Proper 19C / Ordinary 24C / 16th Sunday After Pentecost

The concept of repentance is a tad unfashionable these days, but justice cannot be achieved without it, and worship becomes shallow for lack of it. It’s easy to denounce the “godless” as “foolish” and to point fingers at those who bring injustice and suffering into the world, but if we’re honest, we are them – the same darkness in them dwells in us. This means we have at least two responses to make: 1) We must face our own “lostness” and repent, opening ourselves to God’s transforming grace and 2) We must offer grace and transformation to those with whom we disagree and even those we find shocking, wrong or evil. This work of justice and worship is not for the faint-hearted!

May our worship lead us into true repentance – the starting place of justice in our own hearts – this week.

READINGS:
Jeremiah 4:11-12, 22-28: God proclaims judgement on God’s foolish people, who are skilled at evil, but have no knowledge of doing good, and the land is destroyed in the wake of God’s anger.
OR Exodus 32:7-14 (): As the people worship the golden calf, God threatens to destroy them, but Moses pleads on their behalf, reminding God of God’s promise to Abraham, Isaac and Jacob, and God relents.

Psalm 14: Foolish people say there is no God and live in destructive ways, but God’s people hope in God’s salvation and the joy it will bring.
OR Psalm 51:1-10: David’s prayer of repentance, asking for God’s forgiveness, cleansing and restoration after his adultery with Bathsheba.

1 Timothy 1:12-17: Paul celebrates God’s mercy in that God forgave him and empowered him for ministry, in spite of his sinfulness and ignorance.

Luke 15:1-10: Jesus explains his friendship with ‘sinners’ using the parables of the lost sheep and the lost coin – where celebration is inspired by the lost thing being found again.

REFLECTIONS ON THEME:
Much of the destruction and evil in our world is the result of ignorance and the failure to recognise God’s presence and purpose – so say the Lectionary readings this week. The suffering and injustice that this causes is an offense to God that arouses God’s anger (Jeremiah, Exodus and Psalm 1) but, God is gracious, seeking out what is lost – as in Jesus’ parables in Luke’s Gospel – and healing, restoring and forgiving those who have done wrong (as in David’s Psalm and Paul’s letter to Timothy). More than this, God so changes those on whom God pours God’s grace that they become agents of God’s grace and healing to others – as Paul testified about himself.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: The suffering that is depicted in this week’s readings is still so prevalent in our world today. The ignorance and destructiveness of human folly touches millions of lives every day, and God is still angered by this. As followers of Christ we cannot stand by and watch silently. As the old saying goes, “evil prospers when good people do nothing.” Our hearts must be broken by what breaks God’s heart (to quote another profound, if over-used, saying), and we must become God’s voice for justice and righteousness in our communities and nations. Essentially this means that we need to participate in our society and its systems and structures in order to be agents of change. It is an act of faith and love to sign petitions and join in peaceful protest. It is an act of following Christ to vote for those who best represent the justice we seek and to hold them accountable. It is an act of discipleship to write letters to editors and to leaders, and to challenge the practices of the powerful in politics and in business. We are called to engage and challenge. But at the same time, we are called to be people of grace, forgiveness and restoration. Ours is the tough task of hope – in God’s work and in the possibility for people to change. Ours is the gracious calling to seek justice that restores, not justice that dehumanises through punishment, vengeance and excessive restitution. How can you embrace this two-sided work today?

LOCAL APPLICATION: The word ‘lost’ has come to mean those who are not part of the church, or who don’t believe in Christ as we do, but in the biblical sense, there are still many lost people in the Church. If we’re honest, we all have parts of us that are lost, and we all need to be found more and more. In the light of this, our calling in Christ is to confront the foolishness, ignorance and evil within ourselves, and allow Christ to find, save and transform us. It’s a tough and challenging thing to acknowledge the places where we are unjust or destructive, and to do the work of repentance in order to be changed, but if this is not an integral part of our calling to be people of justice, then what is? Then, we are able to become agents of God’s grace and justice, working alongside the weak, the poor, the marginalised, the excluded and the oppressed, while confronting, challenging and even inspiring the strong, the wealthy, the inclusive and the oppressor. The tough questions, then, this week are these: Where do we still need to confront injustice and “lostness” in ourselves? and In what ways can we offer ourselves to be agents of healing, grace and change in our communities?

