31 Jan

Fourth Sunday After the Epiphany, Year C

The call to discipleship Jesus extended to his own disciples was a call to see, learn, and be able to name and respond to all the ways God’s kingdom is happening among all people, starting where they were. It is a call to engage the whole world, not in opposition, but in wonder at the signs of God’s love and power at work even, and especially, among the least likely...




Nazareth hill and road 0688 (2389044184)

One of the cliffs in Nazareth. Photo by James Emery. Used by permission. CC BY 2.0

Reading Notes

Revised Common Lectionary Readings

See full texts, artwork, and Revised Common Lectionary Prayers for this service at the Vanderbilt Divinity Library.)
Leccionario en Español, Leccionario Común Revisado: Consulta Sobre Textos Comunes.
Lectionnaire en français, Le Lectionnaire Œcuménique Révisé
Lecionário em português, Lecionário comum revisado

Jeremiah 1:4-10 The Lord calls Jeremiah as a youth: “To pluck up and to pull down, to destroy and to overthrow, to build and to plant.” 

Psalm response — Psalm 71:1-6 (UMH 794) Words that could represent Jeremiah’s, or our, lifelong response to God’s call.  If you sing the Psalm, use the sung response with Tone 5 in G minor.

1 Corinthians 13:1-13 A song or poem celebrating divine love, the heartbeat of every gift of the Spirit. 

Luke 4:21-30 Jesus completes his sermon in Nazareth, and the crowd tries to throw him off a cliff. 

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Worship Planning Notes


Today is the fourth Sunday after Epiphany.

You should use today to move into the wrap-up of your series, whether you have been focusing on the OT/Gospel stream or the Epistle stream. Today the Gospel focuses on the aftermath of the teaching of Jesus in his hometown, reminding all would-be disciples that declaring good news for the poor and the stranger involves both “building up” and “tearing down” (Jeremiah) and may well lead to danger and suffering for those who bear it (Luke). The Epistle reminds us of what undergirds our spiritual life as a community on Christ’s mission: faith, hope, and especially love.

Next Sunday, Transfiguration of the Lord, functions both as the second bookend of the Season after Epiphany (Baptism of the Lord was the first), and as the “bearings” between the Season after Epiphany and Lent. As with all bearings, Transfiguration Sunday has the role of redirecting energy from one focus to another. In this case, it both closes the evangelism or “regrounding” focus of the Season after Epiphany and moves us toward and opens up the hands-on discipling focus of Lent.

Tomorrow marks the beginning of Black History Month. Also see our much larger collection of 21st Century Liturgy Resources, our online collection of more than 300 calls to worship, prayers, confessions of faith, and other resources for all three years of the lectionary and special occasions in multiple cultural traditions. And consider, too, how you may use the resources of the new Africana Hymnal and related resources throughout this month.

Lent begins February 10 with Ash Wednesday. The color for that day and the Season of Lent is purple. The primary purpose of Lent as a season is to prepare candidates for baptism and the baptized for professing membership and faithful discipleship to Jesus. Here are resources to help your team plan a Lenten series of worship and formational processes, continuing through Easter Season, to fulfill that purpose.

Resources for Planning Upcoming Seasons

Planning Lent and Easter as Seasons for Discipling 2016 (Webinar with links to handouts)
Resources for Lent
Resources for Holy Week
Resources for Easter Season

Scouting Ministries Sunday is February 14, which is also the First Sunday in Lent on the Christian calendar. United Methodist denominational scouting leaders prefer that both Boy Scouts and Girl Scouts, as well as other scouting groups, be recognized on a day that does not interfere with Lent. Girl Scout Sunday is an alternate scouting Sunday on March 13, the fifth Sunday in Lent. Since both fall in Lent this year, you may wish to observe a Scouting Sunday at a different time, either during Ordinary Time (before Transfiguration) or during Easter Season (after Easter Day, before Pentecost).  A Litany on the Scout/Guide Promise is also available.

