Sermon/study for November 15th at Zionsville Christian Church:
2 Chronicles 36:15-21 http://bible.oremus.org/?ql=124540147
Around 12,000 to 16,000 Judeans (from this time forward called Jews) were deported to by Nebuchadnezzar to Babylon. There they established homes, had families, and became business and trades people. The king pretty much gave them free rein in their business and many grew rich. Still it was not the ‘promised land.’ They were not only strangers in a strange land; they were trying to make sense of what had happened. The land had been given them by God and promised to them and their descendents to the thousandth generation—and now they were defeated and deported!
Psalms 74 and 137 were probably written during the Exile. Try reading them—hear the despair, anger and longing. They are among the most-human of writings; not what we expect to find in the Bible!
About fifty years later the Jews who had been exiled began to return to Judea. The second temple was built. Many of the stories that had been passed down through generations were put into writing—Jews became a people of the book. There was a strict emphasis on proper, correct forms of ritual—fasts, dietary laws, tithes, circumcision, Sabbath observance and such annual festivals as Passover, Yom Kippur and Purim—in order to preserve their race and identity—preventing assimilation was a top priority. During this period the Jews came to realize that their God was not so closely tied to a certain place and could be worshiped anywhere. (Much of this material comes from A Guide Through the Old Testament by Celia Brewer Marshall)
Yet God still wanted Israel/Judah to be a blessing to others so that everyone would be included in the realm of God’s mercy.
For reflection and conversation:
• Think about how devastating it must have been for the Jews. This was a theological crisis: where was God? Why had God allowed this to happen to them? What kind of God do we worship in the face of everything being lost? Isn’t this a pretty common human experience and reaction: when all is lost we wonder about God. Have you ever felt this way? Did you come to any conclusions? What helped you get through?
• They were aliens and strangers trying to be faithful in a land that was not sympathetic to their worship. In some ways that is the world in which Christians find themselves today! No longer do the structures of society support religious activities. Some will remember when there were no school activities on Wednesday nights and no ball games on Sunday. Do you as a Christian ever feel like an alien in a strange land? What from the experience of the Jews can we learn to cope with the world in which we live?
• Once again we learn that the biblical God is a god of rescue. What in the world calls for God’s rescue today? What in your own life?
• When the keepers of the temple became corrupt or the nation was in exile, unofficial spokespersons arose to bring god’s word to the people: we call them prophets. These were the people whose faith in god and sensitivity to what was going on around them came together to give them great insight into the historic situations in which they found themselves. Who—outside of ‘official’ church structures—speaks a unique word for God today? Where will we hear God’s voice?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Monday, November 9, 2009
Monday, November 2, 2009
This is OUR Story!
Sermon/study for November 8th at Zionsville Christian Church:
1 Kings 8:1-13 http://bible.oremus.org/?ql=122185324
Few things are more majestic or dramatic than the descriptions of worship in the Old Testament—both in the Tabernacle (the tent of worship during the travels in the wilderness) and in the Temple (the structure of worship in Jerusalem when they were more settled). Symbols—twelve loaves of bread for the twelve tribes, candles, carved seraphim, the shape and layout of the tent and the temple. Smells, sounds, tastes, feels, sights—all of the senses were employed to help the worshipers become aware of the presence and power of God—and of what God had done and would do for them. Worship in the Old Testament was a total-immersion experience.
While Jesus appears to have participated to some degree in the temple worship of his time, he certainly pointed to worship far beyond the established place. He talked about worship in spirit and truth. He predicted the destruction of the temple.
Later worship—as reflected in Paul’s letters—seems to have located primarily in homes and was centered on the teachings of the apostles and the celebration of the Lord’s Supper.
Biblical worship centered on God—what God had done, was doing, and would do in the future. Worship was the response of the people in praise and thanksgiving to what God had done.
For reflection and conversation:
• Read about the temple in this week’s text. Can you imagine what it might have looked like? Can you imagine yourself before the symbols of God’s presence and power? How do you think it must have felt for them? How does it feel for you?