RESOURCES FOR WORSHIP:
Prayers:
Skeletons
Your Grace
God
You Are God

Hymn Suggestions:
And Can It Be
Amazing Grace
O Zion, Haste
Crown Him With Many Crowns
Show Us The Ancient Paths (Link to YouTube video)
Grace Like Rain (Link to YouTube video)
May The Words Of My Mouth (Link to YouTube video)
How Long? Mp3 (Amazon.com), Chord Chart

Liturgy:
A Liturgy for the Agape

Video Suggestions:
Repent
Psalm 51
The Lost Bear

Proper 20C / Ordinary 25C / 17th Sunday After Pentecost

If you’re intending to focus on the Gospel this week, you’re in for a tough one. The Parable of the Shrewd Manager is a difficult one to make sense of, and a rough one to apply. But, at the heart of all of the readings this week is the idea of inappropriate grace, and releasing our inappropriate devotion to money – which opens the doors to moments of both amusement and seriousness.

May this week’s worship teach us to be people of scandalous grace and generosity.

READINGS:
Jeremiah 8:18-9:1: Jeremiah grieves the destruction of his people, who insisted on worshiping idols, but for whom there is now no salvation.
OR Amos 8:4-7: A prophecy against the corruption and greed of the wealthy among God’s people who exploit the poor, and whose wickedness God will not forget.

Psalm 79:1-9: A lament for the land of Israel which has been destroyed by foreign nations, and for the temple which has been desecrated, and a plea for God’s forgiveness, compassion and restoration.
OR Psalm 113: A song of praise to the God who is over all nations, and who lifts up the poor and needy and includes them among influential people, and who removes the shame of the barren woman making her a mother of children.

1 Timothy 2:1-7: Paul calls for believers to pray for all people, including leaders, reminding them of Christ’s pleading for us with God – for which Paul has been called as an apostle to the Gentiles.

Luke 16:1-13: Jesus parable of the shrewd manager who wins social capital and his master’s commendation through the act of radical, inappropriate, forgiveness.

REFLECTIONS ON THEME:
This is a week for lots of prayer and reflection – the Gospel reading is one of the toughest parables to preach, by all accounts! But, there are two clear themes that emerge when all the readings are placed together. The first is the obvious one – the subtle power of money to lead us into corrupt and exploitative practices. Jeremiah bemoans the people’s devotion to idols (of which money is a significant one according to Jesus in Luke); Amos speaks out against the corrupt business practices of wealthy merchants; Psalm 113 praises the God who uplifts the poor and needy. Clearly, how we use our money is a spiritual concern.
The second theme this week is that of forgiveness and undeserved honour. Jeremiah pleads with God for grace for God’s people, as does Psalm 79; Psalm 113 praises God’s grace toward those who are most vulnerable, giving them undeserved honour; Paul reflects on God’s grace in Christ, extended to all people, and embodied in the prayers of God’s people; And Jesus tells a story of a master who, about to be dishonoured because of his dishonest (incompetent?) manager, decides to fire him, but has to reconsider when, through radical, inappropriate, forgiveness, the manager wins honour both for the master and himself, and a connected and secure future for himself.
Put these two themes together and what emerges is the power of gracious, generous forgiveness to lift us to places of honour and connectedness.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: The immediate thought that comes to mind when thinking about this week’s theme is the issue of foreign debt and the corrupt system of international finance and trade regulations that has left so many third world countries irreversibly impoverished. The call of God’s generous, inappropriate grace can not be mistaken – there needs to be a rising up of God’s Jubilee people calling for these debts to be written off, and for effective aid to be offered where needed. But, it also goes further than this. For those of us in wealthy countries there is a tremendous responsibility to watch how we use our wealth and opportunity. We need to avoid anything that is exploitative, using our buying power to ensure that fair trade practices are employed and fair wages are paid to those who produce what we use, and that the impact on our planet is likewise just and sustainable. When we use our opportunity to accumulate wealth for ourselves, we are essentially “dishonourable”, but when we use it to uplift others, we bring honour and dignity both to them and to ourselves. As Rev. Dr. Mvume Dandala once said: “The opposite of poverty is not wealth. It is dignity.”