Upcoming Sundays and Special Days

All Month       Black History Month
February 7     Transfiguration of the Lord
February 10   Ash Wednesday, and Lent Begins
February 14   Scouting Ministries Sunday (or observe after Lent)
February 15   Presidents Day (USA)

All Month       Women’s History Month
March 4         World Day of Prayer / (Discipleship Ministries Resources)
March 6         One Great Hour of Sharing (with Offering)
March 13       Daylight Saving Time Begins (Time Change Song)
March 20       Passion/Palm Sunday
March 20-26  Holy Week
March 24       Maundy Thursday
March 25       Good Friday
March 26       Holy Saturday (morning) Great Vigil (after sunset); Brief Version
March 27       Easter Sunday


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“Getting Ready to Get Ready:” Old Testament and Gospel Track

First Words at Home, Part 2: Great News...for THEM?

Last week, we saw the hometown crowd in the synagogue in Jerusalem in rapt attention at the gracious words that Jesus spoke: “Today this Scripture has been fulfilled in your hearing.”

And then Jesus said what that meant.

And then the crowd was ready to kill him.
More than this, they actually stormed him and nearly drove him off a cliff to a bloody death.


Because the “gracious words” Jesus had to say were the clean opposite of what they wanted to hear.

The good news wasn’t just for them.

Jesus made it clear it was for all people who were poor, physically blind, prisoners, and facing all kinds of oppression. That included, indeed especially included enemies and people of little or no faith or religious faithfulness. It was for people like a Lebanese widow or a Syrian general. It was for people they believed they had every reason to hate and for people who perhaps actively hated them.

This is truly was good news, surprising news, “building up and tearing down” sort of news. God’s love embraces the enemy, the outcast, the broken, the undeserving. It reaches out and arrives among them, first. If we wish to be witnesses to the word of blessing declared in the scroll of the prophet Isaiah, we’re most likely to find it happening among people such as these.

Not necessarily among “our own kith, kin and kind.”

But out among enemies and folks who have little reason to love us.

This is where Jesus led and sent his first disciples—to the lost sheep of the house of Israel, and beyond. It’s where he still leads his disciples, those baptized into his name, today.

The call to discipleship is a call to go where we may not belong, but God’s good news does.  

It’s a hard road, and a dangerous one. The attempt on Jesus’ life here, and God’s word to the prophet Jeremiah in the Old Testament reading for today, make this plain. But it is God who called Jeremiah “to pluck up and to plant, to build and to destroy” and it is the Spirit of the Lord who anointed first the prophet of Third Isaiah, and then Jesus, and, in baptism, us as well. The God who calls also promises to protect, at least until our mission here is completed. And so God promised to deliver Jeremiah (verse 8), and the Spirit enabled Jesus to “pass through the midst” of the murderous hometown mob.

Today’s readings make it clear that as we prepare persons for baptism and professing membership during Lent, starting 10 days from this day, we must prepare them to understand this abundant life in Christ as his disciples and “representatives in the world” can truly be threatening enough to others as to make it dangerous to ourselves.

And, that it’s worth it!

In Your Planning Team

Last week ended on bated breath.

This week ends with rage in the crowds, and, for Jesus, whatever it is one feels when one escapes through a crowd seeking to throw one off a cliff, literally.

Last week’s service, if you followed these helps, would have helped you identify the many ways the good news Jesus announced is happening in your midst.

This week, redirect the focus to where the good news Jesus announced is happening now among people very different from those in your congregation, including people deemed enemies, and people with religions different from ours.

So if last week you used contacts within your congregation to identify where God’s reign is happening for planning worship this week, focus on contacts outside your congregation, and possibly outside your community, region, or nation. Visit with a local imam. Send a team member to talk with refugee resettlement agencies. Make a point to include in your team’s conversations people from groups some in your congregation might consider enemies. And throughout worship, be as bold as Jesus was to proclaim the kingdom of God and its signs following, described in the text from the prophet Isaiah Jesus read, are in fact happening among these people, now.

