Second Sunday In Lent
Preaching
Lectionary Preaching Workbook
Series VI, Cycle B
COMMENTARY ON THE LESSONS
Lesson 1: Genesis 17:1-7, 15-16 (C)
ThereÍs a great story being used in business circles to define the buzzword ñparadigm.'' It seems a battleship was taking part in night maneuvers somewhere in the Pacific Ocean. Ahead, in the dark, a light was to be seen, and the admiral on deck told his signalman to radio the distant vessel that the other ship was on a collision course with the battleship. He ordered that the other ship change course. However, a reply asked the admiral to change his course. Unused to disobedience, the admiral radioed back: ñI am an admiral and IÍm ordering you to change your course.'' Back came the reply: ñSir, I am a radioman third class and IÍm asking you to change your course.'' Drawing himself to his full height, the admiral again sent the message: ñWe are a battleship.'' Back came the reply: ñSir, we are a lighthouse.'' The admiralÍs sudden new perception of reality is currently called a ñparadigm shift.''
Abraham had a paradigm shift. If we take this story literally for a bit, we must sympathize with this hundred-year-old man, no doubt long since settled into quiet old age, suddenly informed that he and his ninety-year-old wife were to have a baby, and that they were to actually become parents of a new race of people. Quite a shock, one must think, especially to Sarah, I would guess.
This is a rather complicated bit of Bible teaching to our twentieth century, western-world minds. Before we ask ourselves what word it speaks to us, maybe weÍd better examine the passage itself. Some biblical interpreters accept the historical accuracy of this story, but the main response of contemporary theology is to read this as a myth. By ñmyth'' we arenÍt saying it couldnÍt have happened (though it does, indeed, strain credibility). WeÍre saying that there is also a symbolic drama here, whether we believe there was literally a man named Abraham and a wife, Sarah, or not. ItÍs that drama which is important.
AbrahamÍs role in the Judaic history, so far as we Christians understand, is that he IS Judaism, its parent, the beginning of a covenant community. What does this say to our Christian understanding today? For one thing, it was destiny that into this community would be born the child who would bring salvation to us all. No one can say what was in GodÍs ñmind'' in choosing to do as he did. But it seems significant that Jesus was born into a world of suffering and rejection, a time of bloodshed of the most savage kind, and into a life situation without wealth or prestige of any kind. He was never intended to be a religious leader in the usual sense of those words, not a kindly aging man, accessible to one and all for wise counsel and insight about God. He came to show us how to stand in the face of every terrible destructive force in an often merciless world, how to live with courage and integrity, how to die with dignity. To read the Old Testament „ a forbidding task, admittedly „ is to discover how much sense it makes for Jesus to come to us in this way: ña man of sorrows, acquainted with grief.'' Abraham thus symbolizes the beginning of a historical process which would culminate for us Christians in the birth and ministry of Jesus. Therefore, the Abraham and Sarah story is the beginning of our story, of the saving of the world. Just as Jesus is the central figure in our Christian story, so Abraham was the central figure for the Jews, of which Jesus was one.
Lesson 1: Genesis 22:1-2, 9-13, 15-18 (RC); Genesis 22:1-14 (E)
Frankly, I have always had a problem with this story. I know, itÍs symbolic, an example of the total dedication of one of the patriarchs. I have a suspicion, however, that today we would viewAbraham as some kind of a nut, taking his son out for a sacrifice to God. What kind of God would ask that of anyone? Of course, when one gets into the spirit of Old Testament reading, you learn to understand stories like this, but I doubt anyone in my congregation would have had much respect for Abraham. Better he had asked God to take him in his sonÍs place. I also understand the ancient concept of sacrifice, and that itÍs a forerunner to the idea of the sacrifice of Jesus. But providing that ram in the bushes so it could be slaughtered as a sacrifice to God is so foreign to my own theology that I must confess here and now that I would never preach on this passage, except to illustrate how our understanding of the nature of God has grown. One poet put the matter this way:
As wider skies broke on his view,
God greatened in his growing mind.
Each year he dreamed his God anew,
And left his older God behind.
