Our guest blogger this week is
2008-04-14 by David Howell
Brian K. Blount. He is the President of Union Theological Seminary & Presbyterian School of Christian Education in Richmond, Virginia. Click here for his complete biography. Dr. Blount will be a speaker at the 2009 Festival of Homiletics in Atlanta, Georgia.
Also, Pastor Bob needs your help with his "Pentecost Panic" in Parish Solution Forum. Go to Homepage and to Share It! Click on Submit Your Own to help this brother out.
What About Now?
2008-04-13 by Brian Blount
In these very difficult times, it is hard to take Jesus’ words at face value. How is it possible not to live with a troubled heart in these very troubling times? Around the globe, the U.S. faces difficult choices in Iraq and Afghanistan. Starvation, AIDS, and ethnic violence ravage many parts of the African continent. Economic woes threaten the livelihoods of people throughout the planet. The cost of living rises and the psychological and spiritual tolls required to pay those costs threaten to tear lives and hopes apart.
At first, it appears that Jesus, instead of directly addressing the troubling issues and why they so haunt us, tries deftly to do an eschatological sidestep around them. He appears to speak to a future where troubles will be no more. He goes to prepare a future place, and in that future, if not in the present, God will tend to the troubles and the people disturbed by them. Well, what about now?
John’s gospel, focused so intently on the now, on the way in which one can experience salvation now through one’s participation in the person and ministry of Jesus, surely cannot at the very moment that we need a present word attempt an escape to the future, can it? Indeed, it is John’s theology of realized eschatology that makes me look for a word that speaks to the present as surely as it gives assurance for the future.
The answer lies in Jesus’ declaration that he is the way. To be sure, he is assuring his people that God has a future dwelling place, and that those troubled in spirit about their future relationship with God need not be so troubled, for God has surely prepared a space dedicated to an eternal housing of God’s people. Jesus is the way toward and the truth of that new, future life.
But it is his present way that captures my attention here. He does not say that he will be the way when one gets into the future; he declares that he is the way in the here and now. If one wants to get to that untroubled future with God, one must journey through him, through his way and his truth. This is how one makes a way to God.
But how does one undertake such a journey? It is at this point that Philip asks Jesus to show God to him and the other disciples. Jesus declares that one sees God when one sees him and his works.
There is the answer, it seems to me. Jesus’ works, throughout the Gospel of John, appear to be works designed to challenge the troubling conditions of his time with a life generating spirit dedicated to bringing wholeness where there is brokenness, light where there is darkness. His words, his signs, his ministry bring sight to the blind, clarity of mind to the ignorant, life to the lifeless. Those are the works to be emulated. That is how one makes a way in the present toward a future relationship with God.
But can one do such works as Jesus has done? Jesus thinks, “yes.” Through faith, not only will one emulate Jesus’ works, such a person will do even greater works. Can it be that this is how the troubling in human hearts will find its cessation in the present? Through the works of those who emulate the ministry of life and light that were on display in Jesus’ own ministry?
Once again, the answer appears to be an affirmative one. Jesus explicitly says that those who believe will do greater works then he himself does precisely because he is going to God. Jesus’ journey to God is not a cause for escapism; it is apparently the motivation for believers to “work” the works that Jesus himself worked. The search for a future with God demands a present dedicated to God’s service. Those who dedicate themselves to that service therefore dedicate themselves to working against the troubling causes that disturb our world.
Perhaps, then, in the end, Jesus is not focusing only on the fact that in the future there will be a place where troubles will be no more. Perhaps he is also luring those who seek such a future to do the work of realizing that future in the here and now.
Tillich and Buechner
2008-04-12 by Tom Steagald
Actually, Buechner was quoting Tillich who said something to the effect that "here and there in the world, now and then in ourselves, we see the New Being."
And I hope, Fred, you did not misunderstand my reference to Jesus and Buddha. I was suggesting that there is a real difference in these two view of reality and how we relate to it: detachment or embrace. The quality of embrace, of suffering for love, is the characteristic that lets us see Jesus as the Good Shepherd as well as the Lord. Abundant life does not mean an absence of suffering but oftentimes an embrace of same.
Examples of Abundant Life
2008-04-12 by Fred Rose
David has already said I've given ample entries. Thanks, David. I want to add this one before the week is out. Who knows who might be looking for "examples" at this hour.
These are only a few final thoughts on this Saturday. I offer them in the hope that these thoughts help you think of your own.
When our mission team returns home from Appalachia or the Gulf of Mexico, they tell of all their near disasters and funny stories. They also tell of amazing moments when they have joined some family in pulling down sheet rock, putting up new and painting walls with an awareness of the deep gratitude of the family. All they experience seems to be abundant life to me.
Before my wife and I were married and I was still in college, we knew an older couple who acted like surrogate grandparents to an entire crowd of college students. George and Monrovia Goudy would have a group of us in for breakfast on a Saturday morning. Their home was tiny and some twelve or fifteen of us would squeeze around their kitchen table and eat pancakes with a bit of Cointreau in the syrup. This is abundant life for me.
When a member comes up to me after a worship service and tells me honestly, "Your sermon today was good. but I want to tell you the most powerful part of the service is the Prayer of Confession." With tears in his eyes and people all around, he whispers, "In that moment, I know God's forgiveness and love." This is abundant life; surely an abundant moment.
I seem to remember Frederick Buechner saying something about this abundance in another context. "Now and then, here and there" do we ever catch a glimpse of this kingdom of God. Is it possible that this abundance is more real than we can imagine, but we are only aware "now and then?" Perhaps!
Fred Rose and "Lectionary Homiletics" Highlights
2008-04-11 by David von Schlichten
Fred Rose, our guest blogger, has provided us with ample and substantive reflections, and Tom Steagald has contributed to the conversation fruitfully, as well.
Further, you will want to read Rick Brand's sermon over at the Sermon Feedback Cafe and give him feedback. He did a great job with a sermon that negotiates all four texts for Sunday.
In addition, if you go to Share It! and then to Free Samples from Lectionary Homiletics, you will find Christie Cozad Neuger's useful “Pastoral Implications” article on John 10, in which, among other things, she helps us to understand better the importance of the passage's socio-historical context.
Here are highlights from this week's articles in Lectionary Homiletics.
Frank M. Yamada writes that John 10:1-10 holds up two types of leadership when it comes to leading God's people. The right way is to be “transparent and proper,” the wrong way is to be deceitful (p. 11).
“Preaching the Lesson”
Anna Carter Florence astutely notes that the gate is not for just keeping sheep in the pen but allows the sheep to come in and go out. The sheep have certain freedom. A sheep has to leave the pen to enjoy the green pastures. Further, it is up to Christ, not us, to decide who gets to come and go.
In “I Am the Gate – But What Sort of Gate?” Scott Cowdell makes some points similar to Florence's in that he states that Christ the gate provides both security and freedom.
Primarily, though, Cowdell contends that there are three major clues in the text about what kind of gate Jesus is: he provides a much better alternative to the thieves and bandits by bringing life in abundance; he sacrifices himself and so obviates the practice of scapegoating; and he invites other sheep to come in, that is, he encourages unity that has diversity. The passage offers us and calls us to a Eucharistic life. That is the abundant life of freedom and security Christ offers us. Excellent sermon.
I will probably preach about the suffering/abundance dialectic. God calls us to suffering, but he also promises us life in abundance. I will incorporate the idea of Christ as gate. I will certainly make use of what I have read this week.
The hot tub runneth over!
Yours in Christ,
David von Schlichten, Lectionary Blog Moderator
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