Original Prayers, Aug/Sept

AUGUST 14
Let us pray to the Lord, saying, Lord, hear our prayer.

Gracious God, we ask that we, your church, may be inspired and empowered into faithful ministry this day. As we ask you to bless our leaders, we also ask you to help us to discern how we might participate in the fulfillment of your will, renewing your church through the power of your Spirit. We pray to you, Lord;
Lord, hear our prayer.
We pray for the leaders of the nations, especially our Queen, Prime Minister, Premier, and all our elected officials; that they may govern with hearts set on justice and truth. In our own positions of authority, we ask you to teach us to love others as you have loved us. We pray to you, Lord;
Lord, hear our prayer.
We pray for your world, hoping that it will become a place of peace and justice; not just between countries and regions but also in our hearts and our communities. Encourage us to be agents of change, to establish and maintain holy interactions that reflect your glory. We pray to you, Lord;
Lord, hear our prayer.
We pray for our home communities; the gifts of this area that we are blessed to share. Remind us to appreciate the natural beauty; encourage us to welcome all who travel here; open our hearts to extend true welcome to everyone we encounter. Help us to shine your light in this place. We pray to you, Lord;
Lord, hear our prayer.
We call to mind those who are experiencing sickness in mind, body, or spirit. (pause)
We remember those who have died, and ask you to comfort all who mourn. (pause)
We ask you to strengthen and relieve those who are in need, working through our hands and skills. Keep us mindful of the needs of others, so our actions demonstrate your healing wonders. We pray to you, Lord;
Lord, hear our prayer.
We offer our prayers of praise and gratitude; celebrating the abundant blessings of this life. Guide our minds to patterns of thanksgiving, that our lives may reflect the goodness that you have shown to us. Help us to live every day into the truth and promise of your life-giving Resurrection. We pray to you, Lord;
Lord, hear our prayer.Amen.




21 AUGUST
Taking refuge in the Lord, and leaning upon God for strength and salvation, we respond to the petition “Hear our prayer” with “Our praise shall be always of you!”

Loving God, you have entrusted us to be your church: a sacred gathering to hear your word, raise prayers, and respond to the needs of the world. We ask you to bring us your healing, that we may live as people who trust in your Resurrection hope. Bless those who lead us, that they may faithfully reflect your glory. Hear our prayer,
Our praise shall be always of you!
You who are ruler of heaven and earth, you empower us to select leaders of the nations for our time and space. We ask you to bless all in authority, that their governance may be based in justice, truth, and peace. Inspire us to participate in ways that lift up the goodwill of all. Hear our prayer,
Our praise shall be always of you!
We pray for ourselves and for our homes: may we see the goodness in each other, and respond with living kindness. May we see your face as we delight in the joys of this day: in music, in youthful energy, in companionship, in every opportunity before us. Strengthen our faith and keep us always in hope. Hear our prayer,
Our praise shall be always of you!
Creator God, as we enjoy our time in this life, help us to support and advocate for the most vulnerable – of people and nations, species and ecosystems. Give us the creativity and confidence to make your world an Eden of joy and felicity, for all to share, in this generation and the future. Hear our prayer,
Our praise shall be always of you!
Free us from all that denies us the fullness of life: the ills of society, the denial of compassion, the pain of apathy. We ask you to comfort and sustain those who are sick, lonely, oppressed, or ignored. Show us ways that we may serve you through the needs of our community. Hear our prayer,
Our praise shall be always of you!
We thank you, Lord, for all the goodness of this life: for the gifts of love and laughter, for the normal moments of care and concern, for the blessings both big and small. You pour out your grace upon us all, and we are grateful for each moment. Hear our prayer,
Our praise shall be always of you!
You know our needs before we ask, and you have already given us more than we can ask or imagine. We ask you to answer our prayers as may be best for us; and to help us see your presence in the answers we receive. Set us free from all that ails us; let our faith make us well; that we may stand and praise your holy name. Amen.

28 AUGUST

Holy God, you call us to prayer, taught us how to pray, and you hear our every word. We respond to “Lord, hear our prayer” with “Lord, graciously hear us.”

We pray for the church as the body of your Christ; help us to keep our focus on our call to pray and serve; to know you well and to help others come to know you. We ask you to bless our leaders as they help us live to praise your glory. Lord, hear our prayer;
Lord, graciously hear us.
We pray for all who exercise rule and authority, especially Queen Elizabeth, the Prime Minister, the Premier, and all elected officials. Guide their governance that they may defer to your power and grace, so that all may live in peace and concord. Lord, hear our prayer;
Lord, graciously hear us.
We pray for our communities, and all who live and visit here. As we enter our last week of summer, help us to retain all the goodness we have known this season, and cast off any adversity that clings to us. We pray for ourselves, that we may be faithful ministers of your love. Lord, hear our prayer;
Lord, graciously hear us.
We pray for the life of the world: For all your children, for all your creatures, for all your creation. Inspire us to think and act in ways that your lasting peace may be known throughout this age into eternity. Lord, hear our prayer;
Lord, graciously hear us.
We pray for those suffer injury, sickness, or loss: may the words we speak carry your compassion; may the actions we take convey your healing presence. We pause to call to mind the names we carry in our hearts, and to consider those who have no one else to pray for them. (pause) Lord, hear our prayer;
Lord, graciously hear us.
We pray with gratitude for the blessings of this life, for the promises of life eternal with those we love but see no more. Help us every day to find the new joys you are showing us. We lift our hearts to praise you and give you glory. Lord, hear our prayer;
Lord, graciously hear us. Amen.






PRAYERS 18 sept 2022

Merciful Lord, we pray for all who call themselves Christians; as we confess the name of Christ, may we be filled with the Holy Spirit that all our doings may proclaim your glory. Help us to live into our calling as holy people.
Lord, hear our prayer.
We pray for the church; that our leaders may be faithful to their calling and rightly proclaim the word of truth. May we be inspired to acts of justice and peace through their leadership.
Lord, hear our prayer.
We continue to give thanks for the life and Witness of Her Late Majesty Queen Elizabeth; and we hold before you His Majesty King Charles; that he may order all things in wisdom and equity, righteousness and peace, to the honour of your name, and the good of your Church and people.
Lord, hear our prayer.
We pray for the leaders of the nations, the government officials and civil servants; and for those in authority, that all your people may live peaceable and productive lives.
Lord, hear our prayer.
We pray for our community; asking you to strengthen the unity of our human family. Cleanse our hearts of prejudice and selfishness, and inspire us to find new ways of serving one another with integrity and grace.
Lord, hear our prayer.
We hold before you those places experiencing conflict (pause); those places experiencing devastation (pause); those places experiencing unrest (pause); those places experiencing exploitation (pause). Teach us to love your creation and each other that we may live in harmony.
Lord, hear our prayer.
Set free all who are bound by fear and despair, and all who are victims of unjust societies and structures. Strengthen those who give their energy and skill to care for those in need of healing. We hold before you in our hearts and minds those who we know to be sick (pause); those who have died and their loved ones who mourn (pause). May we be the hands of Christ offering a healing balm to all in need.
Lord, hear our prayer.
Eternal God: in the midst of change, you are our constant. Hear our prayers of thanksgiving for all the blessings of this life, and for the privilege to come together in faith and truth. Grant us courage; grant us wisdom; grant us your peace.
Lord, hear our prayer. Amen.

 

Sermon, Pente +15 (C)

We have had a gorgeous week this week! It’s that beautiful time of year when the days are still bright and sunny but the mornings and evenings are starting to have that bite of coolness. The colours and briskness of fall can be a joyful time! And we still have plenty of time to be bringing in the harvest from the gardens, when our kitchens may smell of the jams and soups and preserves that we’re still making, when the first wafts of ‘pumpkin spice’ are just starting to float through the air….

Yet the readings today take us to a different reality, where it’s not quite as positive and happy. Let’s consider these chronologically.

Jeremiah offers a lamentation that the harvest is past – not just in, but gone and done. Summer is ended - and we’re still not delivered. Our joy is gone, grief is upon us, and our hearts are sick. Eek.
And we know that Jeremiah’s not speaking about a harvest of pumpkins and tomatoes; but of spiritual fruits and bountiful souls.

Then we move to our psalm. Which starts out with a we/they division, and insults – heathens! The word itself was a stronger insult in biblical times than it is now. For these days, heathen means uncivilized and uneducated. In the Hebrew, however, the word hag-gO-yim meant people of the heath, or of the fields or nations. THOSE people, who not only were uneducated but considered unteachable. Useless for anything but hard labour. Not even worthy of steady shelter or community. The attitude demonstrates the very inhumaneness of humanity.
Ouch. No wonder the plea for salvation continues!

Then we move on to the Gospel. Yes, let’s go to the Gospel - the good news – the scriptures we turn to for comfort and peace and calmness.
Unless the passage we read doesn’t seem to make sense… like this week’s passage speaking about a dishonest manager who is being upheld. A parable about devotion, about choosing our masters; a warning to look at who we have given our devotion to. All this wrapped up into a lecture about economics.
Yet the hope starts to come through, as all those who would hear the words of Jesus start to reflect not on what we do with our earthly possessions, but also what we do with our faith – our heavenly promise. There’s a LOT for all of us to think about there!

And then Timothy gets a letter – from a friend who has suggested that he stay where he is, in Ephesus, because the community’s a hot mess. They’re putting the FUN in dysfunction. They have folks who are not teaching the truth of God’s law – but instead adapting it to their own use and benefit. They aren’t just uneducated, they are intentionally rejecting the Good News of God. And not just the hoi poloi doing this for themselves – but inviting others into their skewed and unsustainable system.

It's a bit overwhelming, isn’t it?
But: life can be overwhelming at times. We can all feel overrun by the happenings of our lives and of the world. From our hearts’ desires to the global structure in which we live, we know things are not perfect.
So what are we to do?

