A Look at Luke
2007-09-05 by Rick Brand
The Luke stories remind me of a sermon I heard from Ernest Campbell, who was one of the previous pastors at Riverside Church in New York City. Dr. Campbell suggested that Jesus never seemed like the one who would urge caution and deliberateness in response to God's Call. So Campbell preached that the stories were about God. God would not start a war with evil God could not finish. God would not start a creation God could not complete. The parables were declarations of the intention of God to bring to completion what God started.
It always made sense to me.
Walter Brueggemann and Articles from Lectionary Homiletics
2007-09-04 by David von Schlichten
DON'T MISS WALTER BRUEGGEMANN'S BLOG ENTRY ON SUNDAY'S READINGS (SCROLL DOWN).
Walter Brueggemann's highlighting of the theme of intentionality in some of the lessons is insightful and helpful. He points out that, in Jeremiah, the clay can make a decision that will have an impact on God the potter. In Deuteronomy, the people of God are to choose life or death. In the Gospel, Jesus calls us to complete commitment to following him. God takes the initiative in our relationship with him, but we are called to a response.
Brueggemann goes on to suggest that a preacher can address the theme of intentionality while also proclaiming the state we are in regarding our current social crisis, the past decisions that have brought us to that crisis, and the decisions we can make in response to the Gospel that could help to end the crisis.
"Exegesis" (FULL ARTICLE AVAILABLE IN THE FREE SAMPLES SECTION UNDER THE SECTION FOR THE COMING SUNDAY.)
Germane to the theme of intentionality is Aida Besancon Spencer's exgegetical article, which begins on page 46 in Lectionary Homiletics. Spencer stresses the call to hate loved ones, carry the cross, and follow Jesus. Spencer notes that, while some of us may be called to sell all our possessions while others may be called to some other response to the Gospel, "The question is, what must one do to be able to complete one's journey with Jesus?" (p.47) The answer may vary somewhat from person to person.
"Theological Themes" (ALSO AVAILABLE IN THE FREE SAMPLES SECTION.)
Reflecting on the call from Jesus for us to hate our family, Roger J. Gench notes that many of us eschew violence except when our loved ones are in jeopardy; in such instances, we regard violence as justifiable.
Then, borrowing from Stanley Hauerwas, Gench suggests that the call to hate our loved ones may challenge us to " [ . . . ] a way of life in which our loves will not become an excuse to use violence" (p.48). What if we refused to resort to violence even when our loved ones are in danger? Imagine such intentionality.
Alex Gondola summarizs a sermon by Roger Patt that lifts up Cardinal Bernardin of Chicago as an example of a Christian who denied the self and embraced the pain of forgiving one who had trespassed against him.
Bernardin's book The Gift of Peace tells the extraordinary story of the cardinal's efforts to forgive a wrong-doer, as well as his noble struggle with cancer. The book is humbling, beautiful, and relevant to the readings and the theme of intentionality, so I will post a review of it on "Share It!"
Yours in Christ,
David von Schlichten, poedifier
Jeremiah 18: 1-11
2007-09-04 by Dan Flanagan
I appreciate Walter Brueggemann's perspective on the Jeremiah passage. The good news IS that we can change and things can be better.
I find the metaphor of the "potter" simultaneously illuminating and dangerous. It can be dangerous if it feeds an image of a manipulative God, and fosters determinism. It is refreshring, however, if we focus on the vision of the potter.
It is fascinating to watch a potter work with a piece of clay. It is almost as if the potter's hands and the clay become one. The clay appears to dance in the hands of the potter.
The potter has an idea, a vision, of what the final product could be. The potter works and works the clay so that the finished product is as close to that vision as possible. The truth, though, is that the finished product NEVER replicates the potter's vision. Similarly, God's vision for creation remains unfulfilled, and yet hopeful.
