

I’m not saying we need to hit home runs every Sunday—not even the best preachers do that—but we do need to be consistent. Consistently good.

We live in a culture where information is everywhere. If you struggle with preaching or you’re struggling with a passage or topic, Google it. Or browse through Ministry Matters. There are resources everywhere. Many people will disagree with this next thought, but if it comes down to it, use someone else’s sermon, because that’s better than giving one that's uninspired and ill-prepared.

Each Sunday morning is a unique opportunity for every preacher. So by and through God’s grace, let’s make the best of it.

ARTICLE: Converge Bible Studies

Fri, 01 Feb 2013 15:16:00 GMT

By Converge Bible Studies

Converge Bible Studies is a series of topical Bible studies based on the Common English Bible. Each title in the series consists of four studies on a common topic or theme. Converge can be used by small groups, classes, or individuals. Primary Scripture passages are included for ease of study, as are questions designed to encourage both personal reflection and group conversation.

Women of the Bible

James A. Harnish | Many biblical women play critical roles in the drama of God’s salvation. Women of the Bible grew out of a desire to discover how some of the women who made a difference in the Bible can make a difference in our lives today. Join Pastor James A. Harnish as he takes a closer look at the stories of four extraordinary women in Scripture: Deborah, Abigail, Mary Magdalene, and the woman at the well. You’ll be drawn into a fresh awareness of what it means for all of us—men and women alike—to be more faithful disciples of Jesus Christ.

EXTRAS: Supplemental resources, bonus questions, blog posts, articles, sermon ideas, and more. VIEW BIN

Our Common Sins

Dottie Escobedo-Frank | The disciples were fairly ordinary people. They had regular families, made their livelihoods in regular ways, and had typical and varied political leanings. But they met Jesus and started to live extraordinary lives. Because of their closeness to Jesus, we tend to think that the disciples lived lives with less sin than we live with. We imagine that Jesus’ love rubbed off on them so that they were also extraordinary humans. But the Gospels show us differently. They show us that Jesus’ close companions were as human as we are. And it is because we recognize the sins of the disciples as our own that we can relate to them so closely. They are our common sins.

EXTRAS: Supplemental resources, bonus questions, blog posts, articles, sermon ideas, and more. VIEW BIN

Who You Are in Christ

Shane Raynor | From childhood through adulthood, most of us spend a considerable amount of time and energy trying to figure out who we are and who we want to be. And there’s no shortage of people in the world willing to give us their answers to those questions. Who You Are in Christ takes a look at how our faith in Jesus radically changes who we are and our relationships with God, each other, and the world. Using passages from Paul’s New Testament letters, this study explores our identity in Christ as well as how our self-perception affects who we become and what we accomplish when we choose to live according to God’s ways of justice, mercy, and love.

Supplemental resources and components coming soon.

ARTICLE: You Want Answers? He's Got Questions

Thu, 31 Jan 2013 16:03:28 GMT

By Thomas R. Steagald

Luke 13:1-9

Obadiah wrote, “You should not have gloated over your brother on the day of his misfortune; you should not have rejoiced over the people of Judah on the day of their ruin” (v. 12). The prophet laments the tendency his people have to find some sense of satisfaction in the troubles of others. We do not like to admit, in polite company, that we have such feelings, but we do. Why else buy National Enquirer or watch American Idol?

Sometimes, truth be told, what we feel in view of another’s calamity is nothing short of fascination—celebrity trials, wars—it’s like watching a train wreck, and who can resist? Sometimes, what we feel and think is more sinister, a satisfaction both malignant and cruel: “It couldn’t happen to a nicer guy!” Other times, however, what we feel is far more complex, and rejoicing only a part of it.

There is a German word, Schadenfreude, which describes a more or less universal human trait: the sometimes sad and always anxious relief, which, for example, certain soldiers feel during battle when the infantryman next to them is wounded or killed while they are spared. Two are in the field; one catches a bullet but the other does not. There is sadness, but there is relief, too—not rejoicing, exactly, but something else. It is hard for a survivor not to read some “pattern” or purpose into such a stark episode. It is hard, in fact, not to posit divine intent or involvement in the moment: “I must have been spared for a reason.” And perhaps that is the case.

A tornado comes, and one house is utterly destroyed while next door there is not even a scrap of paper in the yard. The folks whose house still stands are sorry as they can be about their neighbors, and they will help all they can, but at the same time there is a sense of great relief that they got hit and we didn’t. We should not feel this way, but we often do. We sigh. But maybe we were spared for a reason, we say to only ourselves at first, or maybe they were likewise being punished.

Such thoughts are not without precedent. After all, even the psalmists affirm divine protection for the righteous.

A thousand may fall at your side, ten thousand at your right hand, but it will not come near you. You will only look with your eyes and see the punishment of the wicked. The Lord is our refuge and our fortress, sings the psalmist, who delivers us from the snare of the fowler and whose faithfulness is a shield (see Psalm 91:1-8).

Still, we must be careful lest warm thanks and praise become cold judgment and self-righteousness. Some of the most condescending words ever spoken are “There but for the grace of God go I.” It may sound like piety to undiscerning ears, but it is much more self-serving than grace-filled.

“Who sinned, this man or his parents, that he was born blind?” the disciples asked Jesus (John 9:2). What a safe, sterile question for the sighted to ask, although as the story reveals, there is more than one kind of blindness. It is not the Pharisee who prays, “Lord, I thank you that I am not like this man,” a prayer that, according to Jesus—although it is as ancient as the text and as current as ethnic and national bigotry—justifies no one. When we say, “There, but for the grace of God, go I,” we may not be nearly so graced as we think.

In our lesson for the morning, we have an example of ancient Near Eastern Schadenfreude: people come to Jesus to tell him about two tragedies that have occurred and perhaps, ostensibly, in hopes of an explanation. They say Pilate has murdered some Galileans, right there “in church,” while they were in the very act of worship! Maybe they were just seeking plausible answers. But Jesus, perhaps sensing a kind of relieved smugness in them, serves up questions instead: “Do you think these suffered in this way because they were worse sinners than others?” (see Luke 13:2). Jesus asks, in effect, “Do you imagine yourselves as better than they because you did not suffer in this way?”

“No, I tell you; but unless you repent, you will likewise perish” (see v. 3). Jesus will not allow them to content themselves in such a way. He will not permit his questioners to objectify the suffering of others in any way as to make it self-serving.

Jesus strikes again, while the iron is hot, and reaches quickly for another example to drive home the point. In Jerusalem, he reminds them, the Siloam tower fell and killed eighteen people. “Do you think they were worse sinners than any other person in the city?” (see v. 4).

The obvious answer is no. Towers sometimes fall; the Pilates of the world sometimes kill people cruelly and irrationally. That does not mean, however, that there is a reason to bless ourselves by cursing others in such a tragedy, or to satisfy ourselves as to the reasons for our own security or righteousness over against other of God’s children. Towers sometimes fall, and the Pilates of the world are sometimes incredibly sadistic. There is no security in this world, and so we too must repent; we may perish in the same way as the others.

In theological language, Jesus is upending the old Deuteronomic theology that equates blessing with righteousness, suffering with wickedness. But it is not that simple, he says. We should not rejoice or stare at our neighbor’s calamity. We must not content ourselves or denigrate others in view of their suffering, or imagine it justice that some suffer and others are spared. No, things happen in this world. There are towers that fall and murderers who kill, and we best not rejoice, only repent. We too must repent.

ARTICLE: To the Measure of Christ

Tue, 29 Jan 2013 13:02:44 GMT

By Gregory V. Palmer

The goal of preaching is to help Christians, individually and in the community, to know God as seen in the life of Israel and made known intimately in Jesus Christ. Scripture provides us with word pictures of the people and events that give witness to the presence of God in the lives of God's people. As preacher of the word of God, my hope is to connect the hearers with the biblical stories in a way that will help them recognize the presence of God in their own lives and share the good news that God is with us in every time and place.

There is good news for all time and for every moment. God's self-giving in Jesus Christ comes to us where we are, and the good news of the sermon is the word that sets the hearer free to live the life God in Christ Jesus intends for them. In every moment of preaching, my intention is to help equip the people of God to confront the life and death issues that we face in our daily encounters. The setting and context in which the sermon is delivered are the key drivers that determine the direction in which the sermon will go. It is important for hearers of the sermon to see themselves in the message in the same way that they are led to see the people in the biblical stories that are the foundation of the sermon.

In order to bring this to pass, I put a lot of energy into understanding the context of the sermon at many levels, from the macro to the micro. The situations of the culture and of society—both nationally and worldwide—are important to the development of the message. Even when I am not actively preparing a sermon, I am constantly thinking about preaching and sermons because I am listening always for a message that God would like me to bring to the people of God. The process is ongoing for me; however, for a particular sermon I try to let myself marinate in the text through reading it and literally hearing it. I then proceed to try to articulate in my words a key message conveyed by the text. I do not assume there is only one key message that can be conveyed. But I try to focus on one.

The challenge of selecting a text is also a process of discernment. In the main, I prefer working with the lectionary text because I believe its use lends itself to developing the whole body of Christ, and it stretches my task as preacher and keeps me from preaching in my comfort zone only. However, I am often led to one particular scripture passage among the four texts provided that seems to offer the message God wants me to deliver; or I may be inspired to preach a message that seems to arise from one or more of the texts. The style and structure of the sermon arises from the content of the message and, since I am comfortable in both genres, may be topical or expository. The message is what is important; it is the mission of every preacher.

Our mission is nothing less than "New Creation." We are called to help the people of God see the new thing that God is doing in our midst. God calls us to offer a message of life, of hope, of peace and justice. There will be no world made new without peace and justice and, I would add, love—the love of God for all people. My hope is that through my preaching the hearers will experience God's presence in a way that says to each person: "You are a beloved child of God, and you can live like it." Working to get this message across energizes my preaching, stimulates my delivery, and guides the message whether it is delivered from the pulpit or in the midst of the congregation. As I develop the material that I take into the pulpit, I am guided by what I believe God would have me say.

My development as a preacher has been influenced deeply by my father, the Reverend Herbert E. Palmer, a preacher of the gospel whose years of preaching taught me the importance of delivering God's message faithfully to the people of God. The soul-stirring preaching of the Reverend Frank L. Williams also helped me understand the importance of reaching the people at their point of need. I understood from the responses of the people to these pulpit giants and even from my own preaching that people do indeed give an ear to the message. The people are listening to the voice of the preacher, but they are really listening for a word from God.