Well, we don’t give up. We don’t walk away – instead, we go deeper into the scriptures.
Because within the scriptures is the solution to the banality and frailty and challenges of this life.
Within scriptures, we see our journey always returning to God.
We meet the person of Jesus and know the presence of Christ.
We encounter the divine in ways that are both intimately personal and profoundly communal.
The scriptures ground us, and guide us home.

And today: the scriptures lead us on that journey through prayer.
This is explicit in the letter to Timothy. We hear in this letter not just a how-to manual on how to restore the conduct of the church, but the call to community: through prayer. Prayer is how it starts: Paul is very clear about that. The church prays.
And we – the church of this place and this time - We’re called to pray first and foremost. Not as an afterthought, but first of all. Pray. For everyone, whether we want to or not. We’re called to offer supplications, prayers, intercessions, and thanksgivings.
Prayer, Paul reminds Timothy, is how the church connects; it’s how the church is directed into ministry; it’s how the church overcomes the challenges of the world. Thus They – we - are called to pray.

We pray.
Like the folks lamenting in Jeremiah, who in the midst of their turmoil, are called to pray. They’re called to look beyond the perception of utter bleakness to become satisfied with what is before them. There is anger, there is hurt, there is ill health.
And because of that they are challenged to pray for their leaders, to be the kind of people who worry about their people; to be rulers who bring the balm, the physician, the health, the end of grief. They – we - are called to pray.

We pray.
Like the people in the psalm, as Jerusalem lies in ruins, are called to pray. To look beyond the defiled temple, the blood poured out in the streets, the taunting and derision of neighbours. They’re called to pray for leaders who will journey with them beyond the earthly pain and anguish, and strive with them to seek the true glory of God’s name, who will journey with them through earthly conflict into heavenly compassion, who will journey with them as they transgress from shared anger into a time of the multitude knowing the power and mercy of God. They – we - are called to pray.


We pray.
Like the people baffled by Luke’s accounting of a parable that sounds inconsistent, contradictory, and incomprehensible. Jesus challenges them to pray for those masters whose extreme wealth does not minimise their cruelty towards those who owe him, and managers who only look after themselves and their earthly future, and for indebted folks who could be accused of changing their own debt sheets should they be caught, yet who see no other option before them.
The people are called to pray – for leaders without dignity or integrity, who have succumbed to the seductive corruption of financial wealth, who cannot resist the temptation to increase wealth at the ongoing expense of the poor who are barely surviving. To pray for anyone who is serving two masters, for those who are serving only the master of wealth, for those who are primarily serving only the Master, our Lord.
They – we - are called to pray.

Then we have the scripture of our own lives. The examples we set for others as we live our lives, day in and day out. We are called to pray for our own situation, for our leaders, for those in authority in our time.
For the victims of violence; and for the perpetrators.
For the people who are oppressed, and for their oppressors.
For those who experience need, and for those who turn away to avoid the discomfort of seeing need.
For the leaders whose decisions make us shout for joy, and those whose decisions make us cry in frustration.

We’re called to pray.
So I invite us to pray. To pray when we understand things, and when we don’t.
To pray when we are happy or sad or frustrated or ambivalent.
I invite us to pray when we know what to pray for, and especially when we don’t know what to pray for.

I invite us to pray: in our ignorance, in our knowledge, in our arrogance, in our humility.
For prayer takes us beyond ourselves;
beyond our preconceived notions; beyond our inward focus.
Prayer takes us to the place where God guides us:
to the place of peace and love; the place of our sustaining faith;
the place of our salvific assurance; the place where we truly belong.
It is prayer takes us home: where our true and only Master waits and welcomes.
Let us truly serve the Master who matters; the love who hears all our prayers. Amen.

Sermon, Pente +14

I don’t know about you, but the gospel today speaks to me about hope, and renewal.
Now, in fairness, the Gospel *always* speaks about the hope of Christ and the renewal of the Spirit. Sometimes it’s just a little bit easier to find.

So I’m going to invite us to a bit of a deep dive with the holy words this morning – because we can put ourselves into this scenario – in fact, all of them.

It starts with some grumbling. We’ve got some bad-tempered folks, who are accustomed to getting their own way. They have titles and prestige and historical authority, so they get rather perturbed when Jesus’ messages of hope and renewal for all people really throws them for a loop.
And they grumble.
Interesting thing, though, when people grumble. They’re making noise to indicate that there has been an unsettling reality… but grumbling doesn’t do anything to fix it.
Think about when you’re hungry – your body lets you know something’s not right by grumbling in the stomach – and we hear that, and know we need to address the situation.
Because grumbling on its own isn’t a solution. It’s just a complaint.
Yet the Pharisees and scribes today are trying to use it as that – they’re trying to make enough negative noise about Jesus, that he’ll just go away – and they can go back to being on top of things.
And the noise they’re making – they don’t want a solution – they want to shame and blame – so they attack his character. Who does this guy think he is? They seem to ask. He *welcomes* sinners. Even EATS with them.
Ew.

How awkward, then, when Jesus doesn’t reply to their juvenile grumbling.
Instead he jumps into the parables. The lost sheep: was found, and they rejoiced!
The lost coin – was located – and they rejoiced!
And sinners who repent and return to God – truly, all of heaven and earth is invited to rejoice!

So it would be really easy for us to hear the message of rejoicing. The celebration. The goodness!
And rejoicing IS good! Especially in the context that Jesus shares – these are not private parties, these are broad episodes of delight where folks are invited to gather together around a singular purpose – the return of what was lost.

Yet these parables also invite us to look at what’s happening from a broader perspective.
Because there’s something that needs to happen before something is found – the sheep, the coin, the sinner – whatever.
And that is: loss.
The sheep: was lost. The coin: was lost. The people: were lost.

We don’t like, as humans, to admit that we have not been perfect. We like to be right; and that means we don’t generally advertise our shortcomings!
So for the folks in these parables to admit that something had been lost – well that’s a big deal.
The one tending the flock – likely these were not his own sheep. He would have been an employee; having been given responsibility over the flock.
Thus, every one matters. The lost, the found, the always-there.
Even a 1% loss – that one sheep out of a hundred – is too much.
So when the one is found, the shepherd comes back – and though he could just keep tending the flock, and not tell anyone that his shepherding skills that day weren’t great – he admits that he lost a sheep. And went to find the sheep – thus the community is invited to rejoice with him.

The woman’s lost coin – one of her 10 – well now we’re chatting about 10% of her wealth! 10% of her economic stability. It’s possible, even, given the context, that this was 10% of her dowry… and thus 10% of her future.
That coin is a big deal to her!
And she’s alone in the house when she notices it is lost; and alone in the house when she has found it.
Yet she breaks through any social embarrassment in order to invite folks to celebrate with her: she calls her friends and neighbours together and tells them that she had lost a coin.
She’s not worried about being called careless or thoughtless; she’s so elated by having found the errant coin that she invites a celebration.

There’s a few parallels in the shepherd and the woman – that go beyond finding what they have lost.
These parallels are insinuated in the message that Jesus is sharing, when he speaks of the return of sinners to the family of God.

In all of these cases, the person dwells with humility.
As the saying goes: Pobody’s Nerfect.
We all make mistakes; we all lose things, we all drop the ball – or the coin.
And it’s okay: it’s helpful, in fact when we can recognise our own humility. Being realistic in our self-assessment. In fact, it can be liberating when we free ourselves from the burden of trying to appear perfect before our friends and neighbours. Because they aren’t perfect either – and that’s okay.
God didn’t make us to BE perfect. Hence the opportunity to repent and return to the Lord: and to join the rejoicing angels.

The second thing that these parables have in common is the call to honesty. To have a realistic and practical awareness of ourselves. The shepherd lost a sheep – yup. It doesn’t mean he’s a bad shepherd. The woman lost a coin – yup. She’s not a bad person.
We as humans lose our way and sin – yup. It doesn’t mean we’re beyond redemption.
In fact, it highlights the great gift of redemption: for perfect people don’t need to be redeemed.
So being honest about who we are – and whose we are: the Pharisees were reminded that they too are human just like everybody else. And that they too, like the sinners that Jesus was welcoming and eating with – are indeed wanted at the Holy Feast.

The third trend I’ll highlight here is that of accountability. We are responsible for our actions: good and bad. So when we have those ooops moments, we can seek ways to repair what is broken. And when we have those YAY! Moments, we can celebrate and rejoice. The shepherd is accountable for all 100 sheep. The woman is accountable for all 10 coins. Our humanity is accountable for every single human. The pharisees are being invited to recognise their connection and accountability for those who are considered sinners and outcasts – for the ones casting out may be held to account when we all stand before the throne of grace.

And the fourth theme I want to highlight from these parables is this: safety.
The people are safe enough within their community to share their true selves. They are members of a group where they know they are loved and valued; despite their imperfections, their losses, their sins. They will not be mocked or grumbled at – but embraceed in celebration and rejoicing. The community Jesus hints at today is a one where people are all humble, honest, accountable – and safe. They are coming together to rejoice.
And rejoice – means of course to return to joy.
RE – JOYce.

This is the good news of the Gospel: that all of us are being invited to a time of returning to joy. Of connecting with one another in safe and healthy ways that are life-giving, empowering, and encouraging. They are communities where hope is prevalent:
Hope for the finding of whatever sheep is lost.
Hope for the well-being for the future.
Hope for the promised redemption of God, for ALL people.

So let us rejoice: as we hear the comforting words of Jesus.
That when we are lost; our shepherd is looking for us.
And when we are feeling devalued; our caretaker is lighting the way for us to shine.
And when we are put down by our peers; our God is welcoming us with an indwelling hope – and the promise of a return to wholeness, completeness, entirety.