LOCAL APPLICATION: In many communities, the Church is among the wealthiest organisations. But, unfortunately that wealth is often taken for granted and two important aspects of its coming to us are easily forgotten – that whatever wealth we have is attained through the generosity of our people, and that our wealth is not a sign of God’s blessing for us to aggrandise ourselves, but is a resource to share and use to uplift the least. This means that we need to ensure that we have not fallen into the temptation to accumulate money for its own sake. It means we must ensure that we do not engage in exploitative practices (think of how some prosperity preachers receive the offering!), and that we are quick to use our money for grace – forgiving, helping and uplifting the needy in our communities and neighbourhoods. If we take this call of the Gospel seriously, we may well find ourselves using our money in ways that “the world” would consider inappropriate, and we may find ourselves seeking connection with and offering grace to those who are considered to be undeserving. This may be a good week to do an ‘audit’ of your community’s use of money – and the priorities it reveals – and to make some gracious, inappropriate, and dignity giving choices.

RESOURCES FOR WORSHIP:
Prayers:
Inappropriate Grace
Using Our Wealth

Hymn Suggestions:
We Shall Go Out With Hope Of Resurrection
Take My Life And Let It Be
Jesus Calls Us O’er The Tumult
Just As I Am
Song For The Nations: Lyrics
God Of Justice (Link to YouTube video)
Jubilee: Mp3 Preview, Chord Chart
Your Grace Is Enough (Link to YouTube video)

Liturgy:
A Liturgy for the Eucharist

Video Suggestions:
Consuming Culture
My Joy Is Gone

Proper 21C / Ordinary 26C / 18th Sunday After Pentecost

The Lectionary continues to challenge us about money, wealth and poverty. It’s not a particularly new theme to explore, but it is a significant focus of the Gospel, and an integral part of our mission as Church.

May we be challenged to continue to seek creative ways to bring good news to the poor as we worship this week.

READINGS:
Jeremiah 32:1-3a, 6-15: In spite of his prophecies of the destruction of Judah, Jeremiah buys his cousin’s field and proclaims God’s word that people will again buy property in the land of Judah.
OR Amos 6:1a, 4-7: Amos proclaims that those who live in comfort and wealth, without grief over the destruction of God’s people, will be the first to go into exile.

Psalm 91:1-6, 14-16: God promises refuge, protection and long life to those who trust in God.
OR Psalm 146: A call to trust in God rather than influential people, for God protects and saves those who are marginalised, excluded, poor and suffering.

1 Timothy 6:6-19: Followers of Christ are encouraged to be content with what they have, not to strive after wealth, and to share generously with others.

Luke 16:19-31: Jesus tells a parable about a wealthy man who failed to share with the poor beggar outside of his gates, and who finds himself in torment after death, while Lazarus, the beggar, finds himself in comfort.

REFLECTIONS ON THEME:
In a continuation of last week’s themes, the subject of money is revisited, but this time, it is connected with the ideas of compassion and generosity. In a generous act of optimism, Jeremiah buys his cousin’s land, even though he knows that Judah will be conquered. In contrast, Amos denounces those who, in their comfort, ignore the suffering and destruction of God’s people. Both Psalms stress the importance of trusting God rather than people or things, and Timothy warns against seeking to accumulate wealth for its own sake. Finally, in a dramatic parable, Jesus contrasts the consequence of wealth that is not shared with the plight, and salvation of the poor. There is no question, in the light of this, that God is “on the side” of the poor, that God calls us to put our trust in God, and that wealth is to be shared and distributed equitably. For those of us who are among the wealthy (which pretty much includes anyone who has internet access to read this) God’s word is direct and challenging – the poor need our faith, our generosity and our voice which challenges the wealthy to share. But, they also need our optimism, and the prophetic voice that trusts in God’s purposes over human wisdom or systems.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: It is not hard to know how to respond to this week’s theme. The wealth of the world is desperately unevenly distributed and the gap between rich and poor continues to widen. Millions of people live on less than $2 a day – some on less than 1$ – and struggle just to put food on the table or a roof over their children’s heads. And this dire poverty is solveable. All it requires is the will to put pressure on leaders, law-makers, and corporate heads, and the optimism and faith to embrace and live the economics of God’s reign. Our world-economic systems need to change, and this change can be created through pockets of people who live differently and who support those who live differently – programs of social entrepreneurship, micro-lending, bartering and ethical consumerism all make big differences when small contributions are combined.