The challenge for me as a preacher, and in fact for each and every preacher, as a messenger of God's love, is to know how best in our frantic age to invite the full engagement of the hearer. The word of God is received first in the ear, but the hearer must allow that word to touch the mind and penetrate the heart in order for the message of God's love to give light to their life. As Christians individually and in the gathered community as the church, the body of Christ, our hope is to know God and see God's presence as revealed in scripture and in the world. Christians, the evidence of God's love is made known fully and intimately in Jesus Christ. It is Christ revealed in us, revealed in the words of the sermon, revealed in the moment of preaching that offers a message of hope to the hearers of the sermon. In the moment of preaching, the preacher becomes the voice of God to the hearers, calling them to accept the fullness of Christ for the living of their lives. My ultimate aim in preaching is to assist the hearers, individuals and their communities, to grow to the full measure of the stature of Jesus Christ.

ARTICLE: Wild Things Communion Service

Mon, 28 Jan 2013 14:56:39 GMT

By Amy Yeary Holmes

This Communion service, including liturgy and homily, is inspired by Maurice Sendak's children's classic, Where The Wild Things Are. Worship participants are encouraged to embrace the Wild Things of life, like fear, doubt, and impatience, reflecting on the happenings in the Upper Room during the turbulent uncertainty that followed Jesus' death.

A Call to Worship for Wild Things

Maurice Sendak is most popular for his children’s book, Where the Wild Things Are. In this book a little boy is sent to his room without dinner. He has misbehaved of course. An adventure ensues upon entry to his room. He travels to a place where the wild things are. Hideous creatures, wild things of great size greet him with roars, fierce eyes and sharp teeth. But being a wild thing himself (as his mother has accused) he takes no pause and quickly becomes their king. Great havoc is raised at his request and treacherous delight abounds! But in time he longs to be “where someone loved him best of all.” And so he returns, bidding the Wild Things goodbye. In his room he finds his supper waiting for him. And with great delight the narrator informs the reader that the little boy found his supper still warm.

This is a simple tale that corals the wild thing inside of all of us, particularly little boys. One such little boy wrote to Mr. Sendak and Mr. Sendak recollects:

A little boy sent me a charming card with a little drawing on it. I loved it. I answer all my children's letters - sometimes very hastily - but this one I lingered over. I sent him a card and I drew a picture of a Wild Thing on it. I wrote, 'Dear Jim: I loved your card.' Then I got a letter back from his mother and she said: 'Jim loved your card so much he ate it.' That to me was one of the highest compliments I've ever received. He didn't care that it was an original Maurice Sendak drawing or anything. He saw it, he loved it, he ate it.

That interaction is a simple way of understanding the Christian table. In the act of breaking bread and drinking from a common cup, Christians hear what Christ did for them, they love it, and they eat it. Just as the little boy returned home to the place “where someone loved him best,” Christ invites all to return from wild ventures of the week, treacherous delights, and numerous missteps to a place where we are loved best. And when we return from great havoc raised, we find our dinner in our room and it is still warm.

Wild Things come! Now is the time to hear what Christ has done, love what was done and feast upon Christ.

Communion Meditation

Where Wild Things Gather: The Upper Room

We all know what REALLY happened in that little boy’s room. In the creative mind of Maurice Sendak, a great adventure took place. But in reality, that little scoundrel got into trouble. Rightly so he was sent to his room to cool down. And when he did, he fell asleep and had this dream. In reality, his mother was probably relieved he was out like a light. Surely she did not want to wake him, and who would? After all, he was sent to his room for being a Wild Thing. But she did leave him a warm supper to ease a stomach that may wake him with a midnight growl. But she probably prayed he would not darken the door till morning.

Children often let their Wild Things loose. How fortunate are we adults that our Wild Things are so well contained . . . that is, until the beasts become too big, too scary, and too strong.

In John Chapter 20 and Acts Chapter 1 a familiar setting begins to materialize: the Upper Room. Most of us identify it as the place that housed the Last Supper. But after the crucifixion and resurrection, the upper room becomes something more. It becomes a place where Wild Things gather.

In John Chapter 20, verse 19 we are reintroduced to the Upper Room as a room with a locked door. And I suppose I would lock my door too if I feared a brutal attack. But the creature that could not be locked out was running wild and rampant in the Upper Room: fear. The yellow-eyed monster breathed heavily on Jesus' followers. Any minute those who killed Jesus could find them and impose on them horrors from which no lock could protect. The second Wild Thing in the Upper Room is doubt. Thomas epitomizes the emotion with his demand to place his fingers in the nail marks and his hand in the side of the risen Lord. The final Wild Thing lingering in the shadows is impatience. Without the leading of Christ or the empowering of the Holy Spirit, Acts 1 tells us that Matthias is chosen to take the place of Judas, the betrayer.

Fear, doubt, and impatience were emotions too big for the disciples to mask. Jesus had been killed and the Wild Things could not be denied their space. We all have times that bring similar reactions. Life gets too complicated or what was promised is not delivered or danger simply gets too close. Angry outburst, uncontrollable sobs, quick and foolish words are said and rushed decisions are made. The Wild Things are close by and sometimes they get into our room.

But before we chase them out with memorized Bible verses about more pleasant emotions or, worse yet, beat ourselves up for an uncontrollable moment, let us turn our hearts to the Scriptures and to our Wild Things.

I am convinced that fear never left the disciples. After Pentecost, eventually each disciple charted his own path. A few stayed in Jerusalem but the majority scattered and changed the world. Andrew died in Greece; we assume he started churches there. Matthew died in Ethiopia. We have the same assumption about him. So on and so forth the list goes. All of the disciples, excluding John, were martyred. Fear had to be present just as a possibility of death was around every corner. My point is this: great adventures are always accompanied by our Wild Things. Fear. Doubt. Impatience. Those three Wild Things will always be with you. You are human.

What is refreshing about the Upper Room is that it became a safe place for these Wild Things to roam freely. Everyone gathered in the upper room shared their fears and doubts, and were impatient for God to work. These daring followers had a place and people who accepted them at whatever level of faith and belief they offered. This is evidenced by Thomas’s entry after his seemingly impossible demand about the resurrection. The upper room was a safe place to let the Wild Things roam. They caused the disciples to name Matthias, but they also united them be to present when Jesus appeared with them in the Upper Room.

But things changed and the Wild Things were reduced. On the day of Pentecost, fear seemed to be in short order as the upper room door was unlocked and the blessing of the Holy Spirit spilled out onto the street. Thomas has a life changing moment that put doubt on the back burner when the resurrected Jesus suddenly appears. And Matthias is not mentioned beyond being named as the replacement disciple. But another choice for this twelfth disciple role is: Paul. Although never formally named, Paul becomes a disciple in the truest sense of the word.

John 20 and Acts 1 tell a story about the Upper Room as a waiting place. We make the most of our waiting places when the Wild Things are made welcome. Wild Things, like fear, doubt, and impatience are named, explored, and felt. When our emotions are honored we give ourselves the gift of owning them. Our Wild Things do not own us and we ready ourselves for God’s next great move.

When the little boy of Maurice Sendak’s adventure is banished to his room, the adventure begins. When he returns to his room, the meal is waiting and it is still warm. This room is a safe place where the Wild Things roamed in his dreams and he was a Wild Thing himself. As you come to the communion table today, I remind you that this is a safe place for Wild Things of all shapes and sizes. It is the place where Wild Things gather. So Come one wild thing; come all wild things. The supper is still warm.

The Invitation

This is Christ’s table. Christ our Lord invites to this table all who love God, who earnestly repent of their sin, and seek to live at peace with one another.

A Wild Thing’s Great Thanksgiving

The Lord be with you, Wild Thing.

And also with you, Wild Thing.

Lift up your hearts, your havoc and your hopes.

We lift them up to the Lord.

Let us give thanks to the Lord who offers safe passage home.

It is right to give our thanks and praise. There are no hoops to jump through, no strings attached. The way home has been cleared for us. Come one wild thing and all wild things, the table is set.

It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty, creator of heaven and earth.

And so, with all your people on earth and all the company of heaven we praise your name and join their unending hymn:

Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

Confessions of a Wild Thing

We come to your table not alone, Lamb of God. For we each have inner Wild Things. Through the week we have attempted to tame them. We have assumed a good tug on our bootstraps will save us. Forgive us we pray. Give us courage to imitate our Lord and love our Wild Things that we want to hide from the world and ourselves. For in that love is transformation. In this act of eating and drinking, we freely give our Wild Things to you and we freely take the sacrifice and the meal before us. It is still warm. Halleluiah and Amen.

Hear the good news: Christ died for us while we were yet sinners; that proves God’s love toward us. In the name of Jesus Christ, you are forgiven, Wild Thing and all.

In the name of Jesus Christ, you are forgiven, Wild Thing and all!

A Wild Thing’s Great Thanksgiving continued

On the night in which he gave himself up for us he took the bread, gave thanks to you, broke the bread, grave it to his disciples, and said: “Take, eat; this is my body which is given for you. Do this in remembrance of me.”

When the supper was over, he took the cup, gave thanks to you, gave it to his disciples, and said: “Drink from this all of you; this is my blood of the new covenant, poured out for you and for many for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.”

And so, in remembrance of these your mighty acts in Jesus Christ, we offer our wild things that they may find a safe passage home. Not only in the eyes of God, but in the depths of our own hearts. We offer this in union with Christ’s offering for us that we may be transformed by following the example of Christ and loving our wild thing. Reconciliation within is possible for the table is set and the food is still warm.

This is the mystery in which we are about to partake:

Christ has died; Christ is risen; Christ will come again.

Pour out your Holy Spirit upon us gathered here, and on these gifts of bread and wine. Make them be for us the body and blood of Christ, that we may be for the world the body of Christ, redeemed by his blood.

By your spirit unite us in ministry, that our work shall not be void but shall continue until Christ comes in victory and we feast at his heavenly banquet.

Through your Son Jesus Christ, with the Holy Spirit in your Holy Church, all honor and glory is yours, almighty Father, now and forever. Amen.

ARTICLE: Sermon Options: March 3, 2013

Fri, 25 Jan 2013 16:44:00 GMT

By Ministry Matters

A SATISFIED CRAVING

ISAIAH 55:1-9

Every day, out-of-town visitors and tourists come into our office seeking information about our historic community, our church, our favorite restaurants, so forth. Shortly before noon one day, a family came in looking for information. As we talked about their church and ours, a senior adult couple rushed into the office carrying food to a covered dish luncheon. As they began to talk with this visiting family, the couple said, "We are having lunch in the dining room, why don't you join us. There is plenty of food, and you must be starving after your drive this morning. Our menu may be a little different from yours but the food will take care of your craving. After lunch we will show you around town. Come on, now, there is a feast waiting on you."