The call to discipleship Jesus extended to his own disciples was a call to see, learn, and be able to name and respond to all the ways God’s kingdom is happening among all people, starting where they were. It is a call to engage the whole world, not in opposition, but in wonder at the signs of God’s love and power at work even, and especially, among those our own kinds of people might consider the least likely and least worthy beneficiaries.

That news will anger people who care more about “me and mine” than what God is actually up to. It may even anger some folks in your congregation today. Be ready for that. But be ready not with fear, or anxiety, but with the confidence of the children of God whom Jesus calls blessed when persecution arises.

But the focus today isn’t on the persecution, the threat imposed by others. It’s on the marvel of just how far-reaching the reach of God’s kingdom has been and continues to be. And the amazing opportunity we have—in worship this day, but always in daily life—to be part of that.

May your planning for this service reflect your commitment to help your congregation get a glimpse of just how marvelous is God’s kingdom and how amazing is our opportunity as those who are, or who would become, Christ’s disciples.

Life in the Spirit: Epistle Track

Our readings in 1 Corinthians 12 the past two weeks called us to recognize WHAT the Spirit does and offers through us and HOW we are to use what the Spirit does and offers as one body.

This week’s reading in 1 Corinthians 13 reminds us that all the Spirit does through us as the body of Christ is ultimately grounded and rooted in faith, hope, and especially love. These are not abstract concepts, nor are they emotions. They are spiritual realities, habits of the body, mind and heart, through which the Holy Spirit transforms us and the world.

Faith, not self-confidence.

Hope, not certainty. 

Love, not power.

And love grounds both faith and hope.

This was a critical insight for the spiritual state and formation of the Christians in Corinth, and it remains so for all who seek to follow Jesus now. The cultures in which we find ourselves tend to reward us for our accomplishments, for how much we can show we have done great things ourselves or contributed to great things others are doing. The self-confident and certain are rewarded with fame and power.

To our culture’s reward system, we hear Paul replying, loud and clear: “That makes you no more than a clanging gong, a clashing cymbal. You have nothing! You are merely exemplars of being conformed to this world. You can transform nothing!”

It’s not our accomplishments, our status, or self-confidence, our command of knowledge, our influence, our power, or even our spiritual gifts or forms of service or empowered acts that are to mark us most of all. Instead, as Paul teaches here, and as Jesus showed and taught throughout his ministry, what sets us apart and actually empowers us to be part of the transformation of the world is our quest to love God and love our neighbor (and enemy!) as fully as we possibly can.

And so we approach any true evaluation of ourselves not on the basis of a list of what we have or what we’ve done or how many we directly influence.

Instead, we offer two questions:

1. “How well have I (have we) loved as God has poured forth abundant love for me (for us)?

2. And how can I (and we) keep seeking to love more and more?”

This is why John and Charles Wesley frequently described the fruits of “full salvation” or “entire sanctification” as “perfection in love in this life.”

The journey all the baptized take throughout our lives, and especially during Lent, and the journey into which we seek to initiate newcomers to the faith in the weeks ahead to prepare for their baptism or reception as professing members, is a journey of constant growth in love, nourished by faith, enlivened by hope.

Love—first and last.

In Your Planning Team

I Corinthians 13 is one of those texts that has become unfamiliar to us by its very familiarity. We think we know what it says because we’ve heard it so many times, perhaps, especially, at weddings.

So we hear about love being the greatest of all, and we tune out.

And we may tune out in a particular way. We tune out with the idea that love is a feeling, or love is an attitude, or love is an ideal.

That’s not how Paul describes love here at all.

For him, love is a spiritual reality embodied in concrete practices.

We practice love, and thereby learn it.

We learn patience and kindness.

We learn how to overcome tendencies to boast in ourselves and insist on our own way.

We learn to rejoice in the truth, to bear all things, hope all things, endure all things.

