Bring Me The Head Of John The Baptizer
Children's sermon
Illustration
Preaching
Sermon
Worship
Object:
Historically speaking, we should currently be in the summer doldrums of this year's presidential campaign, in which each side lays low while preparing for their conventions and the public generally ignores them until things kick into high gear after Labor Day. But judging by the news headlines and the unending barrage of political ads and fund-raising, there's been no lull this year as each side continues bashing the other in public appearances and over the airwaves. And for both President Obama and the presumptive Republican nominee, Mitt Romney, "bashing" has unquestionably been the most descriptive term for their campaigns' thematic approach. Rather than hearing about their aspirations or what they intend to accomplish, what we're being confronted with is classic "negative advertising": a laundry list of the faults of their opponent. It's almost as if each candidate's best argument for the voters is that they are the not-Obama or the not-Romney.
Of course, as political consultants are quick to remind us, a big reason for this is that it works. Playing to our fear and anger is a powerful motivator for behavior -- and as team member Dean Feldmeyer points out in this installment of The Immediate Word, a "take no prisoners" attitude has increasingly become the norm in our political rhetoric. But Dean suggests that it's not just our politics that reflect this approach -- modern culture in general has developed a violent attitude about those who oppose us, reflected in a dizzying variety of ways. More and more, we tend to bring a battlefield mindset to our interactions with others, thinking that to cede any intellectual ground or to leave any slight unanswered is to symbolically retreat. And, Dean notes, when we fall into this trap it's not long before we find ourselves asking for our opponent's head on a platter -- just like we see in the cautionary tale Mark offers us in this week's gospel lesson.
Team member Mary Austin offers some additional thoughts on the epistle passage and Paul's reflection on the inheritance we have as people of faith. Mary observes that while we may have a complicated relationship with the material goods and legacies that we inherit from our families, there's no lack of clarity about what we have received from Christ -- we are all heirs of the kingdom... and are therefore the beneficiaries of an unlimited wealth of blessings. Mary notes that we may take a period of time to learn to appreciate the gifts of our familial forebears -- and likewise, we may need to grow in our faith to fully comprehend the gifts God has given us. Yet to take advantage of them, Mary reminds us, we don't need to engage in complex estate planning with a financial advisor; we only need to come in humility and claim what the Savior has already paid for.
Bring Me the Head of John the Baptizer
by Dean Feldmeyer
Mark 6:14-29
In war, the order to "take no prisoners" is the order to kill all enemies encountered, even those who are wounded or surrendering.
Today, giving that order is considered a "crime against humanity," but that has only to do with how the military conducts itself in times of war.
"Take no prisoners" has become "SOP" -- standard operating procedure -- in common discourse, in rhetoric, debate, and even casual conversation. All fights are "to the death."
"Take no prisoners" assumes a two-dimensional world: one dimension is right, the other is wrong. Those who chose the wrong side are undeserving of mercy. Right marches forward with violent aggression, sparing no one.
Confronted with accusations of incest for divorcing her husband and marrying his brother, Herodias went to war with John the Baptizer and she took no prisoners.
THE WORLD
In war, it's called a crime -- executing those who are wounded or surrendering, who no longer present a danger because they have been overwhelmed, disarmed, and/or disabled.
In cyberspace, it's called a "flame" -- a long, scathing, emotionally charged email reply that drips with sarcasm and over-the-top venomous abuse far beyond what is required to make a rhetorical argument.
In politics, it's become known as "swiftboating" -- caustic, toxic political ads that make ad hominem attacks upon a candidate by making accusations that cannot be proven or disproven. They are usually placed by political action committees (PACs) or even SuperPACs who are funded by mysterious sources and accountable to no one for anything.
On the highway, it's called "road rage" -- out-of-control anger that gets acted out in verbal or even physical violence and/or intimidation over what would otherwise be considered a small error or slight.
And the thing that ties all of these together is the level of violence that they represent. In each case it is not enough to simply show a person how they are wrong. Rather, you must utterly destroy your opponent. You must leave them bloodied and in rags, without dignity or hope... rhetorically or literally dead.
At some point, our contemporary culture decided that "take no prisoners" was not just tolerable but an acceptable, even laudable way to deal with one's adversaries -- in war, in politics, in ethics.
In this week's gospel lesson we see flaming, swiftboating, and road rage taken to their extreme conclusion when Herod offers his stepdaughter anything she wants, up to half of his kingdom -- and, after consulting with her mother, she says: "Bring me the head of John the Baptizer."
THE WORD
When Herod the Great died, his kingdom was divided by Augustus Caesar among his three sons: Herod Antipas, Philip, and Archelaus.
Antipas and Philip were both in love with the same woman -- the beautiful Herodias, who married Philip, then divorced him and married his brother Antipas.
A local Jewish prophet named John the Baptizer heard of this marriage and condemned it as incestuous according to Jewish Levitican law.
Herodias was embarrassed by John's harangue and thought that it undermined the rule of her husband Antipas, who, in spite of his lavish lifestyle, had attempted to establish himself and base his leadership upon his credentials as an observant Jew. Herodias wanted John put to death, but Antipas was not so concerned about John's condemnation. He thought John was a holy and righteous man, and, we are told, he even enjoyed listening to the Baptizer preach. But to keep the peace in his household, he had John arrested and put in prison.
Sometime later, Antipas was throwing a birthday party banquet for himself and all of his court officials were in attendance. Mark tells us that Antipas's daughter came and danced for his guests, and he was so pleased with her dancing that he wanted to reward her. He offered to give her anything she desired, up to half of his kingdom.
(There is some confusion about the identity of this "daughter." Most scholars believe that she was actually his stepdaughter, the daughter of his brother Philip. The Roman Jewish historian Josephus says her name was Salome. The gospel writer, Mark, seems to indicate that she was named after her mother Herodias. Most of what we think we know about her, however, comes not from history but from Oscar Wilde's play about her, Salome, and the Richard Strauss opera Salome, based on a German translation of Wilde's play.)
Upon hearing his offer, the girl goes to consult with her mother and then comes back with her answer: "I want you to give me at once the head of John the Baptist on a platter" (Mark 6:25).
Having given his word, Antipas has no choice. He is "deeply grieved," but he gives the order and John the Baptizer is executed, his head delivered to the daughter upon a platter as she requested.
CRAFTING THE SERMON
The story of John the Baptizer's execution by Herod Antipas is a cautionary parable.
It warns us about what can happen to a righteous person who speaks truth to power.
It warns us about what can happen to a powerful leader who makes rash, open-ended promises without careful thought about the character of the person to whom the promise is made.
It warns us about the danger of a "take no prisoners" approach to our adversaries and those with whom we may disagree. We could be wrong. We could end up doing in the very person whose counsel might have saved us.
Antipas was later undone by his brother-in-law Agrippa, who was a close friend of the insane Roman emperor Caligula. In an effort to dislodge Antipas from his throne and take over his territories, the ambitious and ruthless Agrippa accused Antipas and his own sister Herodias of treason and disloyalty to the emperor. Not knowing whether to believe the accusations entirely, Caligula sent them into exile in Gaul where they died in anonymity.
