Last evening's devotion included the reading of a children's book "The Three Questions." A young boy goes in search of answers to the questions which will give direction to life - 1) Where is the most important place to be? 2) Who is the most important person? 3) What is the right thing to do?
Again, one of the curious ways in which life intersects with the appointed lessons for the day. This morning's reading from the Old Testament is Job 28. These verses also speak of answers to questions. The answer given in Job is to celebrate the things humans have learned and accomplished while understanding the things which are known only to God.
This is not a call to stick our heads in the sand and stop learning. Rather it is an acknowledgment that there are limits to what we humans will be able to do. Accepting this, and turning to the one who has no such limits, moves us closer to the answers we seek.
Job 28 concludes: "Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding."
Note - "Fear" does not mean being afraid of God. Rather it encourages us to respect God, acknowledging God's might and power.
Thursday, September 30, 2010
Wednesday, September 29, 2010
Devotion - Wednesday, Sept 29
It is said more than once, "He who loves his life will loses it, and he who hates his life in this world will keep it for eternal life." How is it that we are to "hate" our life? The life which God has given us?
In John 12, Jesus speaks these words as he announces to his listeners, "The hour has come for the Son of Man to be glorified." Jesus knows that striving for personal gain does nothing to extend life. The life which God has given us is intended to be lived in a particular way.
Some will be called upon to die. There are places, there are situations in which God's servants are silenced. We should never forget (and continually pray) for those who are persecuted for the faith.
All of us will find ourselves in situations where we know a correcting word needs to be spoken. But out of fear of critique or insult, we will remain silent. "It is their business," we tell ourselves. Sometimes, our failure to speak up will cost them the life God has given them.
I read the Greenville News article about restrictions on Greek activities for the remainder of the semester because of repeated incidents involving alcohol. Punitive measures will have little effect. Any change will come only as we change culture. I think we (those associated with Lutheran Campus Ministry) might be in an ideal spot to bring that change. We are not among the expressions of Christianity which see all alcohol consumption as wrong. We enjoy our beer, our wine. But, we know the wrong associated with abuse. We can speak of balance and label abuse for what it is - abuse.
Speaking up against prevailing culture will bring insults. But, the little that we lose now will do much to save us (and our peers) into the future.
Don't be shy about condemning binge drinking, getting drunk, or the peer pressure to place oneself in danger.
In John 12, Jesus speaks these words as he announces to his listeners, "The hour has come for the Son of Man to be glorified." Jesus knows that striving for personal gain does nothing to extend life. The life which God has given us is intended to be lived in a particular way.
Some will be called upon to die. There are places, there are situations in which God's servants are silenced. We should never forget (and continually pray) for those who are persecuted for the faith.
All of us will find ourselves in situations where we know a correcting word needs to be spoken. But out of fear of critique or insult, we will remain silent. "It is their business," we tell ourselves. Sometimes, our failure to speak up will cost them the life God has given them.
I read the Greenville News article about restrictions on Greek activities for the remainder of the semester because of repeated incidents involving alcohol. Punitive measures will have little effect. Any change will come only as we change culture. I think we (those associated with Lutheran Campus Ministry) might be in an ideal spot to bring that change. We are not among the expressions of Christianity which see all alcohol consumption as wrong. We enjoy our beer, our wine. But, we know the wrong associated with abuse. We can speak of balance and label abuse for what it is - abuse.
Speaking up against prevailing culture will bring insults. But, the little that we lose now will do much to save us (and our peers) into the future.
Don't be shy about condemning binge drinking, getting drunk, or the peer pressure to place oneself in danger.
Tuesday, September 28, 2010
Devotion - Tuesday, September 28
John 12 contains the story of Jesus’ entry to Jerusalem. He departs for Jerusalem from the home of Lazarus, Mary, and Martha. A crowd had started to grow at this home; many were coming to see the man (Lazarus) whom Jesus had raised from the dead. When those who opposed Jesus heard of this, they made plans to kill Lazarus.
The effect of a resurrected life is a force too powerful to be ignored.
Within Christian literature, there is discussion of the “already-not-yet” aspects of our journey. There is more to come; there will be a time when all things are united in Christ. This is the part of the story that had not yet been fully realized. However, much (some might say most) of what we anticipate has already occurred. We are already saved; we are already united with God. Resurrection, while in part something that is not yet complete, has already come into our lives.
Living with an “already” mindset alters the way we live in the world. I don’t have to be worried about what others will think of me – I am resurrected! I don’t need to worry about sickness or death – I am resurrected!
The effect of a resurrected life is a force too powerful to be ignored.
We are set free to be concerned about our neighbor – God has provided us all we need! We are set free to proclaim the Good News – inviting others to live life more abundantly!
Living a resurrected life is a powerful thing; it is a powerful experience.
The effect of a resurrected life is a force too powerful to be ignored.
Within Christian literature, there is discussion of the “already-not-yet” aspects of our journey. There is more to come; there will be a time when all things are united in Christ. This is the part of the story that had not yet been fully realized. However, much (some might say most) of what we anticipate has already occurred. We are already saved; we are already united with God. Resurrection, while in part something that is not yet complete, has already come into our lives.
Living with an “already” mindset alters the way we live in the world. I don’t have to be worried about what others will think of me – I am resurrected! I don’t need to worry about sickness or death – I am resurrected!
The effect of a resurrected life is a force too powerful to be ignored.
We are set free to be concerned about our neighbor – God has provided us all we need! We are set free to proclaim the Good News – inviting others to live life more abundantly!
Living a resurrected life is a powerful thing; it is a powerful experience.
Monday, September 27, 2010
Devotion - Monday, September 27
For many, the rain falling in sheets is a wonderful thing. Those who farm as well as those who beautify the earth with flowers have been reminding us how desperately we needed rain.
For those who will be on Bowman Field today, working on the Habitat house or starting the Homecoming displays, the rain is a great hindrance.
It isn’t always the case, but situations like this remind us of the limited scope of our vision. We tend to look at events and situations as they affect us, and as they affect us only. I remember the preacher who declared that God had saved the coast of South Carolina by making the hurricane veer further to the north – ignoring that this meant homes along the North Carolina coast were destroyed.
More than once today, after getting wet and cold, I will contemplate packing up my tools and returning to the dry warmth of my recliner. Forgetting those who have no such option, those whose livelihood and life depend upon remaining on the job and in the rain.
