I'm not sure how well the sermon worked. I had fun with it, but it was a tongue-in-cheek sermon for the most part, and I'm not sure how that got interpreted by the congregation. In the chapel service, I got several smiles and some laughter, but in the sanctuary service, the mood seemed a bit more serious. Maybe that was how I came across in those respective settings.
In some ways, I find it harder to preach Advent each year because it seems so contrived. But, as I worked through what it might be like to not have Advent, I realized that this time of preparation really does add a lot of meaning when we finally arrive in Bethlehem.
In preparing the sermon I realized how critical the events of the faith community are to the Advent preparation (or at least mine). The group activities are what I would miss most if we skip Advent. I also realized that the call to repent is the hardest to express during Advent. John the Baptist's call to repent gets easily lost in the sound of Christmas carols and the ringing up of cash registers as we enter this frenzied pre-Christmas time. Of course, the theme of Jesus coming again gets no traction in our Advent thinking.
Introduction: john Grisham's novel Skipping Christmas tells the story of Luther and his wife who decide to skip Christmas. No Christmas preparations, no gift giving, no parties – nothing to do with Christmas. And with the money they will save, they will go on a cruise starting Christmas day.
As I reflected on our Advent journey this year, it occurred to me that most of us would not want to skip Christmas, but we might be willing to skip Advent.
In fact, I found my Top Ten Reasons to skip Advent this year:
Move 1: 10 reasons to skip Advent and go straight to Christmas
Reason #10: Skip Advent hymns
a. I know you would hate to not sing those Advent hymns.
b. You would probably miss the minor keys and somewhat unfamiliar songs.
c. No more “Richard must think the words are important, or why else would he sing this hymn”
d. Imagine singing Christmas carols every Sunday in Dec. and even a Sunday in November.
Reason #9: Skip the Advent candle lighting each week.
a. Worship has been running long lately, so why add something else.
b. One more thing the Worship committee has to find volunteers to do.
c. The candle lighting is an unnecessary addition to our worship.
Reason #8: Skip the purple colors
a. Purple is for Lent anyway.
b. The color purple that calls calls us to be penitent and reflection.
c. Purple with Lent makes sense – getting ready for Maundy, Thursday, then Good Friday, then Easter – that might call for a time of reflection.
d. But Advent – skip Advent and the color purple.
Reason #7: Skip the Advent devotionals
a. Who has the time?
b. The kids probably do not have time in their busy schedules.
c. No more feeling guilty every time you pass the Advent devotional guide on the table and remember that another day has passed without doing it.
Reason #6: Skip that sense of superiority we get from not rushing to Christmas.
a. No more being a retail store and hearing Christmas songs in November and thinking, “I can't believe they are already playing Christmas songs. They don't understand the true meaning of Christmas like I do!”
b. No more feeling guilty about those thoughts because we are going to skip Advent and head for Christmas.
Reason #5: Skip John the Baptist
a. What a strange guy, anyway.
b. Most of us won't miss him, or his harsh words, or his call for us to repent.
c.Barbara Brown Taylor liken John the Baptist to a Doberman pincher that keeps nipping at our heels all through Advent.
d. But we'll jump ahead to baby Jesus and leave John the Baptist out of the story.
Reason # 4: Skip that Jesus will come again stuff.
a. Advent does not just settle for preparing for the birth of Jesus.
b. We are also challenged to look toward the day when Jesus will come again.
c. But if we skip Advent, we will not read texts like the one in Matthew that calls us to be vigilant and be prepared for when Christ will come again.
d. No, we'll just focus on baby Jesus and not worry about anything else that might be coming.
Reason #3: Skip worrying about what you are doing with your life at this very moment.
a. No need read passages like the one we read from Paul's letter to the Romans that calls them to act as if Christ were coming that day.
b. No more hearing John the Baptist call us to repent and being forced to examine our lives to see if what we are doing to prepare to meet Christ.
Reason #2: Skip those extra church activities
a. The Advent dinner takes up another Sunday night.
1. they'll probably have those three guys acting like shepherds again.
2. we might miss the chance to share fellowship, or invite someone to come with us, or
b. the kids have busy schedules so why make time for the program.
c. No Christmas caroling
1. It's generally cold.
2. if you've heard Mario and me lead the singing, then you probably want to skip it anyway!
3. of course, the people we visit might miss it.
Reason #1 to skip Advent: Skip waiting altogether
a. Heinz Ketchup had a very successful pr campaign years ago that was based on the idea of how great it was to anticipate the ketchup finally coming out of the bottle (I bet some here could even sing that song about anticipating).
1. It sounded good, but what did everyone still do when they grabbed the ketchup bottle? Stick a straw in it; or a knife; or shake it really hard; anything to make the ketchup come out of the bottle faster.
2. Anticipation wasn't all that great, after all.
b. Who wants to wait for Christ to come.
c. Who wants to wait for Christmas Eve service.
d. The birth of Jesus is what it is about, so let's just skip the waiting and get to the point.
We can find a lot of compelling reasons to skip Advent, to race to the manger, and to leave all of Advent behind.
But before skipping Advent all together, consider this story Jim Lowry tells about the nativity scene his grandmother put out every year during Advent.
It was not one of those delicate, beautiful, no one can touch it manger scenes. Instead, it was built with children in mind.
His grandmother had a great gourd almost as big as a bushel basket. His grandfather had cut a hole in the side of the gourd and painted the inside dark blue to look like the sky. He dotted the sky with stars and then he did a most remarkable thing. He installed a little electric light in the sky that could be turned on to be the Christmas Star.
Best of all, they had a shoe box filled to overflowing with a wonderful assortment of mix-and-match figures. Most of the figures were chipped and bruised, and the angels’ wings were bent from years of handling and pretending. For weeks before Christmas, as a way of getting ready, the gourd was kept on the floor with the box of figures beside it.