So let us repent: in our imperfect selves – being humble, honest, accountable, and safe – that we can know that there is joy in the presence of the angels – and rejoicing in the celebration of Christian community.
Amen.

 

Sermon, Pente +13 (C)

 Well, we certainly get some strong messages this morning, don’t we?

The potter crushing down and destroying what he doesn’t like. The foundation left with unbuilt tower. The king doing whatever he can to avoid war. AND: Jesus inviting us to hate our loved ones.

Did anyone here, when hearing these words, think that I had read it wrong?
It’s shocking. And it’s intended to be.

I spent some time with my bible commentary – my big book with small type - because of this shocking theme of hatred and destruction. It didn’t seem right. And it turns out, that was time well spent. Because it helped me to better understand what was happening with Jesus at the time.

Jesus is using the word HATE as an exaggeration, a demonstration of strong feelings. He’s being followed by a lot of people – and these folks are caught up in the heyday of being Jesus followers. Isn’t this great! Every day’s a parade, we’re having fun, I can do this.

But that’s not what God wants – he doesn’t want people who are followers just because it’s the cool thing to do. He wants people who will follow no matter what.

God wants people who will Love Him more than anything else. More than possessions, more than earthly connections, even more than the entire earthly experience.

So imagine, then, that Jesus said “love, less than me” rather than “hate”.
Whoever comes to me and does not love father and mother less than me, love wife and children less than me, love brothers and sisters less than me, yes, and even love life itself less than me, cannot be my disciple.

That’s a bit different, now, isn’t it. Because Jesus doesn’t want people to follow who are just along for the good time. Jesus doesn’t want followers who are just being trendy. He doesn’t want followers that are just doing what everyone else is doing.

No, Jesus wants followers who will love him with all their heart, mind, soul, and strength. He wants followers who are committed to spending their life with him, in his service. He wants followers who have a full understanding of what they’re getting into.

That’s why we get the warnings about the foundation with unbuilt tower. It’s a warning about faith – don’t start what you can’t finish – don’t leave your faith untended, half-constructed, where it doesn’t actually serve a purpose and in fact can be distracting from the rest of the world. In fact – imagine a half-built house. It becomes a talking point in the neighbourhood – an embarrassment – a point of scorn.

Jesus is suggesting that people choose to avoid that, when it comes to their faith. Unless you can commit to the whole package – 24/7 for the rest of your life – maybe you don’t want to start just yet.

And the king waging war -well, there’s another message for us. Don’t try and take on more than you can handle. Jesus is suggesting that we know our limits, that we remain humble, that we actively engage in discernment and spiritual practices. And, part of that means knowing when we aren’t going to be popular, or ‘win’. So Jesus doesn’t want us to be humiliated or decimated, he wants us to be strong in his service. So don’t try to start a spiritual war that we can’t win – rather, seek out peace.
And, if that’s not something you would be willing to do, maybe don’t start in the first place.

It’s a strong message. Are you willing to carry your cross? Are you willing to give up your possessions? Or is that not something you’re yet prepared to do?

Because – Jesus doesn’t want wishy-washy followers. Not then, not now. He wants followers who will follow him, despite what the world says. Despite what difficulties arise. Despite what makes this life easier and more comfortable – if it distracts us away from God, if it becomes a bigger priority than intentionally following Jesus, then we need to reconsider.

So. We are invited to consider our priorities, our formation. We are invited to see ourselves as the potter’s clay. What a great image – made, moulded, cared for. And we’re invited to recognise that when things do seem to be in a state that we think is destructive, it’s not the end of the story – the lesson of the potter’s clay is that God will use what we have, and re-build. God will never take his hand off of us, even when we aren’t wanting to – or willing to – feel it.

And so we are moulded. Into the being that God wants for us to be – into the being that God always intended. The more we are crushed down, the more we need to rebuild – and it’s hard. But, the more opportunity for us to consider where those faults have come from, and how to avoid them again in future. It’s an invitation to recognise how God is calling us to be, from the depths of our core. And we’re invited then not to fight against that creation – thus needing to be crushed down – but instead to embrace how God is forming us. Like clay on a wheel – always being transformed and refined and perfected.

And isn’t it wonderful, too, that we know that we can be reformed – and re-welcomed as a follower of God. No matter how many times we turn away, no matter how often our actions suggest that we are anything BUT followers of Jesus. We are welcomed back.



Like Onesimus, of whom Paul writes. Received, and received again. Without debt, without grief, just welcomed back. Invited to be obedient – in the true sense of obedience, which is about listening and hearing and proper effective communications. Obedient unto God, who is always inviting us into conversation, and welcoming us back into community.

So let us be like those in the Gospel – following God, not being possessed by the possessions of this life, because we have something to offer (not because we expect something to gain).

Let us be like the potter’s clay – sometimes messy, but continually held and intentionally moulded into the creation that God always intends for us.

Let us be like the psalmist – submitting our hearts to the wisdom of the God who created us from the beginning of time, celebrating how perfectly known we are by our God.

Let us be like Philemon’s community, welcoming and re-welcoming all who would come to us, whose witness is so strong that the saints will be confident in our obedience – our listening and praying and discerning – as we journey together as followers of God.

Let us live our lives as committed Christians – with our eyes open, with our hearts knowing, with all that we have and all that we are – for that is truly the only way to follow Jesus.

Sermon, Pente +12 (C)

Our scriptures today start to warn us about what happens when we cease to be hospitable.
And hospitality is not merely the act of greeting or catering to guests; it’s ensuring that an environment is pleasant – favourable to be in.
And God’s hospitality is what we have already received – and that we’re invited to extend.
Yet: our egos can get in the way. And when that happens, things start to fall apart. A smattering of meanness or a sprinkle of dishonesty can change an entire community from being a welcoming place to a place that’s… inhospitable.

And – as has always happened – God steps in to remind us of our option to return. To be accountable for our own actions, and to commit to a better, healthier way forward.
The passage from Jeremiah is one of those times that God steps in with a message. And God does not mince words with the prophet, when God says that even the heavens will be shocked at the TWO evils being enacted by God’s own people.
These are harsh words – then and now.
So let’s consider those two evils.

The first is forsaking God. Forsaking is not just forgetting - it's about intentionally abandoning. This is not something casually slipping from the mind – we all have those moments - this is the purposeful choice to put God behind you; to refuse to acknowledge God. It’s a disowning of God - a complete estrangement.
Ouch.

Obviously, this is not good. Because when we reject God, it means we're putting ourselves in a higher place than the Almighty. That we're turning our backs on the Divine. That we're acting as though we've got it all sorted out - we don't need God anymore.

Which reminds me of a joke - some scientist had decided that they could master all the mechanics of life, and so they had a chat with God. "Thanks ever so much" they said "but we can take it from here. We can create life on our own. We don't need you anymore."
To which God replies "really? Hmm. Tell me more."

The scientist goes into great detail, saying that Genesis was the inspiration - life from earth - adam literally means of the earth - so the scientist goes on about the biological and chemical aspects that they've been working on in the lab - they can now take dirt - DIRT! - from anywhere, clone the necessary particles, and grow life in a petri dish. Ain't it grand. Starting from the very earth, they can create a human life from dirt - like in Genesis - so God has become obsolete.

So God says to this person "okay. Humour me. Let's have a contest - right now, right here - let's both build life."
So the scientist is all ready, all full of themself, and starts to reach down and pick up a handful of the soil...
at which point God says "Um, no. That's my dirt. You get your own."

When we try to put ourselves above God, we fall. Hard. Because the very core of our being is from God. It's of God. It is of and from the fountain of all life, which connects us all.
And then we turn our backs on that.

No wonder God finds this evil - and problematic.
Which takes us to the next evil we heard about in Jeremiah... that we have chosen cisterns for ourselves – ones that we had to dig, and they're cracked, and can hold no water.

The water that's leaking away here, obviously, is not the living water - the connection to God - because that is so abundant, so profound, that we don't need to hold it and store it - we can find it anywhere and everywhere when we open our eyes to it. We find it in and with and from one another - we share it - because God is constantly sharing it with us. Living water - grace - perfect sustenance.

But we still think we can do better. We think we can do it without God. We think we can do it without depending on one another, helping one another, connecting with one another. We think we can make a cistern for ourselves, save up water - earthly, temporary, water - keep it for only ourselves, and never share. And this applies to any other resource, too: money, food, power, what-have-you.
But. It never works. That type of selfishness, that type of arrogance, that type of ego is just .... wrong. Ineffective. Useless. Pointless.

It’s that type of mindset that makes us act in ways that are inhospitable. Which leeches into our communities. It's that type of all-about-ME! attitude that we hear about in the other readings, too, where we learn more explicitly that God wants us to share what has been given to us. God wants us to share the living waters; he wants us to share the grace, he wants us to share our abundance. And my goodness, friends, we live in an abundant society.

The letter to the Hebrews is also a letter to us – inviting US to do good to others, because Jesus has done good to us. We're invited to offer hospitality to strangers - STRANGERS! That's hard. There are fear-based reasons we don't want to share this hospitality – we feel we deserve it – we’ve earned it – we possess it – we identify BY it.
We fear that sharing means we will lose whatever we’ve attached such cloying attachment to.

BUT - no matter how hard it is, no matter how intimidated we are, we are called by God to share.
And so often we try – we have generous ministries and expressions of concern; we practice outreach and care and open doors; we study and pray and worship together. We as a church regularly find ways to share what God has given us, taking seriously the note from the epistle to "say with confidence 'The Lord is my helper; I will not be afraid.'

Because when we don't, what we're doing is spiritually digging our own cisterns, telling God that those living waters aren't good enough for us. We're acting in ways that suggest that we don't fully trust in the promise that God will never leave nor forsake US. We're putting ourselves in that high and mighty spot, that place of honour.