The text lends itself well to the narrative (story) style of sermon. A retelling of the story, bringing in some of the extra-biblical, historical data can be both entertaining and illuminative for the congregation, many of whom are likely to be biblically and historically uninformed (if not illiterate).
Antipas, caught as he is in his own web of political and domestic issues, loses the opportunity to learn from his adversary.
We, in our hurry to "take no prisoners" -- to swiftboat, flame, and destroy those who oppose us --may be making the same mistake.
ANOTHER VIEW
by Mary Austin
Ephesians 1:3-14
If possible, this is the year to die.
Current estate tax laws expire on December 31, 2012, unless Congress is able to reach a compromise on extending them. Anyone who dies before the end of the year can give away up to $5.12 million, without paying any gift taxes. As Jan Rosen reported about the current laws in the New York Times: "The $5.12 million uses up what is known in tax law as the unified credit for gift and estate taxes. Many financial advisers are encouraging clients to take advantage of the credit now because with Washington's contentious mood nobody knows what, if any, new tax laws may be passed for 2013 and beyond." Without Congressional action, at the end of the year the rules for estates return to a substantial tax on anything over $1 million.
That's all very complicated. Much easier to understand is in the inheritance Paul describes in the letter to the Ephesians. Paul begins his discussion of inheritance by reminding us that God has chosen us and adopted us as children. As such, we are heirs of all that he has to offer -- no taxes, no forms to fill out, no expiration date, and no limits.
As life goes on, we inherit everything from money to family mementos. Some of it has monetary value, and some of it is only important to us. We inherit things like family dishes, knick-knacks, tools, and family photos. Some of it is welcome and other items leave us scratching our heads. It may take years to grow into the things we inherit and to truly come to appreciate them.
We also inherit intangible things, like the shape of a face, athletic ability, or the movement of the hands. In those things, we see our ancestors in each other. Then there's the inheritance that's really hard to nail down -- our temperament, a certain way of seeing the world, or a love for adventure or quiet or sweets. In the same way, we have a family inheritance from our family of faith, and the letter to the Ephesians calls us back to our inheritance in Jesus Christ. This section, notably one long sentence in the original Greek, begins and ends with the assertion that we belong to God.
We have "every spiritual blessing," we're reminded. This is the kind of inheritance that we grow into. We may not appreciate it at first, or it may seem like we don't have all that many blessings, especially in times of struggle or when God feels absent. "What blessings?" we might wonder.
Sometimes it's hard to figure out what to do with things we inherit. Use Grandma's lamp or put it out at the curb? Store those dishes for special occasions or use them right now? Keep all of your favorite uncle's tools or save just a few as a remembrance? And how to make peace with the other things we inherit -- a quick temper, unruly hair, or a tendency to be depressed? Sorting out those legacies can be the work of years. It's much more difficult than stashing the afghan collection in the basement or the record albums in the garage.
Ephesians, in contrast, is clear. This spiritual inheritance is for praise. God's gifts come that we "might live for the praise of his glory," as the letter puts it. It starts in faith and leads to faith and is a gift for Jews and Gentiles alike. Some inheritances have to be carefully divided, but this one is for everyone equally. In our time, we can extend the argument to claim Jesus' legacy equally for rich and poor, for men and women, for gay and straight people, for old and young, all together. There's no need to divide it all up -- everyone is an heir.
The New York Times article notes, "The overarching thought from all the advisers: The outlook beyond this year is murky and may well be affected by who wins control of the White House and Congress, so take advantage of present law, or at least have contingency plans in place to act quickly before year-end."
Tax and estate law are inherently uncertain. What is certain is our inheritance as people of faith and the abundant wealth we all have in Jesus Christ. It's hard to plan carefully enough to die this year, but we can claim the spiritual wealth we have in our faith and make good use of it.
ILLUSTRATIONS
After unprecedented legislative and gubernatorial maneuvers, massive protests, and a recall election, Wisconsin stands massively divided. Because our politics touch so many parts of our human existence and are often informed by who we are as people of faith, a group of religious leaders in the Badger State has come together to form Wisconsin Religious Voices for Justice (WRVJ). This group is working to ensure that "civility and common sense are restored for the common good" of all of God's children, particularly those who are the most vulnerable when politics are played like a zero-sum game.
This spring, WVRJ released a statement and challenge calling for a "Season of Civility" and reminding the citizens of Wisconsin that:
Politics in a democracy is not a zero-sum game or a winner-take-all contest. Rather, it is a joint effort to reach a workable consensus on how to advance the common good. But our ability to cooperate to solve common problems and achieve shared goals is now undermined by rampant disrespect, disinformation, distrust, and disregard for the interests and ideas of others.
To change the political climate and bridge the divide, WFVJ further encourages Wisconsinites to share in the following commitments:
• We will seek to model and support respectful and honest conversations on public issues within our congregations, assemblies, and other forums.
• We will make a genuine effort to understand the reasons for the views of those with whom we disagree and try to explain the grounds for our own positions clearly and without arrogance. Our goal will be to identify shared values and concerns, rather than to "win" arguments.
• We will be mindful of our own fallibility and keep our views open to correction and reconsideration without betraying our deepest convictions.
The statement also calls congregations to be places where civility is taught and practiced as members seek to discover how their faith calls them to be in the world. It challenges candidates to uphold standards for civility, integrity, and truthfulness, and the media to report and comment with rigorous scrutiny, fact-checking, and source evaluation. Finally, it calls all citizens to be studied and critical consumers of media and advertising and to hold to their faith traditions' highest values of compassion and mutual respect in order to create a healthier and livelier democracy that will endure seasons of great disagreement and trial.
The entire document from WFVJ can be found here (pdf file).
Madison-area pastor Phil Haslanger writes about the efforts of the WFVJ and contrasts them with the Faith and Freedom Coalition's tactics in the thick of Wisconsin's political turmoil in his article "Season of Civility Aims for Consensus".
How might things have been different in our story from Mark's gospel for this week if Herodias, Antipas, or even John had heard and heeded a similar call to seek understanding and compassion? How is this kind of civility related to the heart of the Good News of Jesus?
* * *
Another way that the "take no prisoners" approach shows up in our contemporary culture is in children's athletics. While at first glance it seems far different and less destructive than "swiftboating" or "road rage," the intensity with which parents, coaches, and kids approach athletics in some programs also takes its toll on the minds and bodies of those involved.
In "Pushing Too Hard Too Young", MSNBC contributor Jacqueline Stenson explores how the benefits of organized sports are being outweighed by the high-stakes competition, intense training schedules, painful injuries, and early burnout of young athletes caught in the tunnel vision of parents and coaches hoping to nurture the next A-Rod or Michelle Kwan.
* * *
In the What Matters Today section of Bill Moyers' website, Lauren Feeney writes about President Obama's foreign policies as they relate to the "War on Terror" and particularly to Obama's expansion of the drone program and his maintenance of a "kill list" of suspected terrorists. In "Is Obama Taking 'No Prisoners Alive'?" Feeney explores the surprising flavor of the president's anti-terrorism tactics and how they are delivered politically and marketed to the public. She questions their legality in terms of international humanitarian and human rights law and the "fully entrenched bipartisan consensus" that stands behind such attacks. By taking on what have been traditionally Republican tactics on foreign policy and coaxing his following of "blind-partisan Democrats and progressives" to cheer them on, Feeney proposes that Obama is paving the road to a second term by putting a "prettier and more palatable face on extremely ugly policies."
