1^st Sunday in November (Week 45) Faithful Servants (Isaiah 41:1-13; Phil. 4:4-13; Isaiah 30:1-18 and 35 and 40-42 and 45)

Philippians 4:11-13  ¹¹ Not that I complain of want; for I have learned, in whatever state I am, to be content.  ¹² I know how to be abased, and I know how to abound; in any and all circumstances I have learned the secret of facing plenty and hunger, abundance and want.  ¹³ I can do all things in him who strengthens me.

Everyone knows that facing hunger and want can be difficult, and we need God’s strength to do it. It comes as a surprise, however, when Paul says that plenty and abundance must also be “faced”, and that we need God’s strength to do that also.

There are clearly temptations in both the experience of want and the experience of plenty. The former tempts you to into despair; the latter tempts you into selfishness. God’s response to the threat of despair is to raise your hope and self-esteem. God’s response to the thread of selfishness is to humble your arrogance and guide you to self-sacrifice.

The bottom line of the spiritual life, however, is that want and abundance are merely the circumstances of life … but not the source of life. God is the source of life. Be in relationship with God, and you will face times of hardship and times of success with equanimity and faithfulness. You can fail, and still rejoice. You can succeed, and still give thanks. The purpose of a spiritual life is not to avoid sorrow, or guarantee contentment. The purpose of spiritual life is rise about both, so that being with God is all that matters.

Team Meditation: (Phil. 4:4-13)

Rejoice! The Lord is at hand! This is the essence of the Gospel. Of course, Christians will explain further just how the Lord is at hand (through the incarnation of God in Jesus Christ, through the comforting presence of the Holy Spirit, through the spiritual guidance of God in mission, and so on). However, the essential fact … the “Good News” … is that the Lord is at hand.

We live at a time of hyper-supernaturalism. Despite the jokes, and behind the plethora of scary stories, there is a real anxiety emerging that life is a battleground between equal but opposite forces … darkness and light, evil and good. People really do fear that they may be victimized by the devil, a ghost, and evil power, or an alien creature on their way to work or asleep in their beds. This deep fear shows in their anxious behavior, uncertain decision-making and selfish attitudes. They’re always looking over their shoulder for a “grim reaper”.

Christian leaders show them something different. You show them an absolute confidence and an abiding, unshakeable joy. You show them how to be decisive, focused, optimistic, and purposeful. You can do this because deep in your heart you know the world is not a battleground between good and evil. The world is simply a troubled place in which the Lord is now at hand. There was a time when the world was just a troubled place and nothing more. Now the Lord is at hand. He is the Lord of life and death. He is Lord over all powers, principalities, and misfortunes. He is the Lord, above all other gods. And he loves you. He is sitting beside you even as you read this paragraph. Look over your shoulder, and you will not see a “grim reaper.” You will see the Lord. Rejoice!

Worship Theme: (Isaiah 41:1-13)

Isaiah 41:8-10  ⁸ But you, Israel, my servant, Jacob, whom I have chosen, the offspring of Abraham, my friend;  ⁹ you whom I took from the ends of the earth, and called from its farthest corners, saying to you, "You are my servant, I have chosen you and not cast you off";  ¹⁰ fear not, for I am with you, be not dismayed, for I am your God; I will strengthen you, I will help you, I will uphold you with my victorious right hand.

The “Fear Not” passage is one of the most oft-quoted and significant passages for Christian missionaries. Since we are living in a time when all Christians are called to be “missionaries”, it is a crucial verse for us all. Missionaries remembered the verse when they were on the way into the unknown culture that was their mission field. They recited it when they faced hostility from rulers, terrorists, soldiers, and bureaucrats who tried everything to slow them down, stop their work, or even end their lives. Remembering God’s victorious right hand helped them persevere, persist, endure, and even face martyrdom.

In the pagan world today, our zip code is the mission field. All Christians are missionaries. Every day you have to stake your financial stability, personal security, and family contentment on God. Remember the verse when you are on the way into yet another foreign “micro-culture” in your neighborhood that you do not understand. Recite it when you face hostility from the state government, bullies in the neighborhood, litigation, and the condescension of educational, business, or government bureaucracies. Remembers God’s victorious right hand helps you persevere, persist, endure, and even face obstacles to your career, community memberships, and family opportunities.

Make no mistake. The world is growing every more hostile toward people who take the practice of their religion seriously. The cost of discipleship is going up again … but “fear not, the Lord is with you, be not afraid; God will strengthen, help, and uphold you with his victorious right hand.”

