Love
Commentary
One of the preacher's greatest difficulties is to deal with the word love. Part of the problem arises from the fact that in our language we use the word for everything. We love cars, cats, mothers, ice cream, God, friends, family, and clothes with the same word. Nobody has the slightest idea of what we mean until we put an adjective in front of the word and begin to give that noun -- love -- some content.
Long ago the Greeks gave us some help. They spoke of eros (human or sexual love), from which we take the word erotic. And they spoke of caritas (caring, communal love), from which we take the word charity. Philia had to do with the family, or brotherly love. Remember Philadelphia? You learned that in fourth grade.
None of these suited the needs of the New Testament writers. They searched here and there and discovered a word that had fallen into disuse. That word was agape. The Christians gave it new meaning. Agape was love directed at the good of others, unselfish love, intentional good will on behalf of others. It may or may not include the emotions. Mostly it was an act of the will. Note, for instance, that in all good wedding services the couple is not asked whether they love one another. Rather they are asked, "Will you love?" Such love is the act of the will, of the heart, of the entire person.
We need to do some work in separating Christian love, of which we so freely speak, from that easygoing and undefined idea of love which circulates around on the streets. Only then can we properly witness. Only then will others begin to understand such passages as those that are included in today's selections.
OUTLINE I
The Holy Spirit for All
Acts 10:44-48
Introduction: Most of the preaching you hear that has to do with Pentecost is based on Acts 2. There we find the record of the sudden awareness of the presence of God with the church -- his people -- once again. But be careful to note that the Acts 2 Pentecost is a Jewish affair. That is how it came to be called Pentecost in the first place. Then remember that it is now in the 80s, at least, and Luke is addressing a Gentile audience. In today's scripture selection we have the story of the first Gentile (dare we say Pentecost) visitation by the Holy Spirit. Note how many things happen here to symbolize the inclusion of the Gentile community (that's us).
A. The Circumcised are Amazed. And well they might be, since they were obviously convinced such could never happen. This had to be a shock for them. To hear these Gentiles acting just like the Jews did on Pentecost broke down their walls of disbelief and reserve, I imagine. Here is some miracle -- not just that the circumcised saw what was going on, but accepted it as legitimate.
B. Speaking in Tongues. Whatever else you imagine it to be, the one thing you must understand about their concept of speaking in tongues was that this ability was a gift of God and the mark of the presence of the Holy Spirit. They had the firm tradition of glossolalia that had been handed down since the days of their ancestors. They knew about charismatics; for them, speaking in tongues was a sign.
C. Baptism. Surprised? You ought not be. Gentiles were always baptized when they were brought into the Jewish community. What we witness here is a good Christian Jew -- Peter -- insisting that the Gentiles be baptized and received. Note that he says they ought to be baptized in the name of Jesus Christ. By now the church has made up its mind. No longer must one become a Jew first and then a Christian. Paul had settled that on his visit to Jerusalem.
Conclusion: From this event we trace our heritage. From this event we take comfort that the Spirit is given to the whole church, and not reserved just for some.
OUTLINE II
Signs of the Love of God
1 John 5:1-6
Introduction: When one reads material like our selection for today, it is important to remember that this would probably not have been written had there not been a problem to address. Some stress, some conflict, some division must have been hurting the body of Christ. Here the writer is seeking to find a solution, give advice, furnish a direction so that peace and tranquility would again prevail.
A. Those Who Believe Jesus is the Christ are Children of God. That is simple enough. Were there persons in that community who wanted to make it more complicated? What kinds of hoops were they holding up for people to jump through? The writer keeps it simple and direct. He knows the genesis, the beginning of the faith.
B. Children of God Love Others. But how do they know that? The answer is again disarmingly simple. They love God and they keep his commandments. Perhaps the writer has in mind the answer that Jesus gave to the man who asked about the first and great commandment. Love God, love your neighbor, and love yourself. It all begins with that love which is a gift from God.