LOCAL APPLICATION: Systems of inequity and injustice are sustained because individuals don’t know how to contribute to change. When it comes to addressing poverty, the quest is to offer those who suffer dignity, hope and networks that can enable them to move out of their poverty and into sustainable livelihoods. For followers of Christ that may mean befriending someone who is poor, or partnering as a community with a less advantaged community.It may mean offering time and abilities to work in shelters, or projects that make a difference. It may mean being more careful about how we use our money, and investing in projects that uplift and support the poor. It may mean simply learning to resist the urge to buy more than we need, and it may mean working to change any laws or practices that disadvantage the poor, the weak and the marginalised.

RESOURCES FOR WORSHIP:
Prayers:
Weak and Poor God
Plenty
A Simple Choice

Hymn Suggestions:
For The Beauty Of The Earth
Great Is Thy Faithfulness
O Worship The Lord In The Beauty Of Holiness
We Give Thee But Thy Own
Kyrie Eleison (An old Fisherfolk song – no link available)
When I Needed A Neighbour
A Life Of Love (Also no link, I’m afraid)
Give Thanks (Link to YouTube video)

Liturgy:
A Liturgy of Compassion

Video Suggestions:
Can You See Them
You Can’t Take It With You
Psalm 146

Proper 5C / Ordinary 10C / 2nd Sunday After Pentecost

Although we have now officially finished the “festival season” in the Liturgical Calendar, this week retains some strong links to what has come before. I like to think of the first half of the year (from Advent to Trinity Sunday) as the “God’s Story” part of the calendar, and the second half of the year (Ordinary Time) as the “Our Story” part of the calendar, where we explore what it means for us to live out of God’s Story. This first week in Ordinary Time, reminds us, though, that we cannot live without drawing strongly on God’s Spirit, God’s life and God’s resources. And the good news is that God’s empowerment is so readily available for us as we seek to serve, to follow and to bring justice into our world.

May your worship this week be thoroughly empowering!

READINGS:
1 Kings 17:8-16, (17-24): The widow at Zarephath feeds Elijah and her oil and flour do not run out. When her son dies, Elijah raises him.
OR 1 Kings 17:17-24: The shorter version of the above reading – Elijah prays for the widows son who has died, and he is raised to life.

Psalm 146: Do not trust in powerful people, but in God who protects the weak and who gives justice.
OR Psalm 30: A cry for God’s help and an affirmation of confidence in God.

Galatians 1:11-24: Paul tells the story of his conversion, and how he did not depend on people to give him God’s revelation.

Luke 7:11-17: Jesus raises the widow of Nain’s son.

REFLECTIONS ON THEME:
At the start of the season that focuses on our work of following Christ – Ordinary Time – we begin with a call to lean on God’s grace, strength and provision, and to avoid the temptation to seek security in people, in human power, or connecting with those who are “important”. Rather, God offers God’s self as our primary source of life, of support and of wisdom for life. The challenge of this is to develop a “confidence” in God that is authentic, and an ability to “tune in” to God’s Spirit.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: God’s care for those who are weak, poor, threatened and dying shouts from the passages this week. And God’s offer of God’s resources to address the challenges these ‘least’ is equally clear. It is too easy to turn the work of justice and compassion into a kind of ‘slightly sanctified social work’. But even ‘social justice Christians’ need to recognise the Presence and availability of God and God’s Spirit to guide and empower both our work and the lives of those we seek to serve. So, a significant part of our serving and healing the world is to call leaders, influencers and carers back to vibrant spirituality and to ensuring that as they serve, they also enable others to find a faith that is authentic and alive for them.