God is good, all the time; all the time, God is good. And I refuse to think that God chooses which of His children will get what they want and which will have to suffer as a result. I will dismiss such thoughts and argue against such reasoning. I also hope that when I complain about the misfortune that has come my way, I might step back a bit and wonder if I am being too self-centered. Might there be in a blessing in what I too quickly label as a curse?
Perhaps such thoughts will run through my mind today, rather than ill thoughts of being wet and cold and watching the Habitat house fall behind schedule. Pray with me (and for me) that this will be the case.
For those who will be on Bowman Field today, working on the Habitat house or starting the Homecoming displays, the rain is a great hindrance.
It isn’t always the case, but situations like this remind us of the limited scope of our vision. We tend to look at events and situations as they affect us, and as they affect us only. I remember the preacher who declared that God had saved the coast of South Carolina by making the hurricane veer further to the north – ignoring that this meant homes along the North Carolina coast were destroyed.
More than once today, after getting wet and cold, I will contemplate packing up my tools and returning to the dry warmth of my recliner. Forgetting those who have no such option, those whose livelihood and life depend upon remaining on the job and in the rain.
God is good, all the time; all the time, God is good. And I refuse to think that God chooses which of His children will get what they want and which will have to suffer as a result. I will dismiss such thoughts and argue against such reasoning. I also hope that when I complain about the misfortune that has come my way, I might step back a bit and wonder if I am being too self-centered. Might there be in a blessing in what I too quickly label as a curse?
Perhaps such thoughts will run through my mind today, rather than ill thoughts of being wet and cold and watching the Habitat house fall behind schedule. Pray with me (and for me) that this will be the case.
Thursday, September 23, 2010
Devotion - Thursday, September 23
We too quickly get caught up in methodology, i.e. how will we accomplish what it is that we desire to do? Yes, there is great debate as to this social program or that, to welfare type programs and subsidies for impoverished schools. I certainly hope that the debate is not merely our way of putting off the sacrifices needed in order to care for God’s children. I hope this isn’t the case.
Most of you are aware that we have started the 2010 Habitat for Humanity house. We were fortunate yesterday to have the homeowner with us for the morning. Taking time off from her full time job as the director of a local day care center, she was there when the first nails were driven and the outline of the house began to take shape. Seeing this project through her eyes, had a profound impact. “It is fun,” some will say. “Look at the nails I drove,” others will add. Her reaction, “I can’t believe I am going to own my own home.”
We must get around the paralysis of analysis which keeps forever debating what the best method of addressing poverty is. We cannot be stymied by the complexity of the problem. We must take action.
I invite you to join in the following prayer. To pray it, and then to live it.
“O God of the hungry and of the full, God of the poor and of the rich, you have spoken a strong word, a beautiful and terrible word of liberation and salvation, of freedom and unity, to all you children, through Jesus, in the Spirit’s power. May your Spirit move us to stop resisting, so that we may really will to live ad exercise the freedom you have given us: freedom from our idols and property and plenty, freedom from our worship of a social order in which others starve while we have our fill. Teach us to take our lives and our institutions in hand, making them serve you through serving our neighbors, reshaping them for worldwide sharing. We pray clearly and surely in Jesus’ name." Amen.
Most of you are aware that we have started the 2010 Habitat for Humanity house. We were fortunate yesterday to have the homeowner with us for the morning. Taking time off from her full time job as the director of a local day care center, she was there when the first nails were driven and the outline of the house began to take shape. Seeing this project through her eyes, had a profound impact. “It is fun,” some will say. “Look at the nails I drove,” others will add. Her reaction, “I can’t believe I am going to own my own home.”
We must get around the paralysis of analysis which keeps forever debating what the best method of addressing poverty is. We cannot be stymied by the complexity of the problem. We must take action.
I invite you to join in the following prayer. To pray it, and then to live it.
“O God of the hungry and of the full, God of the poor and of the rich, you have spoken a strong word, a beautiful and terrible word of liberation and salvation, of freedom and unity, to all you children, through Jesus, in the Spirit’s power. May your Spirit move us to stop resisting, so that we may really will to live ad exercise the freedom you have given us: freedom from our idols and property and plenty, freedom from our worship of a social order in which others starve while we have our fill. Teach us to take our lives and our institutions in hand, making them serve you through serving our neighbors, reshaping them for worldwide sharing. We pray clearly and surely in Jesus’ name." Amen.
Wednesday, September 22, 2010
Devotion - Wednesday, September 22
The sisters Mary and Martha are mentioned in John and in Luke. Both stories have a high degree of familiarity, but they do differ.
In Luke 10 we get the visit of Jesus to the home of these two sisters. This is the story that my sister says causes her great discomfort – she sees herself as a “Martha.” In the story, Martha is the one who is busy preparing the meal. Martha also allows her frustration to seep out. She is working her fingers to the bone, while her sister sits and listens to Jesus talk. Jesus tells her, “Martha, you are worried about many things. Only one thing is needful. Your sister has chosen the better part.” My sister, who responds to every death in the community with a hot dish, says he wants to choose the better part – but it seems that God has just wired her to be the one who gets everything organized so others can sit and listen. “Do you think God understands?” she asks me.
In John 11, we read of these two sisters and their brother. Lazarus is the third sibling in the household. Lazarus is ill. The sisters ask Jesus to come to him. Jesus delays. Lazarus dies. After he has died, Jesus decides to go.
In this John story, there is a verse which I wanted to make sure my sister (and all the Martha’s in the world) hear. There is an acknowledgement that this is a special family to Jesus. He is clearly upset about the death of Lazarus. Within this story is the favorite bible verse of those looking for an easy one to memorize? You know it, right? The shortest verse in the bible? “Jesus wept.” This family (like all families) is dear to Jesus.
In expressing this love and devotion, John writes, “Now Jesus loved Martha and her sister and Lazarus.” “Jesus loved Martha and her sister…” Martha is the one who is named; Mary is the other sister.
We cannot draw profound theological conviction from a simple listing of one name over another. But it is a comfort to all those whose call to service is a call to be busy about the task at hand. “Jesus loved Martha.” He loves her sister, too. But he loves the one who is busy with many things; the one who fixes the meals and sets out the tables and makes sure that everyone is assured that there is plenty enough for each to be filled.
In Luke 10 we get the visit of Jesus to the home of these two sisters. This is the story that my sister says causes her great discomfort – she sees herself as a “Martha.” In the story, Martha is the one who is busy preparing the meal. Martha also allows her frustration to seep out. She is working her fingers to the bone, while her sister sits and listens to Jesus talk. Jesus tells her, “Martha, you are worried about many things. Only one thing is needful. Your sister has chosen the better part.” My sister, who responds to every death in the community with a hot dish, says he wants to choose the better part – but it seems that God has just wired her to be the one who gets everything organized so others can sit and listen. “Do you think God understands?” she asks me.
