"The Empty Manger" Isaiah 64: 1-9; Matthew 24: 36-4

This Advent/Christmas preaching series grows out of the Worship committee's suggestion last year about reflecting on the empty manger.  Each week of Advent, the manger will have something added to it, eventually having the Christ-child there on Christmas Eve.

As you gaze at the chancel are area Sunday and see an empty manger, what will that bring to mind?

My thoughts, not all of which will make the sermon.

1. Empty manger reminds us that we are still waiting.  Matthew passage reminds us that the early church had to turn to stories that gave uncertainty to knowing when Christ would come again, because Christ had not returned as they expected.  How do we live our lives professing belief that Christ will come again, but not knowing when?

2.  Waiting is, of course, and Advent theme.  Henri Nouwen once observed that we in the United States are not very good at waiting.  We consider it a huge waste of time.  Our culture says, "don't just sit there, do something."  Nouwen notes that "waiting is an awful desert between where we are wand were we want to be."  (John Buchanan, "Awaiting God's Reign<' Christian Century, 11/28/12)

3.  The church is called to announce to an oblivious world that we detect God's present in our midst (Journal of Preaching, "Preaching Advent Hope," Joseph Phelps, p. 8).

4.  Empty manger means that there is no clutter.  Imagine your life with not clutter.  How can you be shaped during Advent to become the person God calls you to be when you meet the Christ child?

Which themes resonate with you?

Reflections on "King after King" Jeremiah 23: 1-6; Colossians 1: 15-20

When I went to a preaching seminar several years ago, one of the suggestions offered was to have a concrete response built into every sermon so that the listeners could leave and have something to do in response to hearing the preached Word.  Although yesterday's sermon went as intended and was pretty interesting (in my opinion), I'm not sure it provided a response for the listeners to live out once they left church.   I find that a continual weakness in my preaching, but also a challenge when preaching on particular Sundays in the liturgical calendar.  It is hard to avoid merely preaching about Christ the King and instead preach about how Christ the King offers something for us.  

Just before the conclusion during the Chapel service, I added the line in italics. It came out like the concluding remark of a sermon, but then I added the conclusion I had written.  For the Sanctuary service, I moved it to the final line of the sermon (also in italics). What a difference that seemed to make.  I went from what probably seemed like two conclusions in the Chapel service to a much stronger single conclusion in the Sanctuary service.  Don't know why it was not in the original sermon (it seems so obvious now) or why I slipped it in before the conclusion at the Chapel service, but it found the right place in the Sanctuary service.

“King after King” November 24, 2013; FPC, Troy; Christ the King Sunday; Jeremiah 23: 1-6; Colossians 1: 15-20

Introduction:  Today is Christ the King Sunday, the last Sunday in the liturgical calendar.  Next week we start over again as we begin Advent, the time when we start looking toward the coming of the Christ-child.

Last Sunday to remind us of what the little baby in the manger becomes – he becomes the King, who reigns on earth and in heaven.

If you could make baby Jesus into your kind of king, what would you make him?  In other words, what kind of king are you looking for in your life?

Move 1: Lots of people have looked for kings.

            a.  We remember that way back in the history of the Israelites, long before the time of Jesus, the Israelites wanted a king.

                        1.  That’s right, God’s people wanted a king.

2.      They looked around at all the other groups of people, and they all had kings, so they figured they needed a king as well.

3.  why?  Because everyone else they knew had a king.

                        4.  A relationship with God was not enough.

b.  As we follow the history of the Israelite people, we continue to hear them clamor for a king.

1. Or should we say, a different king.

2. when they did not like the kings that rose to power, they kept asking for change.

3. they wanted a king who would save them.

4. Who would defeat their enemies.

5. Who would bring them victory.

6. Who would make them a world power.

c. Fast forward to the time of Jesus.

1.  There were lots of factions of within the Jewish world.

2.  .  It was not uncommon to have someone who claimed to be “king of the Jews” to rise up from different regions.

2.  Typically, these self-proclaimed “kings” would take on the upper class leaders of the Jewish temple, or take on the Roman government, or take on both.

3. These kings were noted for their zealous approach to overthrow the religious and Roman authorities and for their brutality (Zealot: The Life and Times of Jesus of Nazareth, by Reza Aslan).

4. When they put a sign over Jesus as he was crucified that announced him as “King of the Jews,” it linked him to those others who had come forth claiming to kings.