LOCAL APPLICATION: In our churches and communities we have often divided our worship and our missions. We have often fallen into a functional atheism which leaves us doing good work in our world but lacking the spirituality which gives it life, lasting impact and truly transforming power. If we are to be more than just another social service organisation, our missions must be flooded in worship, and our worship must overflow into vibrant, God-inspired missions. What might it mean for your church to seek to encounter God authentically, serve on another and your community with a visible dependence on God, and to build your life together around a true marriage of worship and missions. Is this not what ultimately protects the weak, leads to justice and heals the world?

RESOURCES FOR WORSHIP:
Prayers:
Always There
The Faith We Need

Hymn Suggestions:
Praise To The Lord, The Almighty
O For A Thousand Tongues To Sing
God Of Almighty Love
They Who Tread The Path Of Labour
Breathe (Link to YouTube video)
Everlasting God (Link to YouTube video)
Your Grace Is Enough (Link to YouTube video)
God Of Justice (Link to YouTube video)

Liturgy:
A Liturgy for the Spiritual Feast

Video Suggestions:
The Gospel According To Luke

Proper 6C / Ordinary 11C / 3rd Sunday After Pentecost

In conversations around justice and the Church, or justice and worship, the idea of forgiveness, it seems to me, is often absent. Perhaps in reaction to hyper-evangelical, “pray the prayer and you’re saved” theologies, we have moved into a place where we prefer to speak of actions that bring justice and wholeness, rather than attitudes. Perhaps we struggle with forgiveness because it could lead to letting perpetrators “off the hook”, or because those who regularly speak about forgiveness seem to use it as a way to avoid engagement with social justice issues, preferring to speak about the transformation of the heart alone.

However, the Gospel message of forgiveness cannot be avoided, and when we embrace it, we discover that it is central to any real work of justice and peace-making. May our ability to receive and give forgiveness be strengthened and expanded as we worship this week.

READINGS:
1 Kings 21:1-10, (11-14), 15-21a: Jezebel and Ahab conspire to lay claim to Naboth’s vineyard. After Naboth has been falsely accused and executed, Elijah confronts Ahab with his sin and prophesies his death.
OR 2 Samuel 11:26-12:10, 13-15: The prophet Nathan confronts David after he arranges for Uriah to die so that he can marry Bathsheba.

Psalm 5:1-8: A cry for help and guidance, and a recognition that God takes no delight in wickedness.
OR Psalm 32: David’s song of joy and thanksgiving for God’s forgiveness.

Galatians 2:15-21: It is not the law that can make us right with God, but only God’s grace which comes to us through Christ. We can only believe, die to the law, and live our lives in Christ.

Luke 7:36-8:3: Jesus is anointed in the home of Simon the Pharisee by an immoral woman. He confronts Simon’s hypocrisy and forgives her.

REFLECTIONS ON THEME:
There is no way to avoid it. This week, the readings are all about forgiveness – especially forgiveness that is undeserved, and that comes through confession, brokenness and repentance.The difference between Ahab and David is this broken repentance. The psalmists cry is of confession and a plea for forgiveness. Paul makes it clear that we are made right not by our own efforts and obeying the law, but through the grace of Christ. Jesus confronts the religious elite who make the law a gatekeeper to God, and offers forgiveness and restoration to a broken and penitent woman. The power of this undeserved forgiveness is at the heart of the Christian experience and allows us to live “in Christ” – or live as those in whom Christ lives, as Paul puts it.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: Let’s dream a little: what might a world look like in which forgiveness was our culture rather than retribution and retaliation? In what ways is the prophetic ministry of Elijah and Nathan an example to us of how to confront those who abuse their power, while still offering grace and forgiveness? In what ways can we work to make forgiveness a serious consideration in our policies (especially with regard to corrections, law enforcement, social services, immigration, health care, education and foreign policy)? Is all this just a bit too idealistic for the real world? Or is there truth in the idea that a world without forgiveness must ultimately destroy itself? If the Gospel has anything to say to the big issues of our time, the gift of forgiveness must have a place in this conversation. Perhaps it’s time for the Church to call both oppressed and oppressor to forgiveness, both perpetrator and victim to forgiveness, both aggressor and defender to forgiveness. Perhaps, if the Church’s public discourse was more biased toward repentance for our own failings (think of the sex scandals currently rocking many churches) and forgiveness toward those who have hurt or opposed us, people would be more isnterested in listening to us. And perhaps, we would have the kind of gracious, Christ-reflecting influence on the world that we hope to have.