The speaker in Isaiah 55:1-9 announces a feast that is open to everyone. That feast is described as the answer to life's unsatisfied cravings for meaning and significance. Isaiah described the life-fulfilling feast Yahweh is inviting you to attend as a covenant with three courses.

I. An Everlasting Covenant (vv. 3-4)
Yahweh promises to those who will listen and come to the feast a covenant relationship where "your soul shall live." The nature of that covenant is an age-long character. It offers them security and prosperity that will be without end. Isaiah described the purpose of the covenant to be Yahweh's "steadfast and sure love for David." Those who enter this covenant fall heir to salvation, joy, stability: the goals God had maintained through Abraham, Moses, Joshua, and David.

II. An Unfailing Commander (v. 4)
Yahweh provided a new leader to assume the mantle of leading his people, the Persian emperor, Darius. The task of the new leader was to be a witness to the people of God's sovereignty and providence. Because Yahweh was the glory of Israel the leader's goal would be to beautify the people. The triumph of the new leader would be to fulfill God's will and establish a new sense of peace. That triumph was realized. In 49:6-9, Darius was successful because he acknowledged Yahweh as God. In 50:10, Darius' success is attributed to his claim to servanthood.

God satisfies the craving of our lives with his salvation, which establishes a prevailing experience of peace. We fall heir to God's glory when we also acknowledge God as Lord and assume a posture of servanthood.

III. A Summons to Significance (vv. 5-9)
Yahweh speaks directly to Darius. He was to summon unknown nations, or nationalities, to the covenant feast. That summons is to worship Yahweh (v. 6). Participants in the covenant are to worship in the temple, where Yahweh could be found and at the appropriate time, while he is near. The temple was not to be closed or denied to anyone. Covenant participants are also summoned to repentance (v. 7). The troublemakers are invited to abandon their rebellion for covenant living. If they accept the terms of the covenant, God's mercy will pardon their sin and that pardon will be multiplied abundantly.

A recent article suggested three elements to narrow the generation gap between teenagers and their parents: listening, trust, and understanding. Isaiah's message is that there are three elements that narrow the gap for your craving of a life of significance. The three elements are the three courses of a covenant feast relationship with God. Listen to God and trust God. God's understanding will multiply mercy for those who will abandon their present commitments and enter a new covenant with him. (Barry J. Beames)

THE OLD MISTAKES

1 CORINTHIANS 10:1-13

The people in the television, movie, and Internet industries do not think that what they show and what they do makes any difference in the way we live. (They'll have us believe that their programs don't influence us but the advertisements do!) We are supposed to be wise enough, strong enough, smart enough, and ever vigilant enough to turn off the stuff that we don't want. They claim they have no responsibility for showing something worthwhile. Paul has a lot more understanding of the human spirit. He knew that temptation would overpower and destroy us if left on our own.

I. We Won't Resist Temptation on Our Own
Paul points his young and inexperienced Christians back to the days of Moses. The children of Israel had been pretty well familiar with holy things. If ever a people were going to be kept straight and righteous by the events of their lives, it should have been the children of Israel. After all, they had the benefits of the plagues. They were led by Moses through the sea. The cloud by day and the pillar of fire by night continually led them. Surely they should have been able to remain faithful, but God was not pleased with them and struck them down in the wilderness.

If they did not measure up with all that help, what have we got to help keep us faithful and obedient, we who are struggling to be God's disciples now? Paul suggests that the first thing we have is the negative example of the children of Moses. They are examples for us. They will help keep us faithful. "So that we might not desire evil as they did."

Well, it will certainly give us pause to think. If they were not able to resist evil—with all of the power and presence of God with them on the journey in the wilderness—there is no way any of us ought to suffer from overconfidence. This is a serious and difficult journey of faith and we need all the help we can get.

II. Temptations Can Overpower Us
There are three major temptations that Paul says those early followers of Moses highlight for us. They "sat down to eat and drink and they rose up to play. We must not indulge in sexual immorality as some of them did." One of our constant and most difficult temptations is the temptation of pleasure. One has only to look around at the horrible problems of drugs and drink, the crime that is generated by the desire for drugs, the pain and suffering that is caused by alcohol and other drugs, and it is obvious that preoccupation with our own feelings, to get happy or to drown our sorrows, is one source of great problems for us even now. And when you listen to all of the complications and costs and troubles that are caused by irresponsible sexual activity, all the sexually transmitted disease, all the unwanted pregnancies, teenage mothers, and abortions, it is obvious that the stories from the past help us to be on guard against allowing our physical pleasures to become master of our lives.

The stories of Moses in the wilderness remind us how easy it is to start to put God to the test, to begin to set down conditions by which God has to answer to our specifications. Jesus was guided by the Old Testament story of Moses at the rock when the devil came to tempt him, "Thou shalt not tempt the Lord your God." When we start trying to set up conditions which God has to meet in order to be God, we have stepped way over the boundaries of being creatures of the Most High God. There is no place for us to demand that God perform for us according to our instructions and there is no faith in whining and complaining when we do not get the things we want.

III. God Will Provide a Means of Overcoming Temptation
Paul will not hear their petty complaints. You can almost hear him tell them: What you are suffering is ordinary suffering. Everybody gets some. What makes you think that you are getting more than somebody else? It is amazing to listen to some people who think life has dumped all over them much more than they deserved. Every life has to have some rain and you are just getting your rain.

But Paul also wants them to hang in there. Remember that God will give you the strength to endure. Not always win but complete the assignment. Not always escape but the strength to hold on to the branches till the flood goes down. God gives the strength to endure and God gives us opportunities to escape. Paul doesn't always say that we will experience a visible, glorious triumph over the temptation, but we will be able to endure and to find a way. God helps us overcome as we remember the stories of the past and pray, "Lord, I believe; help thou my unbelief." (Rick Brand )

JUST DESERTS?

LUKE 13:1-9

One December night in 1982 in Westland, Michigan, a man and his wife were driving home. Suddenly a fourteen-pound bowling ball crashed through the windshield, killing the man. Why? That question is almost irrepressible, isn't it? When we face freak accidents or tragic illnesses, the question, "Why?" instinctively forms on our lips. It's not enough to be told that the man was killed by the bowling ball because a nineteen-year-old in the car ahead foolishly flipped the ball out his window.

Jesus faced the same kind of question in his time. Apparently Pilate had some people from Galilee killed as they were worshiping. Just as they were offering a sacrifice, their own blood was spilt on the altar. The questions came, "Why?" Around this same time, the tower of Siloam collapsed, killing eighteen people. Again, the question, "Why?"

"Jesus, were these people more sinful than others? Were they deserving of the tragedy they experienced? Was God singling them out for punishment?" Jesus gave a brief but clear answer: "No!" God was not giving the victims their just deserts. God had not picked them out. They were just in the wrong place at the wrong time. That's all.

It is hazardous to say whose side God is on simply by looking at what has happened to them or for them. We have heard politicians say, "America is great because America is good." And that claim may make us feel all warm inside. But in the time of the prophets—Isaiah and Jeremiah and others—Assyria was great but Assyria wasn't good by any godly standards. In Jesus' time, Rome was great, but that greatness had nothing to do with goodness.

Are the lottery winners of the world the ones God has favored? I don't know about you, but I always find it gratifying when I read that some man or woman who is out of work and has several small children wins the lottery. "All right!" I think. "That's the way it should happen."

But that's not the way it always happens. Some guy who left his family and hasn't been paying child support won the lottery a while back. Too bad his ex-wife didn't win. I remember several years ago in Illinois when no one claimed the lottery purse for several weeks. Finally someone showed up with the ticket. He found it on the floor of his car while he was cleaning it. The guy was a doctor. It didn't seem fair. Nothing against doctors, but I would have felt better if a custodian or a secretary found that lottery ticket.

God is not at work making sure everything comes out right every step of life's way. There are real injustices. The undeserving gain. The deserving lose. The innocent suffer. The guilty often never account for their actions.

When we don't get the rewards we deserve, we become acutely aware of the lack of justice in the world. I remember a "Calvin and Hobbes" comic strip from several years ago that reminds me of comments I hear from my own children. Calvin says to his dad, "Why can't I stay up late? You guys can!" Then with a wide-mouthed protest he declares, "IT'S NOT FAIR!" His dad replies, "The world isn't fair, Calvin." Walking away with a sour look on his face, Calvin says, "I know, but why isn't it ever unfair in my favor?"

No, the world is not fair. In this present existence, people do not always get what they deserve. But we can overstate the case. Sometimes we go to the opposite extreme. We start thinking that sin is never punished by God and that suffering has nothing to do with disobedience. Jesus certainly wouldn't agree with that notion. It is one thing to say that suffering is not necessarily a sign of the sinfulness of the victim. It is a very different thing to say sinfulness never leads to the suffering of the sinner. According to Jesus, sin has tragic consequences. While Jesus denied that the people Pilate had killed and those who were crushed by the tower of Siloam were being punished for their evil, the Lord went on to say, "Unless you repent, you will perish as they did."

But the world is a morally messy place. The things that happen in the world are not subject to easy answers. Once we recognize the fact that prosperity is not automatically a product of righteousness and tragedy is not necessarily a result of sin, we may be tempted to conclude that God isn't really involved in anything that happens in this world. We may imagine God as a mere observer, passively watching the world, as Bette Midler sang, "from a distance." That's not the way Jesus saw it. God is a real player in the push and pull of life. There is judgment.

In this world that God has made, there are consequences to our actions built into the very structure of the world. The apostle Paul wrote, "You reap what you sow." Jesus said, "If you live by the sword, you will die by the sword." Even in this world, judgment sometimes comes. No, God does not reach down and zap particular people. But disobedience has consequences. Liars soon face the distrust of others. The violent are the most likely to become victims of violence. Where are death rates higher than among gang members?

Belinda Mason, a rural Kentucky native, mother of two, who contracted AIDS at age thirty-two was asked, "Do you think AIDS is a punishment from God?" She replied, "AIDS may be a test, not of the infected, but of those not infected. It tests their ability to respond in love." She is surely right. When we speak about punishment for sin in this world, it is not other people's supposed punishment and sin we should focus on, but our own. As Jesus said, "No, these people were not punished because they were such bad offenders. But unless you repent you will perish like them."

