Paul Gets a New Prescription for Glasses
Children's sermon
Illustration
Preaching
Sermon
Worship
For May 1, 2022:
Paul Gets a New Prescription for Glasses
by Mary Austin
Acts 9:1-6 (7-20)
Whoever yells the loudest and the longest wins, writer Jerusalem Demsas concludes, thinking about how small groups of people can block civic projects that would benefit much larger groups of people. We lament the lack of affordable housing, effective public transit, trustworthy childcare, and remain blind to our own part in keeping it from happening. Demsas says, “Across the country, angry residents and neighborhood associations have the power to delay, reshape, and even halt entirely the construction of vital infrastructure. To put a fine point on it: Deference to community input is a big part of why the US is suffering from a nearly 3.8-million-home shortage and has failed to build sufficient mass transit, and why renewable energy is lacking in even the most progressive states.”
In other words, whoever is willing to keep the scales on their eyes the longest wins the game.
Our blindness benefits us in the short term — it’s not as taxing as learning to see, as Paul’s example tells us. God jolts Paul out of his old life, former status and even his given name, into a life he wouldn’t choose for himself. Learning to see has costs.
Still, God is working hard to open our eyes.
In the News
Countless cities, churches, colleges and families would rather continue to be blind than adjust to seeing the world around us.
In her reporting, Jerusalem Demsas tells story after story about how people with scales on their eyes block projects that would benefit others, “In the Bronx, a neighborhood meeting on April 19 where hundreds of potential homes were up for debate devolved into chaos as residents shouted “Go home” and “Do you live here?” at the presenter. As the developer struggled to make clear that this project would bring much needed housing to the area, someone shouted “We don’t need affordable housing” as their neighbors applauded.” Mass transit in the US costs billions per mile to build because public opposition has so many tentacles. She adds, “Attempts to build mass transit also founder on the shores of community input…I don’t mean to lay all of America’s transit-cost problems at the feet of people who show up to meetings, but they are certainly a large part of why the US can’t build as efficiently as peer countries. New York’s Second Avenue subway cost $2.6 billion a mile, whereas Copenhagen built a similar project at just $323 million a mile. In San Francisco, the Central Subway totaled $920 million a mile, whereas a project in Paris went for just $160 million a mile. And Los Angeles’s Purple Line came in at $800 million a mile, whereas Madrid managed a project at $320 million a mile.”
The community input process, Demsas notes, advantages people who are older, wealthier, and whiter, and who have the time and energy to invest in protests. She adds that often “community input is not representative of the local population.” More importantly, she points to a place where the process itself has scales on its eyes, noting, “the perception of who counts as part of an affected local community tends to include everyone who feels the negative costs of development but only a fragment of the beneficiaries.” We don’t see widely enough when we count the advantages, she says, and only look at the people who already live in an area, instead of potential residents and beneficiaries.
Closer to home, the institutional church in the US is blind to the trends that are leading us into extinction. The scales on our eyes are powerful.
The Presbyterian Church (USA) announced that the denomination “lost another 51,584 members in 2021, bringing the PC(USA) membership down to 1.19 million. The denomination is mostly-White and aging — a third of Presbyterians are age 71 or older.” The church also struggles to provide leadership equitably. Smaller churches struggle to find and pay pastors, and “currently 80 percent of the PC(USA)’s predominantly Black congregations are without installed pastoral leadership. At least 40 percent of Hispanic/Latino congregations do not have installed pastors.”
In a time when fewer and fewer people are going to church, the United Methodist Church is preparing to be less united. “The Global Methodist Church, a new, more conservative Methodist denomination, announced Thursday it will officially launch in May, the biggest step so far in the highly anticipated split of the United Methodist Church over LGBTQ rights. The new denomination announced its plans on the same day the UMC postponed its General Conference for the third time, this time until 2024.” The broad outlines of the plan would have been voted on at the General Conference, and the churches and conferences who want to leave the denomination have grown impatient. Rev. Keith Boyette, chairman of the Global Methodist Church's transitional leadership council, said in a statement, “Theologically conservative local churches and annual conferences want to be free of divisive and destructive debates, and to have the freedom to move forward together. We are confident many existing congregations will join the new Global Methodist Church in waves over the next few years.”
The church has deep challenges to address in the post-Covid world, and none of our squabbles are about the real issues.
In the Scriptures
Paul’s story shows us how life changes when the scales fall off our eyes, and we accept the clear sight God is offering us. I wonder if Paul would have chosen this way of seeing, if he had been offered a choice. God’s gifts of blindness and then sight upend his life, his faith, his work and all of his community connections. He has to prove himself again to the people he has been persecuting. He never says what the thorn in his side is, and there are lots of possibilities — one that I wonder about is a persistent loneliness, never quite at home in either the Jewish world or the world of the new believers.
Eric Barreto notes an irony that I hadn’t noticed. He finds a delightful irony in Paul persecuting the “followers of the Way” and then encountering God on the road, himself. He is on the way to Damascus when God sets him on The Way. Barreto adds, “Plus, Saul’s call will also be characterized by a life on the road in his many journeys around the Mediterranean. “The Way” is a powerful metaphor for Christian identity. Instead of being identified by a set of beliefs, these faithful communities were known by their character in the world. Christian faith was a way of life and one that impelled individuals and communities to leave the safe confines of home and church to walk on the road God had set out. “The Way” suggests that faith is a living, active way of life.”
In case we miss the truth that this is a resurrection story, Paul is blinded by God for three days. The story tells us, “For three days he was without sight, and neither ate nor drank.” He sits in a tomb-like state until God gives him the gift of a resurrected life.
In the Sermon
Paul’s healing comes in a way that could be humiliating for him — not directly from God — and instead mediated through the hands of an enemy. God sends Ananias to do the work, physically placing his hands on Paul. Ananias has to be willing to be a channel of healing, and Paul has to be willing to receive it. The sermon might examine where we need to be healed from our own blindness. Would we accept the gift of sight from anyone God sends? A Trump supporter, or a fan of liberal Democrats? A gun activist on the other side of the debate from us? A pro-life crusader, or a pro-choice one? Is there a place where we would draw the line and turn down God’s offer of healing?
How vulnerable did Paul feel, sitting without sight in an unfamiliar place? How worried was he when a strange man came in and put his hands on Paul’s face? The sermon might also look at the vulnerability — and even fear — that are part of coming to see, when we have been blind to something. In the past few years, many white people have felt acutely vulnerable as we reckon with our unseen privilege and the ways systemic racism is woven into our history and culture. Unease and discomfort are part of regaining our sight in any place where we have been spiritually and culturally blind.
The story uses the word “immediately” twice, describing what Paul does when he can see again. He’s baptized immediately, and he immediately begins to preach. The sermon might delve into what we would do immediately, if God gave us a new way of seeing? Would we leap out into the world? Need some time to reflect?
Where is God nudging us this Easter season, offering new ways of seeing where we have been blind? God offers us a way out of the blind spots we choose, into both seeing and serving more deeply.