Together they were an invitation for children of all ages to arrange and rearrange the figures and to tell the story to anyone who would listen; it was a chance for little people and big people alike to become part of the story of that remarkable birth. James S. Lowry, “Introducing the Luke Cycle: Advent Preaching for Year C,” Journal for Preachers, Vol. XXI, No. 1, Advent 1997, 9-10.
Conclusion: Advent invites us to be a part of Christ's story. Not just the birth story, but to be a part of the story of the one who came and lived among us; to be part of the story of the who calls us out of our sinfulness to a new way of life, to be part of the story of the one who dies on the cross and claims us as our Savior, to be part of the story of the One who will come again. Amen.
Tuesday, November 30, 2010
Wednesday, November 24, 2010
"skipping Advent"
Short week of preparation with the Thanksgiving holidays. I have taken a page out of John Grisham's book SKIPPING CHRISTMAS and have been reflecting on what we would miss if we skipped Advent and went straight to Christmas, or at least Christmas Eve. In some sense, Advent is a contrived exercise designed to help us prepare for Christmas. What would happen if we did not have this time of preparation and the reflections and activities that take place during Advent?
Would you miss anything about the Advent journey?
Peace,
Richard
Would you miss anything about the Advent journey?
Peace,
Richard
Monday, November 22, 2010
"Serve, Speak, Love"
The sermon went okay. I had higher hopes for the final piece of the preaching series, but I ended with a pretty basic sermon.
It occurred to me that the content of the sermon may be correct, but the challenge is how to take the message and implement it into the life of the church. I think we (that is, the church) can see what is happening and what might be good to do better than we can actually do what needs to be done.
The Cheers illustration was a slight variation of a the Cheers illustration that generally comes to me mind -- the theme song about Cheers being a place "where everybody knows your name." Interestingly, last night I was reading a book on youth ministry and Cheers was referenced in this way. Certainly, the idea that people need a place "where everybody knows your name" is probably true for today's world as well.
I never did find the great story about a loving act that transcended everything else. Maybe next time.
“Serve, Speak, Love” I Corinthians 13; FPC, Troy; 21st Century preaching series; 11/21/10
Introduction: High school and college – Cheers was a very popular sitcom. Bar in Boston; wacky characters gathered each night and shared their stories.
The bartenders Always had some type of greeting when the customers arrived.
Sam: “Norm! How’s it going?”
Norm: “It’s a dog eat dog world, Sammy, and I’m wearing Milk Bone underwear.”
(Reference to this greeting found on Don't Eat Alone: thoughts on food, fatih, family and friends, blog by Milton Brasher-Cunningham, 11/15/2010, http://www.donteatalone.blogspot.com/)
After a day of getting chewed up in the world, Norm needed a place to go where he could connect with people, where he could share his story, where he could be accepted.
Behind the technology of the 21st century, behind the resistance to organized religion, behind the “I want something new and different” are people who want to be connected and want to discover meaning for their lives.
What do we, the church, have to offer them? What do we have to offer ourselves?
Move 1: Serve
a. We continue to see a rise in volunteerism among the younger generation.
1. service seems to offer a point of connection for younger adults.
2.. Older generation did it because it was part of their faith tradition.
3. Younger generation turns to mission despite its connection to faith traditions.
4. In doing so, they find themselves doing what Christ came to do.
b. how do we capitalize on the willingness to engage in mission?
1. Can we use technology in our efforts to engage in mission?
2. Invite people to
Serving others not only connects us with what Christ calls us to do, but gives us opportunities to connect with others in our world.
Move 2: speak
a. Not a recitation of beliefs or an argument for God, but a personal word.
1. People may not want to hear what you believe in a doctrinal sense.
2. But they want to hear your story.
3. They want to hear you share what has given meaning to your life.
4. They want to know what has impacted your life.
5. They want to engage at a personal level about important things.
b. Allow other the opportunity to speak.
1. Listen.
2. Help people articulate what is happening in their lives.
3. what they value.
Move 3: Love
a. Where can a person go to experience love?
1.We live in a world where if you get mad at someone you can remove them as a friend from FB.
2.Or never answer their phone calls or text messages because you have caller id and can easily avoid them.
3.Our technology encourages ever-changing relationships with low standards of commitment.
4.Where can a person go to discover what ti means to be in an ongoing relationship where they can be loved unconditionally?
5.The church ought to be that place.
b. Paul's magnificent commentary on love was not originally written about marriage, but about how to be in relationship with others in their faith community in Corinth.
1. Wow!
2. We have trouble loving like that with our spouse to whom we have expressed a high level of commitment, can Paul calls us to show that kind of love to each other.
3. Don’t Eat Alone, blog by Milton Brasher-Cunningham, 12/8/09 : In 1972, Madeleine L’Engle was struggling with being told that identifying as a Christian would turn some people off. She responded: I wouldn’t mind if to be a Christian were accepted as being the dangerous thing which it is. I wouldn’t mind if, when a group of Christians meet for bread and wine, we might well be interrupted and jailed for subversive activities. I wouldn’t mind if, once again, we were being thrown to the lions. I do mind, desperately, that the word “Christian” means for so many people smugness, and piosity, and holier-than-thouness. Who, today, can recognize a Christian because of “how those Christians love one another”? (98, A Circle of Quiet, Madeleine L’Engle)
b. We need to be that place in the world where people can experience love and learn to love.
c.If I have an incredible FB page, but do not have love, I am an empty post.
If I have 100,000 followers on my Twitter account, but do not have love, I am just a bunch of words.
If I have wonderful mission projects, but do not have love, I am merely work.
If I speak and engage others with fascinating stories of my life, but do not have love, I am just a windy storyteller.
Faith, hope, love abide these three, but the greatest of these is love.
Conclusion: Today is Christ the king Sunday on the liturgical calendar. The last Sunday before we start Advent. The Sunday we celebrate that the Christ child becomes king.