It's easy for many of us to dismiss "others" who engage in "take no prisoners" politics, who drive and act in raging and outlandish ways, and who hide behind an email or social media "flame" burning with over-the-top sarcasm and cyber-venom. But it's important to consider whether we are actually innocent of treating our adversaries in these same ways, or if we're just better at putting a "prettier and more palatable face" on the extreme ugliness we hold in our hearts and sometimes enact in slicker and better "marketed" ways.
* * *
Four basic principles ground the strategies of Non-Violent Direct Action, which were first developed in the context of the struggle for civil rights in the U.S. They are...
1) Define your objectives. Injustice and violence are everywhere around us. A single campaign or action will not remove it all. One must begin by focusing on a specific injustice; it should be possible to discuss it in fairly simple and clear-cut terms. Decision-making and negotiations during a campaign will be helped immensely if you have defined clearly your short-range objective and your long-range goal.
2) Be honest and listen well. Part of your goal is to win your opponent's respect. Conduct yourself in a way which encourages that respect by showing your scrupulous care for truth and justice. A crucial part of nonviolent direct action is the understanding that no one knows the complete truth about the issues at hand. Listening with openness to what your opponents have to say about your campaign is very important in your pursuit of the whole truth. Similarly, listening carefully to those who are struggling at your side helps ensure that the oppression which you are fighting is not replaced by another oppression.
3) Love your enemies. No matter how deeply involved in unjust and violent systems some people are, your goal is to break down those systems, not to punish others for wrongdoing. Real justice is established when people refuse to maintain oppressive systems, not when the people in those systems are destroyed. Nonviolence requires a steadfast and conscious willingness to mentally separate respect for all people from disrespect for what some people are doing in a given situation.
4) Give your opponents a way out. By using nonviolence, you are showing a kind of strength that overcomes injustice. Avoid self-righteousness with opponents. Recognize their weaknesses, embarrassments, and fears. In specific confrontations, as well as in the larger campaign, find a way to let them participate in finding a solution. Give them options to respond to, not non-negotiable demands.
These four principles build a framework for living a common life that disarms and makes needless the damaging tactics of "take no prisoners" politics, business practices, and personal interactions.
Imagine being clear about a just and compassionate goal...
Imagine being honest and listening well out of respect for the opponent and a recognition that no one person knows and holds the whole truth...
* * *
Ali Ferzat is one of the most prominent cultural figures in the Arab world -- he has spent years drawing political cartoons denouncing the corruption of the region's autocratic regimes. In 2011, as protests against the brutal reign of Syria's leader President Bashar Assad began in earnest and the military responded by killing thousands of civilians, Ferzat became even more ardent in his drawings depicting the uprising.
It's probably not surprising that as a result, in August 2011 masked men from the regime broke into the dissident artist's home, beat him unmercifully, and broke all his fingers so he could not draw again.
But his fingers eventually healed and Ferzat resumed his political cartoons. Now, however, his work is receiving worldwide attention as the violation of his human rights became public. It seems that the thuggish action that was intended to silence Ferzat only increased his audience.
Herodias thought that by beheading John the Baptist he would be silenced. Instead, it was the watershed moment when Jesus began his public ministry in earnest and John's followers became even more outspoken.
* * *
I remember being at a retreat once where the leader asked us to think of someone who represented Christ in our lives. When it came time to share our answers, one woman stood up and said, "I had to think hard about that one. I kept thinking, 'Who is it who told me the truth about myself so clearly that I wanted to kill him for it?' " According to John, Jesus died because he told the truth to everyone he met. He was the truth, a perfect mirror in which people saw themselves in God's own light.
-- Barbara Brown Taylor, "The Perfect Mirror," in The Christian Century, March 18-25, 1998
* * *
The first-century Jewish historian Josephus reports a different meaning to John's baptism than do the gospels; nonetheless, both sources agree that King Herod imprisoned and then executed John the Baptist. What spurred Herod to have a holy man killed? Mark states that it was John's vocal objections to Herod's marriage to his brother's wife. Josephus says it was Herod's fear of rebellion, fueled by the way crowds "were greatly aroused" by John's preaching (xxviii.118, translated by Paul Maier). Either way, it was John's mouth that got him in trouble. Some preachers will never cause discord, specializing in what William Sloane Coffin describes as "the bland leading the bland" style of sermons. Their homiletical philosophy is akin to that voiced by Calvin Coolidge: "I have never been hurt by anything I didn't say." Other preachers, like John, are willing to irritate and alarm some of their listeners. A church architectural consultant once noticed a fire extinguisher housed in a pulpit, and he remarked: "I want to hear that guy's sermons!" A third approach is suggested by Earl H. Brill: "People resent being scolded from the pulpit... They need to be reaffirmed, empowered, challenged... Preachers can deal with sin and judgment without ever using the words 'ought' or 'must.' "
* * *
We are appalled by the cruelty and insensitivity of Herodias and her daughter. We are even more enraged that Herod gave into their demand. But evil spans the eons of human history.
In the small South Carolina city of Florence, several teenage boys recently sprayed a small mixed-breed dog with lighter fluid. Then, to their laughter, they set the dog on fire. Neighbors, hearing the yelping of the dog over the boys' laughter, came to its rescue and threw water on the dog. It appeared the dog would live, but as its burns worsened the attending veterinarian had to put the poor Princess to sleep. A 14-year-old boy has been arrested and more arrests are expected.
It has often been said that upon learning of the death of John, Jesus began his public ministry. To compensate for the evil of Herod, Herodias, and her daughter, Jesus preached peace. We are to do the same -- throwing water to put out the burning flames of evil.
* * *
The Japanese emperor Ingyo ruled during the fifth century. His administration was much bothered by families who laid claim to nobility to which they were not entitled. In the end Ingyo announced that it had been revealed to him that he could separate those with true claims from the pretenders by having all claimants immerse their arms in boiling water; only those with genuine claims would suffer no ill effects. This announcement had the effect of drastically reducing the number of those who turned up on the day set aside for appointments, since only those with legitimate claims saw fit to appear.
Thank God we, his children, need not fear a boiling water ordeal to prove our inheritance as children of the great king. Redeemed through Christ's blood, we have also obtained our inheritance by his grace.
* * *
We are saddened by the recent death of Andy Griffith. For the Baby Boomers in the congregation, he was, as Sherriff Andy Taylor on his eponymous hit television series, a surrogate father for all of us. He played his "aw, shucks" persona to such perfection that the character and the man became one.
But Andy Griffith never claimed to be Andy Taylor off the set. Griffith confessed he was not as wise and not as adorable as the sheriff he portrayed. But Andy Griffith did acknowledge who Andy Taylor was: "I guess you could say I created Andy Taylor. Andy Taylor's the best part of my mind. The best part of me."
God showed Amos a plumb line. It was a sign that God would judge the people of Israel by an absolute truth. Next to the standard of the plumb line we may not be perfect -- but like Andy Griffith, we should try to portray the best part of ourselves.