SECOND THOUGHTS
The Big Test
by Chris Keating
John 21:1-19
John’s Gospel is clear that the resurrection is the ultimate sign of God’s abundant, reconciling love. But restoration is not easy, as Peter quickly discovers in John 21. This last story of the risen Lord’s encounter with the disciples offers not only the abundance of God’s provision, but an abundance of soul-searching questions.
John 21 has all the elements of a classic, larger-than life fish tale. It starts with Peter leading a group of guys out to the boats to see if the fish are biting and ends up with a haul so large their nets were breaking. But it turns out the biggest catch of the day will be Peter himself.
There’s a good bit of debate about whether this chapter is original to John or was appended by someone else. The text has the look and feel of John but veers off in ways that raises questions among exegetes. Either way, it is a great preaching tale that recounts Peter’s discovery that there’s more to discipleship than casting nets in the sea.
Having spent a fruitless night fishing, the disciples hear someone calling to them. We know it’s Jesus, but the early morning darkness hides his identity. The voice from the beach suggests they try the other side of the boat, which, for whatever reason, had not occurred to the fishers. They cast their nets into the waters. It’s not long before the nets are teeming with fish. Meanwhile, John squints at the shore, elbows Peter and says, “It is the Lord!” Peter then does the only logical thing: he puts on his clothes, and jumps into the water for a swim.
It’s a fishing story, remember?
Over on the beach, Jesus has been cooking breakfast. While the rest of the guys drag in the nets bursting with no fewer than 153 of the most beautiful fish you’ve ever seen. It’s odd that the narrator drops in such a specific number, but then again this is a fish tale. Things get quiet as Jesus invites them to eat breakfast. Peter, apparently still sopping wet, stands gape-mouthed before the Lord. But no one dares ask “Who are you?”
John, or one writing in his name, wants the church to know that resurrection is linked to abundance. Wherever Jesus turns up, there will be enough. In fact, the author’s interjection of the odd number of fish may be a clue to remembering the connection between abundance and Jesus. Forget about going back into your old lines of work, the story seems to suggest. The resurrection calls the disciples to do something different.
The abundance of God’s love in Jesus creates and sustains new relationship. “By this everyone will know you are my disciples,” Jesus told them in John 13: 35, “if you have love for one another.” They are to abide in that love so that they will produce the fruits of reconciliation. All of this must surely have been running through Peter’s mind that morning.
After breakfast, Jesus makes it clear that he is more interested in grilling Peter than perch. Taking Peter aside, he asks him three times if he loves him. By the third time, the question has begun to sting like sea salt in his eyes. “Yes, Lord, you know that I love you,” Peter answers each time. It’s awkward, especially given Peter’s bold denial of Jesus. Some suggest this constitutes the church’s wrestling with Peter’s authority. If so, Jesus’ inquiry begins to feel a bit like an ordination exam.
“Can you explain your Hebrew grade?” an examiner asked me. “I think it speaks for itself,” I replied, adding that I had taken my Hebrew final 48 hours before my wedding.
Jesus continues his questioning. Three times he asks, “Do you love me?” Three times Peter says yes, and three times Jesus replies, “Feed my sheep.” In other words, Petey my boy, you are about to trade fishing for shepherding. And the edge to Jesus’ voice — if there is one — is couched in grace, but also in a determination to discover whether Peter intends to fulfill his promise.
Peter is called to be a witness to the risen Lord, and is called to bear witness to the promise that God’s abundance is a sign of reconciliation. Note that prior to this, Jesus has not asked any of the others these sorts of questions. He did not, for example, interrogate Mary at the tomb. Instead, he sent her with instructions to proclaim all that she had seen. Jesus did not ask Thomas if he had any doubts — but instead challenged him to continue growing in belief. By now, however, Peter is beginning to feel the heat from that charcoal fire.
Some of that heat might be burning under our feet as well. It’s not hard imagining that Jesus is standing on the sands of our shores this Eastertide. The risen Lord has gone before us and has given us an abundance of resources. The North American church has been fed with much more than 153 fish. This morning, however, the risen Lord stands among us and asks us the question, “Do you love me?”
This is not a multiple choice question.
Lately, leaders of the American branches of the Australian-mega church Hillsong have been wrestling with that question as the church’s founding pastor stepped down amid a series of scandals. Nine of the church’s 16 US campuses have departed from the movement that was once popular with celebrities for its trendy, Grammy-winning music, and upbeat messages. And while it is easy for mainline churches to poke fun at the demise of mega churches, the truth is, the questions on the beach are asked of all who follow Christ.
Consider, for example, the quagmire of ambiguity facing the United Method Church. While every faction within the church admits that a split of the denomination is inevitable, the denomination is delaying a meeting of the church’s General Conference until 2024 due to problems related to Covid. The debates will continue as the can gets kicked a bit further down the road.
This strife is not unique to our Methodist siblings. Churches now strain under the weight of theological division, scandal, limited resources, cultural realities, pandemic, and war. These shifting contexts make Jesus’ interrogation of Peter ever more relevant. Like Peter, we may be squirming a bit on the beaches of our own Easters. Do we love Jesus — and if so, are we feeding his sheep?
Feeding sheep may look like taking climate change seriously. It could be mobilizing our gifts for refugees seeking new life. It might mean speaking up against the onslaught of anti-LGBTQ laws either under consideration or recently passed in state legislatures. Such issues may make us squirm every bit as Peter did on the beach. But Peter was not asked if he liked sheep or even if he found them interesting.
He was called to share the abundance of the resurrection. Called to follow, he was summoned to be a witness. Invited to witness, he was charged with the work of reconciliation.
Peter knew, of course, that sheep required feeding. It’s just not apparent that until now he had ever given thought to how that occurs. Many of us have likely heard that rates of suicidal ideation are higher among LGTBQ youth, but perhaps we have not given much thought how, as witnesses to Christ, we might respond.
Feeding sheep is likely not as glamorous as netting a record-breaking catch of fish. Making sure lambs are well-fed and safely put to bed is hard work — just like feeding refugees, helping teenagers, or taking care of congregations. It’s a complicated, never-ending job. It is wearisome work.
Perhaps this is why Jesus’ examination of Peter doesn’t end with applause, but with an invitation: “Follow me.”
ILLUSTRATIONS
From team member Tom Willadsen:
Acts 9:1-6 (7-20)
I once was blind, but
Fans of classic television situation comedies will remember the theme from “Alice,” “There’s a New Girl in Town.” It contains one of the great tautologies in popular music:
Going through life with blinders on, it’s tough to see
Well, yeah, Alice, that’s kinda the point of blinders. The same could be said for Paul, maybe you’ll want one of your altos to sing it:
Going through life with scales on my eyes, it’s tough to see
Too bad the syllables don’t work out.
* * *
John 21:1-19
Post-script, new beginning, or what?
John’s gospel comes to a neat conclusion at the end of Chapter 20: “30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” NRSV
Some scholars argue that Chapter 21 was added at a later time, possibly by another writer. “It is important to note…that all extant manuscripts of the Gospel of John…contain chap. 21. Unlike John 7:53-8:11, where the manuscript evidence supports identifying this passage as a later addition.” (New Interpreter’s Bible, Volume IX, Luke John, Nashville: Abingdon Press, 1995, p. 854.) But probably not. An end, then a little more, then another end.