We can both live out our calling as disciples and engage the world in the 21t century when we serve and invite others to serve; when we speak and invite others to speak, when we love and invite others to know God's love.
Amen.
It occurred to me that the content of the sermon may be correct, but the challenge is how to take the message and implement it into the life of the church. I think we (that is, the church) can see what is happening and what might be good to do better than we can actually do what needs to be done.
The Cheers illustration was a slight variation of a the Cheers illustration that generally comes to me mind -- the theme song about Cheers being a place "where everybody knows your name." Interestingly, last night I was reading a book on youth ministry and Cheers was referenced in this way. Certainly, the idea that people need a place "where everybody knows your name" is probably true for today's world as well.
I never did find the great story about a loving act that transcended everything else. Maybe next time.
“Serve, Speak, Love” I Corinthians 13; FPC, Troy; 21st Century preaching series; 11/21/10
Introduction: High school and college – Cheers was a very popular sitcom. Bar in Boston; wacky characters gathered each night and shared their stories.
The bartenders Always had some type of greeting when the customers arrived.
Sam: “Norm! How’s it going?”
Norm: “It’s a dog eat dog world, Sammy, and I’m wearing Milk Bone underwear.”
(Reference to this greeting found on Don't Eat Alone: thoughts on food, fatih, family and friends, blog by Milton Brasher-Cunningham, 11/15/2010, http://www.donteatalone.blogspot.com/)
After a day of getting chewed up in the world, Norm needed a place to go where he could connect with people, where he could share his story, where he could be accepted.
Behind the technology of the 21st century, behind the resistance to organized religion, behind the “I want something new and different” are people who want to be connected and want to discover meaning for their lives.
What do we, the church, have to offer them? What do we have to offer ourselves?
Move 1: Serve
a. We continue to see a rise in volunteerism among the younger generation.
1. service seems to offer a point of connection for younger adults.
2.. Older generation did it because it was part of their faith tradition.
3. Younger generation turns to mission despite its connection to faith traditions.
4. In doing so, they find themselves doing what Christ came to do.
b. how do we capitalize on the willingness to engage in mission?
1. Can we use technology in our efforts to engage in mission?
2. Invite people to
Serving others not only connects us with what Christ calls us to do, but gives us opportunities to connect with others in our world.
Move 2: speak
a. Not a recitation of beliefs or an argument for God, but a personal word.
1. People may not want to hear what you believe in a doctrinal sense.
2. But they want to hear your story.
3. They want to hear you share what has given meaning to your life.
4. They want to know what has impacted your life.
5. They want to engage at a personal level about important things.
b. Allow other the opportunity to speak.
1. Listen.
2. Help people articulate what is happening in their lives.
3. what they value.
Move 3: Love
a. Where can a person go to experience love?
1.We live in a world where if you get mad at someone you can remove them as a friend from FB.
2.Or never answer their phone calls or text messages because you have caller id and can easily avoid them.
3.Our technology encourages ever-changing relationships with low standards of commitment.
4.Where can a person go to discover what ti means to be in an ongoing relationship where they can be loved unconditionally?
5.The church ought to be that place.
b. Paul's magnificent commentary on love was not originally written about marriage, but about how to be in relationship with others in their faith community in Corinth.
1. Wow!
2. We have trouble loving like that with our spouse to whom we have expressed a high level of commitment, can Paul calls us to show that kind of love to each other.
3. Don’t Eat Alone, blog by Milton Brasher-Cunningham, 12/8/09 : In 1972, Madeleine L’Engle was struggling with being told that identifying as a Christian would turn some people off. She responded: I wouldn’t mind if to be a Christian were accepted as being the dangerous thing which it is. I wouldn’t mind if, when a group of Christians meet for bread and wine, we might well be interrupted and jailed for subversive activities. I wouldn’t mind if, once again, we were being thrown to the lions. I do mind, desperately, that the word “Christian” means for so many people smugness, and piosity, and holier-than-thouness. Who, today, can recognize a Christian because of “how those Christians love one another”? (98, A Circle of Quiet, Madeleine L’Engle)
b. We need to be that place in the world where people can experience love and learn to love.
c.If I have an incredible FB page, but do not have love, I am an empty post.
If I have 100,000 followers on my Twitter account, but do not have love, I am just a bunch of words.
If I have wonderful mission projects, but do not have love, I am merely work.
If I speak and engage others with fascinating stories of my life, but do not have love, I am just a windy storyteller.
Faith, hope, love abide these three, but the greatest of these is love.
Conclusion: Today is Christ the king Sunday on the liturgical calendar. The last Sunday before we start Advent. The Sunday we celebrate that the Christ child becomes king.
We can both live out our calling as disciples and engage the world in the 21t century when we serve and invite others to serve; when we speak and invite others to speak, when we love and invite others to know God's love.
Amen.
Thursday, November 18, 2010
"Serve, Speak, Love"
This Sunday is the last Sunday of the series on being a Christian in the 21st century. I've probably ended up at too generic a spot, but I keep reflecting on the idea that the methods may change, but the bottom line for Christians is to bring God's love to those in need to experience it and to continually grow in our realization that God loves us as well. Thus, I have ended up with a portion of I Corinthians 13 for the Scripture lesson.
Have you had any experiences where God's love cut through established boundaries to find you?
Peace,
Richard
Have you had any experiences where God's love cut through established boundaries to find you?
Peace,
Richard
Sunday, November 14, 2010
"Listening for the Word"
"looking for the Word" becomes "Listening for the Word" this week as I will be sitting in a pew listening to Rev. Kazy Hinds, who is our guest preacher for Consecration Sunday. I look forward to hearing her insights on stewardship this year.
Peace,
Richard
Peace,
Richard
Monday, November 8, 2010
Reflections on "Let's Make a Deal"
I'm not sure it was the best theological analysis of stewardship, but I found it fascinating to consider stewardship in the context of the 21st century. I probably need to do some more reflecting on how the church can utilize technology in the area of giving. Left untouched in the sermon are at least these issues:
Is it appropriate to offer people the ability to pay through credit cards when credit card debt is a major problem in our society?