• Jesus seemed to point away from worship in established places and forms—while he seemed to be a regular participant in synagogue services. Think about the role of place (location) in your worship. How does the setting—sanctuary, nature, living room—affect your worship? What parts of the form of worship—singing, sermon, reading, Lord’s supper, prayers—help you to worship?
• Perhaps the first question should be what is worship for you? What draws you to worship? What are your expectations? What’s going on? What’s supposed to happen? How do you know whether or not you’ve worshiped?
• It seems like worship is an important part of being human. Archeological evidence suggests worship in nearly all cultures. Most people have a sense that there is something greater than themselves from whom they receive strength/comfort/guidance and to whom they respond with gratitude and commitment. How can the church help people identify and express this fundamental human longing?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
1 Kings 8:1-13 http://bible.oremus.org/?ql=122185324
Few things are more majestic or dramatic than the descriptions of worship in the Old Testament—both in the Tabernacle (the tent of worship during the travels in the wilderness) and in the Temple (the structure of worship in Jerusalem when they were more settled). Symbols—twelve loaves of bread for the twelve tribes, candles, carved seraphim, the shape and layout of the tent and the temple. Smells, sounds, tastes, feels, sights—all of the senses were employed to help the worshipers become aware of the presence and power of God—and of what God had done and would do for them. Worship in the Old Testament was a total-immersion experience.
While Jesus appears to have participated to some degree in the temple worship of his time, he certainly pointed to worship far beyond the established place. He talked about worship in spirit and truth. He predicted the destruction of the temple.
Later worship—as reflected in Paul’s letters—seems to have located primarily in homes and was centered on the teachings of the apostles and the celebration of the Lord’s Supper.
Biblical worship centered on God—what God had done, was doing, and would do in the future. Worship was the response of the people in praise and thanksgiving to what God had done.
For reflection and conversation:
• Read about the temple in this week’s text. Can you imagine what it might have looked like? Can you imagine yourself before the symbols of God’s presence and power? How do you think it must have felt for them? How does it feel for you?
• Jesus seemed to point away from worship in established places and forms—while he seemed to be a regular participant in synagogue services. Think about the role of place (location) in your worship. How does the setting—sanctuary, nature, living room—affect your worship? What parts of the form of worship—singing, sermon, reading, Lord’s supper, prayers—help you to worship?
• Perhaps the first question should be what is worship for you? What draws you to worship? What are your expectations? What’s going on? What’s supposed to happen? How do you know whether or not you’ve worshiped?
• It seems like worship is an important part of being human. Archeological evidence suggests worship in nearly all cultures. Most people have a sense that there is something greater than themselves from whom they receive strength/comfort/guidance and to whom they respond with gratitude and commitment. How can the church help people identify and express this fundamental human longing?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Monday, October 26, 2009
This is OUR Story!
Study for November 1st at Zionsville Christian Church:
This week we take a break from our journey with the Israelites through the Old Testament. Our class discussion will focus on some general principles and ideas about Bible study.
It’s been said that the Bible is the most purchased and least read book in America! There are probably lots of reasons for it not to be read—but one reason has to be that it is more difficult than we in the church like to admit. We are encouraged to read the Bible but we get precious little guidance in doing so.
Sometimes the Bible can be read with great immediacy and directness—we read it as a love letter from our beloved and it speaks to us directly. This is often how the Bible is read in devotional practice. And it is important. We need to hear the word God might speak to us as directly as possible.
Still, there are barriers to our reading and understanding the Bible. Not the least of these is the distance from our time to the time of the Bible. Times, actually, since the Bible was written over a period of nearly a thousand years and much of it was passed down orally before it was written. So a large part of Bible study is using all of the resources we can find to help us understand what was going on and what might have been the original intent. (One of my Old Testament professors often asked, “What was the original point scored?”) Some historical background can help us find deeper meanings, and it can also reduce the degree to which our perspectives and biases influence the way we read the text.
There are many translations of the Bible available today. This can be confusing, since we hear the texts read in different forms from time to time. But it can also be helpful, since the newer translations try to use English as we are accustomed to hearing it. In class Sunday we will discuss the strengths and weaknesses of some of the contemporary translations.