5.  These “kings” were popular with those who wanted systemic change in their world.

d. Not just a biblical thing

            1.  In his book Revolutionary Summer, author Joseph Ellis focuses on what takes place in the thirteen colonies during the summer of 1776 – you might remember from your history that in Philadelphia the Declaration of Independence was being written and adopted; at the same time the British laid siege to NYC.  I found it fascinating that at this juncture when words of independence were being written and the colonies military forces were at battle with the British, Ellis notes that the sentiment among most of the colonists was that their issue was with the British Parliament – many of the colonists still liked King George of England and would like

As I reflect on wanting a king, I am reminded that even as the United States pulled away from England, the American political leaders distinguished between the rule of England and having a king.  For many of the people involved in the revolution, having a king was not a problem, in fact is could be an asset, but how the king ruled them (i.e. - taxation without representation) was the problem.

2.      Apparently, having a king can be rather comforting.

3. Even today, royalty exists in many countries.  Often with little real power, but these kings and queens symbolize something important.

Move 2:  We might note a problem with kings.

a.      Sometimes kings can be bad.

1.      The prophet Jeremiah declares that the shepherds, the leaders of the Israelites, in other words, the kings, have led the people astray.  They no longer care about the sheep of the flock.

2.       Milton Brasher-Cunningham tells the story of the first year Ginger was in Winchester, she had a number of the young people taking part. One of the girls, who had not grown up in church, asked to be King Herod. As the rehearsal continued and came to her scene, she broke character in the middle of her speech and said, “Wait a minute! Herod’s a bad guy.” Blog, don’t Eat Alone

b.      The Little Prince:  When the little prince visits a new asteroid he meets a king.  ‘Ah! Here is a subject,’ Exclaimed the king, when he saw the little prince coming.  And the little prince asked himself: ‘How could he recognize me when he had never seen me before?’  He did not know how the world is simplified for kings. To them, all men are subjects.   Mt. Sterling, Nov. 26, 1995

1.      The subjects may find comfort in having a king, but they are never valued by the king as anything more than subjects to have and to lead.

2.      I suppose, at his best, a king cares for his subjects out of concern.

3.      But in the final analysis, there is a huge gap between king and servant.

Move 3:  What kind of king do you want?

a. the prophet Jeremiah announced to the Israelites that God was going to take care of them. 

1.  The people waited for God to send a king.

2. And God did, in fact, send a king.

3. But a little bit different kind of king.

b.  Phillip Yancy, in his book Disappointment with God, shares the parable that  Soren Kierkegaard, a 19^th century Danish Christian writer, created to help us understand the kind of king God sent. It is called “The King and the Maiden.” (Parables of Kierkegaard, T. Oden, ed.)

Kierkegaard tells the story of a king who was in love with poor peasant girl. She did not know him personally; he saw her from afar and wanted her for his bride.

At first the king thought he would do what kings normally did; he would send for her, announce his intention to marry her, she would accept and be eternally grateful that he had rescued her from her poor village, etc.

Then the King thought;” I do not want her to love me like that. I want a real love, a real marriage, a real relationship. I want her to love me for me!”

So, the king thought, in order to win his beloved’s hand, he would cover his royalty with a beggar’s cloak and go forth to woo her.

But then he realized that this was a ruse, a trick, and love can only be love if it is completely honest and true. He not only had to appear to be a beggar, he had to really be a beggar.

American writer Phillip Yancey summarizes the conclusion of Kierkegaard’s parable like this:

The king, convinced that he could not elevate the maiden without crushing her freedom, resolved to DESCEND. He clothed himself as a beggar and approached her cottage incognito, with a worn cloak fluttering loosely about him. It was no mere disguise, but a new identity he took on. He renounced the throne to win her hand.(Disappointment with God, 1988, p.110

c.      That sounds like the kind of king Paul describes in his letter to the Colossians.

1.      Jesus, the one who holds all things together, not by power or force, but by love.

2.      Jesus, the one who reconciles the world to God, not by compelling obedience or destroying those who will not obey, but by dying on the cross.

3. Jesus, the one who chooses to be in relationship with us by coming down to earth and joining with us in our humanity.

What kind of king are you looking for today?

Conclusion:  My grandmother loved anything having to do with the royal family of England. This woman who was active in Daughters of the American Revolution still loved the image/legacy of royalty.