Lesson 2: Romans 4:13-25 (C)
Paul was writing a bit of propaganda here to the Jews in an effort to show that Abraham was the forerunner, sure enough, but Jesus was the culmination of the historical process. That is, it is through Jesus, finally, through his sacrifice, that we are brought into a saving relationship with God. I suppose as a Jew himself, Paul retained a bit of affection for the Abraham tradition. But he wanted it made crystal clear that obedience to the Law was not how Abraham qualified in GodÍs eyes. It was through his ñbelief.'' I also think today we would substitute ñfaith'' for ñbelief,'' inasmuch as one can believe something yet not trust oneÍs life to it, whereas ñfaith'' clearly implies total reliance on that in which one has faith. In this case, Jesus Christ.
For us, the primary emphasis in this passage is on the distinction between acceptance by God on the basis of good works versus acceptance by God on the basis of faith alone. That, of course, is the cornerstone of Protestant faith. Good works are necessary, but they are the result of faith, not a substitute for faith. Paul in this passage is setting things up for his fundamental point in the following chapter: ñNow that we have been put right with God through faith, we have peace....'' In a sermon on this text, I would take the liberty of adding that one verse (5:1) to our lectionary text.
Lesson 2: Romans 8:31-34 (RC); Romans 8:31-39 (E)
This is one of my half dozen favorite passages in the Bible. Paul rose to extravagantly marvelous heights in writing this. Better, God must surely have implanted these words in PaulÍs heart. ItÍs so simple, so wonderful. ñNothing will ever be able to separate us from the love of God which is ours through Christ Jesus our Lord.''
Somewhere I read about a young pastor whoÍd had a horrendous week. Everything had happened. You know those weeks. Up until dawn on Saturday night, exhausted from a weekÍs faithful service, he went to his pulpit and said to his congregation: ñMy text this morning is from the Gospel of Mark, the first chapter, verse 44 „ ïSee that you say nothing to anyone.Í '' Then the young man sat down. That was the morningÍs ñsermon.'' I sometimes think we preachers succeed in detracting from, rather than adding to, Bible passages when we try to preach. Certainly, one might very well simply read Romans 8:39, then sit down.
Gospel: Mark 8:31-38 (C, E)
Here again we have several sermon possibilities. Mark clearly taught that Jesus fully anticipated his fate, even the resurrection. Of course careful biblical scholarship raises a question about this. However, for our purposes, we could use this observation as a springboard for a sermon on the rejection of Jesus by the leaders of his people, his suffering and death, and the resurrection. ThereÍs also a practical sermon possibility in JesusÍ words to Peter, who had rebuked Jesus for what Peter must have felt to be JesusÍ defeatism. Jesus said, ñGet away from me, Satan.'' Now we need to remember that these two were close friends, and that PeterÍs rebuke was only because of his devotion to Jesus. There must have been a bit of tongue in cheek in JesusÍ reply. Nonetheless, here we see that Jesus is presented to us by Mark as being steadfast in his determination to confront his fate. A sermon could be preached about people who discourage us from doing what duty calls us to do.
Still another sermon possibility here is found in JesusÍ admonition that ñif anyone wants to come with me ... he must forget himself, carry his cross, and follow me.'' ThatÍs a clear warning that being a Christian isnÍt always going to be easy. Of course in JesusÍ time literal suffering and death threatened all who followed him. These days, while this is still true in some countries, for most of us the ñCross'' is usually more subtle. It takes the form of devotion to onerous duty, or sometimes it requires the overcoming of bad habits, control of oneÍs temper, or helping a friend with a need or problem. It means adherence to a lofty set of ethical values in the face of lifeÍs parade of temptations. It means holding oneÍs tongue when we know a juicy bit of gossip, it means volunteering to do something constructive at the church or some other worthy institution. I know a young man who played for the high school tennis championship a couple years ago here in our town. The match was close, his opponent was serving. The other boy was about to be beaten, but was trying for a comeback. He tossed the ball in the air and hit it into the net. Fault. He served again. ñFault,'' cried the referee. Lost game. But the young man I know told the referee that the ball had been on the line. There was a long delay while a decision was made. Finally, a ñlet'' was called, the point to be played over. Who won that match is not important here. The point is a young man, active in his church, refused to be credited with a win which he believed in his heart he did not yet deserve. That was carrying the cross.