For reflection and conversation:
• When you read the Bible, what parts speak to you fairly directly and what parts are difficult and confusing for you?
• Imagine what it might be like if 1,000 years from now someone found a letter you’ve received from a friend that said, “Last night we sat around the campfire roasting hot dogs and shooting the bull.” The metaphors and picture language make perfect sense to you—but might have that far-future reader thinking they ate dogs and shot cattle! How might the same thing be at work when we read the Bible 2,000 years or more after it was written?
• In the Gospel of John we read “Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.”(Chapter 20:30-31) This suggests that there is much more going on that objective history as we understand it! What do you think this means for how we read John’s Gospel? And the rest of the Bible for that matter?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
This week we take a break from our journey with the Israelites through the Old Testament. Our class discussion will focus on some general principles and ideas about Bible study.
It’s been said that the Bible is the most purchased and least read book in America! There are probably lots of reasons for it not to be read—but one reason has to be that it is more difficult than we in the church like to admit. We are encouraged to read the Bible but we get precious little guidance in doing so.
Sometimes the Bible can be read with great immediacy and directness—we read it as a love letter from our beloved and it speaks to us directly. This is often how the Bible is read in devotional practice. And it is important. We need to hear the word God might speak to us as directly as possible.
Still, there are barriers to our reading and understanding the Bible. Not the least of these is the distance from our time to the time of the Bible. Times, actually, since the Bible was written over a period of nearly a thousand years and much of it was passed down orally before it was written. So a large part of Bible study is using all of the resources we can find to help us understand what was going on and what might have been the original intent. (One of my Old Testament professors often asked, “What was the original point scored?”) Some historical background can help us find deeper meanings, and it can also reduce the degree to which our perspectives and biases influence the way we read the text.
There are many translations of the Bible available today. This can be confusing, since we hear the texts read in different forms from time to time. But it can also be helpful, since the newer translations try to use English as we are accustomed to hearing it. In class Sunday we will discuss the strengths and weaknesses of some of the contemporary translations.
For reflection and conversation:
• When you read the Bible, what parts speak to you fairly directly and what parts are difficult and confusing for you?
• Imagine what it might be like if 1,000 years from now someone found a letter you’ve received from a friend that said, “Last night we sat around the campfire roasting hot dogs and shooting the bull.” The metaphors and picture language make perfect sense to you—but might have that far-future reader thinking they ate dogs and shot cattle! How might the same thing be at work when we read the Bible 2,000 years or more after it was written?
• In the Gospel of John we read “Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.”(Chapter 20:30-31) This suggests that there is much more going on that objective history as we understand it! What do you think this means for how we read John’s Gospel? And the rest of the Bible for that matter?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Sunday, October 18, 2009
This is OUR Story!
Sermon/study for October 25th at Zionsville Christian Church:
Exodus 20:1-21 http://bible.oremus.org/?ql=122713900
After their miraculous escape from slavery in Egypt and after enough time in the wilderness that they were already grumbling and complaining about missing the “great life” in Egypt, the people arrive at the holy mountain: Sinai. Here—with thunder, lightning, smoke and shaking—what we know as the Ten Commandments were given to the community with whom God had entered into covenant. We need to be clear: the commandments were not given as “do this and God will love you.” Rather they were given as “because God loves you and wants you to live in covenant community, here’s the way you do it.” Grace before command; election before expectation.
Many have pointed out that the first four commandments concern the community’s relationship with God and the second six concern living together in community. As Christians we might say that the first four commandments concern “love the Lord your God with all your heart and soul and mind and strength;” while the second six commandments spell out “you shall love your neighbor as yourself.”
The people with whom God made covenant that day understood that every aspect of their lives was part of their relationship with God. It was in worship and obedience that their faith was embodied. A Jewish person was once asked, “Why do you keep all those laws and do all those things?” To which he responded, “Because that’s how I know I am a Jew.”
