Nat "King" Cole
2008-01-14 by David Howell

Nat "King" Cole is in the Sermon Feed Back Cafe. Actually, Tom Steagald has posted his sermon that reflects on the "King." Have a cup of "Mighty Mocha" and enjoy.

Nearly 700 pastors are already registered for the Festival of Homiletics in Minneapolis. We have added Otis Moss III as a preacher. He is homiletical dynamite. Also starting February 4, you may sign up for Concordia University housing. Go to Festival of Homiletics link on Homepage.

If you have not yet subscribed to, there are 50 or more excellent resources per week for you to use in "growing" your sermon.

Response to
2008-01-14 by Jill Crainshaw

Thank you, Tom, for your excellent comments. I, like you, wrestle with (and sometimes relish) the awe-inspiring ambiguities of texts like ours from John this week. I concur with you that the "edgy" places are often fruitful for homiletically entering a text. One of those ambiguous or edgy places in the text from John, it seems, is in that wonderful phrase, "come and see." When we really pay attention to the world around us, we can't help but see that many human abodes reveal both the arrogance and fragility of human living.

Also, as you wonderfully put it, Herod stands in the shadows of Bethlehem light. To speak about "dwellings" or "staying places" in light of Bethlehem's cattle stall and in the face of Herod's threat seems a profound preaching opportunity. My friend and colleague Ed Foley has co-written a book entitled Mighty Stories, Dangerous Rituals: Weaving Together the Human and the Divine (Jossey-Bass, 1998). In this book, Foley (and his co-author Herbert Anderson) urge preachers always to pay attention to both mythic and parabolic dimensions of texts and liturgies. A human tendency, they write, is to turn our eyes more readily toward the mythic, toward the idyllic dimensions of our faith. More true to the Gospel, however, is the reality of the parabolic, the reality of life contradictions and ambiguities. The image of "dwelling" or "abiding" contains of course both, mythic and parabolic. Teasing out both and then standing homiletically in the tension could indeed be quite powerful.



Edgy Grace
2008-01-14 by Tom Steagald

Hey, Jill--

I am writing from just down the road in Stanley, NC! Thanks for your post...and I have added the website you included to my list of favorites!

I am wondering how /when/ if the desire to incarnate grace demands the preacher makes use of and interpret the sharp edges of that grace--which is to say, the Good News is also bad news and judgment is woven into the proclamation of forgiveness (as you hint in your story about the retreat in the NC mountains). Jesus' abiding with us in not unequivocal. The star casts a shadow on Herod. John loses disciples as Jesus gains them. Even existentially, or spiritually, we (or parts of us) must decrease as he increases. As Luke would tell it through Simeon, this child is set for the falling and rising of many in Israel and a sign to be opposed so that the inner thoughts of many may be revealed.

I am just thinking that to bespeak the Word is to wield a two-edged sword--I am not at all suggesting we think of it or use it as a blunt instrument--and for my part, and I am thinking to use the the discomfort in this passage as a place to enter into consideration of the text.




Lectionary Texts for January 20, 2008, Second Sunday after the Epiphany (or Ordinary Time)
2008-01-13 by Jill Crainshaw

Texts: Isaiah 49:1-7, Psalm 40:1-11, I Corinthians 1:1-9, John 1:29-42

Preaching stirs multiple feelings in preachers. For some, preaching is a joyous experience. For others, preaching is a terrifying responsibility. On some Sundays, preaching is simultaneously joyous and terrifying. I preached my first sermon in 1987. After 20 years, I am still struck by a sense of awe as I embody the role of preacher on a given Sunday. What if people really are listening to our homiletical offerings? Why should people listen to us? What are we called to preach?

The question is a good one for this Sunday in Ordinary time as we consider the Gospel text, John 1:29-42. I believe God calls preachers to incarnate God’s grace in spoken words. What does it mean homiletically to incarnate God’s grace on Sunday, January 20, 2008? What does it mean, given the appearance of the Bethlehem star on the Epiphany (just last two weeks ago), to proclaim God’s grace?