I suppose it had everything to do with the pageantry, the dream world where kings and queens protect their subjects and rule with fairness and nobility.

When we declare Christ the king, we declare him King of our broken world.  The king who reigns by love invites us to join with him.

What kind of king are you looking for today?

"King after King" Jeremiah 23: 1-6; colossians 1: 15-20

Sunday is Christ the King Sunday, the last Sunday in the liturgical calendar.  It means that the week before Advent and the waiting for the arrival of Christ in Bethlehem, we remember that the baby in the manger reigns as king.

I've been reading Zealot: The Life and Times of Jesus of Nazareth, by Reza Aslan, which has received quite a bit of controversy in the media.  I'll share my thoughts on that controversy at another time, but I wanted to note that he makes the point that there were lots of Jews, zealots is the term he uses for them, in the time before and after Jesus who tried to overthrow the Roman government and rebel against the upper class leaders of the Jewish temple.  As I reflect on that, I wonder at the irony that Jesus, the one who never really claimed to be "King of the Jews" (although he seemed to accept it when others said it about him), actually was the Messiah, the long awaited "King of the Jews."    Maybe it has something to do with the fact that his kingship looked more like what Paul describes in the Colossians passage than any king the world expected.

Jeremiah's passage reminds us that God's people longed for a king or messiah to save them for many years.

As I reflect on wanting a king, I am reminded that even as the United States pulled away from England, the American political leaders distinguished between the rule of England and having a king.  For many of the people involved in the revolution, having a king was not a problem, in fact is could be an asset, but how the king ruled them (i.e. - taxation without representation) was the problem.  Having a king can be rather comforting, I suppose.

My grandmother loved anything having to do with the royal family of England. This woman who was active in Daughters of the American Revolution still loved the image/legacy of royalty.

I am reminded of this story told by Phillip Yancy Years ago, in the 1840’s, Soren Kierkegaard, a Danish Christian writer, created a parable to help us understand this. It is called “The King and the Maiden.” (Parables of Kierkegaard, T. Oden, ed.)

Kierkegaard tells the story of a king who was in love with poor peasant girl. She did not know him personally; he saw her from afar and wanted her for his bride.

At first the king thought he would do what kings normally did; he would send for her, announce his attention to marry her, she would accept and be eternally grateful that he had rescued her from her poor village, etc.

Then the King thought;” I do not want her to love me like that. I want a real love, a real marriage, a real relationship. I want her to love me for me!”

So, the king thought, in order to win his beloved’s hand, he would cover his royalty with a beggar’s cloak and go forth to woo her.

But then he realized that this was a ruse, a trick, and love can only be love if it is completely honest and true. He not only had to appear to be a beggar, he had to really be a beggar.

American writer Phillip Yancey summarizes the conclusion of Kierkegaard’s parable like this:

The king, convinced that he could not elevate the maiden without crushing her freedom, resolved to DESCEND. He clothed himself as a beggar and approached her cottage incognito, with a worn cloak fluttering loosely about him. It was no mere disguise, but a new identity he took on. He renounced the throne to win her hand.(Disappointment with God, 1988, p.110

Another story about kings:  The first year Ginger was in Winchester, she had a number of the young people taking part. One of the girls, who had not grown up in church, asked to be King Herod. As the rehearsal continued and came to her scene, she broke character in the middle of her speech and said, “Wait a minute! Herod’s a bad guy.” Blog, don’t Eat Alone 

Interesting comparison of kings I ran across a few years ago:   

Poem comparing Christ and Alexander the Great, both of whom died at
33: Jesus and Alexander died at 33; One lived and died for self; the other
for you and me. The Greek died upon a throne, the Jew died upon a cross,
One’s life triumph seemed, the other's but a loss. One walked with mighty
men and the other walked lone. One shed the whole world's blood, the other
gave his own. Jesus and Alexander died at 33. The Greek died at Babylon,
the Jew at Calvary. One made himself go, but the one who was God made
himself loss. One lived but to blast, the other but to bless. When died
the Greek, forever fell his throne of swords, But Jesus died and was raised
by God, to live forever, King of Kings and Lord of Lords.