We should avoid making a too sharp distinction between what we read of God in the Old and New Testaments. God loves, God calls, God sets free—people love God back and live in harmony with one another.
For reflection and conversation:
• Try writing the Ten Commandments in your own words. Can you express the ones that are in negative form (“Thou shalt not”) in a positive way?
• Why do you think the joy in observing the commandments expressed in so many of the Psalms (Check out Psalm 119, the longest of the Psalms!) turned to drudgery? What happened to the laws by the time of Jesus?
• There are those who say we’d have a better world if we all agreed to obey the Ten Commandments. Do you agree or disagree?
• One writer has suggested that the Ten Commandments lay out the way of being and living in the truth, the way of freedom!...In this world the Decalogue is at hand as the primer for learning to spell, and especially to spell out freedom.” How would you explain to someone that these laws are the way of freedom?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Exodus 20:1-21 http://bible.oremus.org/?ql=122713900
After their miraculous escape from slavery in Egypt and after enough time in the wilderness that they were already grumbling and complaining about missing the “great life” in Egypt, the people arrive at the holy mountain: Sinai. Here—with thunder, lightning, smoke and shaking—what we know as the Ten Commandments were given to the community with whom God had entered into covenant. We need to be clear: the commandments were not given as “do this and God will love you.” Rather they were given as “because God loves you and wants you to live in covenant community, here’s the way you do it.” Grace before command; election before expectation.
Many have pointed out that the first four commandments concern the community’s relationship with God and the second six concern living together in community. As Christians we might say that the first four commandments concern “love the Lord your God with all your heart and soul and mind and strength;” while the second six commandments spell out “you shall love your neighbor as yourself.”
The people with whom God made covenant that day understood that every aspect of their lives was part of their relationship with God. It was in worship and obedience that their faith was embodied. A Jewish person was once asked, “Why do you keep all those laws and do all those things?” To which he responded, “Because that’s how I know I am a Jew.”
We should avoid making a too sharp distinction between what we read of God in the Old and New Testaments. God loves, God calls, God sets free—people love God back and live in harmony with one another.
For reflection and conversation:
• Try writing the Ten Commandments in your own words. Can you express the ones that are in negative form (“Thou shalt not”) in a positive way?
• Why do you think the joy in observing the commandments expressed in so many of the Psalms (Check out Psalm 119, the longest of the Psalms!) turned to drudgery? What happened to the laws by the time of Jesus?
• There are those who say we’d have a better world if we all agreed to obey the Ten Commandments. Do you agree or disagree?
• One writer has suggested that the Ten Commandments lay out the way of being and living in the truth, the way of freedom!...In this world the Decalogue is at hand as the primer for learning to spell, and especially to spell out freedom.” How would you explain to someone that these laws are the way of freedom?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Sunday, October 11, 2009
This is OUR Story!
Sermon/study for October 18th at Zionsville Christian Church:
Exodus 13:3-10 http://bible.oremus.org/?ql=122185324
So much has happed in the life of the Hebrew people! They have essential won and then lost the promised land—and become slaves in Egypt. One reads the accounts of the patriarchs—Abraham, Isaac and Jacob—with the sense that behind the events in the lives of the people there is a guiding hand or a force that does not let them go completely on their own. Even in slavery in Egypt—a Hebrew child is raised as an Egyptian, becomes powerful in the house of the Pharaoh, then escapes for fear of his life to the land of Midian, where Moses is told God still remembers God’s people and Moses is to go to Egypt to lead them out of slavery. And with many might acts the people are (finally!) led out of Egypt into the Sinai wilderness.
There are so many themes running through these accounts. Perhaps the most powerful is the message of bondage and liberation—that there is hope for enslaved people. Jews to this day celebrate the Passover including prayers for enslaved people. For Christians the Passover meal with its stories of liberation, sacrifice and freedom stands behind our understanding of who Jesus is for us and is the model for our celebration of the Lord’s supper. The Negro spirituals of the 19th century drew on the images of Hebrew slavery and liberation to offer support for their own difficult existence.