* * *
John 21:1-19
Sheep, lambs, love, true live
In the dialog between Peter and Jesus which begins at verse 15, two different terms are used for love φιλεω and αγαπαω. The New International version renders the former as “truly love” and the latter as “love;” the New Revised Standard Version renders them both as “love.” There is a split among scholars whether John used the terms and synonyms, or that perhaps φιλεω indicated stronger emotion.
John also uses different Greek words for sheep προβατα and lambs αρνια. It appears that the different terms were used simply to add variety to the text.
* * * * * *
From team member Dean Feldmeyer:
Acts 9:1-6 (7-20)
Psychological Scotoma (Blind Spot)
Scientifically, a scotoma is defined as a blind spot in a person’s visual field. It can be caused by an underlying condition like cancer, migraine, or glaucoma. Or it can be temporary and caused by an obvious event like looking at a bright light, exposure to chemicals, injury, and even squinting.
There is also a kind of psychological scotoma where, for some reason, we simply refuse to see what is obvious and right before us. This can be caused by prejudices, psychological trauma, and simple expectations.
Example: Your mother sends you to the garage to get a monkey wrench that is laying on the tool bench but you believe that she doesn’t even know what a monkey wrench is, much less where it is. You get to the bench and look and you don’t see it so you holler into the house that it isn’t there.
Mom yells back, that yes, it is, because she just put it there after using it this morning.
So, you go back to the bench with a new understanding of your mother’s knowledge and abilities and, lo and behold, there’s the wrench, sitting right there on the work bench.
You were suffering from a psychological scotoma or blind spot but now, the scales have fallen from your eyes, as it were, and you can see clearly.
Another example: John, a teenager, lives in a household where his family holds the opinion that people of Lithuanian descent are ignorant and lazy. He, too, believes that this is so because it’s all he’s ever heard. When a Lithuanian family moves in across the street, John refuses to associate with their teenaged kids because he expects them to be ignorant and lazy and not the kind of people with which he wants to associate.
Then, he discovers that the Audra, the teen daughter from across the street, is in his Algebra class and she is very good at Algebra and routinely gets better grades than he does. Now the scales of the scotoma he had about Lithuanian people fall from his eyes and he decides to ask her out.
* * *
Acts 9:1-6 (7-20)
The Blind Spot
Saki was the pen name of writer Hector Hugh Munro whose witty, mischievous and sometimes macabre stories satirized Edwardian society and culture. He is considered by scholars as a master of the short story, and is often compared to O. Henry and Dorothy Parker.
In his humorous story “The Blind Spot” young Egbert has been assigned to be the executor of his late, great aunt Adelaide’s estate. Upon finding a troubling letter among her papers, he goes to his uncle, Sir Lulworth to share the troubling news and ask for advice, but his uncle refuses to even hear him talk about something so depressing until they have both concluded what he expects to be an exquisite lunch.
After the admittedly wonderful lunch is concluded, Sir Lulworth allows his nephew to present his troublesome news.
Egbert produces a letter written to Aunt Adelaide from her brother, Father Peter. In the letter, Peter says that he is distressed that he is going to have to fire his cook, Sebastian. The cook is second to none in the kitchen but he has a terrible and violent temper and has threatened a number of the kitchen staff.
Nephew and Uncle recall that it was just three days after the letter was written that Father Peter fell in the garden, hit his head, and died. The police suspected that he was murdered with a blunt object and Sebastian, the cook, was a suspect for a while except that he had no motive for doing the old priest in, and the police let him go.
Egbert points out to his uncle that this letter proves that Sebastian did, in fact, have a motive. The old priest was going to fire him.
Sir Lulwirth is shocked and appalled. Shortly after Father Peter’s death, he hired Sebastian to be his own personal chef. In fact, that same Sebastian was the one who had only an hour ago, prepared the exquisite meal they had just enjoyed.
Lulwirth asks Egbert if he can see the letter. Egbert hands it over whereupon Lulwirth tosses it into the fireplace.
When Egbert asks him why he did such a thing, he responds: “Egbert, my lad. Sebastian may be a common murderer but he is a most uncommon cook.”
* * *
Acts 9:1-6 (7-20)
The Johari Window
The Johari Window is a technique designed to help people better understand their relationship with themselves and others. It was created by psychologists Joseph Luft and Harrington Ingham in 1955, and is used primarily in self-help groups and corporate settings as a helpful, though admittedly, imperfect exercise. Luft and Ingham named their model "Johari" using a combination of their first names.
According to this technique, every relationship has four areas of disclosure that can be likened to panes of glass in a window.
The OPEN or ARENA area contains things that both you and I know about me.
The BLIND SPOT area contains things that you know or perceive about me that I don’t perceive about myself.
The FAÇADE area contains things that only I know or think I know about myself.
The UNKNOWN area contains things that neither you nor I perceive in me.
People with a large OPEN/ARENA and small other areas tend to be approachable, knowable, and accessible. They tend to be good leaders and team members. The opposite of a large OPEN/ARENA area is a large BLIND SPOT. This person is one who is utterly unaware of his/her own weaknesses and prejudices and is, therefore, unable to lead or even relate to others.
* * *
John 21:1-19, Acts 9:1-6 (7-20)
Power and/or Control
The stories presented in our Acts and Gospel readings for today juxtapose power used to control and power used to care as a choice for Christians. We cannot pursue both and, according to the stories, the Christian is called to pursue caring. But it isn’t easy.
According to a study published in the journal, Psychological Science, the journal of the Association for Psychological Science, people tend to desire high power positions but will give up that desire for control if they are offered multiple choices.
For instance, in one experiment, participants started out by reading a description of a boss and had them think about how they would feel in that role. Some people reported that they would feel powerful and some said they would feel powerless. Then the participants were told they could buy eyeglasses or ice cream from a store that had three options or a store that had fifteen options. People who reportedly felt powerless were willing to go through great lengths (i.e., drive farther or wait longer) to access the store with more options. Lacking power made people thirsty for choice.
In another set of experiments, when people were deprived of choice, they displayed a thirst for power — for instance, by expressing greater desire to occupy a high-power position. Additional experiments found that people can be content with either power or choice — or both — but that having neither makes them distinctly dissatisfied.
If people lack power, they clamor for choices, and if they have an abundance of choices they don’t strive as much for power.
* * *
John 21:1-19
Feed My Sheep
According to People magazine, the year, 2020, started out nicely for some restaurant employees thanks to the generosity of some celebrities:
John 21:1-19
Feed My Sheep, You Singy So-And-So!
Why you shouldn’t pay for the person behind you in the drive-thru line.
You’ve probably heard it by now. Maybe you’ve even been in the middle of such a scene. A series of cars — 10, 23, 50, whatever — go through the drive thru line, usually at Starbucks, and the first customer pays for their beverage and then hands some extra money to the barista and says, “Here, use this to pay for the person behind me.”