Reflections on "to Whom Can We Go" John 6: 66-71; I Corinthians 15: 12-19

I really enjoyed doing the work on this sermon and preaching it, although it didn't seem to get much of a response from the congregation, at least across the board.  I continue to discover that often when I really like a sermon, it doesn't resonate as well with the congregation.  It makes me wonder if I am at a different place than most of the congregation, so sermons that speak to me do not speak as well to others?  I do find that I like the sermons that are less structured and more free-flow/stream of consciousness, which may be harder to translate to a congregation.  As I mentioned last Thursday, I'd found this text a while ago and have been waiting to preach it.  It was worth the wait for me!

I changed the conclusion for the Sanctuary service (Chapel conclusion is in italics).  The Sanctuary conclusion was better, but it still could be improved.  it makes me wonder if the closing illustration was didn't fit well enough, which threw my conclusion off. 

The C.S. Lewis story came from another minister's sermon (see the footnote).  Typically, I try to go back to the original source when I read a story in someone else's sermon, but this week I didn't have time to go back to the original source.  The minister whose sermon had this illustration is a very fine preacher, and I read his sermons periodically to get a taste of what other ministers are doing (I have several ministers whose sermons I read). I have found his use of illustrations to be very accurate to the original source (this isn't true of all instances when ministers quote other sources), so I trusted him to be accurate.  I thought it was a great story about C. S. Lewis' conversion experience

“To Whom Can We Go?”  John 6: 66-71; I Corinthians 15: 12-19; November 17, 2013; FPC, Troy;

Move 1: “do you also wish to go away?”

a.  The question Jesus asks the disciples hangs in the air.

b.              At first glance, this seems like a surprising time for Jesus to ask this question.

1.  They have just witnessed the feeding of the 5K.  AS John tells the story, the disciples look out at the gathered crowd and realize that it would take 6 months of their salaries to feed the gathered crowds.

But there is a boy with five loaves of bread and two fish.

Jesus blesses the food and suddenly as the food is passed all are fed, leaving behind 12 baskets of food.

The crowds affirm Jesus as a prophet sent from God.

                        2.  If that was not enough, Jesus then walks on water.

The disciples head out onto the Sea of Capernaum.

The darkness of night envelops them and the seas become rough.

They look out of the boat, and there is Jesus walking toward across the water toward them.

3.  Then Jesus tells the people that instead of manna in the wilderness (an allusion, of course, to the lifesaving act of God to feed the desperate Israelites); they have him, the bread of life.  

c.              Pretty heady stuff.

1.      But not enough for some of those gathered around Jesus.

2.      They still have their doubts.

3.      In fact, some have fled the scene.

Move 2:  “Do you also wish to go away?”

a.              As we hear the question from the safety of our sanctuary, we can quickly say “no.”

But it does not take much to imagine joining the followers who have fled.

b.             No one said following Christ was going to be easy

1.                        Paul discussed this with those first Christians in Corinth.

2.                     What it meant to believe in the resurrection of Christ.

3.                  an act of faith that make them either people who will join Christ in the resurrection, or people who are most to be pitied.

4.                  Following Christ means risking who you are for what you believe.

c. maybe you know that feeling.

            1.  We profess our belief in Jesus Christ.

            2.  We face the death of loved ones or share out faith with others who have experienced death and proclaim our belief in the resurrection.  Can you prove it?  Not really, but you believe.

            2.  As Presbyterians we gather around two sacraments, baptism and the Lord’s Supper: 

                        We take water from the sink in the utility room in the lower gathering area, we take bread made by one of our members; we take juice bought at a local grocery story and declare it to be holy. 

                        We proclaim that the Holy Spirit transforms it into the cleansing water of new life and the body and blood of Christ.

            3.  WE turn to God in prayer day after day, week after week.

                        Most of us never hear an audible voice in return for all the prayers we offer to God (and if we run into someone who says they literally heard God’s voice it scares us).

                        Yet we proclaim that God hears and answers our prayers.

d.              I read a story recently about a hotel in the United Kingdom has placed a copy of E.L. James’s erotic novel Fifty Shades of Grey in each room instead of the Bible.  Defending the switch, the hotel manager said, ‘”The Gideon Bible is full of references to sex and violence, although it’s written using more formal language.  E. L. James’s book is easier to read.” Guests who would like a Bible can ask for one. Christian Century, September 5, 2012 (9).