Still another preaching possibility lies in that injunction: ñWhoever loses his life for me and for the gospel will save it.'' Also, the final warning, ñIf a person is ashamed of me and of my teaching in this godless and wicked day, then the Son of Man will be ashamed of him when he comes in the glory of his Father with the holy angels.'' Even given the unlikelihood that Jesus talked this way, it is probable that he did feel some doubts about those people who, once they fully understood his teachings, were ashamed of him.
Since we have other passages directing us to preach about the suffering, death, and resurrection, and since Easter is coming up later, I would elect to use the passage ñIf anyone wants to come with me'' as my text.
Gospel: Mark 9:2-10 (RC)
(See The Transfiguration Of Our Lord)
SERMON SUGGESTIONS
Title: ñWonderful Story''
Text: Genesis 17:1-7, 15-16
Theme: Abraham, at a time in his life when, along with his wife Sarah, he is ready to settle down to the benefits of a faithful lifetime, is called instead to an important mission. He is to be the founder of a new community which will, eventually, be the setting in which God will act out salvation history. The time would come when Jesus would be that fulfillment. For us, it is clear that (1) we are to give our lives for others, (2) it can conceivably take place in some single bold act of sacrifice, (3) more likely for us it will take place in the way we live and treat people day by day.
1. God calls us to step forth from our comfort zones.
2. God calls us to stand ready to sacrifice for that which we discover is of paramount importance in life.
3. God calls us to act out this sacrificial calling in the ordinary ways of our ordinary days.
Title: ñDoing The Truth''
Text: Romans 4:13-25
Theme: IsnÍt it interesting that this book of Romans was what prompted Augustine, Luther, Wesley, and more recently Karl Barth, to name a few, to do what they did? This passage, if we allow the addition of 5:1, may have shaped Protestantism. There have been many people who believed they must win their way into GodÍs graces by doing good. Poor old Martin Luther used to beat himself with a whip as punishment for his sins. Even when he had done nothing wrong, he still knew he had the instincts to do wrong and that itself was punishable. Then he came upon PaulÍs affirmation that we may live by faith alone in our relationship with God. It starts there „ with faith „ with the acceptance of Jesus Christ as Lord and Savior.
1. God has offered us forgiveness and new life as a free gift.
2. We donÍt have to qualify. ItÍs already ours.
3. The way we know we have received and accepted GodÍs forgiving grace is by the way we now find ourselves treating other people, including our spouses and children, and parents, and sisters and brothers.
Title: ñMake Me A Captive, Lord''
Text: Mark 8:34-35
Theme: ItÍs a strange, wonderful paradox that by losing oneÍs life we can save it. Elsewhere, Jesus would add that anyone who seeks to save his life will lose it (Matthew 16:21-28). He seems to have meant that the effort to ñsave'' oneÍs life necessitates moral compromise and personal infidelity. Losing oneÍs life for JesusÍ sake, on the other hand, means standing firm in everything we know to be right. When Sir Walter Scott lay dying, he called for his son-in-law and biographer. ñLockhart, my dear sir,'' he said, ñbe a good man. Be virtuous, be religious, be a good man. Nothing else will give you any comfort when you come to lie here.'' Yes. As we grow older, we come closer to a realization of the truth of all of this. I donÍt think Jesus meant saving or losing life in the literal, bodily sense. I believe he meant in the moral sense, in the spiritual sense. Many a person who followed him in earlier centuries perished as a result. But if the promise is true that something more lies beyond, then Jesus was still right. And in the immediate human experience, to know that we have done what is right whatever the cost, is of far more life-giving value than some advantage temporarily gained by subterfuge or dishonesty. Furthermore, we are to step forth, to do something which makes our lives notable „ not in the sense of public recognition „ certainly not with such intent. But to serve in some way, to make a difference. ThatÍs what Jesus wants of us. Albert Schweitzer said it when he addressed the graduating class of an English boys school in 1935. He said this: ñI do not know what your destiny will be. Some of you will perhaps occupy remarkable positions. Perhaps some of you will become famous by your pens, or as artists. But I know one thing: the only ones among you who will be really happy are those who have sought and found how to serve.''
1. Losing oneÍs life for JesusÍ sake is a paradoxical statement which means saving oneÍs life. Saving oneÍs life as Jesus used the term (in Matthew) means losing oneÍs life.