In John 11, we read of these two sisters and their brother. Lazarus is the third sibling in the household. Lazarus is ill. The sisters ask Jesus to come to him. Jesus delays. Lazarus dies. After he has died, Jesus decides to go.
In this John story, there is a verse which I wanted to make sure my sister (and all the Martha’s in the world) hear. There is an acknowledgement that this is a special family to Jesus. He is clearly upset about the death of Lazarus. Within this story is the favorite bible verse of those looking for an easy one to memorize? You know it, right? The shortest verse in the bible? “Jesus wept.” This family (like all families) is dear to Jesus.
In expressing this love and devotion, John writes, “Now Jesus loved Martha and her sister and Lazarus.” “Jesus loved Martha and her sister…” Martha is the one who is named; Mary is the other sister.
We cannot draw profound theological conviction from a simple listing of one name over another. But it is a comfort to all those whose call to service is a call to be busy about the task at hand. “Jesus loved Martha.” He loves her sister, too. But he loves the one who is busy with many things; the one who fixes the meals and sets out the tables and makes sure that everyone is assured that there is plenty enough for each to be filled.
Tuesday, September 21, 2010
Devotion - Tuesday, Sept 21
The lessons in the Daily Lectionary are not intentionally linked. They run progressively through the various parts of scripture. Today, there was an interesting interplay between the Epistle reading and the Gospel text.
In Acts 14:1-18, Paul and Barnabus are thought to be gods. The people of the city assign to them the names of Zeus and Hermes. Priests from the temples of these gods come, prepared to sacrifice oxen. Paul insists they cease. “We also are me, of like nature with you.”
In John 10:31-42 there is an attempt to stone Jesus. The charge – “blasphemy, because you (Jesus), being a man, make yourself God.”
Now, there is the quick and easy difference: in Lystra the gods being spoken of are the gods of another religious tradition. In Jesus’ case, we are talking about the God of Israel. But there is something different which struck me.
We often wish to elevate those whom we choose, making “gods” of them; while the one who is set aside by God we often despise and reject.
I enjoy college football. But during these months of the fall, it sometimes seems as if our adoration of those who stand out on the field goes a bit too far. It was even more of a temptation last year, with CJ Spiller doing such amazing things.
But how have we responded to the messengers who designed this day as an International Day of Prayer for Peace? Have you signed the Million Minutes for Peace pledge? Have you to a turn among those who will devote thirty minutes to prayer?
We make gods of those who say and do what it is that pleases the crowds and wows the audience. Those who bring the Words of God are all too often treated differently. The next time you are in a conversation in which admiration is being expressed for someone, be prepared to alter the conversation by mentioning a person whom you admire. The assumption being that this person would stand out because of their devotion to Christ.
In Acts 14:1-18, Paul and Barnabus are thought to be gods. The people of the city assign to them the names of Zeus and Hermes. Priests from the temples of these gods come, prepared to sacrifice oxen. Paul insists they cease. “We also are me, of like nature with you.”
In John 10:31-42 there is an attempt to stone Jesus. The charge – “blasphemy, because you (Jesus), being a man, make yourself God.”
Now, there is the quick and easy difference: in Lystra the gods being spoken of are the gods of another religious tradition. In Jesus’ case, we are talking about the God of Israel. But there is something different which struck me.
We often wish to elevate those whom we choose, making “gods” of them; while the one who is set aside by God we often despise and reject.
I enjoy college football. But during these months of the fall, it sometimes seems as if our adoration of those who stand out on the field goes a bit too far. It was even more of a temptation last year, with CJ Spiller doing such amazing things.
But how have we responded to the messengers who designed this day as an International Day of Prayer for Peace? Have you signed the Million Minutes for Peace pledge? Have you to a turn among those who will devote thirty minutes to prayer?
We make gods of those who say and do what it is that pleases the crowds and wows the audience. Those who bring the Words of God are all too often treated differently. The next time you are in a conversation in which admiration is being expressed for someone, be prepared to alter the conversation by mentioning a person whom you admire. The assumption being that this person would stand out because of their devotion to Christ.
Monday, September 20, 2010
Devotion - Monday, September 20
“How long will you keep us in suspense? If you are the Christ, tell us plainly.”
We just want to know; we need to know. Is he who some think he might be? “The Jews” (the designation for the people following Jesus in John 10) ask him for a clear answer. “Tell us.” He proceeds to tell them, to tell them and to tell them that he has already told them. “I have told you,” Jesus says, “and you do not believe.” So, telling isn’t enough. Those who wanted to be told plainly were told plainly and yet they didn’t believe.
Something more must be needed than merely “telling.” What might this something more be?
If we had a simple answer to that, everything evangelism program would seek to provide that something. All that would be needed to bring to the fold those who are lost would be to offer that something. Again, what might that something be?
What was it, or what is it that brought, or brings, you back to the family of God and to the House of the Lord? What is the something which motivates you to read these morning devotions and spend time in prayer? Your answer to this question becomes your response to God. It the means by which you invite others to come and see Jesus. It is the way that you pass on to others what it is that you have first received.
“Telling” is seldom enough. Something more is almost always needed. Living the life of a Christian is the start. From there each must decide what to add and how to make known the unsurpassed joy which comes to those who live their lives as disciples of Jesus. What is it, for you?
We just want to know; we need to know. Is he who some think he might be? “The Jews” (the designation for the people following Jesus in John 10) ask him for a clear answer. “Tell us.” He proceeds to tell them, to tell them and to tell them that he has already told them. “I have told you,” Jesus says, “and you do not believe.” So, telling isn’t enough. Those who wanted to be told plainly were told plainly and yet they didn’t believe.
Something more must be needed than merely “telling.” What might this something more be?
If we had a simple answer to that, everything evangelism program would seek to provide that something. All that would be needed to bring to the fold those who are lost would be to offer that something. Again, what might that something be?
What was it, or what is it that brought, or brings, you back to the family of God and to the House of the Lord? What is the something which motivates you to read these morning devotions and spend time in prayer? Your answer to this question becomes your response to God. It the means by which you invite others to come and see Jesus. It is the way that you pass on to others what it is that you have first received.
“Telling” is seldom enough. Something more is almost always needed. Living the life of a Christian is the start. From there each must decide what to add and how to make known the unsurpassed joy which comes to those who live their lives as disciples of Jesus. What is it, for you?