LOCAL APPLICATION: Often when conversation about forgiveness come up, it is common to speak about repentance as the requirement for forgiveness. And so, as Church, we have rejected and judged others on the basis of their perceived lack of repentance. However, for Jesus, it seems, repentance is a response to forgiveness, not a pre-requisite for it. On the cross Jesus says “It is finished” without waiting for the world to queue up to repent. In his dealings with this woman, she comes to him in love and brokenness, but Jesus indicates that her love flows from her being forgiven much, not that her love is the requirement which “earns” her forgiveness. For Jesus, it appears, forgiveness is contingent on nothing. He chooses to forgive whether the other person repents/changes or not. Forgiveness is the mark of those who follow Christ, and it is in the reckless freedom in which this forgiveness is offered that part of the scandal of the Gospel lies. Forgiveness which is based upon a legalistic need for evidence of repentance first is what both Jesus and Paul reject. Both appear to believe implictly in the power of the experience of being forgiven to change people. Perhaps part of our struggle to reach the world in Christ’s name, and to really influence the culture of our world, lies in our determined clinging to “repentance first, forgiveness second”. How many hurting and broken people might find healing, justice and an ability to contribute to others if they were just assured of God’s forgiveness up front, and if we trusted God’s grace to be strong enough to reall make a difference? Is this not a significant work of justice in itself?

RESOURCES FOR WORSHIP:
Prayers:
The Tyranny Of Vengeance
Skeletons
Grace And Forgiveness

Hymn Suggestions:
And Can It Be
Amazing Grace
Let Us Plead For Faith Alone
There’s A Wideness In God’s Mercy
Amazing Grace (My Chains Are Gone)
Jesus Messiah
Shout To The North And The South
Hallelujah, What A Saviour
Freely, Freely (God Forgave My Sin)

Liturgy:
A Liturgy For The Agape

Video Suggestions:
Anointed By A Sinner

Image Suggestions:
Church Power Point – Pentecost 3: Page 1 & Page 2
Light In The Dark

Proper 7C / Ordinary 12C / 4th Sunday After Pentecost

There is a lovely progression in these first few weeks of Ordinary Time. Two weeks ago we faced a challenge to prioritise God’s strength and grace, and to reject the idea that mission and justice oriented faith leans only on human resources and abilities. Last week we were reminded of God’s call to be forgiven and to forgive. In the face of the world’s challenges and the work of justice, forgiveness is the Gospel response. This week the call to grace continues with a challenge to define good and evil not according to law, but in the light of God’s grace and liberation.

May we embrace a marriage of grace and justice, of inclusion and of confrontation with legalism and exclusivity as we worship this week, and may our experience of grace deepen as we do.

READINGS:
1 Kings 19:1-4, (5-7), 8-15a: God instructs Elijah to go to Mount Sinai, and comes to him there. At Elijah’s cave he experiences wind, earthquake and fire, but God’s voice is only heard in the whisper that follows. In spite of his fear at the threats against his life, God leads him back into ministry.
OR Isaiah 65:1-9: A prophecy of judgment against the wickedness of God’s people, with the promise of a remnant who will be saved.

Psalm 42 & 43: A song of lament, with a commitment to praise God in the face of persecution of suffering.
OR Psalm 22:19-28: A prayer for God’s help in the midst of persecution and a commitment to worship and stay faithful to God.

Galatians 3:23-29: Now that the way of faith in Christ has come, the law is no longer needed. Those who trust in Christ are God’s children, and we are all equal in God’s family.

Luke 8:26-39: Jesus liberates the Gerasene demonaic, who begs to go with Jesus once he has been healed. But Jesus sends him home to tell of what God did for him.