It is not our role to decide the punishment of others. It is, however, our duty to examine ourselves. That can be a sobering exercise. (Craig M. Watts)

ARTICLE: A Transactional Relationship

Thu, 24 Jan 2013 12:48:00 GMT

By Safiyah Fosua

When I began to preach, nearly thirty years ago, I approached preaching quite differently. I leaned more toward topical preaching and frequently, as young preachers do, selected a topic that interested me and then looked for texts that dealt with the topic—often stringing scores of unrelated texts together, along with far too many personal observations, into something that I was certain resembled a sermon. Over time, things have changed. Now I start with the text. Preaching holds the potential to help hearers realize that the human element is present in every part of the Bible—in the letters, in the historical passages, in the Levitical codes, in the Psalms, in the Prophets, in the Gospels—everywhere! Effective preaching transforms ancient text into a living text with the hopes that it becomes a lived text in the lives of parishioners.

When I am not using the Revised Common Lectionary, texts for preaching come from devotional reading of the Bible. My better sermons are often around a text that will not let me go, one that I revisit again and again over a period of days or even months. When this happens, it feels like the passage is trying to say something important to me or to others, and I am drawn to it again and again until I hear—and share—the good news (or the words of warning) that the text brings.When I am preaching from the lectionary, I often read all texts over and over, from different translations, aloud and silently, meditatively and exegetically, until I hear one of the passages speak louder than the others.

Most of my sermons are an eclectic blend of exposition and narrative. As needed, parts of the sermon are expository, with preacher as narrator bringing congregation up to speed on helpful details about things like the sitz im leben, the geopolitical context, the use of language, or assumptions that the original audience may have had about relationships, taboos, norms, and deviances, so that later, the denouement the sermon makes sense. Other parts of my sermons are in a storytelling style reminiscent of the old-time preacher, hoping to help the congregation see and feel and touch the very human elements of the story.

I am drawn to preach from Bible stories because they dramatize the human encounter with the divine—where divine intervention has taken place in some form, leaving us mortals to ponder what does this mean? I delight in scripture text that dramatizes the topsy turvy nature of the gospel message where people who think they are on the upside of life are exposed in their poverty and those who are poor in spirit, physically ill, or deranged are restored to family and community to the glory of God. I believe this is the gist of the gospel message as forecasted both in Mary's Magnificat and in Jesus' inaugural sermon. No member of a congregation should be able to hear a sermon and remain unchanged. Similarly, no congregation should leave its community unchanged.

The preacher is the person who challenges, woos, and coaxes the congregation to embrace the lifestyle and ministry of Jesus Christ in ways that change their immediate surroundings and eventually their world! The greatest fodder for my sermons comes from the healing stories of the Bible from both Testaments. Those stories reveal a basic elemental need for God that is common to rich or poor, young or old, or people from any national or cultural background. The way most cultures regard the chronically ill or those who are debilitated is scandalous. The scandal of God's love for the poor, those who are sick, or those who are mentally unstable stands in direct contrast to our human tendencies and provides a way for us to see ourselves.

I have a love-hate relationship with pulpits. The pulpit is a powerful symbol—one often denied to some of our sisters in other denominations who are required to teach from the floor, when they should be preaching from the pulpit. But, for me the pulpit is more of an inconvenience because pulpits are designed for taller people and as such often become more barrier than symbol. For this reason, I often stand beside the pulpit or even preach in the midst of the people if it does not appear to make them uncomfortable. I almost always create a manuscript, but I preach from a skeletal outline. This is a discipline that I embraced in seminary. The manuscript serves as a place to test and perfect ways to get to my main point. Later, the skeletal outline is just a roadmap to keep me from chasing unproductive points. It bears mention that I consciously may choose not to follow this roadmap when I am on my feet in the unique transactional relationship between preacher and congregation and Holy Spirit.

I believe that preachers are charged to take their congregations on more frequent excursions into the otherness of God. We are to make sure that those who listen to our preaching with any frequency are confronted with a God who is greater than racism, than sexism, than poverty or politics. Through the foolishness of preaching we are able to see and taste the kingdom or reign of God enough to be dissatisfied with the status quo. I believe that our ancestors on this continent were able to prevail because of preaching that helped them focus on the majesty and sovereignty of God more than upon the myriad problems that they faced. God comes to lift the lowly, to level the mountainous pride of our age, and to lift up those whom the powerful have brought low. And if, perchance, the rich and powerful, who have often come to their wealth and position by less than honorable means, incline their ears and their hearts toward God, they too can be saved.

BLOG: Namesake

Wed, 23 Jan 2013 17:54:21 GMT

By Jessica LaGrone

In the classroom I answered to the name of Jessica, but as soon as we hit the playground for recess I had an alter ego, a code name. I was Crystal.

The playground was a place of transformation. We each took on new identities in our pretend games, telling our friends to call us by new names we imagined to be more adventurous-sounding than our own. As Crystal I was beautiful and super strong. I had long, flowing hair (in reality I sported a bowl cut for most of elementary school) and a pretend karate chop that was fierce. I could entertain at the most elegant tea party or run after bad guys and beat them up, just like in Charlie’s Angels.

The picture of whom I wanted so badly to be was vastly different from the little girl who always sat in the front row with the other short kids in class pictures. But calling myself by a different name produced a picture in my head that made me feel as strong and beautiful as I imagined.

The identity I created was an imaginary one. But what if there really is a new name, a new identity, for each of us—one that has been dreamed up in the mind of God? What if your future isn’t determined just by your best dream for yourself? What if you are becoming God’s best dream for you—a dream that, according to Ephesians 3:20, is far better than all we can ask or even imagine? My imaginings and dreams for my life have changed and grown with the years beyond my playground dreams, and I’ll bet yours have too. If we can dream big dreams for ourselves, imagine how great God’s dreams for us must be!

ARTICLE: We Believe: Exploring the Apostles' Creed (Sermon Series with Free Graphics)

Sun, 20 Jan 2013 18:57:20 GMT

By Matthew L. Kelley

"We Believe” is a six-week sermon series exploring the Apostles’ Creed as a framework for Christian belief. The creed is not a checklist of things that one has to agree with in order to be a Christian. It is the place where we begin our conversation about what we believe God has done in Jesus Christ and what that means for the church and us as disciples in our own day and time.

Week 1- God
Genesis 1:1-5; 1 John 4:7-13

We affirm that God is the “creator of heaven and earth," and yet the way we articulate who God is to the world often communicates a vision that falls short of God’s greatness and ultimacy. Like the parable of the blind men feeling the elephant, each describing their own experience but making the mistake of assuming there can be no other experience or something beyond the reach of their senses, we, too, paint a picture of God that is far too small. We must recognize our own limitations and not be too quick to cram God into a box in the shape of our own prejudices or keep God on a shelf, to be taken down only when we need it.

Week 2- Jesus
Isaiah 43:1-7; John 1:1-14

How is it that Jesus can be fully God and fully human? Isn’t impossible to be 200%? We often think of those two things as being contradictory, separated by a wide gulf because of our sin. But God created human beings in God’s own image, and nothing can change that. The Word that was present with God from the beginning is able to be made flesh because our flesh was already made in that image. In the incarnation of Jesus Christ, God shows us just how close we are to one another and demonstrates the full potential that God created in each of us.

Week 3- The Holy Spirit
Acts 3:1-10

After Jesus gave the Great Commission, died and returned, Jesus shared that He would be departing forever. The Holy Spirit, he said, the Counselor, could come and live with people forever, if they invite the Holy Spirit into their hearts. Peter, John and others had invited the Holy Spirit to live within and were able, by the power of the indwelling of Christs' Holy Spirit, to perform with boldness, miracles and healings. The people expressed amazement at the changes in the Apostles. Peter and others explained that if the people could profess their belief in Jesus Christ and confess their sins, then they could ask for and receive the gift of the Holy Spirit as well. The bold new style that Peter received as a gift from the Holy Spirit continues to encourage people to this day as people seek to live spirit-filled lives for Jesus Christ.

Week 4- The Church: the Communion of Saints
Acts 4:32-37 Matthew 28:16-20

The church is called together and empowered by Jesus to carry on his ministry in the world. We do this through our example of freely sharing all we have with whomever has need, just as the three persons of the Trinity fully share of themselves with one another. Through that example, we demonstrate that discipleship is a way of living, not merely giving assent to a certain set of ideas.

Week 5- The Forgiveness of Sins
Romans 5:12-21; Matthew 5:38-48

God offers us free grace and forgiveness that is beyond our ability to comprehend our grasp by our own power. We repent and begin to allow grace to change our life in response to the grace we have already been given. The person who truly grasps the depths to which they have been forgiven then extends it to others who may not understand their need for it or unwilling to repent, trusting that God’s grace will work through us and be made known to them.

Week 6- Resurrection and Life Everlasting
Ezekiel 37:1-14; Luke 24:36-49

The bodily resurrection of Jesus demonstrates that the ultimate power of our world, death, does not have the last word in creation. That last word belongs to God, who continues to redeem and shape this world to the Kingdom that Jesus proclaimed.

ARTICLE: Setting the Stage for Series

Fri, 18 Jan 2013 18:44:56 GMT

By Kim Miller

I come from a long line of furniture rearrangers. My earliest memories are of my mom and her mom sitting in my grandmother’s living room (actually a remodeled one-room schoolhouse) talking through all the possibilities a furnished room could offer. They were always mentally arranging and rearranging things, and then they would share their ideas with each other . . .

“We could put the piano on that south wall, Marian.”

“But where would we put Great-grandma’s hutch?”

“Well it could move around to the wall over next to the window. . .”

On and on they would go. I’d listen intently and try to picture each move they described right along with them. What that gentle banter taught me early on was that things can be re-arranged. They can change. Despite our limited financial resources, we’re not stuck here with the “same ol’ same-ol’.” We can make the very same room look totally different every single week if we want to. I truly love the concept that we can change our environment to suit the needs of the occasion.

Imagine my dismay when I first stepped inside a traditional church building and found all the furniture in the sanctuary bolted to the floor! That particular church configuration spoke volumes to my spirit. It said, “We’re committed to never changing; we must keep things exactly as they are week after week, year after year.”

Thankfully, worshipping communities inhabiting even the most traditionally furnished church buildings are discovering new ways to use old spaces. Whether it’s removing some fixtures from the platform, placing media screens in tasteful locations, or adding candles or other sources of warm, ambient light, there is always a way to breathe new life into the worship space.

Design Matters

Meaningful, authentic worship is best expressed in pictures and stories in the organic context of where real people live. Intentional design of the worship space is simply creating a fresh environment where the story, message and theme of any given weekend message can best be expressed and lived out.