2. We ñlose'' our lives by serving others. We serve others by doing our vocations to the best of our ability, with integrity, with a sense of the value of what we do for others. We do it by serving as the opportunities or challenges come to stand before us.
3. God surely cannot support us in wrongdoing. WeÍre on our own once we try to live life selfishly, dishonestly. Sooner or later weÍll wish it were otherwise.
4. Jesus has pledged to sustain us in the difficult hours of service. Prayer and the Holy Spirit are always present and active in our lives when we do what we know is right.
ADDITIONAL ILLUSTRATIONS
One of the grand stories of Christian history is that of Adoniram Judson, a Baptist missionary to Burma in the eighteenth century. Very few people have suffered as that man did in the effort to take this saving word to others. His wife and children died one by one from the merciless climate. Judson was imprisoned and tortured. For many years he labored in a hostile religious environment as the Buddhist leaders looked at Judson first with suspicion, then hostility. Any Burmese person who showed an interest in the Christian faith was dealt with harshly and instantly. Only after many years was there a grudging respect for this man who quietly turned the other cheek to all mistreatment while treating everyone he met with gentle respect.
One day, years into a ministry which had won only one adherent, he and his friend were walking by a river. Hearing a commotion, they walked to the riverÍs edge and saw, on the far shore, an incredible example of eighteenth century ñjustice.'' A young woman had been bound hand and foot. As they watched, she was thrown into the water, the theory being that if she survived, then she must be innocent of whatever crime she was accused of committing. But of course there was no chance of that. Seeing this, and imbued now with Adoniram JudsonÍs teachings of sacrifice and love, his young friend and convert jumped into the water, quickly swam to the woman, and dragged her gasping but alive to the far shore.
Adoniram and his friend were quickly apprehended and, in accord with the swift and violent justice of the time, they were brought before an elderly magistrate. He listened to the villagersÍ report of what had happened. He stroked a long, white beard as he pondered for a few moments. Then he ruled. The woman must be set free since she did survive. Judson would be forgiven because he was a foreigner, unfamiliar with the law. His friend was to be immediately put to death for interfering with the process of justice.
As the old magistrate rose to leave, Adoniram asked if he might address the court. The old man hesitated, then returned to his presiding chair. He granted that Adoniram might say a few words, but only a few. ñYour honor,'' Adoniram said, ñmy friend here did what he did because of my teaching that we are to give our lives for others. It is I who am responsible for what has happened here. I see that you are a man who believes in justice. I therefore request that I be allowed to suffer the death penalty in place of my friend.''
For a very long time the old man stared in response to this request. Finally he addressed Adoniram Judson with the title by which he had become known in that vicinity, ñJesus Christ Man.'' ñTell me, Jesus Christ Man,'' asked the magistrate, ñthis Jesus Christ who taught you to give your life for someone else, did he actually do this himself?'' ñYes,'' Adoniram replied. ñHe gave his life for the people he loved.''
Again the old magistrate reflected for a long time. Finally, he said: ñThis religion of yours, this Christianity, it is a strange faith indeed. Case dismissed. You may all go.'' So Adoniram and his friend were allowed to continue their heroic missionary work in Burma.
____________
ñIf you cannot win, make the one ahead of you break the record.''
„ Steve Prefontaine (former world record holder)
____________
In the movie On Golden Pond, Henry Fonda (having turned eighty) is upset and yells an expletive at the young boy who is staying with them. The boy stands outside in the dark, staring across the lake. Katherine Hepburn puts her arm around him and, when the boy asks why the old man yells at him, she explains: ñHe wasnÍt yelling at you; he was yelling at life.'' Then she says: ñSometimes we have to look at someone and say, ïHeÍs doing the best he can.Í ''
____________
Dr. Linda McCoy told of the time Mother Teresa heard of a family whose nine members were starving to death. She hurriedly obtained some rice and went to the family, giving them enough rice to prepare a meal. But the woman divided the rice into two piles, placed one in a bag and started to leave. Mother Teresa asked where she was going. The woman said she must visit another family whom she knew also to be starving.
____________
Psalm Of The Day
Psalm 22:23-32 (C) „ ñYou who fear the Lord, praise him.''
Psalm 115 (RC) „ ñNot to us, O Lord, not to us....''
Psalm 16 (E) „ ñProtect me, O God.''