* * *
With the legislation passed in Columbia this past week, a resident of South Carolina can select from over 140 specialty license plates. The state was losing money when it charged non-profits $4,000 to bring a plate to print. Now, at a fee of $6,800, the state is again in the business of collecting revenue from automobile specialty license plates.
The most controversial plate was the one proposed by a for-profit Christian organization. Unable to circumvent the legal system, they created a non-profit organization for their "BELIEVE" license plate. They also believe that anyone displaying such a plate will be a more courteous and safer driver, as being proclaimed on the rear of their vehicle is a testimony to their faith in Jesus Christ.
With the latest legislation that broadens the boundaries on acceptable specialty plates, it also extended the boundaries on evangelism. For those who are oriented toward athletics, a "PLAY TENNIS" plate is available. For those who are community-minded, you can have a plate that reads, "TREE MY DOG."
State auditors may like this new legislation, but the Highway Patrol does not favor it. With so many varieties of plates, it is hard to distinguish (especially at night) if a car has a South Carolina plate or an out-of-state plate. Further, with so many specialty designs, it is often hard to read the letters and numbers on the plate.
Amos was told to "Go, prophesy." But he was given a single message to proclaim... not 140.
WORSHIP RESOURCES
by George Reed
Call to Worship
Leader: The earth is God's and all that is in it,
People: the world, and those who live in it.
Leader: Who shall ascend the hill of God?
People: And who shall stand in God's holy place?
Leader: Those who have clean hands and pure hearts.
People: Those who do not lift up their souls to what is false.
OR
Leader: Come and worship the God of wisdom.
People: We bow before the wisdom beyond our comprehension.
Leader: Come and worship the God who does not condemn.
People: We, who are so quick to condemn others, stand in awe.
Leader: Come and worship the God who offers mercy and grace to all.
People: We come knowing how much we need God's grace and mercy.
Hymns and Sacred Songs
"Joyful, Joyful, We Adore Thee"
found in:
UMH: 89
H82: 376
PH: 464
AAHH: 120
NNBH: 40
NCH: 4
CH: 2
LBW: 551
ELW: 836
"Immortal, Invisible, God Only Wise"
found in:
UMH: 103
H82: 423
PH: 263
NCH: 1
CH: 66
LBW: 526
ELW: 834
Renew: 46
"How Can We Name a Love"
found in:
UMH: 111
"The Gift of Love"
found in:
UMH: 408
AAHH: 522
CH: 526
Renew: 155
"Lord, Speak to Me"
found in:
UMH: 463
PH: 426
NCH: 531
ELW: 676
"Come Down, O Love Divine"
found in:
UMH: 475
H82: 516
PH: 313
NCH: 289
CH: 582
LBW: 508
ELW: 804
"Open My Eyes, That I May See"
found in:
UMH: 454
PH: 324
NNBH: 218
CH: 586
"Amazing Grace"
found in:
UMH: 378
H82: 671
PH: 280
AAHH: 271/272
NNBH: 161/163
NCH: 547/548
CH: 546
LBW: 448
ELW: 779
Renew: 189
"I Am Loved"
found in:
CCB: 80
"Ubi Caritas" ("Live in Charity")
found in:
CCB: 71
Music Resources Key:
UMH: United Methodist Hymnal
H82: The Hymnal 1982 (The Episcopal Church)
PH: Presbyterian Hymnal
AAHH: African-American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELA: Evangelical Lutheran Worship
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day / Collect
O God who in wisdom withholds condemnation of your creatures: Grant us the spirit of your wisdom that we may have mercy and not condemn others; through Jesus Christ our Savior. Amen.
OR
We come to worship you, O God, and to praise you for your wisdom that withholds condemnation of us sinners. Your mercy is everlasting, and you always find in us the possibility of redemption. Fill us with your spirit of wisdom that we may look for possibilities in others and see them as your children. Amen.
Prayer of Confession
Leader: Let us confess to God and before one another our sins and especially the ways in which we let our anger destroy our wisdom.
People: We confess to you, O God, and before one another that we have sinned. We have allowed our anger to rule us. Afraid that we don't measure up, we take major offense at the smallest slight, real or imagined. We abuse others with our harsh words and actions, always assuming that we are in the right. Forgive us and so fill us with your Spirit that we may accept ourselves and others as your children. Amen.
Leader: We are God's children, all of us. We are forgiven and accepted by our God. Receive the power of God's Spirit to live in community with God and all God's people.
Prayers of the People (and the Lord's Prayer)
We worship and adore you, O God of wisdom and grace. You are the great judge who withholds judgment on your children.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have allowed our anger to rule us. Afraid that we don't measure up, we take major offense at the smallest slight, real or imagined. We abuse others with our harsh words and actions, always assuming that we are in the right. Forgive us and so fill us with your Spirit that we may accept ourselves and others as your children.
We thank you for the ways in which you bless us and especially for the message of Jesus that we are your children and we are accepted by you. Thank you for the community of faith that reaches out to us and welcomes us into a relationship of love and care.
(Other thanksgivings may be offered.)
We pray for those in need and especially for those who do not know the love and acceptance you have offered. We pray for those who are victims of violence and hatred.
(Other intercessions may be offered.)
All these things we ask in the name of our Savior Jesus Christ, who taught us to pray together, saying:
Our Father... Amen.
(or if the Lord's Prayer is not used at this point in the service)
All this we ask in the name of the Blessed and Holy Trinity. Amen.
Children's Sermon Starter
Talk to the children about times when they got angry. Ask them if they ever got so angry that they stopped playing with a friend they really liked. Ask about being so angry that they cried or their stomach hurt. (You may want to share a story of your own.) Talk about how anger hurts us; it doesn't hurt the other person. Even if we get so angry that we hit another person, we usually get in more trouble than our physical expression of anger caused them. We all feel angry at times, but we can't hold on to it. We have to come to a time of forgiveness.
CHILDREN'S SERMON
No Grudges Allowed
Mark 6:14-29
Good morning, boys and girls! How many of you have ever held a grudge against someone? (let the children answer) Do you know what a grudge is? (let them answer) A grudge is something you remember a long time after you should have forgotten it. A grudge makes you unhappy just thinking about it. You may have grudges against people who have hurt you or said something about you or forgotten to invite you to their birthday party. All you need to do is see the person who forgot to invite you to the birthday party, and you look like you have a grudge. Do you know what someone looks like when they have a grudge? Let me show you what you look like when you have a grudge. (ask the children to fold their arms across their chests and stick out their bottom lips) That's what a grudge looks like, and you can tell someone who has a grudge every time. I know some people who have held a grudge for years. The grudge may start when he/she is a child and it just gets bigger every year.
Jesus tells the story of why John the Baptist had his head cut off. It was because the wife of King Herod held a grudge against John the Baptist. John had told the crowds that she was not an honest woman and that made her husband, the king, a dishonest man. She wanted to kill John the Baptist, but King Herod would not have anything to do with it. One day, he promised his wife's daughter that he would give her anything she wanted. Her mother told the daughter to ask the king to cut off the head of John the Baptist and bring it to her on a large dish. The king was sick, but he felt like he had to keep his promise because he had made it in front of others. Soldiers cut off the head of John the Baptist and brought it to the king and his wife's daughter. John the Baptist died because of a grudge.