1.      There is nothing easy about following Christ.

2.      No wonder several in the crowd have given up following Christ.

3.      No wonder Jesus asks the remaining disciples, “Do you also wish to go away?”

Move 3:  Peter answers with his own question: “to whom can we go?”

                        a.  Not a question asked with a lot of confidence or certainty.

1.      Less of a question than the desperate plea from one who knows the world and has met and seen the power of Christ.

2. Peter reminding us that they’ve been touched by the Son of God, nothing else will satisfy

4.       “I’m tired of playing by that dull and pedestrian set of rules, which has everything to do with a litigious, factoid-hungry culture and nothing to do with following Jesus. I don’t come to church for evidence or for a closing argument. I come to experience the presence of God, to sense the mystery of things eternal, and to learn a way of life that makes no sense to those stuck sniffing around for proof. .” Lillian Daniel, when “Spiritual But Not Religious” Is not Enough (166).

b.  There are lots of choices we can make in life, but once we choose to follow Christ, once you say “I believe,” you set your life on a course that leads you to Christ.

           

1. C. S. Lewis may be the most well-known convert to Christianity of the twentieth century.  The last thing Lewis wanted was God.  When he finally did come to God it was only grudgingly.  He describes his conversion:

                        You must picture me alone in that room… night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of [the One] whom I so earnestly desired not to meet.  That which I greatly feared had at last come upon me… I gave in, and admitted that God was God, and knelt and prayed:  perhaps, that night, the most dejected and reluctant convert in all England.”  C. S. Lewis, Surprised by Joy:  The Shape of My Early Life (New York: Harcourt, Brace and Company, 1955), 228-229; this reference was found in Rev. Patrick Willson’s sermon “Let My People Go….for What?” preached at FPC, Albuquerque, NM, July 14, 2013).

            2. We often think of becoming a follower of Christ as if it is the magical change that might take place in or a Disney movie.

            2.  But in C. S. Lewis, in Peter, we discover reluctant disciples who have discovered that they have other option but to follow Christ.

c. Make no mistake.  You are invited

1. Not to certainty.

2.      Not to some fairy tale life.

3.       But you are invited to be touched by the Christ.

4.      To give your life over to him.

5.      To discover the one who offers you what no one and nothing else in the world can offer.

Conclusion:  Alyce McKenzie shares the story of worshipping on a communion Sunday as a visitor at a church.

This particular week people were bringing nonperishable food items and medical supplies forward for "Christmas in July" to restock local food pantry and shelter supplies. Here they came, one with a box of macaroni, another with a box of Band-aids, to place before the altar before kneeling at the railing to receive communion.

Bringing gifts that reflect their discipleship to the Table to meet the Resurrected One whom they follow.

As they filed toward the front, a small child, maybe three years old and judged too young to commune by his mother, was seated on her lap in the second row. A question popped into his eager young mind, and being a child, he had the good sense to shout it out. "Mommy, where are all the people going?" "Shhh," she said. But he would not be shushed. "Where are all the people going?" he demanded, even more loudly. She clamped her hand over his mouth, but not before he cried out "I want to go too!" (http://www.patheos.com/Progressive-Christian/Jesus-Journey-and-Ours-Alyce-McKenzie-08-20-2012.html)

Conclusion:  When Jesus asks, “Do you also wish to go?” we can only join with Peter to ask in return “To whom can we go?” and to share in the answer Peter discovered, “To no one, but to Christ.”

Even the three year old senses that question Peter asks, “to whom can we go” is answered with “No one, but to Christ.”

Amen.

"To Whom Can We Go?" I Corinthians 15: 12-19; John 6: 66-71

At some point in the last year or so, I read the John passage and thought that it would be a fun passage to explore.  Since I am between the stewardship series and the Advent series that will begin in two weeks, I decided to explore this passage.  I paired it with Paul's words to the Corinthians reminding them that they are to be pitied if the Christ is not really raised from the dead.

Leading up the passage in John is the following:  the feeding of the 5K; Jesus walks on water to join the disciples in the boats; Jesus tells the people that instead of manna in the wilderness (an allusion, of course, to the lifesaving act of God to feed the desperate Israelites), they have him, the bread of life.  Pretty heady stuff.

But, some of the disciples find this hard to accept and leave.  When Jesus asks the others if they want to go, Peter responds, "to whom else can we go?"  Is a powerful statement of Peter's faith in Christ, or is it the desperate cry of someone who has tasted the fruit of faith in Christ and realizes that nothing else will satisfy his hunger?

