All of them
2007-08-29 by Rick Brand

Taking a long look at some notes I made across a page on the four lessons for Sept. 2,  there appeared to me a question of expectations:

Jeremiah - you go after worthlessness, you get to be worthless. That works

Luke - you push yourself forward you get pushed down. Yeah, that happens

Those work. Those are valid,

but in Psalm you are offered "honey from the rock" (I am not a rural person, but I would not normally look for honey in a rock.)

Hebrews - in the stranger you find angels (not where I would first look for angels)

Luke - in a party of outcasts you find the kingdom (nope, not where my expectations first tell me to look)

In a cross you find grace. In death you find life.

Our normal expectations and rubrics don't work in the Kingdom.

I think I will circle around this for a few days.





Blog Entries, Ozzfest, and Luke 14
2007-08-29 by David von Schlichten

It is exciting to read such fine blog entries this week. See below for especially insightful entries by Dan Flanagan and Dee Dee Haines.

On Friday, August 24, my wife Kim, two teenaged stepchildren and I attended Ozzfest, a day-long series of heavy metal rock concerts held outside. The temperature was in the 90s, the humidity was high, and there was virtually no shade. Kim and I hate heavy metal, but our children, especially Michael, had begged to go. Fortunately, the tickets were free.

I knew I would dislike the event, but I didn't realize I would find it repulsive. Male-dominated bands called upon women to flash their breasts for the jumbo-screen. The f-word was shouted freely. Beer, pot, and cigarettes abounded. And crosses and other Christian images were used, not for religious purposes, but as decorations that somehow exalted the rockers and defied "the system." (One band announced that it was the beginning of - I am not kidding - the "a-rock-alypse.") 

One band was called Lamb of God. Naïve me, I thought, “Maybe they are Christian metal.” Maybe, but their vomitting of profanity certainly wouldn't suggest as much. With the noise and the lead singer's screaming vocals, lyrics were incomprehensible, so who knew what they were singing about, and how many people really cared? (The band used to be called Burn the Priest, and, in one interview, the members seemed to indicate that the name change does not indicate a change in views.)

I asked Michael, who is intelligent and devout, “What's with all the crosses?” Michael said, “I don't know. It's just an Ozzy thing. He's known as the Prince of Darkness.”

What does all of this have to do with our reading from Luke? Our reading speaks of welcoming the needy and outcast. Ozzfest was full of outcasts in need, people who are lost, angry (heavy metal is an angry genre), maybe scared and hurt (where there is anger, fear and pain usually lie underneath), turning to drugs and alcohol and violent music for fun, flashing breasts, being careless with religious imagery. So then, how can we the Church reach out to such people? How can we invite them to the Table and not just our friends or people who can pay us back?How many of them know who the Lamb of God really is?

Yours in Christ,

David von Schlichten, poedifier

PS: There were good features of Ozzfest, as well. I may write a more in-depth piece about it for “That'll Preach!” in Lectionary Homiletics.





Luke 14: 1, 7-14
2007-08-29 by Dan Flanagan

It seems odd that the lectionary excludes the healing story (vs. 2-5) and the banquet (vs. 15-24).  The lectionary forces focus on the ambition of guests (vs. 7-11) and the pride of hosts (vs. 12-14).  Taken as a whole, (vs. 1-24) it would appear Luke wanted to emphasize God's grace.  If the kingdom is open to the "poor, the crippled, the lame, and the blind," and includes healing, ambition is irrelevant.  God already honors us with an invitation to the kingdom.  The lection, as defined, focuses more on human pride than on God's grace.

Dan Flanagan 





The Messy Table and Spaces In Between
2007-08-29 by Dee Dee Haines

At the church I am serving, we’ve just started inviting children of all ages to The Table. We did this with much prayer and education, following the policy of the Methodist Church in the United Kingdom, leaving the option open so that parents who were not comfortable with the change could direct their children to ‘wait until confirmation’ before they participated in this Holy Feast.

 

In our study time, we talked through the theological issues, but never approached the subject that has now become an area of concern for many:  The Messy Table.  This fairly large congregation worships in a towering sanctuary, encircled with a large, now empty, balcony, on a foundation that dates over one hundred years. This ancient and still beautiful, stone space lends itself to an atmosphere, and theology, of reverent and quiet holiness.  Members come forward to the rail to kneel and receive the bread and wine.  All of this coming and going takes a considerable amount of time, and patience. 

 

The Table of Abundance no longer looks like the picture of order and cleanliness.  We now have crumbs on the floor and wine glasses on their sides, sometime spilling the last drops that may have been overlooked by a child whose nervous enthusiasm exceeded the need to be tidy. The quiet has been interrupted by the whispers and giggles of youngsters while they wait for the gift and hear the words, “This is bread from heaven.  You eat it and remember Jesus.”  The children come with a kind of wonder and anticipation that invites all of us to a fresh memory as we eat, drink and remember him.

 

I anticipate talking about the messiness of our lives and our world.  In our longing to shape the world into some kind of order, we often overlook, or exclude, any one or any thing that may distract us from our own perception of holy and pleasing in God's sight.  But here, in the mess, is the space where God’s holy presence consecrates the ground on which we stand.  In the midst of birth and death, where human suffering is most raw and untidy, this is where God dwells.  As Dietrich Bonhoeffer wrote:  “Where the understanding is outraged, where human nature rebels, where our piety keeps a nervous distance: there, precisely there, God loves to be; there he baffles the wisdom of the wise; there he vexes our nature, our religious instincts.  There he wants to be, and no one can prevent him.” (The Mystery of Holy Night, Dietrich Bonhoeffer, November 25, 1996)  

 

To consider our own place at The Table is to consider how we make a place for others at a table that belongs, thankfully, to Jesus himself.  To underestimate our place leaves us feeling unloved and of little worth.  Overestimating our place creates an arrogance that bends our sense of self into idolatry.  Christ has placed a name card there for each of us. The invitation is not only for a holy meal.  It is a calling to a life of discipleship where holy encounters shape and sustain us. Who knows what may be discovered in the places where we least expect to be changed?  What might we learn from the unexpected dinner guest?

 

Perhaps there is something to be considered in investigating “opposites” as we contemplate higher or lower, humbled or exalted.  How do we describe the space in between?  Surely, this is the place where we most often dwell.

 

Still thinking...

 

Dee Dee Haines

 

Isle of Man





Response to Reader Question
2007-08-28 by David Schlafer

 I have been asked to say a bit more about the meaning of the final sentence in my Preaching the Lesson entry for this week--i.e. my caution against "flattening out the words of Luke's Jesus about status and service by abstracting them from the rich narrative texture of their immediate setting and the dramatic context of Luke's narrative as a whole."  The article is, in fact, an explicit attempt to avoid such a flattening. 

Taken at face value, the passage leads immediately to a puzzle: "what could Jesus possibly have meant with his socially obnoxious behavior and his practically unhelpful advice?" 

The preacher's temptation is to fix on the words of Jesus per se, in isolation from the dramatic action of his healing the hapless dropsy victim; and then to work toward rendering those words somehow intelligible and edifying in their own right. 

That will not work, I think, since these words are injected as an intervention upon a multi-dimensional addiction--one which is central to the immediate context, and integral to the whole of Luke's Gospel 

Only if the preacher explores that richer, wider, more dynamic setting (with resonating references to the dynamics of addiction in our own power-hungry culture), will the words of Luke's Jesus effect the same illumination as we may assume they did for their original hearers.





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