Thursday, September 16, 2010
Devotion - Thursday, September 16
John 9 contains the story of the man who is born blind. Jesus heals him. This story has greater detail than other healing stories. It is carefully pointed out that “healing” someone who is blind from birth differs from healing someone who had lost their sight during birth. In the case of the latter, the healer fixes something that is broken. Giving sight to one who never had sight is more akin to an act of creation. Jesus brings something into existence which had never been.
We speak of God as one, in three persons. This is one of the stories in the Gospel which insist that we not separate those three persons.
Another aspect of this story is the detail of how the neighbors react. At first, they won’t believe that he has his sight. “It isn’t him, but someone who looks like him.” “It is our son,” the parents insist. What has happened seems too much to accept.
There is an author by the name of Marva Dawn. In her book, “Unfettered Hope,” she challenges us to unfetter our “hope” from those things which are so small. She says that our unwillingness to put God to the test means that we as God for that which is likely to happen anyway. We pray for understanding or acceptance. We ask for insight or patience. God is huge; why wouldn’t we ask God to do huge things?
I think of next Tuesday’s efforts to pray for peace. There are so many spots in the world where peace seems impossible. But why do we think such thoughts. Are not all things possible with God? Then shouldn’t peace be possible?
We are sometimes unbelieving when it comes to God’s greatest acts. The thing which happens seems too much to accept. If we keep our expectations low, then God’s actions (or our perception of God’s actions) will begin to form a perfect match.
I will pray for peace next Tuesday. And I will expect peace to come.
We speak of God as one, in three persons. This is one of the stories in the Gospel which insist that we not separate those three persons.
Another aspect of this story is the detail of how the neighbors react. At first, they won’t believe that he has his sight. “It isn’t him, but someone who looks like him.” “It is our son,” the parents insist. What has happened seems too much to accept.
There is an author by the name of Marva Dawn. In her book, “Unfettered Hope,” she challenges us to unfetter our “hope” from those things which are so small. She says that our unwillingness to put God to the test means that we as God for that which is likely to happen anyway. We pray for understanding or acceptance. We ask for insight or patience. God is huge; why wouldn’t we ask God to do huge things?
I think of next Tuesday’s efforts to pray for peace. There are so many spots in the world where peace seems impossible. But why do we think such thoughts. Are not all things possible with God? Then shouldn’t peace be possible?
We are sometimes unbelieving when it comes to God’s greatest acts. The thing which happens seems too much to accept. If we keep our expectations low, then God’s actions (or our perception of God’s actions) will begin to form a perfect match.
I will pray for peace next Tuesday. And I will expect peace to come.
Monday, September 13, 2010
Devotion - Monday, September 13
This morning I was reading from Acts 11.19-30. This portion of Acts is dealing with the expansion of “The Way” beyond those who are Jews. It begins by acknowledging that following the death of Stephen, there is a persecution of the followers of Jesus. The followers travel to the outlying cities and villages, but they speak the word to “none except Jews.”
But some, men of Cyprus and Cyrene, spoke to the Greeks, “preaching the Lord Jesus.” Many of these Greeks come to believe and to follow.
When news of what is happening reaches Jerusalem, Barnabas is sent to Antioch. Upon arriving he “saw the grace of God, he was glad; and he exhorted them all to remain faithful to the Lord with steadfast purpose.”
The circle, which defined who is to be considered in and who was thought to be out, just got much larger. Or, perhaps it would be acceptable to say that the circle become porous, allowing more fluidity in determining who is and who is not acceptable as part of Jesus’ Way.
Barnabas will send for Paul, and for a whole year they live with these Greek followers. No doubt they share with them their knowledge and understanding of what Jesus asks of his followers. There is a need to preserve orthodoxy. But that comes in the verses which follow. The incredible news is Barnabas’ announcement is beholding “the grace of God” in a place where it had not been expected.
Sometimes we draw the circle too tight. Sometimes our insistence on a circle leaves outside the surprising work of God.
This section of Acts also includes the announcement, “the disciples were for the first time called Christians.” We aren’t known by this title until that point in time when those considered outside are truly welcomed inside. We become “Christians” when we make porous those lines which divide and exclude.
But some, men of Cyprus and Cyrene, spoke to the Greeks, “preaching the Lord Jesus.” Many of these Greeks come to believe and to follow.
When news of what is happening reaches Jerusalem, Barnabas is sent to Antioch. Upon arriving he “saw the grace of God, he was glad; and he exhorted them all to remain faithful to the Lord with steadfast purpose.”
The circle, which defined who is to be considered in and who was thought to be out, just got much larger. Or, perhaps it would be acceptable to say that the circle become porous, allowing more fluidity in determining who is and who is not acceptable as part of Jesus’ Way.
Barnabas will send for Paul, and for a whole year they live with these Greek followers. No doubt they share with them their knowledge and understanding of what Jesus asks of his followers. There is a need to preserve orthodoxy. But that comes in the verses which follow. The incredible news is Barnabas’ announcement is beholding “the grace of God” in a place where it had not been expected.
Sometimes we draw the circle too tight. Sometimes our insistence on a circle leaves outside the surprising work of God.
This section of Acts also includes the announcement, “the disciples were for the first time called Christians.” We aren’t known by this title until that point in time when those considered outside are truly welcomed inside. We become “Christians” when we make porous those lines which divide and exclude.
Sunday, September 12, 2010
Sermon - September 12, 2010
16th Sunday in Pentecost – Year C
Luke 15:1-10; I Timothy 1:12-17
Reclaimed by God
Quick little survey here. This morning’s Gospel lesson is all about the differences between those who are not a part of the flock and those who are, and who always have been. In order to move forward, we sorta need to know how many would fit the description of the ninety-nine and how many would be more like the one. So here is the question – would you self-describe as someone who has been a life-long member of the Church, or do you consider yourself to be a rather recent addition to the Family of God?
It is going to be more difficult for those in the latter group to get up the courage to raise their hands, so let’s start with the former. Show of hands – how many of you have been members of the Church for as long as you can remember? I am certainly in this group; as is all of family, including practically all of my in-laws. The only one in our family who might not lay hold to such a claim is my brother-in-law. He went as a child, was baptized, he thinks. But it was when he started dating my sister that he participated in adult catacuminate. Raise those hands one more time – most of us, as we would suspect.