Consider. Christmas, December 25, is now three weeks past. A new year has dawned. But in the weeks following Christmas Day, including this week, the liturgy wrestles with questions related to the above query. Who is this One whose infant face peered out at us from a cattle stall? Why was the Christmas event world-changing? What gives this particular birth story life-transforming allure?

Liturgical celebrations of the Epiphany of the Lord (January 6) invited worshippers to journey with the Magi to seek out responses to these questions. Last Sunday’s liturgy went with Matthew to the Jordan, to wilderness’s edge, to witness Jesus’ baptism. In a few weeks, worshippers will encounter the mysteries of a mountain-top transfiguration. Each of these Ordinary time (or Sundays after Epiphany) Gospel texts invites us to consider the identity of the One whose birth we celebrate on Christmas day.  Each text challenges us to explore again the deepest meanings of God’s grace-with-us.

One way John 1:29-42 invites the preacher into these deep meanings is through the repeated use of the word meno.  Meno, a verb, appears five times in 1:29-42. Paul Nuechterlein, a Lutheran pastor and scholar, helpfully explores this characteristic of John’s Gospel in his “Girardian Reflections on the Lectionary” ( What is the English translation of meno? Several words are appropriate, including abide, stay, remain, or dwell. Consider how meno is used in John 1:32:

            32And John testified, “I saw the Spirit descending from heaven like a dove, and it  remained on him.  33I myself did not know him, but the one who sent me to baptize   with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’

The Spirit comes to “remain on” Jesus, or perhaps to abide in him or even dwell in or with him. Later in the text, those following Jesus ask him: “Where are you staying” (vs. 38). Nuechterlein again helpfully points to the connected uses of meno in these two portions of the periscope. The language of abiding or dwelling must hold some importance for our homiletical unpacking of John 1:29-42.

We return at this point to our earlier question. What does it mean, given the appearance of the Bethlehem star on Epiphany and in light of John 1:29-42, for the preacher homiletically to incarnate God’s grace on January 20, 2008? Several questions may spark the homiletical imagination. A recent teaching experience in the Appalachian Mountains of North Carolina stirred illustrative questions for me. Some North Carolina “mountain folk” dwell in farmhouses that have been in their families for generations. One woman I met abides in a house made wheelchair accessible for her by a local church. A number of wealthy vacation-only dwellers have constructed elaborate abodes atop high mountain ridges. Land for these “staying places” can cost more than $100,000 per lot. Thus, a homiletical question for this Sunday in Ordinary time emerges. Where does God dwell today?  How does the Christmas event shape anew each liturgical year our understanding of God’s abiding place? How does God dwell in us, in our communities and world?  How does the meaning of Emmanuel, “God-dwelling-with-us,” challenge our understanding of human dwelling in contemporary society?

John 1:29-42 provides an opportunity for preachers to explore these questions, questions that could cause us to turn our homiletical eyes toward issues such as homelessness or even environmental concerns. But even as it brings forward these questions and concerns, the text also hints that Jesus has no permanent earthly abode. To “abide” with Jesus is to follow him to places we may not yet have journeyed. Conversely, to abide with Jesus may mean to immerse ourselves more deeply in the dwelling places in which we find ourselves. To ourselves become dwelling places for God’s Spirit may demand of us an emptiness we have not yet experienced. To abide with and in God may mean respecting the fragility and temporariness of earthly life even as we work to incarnate justice-imbued ways of living life on this earth.

The theme of God dwelling with humanity is powerfully present in much of John’s Gospel. In John, God’s “in the beginning” Word liturgically proclaimed at Christmas becomes God-dwelling-among-us in the human person of Jesus (John 1:1-5). What, given this powerful image of incarnation, are we to preach? Perhaps we are to preach that God calls all people to be dwelling places for God’s Spirit. Perhaps we are to preach that God calls all people to incarnate God’s Word of grace. To our queries about just what this means, John 1:29-42, not unlike the Bethlehem star of a week ago, leaves us with a challenging call: “Come and see.” Such a call will undoubtedly “preach.”

2008-01-13 by Jill Crainshaw







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