Worship Design: (Isaiah 41:1-13)

What does it mean to be on mission with Jesus?  This week, take your worshipping community on a mission trip without leaving your community. 

Begin by providing newsprint on a stand with markers as well as tablets or paper on each table with a variety of pens/pencils.  When the service begins, open with a clip from the film At Play in the Fields of the Lord (1991).  Use the scene when the new missionary family (Kathy Bates and Aidan Quinn) are going upstream in the boat to their new mission post.  The conversation is less important than the feeling created of going into the wilds on a mission trip.  When the clip ends, inform the congregants that they have all been recruited as missionaries for a dangerous assignment – a long-term mission.  The bad news is that there are few resources for the assignment, so they will have to be bi-vocational.  The good news is that they will be able to secure employment doing essentially what they are doing now (no matter what that may be – if it’s a purely North American job, remind them to use their imaginations!).

If the congregants aren’t already in groups of five or so, get them divided up around the tables.  Then write the following questions on the newsprint:

1. What will you need for your new life on the mission field? (Be intentionally vague about where they are going – but let them know the climate will be similar to whatever your locale you’re in.)
2. What advance preparation will you need?  (How will you communicate with the indigenous peoples?)
3. What will it cost you?  (In terms of money, inconvenience, what will you have to give up, etc.?)

Give them between seven and ten minutes for the discussion and then interrupt them by adding an additional question: “Remember, your primary task will be in missions.  How will you spend your time each day – before work, during work, after work?”

4. Make a schedule of how you will spend a day in the mission field?

Allow ten more minutes for discussion then call them back as a large group.  Get a general overview of some of the answers to the questions – but don’t chase too many rabbits here – keep the discussion to just a couple of minutes.  Then ask them what is the most frightening about the prospect of being a missionary?  This will lead to the theme of counting on God.  Talk about the need for ongoing prayer, especially if no one mentioned prayer as a need or an item of preparation.  As you speak, reveal the fact that they are already on mission in one of the world’s largest mission fields (it’s the world’s fourth largest mission field).

To bring the evening home, divide the group into triads of non-related groups (no husband/wife, etc. teams).  Tell them that they are going to spend the next half-hour as observers and pray-ers of the mission field.  Instruct them to go to different local locations to get a feel for their missionary setting (coffee shops, the mall, a bar, restaurant, library, any public place where people frequent and congregate) – no more than one triad per location (it may be helpful to scope out a number of places in advance and make assignments).   Tell them that when they get to their assignment that they may not speak to each other and that their task is simply to look and listen.  Take note about the conversations going on around them – what are they talking about?  What are their concerns?  Take note about who is there – age, gender, apparent economic status, etc.  At the end of their observation time, have them regroup at the congregation’s meeting space to share notes and to discuss what it would take to reach the locals in their mission field.  Remind them of the preparation lists they prepared.  Now that they realize they’re on the mission field, how will they make their preparations – including their new schedules – a reality?

Close with a prayer of commitment and for “no fears” for these new missionaries.

Bill T-B

Small Group Discussion: (Isaiah 30:1-18 and 35 and 40-42 and 45)

Before the small group meets, each participant should have read and studied this week's Scripture passages.

Israel’s history is one of ups and downs, of discipline and redemption, of willful disobedience and humble repentance.  In this week’s passages the promises of redemption and restoration become the hope of an exiled nation.  The words of comfort, however, transcend Israel and serve to remind us that God’s redeeming love is ever offered to all who seek it with steadfast faith.

Discuss the following in your small group time.

1. Isaiah highlights a number of “sins” throughout these passages.  For each one you identify, consider whether or not our culture is guilty of a corresponding sin.
2. What are some of sin’s consequences highlighted in these passages?  Have you experienced any of these consequences in your life?
3. According to these passages, what is necessary to receive God’s redemptive action?
4. What are some of the characteristics of God’s redeeming love?  Have you experienced any of these in your life?
5. Create a metaphor for God’s redemption that is meaningful to you.  Consider using something besides words on a page to bring the metaphor to life.  You may want to draw an image, sculpt a figure, create a collage, etc.

Bill T-B

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2^nd Sunday in November (Week 46) Faithful Servants (Isaiah 55:1-13; Romans 10:1-17; Isaiah 52-53 and 55 and 58:1-9 and 61:1-11)

Isaiah 55:10-11  ¹⁰ "For as the rain and the snow come down from heaven, and return not thither but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater,  ¹¹ so shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it.