It is not a good thing to have a grudge, and we should share our grudges with Jesus and ask him to forgive us for feeling this way. We don't want to have grudges. The next time you think about one of your grudges (have the children stand up and demonstrate their grudges), I want you to say a prayer to Jesus and ask him to forgive you. Then, before you know it, the grudge will turn you into a very happy and forgiven boy or girl.
* * * * * * * * * * * * *
The Immediate Word, July 15, 2012, issue.
Copyright 2012 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
Of course, as political consultants are quick to remind us, a big reason for this is that it works. Playing to our fear and anger is a powerful motivator for behavior -- and as team member Dean Feldmeyer points out in this installment of The Immediate Word, a "take no prisoners" attitude has increasingly become the norm in our political rhetoric. But Dean suggests that it's not just our politics that reflect this approach -- modern culture in general has developed a violent attitude about those who oppose us, reflected in a dizzying variety of ways. More and more, we tend to bring a battlefield mindset to our interactions with others, thinking that to cede any intellectual ground or to leave any slight unanswered is to symbolically retreat. And, Dean notes, when we fall into this trap it's not long before we find ourselves asking for our opponent's head on a platter -- just like we see in the cautionary tale Mark offers us in this week's gospel lesson.
Team member Mary Austin offers some additional thoughts on the epistle passage and Paul's reflection on the inheritance we have as people of faith. Mary observes that while we may have a complicated relationship with the material goods and legacies that we inherit from our families, there's no lack of clarity about what we have received from Christ -- we are all heirs of the kingdom... and are therefore the beneficiaries of an unlimited wealth of blessings. Mary notes that we may take a period of time to learn to appreciate the gifts of our familial forebears -- and likewise, we may need to grow in our faith to fully comprehend the gifts God has given us. Yet to take advantage of them, Mary reminds us, we don't need to engage in complex estate planning with a financial advisor; we only need to come in humility and claim what the Savior has already paid for.
Bring Me the Head of John the Baptizer
by Dean Feldmeyer
Mark 6:14-29
In war, the order to "take no prisoners" is the order to kill all enemies encountered, even those who are wounded or surrendering.
Today, giving that order is considered a "crime against humanity," but that has only to do with how the military conducts itself in times of war.
"Take no prisoners" has become "SOP" -- standard operating procedure -- in common discourse, in rhetoric, debate, and even casual conversation. All fights are "to the death."
"Take no prisoners" assumes a two-dimensional world: one dimension is right, the other is wrong. Those who chose the wrong side are undeserving of mercy. Right marches forward with violent aggression, sparing no one.
Confronted with accusations of incest for divorcing her husband and marrying his brother, Herodias went to war with John the Baptizer and she took no prisoners.
THE WORLD
In war, it's called a crime -- executing those who are wounded or surrendering, who no longer present a danger because they have been overwhelmed, disarmed, and/or disabled.
In cyberspace, it's called a "flame" -- a long, scathing, emotionally charged email reply that drips with sarcasm and over-the-top venomous abuse far beyond what is required to make a rhetorical argument.
In politics, it's become known as "swiftboating" -- caustic, toxic political ads that make ad hominem attacks upon a candidate by making accusations that cannot be proven or disproven. They are usually placed by political action committees (PACs) or even SuperPACs who are funded by mysterious sources and accountable to no one for anything.
On the highway, it's called "road rage" -- out-of-control anger that gets acted out in verbal or even physical violence and/or intimidation over what would otherwise be considered a small error or slight.
And the thing that ties all of these together is the level of violence that they represent. In each case it is not enough to simply show a person how they are wrong. Rather, you must utterly destroy your opponent. You must leave them bloodied and in rags, without dignity or hope... rhetorically or literally dead.
At some point, our contemporary culture decided that "take no prisoners" was not just tolerable but an acceptable, even laudable way to deal with one's adversaries -- in war, in politics, in ethics.
In this week's gospel lesson we see flaming, swiftboating, and road rage taken to their extreme conclusion when Herod offers his stepdaughter anything she wants, up to half of his kingdom -- and, after consulting with her mother, she says: "Bring me the head of John the Baptizer."
THE WORD
When Herod the Great died, his kingdom was divided by Augustus Caesar among his three sons: Herod Antipas, Philip, and Archelaus.
Antipas and Philip were both in love with the same woman -- the beautiful Herodias, who married Philip, then divorced him and married his brother Antipas.
A local Jewish prophet named John the Baptizer heard of this marriage and condemned it as incestuous according to Jewish Levitican law.
Herodias was embarrassed by John's harangue and thought that it undermined the rule of her husband Antipas, who, in spite of his lavish lifestyle, had attempted to establish himself and base his leadership upon his credentials as an observant Jew. Herodias wanted John put to death, but Antipas was not so concerned about John's condemnation. He thought John was a holy and righteous man, and, we are told, he even enjoyed listening to the Baptizer preach. But to keep the peace in his household, he had John arrested and put in prison.
Sometime later, Antipas was throwing a birthday party banquet for himself and all of his court officials were in attendance. Mark tells us that Antipas's daughter came and danced for his guests, and he was so pleased with her dancing that he wanted to reward her. He offered to give her anything she desired, up to half of his kingdom.
(There is some confusion about the identity of this "daughter." Most scholars believe that she was actually his stepdaughter, the daughter of his brother Philip. The Roman Jewish historian Josephus says her name was Salome. The gospel writer, Mark, seems to indicate that she was named after her mother Herodias. Most of what we think we know about her, however, comes not from history but from Oscar Wilde's play about her, Salome, and the Richard Strauss opera Salome, based on a German translation of Wilde's play.)
Upon hearing his offer, the girl goes to consult with her mother and then comes back with her answer: "I want you to give me at once the head of John the Baptist on a platter" (Mark 6:25).
Having given his word, Antipas has no choice. He is "deeply grieved," but he gives the order and John the Baptizer is executed, his head delivered to the daughter upon a platter as she requested.
CRAFTING THE SERMON
The story of John the Baptizer's execution by Herod Antipas is a cautionary parable.
It warns us about what can happen to a righteous person who speaks truth to power.
It warns us about what can happen to a powerful leader who makes rash, open-ended promises without careful thought about the character of the person to whom the promise is made.
It warns us about the danger of a "take no prisoners" approach to our adversaries and those with whom we may disagree. We could be wrong. We could end up doing in the very person whose counsel might have saved us.
Antipas was later undone by his brother-in-law Agrippa, who was a close friend of the insane Roman emperor Caligula. In an effort to dislodge Antipas from his throne and take over his territories, the ambitious and ruthless Agrippa accused Antipas and his own sister Herodias of treason and disloyalty to the emperor. Not knowing whether to believe the accusations entirely, Caligula sent them into exile in Gaul where they died in anonymity.
The text lends itself well to the narrative (story) style of sermon. A retelling of the story, bringing in some of the extra-biblical, historical data can be both entertaining and illuminative for the congregation, many of whom are likely to be biblically and historically uninformed (if not illiterate).
Antipas, caught as he is in his own web of political and domestic issues, loses the opportunity to learn from his adversary.
We, in our hurry to "take no prisoners" -- to swiftboat, flame, and destroy those who oppose us --may be making the same mistake.