Prayer Of The Day
ñMake me a captive, Lord, and then I shall be free. Force me to render up my sword, and I shall conqueror be.''
Lesson 1: Genesis 17:1-7, 15-16 (C)
ThereÍs a great story being used in business circles to define the buzzword ñparadigm.'' It seems a battleship was taking part in night maneuvers somewhere in the Pacific Ocean. Ahead, in the dark, a light was to be seen, and the admiral on deck told his signalman to radio the distant vessel that the other ship was on a collision course with the battleship. He ordered that the other ship change course. However, a reply asked the admiral to change his course. Unused to disobedience, the admiral radioed back: ñI am an admiral and IÍm ordering you to change your course.'' Back came the reply: ñSir, I am a radioman third class and IÍm asking you to change your course.'' Drawing himself to his full height, the admiral again sent the message: ñWe are a battleship.'' Back came the reply: ñSir, we are a lighthouse.'' The admiralÍs sudden new perception of reality is currently called a ñparadigm shift.''
Abraham had a paradigm shift. If we take this story literally for a bit, we must sympathize with this hundred-year-old man, no doubt long since settled into quiet old age, suddenly informed that he and his ninety-year-old wife were to have a baby, and that they were to actually become parents of a new race of people. Quite a shock, one must think, especially to Sarah, I would guess.
This is a rather complicated bit of Bible teaching to our twentieth century, western-world minds. Before we ask ourselves what word it speaks to us, maybe weÍd better examine the passage itself. Some biblical interpreters accept the historical accuracy of this story, but the main response of contemporary theology is to read this as a myth. By ñmyth'' we arenÍt saying it couldnÍt have happened (though it does, indeed, strain credibility). WeÍre saying that there is also a symbolic drama here, whether we believe there was literally a man named Abraham and a wife, Sarah, or not. ItÍs that drama which is important.
AbrahamÍs role in the Judaic history, so far as we Christians understand, is that he IS Judaism, its parent, the beginning of a covenant community. What does this say to our Christian understanding today? For one thing, it was destiny that into this community would be born the child who would bring salvation to us all. No one can say what was in GodÍs ñmind'' in choosing to do as he did. But it seems significant that Jesus was born into a world of suffering and rejection, a time of bloodshed of the most savage kind, and into a life situation without wealth or prestige of any kind. He was never intended to be a religious leader in the usual sense of those words, not a kindly aging man, accessible to one and all for wise counsel and insight about God. He came to show us how to stand in the face of every terrible destructive force in an often merciless world, how to live with courage and integrity, how to die with dignity. To read the Old Testament „ a forbidding task, admittedly „ is to discover how much sense it makes for Jesus to come to us in this way: ña man of sorrows, acquainted with grief.'' Abraham thus symbolizes the beginning of a historical process which would culminate for us Christians in the birth and ministry of Jesus. Therefore, the Abraham and Sarah story is the beginning of our story, of the saving of the world. Just as Jesus is the central figure in our Christian story, so Abraham was the central figure for the Jews, of which Jesus was one.
Lesson 1: Genesis 22:1-2, 9-13, 15-18 (RC); Genesis 22:1-14 (E)
Frankly, I have always had a problem with this story. I know, itÍs symbolic, an example of the total dedication of one of the patriarchs. I have a suspicion, however, that today we would viewAbraham as some kind of a nut, taking his son out for a sacrifice to God. What kind of God would ask that of anyone? Of course, when one gets into the spirit of Old Testament reading, you learn to understand stories like this, but I doubt anyone in my congregation would have had much respect for Abraham. Better he had asked God to take him in his sonÍs place. I also understand the ancient concept of sacrifice, and that itÍs a forerunner to the idea of the sacrifice of Jesus. But providing that ram in the bushes so it could be slaughtered as a sacrifice to God is so foreign to my own theology that I must confess here and now that I would never preach on this passage, except to illustrate how our understanding of the nature of God has grown. One poet put the matter this way:
As wider skies broke on his view,
God greatened in his growing mind.
Each year he dreamed his God anew,
And left his older God behind.