When Isaiah speaks of God’s Word he is not referring to what we know as the written Bible, since that did not even exist until long after Isaiah lived. Indeed, most people could not read anyway. The “Word of God” is his commanding voice. It is his power to cause precisely what he intends, do exactly what he desires, and accomplish fully his purposes. If he chooses to create something out of nothing, it is so. If he chooses to rescue the lost, it is so. If he chooses to forgive the unforgivable, it is so. If he chooses to suspend the laws of nature for miraculous deeds, it is so. If he chooses sacrifice his only Son for the sake of a world that deserves only judgment, it is so. Nothing will stand in the way of God accomplishing his purpose. No power, no logic, and no supernatural force can stop him. That is why we end a prayer by saying “Amen”. It means “so be it”. I give up. I resist no longer. I surrender to the inevitability of God.

Team Meditation: (Romans 10:1-17)

Romans 10:14-17   ¹⁴ But how are men to call upon him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without a preacher?  ¹⁵ And how can men preach unless they are sent? As it is written, "How beautiful are the feet of those who preach good news!"  ^{…  17} So faith comes from what is heard, and what is heard comes by the preaching of Christ.

When Paul speaks of a “preacher”, he is not referring to what we know as the clergy, since they did not even exist until long after Paul lived. Paul describes any faithful person who echoes God’s Word as a preacher. Christians are like amplifiers of a redemptive word that God whispered long ago. Every time a Christian speak God’s Word, the authenticity and sincerity of their faith “amplifies” and “directs” that redemptive sound toward a public straining to hear God’s Word amid the noise of everyday life.

The fact is that no one can believe until they have heard. God spoke, God speaks, and God is still speaking, and God’s word will accomplish its purpose. We are not the originators of that Word, but we are the one’s who pass it on to others. God expects his Word to increase faith. Paul expects that every Christian will be a “preacher” of that Word.

And what is the one “word” that is the Word? What one word encapsulates everything that is taught, experienced, and celebrated in the Bible? What one word explains the Good News of salvation? That one word is “Christ”. If you don’t talk about Christ, and reveal Christ, and share Christ, how will others find faith?

Worship Theme: (Isaiah 55:1-13)

Isaiah 55:1-13  ^RSV Isaiah 55:1 "Ho, every one who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine and milk without money and without price.  ^{… 12} "For you shall go out in joy, and be led forth in peace; the mountains and the hills before you shall break forth into singing, and all the trees of the field shall clap their hands.  ¹³ Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle; and it shall be to the LORD for a memorial, for an everlasting sign which shall not be cut off."

God’s Word is the word of life. Every Christian is to be a “preacher” of that word. And what is “preaching”? Isaiah compares preaching to a merchant calling out his goods in the market place. Imagine the world to be one vast farmer’s market. Every food imaginable is offered … from east, west, north, and south … good foods and bad foods, organic foods and packaged foods … food for every cooking need and aesthetic taste. Every religion and non-religion is represented, and they are all yelling, and calling, and hawking their produce.

In the midst of that noise, Christians offer the Gospel. This food is different, because if you drink from this water you will never thirst again … and if you eat of this food you will always be satisfied. Christians have a whole market-full of Gospel! Indeed, the baskets of just a few loaves and fishes will miraculously multiply to feed as many people as want to eat! Not only is the Gospel plentiful, but its free! The other merchandisers in the market charge for food that will not satisfy, but Christians offer the Gospel that will satisfy and offer it free!

But nobody notices. The marketplace is so noisy, and the other foods are often so enticing, and the people selling that food are often so clever, or charismatic, or loud, that people don’t notice the Gospel. Does that matter? Do you care? God cares. God wants you (that is to say, every single Christian leader in the room today) to devote their lives, and learn the skills, to compete with the noise of the world. You are the “preachers”. The act of “preaching” is simply an act of loudly, lovingly, and urgently calling attention to the Bread of Life.

The time is coming when God will grow impatient with the lethargic way his supposedly faithful followers share God’s Good News. God will send his Son to shout in the marketplace, “Ho, everyone who thirsts, come to the waters; and he who has no money, come and eat!”

Worship Design: (Isaiah 55:1-13)

There appears to be three main issues in this week’s worship (which makes a nice three-point outline).

1. What is it Christianity offers that the world cannot live without? (What is our message?)
2. How can we effectively communicate that message?
3. How can we get the message heard?