C. Obey the Commandments. Which? The Ten? Surely the writer is not leading the church back down the road to legalism. He makes it clear that God's commandments are not burdensome, so he must not be referring to the Pharisaic law. Remember that Jesus referred to the religion of the Pharisees as a burden. (See Matthew 23.) Here the commandment has to be the command to love, to have the interests of others foremost in mind, to be ready to make sacrifice for others, to take self out of the center of life. You can take that further.
Conclusion: Focus your attention on love as the base of the faith we share. Do some work on the word. You may wish to distinguish between eros, caritas, agape, and philia in an effort to assist those who have never heard that explanation before. Let them know how the early church had to choose a new word -- "agape" -- and use that to speak of the self-giving love required and expected of the Christian.
OUTLINE III
The Initiative of Love
John 15:9-17
Introduction: For many in the church there is a fear that somehow they will not deserve God's love. There is a constant searching for what ought to be done, given, said, believed, in order to be sure that one is accepted and loved. Somehow love is a stumbling block for us. We cannot imagine God's love freely given to such as us. But take another look at the scripture for today.
A. The Gift. "So have I loved you." "You are my friends." "You did not choose me, but I chose you." In every line there is evidence of the initiative of God's coming to us in Christ and seeking to make us his own. That point is written everywhere in the scriptures. (See John 3:16, Romans 5:8, 2 Corinthians 5:19.) You can find others, of course. This is the good news; yet the good news that is difficult to accept. But if we will accept it, then we are called to respond to the gift.
B. The Response. "Love one another." "Bear fruit." "Abide in my love." It is important to note that this love is not just some emotion cranked up on behalf of someone we like. Rather, this love is a gift shared with us, a spirit of caring and self-giving which comes to us to be shared with others. We are not meant to keep it for ourselves. We are loved. We are to love one another. That love is more than some feeling or some emotion. That love is an intentional good will, an active good will that works itself out in good done on behalf of others. Those who understand that are the joyful people -- the people whose joy is full because the joy is given by God.
Conclusion: Remind the hearers that sometimes the reason we cannot love others is that we have not, first of all, been recipients of love. We imagine it is something we must generate and then give away so that God will be impressed. The truth is that it is a gift to which we can open our lives. Then, once it is ours, we can share it.
Long ago the Greeks gave us some help. They spoke of eros (human or sexual love), from which we take the word erotic. And they spoke of caritas (caring, communal love), from which we take the word charity. Philia had to do with the family, or brotherly love. Remember Philadelphia? You learned that in fourth grade.
None of these suited the needs of the New Testament writers. They searched here and there and discovered a word that had fallen into disuse. That word was agape. The Christians gave it new meaning. Agape was love directed at the good of others, unselfish love, intentional good will on behalf of others. It may or may not include the emotions. Mostly it was an act of the will. Note, for instance, that in all good wedding services the couple is not asked whether they love one another. Rather they are asked, "Will you love?" Such love is the act of the will, of the heart, of the entire person.
We need to do some work in separating Christian love, of which we so freely speak, from that easygoing and undefined idea of love which circulates around on the streets. Only then can we properly witness. Only then will others begin to understand such passages as those that are included in today's selections.
OUTLINE I
The Holy Spirit for All
Acts 10:44-48
Introduction: Most of the preaching you hear that has to do with Pentecost is based on Acts 2. There we find the record of the sudden awareness of the presence of God with the church -- his people -- once again. But be careful to note that the Acts 2 Pentecost is a Jewish affair. That is how it came to be called Pentecost in the first place. Then remember that it is now in the 80s, at least, and Luke is addressing a Gentile audience. In today's scripture selection we have the story of the first Gentile (dare we say Pentecost) visitation by the Holy Spirit. Note how many things happen here to symbolize the inclusion of the Gentile community (that's us).
A. The Circumcised are Amazed. And well they might be, since they were obviously convinced such could never happen. This had to be a shock for them. To hear these Gentiles acting just like the Jews did on Pentecost broke down their walls of disbelief and reserve, I imagine. Here is some miracle -- not just that the circumcised saw what was going on, but accepted it as legitimate.