At Ginghamsburg Church, this process is achieved by our “Makeover Design Team” after the worship team determines the overall concept. The worship team meets seasonally to envision upcoming message series—four to six weeks of messages that together generate a significant dialog on any given subject. Each series “theme” will then be fleshed out as a picture—a screen graphic that will exude a certain stylized vibe, a color scheme, look, and emotion.

As that graphic art evolves, it becomes the hub of our creative work and a template to anchor the series and give order to our individual worship pieces. As the lead stage designer, I gather a core of our makeover team to collaborate and dream together about all the possibilities our worship environment could present – focusing particularly on the stage design. Allow me to take you through the various steps of this informal and artistic process.

The Creative Process

In the spring of 2012 our Makeover Design Team set out to design a stage that would provide an engaging backdrop for our seven-week series on the Holy Spirit. Dan Bracken, our graphic artist, landed on a simple look, using the symbolism of doves flying through the words “The Holy Spirit.”

Dan’s careful addition of a light ray and a mysterious, mostly-black color scheme afforded me a beautifully limited color palate to dream around. I’d been inspired by a recent trip to Columbus, Ohio, where I’d noted a storefront display at my favorite ideation destination, Anthropologie. Their shop window design consisted of an artistic arrangement of what most of us would consider trash – smashed aluminum cans – but it was beautiful. I knew I wanted to use that idea and I knew that we would need a LOT of cans. Clean cans.

We wound up incorporating a backdrop wall covering of “weed cloth” (purchased in rolls from the landscaping department at Lowe’s or Menards) to give us our dramatic backdrop. Following a sketch I provided, the team hammered hundreds of smashed cans to the wall using small nail brads. One thousand can lids (secured from our local Pepsi dealer) rounded out the design. Finally, ketchup bottles filled with paint allowed the team to “throw” painted accents over the lids, enhancing the feeling of movement.

We lit the stage walls with our standard, floor-mounted LEDs. IKEA paper pendant lights were hung from a suspended PVC grid and arranged in such a way as to mimic doves in flight across the stage.

Total cost for materials and lights came in at $225. Our church family loved this design. They especially loved that we recycled ordinary objects to create an extraordinary design.

Isn’t God Enough?

Right now I’m pretty sure I hear someone saying, “Isn’t God enough? Why do we need all this ‘stuff’ to create environment?” (Trust me, some weeks I’ve been tempted to ask that myself!) The truth is that while God may be temporarily “invisible” to us, God’s creation is all around us—and visual design reflects the glory of God. God has gifted us with an unending palette of color and an incredible montage of humanity. In these elements we catch glimpses of God’s character. We only have to look around our world to be reminded that our God is a God of amazing variety—a master designer. Why not celebrate that richness in worship?

All of creation sings the glory of God. Each weekend we simply attempt to portray one small part of God’s character. As human beings made in God’s image, we use God’s palette of color to brighten dark lives. We imitate God’s creative initiative toward humankind as we present the gospel using metaphors, parables, and real-life stories. In this we follow the example of Jesus, who often spoke in metaphors and frequently used visual imagery to describe timeless truth. “I will make you fishers of men,” Jesus said (Matthew 4:19). “You are the salt of the earth” (Matthew 5:13). Styling the stage is simply our attempt to bring God’s imagery to life, to provide our faith communities a place inside the story where we can be in the moment with God.

Creating Spaces

As you begin to recreate your own worship space, identify several places where key “anchor displays” could be arranged. It is often unnecessary to redecorate an entire worship area, especially one that already has breathtakingly beautiful stained-glass windows or other unique architectural statements. In traditional spaces, I’ve found it best to focus on two or three key locations where visual displays would enhance the message. Start by focusing on the area originally created for an altar-type arrangement—your chancel, stage, or platform. Your visual display becomes a modern-day altar, a place where we can be reminded of God’s presence and power.

In our environment we often create two anchor displays, one on either end of the large stage, and sometimes a smaller version closer to the center. This allows more people in the room to see and experience the display. Overall balance is important, so we look at the different “pieces” we’ll have on the stage each weekend and allow what is happening with people to dictate décor placement. The band is usually fairly stationary, but we may have other people or props that require space in the stage area. Additional musicians, interview sets, a drama or a dance, a table with communion elements, and even stacks of Bibles we give out once a year to our third-graders all require dedicated space. Each weekend’s unique elements require us to constantly rethink our placement, always creating a fresh picture of worship. I love this challenge—“all-new day, all-new chances!” It’s like getting a new worship space every single weekend, fifty-two times a year.

When talking about true life change, folks tend to speak about a message they

heard or an experience they had. I want to believe that it is possible for all of us to have powerful God experiences. While worship designers cannot make that happen in the context of our weekly worship celebrations, we can certainly prepare the places where God can powerfully show up. Through the use of video, music, graphic and visual arts, and last but definitely not least, creative environments, we can awaken the senses back to focus on God in worship. Then once we’ve prepared we can step back and allow the Holy Spirit to do God’s best work in the lives of those present.

ARTICLE: Series that Resonate: Crafting a Compelling Hook

Thu, 17 Jan 2013 17:03:50 GMT

By Len Wilson

Many preachers now preach almost exclusively in series, and promote them as such. Some use a series framework on which to build sermons but don’t reveal that to their congregations. Others adhere to other models and dismiss the series as a stylistic tool in the tool belt or a gimmick that tries too hard to be “relevant.”

Relevance is an abused word, a good word that has been taken in by bad guardians. Many have tried to make it wear hipster clothes. Relevant gets confused with recent. Intentions behind such work are good. The attempt to redeem cultural expression is an act of incarnational ministry; but, ironically, a misguided focus on what is recent often hurts the work of the kingdom, because attempts to be relevant fail when we chase culture, a slippery devil.

It’s a mistake to associate relevance and trendiness too closely. As able, I eschew relevant for another word. To be relevant really means to resonate, or to ring in the ears of the receiver. This type of “relevant” is like “recent” but goes deeper, past our minds. As George Hunter said in The Recovery of a Contagious Methodist Movement,

The European Enlightenment taught that we human beings are unique creatures because we are rational creatures: while we still experience the emotions that we have inherited from our primitive forbears, education has come to lift us into the life of the mind. With the fading of the Enlightenment, it is becoming apparent that . . . we are not basically rational creatures who sometimes feel; we are basically emotional creatures who sometimes think.

To resonate is to tap into the emotional well. It’s not to abandon the life of the mind, but to create a new synthesis. It is what happens when the message connects not just to mind but to heart and soul, in the meeting of the places where we feel and the places where we think. Messages that find their way to this deep fountain change lives.

Series help create resonance, or a clarity with which a storyreceiver sharpens his or her focus on your ideas. One way a good series offers this resonance is with a compelling hook with which we can catch the storyreceiver with intrigue. The idea of a hook isn’t new, of course. The mistake we make is when we think of a hook as a device on which to hang an idea; an ornament, which is at best flowery fondant and at worst a dangerous gimmick. Good communicators don’t use a hook as a convenient place to hang an idea. Rather, they use a hook as the means to embody the idea. It’s like a symbol but doesn’t require explanation.

Think about your favorite song. A favorite song is therapy. It creates inspiration or cheeriness or melancholy. Music speaks to the soul. It resonates. Sometimes I’ll play a game where I act like I’m absentmindedly singing a familiar song just to see how long it takes someone else to pick it up and sing it without realizing it. It's fun to get someone to unwittingly sing Rick Astley or Robert Goulet. This little game doesn't have a name, but I could call it The Hook Game, because I’m using the hook of a song to “catch” the listener.

At the heart of every great song is a killer hook. It is a single lyric or riff, like the opening guitar in Smells Like Teen Spirit or the titular lyric in Yesterday, that defines the entire song. It is the part that rings in our ear. It intrigues us; it catches us and draws us in for more.

A pastor once showed me a sermon series on discipleship. He had outlined solid biblical exegesis on the topic, and several good anecdotes. It was correct, but kind of ordinary. It didn’t inspire. In such a situation, which is common, the majority of time one secret ingredient is missing: a hook. A good hook incarnates an idea.

Learning to create compelling hooks is not a master skill. Any pastor can learn to do it. It just takes practice. Here are a few tips for finding a good hook.

Make It Exact.

Don’t be general. Good hooks start with specific concepts.

Provide a solution to both a tangible “market” need and an emotional need. A market need is the hole in the conversation; a problem waiting for insight. The emotional need is the gut feeling, often fear, that drives your audience. Identify both. People are looking for answers to specific problems. A busy mom doesn’t attend mid-week discipleship class for the fun of it. She is looking for answers to specific problems in her life, like finding balance or easing stress, and is only willing to carve out the time to do it if she sees a direct benefit.

Ask yourself: what problem does this idea solve? How do people perceive the problem?

Make It Visual.

When I worked in publishing, a Japanese-American regional church leader sent me a presentation he’d written. He wanted to improve the leadership skills of the pastors in his care, so he surveyed the latest business leadership thinking. The concepts were helpful, but... yawn. One concept repeatedly surfaced in the material, though: leadership can be improved. That is a hopeful message and one with which most leaders might agree. Many of us look to learn and improve. This is a felt, or emotive, need. It just needed a hook.

As I reviewed it, an idea jumped from my memory bank: kaizen, a post-World War II corporate concept that many credit with the resurrection of Japan. It is a compound word: the first symbol, “kai,” means “to change, to correct;” the second symbol, “zen,” means “good.” Formed of these two words, kaizen means roughly, “continuous correction and improvement.” Of course, his book is for church leaders, so I tweaked it a bit to read Spiritual Kaizen: How to Become a Better Church Leader.

With this new metaphor, he reframed his work around his background in martial arts. We created striking images for the cover using the Japanese symbols. Suddenly, his concepts had resonance. Similarly, this is what a good series does.

Make It Intriguing.

You don’t have to explain everything in the title or tagline of your series. Just offer enough to capture a person’s interest. In large group communication settings, Jesus didn’t explain his ideas. He presented hooks. The kingdom of heaven is like yeast. The kingdom of heaven is like a net. He raised questions rather than answered them. If you answer everything... yawn. Hooks intrigue people and, as with the disciples, make them come back for more.

Make It Authentic.

The hook needs to be indigenous to you and to your audience. Spiritual Kaizen works for the church leader I consulted because he’s Japanese American and Japanese culture is strong in his West Coast setting. The same concept might not work in the Southeast.

If your goal as a communicator is to change hearts and lives, consider writing out a few series for the coming year. In each, let images for the series shape your approach. Look for points of resonance, allow the hook to incarnate the idea, and use what emerges as a skeleton for the flesh of your messages.