And the fall will be hard, and it will hurt. As we hear about in the Gospel - when we put ourselves in that position, we will be knocked down a peg or two. We'll be reminded that we're not as important as we may think we are. We'll not be dismissed - but we'll be invited to re-locate ourselves at the proper spot. And that would cause humiliation, and pain, and embarrassment.
And for some, that causes them to leave the table – the church – altogether.
And that, I am confident, is not what God wants.

So instead, Jesus lets us know what IS wanted. We're wanted to come to the table - where there is ALWAYS room - but to come as a guest, like everyone else. To remember that we're not the host of the banquet – that’s God's place of honour. We're there as a guest, coming as we are, with humble heart and genuinely pleased to be receiving this great gift.

So let us come to the table - as we are, gently, humbly, prayerfully. As brothers and sisters in the Lord – having chosen to be part of the family of God.
Let us come having received the fullness of God's grace in this life, having left the cistern digging of our own egos aside.
Let us come to the table as invited guests, with our guests, in the beautiful mix of both receiving and sharing a radical hospitality from the host of Hosts.
Let us come to feast on the abundance of this life, recognising it as a foretaste of the overwhelming goodness of the life to come.

Let us come to God’s kingdom table - there's a place for us all, and Jesus is waiting.

 

Sermon Pente +11 (C)

Our readings this morning talk a couple of important things.
One of these is the assurance that God speaks to us – even when we aren’t expecting it.
Another of the themes is the reminder that we were made for God’s purposes…
And yet another is the call by God to God’s purposes.

I’m going to focus on the Jeremiah reading to highlight these, but we can see the power of these truths throughout the scriptures.

So Jeremiah: it’s good for us to recognise the starting point. This is the start of the prophet Jeremiah’s book. The passage today starts with the first connection between Jeremiah and God.

Jeremiah says - The word of the Lord came to me:
God speaks.
God is always speaking: we receive messages from God in an abundance of ways…
Sometimes it’s as clear words coming to us – like Jesus teaching in the synagogue; the WORD of God preaching on the word of God.
For those of us in this day and age, often we receive the word of God speaking to us through the Bible. The word of God is printed and accessible – in many translations and adaptations.
The word of God comes to us through the wisdom of the ages – the theologians and poets and faithful folks who have shared prayers and understandings and insights throughout the ages.
God speaks.
The word of God also comes to us in the actions that we see: when people go out of their way to do something to make the day a little better for someone else, without expecting anything in return – like Jesus’ miraculous healing, or like the stranger who holds the door open for you.
The actions of people who stand up or speak up against problematic behaviour – like bullying or lies – like we see the crowds around Jesus today celebrating what they saw, even though it wasn’t what the one person expected.

The word of God comes to us: we hear it, we see it, we sense it: because God is always speaking to us.
It can take us time and practice to learn how to hear it and recognise it, and then to act upon it. But the word comes.
The word of the Lord comes to us!

So let’s go into the second theme today:
We are made to give glory to God.
Jeremiah is told that God knew him even before he was born – this is the same way that God knows us!
And Jeremiah is told he was consecrated while still in the womb. He was prayed for, and God made him holy and sacred, and set for him a particular piece of work.
Because he was known.
He was loved. He was chosen!

…just as we are. We, all of us, are known by God. In our baptism we are named and claimed, but God knows us long before that celebratory say when we share in the sacrament.

God knows us. Knows who we are; who we will be; and what ways that we can live our lives in faith.
For we are loved into being. By the source of all true love.
What a gift!

And that leads into the third theme: God has made us for a reason.
Many reasons, in fact – that will change over time as we meet new people and go to different places and try new things.
But all of these, God has given us a piece of work to do.

Now for Jeremiah, that work was HARD. He was being tasked to speak to the leaders of the nations, against the ways that they were living. For they were living their best lives– and God sent Jeremiah.
No wonder Jeremiah wanted it to be a different person or a different time, when I said But I am only a boy!

Yet God reminds him. He was made, for this task. This is a calling.
And sometimes we too try to reject our calling, because it feels too hard. Or we feel alone. Or we don’t understand our part in the bigger picture.

But: God persists. And that’s good news.
God wants us to participate in God’s plan: all of us. God doesn’t just pick and choose: God has a part for all of us!
That’s evident in the Hebrews epistle today – God is here for all of us, wanting all of us to do our part together.

And God speaks to us this way too… giving us each other, and the resources we need, to come together for our shared purpose.
It’s not unlike a handbell.
Each bell rings its own tune. It has its note; that is its purpose. One bell isn’t the whole symphony; it’s not the whole song.
But to be without that one note means that the song can’t be completed.
So the bells need to ring!
And we need many people in order to have them rung – at the right time and place in the song.

And when that happens: how wonderful it is; as we receive the gift of music.
Our handbells today remind us that we are all wanted as part of the holy song; we are all participants in the soundtrack of our life.
We all have a purpose, a reason, and part of that is combining together to make something beautiful.

That’s why God made us: knowing that we would connect and collaborate in ways that make things beautiful. To root out sin and sadness; to build and plant joy and holyness.
It’s a powerful image; and a powerful theme.

God knows US – and always has, and always will.
God made US. Exactly as we are, inviting us to work together not just for ourselves but for everyone to benefit
God has given us all a ministry – a sacred task: that we, as the church, use the words that we have been given to make the world a better place.

Words of healing
Words of help
Words of support
Words of salvation:
Words of THE WORD of God.

So we’re reminded today – through Jeremiah and Jesus, through our own handbells and daily happenings – that we are called at all ages and stages! We are the church, called to the ministry of proclaiming the good news.
Good news that is already in our hearts, and our minds, and our words and actions.
What a great gift to proclaim what goodness God has given us – together.
Amen.

 

Sermon, Pente +10 (C)

 Our scriptures this morning certainly leave us scratching our heads a bit, don’t they?

Why did the good folks who put together the lectionary decide that we should focus on conflict?
After all, we get enough conflict in life. It’s in our societies, our churches, our families.

So where is the Good News that we seek when we come to church, if even the scriptures talk about conflict?

Well: here’s the painful reality: conflict happens.
It always has happened – the epistle takes us on a nice historical accounting of interpersonal challenges.
And it was happening in their time – Jesus was witnessing it happening, even with his friends, his followers, his apostles... They disagreed, they argued, they demonstrated very different ways of doing things.

And, we know, it happens in our time.
One barely needs to read or watch the news, or listen to chatter in town, to hear stories of conflict and strife; and the more often we hear these stories, the more our brains take us into those dark places.

So again, I’ll ask: why does the bible also take us into conflict?
Because the grace of God promises us the option of reconciliation.
The love of Jesus tells us that health and healing can be done.
The power of the Holy Spirit tells us that we already have what we need to return to the root – the source of spiritual nourishment –
As we are reminded again that we are all on the same plant.

Now, reconciliation can be hard work:
And it is NOT the preferred practice in the world.
But it is the way of God.
And it is what God is calling us towards… as God calls us back.
Again and again – God calls us back to the root.
We are rooted together,
In the family of God,
In the household of prayer.
We are in this together.
And we are thus united through our baptism –AH! Our baptism.

Jesus states very clearly: “I have a baptism with which to be baptized, and what stress I am under until it is completed!”

There is a baptism to be done. An action needs to happen.
And Jesus himself is under stress to accomplish it! These are strong statements for us to hear, and pay attention to.

And I’ll start by inviting us to consider what it means to BE the baptised…

The baptismal practice that Jesus was referencing was a ritual Jewish cleansing – it’s called the mikveh. It is sacred, and powerful. It has the same root as the Hebrew word for living water – and the same root as the Hebrew word for HOPE.

It is a rite of reconciliation and re-unification; the first action for a mikveh is to do your best to make things right with the person you’re in conflict with – and then knowing those efforts have been made (regardless of how the other party responds) – then the mikveh celebrates the reconciliation with God.

So the spiritual cleansing of a mikveh – that baptism that Jesus is seeking – would have brought to mind of everyone listening the imagery of reconciliation, of living water, and of hope.
No wonder Jesus articulates that he is stressed to complete this baptism!

And of course, these themes continue in our baptism.
While Christian theology of baptism is that once we are baptised, that cannot be taken away from us, it is also helpful for us to recognise that we are called to live into our baptism every moment of every day.

Baptism unites us in mystical and sacred ways that are bigger and stronger than we can ask or imagine; they are life-long bonds to each other – whether we like it or not. And they are eternal. And they are actions for us to live into. We should be stressed when our baptism is not being acted upon.

For the people who live their baptismal vows are those seeking to be the family of God.

Our baptismal vows are our roadmap through life, giving us guidance on how to live together in, and to overcome divisions.
Being baptised doesn’t mean we’ll never have conflict – we all know better: but it reminds us of that holy hope that comes from the living water.

The baptism we were baptised with is not about getting everything perfect;
It’s about the journey towards communion with Christ and with each other.

The promise of forgiveness of sins – doesn’t mean our slates are wiped clean so we’re free to do what we want, but that we know we can ask for that forgiveness over and over again in order that we might do better - and that we have already received God’s forgiveness!

The sacrament itself – the rite of initiation – is a celebration of Christian family. It’s not an individual’s party, but a community’s enhancement.
But with that initiation, with that focus on community, we are reminded of our responsibilities as well.

I’ll remind us of our baptismal vows:
To continue in the apostles’ teaching and fellowship, in the breaking of bread, and in the prayers.
To persevere in resisting evil and, whenever you fall into sin, repent and return to the Lord.
To proclaim by word and example the good news of God in Christ.
To seek and serve Christ in all persons, loving your neighbour as yourself.
To strive for justice and peace among all people, and respect the dignity of every human being.
To strive to safeguard the integrity of God's creation, and respect, sustain and renew the life of the Earth.

There’s a lot there.