Okay, you have had a few moments to get your courage up. And, I would point out to you that you are going to be darlings of the day, how many of you came to the Church, came to Christianity as an adult? Are there any? I won’t point at you or call you by name. How many do we have? Not that many. All the statistics in the world with regard to church membership can’t overcome the reality that for the most part, we spend our days shifting the ninety-nine from one congregation to another.
A quick reflection on the results of our extremely limited, multi-flawed survey sends shivers up my spine. With the vast majority of us fitting into the category of the ninety-nine sheep that have remained securely within the flock, we are forced to acknowledge that Jesus’ contemporary hearers are pretty much in the same category as his initial hearers. As with the original telling, Jesus is reminding those who experience the security of being neatly tuck away not to forget how they got there or what it is that allowed them to get there.
Getting there; being there is a good thing. But sometimes those who are there begin to look down their noses at those who are not.
The lectionary is actually going to skip over the next parable in Luke’s Gospel, the parable of the Prodigal Son. That parable contains a line that needs to be heard as we review today’s parables. When the elder brother’s nose gets out of joint over the joy expressed by the father at the return of the lost son, the father assures him, “Son, you are always with me, and all that is mine is yours.” Today’s parables and their talk of the joy associated with the return of one who was lost, should never be taken to mean that those who are securely tucked into the fold are somehow less a part of the shepherd’s heart. They are at the very core of that heart which is large enough to welcome back the one who had previously strayed.
We are, for the most part, the ninety-nine who never stray. We are the coins which remain safely tucked inside the purse. There is something warm and wonderful about being snug as a bug in a rug. So long as that bug doesn’t begin to make it uncomfortable for others. So long as that snug status does not contribute to a smug attitude. So long as we remember how it is that we came to find a place and acknowledge how it is the reason why we remain.
Typically, the second reading for the day isn’t connected to the Gospel reading. These are selected independently of one another. This week, I do think there is a connection. The connection consists of Paul’s powerful presentation of how it is that he came to be a part of the fold. He is the one who was separated from the others. Boy, was he separated. He was even actively persecuting those who were in the fold. Then, somewhere, somehow Christ reached out to him, found him, placed him upon his shoulders and brought him to where the others were waiting.
Paul says, in his letter to Timothy, “I am grateful to Christ Jesus, our Lord, who has strengthened me … even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy.” “I received mercy.”
Paul had no right to be included. He, of all persons, could have been severely beaten by those who were tucked away, snug as a bug. God’s grace; God’s mercy extended to cover all that other stuff and made it possible for him to be invited in.
Where would the ninety-nine be without this one who came to join us? Much poorer in our understanding of what it means to be follower of Jesus. There is nothing wrong (there is something wonderful) about being the ninety-nine, about being snuggled away in God’s house – so long as we don’t make it difficult for others to join us, when they find themselves being carried into fold.
My wife has this dog. It is a rather big dog. She got him when I wasn’t around. He was a rescue, abandoned and starving. When I protested she told me, “You are the one who is always gone. I need the companionship and the protection of this dog.” She has a point. The two of them have developed a pretty tight bond. Shortly after the dog was acquired, I went on a trip. When I came home, I discovered that he had become fond of sleeping in the bed – in my portion of the bed.
“I will only let him do that when you are gone,” Laura assured me. Well, you can imagine how long that rule was obeyed.
I didn’t mind too much. Until the night when he got a bit too far over into my space, I went to move him, and he let out a low growl.
He seemed to have forgotten how it was that he came under the shelter of my roof, grew fat on my table scraps, and then managed to get invited into the comfort of my bed. He has lost his gratitude and had begun to take his place for granted.
Like Laura’s dog, those of us who have been here every Sunday for years, can come too close to forgetting too.
We are not here because we built the house. We are not here because we have swept the floors and turned on the lights. We are here because God has shown mercy, to us, too.
The Pharisees and scribes had forgotten. It had been so long, their initial inclusion was a thing of ancient history. “Mercy” was no longer their by-word.
Paul understood that the lost sheep and the misplaced coin have no power to return. They must be sought after, looked for, found, picked up, and carried to the place where they belong. It is not of their own doing. It happens as a result of God’s activity. The same way it happened and/or happens for you and me.
Amen.
Luke 15:1-10; I Timothy 1:12-17
Reclaimed by God
Quick little survey here. This morning’s Gospel lesson is all about the differences between those who are not a part of the flock and those who are, and who always have been. In order to move forward, we sorta need to know how many would fit the description of the ninety-nine and how many would be more like the one. So here is the question – would you self-describe as someone who has been a life-long member of the Church, or do you consider yourself to be a rather recent addition to the Family of God?
It is going to be more difficult for those in the latter group to get up the courage to raise their hands, so let’s start with the former. Show of hands – how many of you have been members of the Church for as long as you can remember? I am certainly in this group; as is all of family, including practically all of my in-laws. The only one in our family who might not lay hold to such a claim is my brother-in-law. He went as a child, was baptized, he thinks. But it was when he started dating my sister that he participated in adult catacuminate. Raise those hands one more time – most of us, as we would suspect.
Okay, you have had a few moments to get your courage up. And, I would point out to you that you are going to be darlings of the day, how many of you came to the Church, came to Christianity as an adult? Are there any? I won’t point at you or call you by name. How many do we have? Not that many. All the statistics in the world with regard to church membership can’t overcome the reality that for the most part, we spend our days shifting the ninety-nine from one congregation to another.
A quick reflection on the results of our extremely limited, multi-flawed survey sends shivers up my spine. With the vast majority of us fitting into the category of the ninety-nine sheep that have remained securely within the flock, we are forced to acknowledge that Jesus’ contemporary hearers are pretty much in the same category as his initial hearers. As with the original telling, Jesus is reminding those who experience the security of being neatly tuck away not to forget how they got there or what it is that allowed them to get there.
Getting there; being there is a good thing. But sometimes those who are there begin to look down their noses at those who are not.
The lectionary is actually going to skip over the next parable in Luke’s Gospel, the parable of the Prodigal Son. That parable contains a line that needs to be heard as we review today’s parables. When the elder brother’s nose gets out of joint over the joy expressed by the father at the return of the lost son, the father assures him, “Son, you are always with me, and all that is mine is yours.” Today’s parables and their talk of the joy associated with the return of one who was lost, should never be taken to mean that those who are securely tucked into the fold are somehow less a part of the shepherd’s heart. They are at the very core of that heart which is large enough to welcome back the one who had previously strayed.
We are, for the most part, the ninety-nine who never stray. We are the coins which remain safely tucked inside the purse. There is something warm and wonderful about being snug as a bug in a rug. So long as that bug doesn’t begin to make it uncomfortable for others. So long as that snug status does not contribute to a smug attitude. So long as we remember how it is that we came to find a place and acknowledge how it is the reason why we remain.