Any thoughts or stories about why you decide(d) to believe in Christ?

Can you imagine not believing in Christ?  

I'm not sure how this fits, or if it does, but I have been reminded of this news story I saw recently:  A hotel in the United Kingdom has placed a copy of E.L. James’s erotic novel Fifty Shades of Grey in each room instead of the Bible.  Defending the switch, the hotel manager said, ‘”The Gideon Bible is full of references to sex and violence, although it’s written using more formal language.  EL James’s book is easier to read.”  Guests who would like a Bible can ask for one. Christian Century, September 5, 2012 (9)

Another thought that came to mind:  “I’m tired of playing by that dull and pedestrian set of rules, which has everything to do with a litigious, factoid-hungry culture and nothing to do with following Jesus.  I don’t come to church for evidence or for a closing argument.  I come to experience the presence of God, to sense the mystery of things eternal, and to learn a way of life that makes no sense to those stuck sniffing around for proof. .”  Lillian Daniel, when “Spiritual But Not Religious” Is not Enough (166)

Reflections on "Celebrating Stewardship" 2 Corinthians 9: 6-15; Matthew 25: 14-30

I thought the sermon went well, although we had a great Minute for Mission, and it probably was a better stewardship message than this sermon was.

The first story went over well at both services.  I had originally included it in the body of the sermon, but decided to put it in the introduction so we could have a little fun to start the sermon and because the theology in the story probably is not the best.  I think it worked as an icebreaker for the stewardship topic just fine.

I also love the story I used in the conclusion at the Chapel service (in italics), but it didn't really fit the sermon (I didn't figure that out until I preached it in the Chapel service).  Consequently, I left it out of the Sanctuary sermon.  I will probably used it another year.  I really like the image it gives us of choosing what we want to value in life.

Both texts were referenced in the sermon. In both cases, a full sermon (or sermons) could be devoted tot he text, but I think I also used them well in this sermon. 

After two weeks of just jumping into the sermon, I had a more formal introduction.  Not sure if it mattered, but I thought that was necessary for the final sermon of the stewardship series so we could all be reminded of what we have done in this series.

"Celebrating Stewardship" 2 Corinthians 9: 6-15; Matthew 25: 14-30; Stewardship series 2013; FPC, Troy;

 Introduction:  We finish the sermon series on stewardship this morning.  As you may recall, we began by reflecting on how we teach stewardship; then how we live stewardship; last week we thought a bit about how we can continue our stewardship even after our deaths; and we finish this morning by celebrating stewardship.

When we take up the offering, we will all be invited to put in our pledge cards and then share in a responsive litany as we commit these gifts to God.

Surely, a good reason for celebrating. 

I am reminded of the story of two men who crashed in their private plane on a South Pacific Island. Both survived. One of the men brushed himself off and then proceeded to run all over the island to see if they had any chance of survival When he returned, he rushed up to the other man and screamed, "This island is uninhabited, there is no food, there is no water. We! Are going to die!"

His friend, who happened to be a Presbyterian, leaned back against the fuselage of the wrecked plane, folded his arms and responded, "No we're not. I’m a Presbyterian, and I make over $250,000 a week."

The first man grabbed his friend and shook him. "Listen, we are on an uninhabited island. There is no food, no water. We are going to die!"

The other man,  unruffled, again responded. "No, I make over $250,000 a week." Mystified, the first man, taken aback with such an answer again repeated, "For the last time, I'm telling you we ARE doomed. There is NO one else on this island. There is NO food. There is NO water. We are, I repeat, we are going to die a  slow death."

Still unfazed, the first man looked the other in the eyes and said, Do not make me say this again. I am a Presbyterian. I make over $250,000 per week........I tithe.  I promise you, the Session is already looking for us.

Okay, a silly story, but I hope as you make your pledges this morning you see it as a reason to celebrate.

Two thoughts:

Move 1: We celebrate when our stewardship challenges us to live in ways that make a difference, that matter to God.

a.           Miller describe an interview he heard of Bill Gates.  Gates noted that he was so rich that there nothing he could not buy.  He went on to note that Microsoft saved him because “he was really more interested in what he was doing than how much money he had.” (my editorial note – now he finds that satisfaction in working with his foundation)

Lots of rich people aren’t happy, Gates said.  Miller’s minister says that “money should be your tool and that you should control it, it shouldn’t control you Blue Like Jazz,  Donald Miller, 192

b.    We know the Matthew passage as the parable of the talents.  