ANOTHER VIEW
by Mary Austin
Ephesians 1:3-14
If possible, this is the year to die.
Current estate tax laws expire on December 31, 2012, unless Congress is able to reach a compromise on extending them. Anyone who dies before the end of the year can give away up to $5.12 million, without paying any gift taxes. As Jan Rosen reported about the current laws in the New York Times: "The $5.12 million uses up what is known in tax law as the unified credit for gift and estate taxes. Many financial advisers are encouraging clients to take advantage of the credit now because with Washington's contentious mood nobody knows what, if any, new tax laws may be passed for 2013 and beyond." Without Congressional action, at the end of the year the rules for estates return to a substantial tax on anything over $1 million.
That's all very complicated. Much easier to understand is in the inheritance Paul describes in the letter to the Ephesians. Paul begins his discussion of inheritance by reminding us that God has chosen us and adopted us as children. As such, we are heirs of all that he has to offer -- no taxes, no forms to fill out, no expiration date, and no limits.
As life goes on, we inherit everything from money to family mementos. Some of it has monetary value, and some of it is only important to us. We inherit things like family dishes, knick-knacks, tools, and family photos. Some of it is welcome and other items leave us scratching our heads. It may take years to grow into the things we inherit and to truly come to appreciate them.
We also inherit intangible things, like the shape of a face, athletic ability, or the movement of the hands. In those things, we see our ancestors in each other. Then there's the inheritance that's really hard to nail down -- our temperament, a certain way of seeing the world, or a love for adventure or quiet or sweets. In the same way, we have a family inheritance from our family of faith, and the letter to the Ephesians calls us back to our inheritance in Jesus Christ. This section, notably one long sentence in the original Greek, begins and ends with the assertion that we belong to God.
We have "every spiritual blessing," we're reminded. This is the kind of inheritance that we grow into. We may not appreciate it at first, or it may seem like we don't have all that many blessings, especially in times of struggle or when God feels absent. "What blessings?" we might wonder.
Sometimes it's hard to figure out what to do with things we inherit. Use Grandma's lamp or put it out at the curb? Store those dishes for special occasions or use them right now? Keep all of your favorite uncle's tools or save just a few as a remembrance? And how to make peace with the other things we inherit -- a quick temper, unruly hair, or a tendency to be depressed? Sorting out those legacies can be the work of years. It's much more difficult than stashing the afghan collection in the basement or the record albums in the garage.
Ephesians, in contrast, is clear. This spiritual inheritance is for praise. God's gifts come that we "might live for the praise of his glory," as the letter puts it. It starts in faith and leads to faith and is a gift for Jews and Gentiles alike. Some inheritances have to be carefully divided, but this one is for everyone equally. In our time, we can extend the argument to claim Jesus' legacy equally for rich and poor, for men and women, for gay and straight people, for old and young, all together. There's no need to divide it all up -- everyone is an heir.
The New York Times article notes, "The overarching thought from all the advisers: The outlook beyond this year is murky and may well be affected by who wins control of the White House and Congress, so take advantage of present law, or at least have contingency plans in place to act quickly before year-end."
Tax and estate law are inherently uncertain. What is certain is our inheritance as people of faith and the abundant wealth we all have in Jesus Christ. It's hard to plan carefully enough to die this year, but we can claim the spiritual wealth we have in our faith and make good use of it.
ILLUSTRATIONS
After unprecedented legislative and gubernatorial maneuvers, massive protests, and a recall election, Wisconsin stands massively divided. Because our politics touch so many parts of our human existence and are often informed by who we are as people of faith, a group of religious leaders in the Badger State has come together to form Wisconsin Religious Voices for Justice (WRVJ). This group is working to ensure that "civility and common sense are restored for the common good" of all of God's children, particularly those who are the most vulnerable when politics are played like a zero-sum game.
This spring, WVRJ released a statement and challenge calling for a "Season of Civility" and reminding the citizens of Wisconsin that:
Politics in a democracy is not a zero-sum game or a winner-take-all contest. Rather, it is a joint effort to reach a workable consensus on how to advance the common good. But our ability to cooperate to solve common problems and achieve shared goals is now undermined by rampant disrespect, disinformation, distrust, and disregard for the interests and ideas of others.
To change the political climate and bridge the divide, WFVJ further encourages Wisconsinites to share in the following commitments:
• We will seek to model and support respectful and honest conversations on public issues within our congregations, assemblies, and other forums.
• We will make a genuine effort to understand the reasons for the views of those with whom we disagree and try to explain the grounds for our own positions clearly and without arrogance. Our goal will be to identify shared values and concerns, rather than to "win" arguments.
• We will be mindful of our own fallibility and keep our views open to correction and reconsideration without betraying our deepest convictions.
The statement also calls congregations to be places where civility is taught and practiced as members seek to discover how their faith calls them to be in the world. It challenges candidates to uphold standards for civility, integrity, and truthfulness, and the media to report and comment with rigorous scrutiny, fact-checking, and source evaluation. Finally, it calls all citizens to be studied and critical consumers of media and advertising and to hold to their faith traditions' highest values of compassion and mutual respect in order to create a healthier and livelier democracy that will endure seasons of great disagreement and trial.
The entire document from WFVJ can be found here (pdf file).
Madison-area pastor Phil Haslanger writes about the efforts of the WFVJ and contrasts them with the Faith and Freedom Coalition's tactics in the thick of Wisconsin's political turmoil in his article "Season of Civility Aims for Consensus".
How might things have been different in our story from Mark's gospel for this week if Herodias, Antipas, or even John had heard and heeded a similar call to seek understanding and compassion? How is this kind of civility related to the heart of the Good News of Jesus?
* * *
Another way that the "take no prisoners" approach shows up in our contemporary culture is in children's athletics. While at first glance it seems far different and less destructive than "swiftboating" or "road rage," the intensity with which parents, coaches, and kids approach athletics in some programs also takes its toll on the minds and bodies of those involved.
In "Pushing Too Hard Too Young", MSNBC contributor Jacqueline Stenson explores how the benefits of organized sports are being outweighed by the high-stakes competition, intense training schedules, painful injuries, and early burnout of young athletes caught in the tunnel vision of parents and coaches hoping to nurture the next A-Rod or Michelle Kwan.
* * *
In the What Matters Today section of Bill Moyers' website, Lauren Feeney writes about President Obama's foreign policies as they relate to the "War on Terror" and particularly to Obama's expansion of the drone program and his maintenance of a "kill list" of suspected terrorists. In "Is Obama Taking 'No Prisoners Alive'?" Feeney explores the surprising flavor of the president's anti-terrorism tactics and how they are delivered politically and marketed to the public. She questions their legality in terms of international humanitarian and human rights law and the "fully entrenched bipartisan consensus" that stands behind such attacks. By taking on what have been traditionally Republican tactics on foreign policy and coaxing his following of "blind-partisan Democrats and progressives" to cheer them on, Feeney proposes that Obama is paving the road to a second term by putting a "prettier and more palatable face on extremely ugly policies."
It's easy for many of us to dismiss "others" who engage in "take no prisoners" politics, who drive and act in raging and outlandish ways, and who hide behind an email or social media "flame" burning with over-the-top sarcasm and cyber-venom. But it's important to consider whether we are actually innocent of treating our adversaries in these same ways, or if we're just better at putting a "prettier and more palatable face" on the extreme ugliness we hold in our hearts and sometimes enact in slicker and better "marketed" ways.