Typically, the second reading for the day isn’t connected to the Gospel reading. These are selected independently of one another. This week, I do think there is a connection. The connection consists of Paul’s powerful presentation of how it is that he came to be a part of the fold. He is the one who was separated from the others. Boy, was he separated. He was even actively persecuting those who were in the fold. Then, somewhere, somehow Christ reached out to him, found him, placed him upon his shoulders and brought him to where the others were waiting.
Paul says, in his letter to Timothy, “I am grateful to Christ Jesus, our Lord, who has strengthened me … even though I was formerly a blasphemer, a persecutor, and a man of violence. But I received mercy.” “I received mercy.”
Paul had no right to be included. He, of all persons, could have been severely beaten by those who were tucked away, snug as a bug. God’s grace; God’s mercy extended to cover all that other stuff and made it possible for him to be invited in.
Where would the ninety-nine be without this one who came to join us? Much poorer in our understanding of what it means to be follower of Jesus. There is nothing wrong (there is something wonderful) about being the ninety-nine, about being snuggled away in God’s house – so long as we don’t make it difficult for others to join us, when they find themselves being carried into fold.
My wife has this dog. It is a rather big dog. She got him when I wasn’t around. He was a rescue, abandoned and starving. When I protested she told me, “You are the one who is always gone. I need the companionship and the protection of this dog.” She has a point. The two of them have developed a pretty tight bond. Shortly after the dog was acquired, I went on a trip. When I came home, I discovered that he had become fond of sleeping in the bed – in my portion of the bed.
“I will only let him do that when you are gone,” Laura assured me. Well, you can imagine how long that rule was obeyed.
I didn’t mind too much. Until the night when he got a bit too far over into my space, I went to move him, and he let out a low growl.
He seemed to have forgotten how it was that he came under the shelter of my roof, grew fat on my table scraps, and then managed to get invited into the comfort of my bed. He has lost his gratitude and had begun to take his place for granted.
Like Laura’s dog, those of us who have been here every Sunday for years, can come too close to forgetting too.
We are not here because we built the house. We are not here because we have swept the floors and turned on the lights. We are here because God has shown mercy, to us, too.
The Pharisees and scribes had forgotten. It had been so long, their initial inclusion was a thing of ancient history. “Mercy” was no longer their by-word.
Paul understood that the lost sheep and the misplaced coin have no power to return. They must be sought after, looked for, found, picked up, and carried to the place where they belong. It is not of their own doing. It happens as a result of God’s activity. The same way it happened and/or happens for you and me.
Amen.
Thursday, September 9, 2010
Devotion - Thursday, September 9
The vision, recounted in Acts 10, is followed up with action. After Peter hears God’s admonition “What God has cleansed, you must not call common,” he hears the messengers from Cornelius knocking at the door. He greets them, welcomes them into his home for the evening, and the next day he goes with them to their home.
The vision, the insight, the expanded awareness is followed by action. Peter puts into practice what it is that God has revealed to him.
No doubt you have heard of the plans of some in Gainesville, FL, to burn copies of the Koran on September 11. There has been a great deal of outrage. The Lutheran Campus Pastor at University of Florida has written a pastoral response which I would happily share with you. This, certainly, is action. And, the person instigating this event says he is doing so in response to what God has said to him.
I will not speak for God, or for another of God’s servants. It is a matter of prayer and discernment as to how I am to relate the message I have received from God when I realize how starkly it contrasts with the message others claim to have received. As that is sorted out, I must not fall silent, allowing my silence to imply that those with a differing message are the only message.
The revelation received from God must result in action, in changes in behavior, alterations in what I say.
It would be petty to turn this into an issue of how many support the planned burnings in Gainesville (let’s not thing of “Gainesville” as the only place such plans are hatched, it is merely the most recent and/or the most visible) and those who would rally around a cry of tolerance. God does not operate by opinion polls or popularity; God has a differing standard in mind. Avoiding taking sides, we can speak of the vision God has given us. We can share what is it that God has placed in our hearts and in our minds.
Re-read Acts 10. Think about its instruction for us. Then actively look for opportunities to engage your friends and classmates in discussions about Christian-Muslim relations. Talk it through with those around you. Arrive at conclusions as to the word that God has placed in your heart and let that word flow from your lips.
The vision, the insight, the expanded awareness is followed by action. Peter puts into practice what it is that God has revealed to him.
No doubt you have heard of the plans of some in Gainesville, FL, to burn copies of the Koran on September 11. There has been a great deal of outrage. The Lutheran Campus Pastor at University of Florida has written a pastoral response which I would happily share with you. This, certainly, is action. And, the person instigating this event says he is doing so in response to what God has said to him.
I will not speak for God, or for another of God’s servants. It is a matter of prayer and discernment as to how I am to relate the message I have received from God when I realize how starkly it contrasts with the message others claim to have received. As that is sorted out, I must not fall silent, allowing my silence to imply that those with a differing message are the only message.
The revelation received from God must result in action, in changes in behavior, alterations in what I say.
It would be petty to turn this into an issue of how many support the planned burnings in Gainesville (let’s not thing of “Gainesville” as the only place such plans are hatched, it is merely the most recent and/or the most visible) and those who would rally around a cry of tolerance. God does not operate by opinion polls or popularity; God has a differing standard in mind. Avoiding taking sides, we can speak of the vision God has given us. We can share what is it that God has placed in our hearts and in our minds.
Re-read Acts 10. Think about its instruction for us. Then actively look for opportunities to engage your friends and classmates in discussions about Christian-Muslim relations. Talk it through with those around you. Arrive at conclusions as to the word that God has placed in your heart and let that word flow from your lips.
Wednesday, September 8, 2010
Devotion - Wednesday, Sept 8
Gentile Christians celebrate the story in Acts 10 as proof that God has a place for us. Remember, that in the early days of The Way (the name given to Jesus’ first followers) it was not clear what role Gentiles would have. Would they (we) need to become Jews, only then to become a part of this Way within Judaism? Peter represents one pole in the early debate; Paul stood at the other.
In Acts 10 Peter has a vision. In this vision, he is instructed by God to eat “all kinds of animals and reptiles and birds.” Peter refuses. “No, Lord; for I have never eaten anything that is common or unclean.” To which God replies, “What God has cleansed, you much not call common.” As the vision is ending, there comes a knock at the door, messengers from the household of a Gentile, asking Peter to come to the home of this Gentile, that he may accept The Way.