The barista thinks, “How sweet!” And, says to the person in the next car, “Your beverage has already been paid for by the person in front of you. Would you like to return the favor?”
So, not wanting to feel like a schmuck, the person says, “Sure, okay, and hands the barista some money to pay for the person behind them.”
This goes on for a while, maybe a few minutes, maybe an hour, maybe, as in one case, ten or more hours, until someone breaks the chain and everyone gets mad at that person and calls them a stingy so-and-so.
Only that’s not the case. Not really. There is nothing stingy about allowing a person who is capable of paying for a cup of overpriced coffee pay for it. And there’s nothing inherently generous about paying for an overpriced cup of coffee for a person who is capable of paying for their own.
If you want to be generous, really generous, instead of using your extra cash to pay for a cup of coffee for the person behind you, give it to the barista who is on their feet all day, working an average of $13 an hour making overpriced cups of coffee for people who can afford them.
* * * * * *
WORSHIP
by George Reed
Call to Worship
One: Sing praises to God, O you faithful ones.
All: Will we give thanks to God’s holy name.
One: Hear, O God, and be gracious to us!
All: O God, be our helper!”
One: You have turned our mourning into dancing;
All: You have taken off our sackcloth and clothed us with joy,
OR
One: The light of God has come that we may see as God sees.
All: Open our eyes that we may see in truth and grace.
One: The light shows us the needs that are all around us.
All: May our hearts be open to all that we see.
One: The light shows us the resources God has given us to share.
All: With God’s help we will be faithful in tending to others.
Hymns and Songs
The King of Love My Shepherd Is
UMH: 138
H82: 645/646
PH: 171
NCH: 248
LBW: 456
ELW: 502
Renew: 106
He Leadeth Me, O Blessed Thought
UMH: 128
AAHH: 142
NNBH: 235
CH: 545
LBW: 501
W&P: 499
AMEC: 395
Open My Eyes, That I May See
UMH: 454
PH: 324
NNBH: 218
CH: 586
W&P: 480
AMEC: 285
My Jesus, I Love Thee
UMH: 172
AAHH: 574
NNBH: 39
CH: 349
W&P: 468
AMEC: 456/457
Renew: 275
Guide Me, O Thou Great Jehovah
UMH: 127
H82: 690
PH: 281
AAHH: 138/139/140
NNBH: 232
NCH: 18/19
CH: 622
LBW: 343
ELW: 618
W&P: 501
AMEC: 52/53/65
Cuando El Pobre (When the Poor Ones)
UMH: 434
PH: 407
CH: 662
ELW: 725
W&P: 624
All Who Love and Serve Your City
UMH: 433
H82: 570/571
PH: 413
CH: 670
LBW: 436
ELW: 724
W&P: 625
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
You Satisfy the Hungry Heart
UMH: 629
PH: 521
CH: 429
ELW: 484
W&P: 705
Bread of the World
UMH: 624
H82: 301
PH: 502
NCH: 346
CH: 387
W&P: 693
Make Me a Servant
CCB: 90
Open Our Eyes, Lord
CCB: 77
Renew: 91
Music Resources Key:
UMH: United Methodist Hymnal
H82: The Hymnal 1982
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
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who is light and sees all:
Grant us the courage to look with eyes wide open
that we might see what you are doing in our world;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God of light, because you are the one who truly sees. All is revealed to you. Help us to allow our eyes to be opened that we may see the wonders you are doing around us. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our blindness in failing to tend the needs of others.
All: We confess to you, O God, and before one another that we have sinned. You have created us to be your presence on this earth. You have gifted us with the Spirit that we might see as your see. And yet, we have kept our eyes shielded from that reality. We have filtered all that we see through our lens of self-centeredness. We have failed to be your caring children tending the needs of those around us. Open our eyes once more and give us hearts of caring that we may serve as you’re served. Amen.
One: God is our Good Shepherd and our good parent. God sees us as we were created to be and lavishes us with the gift of the Spirit. Receive this gift so that you may give to others.
Prayers of the People
Praise and glory to you, O God of Light and Wisdom. From you nothing is hid but all rests in the light of your wondrous love.
(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. You have created us to be your presence on this earth. You have gifted us with the Spirit that we might see as your see. And yet, we have kept our eyes shielded from that reality. We have filtered all that we see through our lens of self-centeredness. We have failed to be your caring children tending the needs of those around us. Open our eyes once more and give us hearts of caring that we may serve as your served.
We give you thanks for the light that allows our physical eyes to see and for the light of the Spirit that allows us to see deeper truths. We thank you for those who allowed your vision to inform their lives and have shared their wisdom with us. We thank you for those who have cared for and tended to us in our need.
(Other thanksgivings may be offered.)
We pray for all your children in their need. We all are in need of being fed and we pray that even as we are fed we may with compassion feed others. Help us to tend to those in need of physical, spiritual, emotional, and social food. Open our eyes to the needs around us.
(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 Our Father 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
Feed My Sheep
by Katy Stenta
John 21:1-19
Here is one of the few stories of Jesus after he is resurrected from the dead. We do not have a lot of stories from that time.
Jesus comes back and a lot of what he does is so similar to before that we aren’t even told about it. He heals and he teaches. But one of the things that happens is that he talks to Peter.
Peter is the disciple who starts the church.
Jesus says Peter, “Feed my sheep.”
And then Jesus says, “Peter,” and Peter says “What?” And again Jesus says, “Feed my sheep.”
And then Jesus says “Peter,” and Peter says, “Yes, Jesus?” and again for a third time, Jesus says, “Feed my sheep.”
What do you think Jesus means by “Feed my sheep?” (Give space for answers, you can supply some thoughts that we think of God as the shepherd, and that we are meant to love and serve one another.)
Why do you think Jesus said it three times? (Give space for answers. Possible answers include because Peter denied Jesus three times, because Jesus really wanted Peter to remember, or because people are hungry all the time and Jesus wanted us to know that this job will always exist.)
Are you hungry? How might the church change if our primary job was to feed Jesus’s sheep?
Jesus thank you for giving us time
and energy to hear your message.
Help us to Feed Your Sheep.
In Jesus name we pray,
Amen.
* * * * * * * * * * * * *
The Immediate Word, May 1, 2022 issue.
Copyright 2022 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.
- Paul Gets a New Prescription for Glasses by Mary Austin — Where is God nudging us this Easter season, offering new ways of seeing where we have been blind?.
- Second Thoughts: The Big Test by Chris Keating — The risen Lord prepares breakfast on the beach, though it appears that he intends to grill Peter just as thoroughly as he grills the fish.
- Sermon illustrations by Tom Willadsen, Dean Feldmeyer, Quantisha Mason-Doll.
- Worship resources by George Reed.
- Children's sermon: Feed My Sheep by Katy Stenta.