* * *
Four basic principles ground the strategies of Non-Violent Direct Action, which were first developed in the context of the struggle for civil rights in the U.S. They are...
1) Define your objectives. Injustice and violence are everywhere around us. A single campaign or action will not remove it all. One must begin by focusing on a specific injustice; it should be possible to discuss it in fairly simple and clear-cut terms. Decision-making and negotiations during a campaign will be helped immensely if you have defined clearly your short-range objective and your long-range goal.
2) Be honest and listen well. Part of your goal is to win your opponent's respect. Conduct yourself in a way which encourages that respect by showing your scrupulous care for truth and justice. A crucial part of nonviolent direct action is the understanding that no one knows the complete truth about the issues at hand. Listening with openness to what your opponents have to say about your campaign is very important in your pursuit of the whole truth. Similarly, listening carefully to those who are struggling at your side helps ensure that the oppression which you are fighting is not replaced by another oppression.
3) Love your enemies. No matter how deeply involved in unjust and violent systems some people are, your goal is to break down those systems, not to punish others for wrongdoing. Real justice is established when people refuse to maintain oppressive systems, not when the people in those systems are destroyed. Nonviolence requires a steadfast and conscious willingness to mentally separate respect for all people from disrespect for what some people are doing in a given situation.
4) Give your opponents a way out. By using nonviolence, you are showing a kind of strength that overcomes injustice. Avoid self-righteousness with opponents. Recognize their weaknesses, embarrassments, and fears. In specific confrontations, as well as in the larger campaign, find a way to let them participate in finding a solution. Give them options to respond to, not non-negotiable demands.
These four principles build a framework for living a common life that disarms and makes needless the damaging tactics of "take no prisoners" politics, business practices, and personal interactions.
Imagine being clear about a just and compassionate goal...
Imagine being honest and listening well out of respect for the opponent and a recognition that no one person knows and holds the whole truth...
* * *
Ali Ferzat is one of the most prominent cultural figures in the Arab world -- he has spent years drawing political cartoons denouncing the corruption of the region's autocratic regimes. In 2011, as protests against the brutal reign of Syria's leader President Bashar Assad began in earnest and the military responded by killing thousands of civilians, Ferzat became even more ardent in his drawings depicting the uprising.
It's probably not surprising that as a result, in August 2011 masked men from the regime broke into the dissident artist's home, beat him unmercifully, and broke all his fingers so he could not draw again.
But his fingers eventually healed and Ferzat resumed his political cartoons. Now, however, his work is receiving worldwide attention as the violation of his human rights became public. It seems that the thuggish action that was intended to silence Ferzat only increased his audience.
Herodias thought that by beheading John the Baptist he would be silenced. Instead, it was the watershed moment when Jesus began his public ministry in earnest and John's followers became even more outspoken.
* * *
I remember being at a retreat once where the leader asked us to think of someone who represented Christ in our lives. When it came time to share our answers, one woman stood up and said, "I had to think hard about that one. I kept thinking, 'Who is it who told me the truth about myself so clearly that I wanted to kill him for it?' " According to John, Jesus died because he told the truth to everyone he met. He was the truth, a perfect mirror in which people saw themselves in God's own light.
-- Barbara Brown Taylor, "The Perfect Mirror," in The Christian Century, March 18-25, 1998
* * *
The first-century Jewish historian Josephus reports a different meaning to John's baptism than do the gospels; nonetheless, both sources agree that King Herod imprisoned and then executed John the Baptist. What spurred Herod to have a holy man killed? Mark states that it was John's vocal objections to Herod's marriage to his brother's wife. Josephus says it was Herod's fear of rebellion, fueled by the way crowds "were greatly aroused" by John's preaching (xxviii.118, translated by Paul Maier). Either way, it was John's mouth that got him in trouble. Some preachers will never cause discord, specializing in what William Sloane Coffin describes as "the bland leading the bland" style of sermons. Their homiletical philosophy is akin to that voiced by Calvin Coolidge: "I have never been hurt by anything I didn't say." Other preachers, like John, are willing to irritate and alarm some of their listeners. A church architectural consultant once noticed a fire extinguisher housed in a pulpit, and he remarked: "I want to hear that guy's sermons!" A third approach is suggested by Earl H. Brill: "People resent being scolded from the pulpit... They need to be reaffirmed, empowered, challenged... Preachers can deal with sin and judgment without ever using the words 'ought' or 'must.' "
* * *
We are appalled by the cruelty and insensitivity of Herodias and her daughter. We are even more enraged that Herod gave into their demand. But evil spans the eons of human history.
In the small South Carolina city of Florence, several teenage boys recently sprayed a small mixed-breed dog with lighter fluid. Then, to their laughter, they set the dog on fire. Neighbors, hearing the yelping of the dog over the boys' laughter, came to its rescue and threw water on the dog. It appeared the dog would live, but as its burns worsened the attending veterinarian had to put the poor Princess to sleep. A 14-year-old boy has been arrested and more arrests are expected.
It has often been said that upon learning of the death of John, Jesus began his public ministry. To compensate for the evil of Herod, Herodias, and her daughter, Jesus preached peace. We are to do the same -- throwing water to put out the burning flames of evil.
* * *
The Japanese emperor Ingyo ruled during the fifth century. His administration was much bothered by families who laid claim to nobility to which they were not entitled. In the end Ingyo announced that it had been revealed to him that he could separate those with true claims from the pretenders by having all claimants immerse their arms in boiling water; only those with genuine claims would suffer no ill effects. This announcement had the effect of drastically reducing the number of those who turned up on the day set aside for appointments, since only those with legitimate claims saw fit to appear.
Thank God we, his children, need not fear a boiling water ordeal to prove our inheritance as children of the great king. Redeemed through Christ's blood, we have also obtained our inheritance by his grace.
* * *
We are saddened by the recent death of Andy Griffith. For the Baby Boomers in the congregation, he was, as Sherriff Andy Taylor on his eponymous hit television series, a surrogate father for all of us. He played his "aw, shucks" persona to such perfection that the character and the man became one.
But Andy Griffith never claimed to be Andy Taylor off the set. Griffith confessed he was not as wise and not as adorable as the sheriff he portrayed. But Andy Griffith did acknowledge who Andy Taylor was: "I guess you could say I created Andy Taylor. Andy Taylor's the best part of my mind. The best part of me."
God showed Amos a plumb line. It was a sign that God would judge the people of Israel by an absolute truth. Next to the standard of the plumb line we may not be perfect -- but like Andy Griffith, we should try to portray the best part of ourselves.
* * *
With the legislation passed in Columbia this past week, a resident of South Carolina can select from over 140 specialty license plates. The state was losing money when it charged non-profits $4,000 to bring a plate to print. Now, at a fee of $6,800, the state is again in the business of collecting revenue from automobile specialty license plates.
The most controversial plate was the one proposed by a for-profit Christian organization. Unable to circumvent the legal system, they created a non-profit organization for their "BELIEVE" license plate. They also believe that anyone displaying such a plate will be a more courteous and safer driver, as being proclaimed on the rear of their vehicle is a testimony to their faith in Jesus Christ.