Tom succinctly reminds us that the message is Jesus Christ himself – and though he is absolutely correct, the question at hand is, “Is that enough?”  The answer is, of course, it is – or at least it ought to be, but if that was a message we as the church really believed then this lesson would be unnecessary.  The fact is, most North American Christians aren’t certain what the answer to the primary question is.  So long as we view Christianity is one opinion among others, it will be difficult to convince anyone to proselytize their faith, and to be sure, that is what we are called to do (even if you despise the “P” word).  Is the Gospel exclusive?  If it isn’t, what’s the core message that the world can’t live without?  There are a lot of “good, moral people” practicing other religions – including the religion of self – out there.  Why would we, or should we, bother them with a message that isn’t fundamentally much better than even their sincerely held message?

Questions two or three can’t be answered until the first question is answered.  Then, and only then, can we address the others. 

Question two is about strategy.  Once we have a message worth sharing – one that motivates our hearts and enlivens our spirits – then where do we take that message and by what means will we share it?  There are really only two methods: attraction or dispersion, better known as “Y’all Come” or “Go Ye Therefore.”   For the last 1,700 years or so, the church’s strategy has been to attract people to come to church.  This method has embedded churchianty into the souls of the church such that we have come to believe (remember, belief is what we practice, not necessarily what we think) that the only ones who can “preach” is the ordained clergy who took “word and sacrament” off of the priesthood-of-all-believer’s table.  So, we invite people to church instead of inviting people into a relationship with Jesus. 

And finally, question three is about tactics.  How do we get our message heard in the culture’s marketplace that is, as Tom pointed out, so full of noise?

Designing a service that covers all of this in one sitting may be a bit daunting.  How far you get will likely depend on your personal answer to question number one.  You can be certain, however, until the question is answered and owned by each Christian individually and personally, everything else in this lesson is mostly education, not transformation.  If question one is going to be the main issue the disciples in this setting need to deal with, by all means, take this week to do that – it’s the core of everything else anyway.  You may want to use the 1991 City Slickers movie and Curly’s “One Thing” discussion (Jack Palance) he has with Mitch Robbins (Billy Crystal) as an introduction to the topic.

Assuming those in the worship service can answer question number one with conviction, then question number two is pretty easy – Jesus already gave us a strategy: “Go!”  Just to name a few, the going may be to the marketplace via small group Bible studies, prayer or accountability groups, or the introduction of Christian for-profit businesses.  Going could be to the neighborhood residents via home fellowship groups, friendship evangelism, or prayer walking. 

Finally, the answer to number three may be recognized only once we become aware of the noise we’re inundated with.  Until we recognize there’s a problem, we cannot provide a solution.  To introduce the issue of noise, air Nooma’s DVD Noise (http://www.nooma.com).  The video introduces the issue of noise in our environment, as well as in our spiritual lives.  From here, the conversation could well move to the yearning for centeredness, tranquility, peace, and contentment that a deep spiritual life offers.  Perhaps the best way to be heard in the marketplace is to provide an escape to a quiet place in the presence of God.

Bill T-B

Small Group Discussion: (Isaiah 52-53 and 55 and 58:1-9 and 61:1-11)

The servant songs offer some of the most powerful images of the coming and expected messiah in all of the prophets.  As you read, look for the parallels between Isaiah’s words and Jesus as the Savior.  Though these passages have long been used to “prove” Jesus in the messiah, the image of a faithful servant of God – any faithful servant of God – cannot be overlooked or overstated.  These words aren’t just about Jesus ... they’re about us.

Discuss the following questions in your small group time.

1.    What do you perceive as the “message/s” of these passages?  Who is the messenger Isaiah refers to? 

2.    Israel had experienced the devastation of an invasion that left the city in ruins.  Where do you read words of despair?  Words of hope?  What promise/s does God make?  Do you see the promises fulfilled in Jesus?  How?

3.    According to these passages, who has the responsibility for carrying out the good news?  What is our part in that?

4.    How are these words relevant to your nation?  To your community?  To your neighborhood?  What can/will you do about it?

Bill T-B

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3rd Sunday in November (Week 47) Jesus’ Purpose (Colossians 1:1-23; Isaiah 25:1-9 and 26:1-12; Luke 1 and Colossians 1:13-23)

Today we begin a new story line in the salvation history of God. For Christians, this is perhaps the most important story line of all. Everything before this was leading up to this story. Everything after this is living out the consequences of this story. This story is the center of salvation history. Everything previously was “Before Christ” or “BC”. Everything afterward is “The Year of our Lord” or “AD”, because through Christ God is going to claim every year and every second as an opportunity for grace.