B. Speaking in Tongues. Whatever else you imagine it to be, the one thing you must understand about their concept of speaking in tongues was that this ability was a gift of God and the mark of the presence of the Holy Spirit. They had the firm tradition of glossolalia that had been handed down since the days of their ancestors. They knew about charismatics; for them, speaking in tongues was a sign.
C. Baptism. Surprised? You ought not be. Gentiles were always baptized when they were brought into the Jewish community. What we witness here is a good Christian Jew -- Peter -- insisting that the Gentiles be baptized and received. Note that he says they ought to be baptized in the name of Jesus Christ. By now the church has made up its mind. No longer must one become a Jew first and then a Christian. Paul had settled that on his visit to Jerusalem.
Conclusion: From this event we trace our heritage. From this event we take comfort that the Spirit is given to the whole church, and not reserved just for some.
OUTLINE II
Signs of the Love of God
1 John 5:1-6
Introduction: When one reads material like our selection for today, it is important to remember that this would probably not have been written had there not been a problem to address. Some stress, some conflict, some division must have been hurting the body of Christ. Here the writer is seeking to find a solution, give advice, furnish a direction so that peace and tranquility would again prevail.
A. Those Who Believe Jesus is the Christ are Children of God. That is simple enough. Were there persons in that community who wanted to make it more complicated? What kinds of hoops were they holding up for people to jump through? The writer keeps it simple and direct. He knows the genesis, the beginning of the faith.
B. Children of God Love Others. But how do they know that? The answer is again disarmingly simple. They love God and they keep his commandments. Perhaps the writer has in mind the answer that Jesus gave to the man who asked about the first and great commandment. Love God, love your neighbor, and love yourself. It all begins with that love which is a gift from God.
C. Obey the Commandments. Which? The Ten? Surely the writer is not leading the church back down the road to legalism. He makes it clear that God's commandments are not burdensome, so he must not be referring to the Pharisaic law. Remember that Jesus referred to the religion of the Pharisees as a burden. (See Matthew 23.) Here the commandment has to be the command to love, to have the interests of others foremost in mind, to be ready to make sacrifice for others, to take self out of the center of life. You can take that further.
Conclusion: Focus your attention on love as the base of the faith we share. Do some work on the word. You may wish to distinguish between eros, caritas, agape, and philia in an effort to assist those who have never heard that explanation before. Let them know how the early church had to choose a new word -- "agape" -- and use that to speak of the self-giving love required and expected of the Christian.
OUTLINE III
The Initiative of Love
John 15:9-17
Introduction: For many in the church there is a fear that somehow they will not deserve God's love. There is a constant searching for what ought to be done, given, said, believed, in order to be sure that one is accepted and loved. Somehow love is a stumbling block for us. We cannot imagine God's love freely given to such as us. But take another look at the scripture for today.
A. The Gift. "So have I loved you." "You are my friends." "You did not choose me, but I chose you." In every line there is evidence of the initiative of God's coming to us in Christ and seeking to make us his own. That point is written everywhere in the scriptures. (See John 3:16, Romans 5:8, 2 Corinthians 5:19.) You can find others, of course. This is the good news; yet the good news that is difficult to accept. But if we will accept it, then we are called to respond to the gift.
B. The Response. "Love one another." "Bear fruit." "Abide in my love." It is important to note that this love is not just some emotion cranked up on behalf of someone we like. Rather, this love is a gift shared with us, a spirit of caring and self-giving which comes to us to be shared with others. We are not meant to keep it for ourselves. We are loved. We are to love one another. That love is more than some feeling or some emotion. That love is an intentional good will, an active good will that works itself out in good done on behalf of others. Those who understand that are the joyful people -- the people whose joy is full because the joy is given by God.
Conclusion: Remind the hearers that sometimes the reason we cannot love others is that we have not, first of all, been recipients of love. We imagine it is something we must generate and then give away so that God will be impressed. The truth is that it is a gift to which we can open our lives. Then, once it is ours, we can share it.