Paul Gets a New Prescription for Glassesby Mary Austin
Acts 9:1-6 (7-20)
Whoever yells the loudest and the longest wins, writer Jerusalem Demsas concludes, thinking about how small groups of people can block civic projects that would benefit much larger groups of people. We lament the lack of affordable housing, effective public transit, trustworthy childcare, and remain blind to our own part in keeping it from happening. Demsas says, “Across the country, angry residents and neighborhood associations have the power to delay, reshape, and even halt entirely the construction of vital infrastructure. To put a fine point on it: Deference to community input is a big part of why the US is suffering from a nearly 3.8-million-home shortage and has failed to build sufficient mass transit, and why renewable energy is lacking in even the most progressive states.”
In other words, whoever is willing to keep the scales on their eyes the longest wins the game.
Our blindness benefits us in the short term — it’s not as taxing as learning to see, as Paul’s example tells us. God jolts Paul out of his old life, former status and even his given name, into a life he wouldn’t choose for himself. Learning to see has costs.
Still, God is working hard to open our eyes.
In the News
Countless cities, churches, colleges and families would rather continue to be blind than adjust to seeing the world around us.
In her reporting, Jerusalem Demsas tells story after story about how people with scales on their eyes block projects that would benefit others, “In the Bronx, a neighborhood meeting on April 19 where hundreds of potential homes were up for debate devolved into chaos as residents shouted “Go home” and “Do you live here?” at the presenter. As the developer struggled to make clear that this project would bring much needed housing to the area, someone shouted “We don’t need affordable housing” as their neighbors applauded.” Mass transit in the US costs billions per mile to build because public opposition has so many tentacles. She adds, “Attempts to build mass transit also founder on the shores of community input…I don’t mean to lay all of America’s transit-cost problems at the feet of people who show up to meetings, but they are certainly a large part of why the US can’t build as efficiently as peer countries. New York’s Second Avenue subway cost $2.6 billion a mile, whereas Copenhagen built a similar project at just $323 million a mile. In San Francisco, the Central Subway totaled $920 million a mile, whereas a project in Paris went for just $160 million a mile. And Los Angeles’s Purple Line came in at $800 million a mile, whereas Madrid managed a project at $320 million a mile.”
The community input process, Demsas notes, advantages people who are older, wealthier, and whiter, and who have the time and energy to invest in protests. She adds that often “community input is not representative of the local population.” More importantly, she points to a place where the process itself has scales on its eyes, noting, “the perception of who counts as part of an affected local community tends to include everyone who feels the negative costs of development but only a fragment of the beneficiaries.” We don’t see widely enough when we count the advantages, she says, and only look at the people who already live in an area, instead of potential residents and beneficiaries.
Closer to home, the institutional church in the US is blind to the trends that are leading us into extinction. The scales on our eyes are powerful.
The Presbyterian Church (USA) announced that the denomination “lost another 51,584 members in 2021, bringing the PC(USA) membership down to 1.19 million. The denomination is mostly-White and aging — a third of Presbyterians are age 71 or older.” The church also struggles to provide leadership equitably. Smaller churches struggle to find and pay pastors, and “currently 80 percent of the PC(USA)’s predominantly Black congregations are without installed pastoral leadership. At least 40 percent of Hispanic/Latino congregations do not have installed pastors.”
In a time when fewer and fewer people are going to church, the United Methodist Church is preparing to be less united. “The Global Methodist Church, a new, more conservative Methodist denomination, announced Thursday it will officially launch in May, the biggest step so far in the highly anticipated split of the United Methodist Church over LGBTQ rights. The new denomination announced its plans on the same day the UMC postponed its General Conference for the third time, this time until 2024.” The broad outlines of the plan would have been voted on at the General Conference, and the churches and conferences who want to leave the denomination have grown impatient. Rev. Keith Boyette, chairman of the Global Methodist Church's transitional leadership council, said in a statement, “Theologically conservative local churches and annual conferences want to be free of divisive and destructive debates, and to have the freedom to move forward together. We are confident many existing congregations will join the new Global Methodist Church in waves over the next few years.”
The church has deep challenges to address in the post-Covid world, and none of our squabbles are about the real issues.
In the Scriptures
Paul’s story shows us how life changes when the scales fall off our eyes, and we accept the clear sight God is offering us. I wonder if Paul would have chosen this way of seeing, if he had been offered a choice. God’s gifts of blindness and then sight upend his life, his faith, his work and all of his community connections. He has to prove himself again to the people he has been persecuting. He never says what the thorn in his side is, and there are lots of possibilities — one that I wonder about is a persistent loneliness, never quite at home in either the Jewish world or the world of the new believers.
Eric Barreto notes an irony that I hadn’t noticed. He finds a delightful irony in Paul persecuting the “followers of the Way” and then encountering God on the road, himself. He is on the way to Damascus when God sets him on The Way. Barreto adds, “Plus, Saul’s call will also be characterized by a life on the road in his many journeys around the Mediterranean. “The Way” is a powerful metaphor for Christian identity. Instead of being identified by a set of beliefs, these faithful communities were known by their character in the world. Christian faith was a way of life and one that impelled individuals and communities to leave the safe confines of home and church to walk on the road God had set out. “The Way” suggests that faith is a living, active way of life.”
In case we miss the truth that this is a resurrection story, Paul is blinded by God for three days. The story tells us, “For three days he was without sight, and neither ate nor drank.” He sits in a tomb-like state until God gives him the gift of a resurrected life.
In the Sermon
Paul’s healing comes in a way that could be humiliating for him — not directly from God — and instead mediated through the hands of an enemy. God sends Ananias to do the work, physically placing his hands on Paul. Ananias has to be willing to be a channel of healing, and Paul has to be willing to receive it. The sermon might examine where we need to be healed from our own blindness. Would we accept the gift of sight from anyone God sends? A Trump supporter, or a fan of liberal Democrats? A gun activist on the other side of the debate from us? A pro-life crusader, or a pro-choice one? Is there a place where we would draw the line and turn down God’s offer of healing?
How vulnerable did Paul feel, sitting without sight in an unfamiliar place? How worried was he when a strange man came in and put his hands on Paul’s face? The sermon might also look at the vulnerability — and even fear — that are part of coming to see, when we have been blind to something. In the past few years, many white people have felt acutely vulnerable as we reckon with our unseen privilege and the ways systemic racism is woven into our history and culture. Unease and discomfort are part of regaining our sight in any place where we have been spiritually and culturally blind.
The story uses the word “immediately” twice, describing what Paul does when he can see again. He’s baptized immediately, and he immediately begins to preach. The sermon might delve into what we would do immediately, if God gave us a new way of seeing? Would we leap out into the world? Need some time to reflect?
Where is God nudging us this Easter season, offering new ways of seeing where we have been blind? God offers us a way out of the blind spots we choose, into both seeing and serving more deeply.
SECOND THOUGHTSThe Big Test
by Chris Keating
John 21:1-19
John’s Gospel is clear that the resurrection is the ultimate sign of God’s abundant, reconciling love. But restoration is not easy, as Peter quickly discovers in John 21. This last story of the risen Lord’s encounter with the disciples offers not only the abundance of God’s provision, but an abundance of soul-searching questions.
John 21 has all the elements of a classic, larger-than life fish tale. It starts with Peter leading a group of guys out to the boats to see if the fish are biting and ends up with a haul so large their nets were breaking. But it turns out the biggest catch of the day will be Peter himself.