And we find comfort when we are gentle enough with ourselves to know that none of us will get it right all the time – yet God’s grace has already been given to us.
And we know that we are not facing these vows alone: God is with us, and we are with each other.
Even in division: we are together.
Jesus and his friends ate the last supper with Judas, after all.
We are called to come together.

And so the division we hear of, in the scriptures, in our news, in our social circles – these divisions we hear of are difficult: but they are earthly, and we do not need to be bound by them. We do not need to be caught up in that spin.

In fact, when we live our faith, when we focus on the promise of our baptism: which is God’s assurance that we can overcome that division; through the gifts of the Spirit - that came to us in our baptism.


So we are not to be afraid of the fire that Jesus is calling down. The fire that God wants to be kindled can be a cleansing fire, a purifying fire: removing from us all that keep our hearts dampened and dark, instead igniting in us the inspiration to live out our baptismal commitments and vows.

Our baptism is a life-changing reality; so long as we are willing to be changed by it.
The words of the vows, the covenant, and the prayers are so rich and meaningful… they are life-changing words.
Baptism is not something that wears off, or dissipates over time: we are named and claimed as the family of God.
We are called to act in ways that are becoming of this familial connection.

And this connection should always be at our core.
And in our core, we find our baptismal strength, which sustains our faith, which cleanses us with living water, which promotes our hope.

At our core are the prayers offered during baptism – those prayed for the folks about to be baptised, and for all of who ARE the baptised.
As we all move toward our core: to the heart of our baptism, to the purifying fire of Christ alight in our lives, let us remember the power of those prayers:

Deliver us, O Lord, from the way of sin and death.
Open our hearts to your grace and truth.
Fill us with your holy and life-giving Spirit.
Teach us to love others in the power of the Spirit.
Send us into the world in witness to your love.
Bring us to the fullness of your peace and glory.
Grant, O Lord, that all who are baptised into the death Jesus Christ your son, may live in the power of his Resurrection, and look for him to come again in glory.

Lord, hear our prayer.
Amen. 

Original Prayers, July 2022

July 3

Focusing on the deep desire of our hearts, to better align ourselves with God's will, we respond to the petition "Hear us, good Lord," with "Lord hear our prayer."

God of compassion, we ask you to bless all who lead in your church. Keep them steadfast in their faith and constant in their desire to serve you. Be in the hearts and minds of Bishop Sandra and all bishops, on all clergy and lay people who serve your people and your world. Hear us good Lord;
     Lord hear our prayer.
Strengthen all in authority; recalling our Queen and the Royal Family, our Prime Minister, Premier, Mayor, and all who serve in government. Guide their hearts to serve with justice and joy, overcoming adversity and conflict to bring peace to our world. Hear us good Lord;
     Lord hear our prayer.
We pray for ourselves, as your people. Deliver us, we pray, from all spiritual blindness, pride, and self-importance; free us from anger, envy, and closed-heartedness. Open our hearts and our lives to words and actions of kindness, generosity, welcome, and patience. Hear us good Lord;
     Lord hear our prayer.
We enter this summer season delighted to live in this town and county of Lunenburg; we ask your blessing on all who live here: keep our students safe in these summer months; surround with comfort those who are working in our hospitality and tourism fields; grant peaceful transitions to those changing life circumstances; rejuvenate those enjoying retirement. Hear us good Lord;
     Lord hear our prayer.
We pray for peace in our world: for the cessation of conflict; for the protection of the environment; for a home for those who are displaced and refugees; for safety for those experiencing trafficking and abuse; for reconciliation with our indigenous siblings. Hear us good Lord;
     Lord hear our prayer.
We ask your prayers for all who suffer and struggle this day: for those experiencing any need and sickness. As we pause to call to mind those whose names dwell in our hearts, we ask you to surround them with your healing. (pause)
We ask you to welcome home those who have died; and to comfort those who grieve and mourn. (pause)
We offer gratitude for the caregivers, the helpers, those known and unknown whose efforts alleviate pain and sadness.
Hear us good Lord;
     Lord hear our prayer.
Aware of the abundance of goodness in our lives, we ask you to stir up in our hearts a spirit of gratitude and prayer, of faithfulness and praise; that all we do may bring you greater glory, now and forever. Hear us, good Lord,
     Lord hear our prayer. Amen.

JULY 10
Let us pray for the church and the world, and thank God for the blessings of this life; responding to the petition Lord, hear our prayer with “and receive our praise.”

We pray for the church, that we may hear the call to live and move with faith, serving one another and responding to the opportunities before us with grace and Christian witness. We ask you to inspire our leaders and empower us all as ministers of your love. Lord, hear our prayer
     and receive our praise.
We pray for the leaders of the nations, those countries in peace and in conflict; those places experiencing stability and those in political unrest. May the whole world know the authority of kindness, justice, and peace. Lord, hear our prayer
     and receive our praise.
We pray for the world, for places near and far, and for all who live in them. We pray that all people may feel your presence guiding their lives, that our actions may represent the connections we have to one another and to your creation, and to you. Lord, hear our prayer
     and receive our praise.
We pray for our home communities; for a safe and joyous summer on the South Shore. We ask for traveling mercies for those coming here, and for those journeying elsewhere. We ask your blessing on our children in their summer break. We pray for a period of refreshment of mind and body as we bask in the summer glories. Lord, hear our prayer
     and receive our praise.
We pray for those who are suffering any need or afflictions of mind, body or spirit; asking you to comfort them in their need. (pause)
We ask for the courage to respond to the needs in our midst, with eager wills and helping hands; and we extend our thanksgiving for those who strive to make each day a better day. Lord, hear our prayer
     and receive our praise.
We pray our gratitude; for your majesty revealed in the world, for the beauty of each new day, for the promise of eternal life with those we love, and for the hope that you have given to us through your Son Jesus. Open our hearts with joy to the full potential of today. Lord, hear our prayer
     and receive our praise. Amen.



JULY 17

Setting our hearts and minds on those things that are above, we respond to the petition “We lift our prayers to you, O God” with “We declare the goodness of your name”

Shine your light on your church, dear Christ, that we may reflect your glory. Inspire our bishops, preparing to gather at the Lambeth Conference, that their ministry may be fruitful and beneficial to all your people. Be with those serving within their local communities, including ourselves, as we glorify your name. We lift our prayers to you, O God;
     We declare the goodness of your name.
We pray for the Queen and her family, for all our government officials and their families. We ask that they may be agents of peace and concord; and that we all find ways for civic engagement that is helpful and meaningful. We lift our prayers to you, O God;
     We declare the goodness of your name.
Your masterpiece is our earthly home; help us to treat all of creation with dignity and respect. Inspire us to find new ways of living with all of creation, that will sustain and renew our life on earth. Remind us of the privilege to create a world for generations to come where ecosystems are stable, nations are peaceful, and people are respected. We lift our prayers to you, O God;
     We declare the goodness of your name.
We find you so easily in the beauty of this region, and we are amazed at the wonders you continue to show us. As guests and visitors join us this summer, let our welcome, patience, and kindness be a testimony to our faith in you. We lift our prayers to you, O God;
     We declare the goodness of your name.
We pray for those who are sick in mind, body, or spirit: (pause)
We pray for those who struggle for life’s necessities, and for all whose hearts are heavy.
We pray for all whose work is to alleviate suffering and bring comfort. We lift our prayers to you, O God;
     We declare the goodness of your name.
You continually lead us by your Holy Spirit to offer prayers of thanksgiving; we raise to you our gratitude for the joys of the day, knowing that all good gifts come from you. We thank you for good weather, for the safety and comfort of home, for our work and recreation, for our families and friends, for music and arts and festivals; and above all for the pleasure of gathering together to praise your holy name. We lift our prayers to you, O God;
     We declare the goodness of your name. Amen.





JULY 24

Holy One, you inspire us to pray by stirring within us a desire to be closer to you. We pray now, as you taught us, that we may glorify your name.

We pray for the church, as the embodiment of your people. We ask you to bless our leaders, that they may be a blessing to us, guiding our spiritual lives into actions reflecting the nearness of your kingdom, and in all our actions may we glorify your name.
     Our Father, which art in heaven, Hallowed be thy Name.
We pray for those in authority, as their decisions impact and influence the lives of us all. Help us to engage within our political systems to be the voice of the voiceless, the helper of the helpless, the comfort of the suffering.
     Thy Kingdom Come.
We pray for the world, that you created and invite us to participate in. Inspire us to work for peace and justice, to respect the dignity of all, and to be beacons of your hope, your peace, and your family.
     Thy will be done in earth, as it is in heaven.
We pray for those who are suffering in mind, body, or spirit. (pause)
We ask you to comfort all who are experiencing any need: for the physical necessities of life, for the love and companionship of others, for the well-being of souls and hearts. For every nourishment that we all need for today, feed us.
     Give us this day our daily bread.
We pray for ourselves; asking your forgiveness when we have been short-tempered or used poor judgement; for times when we have spoken harshly or acted with closed heart; for times we have thought ourselves better than others. We ask your grace to amend our lives to keep our focus on you.
     And forgive us our trespasses, As we forgive them that trespass against us.
We pray for this and every community, as we strive to be faith-full and hope-filled people. Help us to welcome the stranger, encourage the unconfident, uphold the weary, and allow ourselves to grow and mature as your disciples. May our hearts open to see your Christ in everyone we encounter.
     And lead us not into temptation, But deliver us from evil.
We offer our prayers of thanksgiving, extending gratitude for the abundance of blessings. For every good gift in our lives, for challenges to overcome adversity, for your companionship in our earthly days, and for your promise of eternal life with all whom we love.
     For thine is the kingdom, The power, and the glory, For ever and ever.
We pray to you, Our Father, through Jesus, your Son, in the power of the Holy Spirit.
Amen. 