If we emphasize flash giving (immediate gifts sent to help with different crises in the world), how does that dilute or enhance the regular giving?
I think that pointing out how using automatic payments can help a person become a patterned giver was helpful, but who do we deal with the fact that it removes us from the ritual of actually writing the check or presenting the check (or money) in the offering plate (See Dave Conover's post from last week)?
I did not even get into the use of passive fundraising such as having members use their Kroger gift cards or scan their Meijer's or Wal-Mart cards to show they are linked to our church. it's an easy way for the church to earn money, but how does that impact our theology of stewardship?
Lots left unsaid, but you can look below to see what was said!
Introduction:
Move 1: 21st Century innovations
a. New techniques for the technologically adept.
1.Website
a. Requests
b. Provide info
c. Portal for payment.
2. email usage
3.Electronic fund transfers
4.On-line giving: Paypal and credit card giving
b. Expanded opportunities for giving.
c.Changing profile of givers.
1.Wealthy population changing.
2.A more mobile population of all ages, combined with out-migration from smaller towns and rural areas, and more frequent “caravanning” among retirement aged adults, may continue to diminish the appeal and incidence of place based giving.
d. Examples
1.Kiva loans: Kiva was founded in October 2005 by Matt Flannery and Jessica Jackley.[8]
Kiva allows microfinance institutions around the world, called "Field Partners", to post profiles of qualified local entrepreneurs on its website, www.kiva.org. Lenders browse and choose an entrepreneur they wish to fund. As the loan is repaid, the Kiva lenders can withdraw their principal or re-loan it to another entrepreneur.
Lenders' funds are transferred to Kiva through PayPal, which does not collect its usual fees in this case.[4] It is possible to pay by credit card through PayPal's website, even without a PayPal account, but a PayPal account is needed to withdraw funds.[5] Field Partners charge interest to their borrowers, although Kiva claims to keep track of how much interest is charged and will not work with those charging unfair interest rates.[6] Kiva lenders do not receive any interest because they are not registered as a broker with the US government.
As of September 19, 2010, Kiva has distributed $160,822,200 in loans from 757,183 lenders. A total of 220,977 loans have been funded. The average loan size is $382.77. Its current repayment rate is 98.90%.[1] wikipedia
2. Flash Giving: Giving triggered by a national or international disaster. Donors often give on the Internet, collectively giving large amounts in a short period of time. Flash giving– triggered by international conflict, famine, natural disasters, all unfolded instantaneously by the media – has the potential to engage and empower many donors; may be the entry point of primary mode of giving for many donors.
Move 2: Response to the changing expectations and technology.
a. Utilize our technology
1.Web-site -- we have a web-site, but there are no giving opportunities available, except to link to the pcusa.org website for giving opportunities.
2.Bank -- we put the burden on members to set up automatic payments; we do not have automatic withdrawal capabilities yet.
b. Provide flash giving opportunities
1.PDA -- Presbyterian Disaster Assistance offers an immediate way for Presbyterians to donate to crises around the world, with the assurance that PDA, which has been in disaster business for many years, is shepherding the money to the right places.
2.Endowment Fund -- our Endowment Fund sets aside dollars each year to send to PDA when disasters occur in the world.
c.Interpretation
1.SDOP -- Self Development of People has been doing microfinance loans for years.
2.OGHS -- One Great Hour of Sharing supports the Presbyterian Disaster Assistance, which in essence has been offering flash giving for years.
Move 3: Faith perspective still matters
a. Part of our discipleship
1.Sandy McConnell: “We need to give back to God more than the church needs our money
2.“What % of my income is God calling me to give?”
3. Not a church budget question, but a discipleship question.
b. Teach becoming a patterned giver.
1.Some people see making a commitment or a pledge as tying them down.
2.Frees us to not worry about remembering or are you doing enough.
3.After you have have prayerfully been guided by God in making your commitment, you are done.
c.Debunk the idea that our giving is an attempt to get God to respond.
1. If we give the right amount, God will reward us.
2. Sort of, let's make a deal.
2. Exodus – whose hearts will prompt them to give.
Conclusion: Whether the 21st century or first century or in the Israelite's time, the question of stewrdship comes down to what will your heart prompt you to give?
Is it appropriate to offer people the ability to pay through credit cards when credit card debt is a major problem in our society?
If we emphasize flash giving (immediate gifts sent to help with different crises in the world), how does that dilute or enhance the regular giving?
I think that pointing out how using automatic payments can help a person become a patterned giver was helpful, but who do we deal with the fact that it removes us from the ritual of actually writing the check or presenting the check (or money) in the offering plate (See Dave Conover's post from last week)?
I did not even get into the use of passive fundraising such as having members use their Kroger gift cards or scan their Meijer's or Wal-Mart cards to show they are linked to our church. it's an easy way for the church to earn money, but how does that impact our theology of stewardship?
Lots left unsaid, but you can look below to see what was said!
Introduction:
Move 1: 21st Century innovations
a. New techniques for the technologically adept.
1.Website
a. Requests
b. Provide info
c. Portal for payment.
2. email usage
3.Electronic fund transfers
4.On-line giving: Paypal and credit card giving
b. Expanded opportunities for giving.
c.Changing profile of givers.
1.Wealthy population changing.
2.A more mobile population of all ages, combined with out-migration from smaller towns and rural areas, and more frequent “caravanning” among retirement aged adults, may continue to diminish the appeal and incidence of place based giving.
d. Examples
1.Kiva loans: Kiva was founded in October 2005 by Matt Flannery and Jessica Jackley.[8]
Kiva allows microfinance institutions around the world, called "Field Partners", to post profiles of qualified local entrepreneurs on its website, www.kiva.org. Lenders browse and choose an entrepreneur they wish to fund. As the loan is repaid, the Kiva lenders can withdraw their principal or re-loan it to another entrepreneur.