There’s a good bit of debate about whether this chapter is original to John or was appended by someone else. The text has the look and feel of John but veers off in ways that raises questions among exegetes. Either way, it is a great preaching tale that recounts Peter’s discovery that there’s more to discipleship than casting nets in the sea.
Having spent a fruitless night fishing, the disciples hear someone calling to them. We know it’s Jesus, but the early morning darkness hides his identity. The voice from the beach suggests they try the other side of the boat, which, for whatever reason, had not occurred to the fishers. They cast their nets into the waters. It’s not long before the nets are teeming with fish. Meanwhile, John squints at the shore, elbows Peter and says, “It is the Lord!” Peter then does the only logical thing: he puts on his clothes, and jumps into the water for a swim.
It’s a fishing story, remember?
Over on the beach, Jesus has been cooking breakfast. While the rest of the guys drag in the nets bursting with no fewer than 153 of the most beautiful fish you’ve ever seen. It’s odd that the narrator drops in such a specific number, but then again this is a fish tale. Things get quiet as Jesus invites them to eat breakfast. Peter, apparently still sopping wet, stands gape-mouthed before the Lord. But no one dares ask “Who are you?”
John, or one writing in his name, wants the church to know that resurrection is linked to abundance. Wherever Jesus turns up, there will be enough. In fact, the author’s interjection of the odd number of fish may be a clue to remembering the connection between abundance and Jesus. Forget about going back into your old lines of work, the story seems to suggest. The resurrection calls the disciples to do something different.
The abundance of God’s love in Jesus creates and sustains new relationship. “By this everyone will know you are my disciples,” Jesus told them in John 13: 35, “if you have love for one another.” They are to abide in that love so that they will produce the fruits of reconciliation. All of this must surely have been running through Peter’s mind that morning.
After breakfast, Jesus makes it clear that he is more interested in grilling Peter than perch. Taking Peter aside, he asks him three times if he loves him. By the third time, the question has begun to sting like sea salt in his eyes. “Yes, Lord, you know that I love you,” Peter answers each time. It’s awkward, especially given Peter’s bold denial of Jesus. Some suggest this constitutes the church’s wrestling with Peter’s authority. If so, Jesus’ inquiry begins to feel a bit like an ordination exam.
“Can you explain your Hebrew grade?” an examiner asked me. “I think it speaks for itself,” I replied, adding that I had taken my Hebrew final 48 hours before my wedding.
Jesus continues his questioning. Three times he asks, “Do you love me?” Three times Peter says yes, and three times Jesus replies, “Feed my sheep.” In other words, Petey my boy, you are about to trade fishing for shepherding. And the edge to Jesus’ voice — if there is one — is couched in grace, but also in a determination to discover whether Peter intends to fulfill his promise.
Peter is called to be a witness to the risen Lord, and is called to bear witness to the promise that God’s abundance is a sign of reconciliation. Note that prior to this, Jesus has not asked any of the others these sorts of questions. He did not, for example, interrogate Mary at the tomb. Instead, he sent her with instructions to proclaim all that she had seen. Jesus did not ask Thomas if he had any doubts — but instead challenged him to continue growing in belief. By now, however, Peter is beginning to feel the heat from that charcoal fire.
Some of that heat might be burning under our feet as well. It’s not hard imagining that Jesus is standing on the sands of our shores this Eastertide. The risen Lord has gone before us and has given us an abundance of resources. The North American church has been fed with much more than 153 fish. This morning, however, the risen Lord stands among us and asks us the question, “Do you love me?”
This is not a multiple choice question.
Lately, leaders of the American branches of the Australian-mega church Hillsong have been wrestling with that question as the church’s founding pastor stepped down amid a series of scandals. Nine of the church’s 16 US campuses have departed from the movement that was once popular with celebrities for its trendy, Grammy-winning music, and upbeat messages. And while it is easy for mainline churches to poke fun at the demise of mega churches, the truth is, the questions on the beach are asked of all who follow Christ.
Consider, for example, the quagmire of ambiguity facing the United Method Church. While every faction within the church admits that a split of the denomination is inevitable, the denomination is delaying a meeting of the church’s General Conference until 2024 due to problems related to Covid. The debates will continue as the can gets kicked a bit further down the road.
This strife is not unique to our Methodist siblings. Churches now strain under the weight of theological division, scandal, limited resources, cultural realities, pandemic, and war. These shifting contexts make Jesus’ interrogation of Peter ever more relevant. Like Peter, we may be squirming a bit on the beaches of our own Easters. Do we love Jesus — and if so, are we feeding his sheep?
Feeding sheep may look like taking climate change seriously. It could be mobilizing our gifts for refugees seeking new life. It might mean speaking up against the onslaught of anti-LGBTQ laws either under consideration or recently passed in state legislatures. Such issues may make us squirm every bit as Peter did on the beach. But Peter was not asked if he liked sheep or even if he found them interesting.
He was called to share the abundance of the resurrection. Called to follow, he was summoned to be a witness. Invited to witness, he was charged with the work of reconciliation.
Peter knew, of course, that sheep required feeding. It’s just not apparent that until now he had ever given thought to how that occurs. Many of us have likely heard that rates of suicidal ideation are higher among LGTBQ youth, but perhaps we have not given much thought how, as witnesses to Christ, we might respond.
Feeding sheep is likely not as glamorous as netting a record-breaking catch of fish. Making sure lambs are well-fed and safely put to bed is hard work — just like feeding refugees, helping teenagers, or taking care of congregations. It’s a complicated, never-ending job. It is wearisome work.
Perhaps this is why Jesus’ examination of Peter doesn’t end with applause, but with an invitation: “Follow me.”
ILLUSTRATIONS
From team member Tom Willadsen:Acts 9:1-6 (7-20)
I once was blind, but
Fans of classic television situation comedies will remember the theme from “Alice,” “There’s a New Girl in Town.” It contains one of the great tautologies in popular music:
Going through life with blinders on, it’s tough to see
Well, yeah, Alice, that’s kinda the point of blinders. The same could be said for Paul, maybe you’ll want one of your altos to sing it:
Going through life with scales on my eyes, it’s tough to see
Too bad the syllables don’t work out.
* * *
John 21:1-19
Post-script, new beginning, or what?
John’s gospel comes to a neat conclusion at the end of Chapter 20: “30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.” NRSV
Some scholars argue that Chapter 21 was added at a later time, possibly by another writer. “It is important to note…that all extant manuscripts of the Gospel of John…contain chap. 21. Unlike John 7:53-8:11, where the manuscript evidence supports identifying this passage as a later addition.” (New Interpreter’s Bible, Volume IX, Luke John, Nashville: Abingdon Press, 1995, p. 854.) But probably not. An end, then a little more, then another end.
* * *
John 21:1-19
Sheep, lambs, love, true live
In the dialog between Peter and Jesus which begins at verse 15, two different terms are used for love φιλεω and αγαπαω. The New International version renders the former as “truly love” and the latter as “love;” the New Revised Standard Version renders them both as “love.” There is a split among scholars whether John used the terms and synonyms, or that perhaps φιλεω indicated stronger emotion.