Sermon, outdoor service of praise, 31 july 2022

An open-air service, scriptures cited include Isa 12.2-6; Ps 150; Eph 1.7-14; Luke 1.46-55

Praise!
Our theme this morning is one of praise. We have responded to God’s invitation to come together, and praise!

Now, the word ‘praise’ can have different understandings, different connotations… to some, it’s a style of music. To others, it can be a statement of admiration or approval. Some people praise in dance; To some, it’s an expression of gratitude as an act of worship. For others still, praise is a form of prayer.
Here’s the truth: they are all correct.

For praise is not something we can create or force; praise simply exudes from us. It is based in the core of our being – where it has always been and always will be!
When we praise God, we are not doing these things to obtain or acquire anything, but because God’s Being draws praise from us.
Yes: the very presence of God – who we acknowledge to be in all times and all spaces – God’s presence brings the praise out of us.

When the world is going our way: we praise.
When circumstances are not-so-great: we praise.
In happy times: we praise.
In sad times: we praise.
In exciting places: we praise.
In boring places: we praise.
In lonely times: we praise.
In joyous gatherings: like today! - we praise.

Because God IS with us. God is always with us, and God will always bring out the praise from within us.
It’s part of our relationship with God, and with each other.
And praise – there’s no singular way to do it – but praise is not meant to be limited.
The scope of praise is beyond our imagination, the potential of praise is bigger than we could ask.
We praise – how God is inviting us to praise, because God is with us.

Our readings today highlight this for us.
Isaiah proclaims our salvation from God Almighty: the narrative that is foundational to our faith. We are saved by the grace of God.
The epistle continues this assurance of salvation and of the power that comes to us through these eternal promises. Salvation has been given to us: gifted to us! We are redeemed, restored, reconciled – we are living in the eternal hope and glory of our Lord.
Praise God, indeed.

Our psalmist – obviously a musician – erupts within the community with demonstrated actions of praise. And – the people may or may not have considered themselves to be musical – but delighted in acts of musical praise all the same. Praise isn’t a concert – it’s praise. So if some of you today have been reserved with your voices and instruments – no need to hold back here; God loves hearing our joyful noises.

And of course: the Magnificat – this beautiful account of the Mother of our Messiah learning that she will bear the Christ into the world. We have heard the words; we have sung the words. We have praised with the benefit of these words.

And the praise is deep and profound – it is rich and all-encompassing.
My soul Magnifies the Lord: magnifies! It’s a signal boost – a viral trend. When Mary starts this phenomenal ministry, she is really making sure people know who she is, and whose she is.
For she praises the Lords: in words, in song, in action.
She is letting the world know that she is faithful to God, and God alone – not to the powers and principalities, not to the fickle trends of culture or the who’s-who of society.
My soul magnifies the Lord, she says. No one else.

In doing so, Mary details how she is coming from humble beginnings, and knows that she is putting herself at risk. But she journeys with faith to the opportunity that God has put before her: changing her mind and plans to be open to the movement of the Spirit.

She is blessed: not in the ‘favour and fortune’ kind of casual expression or hashtag that we see today. Blessed - for Mary recognises the blessing to all of humanity.
She herself will suffer, we hear time and again; yet the world will receive the Christ.
God has honoured her with this privilege to be part of the broader blessing, and she accepts and embraces it.
Praise God.

Mary sings of the way that God has always accompanied the people of faith – from the historical Abraham to her present day; and today we continue that praise, as we too believe and proclaim that we believe in God’s assistance for the faithful and for those in need, and his judgment for the haughty and naughty.
Mary is making a statement of faith – a confession – a creed. She’s with her cousin Elizabeth – she’s not just singing alone – and she is declaring “this is it: it’s all about God. And whatever happens to me doesn’t matter, because I’m going to follow God.”
This is what we celebrate this week. Mary’s courage, her willingness to listen to God and obey, her sheer joy in that decision, and her commitment shown out in her actions. We celebrate that she has decided to answer God’s call for her, despite the challenges that caused.
We know it wasn’t easy for Mary – this life-changing moment that changed life for Mary and the whole world – and we honour her humility in knowing her role and her wisdom in answering God’s call, regardless of what her family and society may do.
For she praised: her soul magnified God. And God alone.
And from this magnification, she praised – in song. Mary’s Song, the Magnificat, gives us holy words and holy practice, a stunning example of what is possible when we praise.
She was so overwhelmed that she couldn’t help but sing: and sing she did.

So imagine what *we* could do, if we opened ourselves up to God the way our scripture writers have today?
If we continued to share the narrative of the salvation of Jesus the Christ – not only on Sundays, but everyday – in honest actions, kind encounters, in respectful dealings – like what Isaiah and Paul speak of.
Or like the psalmist, who invites us to be keen in praise, without concern of tune or rhythm or any other skill – for praise is not a performance, but a celebration of the soul.
Or in Mary, who epitomises vulnerability: sharing of herself in profound life-changing ways, for the sake of others; putting aside her preferences and comfort in order to do what was right by everyone.

And: in all these cases – praising. With song, with words, with action.
Praising: with love.
Praising the God who loves us as we are, and who pulls us into who we CAN be.
Praising the God who loves our community – and every community – for communities make the creation whole.
Praising the God who welcomes ALL at all times, no matter how many times we turn away.
Praising the God of yesterday, and of today, and of tomorrow:

Let’s rejoice in our Lord…. Let’s delight in the assurances of our Saviour.
Let’s feel the love that God has for us…. Let’s let our souls magnify the Lord:
And our hearts respond with praise. Amen!!

Sermon, Proper 17 (Pente+7) (C)

 Lord’s Prayer

Today’s Gospel gives us this Beautiful, well-known, classic prayer.
Sometimes we get used to something and we forget how it may have been heard originally…
This prayer was prayed by a Jewish man – a rabbi, a teacher, a holy one who was skilled and practiced in leading prayer.
And it followed a format of prayer comfortable to the Jewish people. No wonder it was so easily grounded into the daily life and practice of the followers of Jesus.

But: as we know, there are 2 versions – from 2 different gospel accounts.
That’s why, in the morning prayer service, we pray 2 different versions.
And these variances are not by accident – these were written with unique circumstances and messaging.
The longer version of Matthew’s gospel is meant to be learned not as a new prayer, but integrating familiar words and rhythms within a new context – namely the Sermon on the Mount.
But in Luke – where we are today – we are given a shorter version – with a distinctive introduction.
Because here, we have folks who are not practicing Jews – it’s the request of one of the disciples. Remember, the disciples were folks who came from a variety of backgrounds – fishers, carpenters, tax collectors – not rabbis or politicians.
And they were asking: Teach us to pray. Teach us to be IN prayer.
They were so spiritually hungry that they even know what to ask for.
Teach us to pray!
Just like John did with his disciples – those other folks who didn’t yet have a sufficient prayer practice.
And I’m going to guess that John and his disciples obviously did this well, as it became known further and further – what a gift.

And this is the type of request coming to Jesus. Teach us to pray – these folks who have been Gentiles, are asking how to pray the way their Jewish rabbi would pray.

And again – it obviously has meaning, as it remains to this day to be foundational.
It has meaning because it touches on the basic content and context of every life.
Each and every one of us can see ourselves in these words – either version.
Each and every one of us is fortified, nourished, supported, and empowered by these words.
These words that echo through the entirety of the cosmos and the entirety of time – even before we could comprehend what those things mean, the prayer was there.
Teach us to pray.

This desire for learning comes from our souls. Learning to pray is not about memorising words, it is about living them.
Our prayers nourish us in ways that we can’t understand or articulate, but we know that we feel better when we have prayed.
Modern studies show that; prayer decreases anger and increases healing; it helps mitigate burnout and stress, it increases our empathy and compassion.
Prayer is important:
Lord, teach us to pray.

And this is where our friends in the Lutheran tradition lend their strength: their catechism includes substantial focus not just on memorising the words of the prayer, but in unweaving each petition into its own focus area:
Bite size pieces to savour, as it were, in the feast of the prayer entire.
So I’m going to borrow some of Luther’s works here as we journey a little bit deeper into the prayer.

Father
Our father – because we are a family. We have each other, we share the same father, who offers his full self to us. Hearing; listening; caring. Answering our prayers as may be best for us.
And – this is not dependent on location – for in Luke, heaven isn’t mentioned.

Hallowed be your name
Hallowed means holy – Holy God; your very name is Holy; everything about you is holy!
And when we pray this truth, we are asking for the holiness of God to be present in and among us.

Your kingdom come
It’s an interesting concept to ask for the kingdom of God to appear. Not because we don’t want it to; but because it’s going to come regardless of our involvement. But our involvement is what we’re asking for in this petition; that when the kingdom of God approaches, that we may aware of it and respond accordingly. We’re basically asking for God’s help to prepare ourselves – and our world – for the kingdom.

Give us each day our daily bread
Daily bread addresses the totality of our needs: not just the physiological food and water, but the safety of shelter and protection… the love and inclusion of family and friends… the dignity and value of being… and the fulfillment of self, as expressed in our own unique realities, our pleasures and skills and gifts and offerings.
Psychologists today talk about all these things as a hierarchy of needs: and in these needs we are nourished.
But so too, we are recognised as nourishing others – for these needs are not met in isolation, but in the community. We are all valued contributors in the household of God.

Forgive our sins, As we forgive everyone indebted to us
This petition, in our modern parlance, comes across almost contractually. Forgive us our sins as we forgive those who sin against us. But God’s grace here extends more than we can imagine – more than we can do alone. This petition, in the words of Susan Johnson: “is a gracious invitation for each of us to bask in the forgiveness of God, and to be as generous with others in forgiving.”
This reminds us that forgiveness is not transactional, dependent on the actions of another.
And it reminds us of the unique and personal reality of forgiveness – no one else can say where you are in your forgiveness journey – to do so would be quite presumptive.
And in the Lukan gospel account, Jesus even softens the concept of sin against one another – we ask God to forgive our sins – those times when we have turned away from God.
And we ask for help in forgiving those who are indebted to us… those who owe us something: Debt of course could be substantial or it could be minor; it could be known or unknown by the ower… but in all, we want to cleanse our hearts of the feeling of keeping score with someone else. Hence releasing the debt, in that biblical tradition of jubilee.