The good news of the Jeremiah text is the hope espoused for the future. A potter's vision is re-shaped by the character of the clay being formed. In a much more complicated fashion, human beings with wills of their own, help shape the future. The hope lies in that God continues to call us toward a vision of the future (in this case through Jeremiah), and we help shape the future through our decisions.
One of my favorite stories is of a young girl and her family visiting the studio of Gutzon Borglum when he was creating a sculpture of Abraham Lincoln. The young girl gazed at the sculpture with amazement and asked Borglum, "Is that Abraham Lincoln?" Borglum responded, "Yes." And the little girl came back, "Well, how in the world did you know he was in that block of stone?"
We can view our world through Israel's eyes in Babylon, or we can view it through the vision of the potter.....of God. We may see a mess, God sees possibilities. God sees the possibility of a new creation and we are capable of moving toward God's vision.
2007-09-03 by David Howell
September 9, 07…14th Sunday of Pentecost
(Jeremiah 18:1-11; Deuteronomy 30:15-20; Luke 14:25-33)
by Walter Brueggemann
I would begin my pondering with the Jeremiah text, because Jeremiah’s time is like our own with a world unraveling. While the metaphor of “potter” is useful, too much should not be made of it, because the text moves beyond that image. The remarkable claim of verses 7-10 is that Israel (the clay) can impact YHWH (the potter). The accent point is that even though YHWH makes decisions about the future according to hard norms, Israel’s fresh decision can “change God’s mind.” In context, God has decided to “pluck up” (destroy) Jerusalem; but Israel can now decide differently. (The preacher can peek beyond the lectionary verses to verse 12 to notice that, in context, Israel refused a new decision that could have saved its life: “It is no use.” Stubborn resistance will bring divine trouble, according to the prophet.)
If we read backward from Jeremiah we reach Deuteronomy 30, in which Moses enjoins Israel to decide for life or for death. The issue is a distinct Torah identity in an ocean of Canaanite technological manipulation and consumer indulgence (sound familiar?). The alternative is Torah that, in Deuteronomy, means viable neighborly relationships enacted as economic generosity toward the needy.
If we read forward from Jeremiah, we come to the Gospel reading in Luke 14. In the middle of the textual unit, Jesus offers two examples of intentionality, the building of a tower (vv. 28-30) and a king going to war (vv. 31-32). The point of the two images should not be lost: intentionality in running risks for the sake of the future. These two images are sandwiched in the narrative in verses 27 and 33 by two summons to discipleship that consists in the sacrifice of the self on “the cross” and the divestment of “all your possessions.” Clearly Jesus is summoning “large crowds” to new intentional decisions that invite to a new life alongside Jesus.
The theme recurs:
Jeremiah: new decisions can change God;
Deuteronomy: a decision is required for life or for death;
Jesus: a decision to follow a new life is on offer.
The preacher can reflect, from these texts, on (a) the state we are in in our social crisis, (b) the past decisions—social, economic, political, military—that have gotten us there, and (c) the new decisions in the Gospel that might reverse the current mess. The text has immense implications for public policy; it also makes an ecclesial bid that the people close to Jesus have an alternative identity that has concrete implications. The awareness at the Jordan (Deuteronomy), in Jerusalem (Jeremiah), and with large crowds (Jesus) is that we may keep on doing business as usual on the way to a shriveled life. The preachable good news is that we can decide again…about Torah, about Jesus, about the way of our society and the chance to be different. The preacher could wind up talking about baptismal identity and life under the promise in obedience. It is a very hard word…but it surely is an urgent word among us just now.
We are having Communion this week
2007-08-31 by Rick Brand
We have begun having Communion monthly (a big debate) and so this is a Communion thought.
Text: Jeremiah 2:4-13 "went after worthlessness and became worthless."
THE WAY IT WORKS
September 2, 2007
First Presbyterian Church of Henderson, NC
Rick Brand, Pastor
Monkey see, monkey do. That is the way I was always told it worked. God is answering in Jeremiah the human response to his word of judgment. The human response is "Who me? What did we do wrong?" And God answers, "What wrong did your fathers find in Me that they went far from me, and went after worthlessness and became worthless?"