REFLECTIONS ON THEME:
The reality of evil and the destruction it brings is brought into sharp focus in this week’s readings. The threat that the forces of darkness pose to justice and to those who work for it is shown by Elijah’s isolation in the face of Jezebel’s threat, in the cries of the psalmists facing persecution, and in the diseased mind and body of the Gerasene demoniac. The hope of God’s people, though, is that evil does not have the last word. God’s presence and help is assured for those in need, God comes to strengthen and guide Elijah, Christ frees the demonised man, and Paul assures us of our place of belonging in Christ’s family, in which there is no privilege based on gender, social status, race or anything else. In Christ the divisive tools of evil are removed, and the power of evil is neutralised. Now, we who follow Christ are called, like Elijah, as prophets who live according to a different order, a different set of values, and who invite others into the freedom that Christ offers. This is an appropriate next step after the call to trust in God’s Spirit and the invitation to forgiveness that we have explored in the last two weeks.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: As we engage, as Church, with the big issues in our world, it is disturbing to see how the “big issues” are sometimes defined. Are issues of sexuality and the exclusivity of Christ really the main issues of good and evil in our time? Or does the Gospel call us to define global evil differently – using this weeks’ readings of God’s grace, protection of the threatened, and liberation as a basis? Could it be that any economic or political policies that deprive the poor of the opportunity to support themselves is evil? Could it be that ignoring the damage that our greed and exploitation of natural resources does to our planet is evil (especially in the light of the Deepwater oil spill crisis)? Could it be that any faith that leads us to justify violent conflict with people who are different from us, or who believe differently from us, is evil? And could it be that using “the law” – whether human or ‘divine’ – to justify these evils is equally evil? How would we stand against evil if we used God’s grace, protection and liberation as the lens through which we looked at the world? What good might we celebrate and embrace if we used these lenses? What role would we seek to play in the policy-making, opinion-forming, global-crisis-addressing work that goes on in our world. In reality, it is easier to defend law, and condemn law-breakers, than it is to offer grace and stand against those who deny grace to others. But, the work of the Gospel was never about what is easy.

LOCAL APPLICATION: As we seek to resist the work of evil in our churches and communities, it is important that we  are careful in what we identify as evil. Jesus correctly recognises the forces at work within the demoniac, but does not label the person as evil. In contrast, Elijah, finds himself in confrontation with people who have given themselves over to evil purposes and actions. As Paul points out, it is tempting to use the law as the basis for deciding what is good or what is bad, and obedience to the law as the basis for deciding who is good and who isn’t. But, from the basis of grace, and of Christ’s inclusive invitation, good and evil look very different. Anything that would persecute another (as the Psalmists experienced), anything that would oppress another (like the demoniac) or anything that would deny grace to another (as Paul teaches) violates God’s grace and love, and brings division and destruction. As we seek to stand for God’s justice, it is important that we keep God’s grace and love in mind, and that we rightly choose what to oppose and what to embrace.

RESOURCES FOR WORSHIP:
Prayers:
The Goodness of Grace
Give Us Your Grace

Hymn Suggestions:
It Is Well With My Soul
Blessed Assurance
If Thou But Suffer God To Guide Thee
We’ll Understand It Better By And By
Sing Praise To God Who Reigns Above
Song We The King Who Is Coming To Reign
Above All (Link to YouTube video)
God Of Justice (Link to YouTube video)
How Long: Mp3 Download (Amazon Mp3); Chord Chart
Hear Our Praises (Link to YouTube video)
I, The Lord Of Sea And Sky (Link to YouTube video)

Liturgy:
A Liturgy For The Foretaste Of The Heavenly Banquet

Video Suggestions:
Jew Nor Greek
Amazing Grace
Spoken Word – His Grace

Image Suggestions:
Cross Shadow
Love

Proper 8C / Ordinary 13C / 5th Sunday After Pentecost

It is not enough to resist evil. It is not enough to not do what is destructive or harmful. It is not enough to avoid what we consider to be sin. For our world to change, for real transformation to happen, for life to be the abundant, beautiful, joyful experience that God created it to be, we must embrace, proclaim and live what is good, what is creative and what is healing. This is a central and persistent call of the Gospel, and it is the heart of this week’s readings in the Revised Common Lectionary.

May your worship lead you into paths of life, freedom and the sharing of goodness.

READINGS:
2 Kings 2:1-2, 6-14: Elijah is taken up to heaven and Elisha receives his cloak and his spirit.
OR 1 Kings 19:15-16, 19-21: Elijah anoints Elisha as prophet to succeed him. Elisha offers his oxen as sacrifice, and feeds his community with the meat, then leaves his home to follow Elijah.