And finally…
Do not bring us to the time of trial.
This petition reminds us that God does not deliver us TO trial and temptation, but that as the world is full of it, we want help in avoiding it. And trials can be everywhere; yet God gives us the strength to overcome.

The concluding doxological statement about the kingdom and the power and the glory was later added by the Apostles, as they continued teaching this foundational piece.

So you can see: we are engaged in the prayer, when we ask Jesus to teach US how to pray.
For even when we know the words, our own context grows and evolves, when we approach it with the spirit to learn and grow.
And thus: the prayer engages US. It takes us to new places, deeper places, holier places. It moves in and through us, as it informs our daily lives in ways we could not imagine before.
Like Jesus, giving the examples of how to live a holier life right after the words of his prayer.
And like Hosea, whose prophetic message is (though graphic) meant to inspire faithfulness.
And like the Colossians, who are reminded of the power of God’s grace over any earthly or human tradition.

The power of prayer: it’s undeniable.
So we are encouraged to pray.
Not just the words of our lips, but the whispers of our hearts and the stirrings of our souls.
Not just once in a while, but through all of our actions.
Not just as a final accomplishment, but as a step on the journey.
For we all come to God, from whatever context and situation, asking:
Lord, teach us to pray.

Sermon Proper 16 (Pente+6) (C)

Have you ever been in the middle of a conversation with someone, and suddenly you realise they aren’t in the conversation anymore?
I remember chatting with some friends once as we were walking down the street, my eye was drawn to a shop window… and thus the deep conversations – maybe about the meaning of life – cut off mid-sentence as I blurted “OOOH! A BOOK SALE!”
It happens. The distraction was there – like a shiny object to a magpie.

And I know I’m not the only one that’s happened too. There’s a jokey meme floating around that says:
I started to sort laundry, noticed a missing button so went to the spare room for needle and thread – and saw the layer of dust on the shelf, so went for the cloth, and then the radio played a song that made me think of that trip in the 90’s …and that’s why 6 hours later I’m sorting photographs while the laundry hasn’t been touched.

We all get distracted. It can happen to the best of us.
In today’s scriptures, even Martha is distracted.
And when Jesus points this out to her, he does it in a very normal, kindly way.
He’s not putting her down for doing her work – for her work still needs to be done!
But she is distracted. TOO distracted to be fully present.
Her TO DO list loomed.
The shiny objects flitted past.
The brain was going in too many directions and too quickly to focus on Jesus.

It happens.
And it’s helpful for us to remember that Martha is not saying that she’s objecting to work:
The opposite is true, in fact.
She’s asking for Mary to help her with the work so that she too can then focus on Jesus.

But for that moment: she’s missing out.
She’s lacking a mindfulness in the moment.
And we can put ourselves into that position – times when we have struggled to be fully mindful;
Not getting caught up on what was, or what will be:
But the NOW.

And being in the NOW means having the presence of mind to be fully present in mind – despite the distractions.

Which gives us a great opportunity to consider our lives.
So what are our distractions?
What is taking our focus away from Jesus?

This becomes a deep question for summer pondering – as the distractions could be anything.
As one who walks with dogs – distractions happen. The pups certainly go wherever the nose
Watching a bee flit from flower to flower is fascinating and can catch our attention:
A phone ringing when we’re putting away the groceries may result in our car keys stowed in the fridge.

The thing about this – those are harmless distractions: things that temporarily took our focus elsewhere - No harm done.

Yet, what happens when the distraction is intentional?
When we ourselves take our focus away from Jesus?
Or if the world is overwhelming and our focus has been taken away from Jesus?
Or if someone else is wanting us to be distracted from our ministry and faithfulness?

It happens. Sadly, we know that it happens.
When we dwell in our anger or hurt and blame God, resulting in a broken relationship with the divine. We turn away from the source of healing, rather than seeking out ways to find health.

Or news stations that broadcast the same message over and over so our brains perceive multiple sensationalisms of the singular reality – and our stress levels increase.

Or technology that keeps us engaged, so that we continue to use that particular technology – like our social media accounts that pop up adverts to entice us, or streaming devices that want us to binge-watch; or even the basics like toys that make a noise or light if they’ve been left unplayed with for 10 minutes – to intentionally draw the user back.

Or: Folks who constantly interrupt with a barrage of questions, never fully waiting for an answer. Their intention to distract could be to avoid a necessary conversation, or to serve their own sense of entitlement and importance, or to prevent change that they personally disagree with.

Distractions can be intentional. And when they are, it’s a challenge. Because they are destabilising. And disorienting.
And it’s easy to get caught up in the spin.
Which is exactly what these people or stations or companies want. Because the more destabilised they make us, the more they seem to offer stability.
And the cycle continues.

BUT:
Jesus calls us back. We are always called back.
To re-focus; to re-stabilise, to re-ground ourselves in that way of truth and life that comes from God alone.
Jesus calls us back, to remember that there is need for only one thing.
And that is our role in the church of God.
We are called to listen to Jesus;
To put ourselves second.
To put the busy-ness of the world after that.
To acknowledge the distractions in our lives – let’s face it, we’re always going to have them. But we can choose to be intentional and prayerful about the ones that catch us up.

Because there will always be tempests. Storms brewing. Disasters occurring, tensions increasing, to-do lists waiting to be done.
And through it all, Jesus waits for us.
Patiently. Calmly. Encouragingly.
Waiting for us to get out of the distraction and to see his presence in the here and the now;
Waiting for us to recognise when our actions are distractions – and adjust accordingly.
Waiting for us to come home.
And sit at the feet of Jesus: and listen.

And so we are called to avoid life’s distractions…
It’s the purpose of the four prophesies that Amos receives: to avoid the famine of God’s word – instead to listen – to pay attention – to dwell in the comfort of God’s eternal promises. Because if we are distracted from what nourishes us, we suffer: the body without good food struggles; the mind without engagement withers, the Spirit without God: well, it darkens and distracts from the fullness of life in the Kingdom.

It’s the intention of the letter to the Colossians, to come together with a common focus on Christ: to support and uphold the building up of community rather than the bickering and egotistical posturing that the community was known for. It may feel good and powerful to be popular in saying mean things, but this is not the way of God; the humble way where the health and well-being of the community is more important than the power of the ego.

It’s the opportunity that we’re all being offered today, and every day.
To gather as the people of God – welcoming every guest, honouring everyone’s contribution, while accepting (as Martha did) that different people have different roles, and they may not be what they expected. And that our roles may change from time to time, as we are both Mary and Martha in the world.
And, the opportunity is to keep focus: with ourselves and with one another, so that together we can be finding new ways to listen to how God is calling us forward: as God is *always*calling all of us forward.
Then, the opportunity to live into the reality of God’s one true thing – which will never be taken away from us. For undistracted, at the feet of Jesus; we find our home.
Amen.

 

Sermon proper 15 (Pente+5) (C)

 MERCY:

Our modern use of this word seems to suggest surprise or an exchange of pleasantries – mercy me!
Or we hear of asking for mercy, in the context of requesting leniency or kindness.
The nuance here has roots in the deeper reality of the word:
To request leniency means there has been an offense. A wrong-doing has happened, and by
Not just niceness because we choose to be nice:
Kindness in the face of someone whose actions deserve a response, that is in some way punitive.

Two things I’m going to note: these actions are the focus, not the person – we should always focus on issue, not character.
And, that mercy does not excuse the need for accountability. Inappropriate actions need to be addressed.
But these responses are to be appropriate, proportional, and corrective. They can be merciful.

But mercy: mercy extends beyond benevolence, as an intentional choice of action performed from a desire to relieve suffering.

We receive hints about this theme of mercy in the other scriptures:
As Amos is given the third of four prophetic visions of what could happen unless a change is made. This vision warns about the perils of in-fighting – the crookedness of the plumb line shows the crookedness of the community. And God wants to correct this unstable reality before it crumbles and falls – hence extending an invitation to return to the Lord through community: the unity of the collected people.
What mercy to intervene before it’s too late; to make neighbours of the guests.

The psalm evokes a legalistic setting, whereby the pray-er is asking for mercy on the earth. There’s a humbleness to the request for help from God; asking for mercy – acknowledging the human errors and seeking divine intervention for correction from God – in the midst of the council, granting judgement.
Again, seeking merciful intervention ahead of dire punishment.

The epistle continues the power of God’s merciful presence in our lives: we as people of faith have need of mercy; we have need of prayer; we have need of strength: this is why communities of with pray with and for each other – that we may “lead lives worthy of the Lord” – with humility, kindness, and God-given love. Again – doing the best we can each day not just for ourselves but for all of God’s people and God’s world.

Then, in the not-at-all-subtle Gospel passage, as we continue the Lukan travel narrative, mercy is our layover (if you will).
Mercy comes to us in the interaction between Jesus and the lawyer:
When we hear that the lawyer tests Jesus, but ends up being tested by Jesus – it’s a shift from what the lawyer was expecting.
And yet, the lawyer is so concerned about his own ego and reputation in the community, he continues with his line of questioning.
Now, in Jewish tradition, it is not uncommon for folks to question and debate over God’s words.
But we are told that this lawyer is not entirely engaging in that practice for deeper knowledge and understanding - We hear that he was “wanting to justify himself”… seemingly by discrediting Jesus.
Anytime someone tries to make themselves look good by making someone else look bad – there’s a problem. that’s not a positive stance, nor even a neutral one.
This could have gone off the rails rather quickly, as Jesus rightly could have called him out on this behaviour, but instead invites the narrative to a different direction: through the parable.
It’s a narrative we’re all familiar with: the Good Samaritan. It’s even become part of our social system – Good Samaritan laws protect those who are giving reasonable assistance to those in need – it presumes we’re all trying our best to help, and wants to reduce bystander inaction.

