Sunday Sermon
2010-09-13 by Stephanie Sorge Wing

As usual, most of my thoughts ended up getting cut from the sermon, but if any are interested in reading the "final product," you can do so here:


Stephanie Sorge Wing; Forgiveness
2010-09-10 by David von Schlichten

Thank you to our guest blogger, who has provided many thought-provoking posts, including one that has some of the pericope-based liturgy that she wrote for Sunday. Stephen Schuette made a worthwhile contribution, too. Scroll down and splash around.

Finding the lost is beneficial for the lost but is also beneficial for those to whom the lost is restored, the 99 or the 9. My sermon will focus on this point. I hope to have my sermon up later today (Friday) at the Sermon Feedback Cafe.

Yours in Christ,

David von Schlichten, Lectionary Blog Moderator

Cost and Value
2010-09-09 by Stephanie Sorge Wing

Do you ever set out writing one sermon and finish with another?  I'm still in writing/draft mode, but was surprised to find myself writing about "lost and found economics" - when the value of what is found far exceeds the actual cost.

It is budget time at our church, and I know we're not alone in having to make some difficult decisions.  While we need to cut, we are also adding a youth program and bringing back a real and active mission focus - areas that are easy to cut in the budget, particularly because there is little return on investment.  But all risks were taken, and no expense spared when the lost sheep and coin were sought.  The celebrations that ensued likely cost more to put on than the value of either the coin or the sheep - hence, lost and found economics.

It might end up being a tangent that winds up on the editing room floor, but it is at least food for thought.

Focusing on Luke
2010-09-09 by Stephanie Sorge Wing

In our service, we typically have two readings before the sermon.  I have chosen to use the readings from 1Timothy and Luke.  I usually try to include an Old Testament Passage, but decided this morning to focus on the Epistle, and primarily the Gospel reading.  The title I have given for my sermon in the bulletin is "A Good Excuse to Party!"  I am really drawn to the images of extravagance and celebration in these two parables, and want to highlight that.  Thinking of my local context, we also will have those celebrating a 50th reunion of a high school class, and the celebration of welcoming new members into the church.  Yesterday we also observed a celebration of the life of the husband of our of our church members - a celebration of different sorts, but a celebration nonetheless.  He had been on dialysis for 14 years, but passed away rather suddenly following emergency surgery for appendicitis.  Family and friends gathered from across the country, and after the graveside service, we all went back to the family farm, where there was more food laid out than I have ever seen at one time.  It filled four rooms of the house!  Just a foretaste of the heavenly banquet...

Charles Cousar reminds us of the context in which our Luke passage appears.  The last few weeks, we have read in Luke calls to repentance and the cost of discipleship.  The stories of the lost sheep, lost coin, and Prodigal Son (not included in the Lectionary pericope) almost throw the weight the other way, reminding us again of God's extravagant mercy.  Though mention is made about the joy in heaven "over one sinner who repents," Cousar points out:: "the stories are not primarily calls to repentance.  Sheep and coins can't repent.  The image of a merciful and joyful God completely overshadows any interest in the behavior or remorse of the lost creatures."  (Texts for Preaching: A Lectionary Commentary Based on the NRSV, eds. Charles B. Cousar, Bevery R. Gaventa, J. Clinton McCann, James D. Newsome, Westminster John Knox, 1994).

In each of these 3 stories (sheep, coin, son), the God character engages in some risky and foolish (according to some standards) behavior.  The shepherd leaves 99 sheep alone in the wilderness in order to find just one - that's a big gamble.  I wonder about the value of the lamp oil used by the woman to find the coin compared to the value of the coin itself.  The celebrations over finding the lost coin and lost sheep probably cost considerably more than either the sheep or the coin were worth.  Can you imagine the reaction of the friends and neighbors, being invited to such a celebration?  So, you found a sheep - you endangered 99!  So you found a coin, which you probably would have found eventually, anyways.  It seems silly, and foolish.  Thinking back to the passages from Jeremiah 4 and Psalm 14, the apparent foolishness is indeed true wisdom - God's wisdom, that celebrates when relationships are made right, and when we are reconciled once again to our creator.

God n' Me
2010-09-08 by Stephen Schuette

There is a possible parallel between grumbling in the wilderness and the grumbling of the Pharisees at Jesus.  In both cases there is a persistent resistance to what is unfamiliar and a seeking of false security.  God is simply too free in being God, in being God’s own self to be comfortable.  So a settled, domesticated, manufactured God is more manageable.  The radical forgiveness of 1 Timothy also shows a God who is free to choose to forgive, even as in Exodus this God is also free to judge.  Either way, it’s not a God that we made.

For if we did make a God we could make it adaptable to our personal needs and wants.  This personal God would be consistent, would judge and forgive according to my own sense of right, and would bend mostly toward me and my perspective and away from those who challenge my own life-assumptions.  It would be a God with whom I could be cozy in a challenging world….God n' me…

And, wonder of wonders, the real God even offers to be that God for Moses!  Or was it just in Moses’ imagination?  Either way, Moses ultimately resists the temptation and instead remembers the promise.

The push of all three texts is larger than “God n' Me” and toward community.  Moses intercedes on behalf of God’s own people, recalling before God a covenant promise that is not logical but was made, nevertheless, and has moved the story forward all along.  And Paul was not a forgiven sinner for himself and his own relationship with God but on behalf of a whole community of sinners for whom Paul would be an example.

And at the close of each of the parables is a party!  Friends and neighbors are called to hear the story and to celebrate along with the one who has recovered what was lost.  Perhaps this is the point within the point, the first point being that Jesus came to save the lost.  The second point is that when the lost are found there is a sense of community that those who were never lost, those stuck in a “God n' Me” world will never know because their coziness with their God allows them the illusion that they need no one else.

The eating-and-drinking Jesus, to the Pharisees and scribes, is disturbing to a settled “God n’ Me” world.  Some parties have guest lists, bouncers, and are invitation only.  Jesus’ parties don’t follow this etiquette.  They are serendipitous, uncontrived, and grounded in real life…and a real God.

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