Lenders' funds are transferred to Kiva through PayPal, which does not collect its usual fees in this case.[4] It is possible to pay by credit card through PayPal's website, even without a PayPal account, but a PayPal account is needed to withdraw funds.[5] Field Partners charge interest to their borrowers, although Kiva claims to keep track of how much interest is charged and will not work with those charging unfair interest rates.[6] Kiva lenders do not receive any interest because they are not registered as a broker with the US government.
As of September 19, 2010, Kiva has distributed $160,822,200 in loans from 757,183 lenders. A total of 220,977 loans have been funded. The average loan size is $382.77. Its current repayment rate is 98.90%.[1] wikipedia
2. Flash Giving: Giving triggered by a national or international disaster. Donors often give on the Internet, collectively giving large amounts in a short period of time. Flash giving– triggered by international conflict, famine, natural disasters, all unfolded instantaneously by the media – has the potential to engage and empower many donors; may be the entry point of primary mode of giving for many donors.
Move 2: Response to the changing expectations and technology.
a. Utilize our technology
1.Web-site -- we have a web-site, but there are no giving opportunities available, except to link to the pcusa.org website for giving opportunities.
2.Bank -- we put the burden on members to set up automatic payments; we do not have automatic withdrawal capabilities yet.
b. Provide flash giving opportunities
1.PDA -- Presbyterian Disaster Assistance offers an immediate way for Presbyterians to donate to crises around the world, with the assurance that PDA, which has been in disaster business for many years, is shepherding the money to the right places.
2.Endowment Fund -- our Endowment Fund sets aside dollars each year to send to PDA when disasters occur in the world.
c.Interpretation
1.SDOP -- Self Development of People has been doing microfinance loans for years.
2.OGHS -- One Great Hour of Sharing supports the Presbyterian Disaster Assistance, which in essence has been offering flash giving for years.
Move 3: Faith perspective still matters
a. Part of our discipleship
1.Sandy McConnell: “We need to give back to God more than the church needs our money
2.“What % of my income is God calling me to give?”
3. Not a church budget question, but a discipleship question.
b. Teach becoming a patterned giver.
1.Some people see making a commitment or a pledge as tying them down.
2.Frees us to not worry about remembering or are you doing enough.
3.After you have have prayerfully been guided by God in making your commitment, you are done.
c.Debunk the idea that our giving is an attempt to get God to respond.
1. If we give the right amount, God will reward us.
2. Sort of, let's make a deal.
2. Exodus – whose hearts will prompt them to give.
Conclusion: Whether the 21st century or first century or in the Israelite's time, the question of stewrdship comes down to what will your heart prompt you to give?
Friday, November 5, 2010
"let's make a deal"
This week ties the Consecration Sunday stewardship program with the series on being a Christian in the 21st century. part of the 21st century is the opportunity to utilize tools for giving -- donating through web-sites, using electronic funds transfers, setting up automatic payments with banks, etc. Technology can make it easier to give and to set a pattern for giving.
We also see an explosion of opportunities to give. Again, technology allows for many people and groups to ask us for money. How many of you have received an email with a link asking for a donation for someone's ride for a some type of cure or run for some project? And the sophisticated databases make it much easier for us to be targeted for our giving.
The question of do we tithe just to the church or can we count our other gifts as part of the tithe is not a new question, but perhaps it has greater implications in our world today.
But, as I reflect on stewardship in the 21st century, I think it still comes down to some old-fashioned principles -- patterned givers, that is, people who establish a weekly or monthly pattern to their giving give more. People who make a pledge give more than people who intend to give when they can. People who are asked to consider their giving give more than people who are not asked to engage in a discernment process related to their giving. I don't think more options or using technology changes those historic truths.
Perhaps we ought to recognize a pledge commitment as a gift that we are given. Not that our pledge defines our faith, but our monetary commitment gives us a concrete way to express our commitment to God. Not the only way, certainly, but in a world where people need to be able to measure and see their response, our giving back to God gives us a weekly or monthly reminder of the commitment we make to follow Christ.
What makes you want to give back to God?
Peace,
Richard
We also see an explosion of opportunities to give. Again, technology allows for many people and groups to ask us for money. How many of you have received an email with a link asking for a donation for someone's ride for a some type of cure or run for some project? And the sophisticated databases make it much easier for us to be targeted for our giving.
The question of do we tithe just to the church or can we count our other gifts as part of the tithe is not a new question, but perhaps it has greater implications in our world today.
But, as I reflect on stewardship in the 21st century, I think it still comes down to some old-fashioned principles -- patterned givers, that is, people who establish a weekly or monthly pattern to their giving give more. People who make a pledge give more than people who intend to give when they can. People who are asked to consider their giving give more than people who are not asked to engage in a discernment process related to their giving. I don't think more options or using technology changes those historic truths.
Perhaps we ought to recognize a pledge commitment as a gift that we are given. Not that our pledge defines our faith, but our monetary commitment gives us a concrete way to express our commitment to God. Not the only way, certainly, but in a world where people need to be able to measure and see their response, our giving back to God gives us a weekly or monthly reminder of the commitment we make to follow Christ.
What makes you want to give back to God?
Peace,
Richard
Tuesday, November 2, 2010
Reflections on "No Longer Reformed"
I actually never got to the first point in my notes as I began my sermon preparation -- that is, exploring what it means to be part of the Reformed tradition that has as its mantra Martin Luther's words: "The church reformed, always reforming." Of course, the rich irony of that quote is that after Martin Luther broke away from the Catholic church, he himself became very rigid in what was acceptable as worship and as the church (certainly the Anabaptists killed by the Reformers would not see the Reformers as being open to reform).
Instead, I chose to rehearse (another way of saying repeated) some of the gifts the Presbyterian Church offers to the world. In fact, if you wonder if I ever read your comments, it was a comment sent to me late last week that sent me farther in this direction in the sermon.