For reflection and conversation:
• Read through the stories of the birth and early life of Moses. Do you get the sense that something is going on that even the main players in the drama do not see? Can you look at your own life experience—usually looking back!—and get the sense that something was going on that you were not aware of at the time?
• The Hebrew people knew bone-crushing slavery—not part of the experience of most of us! Yet perhaps you have had the experience of being enslaved—we call it addicted—by something. Can you identify with the experience of being freed? Are there things from which right now you need to be freed? This could be a fruitful subject of prayer and meditation.
• Think about the resistance—hardness of heart—in Pharaoh. Robert McAfee Brown said years ago that good news for the captive is not good news for the captor. The Exodus stories remind us how strongly the status quo resists change. Where do you see that in our world today? Where do you see that in your own life? Again—something to spend some prayerful time considering.
• The Passover and it’s observance in the life of the people of Israel is so much of our Christian worship today. Trace the parallels of suffering, sacrifice, and freedom in the two observances.
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Exodus 13:3-10 http://bible.oremus.org/?ql=122185324
So much has happed in the life of the Hebrew people! They have essential won and then lost the promised land—and become slaves in Egypt. One reads the accounts of the patriarchs—Abraham, Isaac and Jacob—with the sense that behind the events in the lives of the people there is a guiding hand or a force that does not let them go completely on their own. Even in slavery in Egypt—a Hebrew child is raised as an Egyptian, becomes powerful in the house of the Pharaoh, then escapes for fear of his life to the land of Midian, where Moses is told God still remembers God’s people and Moses is to go to Egypt to lead them out of slavery. And with many might acts the people are (finally!) led out of Egypt into the Sinai wilderness.
There are so many themes running through these accounts. Perhaps the most powerful is the message of bondage and liberation—that there is hope for enslaved people. Jews to this day celebrate the Passover including prayers for enslaved people. For Christians the Passover meal with its stories of liberation, sacrifice and freedom stands behind our understanding of who Jesus is for us and is the model for our celebration of the Lord’s supper. The Negro spirituals of the 19th century drew on the images of Hebrew slavery and liberation to offer support for their own difficult existence.
For reflection and conversation:
• Read through the stories of the birth and early life of Moses. Do you get the sense that something is going on that even the main players in the drama do not see? Can you look at your own life experience—usually looking back!—and get the sense that something was going on that you were not aware of at the time?
• The Hebrew people knew bone-crushing slavery—not part of the experience of most of us! Yet perhaps you have had the experience of being enslaved—we call it addicted—by something. Can you identify with the experience of being freed? Are there things from which right now you need to be freed? This could be a fruitful subject of prayer and meditation.
• Think about the resistance—hardness of heart—in Pharaoh. Robert McAfee Brown said years ago that good news for the captive is not good news for the captor. The Exodus stories remind us how strongly the status quo resists change. Where do you see that in our world today? Where do you see that in your own life? Again—something to spend some prayerful time considering.
• The Passover and it’s observance in the life of the people of Israel is so much of our Christian worship today. Trace the parallels of suffering, sacrifice, and freedom in the two observances.
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Sunday, October 4, 2009
This is OUR Story!
Sermon/study for October 11th at Zionsville Christian Church:
Genesis 12:1-9 http://bible.oremus.org/?ql=121509713
With Chapter 12 we encounter significant differences from the previous eleven chapters of Genesis. The earlier chapters dealt with the creation of everything, with a flood of the “whole earth” and sin scattering people all over the face of the earth. With chapter 12 the feel of the narrative is different—specific geographical places, families and travels. Chapter 12 introduces one person—Abram—as if to say God is going to deal with the problem of sin and alienation in a different way: through the call and blessing of Abram and his descendents. The Godly Play material titles this chapter ‘The Great Family’—conveying the promise to Abram that his family will be great (generations and generations) as well as the great role that family will play—actually impacting the history of the entire world!
The central themes of nearly all of the rest of the Bible are introduced: a God who moves toward humankind to redeem it and makes promises to look after it; the call to leave a comfortable place of security and venture out in faith; the promise of blessing on those who are called; the hopeful expectation that through called people “all the families of the earth shall be blessed.”