Since the worship themes will all be taken from the New Testament, the team meditations will now be rooted in the Old Testament. In this way we continue to experience the unity of God’s salvation history that started with creation and continues through the end of time. History is all about God. It’s all about what God is doing out of love for the world. No matter how complicated it gets, or how hard it is, its always, always about God.

Team Meditation (Isaiah 25:1-9 and 26:1-12)

Christian mission is a waiting game … and church leaders need patience, fortitude, and endurance. We can do what we can, but in the end the experience of grace and the salvation of the world (including that stubborn, mean, selfish individual in the back pew) will only be accomplished in God’s right time. Maybe today is not the right time. Maybe today you are only going to sow another seed … and maybe that seed will once again perish as it is overcome by the harsh environment of contemporary life … or maybe that seed will finally blossom into faith. All you can do is wait and see.

We often hear about the “patience of Job”, but Job was only one of God’s faithful servants with a huge capacity for patience. Our waiting began with Adam and Eve the day after they left Eden, and we have been waiting and waiting and waiting every since. Occasionally we thought the time had arrived, our ship had come in, and the waiting was over. But it proved only a temporary respite. And we started waiting again.

When Jesus came, the waiting was over. And although history continues its complicated and sometimes painful course, our waiting today is different from the waiting of our ancestors. Our ancestors weren’t sure what they were waiting for. They would only recognize it when they saw it. Now that we have seen Jesus, we know what we are waiting for. We recognize Jesus behind every passing moment, and within every single second. One day all waiting will be over, but in this moment anticipation has been replaced by expectation.

Worship Theme (Colossians 1:1-23)

If the verses of this scripture sound like poetry, it’s because Paul is incorporating the words of an ancient hymn or creed into his writing. Wouldn’t it be wonderful if we could recover the original notes of the song to which they sang verse 15 and following? You can meditate on the depth and meaning of these words forever … and indeed that is exactly what ancient and medieval monks would do in their chants and prayers and Bible studies.  You can forget yourself in Christ, and lose yourself in God, and forget the passage of time itself simply gazing into the face of the Lord.

Christ is …

v      The “first-born”, the place where God’s creative love began, and the place where God’s creative love will end;

v      The “head of the body”, the heart and soul of the church, unity that holds people together in peace and compassion;

v      The “reconciler”; the source of forgiveness, friendship, wholeness, and hope; the reason that death is not the end.

And Christ is even more. Christ is the “fullness of God”, visible, realizable, touchable, and available. Relationship with Christ is like walking through a mysterious door into an unknown and amazing universe where time itself stands still, and everything you ever wanted or needed or yearned for is satisfied.

Team Meditation (Isaiah 25:1-9 and 26:1-12)

Christian mission is a waiting game … and church leaders need patience, fortitude, and endurance. We can do what we can, but in the end the experience of grace and the salvation of the world (including that stubborn, mean, selfish individual in the back pew) will only be accomplished in God’s right time. Maybe today is not the right time. Maybe today you are only going to sow another seed … and maybe that seed will once again perish as it is overcome by the harsh environment of contemporary life … or maybe that seed will finally blossom into faith. All you can do is wait and see.

We often hear about the “patience of Job,” but Job was only one of God’s faithful servants with a huge capacity for patience. Our waiting began with Adam and Eve the day after they left Eden, and we have been waiting and waiting and waiting every since. Occasionally we thought the time had arrived, our ship had come in, and the waiting was over. But it proved only a temporary respite. And we started waiting again.

When Jesus came, the waiting was over. And although history continues its complicated and sometimes painful course, our waiting today is different from the waiting of our ancestors. Our ancestors weren’t sure what they were waiting for. They would only recognize it when they saw it. Now that we have seen Jesus, we know what we are waiting for. We recognize Jesus behind every passing moment, and within every single second. One day all waiting will be over, but in this moment anticipation has been replaced by expectation.

Bill T-B

Worship Design (Colossians 1:13-23)

Mysterium and sacramentum tend to missing components in the life of the Modern Protestant church.  Ever since the Enlightenment we’ve preferred a cognitive explanation of facts, figures, and practices that can be tallied in nice, neat rows.  We’ve preferred explanation to mystification.  Christian mystics and contemplatives have been eyed with suspicion and even dismissed as heretics in the not-so-distant past.