With the latest legislation that broadens the boundaries on acceptable specialty plates, it also extended the boundaries on evangelism. For those who are oriented toward athletics, a "PLAY TENNIS" plate is available. For those who are community-minded, you can have a plate that reads, "TREE MY DOG."
State auditors may like this new legislation, but the Highway Patrol does not favor it. With so many varieties of plates, it is hard to distinguish (especially at night) if a car has a South Carolina plate or an out-of-state plate. Further, with so many specialty designs, it is often hard to read the letters and numbers on the plate.
Amos was told to "Go, prophesy." But he was given a single message to proclaim... not 140.
WORSHIP RESOURCES
by George Reed
Call to Worship
Leader: The earth is God's and all that is in it,
People: the world, and those who live in it.
Leader: Who shall ascend the hill of God?
People: And who shall stand in God's holy place?
Leader: Those who have clean hands and pure hearts.
People: Those who do not lift up their souls to what is false.
OR
Leader: Come and worship the God of wisdom.
People: We bow before the wisdom beyond our comprehension.
Leader: Come and worship the God who does not condemn.
People: We, who are so quick to condemn others, stand in awe.
Leader: Come and worship the God who offers mercy and grace to all.
People: We come knowing how much we need God's grace and mercy.
Hymns and Sacred Songs
"Joyful, Joyful, We Adore Thee"
found in:
UMH: 89
H82: 376
PH: 464
AAHH: 120
NNBH: 40
NCH: 4
CH: 2
LBW: 551
ELW: 836
"Immortal, Invisible, God Only Wise"
found in:
UMH: 103
H82: 423
PH: 263
NCH: 1
CH: 66
LBW: 526
ELW: 834
Renew: 46
"How Can We Name a Love"
found in:
UMH: 111
"The Gift of Love"
found in:
UMH: 408
AAHH: 522
CH: 526
Renew: 155
"Lord, Speak to Me"
found in:
UMH: 463
PH: 426
NCH: 531
ELW: 676
"Come Down, O Love Divine"
found in:
UMH: 475
H82: 516
PH: 313
NCH: 289
CH: 582
LBW: 508
ELW: 804
"Open My Eyes, That I May See"
found in:
UMH: 454
PH: 324
NNBH: 218
CH: 586
"Amazing Grace"
found in:
UMH: 378
H82: 671
PH: 280
AAHH: 271/272
NNBH: 161/163
NCH: 547/548
CH: 546
LBW: 448
ELW: 779
Renew: 189
"I Am Loved"
found in:
CCB: 80
"Ubi Caritas" ("Live in Charity")
found in:
CCB: 71
Music Resources Key:
UMH: United Methodist Hymnal
H82: The Hymnal 1982 (The Episcopal Church)
PH: Presbyterian Hymnal
AAHH: African-American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELA: Evangelical Lutheran Worship
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day / Collect
O God who in wisdom withholds condemnation of your creatures: Grant us the spirit of your wisdom that we may have mercy and not condemn others; through Jesus Christ our Savior. Amen.
OR
We come to worship you, O God, and to praise you for your wisdom that withholds condemnation of us sinners. Your mercy is everlasting, and you always find in us the possibility of redemption. Fill us with your spirit of wisdom that we may look for possibilities in others and see them as your children. Amen.
Prayer of Confession
Leader: Let us confess to God and before one another our sins and especially the ways in which we let our anger destroy our wisdom.
People: We confess to you, O God, and before one another that we have sinned. We have allowed our anger to rule us. Afraid that we don't measure up, we take major offense at the smallest slight, real or imagined. We abuse others with our harsh words and actions, always assuming that we are in the right. Forgive us and so fill us with your Spirit that we may accept ourselves and others as your children. Amen.
Leader: We are God's children, all of us. We are forgiven and accepted by our God. Receive the power of God's Spirit to live in community with God and all God's people.
Prayers of the People (and the Lord's Prayer)
We worship and adore you, O God of wisdom and grace. You are the great judge who withholds judgment on your children.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. We have allowed our anger to rule us. Afraid that we don't measure up, we take major offense at the smallest slight, real or imagined. We abuse others with our harsh words and actions, always assuming that we are in the right. Forgive us and so fill us with your Spirit that we may accept ourselves and others as your children.
We thank you for the ways in which you bless us and especially for the message of Jesus that we are your children and we are accepted by you. Thank you for the community of faith that reaches out to us and welcomes us into a relationship of love and care.
(Other thanksgivings may be offered.)
We pray for those in need and especially for those who do not know the love and acceptance you have offered. We pray for those who are victims of violence and hatred.
(Other intercessions may be offered.)
All these things we ask in the name of our Savior Jesus Christ, who taught us to pray together, saying:
Our Father... Amen.
(or if the Lord's Prayer is not used at this point in the service)
All this we ask in the name of the Blessed and Holy Trinity. Amen.
Children's Sermon Starter
Talk to the children about times when they got angry. Ask them if they ever got so angry that they stopped playing with a friend they really liked. Ask about being so angry that they cried or their stomach hurt. (You may want to share a story of your own.) Talk about how anger hurts us; it doesn't hurt the other person. Even if we get so angry that we hit another person, we usually get in more trouble than our physical expression of anger caused them. We all feel angry at times, but we can't hold on to it. We have to come to a time of forgiveness.
CHILDREN'S SERMON
No Grudges Allowed
Mark 6:14-29
Good morning, boys and girls! How many of you have ever held a grudge against someone? (let the children answer) Do you know what a grudge is? (let them answer) A grudge is something you remember a long time after you should have forgotten it. A grudge makes you unhappy just thinking about it. You may have grudges against people who have hurt you or said something about you or forgotten to invite you to their birthday party. All you need to do is see the person who forgot to invite you to the birthday party, and you look like you have a grudge. Do you know what someone looks like when they have a grudge? Let me show you what you look like when you have a grudge. (ask the children to fold their arms across their chests and stick out their bottom lips) That's what a grudge looks like, and you can tell someone who has a grudge every time. I know some people who have held a grudge for years. The grudge may start when he/she is a child and it just gets bigger every year.
Jesus tells the story of why John the Baptist had his head cut off. It was because the wife of King Herod held a grudge against John the Baptist. John had told the crowds that she was not an honest woman and that made her husband, the king, a dishonest man. She wanted to kill John the Baptist, but King Herod would not have anything to do with it. One day, he promised his wife's daughter that he would give her anything she wanted. Her mother told the daughter to ask the king to cut off the head of John the Baptist and bring it to her on a large dish. The king was sick, but he felt like he had to keep his promise because he had made it in front of others. Soldiers cut off the head of John the Baptist and brought it to the king and his wife's daughter. John the Baptist died because of a grudge.
It is not a good thing to have a grudge, and we should share our grudges with Jesus and ask him to forgive us for feeling this way. We don't want to have grudges. The next time you think about one of your grudges (have the children stand up and demonstrate their grudges), I want you to say a prayer to Jesus and ask him to forgive you. Then, before you know it, the grudge will turn you into a very happy and forgiven boy or girl.
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The Immediate Word, July 15, 2012, issue.
Copyright 2012 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