ARTICLE: Worshiping through Our Stories

Wed, 16 Jan 2013 18:42:35 GMT

By Wendy Joyner

Deuteronomy 26:1-11

As part of my ministry, I have been serving as a hospice chaplain for almost nine years now. When I stop to reflect on the things I have learned in walking with terminally ill patients and their families, one of the first things that come to mind is the importance of story. Many times, I have been privileged to sit with someone and listen to the story of his or her life. Sometimes I find myself at the kitchen table with a child. Other times, I am sitting with a spouse on a bench in the yard. Often, some of the deepest sharing takes place at the bedside of a patient. Wherever we are and whoever is speaking, one thing remains constant— the need to share our story with another person. I have come to understand, especially when dealing with the terminally ill, that one of the most important activities for us to engage in as humans is a review of our lives. We need time to reflect, to think about the things we have accomplished, and to voice the things that have mattered most to us. We need to give thanks for those we have loved and those we have received love from during the course of our days. This is the way we make meaning in life. Yet, I have also come to believe that this is a way we can offer worship to the God who created us.

Today’s Scripture passage from Deuteronomy reflects the importance of story. Here, the writer is setting forth some of the guidelines that will help shape the worship traditions of the nation of Israel for generations to come. As the worshiper approaches the priest with the offering of first fruits, he or she is to recite to the priest the story of Israel’s deliverance. The story begins with their ancestors, people without a land or a home. It remembers God’s blessings that were poured out upon the people, causing them to grow in number and to flourish. It celebrates that God heard their voices and delivered them from their Egyptian oppressors. It then concludes by celebrating the blessing of the land itself, the land that bore the first fruits, “a land flowing with milk and honey” (Deuteronomy 26:9). It is worship that engages the entire story of their life as a people. It is worship that gives a central place to the sacrament of remembering.

In his commentary on this passage, Ronald E. Clements notes, “To be an Israelite was to be a beneficiary of a long history of God’s gracious providence and care” (The New Interpreter’s Bible, vol. 2 [Nashville: Abingdon Press, 1998], 479). The Israelites were to give voice to this truth each and every time they approached the altar in worship. The story of their lives was a story marked by the grace and mercy of the Lord. When they began to remember exactly how they had arrived in that place of blessing, their hearts turned toward God in worship and thanksgiving.

It was not only about remembering the past either. People remembering the mighty acts of God in the past are also encouraged to persevere and hope, even in the midst of present difficulty. When the Israelites remembered the powerful hand of God at work in their past, they were encouraged to trust in God. Rehearsing the mighty acts of God offered assurance that the future was secure in God’s hands as well.

As we begin our Lenten journey, I can think of no better place to begin than at the beginning. We are invited to overhear the story of our earliest ancestors in the faith. We are encouraged to remember that even then, when “a wandering Aramean was my ancestor” (26:5), God was at work to gather and claim a people. God was seeking even then to redeem us and call us each by name. There are other stories to remember as well. There are the stories of other Old Testament figures that testify to God’s love and deliverance. We hear the stories of Daniel, Nehemiah, Deborah, and Jonah—and they become our story. There are the stories of the New Testament, and encounters with God’s Word made flesh. We hear the stories of the disciples, of the Gerasene demoniac, of the lepers, of the paralytic, and of Mary and Martha—and they become our story. We hear the stories of the early church in the book of Acts, and the stories of each church that has proclaimed the truth of Christ since the day of Jesus’ resurrection— and they become our stories.

Corporately and individually, we all have stories to tell. We remember all the blessings we enjoy. We think about the things we have accomplished through the power of God at work in us. We give voice to the things that have mattered most to us. We give thanks for those we have loved and those we have received love from during the course of our days. This is the way we make meaning in life. This is the way we worship. This is the way we prepare to celebrate the greatest gift we have ever received—the body of Christ given for us that we might live.

During these forty days in Lent, may we find a kitchen table, a bench in the yard, or the bedside of a friend, and may we share our stories. May we worship through the stories. I believe that if we listen closely, we will hear the good news of God’s amazing love, being poured out for us in ways large and small. Some of the places we see God at work may surprise us. Yet, at the end of the story, we, and all those with us, “shall celebrate with all the bounty that the LORD [our] God has given” (26:11).

VIDEO: The Way

Tue, 15 Jan 2013 14:05:17 GMT

By Adam Hamilton

Travel with Adam Hamilton as he retraces the life and ministry of Jesus Christ. Using historical information, archaeological data, and stories of the faith, Hamilton follows in the footsteps of Jesus from his baptism to the temptations to the heart of his ministry, including the people he loved, the parables he taught, the enemies he made, and the healing he brought.

ARTICLE: Sermon Series: The Radical Sayings of Jesus

Mon, 14 Jan 2013 17:26:20 GMT

By Jacob Williams

Preached at First United Methodist Church of Valparaiso, Ind., by Jacob Williams

This eight-part series takes a closer look at some of Jesus’ most startling teachings and is ideal for sparking the interest of people unsure about or bored with Christianity as they know it. Recent articles reveal the growing number of people saying that they are not affiliated with a traditional religious denomination. “Despite their nickname,” reported Michelle Boorstein in The Washington Post (October 08, 2012), “the ‘Nones’ are far from godless. Many pray, believe in God and have regular spiritual routines.” I believe that people want answers to their difficult questions even when they know that the answers are themselves difficult. The Sunday school version will not work; the “Nones” are searching for a way to authentically grapple with these very important issues facing us.

This series is grounded with strong exegesis seeking to understand the context or the matrix in which Jesus lived and died, putting Jesus back in his own world with a clear understanding that everything (class-culture-religion-social setting-values-past and current history, is all interactive.

1. Be Anxious for Nothing—Luke 12: 22-34

Approximately 90 percent of the people in Jesus’ first century context were poor and living in abject poverty. Life was difficult, and life expectancy was very low in comparison to modern times. In that context, Jesus said, “Do not worry about your life.” Jesus was not being flippant or naïve, but affirming that focusing on the possibilities of God in your life can quiet your fears. As Isaiah 26:3 says, “You will keep in perfect peace all who trust in you” (NLT).

2. Sell All Your Things and Give to the Poor—Mark 10:17-31

Jesus knew that the “rich young man” had a problem with possessions. Being rich had actually become a hindrance to his spiritual growth. Being rich in a community of the visibly poor, it would be easy to think you were “special” because of your money, that all you’d need is to follow a moral code of conduct to be completely safe. Jesus knew that this young man did all the “right things,” but in a spirit of arrogance. Jesus wants us to serve in a spirit of humility.

3. Become a Servant—Mark 9:33-37

Like many of us today, Jesus’ disciples strived to be the first, the best, the greatest. But Jesus told his disciples, “Whoever wants to be first must be last of all and the servant of all.” Being an intentional servant is a spiritually strong position. A servant is someone who understands their role in life and finds comfort serving others. The altruistic nature in humans is the highest, most evolved state of being.

4. Deny Yourself and Follow Me—Mark 8:34-38

Jesus asks people to pick up their cross and follow him. The image of the cross in those days was not a pretty religious symbol, but a ghastly instrument of torture; people saw many horrible scenes of people hanging on crosses. So, the fact that Jesus used these words to motivate people to follow meant that he had deeper intentions. He was saying that life can be difficult when you choose to follow him. Commitment to follow Jesus involves choosing to substitute our own needs to follow a call beyond ourselves.

5. Not Everybody Enters the Kingdom—Matthew 7:21-23

“Don’t look for shortcuts to God,” Jesus says (v. 13-14 MSG) “The way to life—to God!—is vigorous and requires total attention.” Jesus was angry because people were using his name for their own glory. Hypocrisy was the name of the game. Jesus warns that it is not enough to claim his name—we must live as his followers. To use John Wesley’s terms, we are passively justified by the saving acts of Jesus Christ, but we are sanctified by how we respond to the saving acts of Christ. We grow in grace and service by practicing our faith; it is not only “talking the talk” but also “walking the walk.”

6. Love Your Enemies—Luke 6:27-36

For first-century Jews living under Roman imperial rule, this pronouncement of Jesus’ had to be very disappointing. But Jesus was lifting up a standard of ethical agape love as opposed to philia (friendship) or eros (romantic) love. This radical saying is as relevant and challenging today as it was in the days of Jesus. The question today is how we love those who have killed innocent people (the 9/11 tragedy) and those who continue to find ways to kill anyone who seeks to find peace.

Listen to the original eight-part series at http://www.valpofumc.org/sermons

ARTICLE: The Gospel in Disney

Mon, 14 Jan 2013 03:16:26 GMT

By David Brian Smith and Meg Calvin

During the month of June each year, we celebrate "Children's Month" with a kid-themed, kid-friendly sermon series. This past year, our theme was "The Gospel in Disney." There were many excellent Disney movies to choose from. In making the final selection, I turned to a website that, believe it or not, rates the popularity of Disney movies on a daily basis. I chose four movies from the Top Ten with gospel-sharing potential.

Each week included a trailer or clip from the movie and a summary of the plot for those who might not be familiar with the movie. These films provided excellent platforms from which to introduce important biblical lessons.

1. Beauty and the Beast—Acts 9:1-22

Everyone loves a good before-and-after story. Beast’s monstrous exterior was a reflection of the cruelty in his heart, but he was made human again by experiencing Belle’s love. Saul of Tarsus was a “beastly” figure transformed into a saint by the love of Christ, and the Holy Spirit still works in us today to soften our hearts and help us embody the love of Christ in a hurting world.

2. The Little Mermaid—Psalm 8:3-4

Ariel is fascinated with humans. After falling in love with Prince Eric, she wants to become a human, and gets the chance to be human for three days. What’s so special about being human? The Psalmist asks it this way: “What is man that thou art mindful of him?” God, apparently, is also fascinated with humans, giving Jesus the chance to be human for about 30 years. Jesus not only shows us who God is, Jesus shows us what God wishes humans to be. Becoming human was the way Jesus affirmed God’s love for us, and our lasting value.

3. Tangled—Judges 16:16-20

From the time Rapunzel is born, people believe that the magical power of healing and age-reversal is contained in her beautiful hair. In the Book of Judges, we read about Samson, whose unusual powers were also associated with his hair. But is the power really in the hair? We have all been created in the image of God and we all have powers. We call them “gifts.” James 1:17 reminds us: “Every good gift, every perfect gift, comes from above. These gifts come down from the Father, the creator of the heavenly lights…” Our Creator has given us powers so that we may participate in God’s healing plan for all of creation. (We used the song, “I See the Light,” from the movie.)