Gentile Christians read this story and understand it to be talking about us. It is God’s assurance that no one whom God has made is common or unclean.
I wonder as to the application of this story in today’s world. In reading it, do Gentile Christians see any application beyond affirmation of our own inclusion in God’s heart?
This evening’s sundown is significant for many of those whom God has created. This evening’s sundown marks the end of the Muslim observance of Ramadan. Known as Eid al-Fitr, this evening’s iftar brings to an end the month of fasting, prayer, and acts of charity.
This evening’s sundown marks the beginning of the Jewish celebration of Rosh Hashanah. Most commonly thought of as the Jewish New Year, Rosh Hashanah looks to the creation of Adam & Eve and the relationship established between God and humanity. It is a time for celebrating relationships and building up our common commitments.
What a wonderful coalescing of events: that our Lectionary would arrive at Acts 10 on the day that Jews read the ancient stories of Rosh Hashanah and the attention of the Muslim world would turn to Eid al-fitr. Might we, Gentile Christians, re-read the story and allow ourselves to assume the role of Peter. What message might God be delivering to us? How are we to apply this vision in our own lives and in our contemporary society?
At the very least, don’t let the day pass without greeting that neighbor who is Jewish or Muslim. Acknowledge the importance of this day for them; express openness to learning from them the significance of these religious observances.
In Acts 10 Peter has a vision. In this vision, he is instructed by God to eat “all kinds of animals and reptiles and birds.” Peter refuses. “No, Lord; for I have never eaten anything that is common or unclean.” To which God replies, “What God has cleansed, you much not call common.” As the vision is ending, there comes a knock at the door, messengers from the household of a Gentile, asking Peter to come to the home of this Gentile, that he may accept The Way.
Gentile Christians read this story and understand it to be talking about us. It is God’s assurance that no one whom God has made is common or unclean.
I wonder as to the application of this story in today’s world. In reading it, do Gentile Christians see any application beyond affirmation of our own inclusion in God’s heart?
This evening’s sundown is significant for many of those whom God has created. This evening’s sundown marks the end of the Muslim observance of Ramadan. Known as Eid al-Fitr, this evening’s iftar brings to an end the month of fasting, prayer, and acts of charity.
This evening’s sundown marks the beginning of the Jewish celebration of Rosh Hashanah. Most commonly thought of as the Jewish New Year, Rosh Hashanah looks to the creation of Adam & Eve and the relationship established between God and humanity. It is a time for celebrating relationships and building up our common commitments.
What a wonderful coalescing of events: that our Lectionary would arrive at Acts 10 on the day that Jews read the ancient stories of Rosh Hashanah and the attention of the Muslim world would turn to Eid al-fitr. Might we, Gentile Christians, re-read the story and allow ourselves to assume the role of Peter. What message might God be delivering to us? How are we to apply this vision in our own lives and in our contemporary society?
At the very least, don’t let the day pass without greeting that neighbor who is Jewish or Muslim. Acknowledge the importance of this day for them; express openness to learning from them the significance of these religious observances.
Tuesday, September 7, 2010
Devotion - Tuesday, Sept 7
Unless we come to the point where we begin to think, “This is too much,” we probably haven’t fully grasped what it means to be a disciple of Jesus. In John 6:60-71 we read of such a moment, not just for one follower but for many.
Jesus has told them what awaits him in Jerusalem. Some had been expecting a glorious and victorious acceptance. Jesus instructs them that they way he has chosen is the way of self-sacrifice. Only in dying, he has told them, can one truly live. “After this, many of his disciples drew back and no longer went about with him.”
There are many wonderful things which come from following Jesus. We know our life has significance; we know what it means to be connected to that which is greater than ourselves; and, we understand what it takes for all the children of the world to live together in peace. Many wonderful things come our way as a result of the grace which is ours in Christ Jesus.
But this life, this living as a follower of Jesus, is a hard way. It demands that I set aside my pride, my ambition, my ego. It means living, really living – living for my Lord and living for others.
Jesus turns to the twelve and asks them, “Do you also wish to go away?” I love Peter’s response. It is affirmation, it is confession, it is an acknowledgement that while this way may be tough, no other way will suffice. Peter says, “Lord, to whom shall we go? You have the words of eternal life.”
Pastor Chris
Jesus has told them what awaits him in Jerusalem. Some had been expecting a glorious and victorious acceptance. Jesus instructs them that they way he has chosen is the way of self-sacrifice. Only in dying, he has told them, can one truly live. “After this, many of his disciples drew back and no longer went about with him.”
There are many wonderful things which come from following Jesus. We know our life has significance; we know what it means to be connected to that which is greater than ourselves; and, we understand what it takes for all the children of the world to live together in peace. Many wonderful things come our way as a result of the grace which is ours in Christ Jesus.
But this life, this living as a follower of Jesus, is a hard way. It demands that I set aside my pride, my ambition, my ego. It means living, really living – living for my Lord and living for others.
Jesus turns to the twelve and asks them, “Do you also wish to go away?” I love Peter’s response. It is affirmation, it is confession, it is an acknowledgement that while this way may be tough, no other way will suffice. Peter says, “Lord, to whom shall we go? You have the words of eternal life.”
Pastor Chris
Monday, September 6, 2010
Devotion - Monday, September 6
The book of Job is intriguing, insightful, and easily misunderstood. It was the scholarly pursuit of one of my professors who became a personal friend. He spent his whole academic career studying and writing on the verses of this book.
Most of us know the simple plot line. God and the devil are in a conversation. The devil asserts that Job’s devotion to God is a result of his wealth; were his physical circumstances to change, so would his love of God. As property, home, even family are taken from Job, the devil’s assertion is proven false. Job continues to turn to God.
Three of Job’s friends come, to sit with him and “observe his grief.” This they do. For seven days and seven nights they sat with him on the ground, “and no one spoke a word to him.”
In modern speech, these friends are often maligned. We hear the phrase, “Job’s friends” as a way of referring to one who pretends to be a friend, but is of no help what-so-ever. These friends earn such a designation, but not in those first seven days. It is when they cease to sit with Job, observe his grief, mourn with him that they become useless.
One by one these friends offer advice. They try to give answers as to why all this has happened to Job. None of the answers are sufficient.
Over the next couple of weeks, as the lectionary takes us through the chapters of Job, we might examine some of those answers. For today, I want to share with you what that professor helped me to understand about Job and his “friends.” A good friend is one who sits with us in our distress. A good friend is one who takes our side and sits, on the ground, with us. A false friend is one who pretends to have the answer for which we search. A false friend is one who thinks that solutions are simple and readily available.