I have also found that my sermons have been a bit longer the last few weeks. It is not intentional, but I keep finding more to say on these topics. This series has captivated me as the preacher, which generally means better sermons.
Although not totally connected with the sermons, I have been fascinated to hear the members share how they have discovered God in their lives in the 21st century. Very different stories have been shared, which speaks both to the all-encompassing claim God has on us and the varied people and their stories that gather each week in worship.
Sermon notes:
Introduction: it was October 31, 1517, 493 years ago today, on All Hallow’s Eve. The local priest was pounding a paper, listing 95 debating points on the door of the church. This door functioned as the bulletin board for the academic community in Wittenburg, in what we now call Germany. All the local scholars were sure to check it out. But more than that, tomorrow would be All Saints’ Day and the church and church yard would be packed with local people. On that day Duke Frederick the Wise, the local noble man, would put his substantial collection of sacred relics on display in front of the church. That always attracted a crowd. This local priest was Martin Luther. His 95 debating points became known as his “95 Theses,” and his posting them began the process we now call the Protestant Reformation that led to the splitting off from Catholic church.
As the Reformation played itself out, people knew what they were. They were Catholic or Reformed. For some it was a choice, but for many where you were born or what tradition your regional prince or king followed determined what faith tradition you followed.
Fast forward 493 years and look around at the multitude of faith traditions found in the world and particularly for us the United States. People can choose from among many traditions – Protestant; Catholic; Jewish; Muslim; to name just a few.
And, loyalty to a particular faith tradition is fading.
A 2009 CBNNews.com survey shows most Protestant church-goers are open to a variety of denominations other than the one they currently attend.
Ellison Research, a national marketing company, found 51 percent prefer their denomination, but would consider others. Thirty-three percent of church-goers do not prefer any one denomination.(http://www.cbn.com/cbnnews/us/2009/January/Denominational-Loyalty-on-Decline-)
To slice it another way, Sixteen percent of Protestant churchgoers are exclusively loyal to one denomination, and a total of 67% have a preferred denomination (even if they will consider others).
Let me put that in context for you: people today are as loyal to their faith tradition as they are to what brand of toothpaste they use; or what brand of toilet paper they use; or what type of pain reliever that buy; or what type of soft drink they choose.
·toothpaste (22% exclusive to one brand, with 64% expressing a brand preference)
·bathroom tissue (19% exclusive to one brand, with 59% expressing a brand preference)
·pain reliever (16% exclusive to one brand, with 57% expressing a brand preference)
·soft drinks (14% exclusive to one brand, with 70% expressing a brand preference)
http://www.greymatterresearch.com/index_files/Denominational_Loyalty.htm
On a broader scale, we also live in a time when non-Christians are much more visible in our lives and neighborhoods. In fact, Muslims are one of the fastest growing faith traditions in the United States http://www.adherents.com/rel_USA.html
In this changing face of church in the 21st century, in a world where people do not seem to know or care what it means to be Reformed, much less Presbyterian, how do we, a local congregation, tied to the Presbyterian denomination, live out its calling?
Move 1: How do we respond?
a. On the one hand, those same statistics suggest that now it is easier to win people over to the Presbyterian way of doing things.
1.With less loyalty to faith traditions, we could see members of other churches as our target.
2.If we sell ourselves better than their current churches, we will grow.
3.Of course in that case, the growth of the Presbyterian church will be offset by the decline of other local congregations.
b. I think that approach begs the question – what is our purpose as a church?
1.what does it mean to be called to the fellowship of Jesus Christ, as Paul describes our calling to the Corinthians?
2.I find the Acts passage fascinating because people are worried about what others are doing in the name of God.
3.Gamaliel has a wise response – let them alone; if they are of God, they will prosper and we should have left them alone; if they are not of God, then they will not be around very long.
4.I think we would be wise to not worry about how others are living out their calling, and instead focus on our own calling.
Move 2: We Presbyterians have some important gifts to share with the world.
a. Marj Carpenter tells a story originally told by Pete Peery about a Pennsylvania Quaker farmer, who was talking to his heifer. ‘heifer, thou art a cantankerous cow. Thou knowest I am a peacable man and will not strike thee. What thou dost not know, and what thou has not considered, is that I might sell thee to a Presbyterian.” “In This Corner,” The Presbyterian Outlook, 12/24/2007, 6.
Different gifts from a Quaker, or a Presbyterian, or a Methodist or a Catholic.
Here are some of the gifts we Presbyterians have to share (this is not the complete list, nor are these gifts exclusively Presbyterian.
b. It is okay to think as part of your faith.
1.The Presbyterian Church has traditionally emphasized education.
2.Clergy seminary trained.
3.In a world that increasingly does not want to engage in thoughtful process and instead rely on what I earlier this fall called bumper sticker theology, we invite people to ask questions, to challenge, to disagree.
4.One of the hallmarks of the Reformation was the importance of printing the Bible in the language of the people so that all people could have access to reading or hearing read the biblical texts in their language.
5.That presumed that people could think and interpret Scripture without being told by the church what was the right interpretation.
6.Critique – Careful not to create where only rational thinking is allowed. WE Presbyterians, have been accused at times of being so focused on rational thought we miss the spiritual and emotional side of things.
c.Emphasis on grace.
1.Martin Luther's discovery of God's grace was at the heart of his disagreement with the Catholic church.
2.He discovered in Paul's letter to the Romans that he did not have to earn salvation or that salvation could not be purchased for him by giving money to the Catholic church.
3.From those theological roots, we bring to our world today a reminder that God's grace lovingly welcomes us.
4.This is in contrast to many traditions that approach their faith from the perspective of fear. The threat of hell being the most compelling reason to turn to God.
5.We turn to God because God has lovingly claimed us, not because we fear an angry God.