Although God has promised the land to Abram and his descendents, we immediately get a clue that all will not be easy: “At that time the Canaanites were in the land.” Few people—Canaanites or anyone else—give up their land easily. There are MANY conflicts ahead! Those Canaanites called the new nomads among them ‘abiru or Hebrews; the word means “wanderer” or “outsider.”
For reflection and conversation:
• Try to imagine being asked to leave a land you know for a land you don’t know. In fact all you’re told is basically, “Start out and when you get there I’ll let you know!” How does that feel? How much faith would that take? To what extent does any faith decision involve venturing out into an unknown future?
• The promise God made to Abram then extended to all the families of the earth—which includes you and me! What do you think it means to you to have God’s promised that you will be blessed?
• Blessing is not an end in itself: “in you all the families of the earth shall be blessed.” Many people have pointed out that blessings are giving to be shared; one is blessed in order to be a blessing. Does that fit your experience? Have you ever found your blessing enlarged and enriched by being shared with someone else?
• As we read on through the narrative of Abraham, Isaac and Jacob—their wives, children, slaves, etc.—we’ll discover that all of them are flawed human beings—far from moral and ethical examples. How does that inform your faith life? Can you allow biblical figures to be human? Is there any point of identity for you?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Genesis 12:1-9 http://bible.oremus.org/?ql=121509713
With Chapter 12 we encounter significant differences from the previous eleven chapters of Genesis. The earlier chapters dealt with the creation of everything, with a flood of the “whole earth” and sin scattering people all over the face of the earth. With chapter 12 the feel of the narrative is different—specific geographical places, families and travels. Chapter 12 introduces one person—Abram—as if to say God is going to deal with the problem of sin and alienation in a different way: through the call and blessing of Abram and his descendents. The Godly Play material titles this chapter ‘The Great Family’—conveying the promise to Abram that his family will be great (generations and generations) as well as the great role that family will play—actually impacting the history of the entire world!
The central themes of nearly all of the rest of the Bible are introduced: a God who moves toward humankind to redeem it and makes promises to look after it; the call to leave a comfortable place of security and venture out in faith; the promise of blessing on those who are called; the hopeful expectation that through called people “all the families of the earth shall be blessed.”
Although God has promised the land to Abram and his descendents, we immediately get a clue that all will not be easy: “At that time the Canaanites were in the land.” Few people—Canaanites or anyone else—give up their land easily. There are MANY conflicts ahead! Those Canaanites called the new nomads among them ‘abiru or Hebrews; the word means “wanderer” or “outsider.”
For reflection and conversation:
• Try to imagine being asked to leave a land you know for a land you don’t know. In fact all you’re told is basically, “Start out and when you get there I’ll let you know!” How does that feel? How much faith would that take? To what extent does any faith decision involve venturing out into an unknown future?
• The promise God made to Abram then extended to all the families of the earth—which includes you and me! What do you think it means to you to have God’s promised that you will be blessed?
• Blessing is not an end in itself: “in you all the families of the earth shall be blessed.” Many people have pointed out that blessings are giving to be shared; one is blessed in order to be a blessing. Does that fit your experience? Have you ever found your blessing enlarged and enriched by being shared with someone else?
• As we read on through the narrative of Abraham, Isaac and Jacob—their wives, children, slaves, etc.—we’ll discover that all of them are flawed human beings—far from moral and ethical examples. How does that inform your faith life? Can you allow biblical figures to be human? Is there any point of identity for you?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
Sunday, September 27, 2009
This is OUR Story!
Sermon/study for October 4th at Zionsville Christian Church:
John 10:1-6 http://bible.oremus.org/?ql=120819492
We take a break from the old stories to look at the Good Shepherd. The one Good Shepherd in whom we are all one: One Shepherd, One World. Sunday October 4th is World Communion Sunday. A day when we particularly remember that in Christ we are all one. At Christ’s table all of the distinctions that usually mean so much to us mean nothing.