4. UP—Ruth 1:16-17.

Carl wants nothing more than to be left alone; but then the doorbell rings, and there stands an 8-year-old Wilderness Scout by the name of Russell. Sometimes Jesus looks like the person who won’t let us go—who rings our doorbell when we think we are forgotten and all alone. In the Book of Ruth, Naomi asks to be left alone in her bitterness, but Ruth embraces her and takes her back to Judah. Ruth rings the doorbell for Naomi like Russell rings the doorbell for Carl. In both cases, God brings unlikely people together (older and younger). When it is all said and done, God rings the doorbell, finds us, and helps us find each other.

ARTICLE: A Single-Thread Worship Planning Model

Mon, 14 Jan 2013 03:08:00 GMT

By Constance E. Stella

No matter what day it is, a deadline looms over you. In less than six days, people will gather, sit, and wait for something to happen. What will it be? What will they experience? Will anything happen, really? In their minds, in their hearts?

Worship planners—pastors, musicians, and others, you perhaps have the most important task in the church. At least once every seven days, you must offer something significant in worship, so that people’s hearts and minds come alive to Christ, so that they leave transformed in some way, so that they in turn will participate in the transformation of the world.

I believe it is most effective, most of the time, in most churches, to preach in sermon series. This is not an argument for tossing out the Christian calendar. Indeed, the rhythm of our year is critical, and the liturgical seasons should inform our sermon series planning. During some seasons it may be most effective to preach straight from the lectionary—Advent, for instance. And even then, the lectionary itself can form a series. Generally, though, a preacher can have greater impact by developing a single thread in sermons over a three- or four-week period.

The same is true for developing the worship service as a whole. A single-thread approach is both effective and efficient.

With the single-thread approach we plan sermons and worship around a particular aspect of God’s story. Our words, music, imagery, art, and environment all work together, throughout each worship service and throughout the multi-week series.

This method helps us create integrated liturgy, which results in a deeper and more transformative experience for the worshiper. It is better communication. It reflects a biblical model. And it is efficient, making the best use of your valuable time and ideas.

Integrated Liturgy

In a study on issues in the renewal of worship, the Calvin Institute for Christian Worship identified a major issue for many churches:

“Worship that seems to move in multiple directions or incorporates a variety of unrelated themes and events fails to be satisfying and nurturing. However, a liturgy that has a central theme woven throughout speaks more effectively to both our minds and our hearts.”

Does worship in your church seem unfocused? Do you sense that you’re just skipping from one element to another, without fully developing any particular idea? Do your congregants have a somewhat shallow experience of worship, skimming the surface week to week? Do they seem unchanged? Integrated liturgy might be the missing link.

Integrated liturgy refers to worship that is centered on a particular theme. All the individual elements of the service are based on and shaped by the theme. It is most impactful when an overall theme runs through the weeks of a sermon series, and a narrowed version of that theme runs through each weekly worship service.

So, let’s say the overall theme for a three-week sermon series is God reveals God’s self to us in Jesus Christ. The three weeks of the series would each focus on a specific aspect of that overall theme, for example: Week 1. Jesus is loving and compassionate, and brings reconciliation to us and to the world. Week 2. Jesus is a daily life-changer, and shows us how to live. Week 3. Jesus is righteous and just; he erases our human-made boundaries of power.

You can see how the central thread runs through each week of the series. This sort of worship is focused, ideas are allowed to develop, and worshipers experience something significant.

Ron Man, a musician and teacher, describes some benefits of integrated liturgy. He points out that this sort of worship is:

Lingering: the service (and the series) has a single-minded focus, allowing the worshiper to zero in on one part of God’s story

Learning: the worship event (and the series) serves a catechetical function, and the worshiper’s knowledge of God is increased

Savoring: the worshiper has time for reflection, so that the experience begins to sink in

Responding: the service includes a provision for response, so that the worshiper can do something with what she has experienced, which deepens and cements the experience as a whole

Uniting: the service has a unifying, God-centered focus, as the community of worshipers centers its attention on God

Cultivating: the single-theme focus prepares the worshiper to hear the preached Word

What happens to a person who participates in this type of worship service week after week? It seems to me that this integrated liturgy leads to a deeper, richer, more powerfully transformative experience.

Better Communication

The single-thread worship planning approach also helps us communicate more effectively, which is a basic objective in worship.

In worship we are to communicate the story of God’s saving acts throughout eternity, the meaning of those saving acts for us and for all creation, and God’s invitation for all of us to join together with Jesus Christ, through the power of the Holy Spirit, in community with the Triune God and with each other. That’s a tall order. And it doesn’t happen by accident. It takes real work, intentionality, and time.

But, all too often, we make things complicated! We forget that simple can be good. We think that in order to offer great worship we must have complex media projects, or dramatic presentations, or announcements that are loaded with too much information. We want people to get it! And so we sometimes beat them over the head, until they walk out of our worship services unable to remember or respond to anything that just happened.

In your worship service next weekend, what’s the one thing you want to say, the one thing you want people to walk away with? It starts with clear and cohesive communication, a single thread.

A Biblical Model

There’s another reason I think this single thread method is important: it seems biblical to me.

The Scriptures don’t tell us everything about ancient worship, but they do give us some good looks at it, like a door that opens up for us to peer through every now and then.

One of those scriptures is Exodus 13 verses 3-10, just after the Israelites have been delivered from slavery in Egypt. Moses tells the people to remember this day…perform this ritual in this month…explain it to your children…discuss it often…and follow this regulation at its appointed time.

God, through Moses, has instructed the church to remember the redemptive events on a regular basis, so that the people will remain focused on God’s saving acts, and on God’s plan. God is very specific, and is concerned that the children, all generations, are instructed, so that they remember, so that they stay focused, too.

This tells me that order, regularity, and focus are all important aspects of our worship, because they are in God’s own instructions.

So, what would happen if, as you sit down to plan worship this week, you were to focus on communicating clearly just one part of God’s story? What if you focused on that one thing for three or four weeks, examining it from a different angle each week? What if everything in the worship service worked together, pointed in the same direction, so that the people in your church remembered and re-enacted that part of God’s story in such a way that they could not forget it?

Efficient

Finally, single-thread worship planning saves you time and maximizes your best ideas and skills. Instead of coming up with everything new each week, you can generate one set of ideas and use them multiple times as part of a sermon series. Choose one key image, for instance, and use it for bulletins, projection screen graphics, and your website for an entire month. Decide on one structure for your pastoral prayer—a bidding prayer, for example—and use it each week for four weeks. This approach allows you to focus your creative energy with intentionality and purpose, and then to leverage that work over a period of time. That’s good for you.

But the most important benefit is for the worshiper, whose experience in worship can be truly transformational. No more worship whiplash.

ARTICLE: Whoever Goes Up

Sun, 13 Jan 2013 18:44:00 GMT

By David N. Mosser

Luke 9:28-43a

Several years ago, Dallas Cowboy personalities Deion Sanders and Jerry Jones made a pizza commercial. In the commercial Jerry asked Deion: “Deion, is it fifteen million or is it twenty million?” Deion replied, “Both!” Should Christians be devoted to God or devoted to people? The answer is both.

Jesus has predicted his suffering, death, and resurrection to his disciples. Jesus has called on them to “take up their cross” (Luke 9:23), warned that those who hear the gospel but fail to trust in it will be condemned, and has promised that some present will see the realm of God. Now Jesus and three special disciples ascend “the mountain.”

We have heard this transfiguration story, as related by Matthew, Mark, and Luke, each year on “Transfiguration Sunday.” Even if we have never been to the mountaintop ourselves, we still like to hear about others having the experience.

What happens after the mountaintop experience? We all know that if you go up to the mountain, you must come down. What happens to Peter, James, and John when they come down? [Read Luke 9:37-43a.]

From a mountaintop moment, disciples go back to the drudgery of the human world of pain, disease, and death. No wonder Peter said it was good that they were on the mountain and should build three dwelling places. When we are in a place of joy, rarely do we want to return to the ordinary world. Yet, Jesus, as the prophets before him, always forces disciples to look at their world—where the rain of God’s grace falls on the just and the unjust (see Matthew 5:45). A prophet is a person “who afflicts the comfortable and comforts the afflicted” and Jesus’ lesson concerns prophetic discipleship.

The story of the healing of an epileptic child offers at least three lessons on discipleship. First, disciples alternate their lives in Christ between the mountain of joy and their Christ-needy world. Given people’s nature, however, we tend to overindulge one side of the human-divine equation. Two candles always adorn the church’s altar. These candles represent Jesus’ incarnation. One candle symbolizes Jesus’ divinity, and the other candle signifies Jesus’ humanity. Consequently, we understand Jesus’ essential nature as fully human and fully divine. Jesus represents the fusion of God with humankind.

In the earlier part of the twentieth century, American Christianity wrestled with two primary heresies, heresies as old as the Jesus movement. One side of the dispute included people who retreated from the world’s problems. These persons focused on their own spiritual needs while ignoring the world’s troubles. People often used the transfiguration story of the disciples with Moses, Elijah, and Jesus to support a theology of retreat. Conversely, others observed “the Social Gospel.” Although deeply dedicated Christians, their focus was to put the world’s affairs in order. Sometimes they neglected their own spiritual lives. Through the story of the Transfiguration and the healing of the boy with a demon, Luke helps believers understand the vitality of both the personal and the communal characters of discipleship. Could this be why Luke links these two very different stories together?

A second lesson of discipleship teaches us that Jesus’ power over evil is what enables disciples to do what needs to be done if we are to share the realm of God with the people of God. A balance between heaven and earth, or the divine and the human, keeps our lives between the poles of joy and service. If we look too much toward heaven, we miss our calling. If we worry too much about how to live out the nuts and bolts of Christian service, we may forget God’s power that sustains every benevolent effort.

I heard an amusing story about former heavyweight boxer James (Quick) Tillis. He was a cowboy from Oklahoma who also boxed in Chicago in the 1980s. He remarked about his first day in Chicago arriving from Tulsa. “I got off the bus with two cardboard suitcases under my arms in downtown Chicago and stopped in front of the Sears Tower. I put my suitcases down, and I looked up at the Tower and I said to myself, ‘I’m going to conquer Chicago.’ When I looked down, the suitcases were gone.”

The point is simple. We cannot do God’s work if we are preoccupied with looking only to our needs. Likewise, if we do not often look up for God’s guidance, then we do not have the strength that God gives to spread healing grace.