However, there has been an awakening to the movement of the unquantifiable Spirit; a rise of interest in the mysteries of spirituality.  Words like meditation and contemplation are finding their way back into the church’s vocabulary.  There’s a newly released hunger for the spiritual disciplines – how to pray, how to worship, how to delve into the Word.

Tom compares our relationship with Christ to “walking through a mysterious door into an unknown and amazing universe where time itself stands still, and everything you ever wanted, needed, or yearned for is satisfied.”  However, many, if not most, or our congregants would be puzzled at these claims.  This week’s discipleship service is a move from orthodoxy to orthopraxis with the goal of introducing the participants to some of the ancient spiritual practices and perhaps exposing them to a taste of the Divine Mystery.

Before the service time, arrange the space to allow for maximum worship opportunities.  Seating should be rearranged for face-to-face interaction and either comfort or austerity should be provided (couches/comfy chairs or prayer mats/pillow).  “Decorate” the space with pertinent icons and other sacred symbols.  If you use an LCD projector, project faux stained glass or a pastoral scene, perhaps using video.  The goal is to create an inviting worship space that leads the worshipper into the Divine Presence.  If you have access and space, provide a canvas labyrinth.  You may also want to provide additional worship tools such as prayer beads, journals, paper or embossed personal labyrinths, and art supplies.  This is also a good week to offer communion, particularly if your tradition doesn’t provide this weekly.  Depending on the congregation, you may want to create a worship handout that explains/teaches the varying parts of the service; however, many may use this “tool” as reading material during the worship time in order to keep their minds from being stilled or focused on God.

Once the participants have arrived, provide a brief teaching on the upcoming praxes.  Take some time to introduce whatever prayer/meditative practices you will be providing for the individual worship time.

Begin the service in corporate worship by teaching and singing a Taizé song or two such as Bless the Lord (Sing to God) at http://www.taize.fr/en_article681.html.  The complete MP3 is available at http://www.taize.fr/ext/sound/mp3/bless.mp3.  When the singing is finished allow time for silent reflection.  This will probably be a painful experience for some of the participants (as witnessed by the “polite” coughs, fidgeting, etc.).  Next, teach the participants a plain chant using Psalm 8 or one of the Hallel Psalms (113-118) – the 1989 United Methodist Hymnal has an excellent section with chants and instructions for teaching chant.  Finally, lead the congregants through a Lexio Divina using Colossians 1:15-23, again allowing plenty of silence.

Move from corporate worship into an individual worship time.  You may or may not want to run a quiet worship video, nature sounds, chant, or instrumental music in background.  Encourage the participants to engage in one or more of the following spiritual habits for at least thirty minutes:

·       Labyrinth prayer walking/tracing

·       Counting prayers (prayer beads)

·       Journaling prayer/study

·       Art as prayer

·       Imaging prayer/Bible study (Ignatius of Loyala)

·       Praying the Psalms

·       Lexio Divina

·       Meditation/Contemplation

(See Prayer for People Who Can’t Sit Still or High Voltage Spirituality by Bill T-B for these or other ideas for spiritual practices during this time.)

At the end of thirty minutes or more, invite the participants to close by celebrating communion together.  Again, the United Methodist Hymnal has an excellent ritual (use the short version) that includes several of the historical rites used over the past millennia in the church.

Bill T-B

Small Group Discussion (Luke 1 and Colossians 1:13-23)

Luke begins his Gospel by telling stories of announcements (traditionally called annunciations).  First, Gabriel announces to an old priest named Zechariah that he and his wife will have a son anointed with the power of Elijah who will prepare the way for the coming of the Lord.  Then Gabriel (a very busy angel in those days) announces to Mary that she will give birth to the promised Messiah.  Their responses to the announcements couldn’t be more contrasting.

Discuss the following in your small group time.

1. What is the stated purpose of Luke’s Gospel?  What would it/did it take for you to be certain of the things you’ve been taught?
2. When Gabriel made his announcement to Zechariah, his response was: “How can I be sure?”  When Gabriel made his announcement to Mary, her response was: “How can this be?”  Discuss the difference between the two responses.  Is this the kind of a response would you expect from a seasoned priest?  From a teenager?
3. From your experience, discuss how different people respond to the news, views, and claims of the Gospel.  What do you think are the bases for these differences?
4. According to Gabriel, what could these parents expect their children to accomplish?  Do you think the children missed, met, or exceeded their parent’s expectations?  Why?
5. What is your response to Paul’s “announcements” of the Gospel in Colossians 1:15-23?