Jimmy Carter wrote: The healing factor that saved the early Christians was the realization that drawing nearer to Christ reduced the importance of human differences and brought the worshipers closer to one another.(“Back to fundamentals,” in Christian Century, September 20, 2005, pp. 32 – 35, p. 32)
Jesus reminds us that sheep know their shepherd and respond to the shepherd’s voice. In the first century the sheep of more than one shepherd might be sheltered behind the same fence for protection at night. When it was time to go out to forage for food among the hills, the shepherds would call their sheep—and each sheep knew and went with its own shepherd.
This is the image of the church: people called out from our various stations in life to be one in the Good Shepherd. We are not our own. We are the Shepherd’s. And in that Shepherd we are united. One Shepherd, One World.
Sometimes we feel like the world is spinning apart—so much going on, so many obligations we each have, so many problems that seem insurmountable. The normal human reaction is to pull in, protect the self and our group. Sometimes a strict fundamentalism feels like it will protect us. But walls and barriers and small, tight groups will not save us. We will not save only ourselves. It’s all of us or none of us, which seems like an even more-insurmountable struggle.
Then we hear the voice of the Shepherd, calling us all, bringing us closer to one another—the closer we are to the Shepherd the closer we are to one another.
Look around, the people we thought we enemies are sheep of the same flock. Make us one, Lord, make us one. One Shepherd, One World.
For reflection and conversation:
Does the image of a shepherd speak to you? Have you ever actually seen a shepherd? Or even a sheep??
What are the things that seem to push us apart? How can the concept of One Shepherd, One World begin to overcome those things?
World Communion Sunday sets a mighty large table. Who are the people you’d rather not see at the table? We’re told to pray for our enemies. Why not pray for those folks?
What keeps you from approaching that table? Why not pray for help to overcome your own resistance?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
John 10:1-6 http://bible.oremus.org/?ql=120819492
We take a break from the old stories to look at the Good Shepherd. The one Good Shepherd in whom we are all one: One Shepherd, One World. Sunday October 4th is World Communion Sunday. A day when we particularly remember that in Christ we are all one. At Christ’s table all of the distinctions that usually mean so much to us mean nothing.
Jimmy Carter wrote: The healing factor that saved the early Christians was the realization that drawing nearer to Christ reduced the importance of human differences and brought the worshipers closer to one another.(“Back to fundamentals,” in Christian Century, September 20, 2005, pp. 32 – 35, p. 32)
Jesus reminds us that sheep know their shepherd and respond to the shepherd’s voice. In the first century the sheep of more than one shepherd might be sheltered behind the same fence for protection at night. When it was time to go out to forage for food among the hills, the shepherds would call their sheep—and each sheep knew and went with its own shepherd.
This is the image of the church: people called out from our various stations in life to be one in the Good Shepherd. We are not our own. We are the Shepherd’s. And in that Shepherd we are united. One Shepherd, One World.
Sometimes we feel like the world is spinning apart—so much going on, so many obligations we each have, so many problems that seem insurmountable. The normal human reaction is to pull in, protect the self and our group. Sometimes a strict fundamentalism feels like it will protect us. But walls and barriers and small, tight groups will not save us. We will not save only ourselves. It’s all of us or none of us, which seems like an even more-insurmountable struggle.
Then we hear the voice of the Shepherd, calling us all, bringing us closer to one another—the closer we are to the Shepherd the closer we are to one another.
Look around, the people we thought we enemies are sheep of the same flock. Make us one, Lord, make us one. One Shepherd, One World.
For reflection and conversation:
Does the image of a shepherd speak to you? Have you ever actually seen a shepherd? Or even a sheep??
What are the things that seem to push us apart? How can the concept of One Shepherd, One World begin to overcome those things?
World Communion Sunday sets a mighty large table. Who are the people you’d rather not see at the table? We’re told to pray for our enemies. Why not pray for those folks?
What keeps you from approaching that table? Why not pray for help to overcome your own resistance?
Add your comment here—and we’d love to have you join us for worship and discussion this Sunday!
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