Lesson 2: Romans 4:13-25 (C)
Paul was writing a bit of propaganda here to the Jews in an effort to show that Abraham was the forerunner, sure enough, but Jesus was the culmination of the historical process. That is, it is through Jesus, finally, through his sacrifice, that we are brought into a saving relationship with God. I suppose as a Jew himself, Paul retained a bit of affection for the Abraham tradition. But he wanted it made crystal clear that obedience to the Law was not how Abraham qualified in GodÍs eyes. It was through his ñbelief.'' I also think today we would substitute ñfaith'' for ñbelief,'' inasmuch as one can believe something yet not trust oneÍs life to it, whereas ñfaith'' clearly implies total reliance on that in which one has faith. In this case, Jesus Christ.
For us, the primary emphasis in this passage is on the distinction between acceptance by God on the basis of good works versus acceptance by God on the basis of faith alone. That, of course, is the cornerstone of Protestant faith. Good works are necessary, but they are the result of faith, not a substitute for faith. Paul in this passage is setting things up for his fundamental point in the following chapter: ñNow that we have been put right with God through faith, we have peace....'' In a sermon on this text, I would take the liberty of adding that one verse (5:1) to our lectionary text.
Lesson 2: Romans 8:31-34 (RC); Romans 8:31-39 (E)
This is one of my half dozen favorite passages in the Bible. Paul rose to extravagantly marvelous heights in writing this. Better, God must surely have implanted these words in PaulÍs heart. ItÍs so simple, so wonderful. ñNothing will ever be able to separate us from the love of God which is ours through Christ Jesus our Lord.''
Somewhere I read about a young pastor whoÍd had a horrendous week. Everything had happened. You know those weeks. Up until dawn on Saturday night, exhausted from a weekÍs faithful service, he went to his pulpit and said to his congregation: ñMy text this morning is from the Gospel of Mark, the first chapter, verse 44 „ ïSee that you say nothing to anyone.Í '' Then the young man sat down. That was the morningÍs ñsermon.'' I sometimes think we preachers succeed in detracting from, rather than adding to, Bible passages when we try to preach. Certainly, one might very well simply read Romans 8:39, then sit down.
Gospel: Mark 8:31-38 (C, E)
Here again we have several sermon possibilities. Mark clearly taught that Jesus fully anticipated his fate, even the resurrection. Of course careful biblical scholarship raises a question about this. However, for our purposes, we could use this observation as a springboard for a sermon on the rejection of Jesus by the leaders of his people, his suffering and death, and the resurrection. ThereÍs also a practical sermon possibility in JesusÍ words to Peter, who had rebuked Jesus for what Peter must have felt to be JesusÍ defeatism. Jesus said, ñGet away from me, Satan.'' Now we need to remember that these two were close friends, and that PeterÍs rebuke was only because of his devotion to Jesus. There must have been a bit of tongue in cheek in JesusÍ reply. Nonetheless, here we see that Jesus is presented to us by Mark as being steadfast in his determination to confront his fate. A sermon could be preached about people who discourage us from doing what duty calls us to do.
Still another sermon possibility here is found in JesusÍ admonition that ñif anyone wants to come with me ... he must forget himself, carry his cross, and follow me.'' ThatÍs a clear warning that being a Christian isnÍt always going to be easy. Of course in JesusÍ time literal suffering and death threatened all who followed him. These days, while this is still true in some countries, for most of us the ñCross'' is usually more subtle. It takes the form of devotion to onerous duty, or sometimes it requires the overcoming of bad habits, control of oneÍs temper, or helping a friend with a need or problem. It means adherence to a lofty set of ethical values in the face of lifeÍs parade of temptations. It means holding oneÍs tongue when we know a juicy bit of gossip, it means volunteering to do something constructive at the church or some other worthy institution. I know a young man who played for the high school tennis championship a couple years ago here in our town. The match was close, his opponent was serving. The other boy was about to be beaten, but was trying for a comeback. He tossed the ball in the air and hit it into the net. Fault. He served again. ñFault,'' cried the referee. Lost game. But the young man I know told the referee that the ball had been on the line. There was a long delay while a decision was made. Finally, a ñlet'' was called, the point to be played over. Who won that match is not important here. The point is a young man, active in his church, refused to be credited with a win which he believed in his heart he did not yet deserve. That was carrying the cross.