6.Critique – grace without a response seems empty. Luther did not like James' letter than talked about works, but I think we recognize in James' mention of works that we respond to God's grace by living our lives in ways that show God's grace.
d.We model shared leadership
1.We have a system of governing our church that relies on many people in leadership.
2.There is not a Pope, a bishop or a minister who gets to make the decisions for the church.
3.We have a Session, elected by the congregation, to work together to lead the congregation.
4.We have welcomed women to ordained office as minister, elder and deacon.
5. WE are required to have leadership reflect the demographics of our congregation.
5.While that may seem like a no-brainer to us who gather here today, there are still many churches that deprive women leadership roles.
6.And certainly there are churches that defer all leadership decisions to the minister.
7.Constant struggle to be open to shared leadership.
e. Mission
1. Traditionally, Presbyterians have had a huge commitment to mission work.
2. Marj Carpenter, who tells the story of mission in the Presbyterian church better than anyone I know, has often noted that the Presbyterian Church has opened more mission fields in the world than any other denomination.
3. this congregation has self-identified itself as having a huge concern and passion for mission work.
4. In a self-centered world where concern for one's own self often takes first place; in a world where church's struggling to survive find it very easy to become only concerned about themselves, our commitment to mission ought to serve as a reminder that Christ sends us into the world to serve.
6. In other words, in our world where people get voted off the island or the lesser dancers get booted off the stage, or the people who lose less weight get sent home, we show that God cares about those voted off, booted off and sent home people.
7. And we are called to extend that care beyond ourselves to all in the world who need food, clothing and shelter, and freedom from oppression and injustice.
8. Challenge – to claim our identity as the body of Christ, instead of becoming like any other group that offers assistance.
9. We are continually challenged to figure out how to link our commitment to serving others with the God who sends us to serve.
8. In other words, people need to be fed physically and spiritually.
Conclusion: Almost 25 years ago I moved to a small town in east TX – Corsicana. I went to the Presbyterian church (they had one) when I was in town on Sunday. No one spoke to me for three months, except the minister, so naturally I joined. Then, no one spoke to me for another 3 months (I think it might have been because I wore a sweater in the new member photo instead of the expected coat and tie).
At the same time, I joined a young, single, adult group that was hosted by the Methodist church. Everyone in the group but me belonged to the Methodist church. I even moved in with the Associate Pastor of the Methodist church so we could both save some money.
People would ask me, “why don't you join the Methodist church?” I thought the question was crazy – I was Presbyterian, after all.
I also might note that I bought the same type of toothpaste every time.
Now, I use whatever toothpaste my wife brings home from the office. I'm partial to the fruity kids flavors, but also like the clean, crisp taste of some of those extra white toothpastes.
And, if I were to move to Corsicana, TX or Troy, OH as a young adult, I would go to the Methodist Church, the Presbyterian Church, or the Catholic Church or the UCC church.
It is in that world that we share our gifts, our uniquely Presbyterian gifts.
Instead, I chose to rehearse (another way of saying repeated) some of the gifts the Presbyterian Church offers to the world. In fact, if you wonder if I ever read your comments, it was a comment sent to me late last week that sent me farther in this direction in the sermon.
I have also found that my sermons have been a bit longer the last few weeks. It is not intentional, but I keep finding more to say on these topics. This series has captivated me as the preacher, which generally means better sermons.
Although not totally connected with the sermons, I have been fascinated to hear the members share how they have discovered God in their lives in the 21st century. Very different stories have been shared, which speaks both to the all-encompassing claim God has on us and the varied people and their stories that gather each week in worship.
Sermon notes:
Introduction: it was October 31, 1517, 493 years ago today, on All Hallow’s Eve. The local priest was pounding a paper, listing 95 debating points on the door of the church. This door functioned as the bulletin board for the academic community in Wittenburg, in what we now call Germany. All the local scholars were sure to check it out. But more than that, tomorrow would be All Saints’ Day and the church and church yard would be packed with local people. On that day Duke Frederick the Wise, the local noble man, would put his substantial collection of sacred relics on display in front of the church. That always attracted a crowd. This local priest was Martin Luther. His 95 debating points became known as his “95 Theses,” and his posting them began the process we now call the Protestant Reformation that led to the splitting off from Catholic church.
As the Reformation played itself out, people knew what they were. They were Catholic or Reformed. For some it was a choice, but for many where you were born or what tradition your regional prince or king followed determined what faith tradition you followed.
Fast forward 493 years and look around at the multitude of faith traditions found in the world and particularly for us the United States. People can choose from among many traditions – Protestant; Catholic; Jewish; Muslim; to name just a few.
And, loyalty to a particular faith tradition is fading.
A 2009 CBNNews.com survey shows most Protestant church-goers are open to a variety of denominations other than the one they currently attend.
Ellison Research, a national marketing company, found 51 percent prefer their denomination, but would consider others. Thirty-three percent of church-goers do not prefer any one denomination.(http://www.cbn.com/cbnnews/us/2009/January/Denominational-Loyalty-on-Decline-)
To slice it another way, Sixteen percent of Protestant churchgoers are exclusively loyal to one denomination, and a total of 67% have a preferred denomination (even if they will consider others).
Let me put that in context for you: people today are as loyal to their faith tradition as they are to what brand of toothpaste they use; or what brand of toilet paper they use; or what type of pain reliever that buy; or what type of soft drink they choose.
·toothpaste (22% exclusive to one brand, with 64% expressing a brand preference)
·bathroom tissue (19% exclusive to one brand, with 59% expressing a brand preference)
·pain reliever (16% exclusive to one brand, with 57% expressing a brand preference)
·soft drinks (14% exclusive to one brand, with 70% expressing a brand preference)
http://www.greymatterresearch.com/index_files/Denominational_Loyalty.htm
On a broader scale, we also live in a time when non-Christians are much more visible in our lives and neighborhoods. In fact, Muslims are one of the fastest growing faith traditions in the United States http://www.adherents.com/rel_USA.html
In this changing face of church in the 21st century, in a world where people do not seem to know or care what it means to be Reformed, much less Presbyterian, how do we, a local congregation, tied to the Presbyterian denomination, live out its calling?