John also uses different Greek words for sheep προβατα and lambs αρνια. It appears that the different terms were used simply to add variety to the text.
* * * * * *
From team member Dean Feldmeyer:Acts 9:1-6 (7-20)
Psychological Scotoma (Blind Spot)
Scientifically, a scotoma is defined as a blind spot in a person’s visual field. It can be caused by an underlying condition like cancer, migraine, or glaucoma. Or it can be temporary and caused by an obvious event like looking at a bright light, exposure to chemicals, injury, and even squinting.
There is also a kind of psychological scotoma where, for some reason, we simply refuse to see what is obvious and right before us. This can be caused by prejudices, psychological trauma, and simple expectations.
Example: Your mother sends you to the garage to get a monkey wrench that is laying on the tool bench but you believe that she doesn’t even know what a monkey wrench is, much less where it is. You get to the bench and look and you don’t see it so you holler into the house that it isn’t there.
Mom yells back, that yes, it is, because she just put it there after using it this morning.
So, you go back to the bench with a new understanding of your mother’s knowledge and abilities and, lo and behold, there’s the wrench, sitting right there on the work bench.
You were suffering from a psychological scotoma or blind spot but now, the scales have fallen from your eyes, as it were, and you can see clearly.
Another example: John, a teenager, lives in a household where his family holds the opinion that people of Lithuanian descent are ignorant and lazy. He, too, believes that this is so because it’s all he’s ever heard. When a Lithuanian family moves in across the street, John refuses to associate with their teenaged kids because he expects them to be ignorant and lazy and not the kind of people with which he wants to associate.
Then, he discovers that the Audra, the teen daughter from across the street, is in his Algebra class and she is very good at Algebra and routinely gets better grades than he does. Now the scales of the scotoma he had about Lithuanian people fall from his eyes and he decides to ask her out.
* * *
Acts 9:1-6 (7-20)
The Blind Spot
Saki was the pen name of writer Hector Hugh Munro whose witty, mischievous and sometimes macabre stories satirized Edwardian society and culture. He is considered by scholars as a master of the short story, and is often compared to O. Henry and Dorothy Parker.
In his humorous story “The Blind Spot” young Egbert has been assigned to be the executor of his late, great aunt Adelaide’s estate. Upon finding a troubling letter among her papers, he goes to his uncle, Sir Lulworth to share the troubling news and ask for advice, but his uncle refuses to even hear him talk about something so depressing until they have both concluded what he expects to be an exquisite lunch.
After the admittedly wonderful lunch is concluded, Sir Lulworth allows his nephew to present his troublesome news.
Egbert produces a letter written to Aunt Adelaide from her brother, Father Peter. In the letter, Peter says that he is distressed that he is going to have to fire his cook, Sebastian. The cook is second to none in the kitchen but he has a terrible and violent temper and has threatened a number of the kitchen staff.
Nephew and Uncle recall that it was just three days after the letter was written that Father Peter fell in the garden, hit his head, and died. The police suspected that he was murdered with a blunt object and Sebastian, the cook, was a suspect for a while except that he had no motive for doing the old priest in, and the police let him go.
Egbert points out to his uncle that this letter proves that Sebastian did, in fact, have a motive. The old priest was going to fire him.
Sir Lulwirth is shocked and appalled. Shortly after Father Peter’s death, he hired Sebastian to be his own personal chef. In fact, that same Sebastian was the one who had only an hour ago, prepared the exquisite meal they had just enjoyed.
Lulwirth asks Egbert if he can see the letter. Egbert hands it over whereupon Lulwirth tosses it into the fireplace.
When Egbert asks him why he did such a thing, he responds: “Egbert, my lad. Sebastian may be a common murderer but he is a most uncommon cook.”
* * *
Acts 9:1-6 (7-20)
The Johari Window
The Johari Window is a technique designed to help people better understand their relationship with themselves and others. It was created by psychologists Joseph Luft and Harrington Ingham in 1955, and is used primarily in self-help groups and corporate settings as a helpful, though admittedly, imperfect exercise. Luft and Ingham named their model "Johari" using a combination of their first names.
According to this technique, every relationship has four areas of disclosure that can be likened to panes of glass in a window.
The OPEN or ARENA area contains things that both you and I know about me.
The BLIND SPOT area contains things that you know or perceive about me that I don’t perceive about myself.
The FAÇADE area contains things that only I know or think I know about myself.
The UNKNOWN area contains things that neither you nor I perceive in me.
People with a large OPEN/ARENA and small other areas tend to be approachable, knowable, and accessible. They tend to be good leaders and team members. The opposite of a large OPEN/ARENA area is a large BLIND SPOT. This person is one who is utterly unaware of his/her own weaknesses and prejudices and is, therefore, unable to lead or even relate to others.
* * *
John 21:1-19, Acts 9:1-6 (7-20)
Power and/or Control
The stories presented in our Acts and Gospel readings for today juxtapose power used to control and power used to care as a choice for Christians. We cannot pursue both and, according to the stories, the Christian is called to pursue caring. But it isn’t easy.
According to a study published in the journal, Psychological Science, the journal of the Association for Psychological Science, people tend to desire high power positions but will give up that desire for control if they are offered multiple choices.
For instance, in one experiment, participants started out by reading a description of a boss and had them think about how they would feel in that role. Some people reported that they would feel powerful and some said they would feel powerless. Then the participants were told they could buy eyeglasses or ice cream from a store that had three options or a store that had fifteen options. People who reportedly felt powerless were willing to go through great lengths (i.e., drive farther or wait longer) to access the store with more options. Lacking power made people thirsty for choice.
In another set of experiments, when people were deprived of choice, they displayed a thirst for power — for instance, by expressing greater desire to occupy a high-power position. Additional experiments found that people can be content with either power or choice — or both — but that having neither makes them distinctly dissatisfied.
If people lack power, they clamor for choices, and if they have an abundance of choices they don’t strive as much for power.
* * *
John 21:1-19
Feed My Sheep
According to People magazine, the year, 2020, started out nicely for some restaurant employees thanks to the generosity of some celebrities:
- To celebrate New Year’s Day, Jimmie Fallon left a $400 tip for a waiter at Kissaki Sushi in Water Mill, N.Y.
- Blue Bloods actor Donnie Wahlberg rang in the New Year with a $2020 tip on a $37.25 check at Marshlands restaurant near Plymouth, Mass. and challenged other people of means to do the same.
- So, the next week, to answer the challenge, co-star Tom Selleck left a $2020 tip on a $204.68 bill for servers at Elio’s restaurant in N.Y. City.
- Rapper 50 Cent joined Instagram influencer Jay Mazini to call every employee of a Burger King restaurant in Queens, New York, with bundles of money totaling more than $30,000.
- Singer Harry Stiles was vacationing in Anguilla with longtime pals James Corden and Adele when he left A $2020 tip on a $472 bill at a local restaurant.