Bill T-B

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4^th Sunday in November (Week 48) Jesus’ Purpose (John 19:16-30 and 20:11-18; Isaiah 53:1-12; John 18-20 and Mathew 27:1-54 and Hebrews 8)

The Gospels make it clear that the disciples only really understood the birth of Jesus after the death of Jesus. The resurrection reinterpreted the importance of his birth. Had Jesus simply died … a good man leaving behind wise teachings … the record of his birth would have been rather ordinary. No one would have recollected the star over Bethlehem or remembered the visit of the Magi. No one would have asked Mary to share the circumstances of her pregnancy, and if she did no one would have believed her claims to virgin birth. In the end, the origin and end of Jesus’ life would not really matter, and only his teachings would have survived the test of time. Even the miracle stories would be set aside as the superstitious wishful thinking. The memory of Jesus would be like that of Isaiah or even Socrates.

The death and resurrection of Jesus changed all that. Suddenly the wild claims of Mary about the circumstances of his birth ring true. The miracles were not superstitious reactions to events that really had rational explanations. The identity of Jesus is very different than we supposed, and radically different from any other wise or good person in the history of the world. His purpose is revealed. His identity as the Son of God and redeemer of the world is revealed and confirmed in his victory over sin and death. Now we know who he really is.

Team Meditation: (Isaiah 53:1-12)

Isaiah 53:1   Isaiah 53:1 Who has believed what we have heard? And to whom has the arm of the LORD been revealed?

Although there have been many “theories of atonement” in New Testament times and throughout the history of the Church, the basic idea that somehow Jesus “took our place” in order to liberate us from the judgment we deserve has its origins way back in Old Testament longing. People have always been curious to ask, “Now precisely how did that work?” There have been explanations in legal metaphors and sacrificial metaphors and mystical metaphors, and none of them seem totally satisfying or complete. Yet somehow or other Jesus has “taken our place”, and in so doing we have been empowered to become something could never otherwise be. Give it whatever name seems best. We are justified, redeemed, claimed, given a fresh new start … it’s all because Jesus “took our place”.

The question is, of course, do you really believe it? All too often worship designers, preachers, teachers, choirs, dramatists, and other worship leaders talk about it … but if you look into their eyes, and watch their faces, and observe their behavior before and after the worship service, it becomes apparent that they must not believe it. It is as if they told a story about humanity tied hand and foot, and laid across a railway track, with a 100 ton diesel freight train bearing down on them with sirens wailing. Suddenly out of nowhere a powerful man cuts our bonds and throws humanity out of harms way, and lays down on the track instead. The train runs over him in bloody gore, as we stand to the side helpless and safe. The blood of the tragedy has even splashed across our clothes. Yet once the train has roared past, we seek in the distance this same powerful man walking away unharmed. We were doomed and rescued, then felt guilty about the rescue having caused the death of an innocent man, and we were rescued even from that guilt because the man is alive and apparently seeking another railroad track to avert yet another tragedy but the bloody sacrifice of his life. Yet worship designers and leaders talk about this as if they were not the man or woman rescued.

It’s time to get personal. We are not talking about the coming of Jesus to save the world. We are talking about the coming of Jesus to save you.

Worship Theme: (John 19:16-30 and 20:11-18)

The story of Jesus’ death and resurrection is told differently in the Gospel of John than in the other Gospels. This is because the author of the Gospel of John is not trying to provide a history of events. He is trying to explain the significance of the history of events. The other Gospels depict the humanity and pain of Christ. This Gospel depicts the divinity and purpose of Christ. It is not a contradiction to the other Gospels. It just takes the believer deeper into the meaning of the events. Jesus is fully human and fully divine … and John helps us better understand the divine purpose of the Christ.

The way John tells it, every single detail of the death and resurrection of Jesus is part of a plan … a divine plan … which was foretold long ago. Nothing the world can do can or will change that plan. Every evil deed has been anticipated already, and the victory is assured. We just don’t know that yet. John is very, very careful to make sure we understand three things:

• Christ really lived and really died. It’s all a fact. Even the little details John provides … the image of the cross, the snatches of overheard conversation, all bear witness that this really did happen and he really did die.
• Christ really was raised from the dead. That too is a fact. All the drama leading up to the empty tomb and the case of mistaken identity bear witness that when Mary says “I have seen the Lord!” she really means it. It’s not figurative. It’s not a psychological projection of her grief. She really did see him.
• Christ really will come again. His work is not done. The victory over sin and death may be won, but the work is not done. The disciples will see him again … and again … and again. And their descendants (that is, you and I) will seem him again.