Luke’s third lesson on discipleship reminds us that the greatest stumbling block for disciples is the tediousness of our hard and often disappointing work. Boredom is a most seductive enemy of the Christian life because many of the most important things we do are routine. We do the same kinds of activities over and over. Bible study is unlike any other kind of studying that we do. It is too deep and too important to ever be mastered. I have never heard anyone say that she or he knows Scripture well enough. We must return to it again and again. The same is true of prayer. Prayer is a relationship with God that can never be complete. It is always growing and evolving. None of us are ever finished praying.

We all know what it is like to give our best effort and hear someone say in appreciation, “Thank you for that wonderful Sunday school lesson. I look forward to next week. I’m sure your next lesson will be just as good.” These compliments have the potential to destroy. Every time we do something well, a similar opportunity rolls around again. We live the Christian life in a habitual, but important, manner again and again. It is easy to simply give up and put our discipleship on “cruise control.”

Whether one is a Sunday school teacher, a Stephen minister, a teacher or student of Disciple Bible Study, a VBS worker, or whatever—whenever we finish one task, there is another waiting for us. The Christian life can make one both a bored and a boring person, if one is not captured by its beauty and grace. We need the fire of the Spirit to continue to bring energy and creativity to those repetitive but important tasks that Christ has called us to do.

Jesus seems to tell us that looking up is vital to our relationship with God, but that by our looking down, we can do God’s will.

ARTICLE: Submitting to Be More Vile, or How I Decided to Say Tacky Things from the Pulpit

Sun, 13 Jan 2013 18:25:20 GMT

By Brian Erickson

Preaching Controversial Series

Of all John Wesley’s memorable lines, my favorite is from his April 2, 1739 journal entry, about having preached for the first time outside the confines of the pulpit:

“At four in the afternoon I submitted to be more vile, and proclaimed in the highways the glad tidings of salvation…”

Wesley’s decision to take his preaching on the road has reminded me more than once that preaching is ultimately a missional task. This is an easy thing to forget, sheltered as we are by a denominational institution and listeners who come to worship not necessarily expecting God to show up. Wesley’s decision reminds me that preaching is always the declaration of news, and so it fulfills its primary function best when it speaks a surprising word to unsuspecting hearers. Unfortunately for introverts like me, who do not like conflict, this means rethinking both the way we preach and what we cover in our sermons.

In the last four years, I have submitted to be more vile—not only preaching sermon series outside the lectionary, but tackling things I never heard in church. I now begin my sermon preparation in the world my listeners inhabit. And to keep myself from too easily preaching what folks want to hear, or remaining in my own canon of beloved Scripture, I have peppered my preaching calendar with things I don’t want to talk about: Sex. Violence. Politics. Money.

Our congregation is not some hip church plant, I don’t own a pair of skinny jeans, nor do I wear “product” in my hair. We are a 120-year-old charge, having started our ministry when this town was a mining village, not a busy suburb. We have many older adults in our congregation (who would rather sing out of the Cokesbury hymnal), and we are in the middle of the reddest county in one of the reddest states in the union. In short, we have as little business being “edgy” as any church in the connection.

But the lovely thing about the age in which we live is that the unchurched expect nothing from us. It is much easier to surprise them than it used to be. Like every other church in this country, we have one of those marquees in front of the church. A few weeks into my appointment here, I decided that the sign needed to be a conversation with the unchurched. As I asked myself what would grab their attention on the sign, I became convicted about what they needed to hear from the pulpit. A catchy sign outside needed to be backed up by a relevant word inside. So here is what I have learned.

1. Let Scripture speak.

Like all faithful preaching, missional preaching must be grounded in Scripture, and for me, that means often ignoring the lectionary. I recognize that abandoning the lectionary for a sermon series can be a painful process for many (it was for me), something like a proper Anglican spouting homilies among the hay. The lectionary, at its best, pushes us to address Scripture in the broadest sense. At its worst, however, it is a fence that keeps us safe from difficult texts.

I’ve come to realize that, many times, the lectionary keeps us out of Scripture’s bad neighborhoods and assumes that the Sunday listeners are reading the rest of the Bible on their own. In sterilizing the most violent and passionate scenes in the Bible, the lectionary leaves its scripturally illiterate listeners thinking the Bible is mostly a docile collection of spiritual reflections. There are exceptions to this, of course, but as I found when I did a recent series on the book of Judges (pairing each of the judges with increasingly flawed modern comic book heroes), the lectionary only gives us one lesson from that profound set of stories, and it is an uncharacteristic one, whitewashed of Judges’ bloody gore.

But preaching sermon series, especially controversial ones, is never an excuse to ignore Scripture. We must remember that we are modeling the theological task for our hearers as we preach. They are not only hearing our answers, they are paying attention to the way we approach the questions. Wesley stepped out of the pulpit, but he took God’s story with him. For his homiletical descendants, Scripture is never seasoning for the sermon—it is the main course, regardless of whether or not we begin in the lectionary.

2. Don’t preach controversial subjects for controversy’s sake.

Tackling tough subject material alone is not enough to reclaim the missional nature of the preaching task. The story of John Wesley is instructive again, reminding us that, while Wesley took several risks in his ministry, those decisions were never made for shock value. Preachers who choose to preach on controversial topics believing that controversy will cover up a weak sermon will be disappointed, as will those who have to suffer through their preaching.

3. Prepare yourself and your congregation.

Even for those of us who are not “planners,” preachers who want to tackle disruptive topics must give ample warning for several weeks before a series begins. The material will be shocking enough; don’t complicate it by preaching it to an unsuspecting crowd. Preparing them also begins a rich conversation before the start of the series that will ultimately strengthen the sermons.

I recently preached a series entitled “Great Sex,” and spent a month telling my congregation it was on its way. I spoke directly with older leaders in the church, asking for their wisdom as well as explaining my reasons for taking on such a risqué subject in the context of worship.

4. Finally, tough topics require you to be pastor first, then prophet.

When preaching will take listeners to a difficult place, we cannot be reckless with their trust. The easiest way to discount a prophet’s message is to think that he or she doesn’t care about you.

Knowing what our congregation and community are struggling with means knowing our congregation and our community better. When my congregation heard that we were going to address sex in the context of worship, my counseling calendar filled up quickly with struggling marriages, couples living together, and men dealing with pornography addiction. My warnings not only softened the initial impact of that first sermon, it also created space for pastoral dialogue that deeply influenced the direction of my preaching.

When your congregation feels that they are part of a shared mission (instead of just helpless victims strapped into the preacher’s homiletical roller coaster), they will not only be more patient sitting through your sermon, they may even re-envision their role as the Body of Christ.

During the sex series, an elderly member filled her pew with unchurched grandchildren and their friends. She had become a missionary, the fruit of her evangelism in tow. She came to worship asking not “What will there be for me today?” but “Who needs to hear the news?”

A hungry and broken world wants to know their questions are valid, and that God still has something to say—timid preaching whose only goal is congregational coddling isn’t enough anymore. In the shadow of that Oxford don, may the people called Methodists reclaim our vile reputation for being willing to preach where the people are.

ARTICLE: Home Improvement (Four-Part Sermon Series)

Sun, 13 Jan 2013 03:24:07 GMT

By Doug Stockton

Everybody knows their house needs regular maintenance to keep things in good repair. But we sometimes fail to recognize how much our homes need spiritual maintenance. “Home Improvement” is a four-part sermon series designed to help families build stronger Christian homes.

1. It Takes a Family—Joshua 24:15 and Acts 16:32-34

This sermon emphasizes the importance of Christian homes, as well as providing seven specific and practical biblical strategies for building a stronger family:

Faith in Jesus Christ

Ask for and Offer Forgiveness

Make and Keep Commitments

Invest in Each Other

Listen to Each Other

Yield in Love to Each Other

2. Love and Marriage—Song of Songs 2:1-16 and Ephesians 5:20-25

This sermon emphasizes the importance of Christian marriage by using three Hebrew word pictures for love to help married couples love each other with a “RAD”ically biblical love:

Rayah (love of a close friend)

Ahavah (committed love)

Dod (sexually intimate love)

3. Meet the Parents—Proverbs 22:1-6 and Ephesians 6:1-4

This sermon emphasizes the importance of Christian parenting, and provides a list of six different “Dos” and “Don’ts” for biblically effective parenting:

Don’t provoke your children to anger.

Don’t show favoritism with your children.

Don’t lead a life of sin before your children.

Do love your children.

Do discipline your children in love.

Do teach your children God’s ways.

4. A Legacy That Lasts—Jeremiah 35:18-19 and II Timothy 1:1-5

This sermon focuses on how to leave a multigenerational legacy of faith, asking the question, “Everyone leaves a spiritual legacy, whether for good or bad—what legacy will you leave?” Explore the specific biblical example of Jonadab, an Old Testament character whose godly legacy stretched over 240 years.

Ministry Matters: Preach

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

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BLOG: Knowing Who You Are in Christ

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

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

VIDEO: Are You a Hypocrite?

Small Group Questions

Question of the Day

BLOG: Telling the Story

Why Did People Watch?

Do You Love to Tell the Story?

ARTICLE: Naming Our Idols

Our Idols

AUDIO: Too Old for Ordination?

ARTICLE: A Pair of Prophets

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

ARTICLE: Ruined by Greed

1 Kings 21:1-21a

BLOG: Break Free

VIDEO: Why Is Jackie Robinson Important?

AUDIO: A Methodist and a Muslim Burial

ARTICLE: Distilling Stillness

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The Secret Sensational Power of Stillness

VIDEO: John Wesley and Christian Orthodoxy

VIDEO: Mary Magdalene (Converge Episode 3)

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Planning Worship with Sensitivity

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

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ARTICLE: Sermon Options: June 2, 2013

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1 Kings 18:20-39

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Galatians 1:1-12

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Luke 7:1-10

ARTICLE: We Must Be Consumed

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

ARTICLE: Sermon Series: Evangelism Lessons

3 Week Series

Week 1: The Good Samaritan Church

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

Week 2: T E L L

John 1:43-51

Week 3: The Final Instructions

Matthew 28:16-20

BLOG: Righteous Judgment

God’s Judgment

Living the Promise

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

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ARTICLE: The Elephant in the Living Room

State of the Church Sermons

ARTICLE: An Ethic of Love in Marriage and Divorce

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The Love Ethic Embodied in Faith Communities

VIDEO: Deborah (Converge Episode 1)

ARTICLE: Sermon Options: May 26, 2013

WISDOM AND CHRIST

PROVERBS 8:1-4, 22-31

JOY ALONG THE FREEWAY OF LIFE

ROMANS 5:1-5

THE SPIRIT OF TRUTH

JOHN 16:12-15

ARTICLE: Peace with God

Romans 5:1-5, (6-8)

ARTICLE: Welcome Home

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