Still another preaching possibility lies in that injunction: ñWhoever loses his life for me and for the gospel will save it.'' Also, the final warning, ñIf a person is ashamed of me and of my teaching in this godless and wicked day, then the Son of Man will be ashamed of him when he comes in the glory of his Father with the holy angels.'' Even given the unlikelihood that Jesus talked this way, it is probable that he did feel some doubts about those people who, once they fully understood his teachings, were ashamed of him.
Since we have other passages directing us to preach about the suffering, death, and resurrection, and since Easter is coming up later, I would elect to use the passage ñIf anyone wants to come with me'' as my text.
Gospel: Mark 9:2-10 (RC)
(See The Transfiguration Of Our Lord)
SERMON SUGGESTIONS
Title: ñWonderful Story''
Text: Genesis 17:1-7, 15-16
Theme: Abraham, at a time in his life when, along with his wife Sarah, he is ready to settle down to the benefits of a faithful lifetime, is called instead to an important mission. He is to be the founder of a new community which will, eventually, be the setting in which God will act out salvation history. The time would come when Jesus would be that fulfillment. For us, it is clear that (1) we are to give our lives for others, (2) it can conceivably take place in some single bold act of sacrifice, (3) more likely for us it will take place in the way we live and treat people day by day.
1. God calls us to step forth from our comfort zones.
2. God calls us to stand ready to sacrifice for that which we discover is of paramount importance in life.
3. God calls us to act out this sacrificial calling in the ordinary ways of our ordinary days.
Title: ñDoing The Truth''
Text: Romans 4:13-25
Theme: IsnÍt it interesting that this book of Romans was what prompted Augustine, Luther, Wesley, and more recently Karl Barth, to name a few, to do what they did? This passage, if we allow the addition of 5:1, may have shaped Protestantism. There have been many people who believed they must win their way into GodÍs graces by doing good. Poor old Martin Luther used to beat himself with a whip as punishment for his sins. Even when he had done nothing wrong, he still knew he had the instincts to do wrong and that itself was punishable. Then he came upon PaulÍs affirmation that we may live by faith alone in our relationship with God. It starts there „ with faith „ with the acceptance of Jesus Christ as Lord and Savior.
1. God has offered us forgiveness and new life as a free gift.
2. We donÍt have to qualify. ItÍs already ours.
3. The way we know we have received and accepted GodÍs forgiving grace is by the way we now find ourselves treating other people, including our spouses and children, and parents, and sisters and brothers.
Title: ñMake Me A Captive, Lord''
Text: Mark 8:34-35
Theme: ItÍs a strange, wonderful paradox that by losing oneÍs life we can save it. Elsewhere, Jesus would add that anyone who seeks to save his life will lose it (Matthew 16:21-28). He seems to have meant that the effort to ñsave'' oneÍs life necessitates moral compromise and personal infidelity. Losing oneÍs life for JesusÍ sake, on the other hand, means standing firm in everything we know to be right. When Sir Walter Scott lay dying, he called for his son-in-law and biographer. ñLockhart, my dear sir,'' he said, ñbe a good man. Be virtuous, be religious, be a good man. Nothing else will give you any comfort when you come to lie here.'' Yes. As we grow older, we come closer to a realization of the truth of all of this. I donÍt think Jesus meant saving or losing life in the literal, bodily sense. I believe he meant in the moral sense, in the spiritual sense. Many a person who followed him in earlier centuries perished as a result. But if the promise is true that something more lies beyond, then Jesus was still right. And in the immediate human experience, to know that we have done what is right whatever the cost, is of far more life-giving value than some advantage temporarily gained by subterfuge or dishonesty. Furthermore, we are to step forth, to do something which makes our lives notable „ not in the sense of public recognition „ certainly not with such intent. But to serve in some way, to make a difference. ThatÍs what Jesus wants of us. Albert Schweitzer said it when he addressed the graduating class of an English boys school in 1935. He said this: ñI do not know what your destiny will be. Some of you will perhaps occupy remarkable positions. Perhaps some of you will become famous by your pens, or as artists. But I know one thing: the only ones among you who will be really happy are those who have sought and found how to serve.''
1. Losing oneÍs life for JesusÍ sake is a paradoxical statement which means saving oneÍs life. Saving oneÍs life as Jesus used the term (in Matthew) means losing oneÍs life.
2. We ñlose'' our lives by serving others. We serve others by doing our vocations to the best of our ability, with integrity, with a sense of the value of what we do for others. We do it by serving as the opportunities or challenges come to stand before us.