- And comedian Amy Schumer recently left a bartender at mega-popular Broadway musical Hamilton a $1,000 tip (on a $77 bill), and in 2015, she left a $500 tip on a $50 bill on Long Island after finding out her waitress was working two jobs to pay for college.
John 21:1-19
Feed My Sheep, You Singy So-And-So!
Why you shouldn’t pay for the person behind you in the drive-thru line.
You’ve probably heard it by now. Maybe you’ve even been in the middle of such a scene. A series of cars — 10, 23, 50, whatever — go through the drive thru line, usually at Starbucks, and the first customer pays for their beverage and then hands some extra money to the barista and says, “Here, use this to pay for the person behind me.”
The barista thinks, “How sweet!” And, says to the person in the next car, “Your beverage has already been paid for by the person in front of you. Would you like to return the favor?”
So, not wanting to feel like a schmuck, the person says, “Sure, okay, and hands the barista some money to pay for the person behind them.”
This goes on for a while, maybe a few minutes, maybe an hour, maybe, as in one case, ten or more hours, until someone breaks the chain and everyone gets mad at that person and calls them a stingy so-and-so.
Only that’s not the case. Not really. There is nothing stingy about allowing a person who is capable of paying for a cup of overpriced coffee pay for it. And there’s nothing inherently generous about paying for an overpriced cup of coffee for a person who is capable of paying for their own.
If you want to be generous, really generous, instead of using your extra cash to pay for a cup of coffee for the person behind you, give it to the barista who is on their feet all day, working an average of $13 an hour making overpriced cups of coffee for people who can afford them.
* * * * * *
WORSHIPby George Reed
Call to Worship
One: Sing praises to God, O you faithful ones.
All: Will we give thanks to God’s holy name.
One: Hear, O God, and be gracious to us!
All: O God, be our helper!”
One: You have turned our mourning into dancing;
All: You have taken off our sackcloth and clothed us with joy,
OR
One: The light of God has come that we may see as God sees.
All: Open our eyes that we may see in truth and grace.
One: The light shows us the needs that are all around us.
All: May our hearts be open to all that we see.
One: The light shows us the resources God has given us to share.
All: With God’s help we will be faithful in tending to others.
Hymns and Songs
The King of Love My Shepherd Is
UMH: 138
H82: 645/646
PH: 171
NCH: 248
LBW: 456
ELW: 502
Renew: 106
He Leadeth Me, O Blessed Thought
UMH: 128
AAHH: 142
NNBH: 235
CH: 545
LBW: 501
W&P: 499
AMEC: 395
Open My Eyes, That I May See
UMH: 454
PH: 324
NNBH: 218
CH: 586
W&P: 480
AMEC: 285
My Jesus, I Love Thee
UMH: 172
AAHH: 574
NNBH: 39
CH: 349
W&P: 468
AMEC: 456/457
Renew: 275
Guide Me, O Thou Great Jehovah
UMH: 127
H82: 690
PH: 281
AAHH: 138/139/140
NNBH: 232
NCH: 18/19
CH: 622
LBW: 343
ELW: 618
W&P: 501
AMEC: 52/53/65
Cuando El Pobre (When the Poor Ones)
UMH: 434
PH: 407
CH: 662
ELW: 725
W&P: 624
All Who Love and Serve Your City
UMH: 433
H82: 570/571
PH: 413
CH: 670
LBW: 436
ELW: 724
W&P: 625
O Master, Let Me Walk with Thee
UMH: 430
H82: 659/660
PH: 357
NNBH: 445
NCH: 503
CH: 602
LBW: 492
ELW: 818
W&P: 589
AMEC: 299
You Satisfy the Hungry Heart
UMH: 629
PH: 521
CH: 429
ELW: 484
W&P: 705
Bread of the World
UMH: 624
H82: 301
PH: 502
NCH: 346
CH: 387
W&P: 693
Make Me a Servant
CCB: 90
Open Our Eyes, Lord
CCB: 77
Renew: 91
Music Resources Key:
UMH: United Methodist Hymnal
H82: The Hymnal 1982
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
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God who is light and sees all:
Grant us the courage to look with eyes wide open
that we might see what you are doing in our world;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God of light, because you are the one who truly sees. All is revealed to you. Help us to allow our eyes to be opened that we may see the wonders you are doing around us. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our blindness in failing to tend the needs of others.
All: We confess to you, O God, and before one another that we have sinned. You have created us to be your presence on this earth. You have gifted us with the Spirit that we might see as your see. And yet, we have kept our eyes shielded from that reality. We have filtered all that we see through our lens of self-centeredness. We have failed to be your caring children tending the needs of those around us. Open our eyes once more and give us hearts of caring that we may serve as you’re served. Amen.
One: God is our Good Shepherd and our good parent. God sees us as we were created to be and lavishes us with the gift of the Spirit. Receive this gift so that you may give to others.
Prayers of the People
Praise and glory to you, O God of Light and Wisdom. From you nothing is hid but all rests in the light of your wondrous love.
(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. You have created us to be your presence on this earth. You have gifted us with the Spirit that we might see as your see. And yet, we have kept our eyes shielded from that reality. We have filtered all that we see through our lens of self-centeredness. We have failed to be your caring children tending the needs of those around us. Open our eyes once more and give us hearts of caring that we may serve as your served.
We give you thanks for the light that allows our physical eyes to see and for the light of the Spirit that allows us to see deeper truths. We thank you for those who allowed your vision to inform their lives and have shared their wisdom with us. We thank you for those who have cared for and tended to us in our need.
(Other thanksgivings may be offered.)
We pray for all your children in their need. We all are in need of being fed and we pray that even as we are fed we may with compassion feed others. Help us to tend to those in need of physical, spiritual, emotional, and social food. Open our eyes to the needs around us.
(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 Our Father 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 SERMONFeed My Sheep
by Katy Stenta
John 21:1-19
Here is one of the few stories of Jesus after he is resurrected from the dead. We do not have a lot of stories from that time.
Jesus comes back and a lot of what he does is so similar to before that we aren’t even told about it. He heals and he teaches. But one of the things that happens is that he talks to Peter.
Peter is the disciple who starts the church.
Jesus says Peter, “Feed my sheep.”
And then Jesus says, “Peter,” and Peter says “What?” And again Jesus says, “Feed my sheep.”
And then Jesus says “Peter,” and Peter says, “Yes, Jesus?” and again for a third time, Jesus says, “Feed my sheep.”
What do you think Jesus means by “Feed my sheep?” (Give space for answers, you can supply some thoughts that we think of God as the shepherd, and that we are meant to love and serve one another.)
Why do you think Jesus said it three times? (Give space for answers. Possible answers include because Peter denied Jesus three times, because Jesus really wanted Peter to remember, or because people are hungry all the time and Jesus wanted us to know that this job will always exist.)
Are you hungry? How might the church change if our primary job was to feed Jesus’s sheep?
Jesus thank you for giving us time
and energy to hear your message.
Help us to Feed Your Sheep.
In Jesus name we pray,
Amen.
* * * * * * * * * * * * *
The Immediate Word, May 1, 2022 issue.
Copyright 2022 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.