That is the way it works in human lives. You hang out with the wrong crowd and you become wrong. "Garbage in, Garbage out." We are shaped by the things we follow. Every parent and adult knows that if you run in a rat race, you become a rat. If you join a gang, you become a gangster. Jeremiah says that is what happen to the children of Israel. They started worshipping worthless things and became a worthless people.
This is not a particularly unique theological truth. You do not have to be a believer in Christ to accept the reality that if you worship trash you will get trashy. There have been stories that the problem Michael Vick had was that he never left the friends he grew up with. He let them continue to shape and influence him. They went after worthlessness and became worthless. That is a proverb, a maxim that we understand and still find true.
The Bible knows where we live. It knows the harsh realities of our lives. It knows the way human beings are; the way the world works. Invest in shaky deals and things will fall apart. Follow worthlessness, you end up a worthless person. Jesus knows how it works in Luke. Machiavelli, in his famous work on power politics, could have given the same advice. If you are going out in public to a party where there is public seating, then play it smooth. Don't go up and grab the best seat in the house. If you grab the seat, there are no good consequences. People will see you grab it and resent your assumption that you deserve it, or the host will have to ask you to give it up for somebody else. Grab the lowest seat, and the consequences are all good. You will be asked to stay there or you will be asked to come up higher.
Because in this world where we push ourselves forward and promote ourselves, we will eventually be pushed back. Proverbs in the Bible has the saying about Pride goes before a Fall. People who fight their way to the top, grab the power bacon, will eventually be pushed aside and pushed out. There is no better example than Speaker of the House, Jim Black. He kept fighting for the top seat and eventually got pushed into prison. Jesus says, "You keep pushing yourself forward, you will get put down. That is the way it works in the world."
Ah, but that is not how the Kingdom of God makes itself known. The Kingdom of God does not conform or fit our expectations and our cliches. The work and wonder of the Kingdom of God move in ways that tickle and surprise us. The grace and love of God come at us in places and in ways we do not anticipate. In the 8lst Psalm, God is praying. "O that my people would listen to me, that they would walk in my ways for I would feed them with finest wheat and with honey from the rock I would satisfy them." Do you normally expect to get honey from a rock? That is not where I would first look for honey.
The Author of the book of Hebrews ends with the encouragement to let brotherly love continue. "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares." Angels, those mysterious agents of God's purpose, those who bring messages from God, are frequently to be found in those who are strangers to us. Those are not the people most of us immediately turn to for a word from God. Follow worthlessness, become worthless; we get that. But to find the messengers of God's love in strangers? That one we were not expecting.
And of course Jesus goes on and says that if you really want to give a party where the Kingdom of God is discovered and enjoyed, then go out and bring in everybody who does not have a prayer of ever doing something for you. Tom Tewell from Fifth Ave. Presb. Church told us of the New Year's Eve party they gave for the people who slept on their steps in New York. They gave them showers, rented them tuxedos and evening dresses. The table was spread, and you could not tell the banker from the bum, the prostitute from the patron. And over the spread table there was talk of grace and blessings and the love of God for all of them.
Ann Lamott, who has had a number of great books, like Bird by Bird and Traveling Mercies, writes something in Plan B. She says she has discovered about prayer, we wouldn't expect it, "When God is going to do something wonderful, God always starts with a hardship; when God is going to do something amazing, God starts with an impossibility." There are lots of "the way things are in this world" that work. They are good to know. Push your way to the top and you will eventually get pushed to the bottom. But those rubrics do not work in the Kingdom of God. What we get are lots of things that surprise and amaze us. There may be honey in a rock, there may be angels in a stranger, there is the kingdom in a block party. In the defeat of a Cross, there is victory. In the death of a grave, there is life. At this table of memory, there is the promise of a new banquet.
Come then to the joyful feast of all of us beggars and bums who know that we have no right to be here except for the unexpected fact that Jesus invites us to come.
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