1.    I don’t think Jesus tells us this story to give us investment advice, at least not in the sense that a stock broker might.

2.    Jesus tells this story to emphasize how he calls us to live our lives.

3.     What are called to compare how the one who is given five talents uses his gifts with how the one who is given one talent uses his gift.

 4.    What is the difference?

5.    The one who Christ commends sees the talents he is given as a tool to be used. 

6.    For the other person, the talents are a burden.

7.    it’s almost as if he is afraid of them.

8.      The question “What should I do?” paralyzes him for fear that he might make the wrong choice

c.    When we make our commitment to God, we are choosing to utilize the many blessings God has given to us. 

1.    that means that those pledge cards we give back today are not only important for the pledge you make, but they are important because of the message they send.

2.    They remind the giver and announce to the world that we choose to use the gifts, both our monetary gifts and our others gifts that God has given us to do God’s work in the world.

 Surely, that is cause for celebration.

Move 2: Second thought:  When we get stewardship right, it calls us to be a cheerful giver.

a.    I know I’ve shared this story with you before, but I cannot read Paul’s call to be a cheerful giver without thinking about this story.

1. I have a friend who called me one Sunday afternoon (you may not get these kind of calls, but I do – occupational hazard, I guess) and said, “guess what happened at church today on Commitment Sunday?”

“What?”

“I went to church with a pledge in mind, but then I filled out the pledge card for a lesser amount.  You want to know why?”

“why?”

“Because the minister preached on being a cheerful giver.  He said to only give an amount that would make us cheerful.  I decided that the original amount I was going to pledge did not make me cheerful, so I lowered the amount to what made me cheerful.”

“Really?”  That led to a rather interesting conversation on stewardship.

b.  I've been thinking about what makes us laugh or smile.

 1.     Not giddy laughter or that burst of laughter when we hear the punch line to a joke.

2.    Not the huge smile because we've just won something, or because we are forcing ourselves to look happy for the world.

 3.    That knowing chuckle or smile of deep satisfaction that points to our happiness with what we have done.

 

4.    When Paul calls us to be cheerful givers, I think that’s what he’s talking about – giving that makes us feel satisfied.

 b.    Consider the context in which Paul calls the Corinthians to be cheerful givers.

1.    They are struggling.

2.    Struggling to figure out what it means to be followers of the resurrected Christ.

 3.    Struggling to figure out how to leave as this minority group in the world.

 
4.     Struggling to figure out how they live their daily lives following the one who is no longer in their midst, but has ascended to heaven.

c.  Paul has lots of different ideas, and among those is his call for the Corinthians to be cheerful givers.

1.    Theological reason – God has blessed you abundantly.

2.    Call to discipleship – if you sow sparingly, you reap sparingly; if you sow bountifully, you will reap bountifully;

3.    an agricultural illustration that basically says, if you give just a little, you will receive just  a little return;  if you give away generously, you will get abundance in return.  WE now recognize, of course, that we are back to Jesus’ parable of the talents.

4.    Community – offering of the persecuted Jews in Jerusalem – show your bond of unity by giving to help them.

c.    Paul’s rationale to be cheerful givers in the Corinthians’ context, applies in our context as well.

1.    the basis for our giving is theological – God has blessed us; we return that gift.

2.    Pattern of discipleship – giving ourselves to others; stewardship gives us a concrete response to set the standard for how we live our lives as disciples.

3.    Unity in Christ – these gifts will be used to connect us to support ministries that connect us with each other and connect us with those in our world with whom we minister.

Conclusion: When we put our pledge cards in the offering plate today, we should celebrate.  Not because the stewardship campaign is done, but because we have chosen to give back to God.    Amen.

 

** The following italicized text was the conclusion used during the Chapel service. When Pompeii was being excavated one woman was discovered with her feet headed in the direction of the city gates and escape from the hot, flowing lava, but her face and hands were frozen in place looking and reaching for a bag of pearls.

 

She was stuck in place showing us the choice we make – do we find our reason to celebrate in those possessions that we have; or do we escape from that mindset and discover what it means to be a cheerful giver.