Mary’s excited claim “I have seen the Lord!” is reminiscent of the words of Job: “I know that my redeemer lives!” This is not merely a statement of faith. It is a statement of knowledge. It carries the weight, not only of hope, but of certainty. Later, Paul will ask and answer the key question: “If Christ is not truly raised, then our faith is in vain and our hope is in vain.” John wants everyone to be absolutely clear about this. The whole point of the experience of Christ is that sin and death are vanquished, and while the victory over evil may not yet be accomplished, it is nevertheless guaranteed.

Worship Design: (John 19:16-30 and 20:11-18)

¹³If there's no resurrection, there's no living Christ. ¹⁴And face it--if there's no resurrection for Christ, everything we've told you is smoke and mirrors, and everything you've staked your life on is smoke and mirrors. ¹⁵Not only that, but we would be guilty of telling a string of barefaced lies about God, all these affidavits we passed on to you verifying that God raised up Christ--sheer fabrications, if there's no resurrection. (1 Corinthians 15:13-15 The Message)

According to the axiom, the only sure things are death and taxes.  Leaving off the taxes part until April, that leaves us the assurance of death.  Death is a reality to all those who are born.  Indeed, virtually no one refutes the “fact” that Jesus died.  The death of Christ holds a sacred place in church history – for without the death, there would be no atonement.  And yet...the resurrection, though acknowledged, tends to receive less attention than one might imagine except for one annual Sunday each spring.  Is it because the resurrection is simply so wonderful, so spiritually charged, so utterly holy that we dare not speak of it?  Or perhaps it’s because the resurrection is so unscientific, so unique to Christianity, and so...well...unbelievable that in some ways it’s really a bit of an embarrassment?

The goal of this service is to raise the question of the reality of the resurrection within the mind of each participant, leaving them to wrestle with it with abandon – and to answer the “So what?” question in their own minds.  The hope is for each one to answer for themselves whether the resurrection is a reality or a myth (a nice story that doesn’t make any real difference in my life)?

For this service you will need three videos: Jesus Christ Superstar (1973), Godspell (1973), and The Passion of the Christ (2004).  Cue each video to its rendition of the “resurrection” sequence (i.e., the last few minutes of each film – you will notice there is no implicit resurrection scene).

Rather than singing Christmas carols, begin the service with a Good Friday song (e.g., O Love Divine, What Hast Thou Done) and then show the Godspell clip.  Following the clip, sing an Easter song (e.g., Christ the Lord is Ris’n Today).  Repeat the sequence using another Good Friday song, The Passion clip, and an Easter song.  For the last sequence, sing a Good Friday song and end by showing the Superstar clip (although none of the movies implicitly show a resurrection, Superstar is the most blatant – which is why it is last).

Next, raise the question: Why is it that in these three commercially successful films – with The Passion being produced and directed by a devout put-your-money-where-your-mouth-is Christian – there is no resurrection? 

Ultimately, the question that must be raised is this: If the resurrection of Jesus is a reality and if it is as significant as the Bible suggests, and if we really believed it/embraced it as individuals and as a church, how would that change our behaviors and our interactions with non-believers?  

Bill T-B

Small Group Discussion: (John 18-20 and Mathew 27:1-54 and Hebrews 8)

We all want to know the reasons why.  “Why do good people suffer?”  “Why do wicked people prosper?”  And even “Why am I here?”  The search for meaning is a uniquely human endeavor that we all engage in.  We particularly want to know that there’s some sort of reason behind everything that happens, especially for the difficulties we face.  From the moment of Jesus death and resurrection, his followers began wrestling with the ultimate meaning of these events.

Discuss the following in your small group time this week.

1. In these passages, the writers note the reactions of those who experienced Jesus’ trial, crucifixion, and resurrection.  Discuss why each one may have responded as they did. 
2. In the small group setting, engage in the Ignatian Imaging Prayer (instructions on the Uncommon Lectionary discussion board for this date) using Matthew 27:35-54 as the focus passage.  After a suitable time, share your experiences.
3. What meaning does John seem to assign to the cross-resurrection event?  The writer of Hebrews?  You?

Bill T-B