So: the Good Samaritan is passed by the lawyer and the priest – two folks who knew the limitations of the law of the day: touching someone unrelated to you was a big no-no.
Touching someone else’s blood or bodily fluids was also a no-no; one that could render you as ritually unclean in the community. It initiated an immediate quarantine situation: we all know how popular those can be.
And the lawyer and the priest were busy people: important people in the community, carrying out important work.
While their humanity may have been moved by the image of the injured man, they had extensive commitment to their own community, and likely weighed out the ability to help one person versus the commitment to help many within the community.

Until the Samaritan comes by.
And often, we hear about the Samaritan in a we/they dichotomy. One of THOSE people – the outsider, the come-from-away, the not-one-of-us.
It certainly heightens the teaching of Jesus.
Interesting thing, however: The Lukan travel narrative connects Samaritans as part of the Israelite people – not as Gentiles. So it’s not a we/they;
We’ve long presumed the injured man is one who is US – even though we don’t know that from the scriptures.
But we DO know that in Luke, the Samaritan is one who is US.
A distant cousin, perhaps, the family from the other side of the county, maybe – but US.
Hmm. That can add a nice layer of nuance in our perception of the lesson, can’t it?
And it can spur for us some bigger questions:
• Who is our THEY?
• Who do we deem outside *our* inner circle?
• Who have we not treated as neighbour?

These aren’t easy questions; they’ll take some reflection, some pondering, and some genuine soul-searching.
And the answers may inspire us to re-evaluate the role of mercy in our lives – as we seek it, and as we extend it.

But as we do that, let’s consider the weight of the word neighbour:
Because Jesus doesn’t quote the scriptures as saying “love your guests” – guests are here for a time, they are welcomed, they are wanted, it’s lovely.
But the scripture invites us- directs us even – to love our neighbours.
Neighbours are more and different than guest.
They are here to stay, we have deeper connections, we share more of ourselves as we encounter each other for longer periods of time.
Neighbours can be invited to our homes as guests – or not.
They may become friends with us – or not.
They may be folks with whom we share common interests – or not.
They may dress and speak like us – or not.
They may decorate how we would do – or not.
Whether our relationships with our neighbours are long-standing or new, are quirky or conventional, are terrific or tolerated - they remain our neighbours.
They are us: we are they.
Together, we are community:
Together, we are neighbours.

Together, we are to love.
Love your neighbour. As yourself.
For together, we are living in the neighbourhood of the Kingdom of God: where all are welcome.

So as we re-consider and re-frame what it means to have neighbours – and to be neighbours –
Let us delve deeper into our own expressions of mercy:
requested and received, and given.

Let’s remember the rejoice in the grace that God has shown us mercy:
And to hear the call to Go, and do likewise.

Sermon Proper 14 (Pente +4) (C)

 Imagine, if you will, that we were in a shared space: from the same community, maybe a few guests; 6 or 7 dozen folks all coming together for some time together, some catching up, some prayer, some music, some idea sharing.

Sounds great, doesn’t it?
Actually, it sounds a bit like…. Church – doesn’t it?
And it is.
And this is the group of folks that are in the gospel passage today.
Normal folks.
Ordinary folks. Extraordinary folks!
Families. Friends. Neighbours.
Men, women, non-binary; young, not-so-young, old, not-so-old.
People that had lived there all their lives; and some that had just arrived in town.

Yup. It’s not a difficult mental exercise, is it?
Good! Because that’s the setting for our Gospel passage today.
And part of the focus that is often overlooked here is that the guests – the visitors – the newbies – were Jesus and his disciples.
Just before this, we heard last week, they were journeying from one village to another, seeing a place to stay and proclaiming the good news of God.
And today, we hear the very next part of this narrative.
Jesus and his disciples – one dozen people – join up with 70 others – about 6 dozen people – and they start some really exciting ministry.

And in order for this to happen, the joining part had to happen first. Jesus wasn’t just going to appoint people to go off into towns in his name if they were opposed to it: no, these were people who were willing to do this – knowing they would not always be well received – but they wanted to try anyway.
Because the Good News of God was more important than anything else in their lives.

Inspiring, isn’t it?
And despite Jesus’ commentary about what the road ahead (literal and metaphorical) would be like, they went. They carried no cash, no overnight bag, no spare pair of shoes. They were to make sure that they didn’t get distracted and off-course if they met up with friends along the way.
Instead, they were to go to places that they may or may not have already known; where they may or may not have already been known:
They were to go there, and rely on the hospitality of the people.

And this is a big thing:
Because the word hospitality was a little less complex in definition during biblical times; but it was more profound in execution.
Hospitality these days represents a field of industry – those places and practices to do with lodging and feeding, of saying welcome. We can be hospitable in our homes, but that’s generally when we invite family or friends over.

In biblical times, however, hospitality meant more than a polite welcome: welcoming was of course part of it, but the root of hospitality is hospital: a place of caring for others, whatever state they arrive in. Hospice is a place to tend to the most vulnerable.
The root of hospitality is HOST.
And in Jewish tradition, hospitality is a happy requirement; not a pleasantry.
Hospitality was woven into all of the lessons in the scriptures; going back to Abraham’s lineage God has called God’s people to welcome outsiders as guest; and to consider strangers as family.
In fact, throughout biblical times, to deny hospitality was an insult – as we saw last week – and the people who had refused hospitality were recognised to be unclean: figuratively, religiously, and literally.
For the practice of the time was to clean your feet as you approached the Temple or the Synagogue: removing particles of road dust, of course, but also removing from the body anything negative that was clinging: any grudges or hurts or negativity.
One did not enter a home of a host: heavenly or earthly: carrying that dust on their feet: just as we would want to prevent tracking dust into someone’s house, so too we want to prevent tracking in toxic mentalities or moods.

Hospitality: it’s a strong component of our faith.
And yet, sometimes we, too, like the disciples, miss the point a little bit.
And we, like the disciples, can be always reminded of our roles in God’s service: we are hosted; God is the host.

It’s why Jesus reminds the folks today – and us today – of being graciously received.
Accept what’s offered, rather than asking for something else. In biblical times, you planned your meals on a daily basis, so 2 unexpected guests could really thin out the evening meal. But it was always shared.
Share your peace: meaning carry it with you in the first place, and presume the best of people – if they demonstrate a lack of peace, leave it with them, behaving in a way that’s consistent with your values and morals.
Stay where you are: this is our proverbial greener grass on the other side – Jesus calls us to tend to our own grass rather than complain or covet the neighbours’.
And: stay off the high horse – the work of God is about God – it’s not about us. Jesus cites Satan as a cautionary tale of ego over hospitality; Paul’s letter to the Galatians goes into more detail of the problems of self-adulation.

So what about us?
What do we do – as today’s church – as the folks who have self-selected to be followers: how do we act as the church in a way that extends this hospitality to folks as they come to us? And as we encounter them?
Because hospitality is one of the spiritual gifts that we are granted; and it’s one of the spiritual practices that we’re called to live into: as individuals, as families, and as the church.
And, it’s both simple in what we do: and complex in how we do it.

Because hospitality is not merely saying welcome to someone.
It’s about truly welcoming them, to be disciples with us along the journey.
Which means welcoming newcomers into ministries and committees.
It means embracing new ideas – with an openness to success or failure.
It’s an act of joining together with a common mission – for God.
Hospitality can be easy! As easy as washing 7 times in the river, Naaman!

But it can be complex when we make it complex…
And that complexity comes because we are unwilling to be changed.
Again, just look at Naaman, refusing the healing hospital-ity of being cleansed because he didn’t want for it to be as easy as it was.
Hospitality evokes a change of heart and mind:
And that may mean a change in how we’ve always done things, or what we’ve always thought.
It means recognising that welcoming others means we will be changed: so that together we will all grow into better discipleship.
And we do this through love, and relationship, and adaptability: knowing that these are always, so long as we are hospitable, going to be evolving and growing.

Hospitality, after all, means being open to the movement of the Spirit; of the desire to welcome Christ into our lives in radical ways.

It’s why sometimes, the practice of biblical hospitality is called “Radical” hospitality.
Not because the acts themselves are radical, but because we become the radicals when we are hospitable in this way.
And radical doesn’t mean something shocking; it means an agent of change. In chemistry, a radical is “a group of atoms behaving as a unit”.
A number of individuals, coming together for a shared goal.

And when that goal is hospitality, we allow our own individual preferences to take a back seat – for the sake of the kingdom.
Just like the disciples in today’s Gospel, and the 70 that Jesus appointed:
AND it can mean us, too, should we be open to following Jesus on the way.

Bishop Robert Schnase of the UMC church says it this way:[Christian hospitality] involves seeing ourselves as sent out by Christ and going out of our way, even at the risk of a sense of awkwardness and inconvenience, to invite people into some aspect of the church's ministry.”

So imagine, if you will: a group of 6 or 7 dozen people.
all coming together for some time together, some catching up, some prayer, some music, some idea sharing.
All coming together to learn more about how to be radically welcoming, putting every effort and emphasis on making people feel not just that they are tolerated, but that they are fully engaged and embraced.
All coming together, with open hearts and open minds, desiring to open the church of God to the whole people of God: and thereby sharing in the ministry of God.
What healing can come;
What joy can grow;
What faith can blossom:
When we are all welcomed on our way.

So let’s BE radicals: sharing a true welcome as together we proclaim the Kingdom of God.