Sometimes, the best way to be a friend is to sit with the one who grieves and simply observe their grief. We honor the pain in their lives by saying not a word. We support them by allowing them to teach us the depth of their injury. It isn’t in offering wise words that we do the ministry of our Lord; it is by assuring the one who suffers that they will not suffer alone. Our presence is their assurance that they are not abandoned; it is the reminder that they have not been abandoned by God.
Most of us know the simple plot line. God and the devil are in a conversation. The devil asserts that Job’s devotion to God is a result of his wealth; were his physical circumstances to change, so would his love of God. As property, home, even family are taken from Job, the devil’s assertion is proven false. Job continues to turn to God.
Three of Job’s friends come, to sit with him and “observe his grief.” This they do. For seven days and seven nights they sat with him on the ground, “and no one spoke a word to him.”
In modern speech, these friends are often maligned. We hear the phrase, “Job’s friends” as a way of referring to one who pretends to be a friend, but is of no help what-so-ever. These friends earn such a designation, but not in those first seven days. It is when they cease to sit with Job, observe his grief, mourn with him that they become useless.
One by one these friends offer advice. They try to give answers as to why all this has happened to Job. None of the answers are sufficient.
Over the next couple of weeks, as the lectionary takes us through the chapters of Job, we might examine some of those answers. For today, I want to share with you what that professor helped me to understand about Job and his “friends.” A good friend is one who sits with us in our distress. A good friend is one who takes our side and sits, on the ground, with us. A false friend is one who pretends to have the answer for which we search. A false friend is one who thinks that solutions are simple and readily available.
Sometimes, the best way to be a friend is to sit with the one who grieves and simply observe their grief. We honor the pain in their lives by saying not a word. We support them by allowing them to teach us the depth of their injury. It isn’t in offering wise words that we do the ministry of our Lord; it is by assuring the one who suffers that they will not suffer alone. Our presence is their assurance that they are not abandoned; it is the reminder that they have not been abandoned by God.
Thursday, September 2, 2010
Devotion - Thursday, September 2
Sometimes, rather than share thoughts, I use these morning devotions to share resources. This morning, I am going to share with you a re-write of the Lord’s Prayer. It was shared with those of us who gathered last night for LCM-C.
Tuhina read it for us, but it was tough in one reading to catch the words. So, even those present last night might benefit from having it in print.
A familiar prayer in new language provides us the opportunity to hold on to that which has sustained us through the years while bringing it into the circumstances of our lives today.
The prayer was prepared and used by University Lutheran Chapel, Berkley, CA.
Eternal Spirit,
Earth-maker, Pain bearer, Life-giver,
Source of all that is and that shall be,
Father and Mother of us all,
Loving God, in whom is heaven.
The hallowing of your name echo through the universe!
The way of your justice be followed by the peoples of the world!
Your heavenly will be done by all created beings!
Your commonwealth of peace and freedom
sustain our hope and come on earth!
With the bread we need for today, feed us.
In the hurts we absorb from one another, forgive us.
From trails too great to endure, spare us.
From the grip of all that is evil, free us.
For you reign in the glory of the power that is love,
now and forever. Amen.
Tuhina read it for us, but it was tough in one reading to catch the words. So, even those present last night might benefit from having it in print.
A familiar prayer in new language provides us the opportunity to hold on to that which has sustained us through the years while bringing it into the circumstances of our lives today.
The prayer was prepared and used by University Lutheran Chapel, Berkley, CA.
Eternal Spirit,
Earth-maker, Pain bearer, Life-giver,
Source of all that is and that shall be,
Father and Mother of us all,
Loving God, in whom is heaven.
The hallowing of your name echo through the universe!
The way of your justice be followed by the peoples of the world!
Your heavenly will be done by all created beings!
Your commonwealth of peace and freedom
sustain our hope and come on earth!
With the bread we need for today, feed us.
In the hurts we absorb from one another, forgive us.
From trails too great to endure, spare us.
From the grip of all that is evil, free us.
For you reign in the glory of the power that is love,
now and forever. Amen.
Wednesday, September 1, 2010
Devotion - Wednesday, Sept 1
Acts 8:14-25 contains an interesting story. The apostles journey to Samaria in order pray with those who had received the word of God. They are described as such, though the following verses acknowledge that they had not yet received the Holy Spirit.
(Remember this is the early days of what would become the Christian Church. These initial followers are trying to get themselves organized and parts of the Christian experience we would take for granted is still to be worked out.)
Peter and John pray with these folks in Samaria lay their hands on them, “and they received the Holy Spirit.”
There is this onlooker, by the name of Simon, who upon seeing all this offers to pay the apostles if they would lay their hands on him, and give him “this power.” Obviously, they refuse.
Without getting fixated on all the differences in rites and ritual, this story draws attention to those who would look upon the gifts of God as a commodity, as something to be obtained. The opening verses remind us that the gifts of God are received, not obtained. God’s goodness toward us results in God’s seeking to give us the Holy Spirit – a guide for all of our days.
Some would want the benefits of such a guide, without having first surrendered themselves to the word and will of God. The gifts of God come to those who have embraced the call to discipleship.
The power of the Holy Spirit is not for sale. It cannot be purchased with silver or gold, it cannot be part of a bargain. It is God’s gift and God’s presence in the lives of those who have received into the depths of their inmost being the word of God.
(Remember this is the early days of what would become the Christian Church. These initial followers are trying to get themselves organized and parts of the Christian experience we would take for granted is still to be worked out.)
Peter and John pray with these folks in Samaria lay their hands on them, “and they received the Holy Spirit.”
There is this onlooker, by the name of Simon, who upon seeing all this offers to pay the apostles if they would lay their hands on him, and give him “this power.” Obviously, they refuse.
Without getting fixated on all the differences in rites and ritual, this story draws attention to those who would look upon the gifts of God as a commodity, as something to be obtained. The opening verses remind us that the gifts of God are received, not obtained. God’s goodness toward us results in God’s seeking to give us the Holy Spirit – a guide for all of our days.
Some would want the benefits of such a guide, without having first surrendered themselves to the word and will of God. The gifts of God come to those who have embraced the call to discipleship.
The power of the Holy Spirit is not for sale. It cannot be purchased with silver or gold, it cannot be part of a bargain. It is God’s gift and God’s presence in the lives of those who have received into the depths of their inmost being the word of God.
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