Move 1: How do we respond?
a. On the one hand, those same statistics suggest that now it is easier to win people over to the Presbyterian way of doing things.
1.With less loyalty to faith traditions, we could see members of other churches as our target.
2.If we sell ourselves better than their current churches, we will grow.
3.Of course in that case, the growth of the Presbyterian church will be offset by the decline of other local congregations.
b. I think that approach begs the question – what is our purpose as a church?
1.what does it mean to be called to the fellowship of Jesus Christ, as Paul describes our calling to the Corinthians?
2.I find the Acts passage fascinating because people are worried about what others are doing in the name of God.
3.Gamaliel has a wise response – let them alone; if they are of God, they will prosper and we should have left them alone; if they are not of God, then they will not be around very long.
4.I think we would be wise to not worry about how others are living out their calling, and instead focus on our own calling.
Move 2: We Presbyterians have some important gifts to share with the world.
a. Marj Carpenter tells a story originally told by Pete Peery about a Pennsylvania Quaker farmer, who was talking to his heifer. ‘heifer, thou art a cantankerous cow. Thou knowest I am a peacable man and will not strike thee. What thou dost not know, and what thou has not considered, is that I might sell thee to a Presbyterian.” “In This Corner,” The Presbyterian Outlook, 12/24/2007, 6.
Different gifts from a Quaker, or a Presbyterian, or a Methodist or a Catholic.
Here are some of the gifts we Presbyterians have to share (this is not the complete list, nor are these gifts exclusively Presbyterian.
b. It is okay to think as part of your faith.
1.The Presbyterian Church has traditionally emphasized education.
2.Clergy seminary trained.
3.In a world that increasingly does not want to engage in thoughtful process and instead rely on what I earlier this fall called bumper sticker theology, we invite people to ask questions, to challenge, to disagree.
4.One of the hallmarks of the Reformation was the importance of printing the Bible in the language of the people so that all people could have access to reading or hearing read the biblical texts in their language.
5.That presumed that people could think and interpret Scripture without being told by the church what was the right interpretation.
6.Critique – Careful not to create where only rational thinking is allowed. WE Presbyterians, have been accused at times of being so focused on rational thought we miss the spiritual and emotional side of things.
c.Emphasis on grace.
1.Martin Luther's discovery of God's grace was at the heart of his disagreement with the Catholic church.
2.He discovered in Paul's letter to the Romans that he did not have to earn salvation or that salvation could not be purchased for him by giving money to the Catholic church.
3.From those theological roots, we bring to our world today a reminder that God's grace lovingly welcomes us.
4.This is in contrast to many traditions that approach their faith from the perspective of fear. The threat of hell being the most compelling reason to turn to God.
5.We turn to God because God has lovingly claimed us, not because we fear an angry God.
6.Critique – grace without a response seems empty. Luther did not like James' letter than talked about works, but I think we recognize in James' mention of works that we respond to God's grace by living our lives in ways that show God's grace.
d.We model shared leadership
1.We have a system of governing our church that relies on many people in leadership.
2.There is not a Pope, a bishop or a minister who gets to make the decisions for the church.
3.We have a Session, elected by the congregation, to work together to lead the congregation.
4.We have welcomed women to ordained office as minister, elder and deacon.
5. WE are required to have leadership reflect the demographics of our congregation.
5.While that may seem like a no-brainer to us who gather here today, there are still many churches that deprive women leadership roles.
6.And certainly there are churches that defer all leadership decisions to the minister.
7.Constant struggle to be open to shared leadership.
e. Mission
1. Traditionally, Presbyterians have had a huge commitment to mission work.
2. Marj Carpenter, who tells the story of mission in the Presbyterian church better than anyone I know, has often noted that the Presbyterian Church has opened more mission fields in the world than any other denomination.
3. this congregation has self-identified itself as having a huge concern and passion for mission work.
4. In a self-centered world where concern for one's own self often takes first place; in a world where church's struggling to survive find it very easy to become only concerned about themselves, our commitment to mission ought to serve as a reminder that Christ sends us into the world to serve.
6. In other words, in our world where people get voted off the island or the lesser dancers get booted off the stage, or the people who lose less weight get sent home, we show that God cares about those voted off, booted off and sent home people.
7. And we are called to extend that care beyond ourselves to all in the world who need food, clothing and shelter, and freedom from oppression and injustice.
8. Challenge – to claim our identity as the body of Christ, instead of becoming like any other group that offers assistance.
9. We are continually challenged to figure out how to link our commitment to serving others with the God who sends us to serve.
8. In other words, people need to be fed physically and spiritually.
Conclusion: Almost 25 years ago I moved to a small town in east TX – Corsicana. I went to the Presbyterian church (they had one) when I was in town on Sunday. No one spoke to me for three months, except the minister, so naturally I joined. Then, no one spoke to me for another 3 months (I think it might have been because I wore a sweater in the new member photo instead of the expected coat and tie).
At the same time, I joined a young, single, adult group that was hosted by the Methodist church. Everyone in the group but me belonged to the Methodist church. I even moved in with the Associate Pastor of the Methodist church so we could both save some money.
People would ask me, “why don't you join the Methodist church?” I thought the question was crazy – I was Presbyterian, after all.
I also might note that I bought the same type of toothpaste every time.
Now, I use whatever toothpaste my wife brings home from the office. I'm partial to the fruity kids flavors, but also like the clean, crisp taste of some of those extra white toothpastes.
And, if I were to move to Corsicana, TX or Troy, OH as a young adult, I would go to the Methodist Church, the Presbyterian Church, or the Catholic Church or the UCC church.
It is in that world that we share our gifts, our uniquely Presbyterian gifts.
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