Psalm 77:1-2, 11-20: The Psalmist cries out to God, remembering God’s miraculous work in saving Israel through Moses and Aaron.
OR Psalm 16: Praise for the God who is a refuge to those who seek God, who provides good companions and a beautiful inheritance, and who makes known the path of life.

Galatians 5:1, 13-25: Christ gives us freedom, but not as an excuse to engage in destructive behaviour. Rather, through Christ we receive the life-giving fruit of God’s Spirit.

Luke 9:51-62: Jesus calls many people, who all have reasons to delay or decline. Jesus proclaims that God’s Reign calls us to choose now – to live it and proclaim it.

REFLECTIONS ON THEME:
The journey into living the values of God’s Reign continues. In the last few weeks we have recognised our need for forgiveness and God’s resources, and we have confronted the ways that evil works in our world. This week the focus shifts to God’s call for us to embrace the positive power of God’s reign, and the difference it makes in the world. Elisha is called to be a prophet and follow Elijah’s ministry. The Psalmist recognises God’s saving work, and the way God leads God’s people into the ways of life and life-bringing. In Galatians, Paul contrasts the destructive ways of evil and sin with the life-giving fruit of God’s Spirit. And in Luke’s Gospel, Jesus urgently calls all people to follow him and to live and proclaim God’s reign immediately – not as some after-death hope, but as a world changing reality that we can experience and share now, right where we are.

CONNECTING WITH LIFE:
GLOBAL APPLICATION: The work of justice, of standing against evil (the via negativa) can sometimes leave us feeling cynical and can cause us to embrace expediency as we work for goodness – believing that in the face of evil, we sometimes need to use evil means to achieve good ends. This week, we are called to a higher standard, to the via positiva of affirming God’s goodness, grace, salvation and reign in our world, even in the midst of evil and suffering. This means that on a global scale, there is a need for voices that will call us all to appreciation and protection of goodness. In the corridors of power, good people need to stand for what is good – not partisan, expedient or “not bad”. In every community and every situation good people need to work to protect and proclaim what is good – natural wonders, our environment, places of hard work and great contribution to the world, places of healing and of caring for the marginalised. It is not just money that these people and organisations need. It is affirmation, support and recognition. It a celebration of the good that is being done. And it is partnerships with others who will stand together to raise up goodness and demonstrate it’s life-giving power.

LOCAL APPLICATION: As Christians we are too often known for what we stand against, for the way we label all sorts of things as sin, just because we’re afraid or we don’t understand. Too often we rage against the darkness, instead of responding to God’s call to simply shine a light where we can. In what ways have you and your community fallen into this trap? How can you begin to be those who search out goodness wherever you may find, whoever may be doing it, and celebrate it, acknowledge it, support and partner with it? How can you begin ot be know for the goodness you stand for, rather than the badness you stand against? How can you hear God’s call to be light, to live and proclaim God’s life-giving reign (the paths of life), and to raise up the power of goodness in your church and community?

RESOURCES FOR WORSHIP:
Prayers:
Putting Faith In Goodness
Passing It On

Hymn Suggestions:
There’s A Light Upon The Mountains
Be Thou My Vision
For The Beauty Of The Earth
Jesus Calls Us O’er The Tumult
We Shall Go Out With Hope Of Resurrection
Canticle (Link to Restoration Village site. Scroll down for preview – it’s Track 6)
Creation’s King (Link to YouTube Video)
Pass It On (It Only Takes A Spark) (Link to YouTube Video)
Shout To The North And The South (Link to YouTube Video)
God Of Wonders (Link to YouTube Video)
Shine Jesus Shine (Link to YouTube Video)
Your Word: Mp3; Chord Chart (Scroll down for the chord chart downloads)
Let Me Shine: Mp3 Preview (Scroll down for the link); Chord Chart (Scroll down to find the download for this song)

Liturgy:
A Liturgy for the Foretaste of the Heavenly Banquet

Video Suggestions:
Led By The Spirit

Image Suggestions:
Light In The Dark
Light Breaks Through