3. God surely cannot support us in wrongdoing. WeÍre on our own once we try to live life selfishly, dishonestly. Sooner or later weÍll wish it were otherwise.
4. Jesus has pledged to sustain us in the difficult hours of service. Prayer and the Holy Spirit are always present and active in our lives when we do what we know is right.
ADDITIONAL ILLUSTRATIONS
One of the grand stories of Christian history is that of Adoniram Judson, a Baptist missionary to Burma in the eighteenth century. Very few people have suffered as that man did in the effort to take this saving word to others. His wife and children died one by one from the merciless climate. Judson was imprisoned and tortured. For many years he labored in a hostile religious environment as the Buddhist leaders looked at Judson first with suspicion, then hostility. Any Burmese person who showed an interest in the Christian faith was dealt with harshly and instantly. Only after many years was there a grudging respect for this man who quietly turned the other cheek to all mistreatment while treating everyone he met with gentle respect.
One day, years into a ministry which had won only one adherent, he and his friend were walking by a river. Hearing a commotion, they walked to the riverÍs edge and saw, on the far shore, an incredible example of eighteenth century ñjustice.'' A young woman had been bound hand and foot. As they watched, she was thrown into the water, the theory being that if she survived, then she must be innocent of whatever crime she was accused of committing. But of course there was no chance of that. Seeing this, and imbued now with Adoniram JudsonÍs teachings of sacrifice and love, his young friend and convert jumped into the water, quickly swam to the woman, and dragged her gasping but alive to the far shore.
Adoniram and his friend were quickly apprehended and, in accord with the swift and violent justice of the time, they were brought before an elderly magistrate. He listened to the villagersÍ report of what had happened. He stroked a long, white beard as he pondered for a few moments. Then he ruled. The woman must be set free since she did survive. Judson would be forgiven because he was a foreigner, unfamiliar with the law. His friend was to be immediately put to death for interfering with the process of justice.
As the old magistrate rose to leave, Adoniram asked if he might address the court. The old man hesitated, then returned to his presiding chair. He granted that Adoniram might say a few words, but only a few. ñYour honor,'' Adoniram said, ñmy friend here did what he did because of my teaching that we are to give our lives for others. It is I who am responsible for what has happened here. I see that you are a man who believes in justice. I therefore request that I be allowed to suffer the death penalty in place of my friend.''
For a very long time the old man stared in response to this request. Finally he addressed Adoniram Judson with the title by which he had become known in that vicinity, ñJesus Christ Man.'' ñTell me, Jesus Christ Man,'' asked the magistrate, ñthis Jesus Christ who taught you to give your life for someone else, did he actually do this himself?'' ñYes,'' Adoniram replied. ñHe gave his life for the people he loved.''
Again the old magistrate reflected for a long time. Finally, he said: ñThis religion of yours, this Christianity, it is a strange faith indeed. Case dismissed. You may all go.'' So Adoniram and his friend were allowed to continue their heroic missionary work in Burma.
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ñIf you cannot win, make the one ahead of you break the record.''
„ Steve Prefontaine (former world record holder)
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In the movie On Golden Pond, Henry Fonda (having turned eighty) is upset and yells an expletive at the young boy who is staying with them. The boy stands outside in the dark, staring across the lake. Katherine Hepburn puts her arm around him and, when the boy asks why the old man yells at him, she explains: ñHe wasnÍt yelling at you; he was yelling at life.'' Then she says: ñSometimes we have to look at someone and say, ïHeÍs doing the best he can.Í ''
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Dr. Linda McCoy told of the time Mother Teresa heard of a family whose nine members were starving to death. She hurriedly obtained some rice and went to the family, giving them enough rice to prepare a meal. But the woman divided the rice into two piles, placed one in a bag and started to leave. Mother Teresa asked where she was going. The woman said she must visit another family whom she knew also to be starving.
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Psalm Of The Day
Psalm 22:23-32 (C) „ ñYou who fear the Lord, praise him.''
Psalm 115 (RC) „ ñNot to us, O Lord, not to us....''
Psalm 16 (E) „ ñProtect me, O God.''
Prayer Of The Day
ñMake me a captive, Lord, and then I shall be free. Force me to render up my sword, and I shall conqueror be.''