We learn them by being part of a community of practice dedicated to embodying the love of God and neighbor as fully as we can—and in that love build community with the powerful gifts the Spirit has freely given among us.

Today, then, becomes a day of testimony—sharing concrete ways God has helped people learn and embody God’s love with one another. Gather the stories, and the story tellers, to share, how, concretely, they have learned or seen others learn all the practices of love Paul describes here. Learning involves both successes and failures, so remember you’re not looking for success stories—but learning stories. Plan a response of thanksgiving to God for every bit of learning shared, and prayer for the learning yet to come.

And then plan an invitation to discipleship for all those who want to start or deepen this journey of living in love with you through the preparation you’ll offer during the weeks of Lent. These may be people who have never been baptized, or have walked away from any serious engagement with the faith. These may also be people who have walked the journey for some time, but want to make a go of going deeper through the weeks of Lent toward a reaffirmation of the baptismal covenant at Easter.

Then, next week, with those who respond today, you’ll be ready to see together how love transfigures us in Christ, and begin to listen to and walk or walk more deeply in the way of the One in whom God is well-pleased.


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Resources in The United Methodist Book of Worship (BOW) with links and other suggestions

Greeting: BOW 314 (Jeremiah, 1 Corinthians, Luke)
Opening Prayer: BOW 462 (Psalm, 1 Corinthians)

UMH 646, "Canticle of Love" (1 Corinthians). Use this as a response to the 1 Corinthians reading as a communal reflection. Use sung response 1. If you are using projection, consider using one or more graphics expressive of love in action as described by Paul.
Prayer: BOW 437 (1 Corinthians)
Ecumenical Prayer Cycle: Denmark, Finland, Iceland, Norway, Sweden

Prayer of Thanksgiving: BOW 552 (Jeremiah, 1 Corinthians; “All things come from you”)
Great Thanksgiving: Word and Table I, BOW 36-39

Blessing: BOW 560
Benediction song: BOW 177, "Amen Siakudumisa" ("Great Amen") [Black History Month]


These are the final three installments in each of the three-week miniseries tracks. Next week is a transition Sunday in which we celebrate the Transfiguration of the Lord, after which we call people to observe a holy Lent at Ash Wednesday services.

Notes for Jeremiah 1:4-10
Old Testament Track: Our Saving God

My father, who is a retired United Methodist minister in Arkansas, used to call his parishioners on the telephone and identify himself by saying, "This is the Lord." After a while, of course, everybody in his church knew that when the Lord called them, it wasn't really the Lord, but their rather odd preacher. And oftentimes, as it turns out, when the Lord called, the people who got the call were not that thrilled, because they figured “the Lord” was only calling because he wanted them to do something.

It occurred to me this week, as I thought about what happened when the Lord called Jeremiah to be a prophet, that Jeremiah's reaction was not so very different from the reaction of my father's church members when the Lord called them: "Who is this again? The Lord?? Ah! Lord God! Good to hear from you. Yes, well, I appreciate the thought, I really do, but the truth is, I think you're calling the wrong person. Why don't you try somebody who is older than I, somebody with more experience, somebody with more time, somebody who is a better speaker? Why don’t you call somebody else?"

But of course, my father's parishioners in Arkansas and the prophet Jeremiah are not the only ones in history to have responded to the Lord's call in a negative way. After all, a call from the Lord is not generally thought of as something everyone expects or hopes to receive. That is, if we think of a call from the Lord mostly in terms of those called to professional ministry.

Before I started seminary, back in 1990, I think, I took my first step toward entering into professional ministry. The process leading toward ordination in the Methodist church is long and arduous, as some of you know. It begins with candidacy, which is a fancy name for what they call "exploring your call to ministry." But even before you begin the exploration process, you have to be recommended.

The way you get recommended is you meet with the staff-parish committee of your local church, the church in which you hold membership, for an interview about whether or not the folks in your church, usually folks who know you pretty well, believe you to be truly called to ministry. It is only after you are able to persuade them that your calling is sincere that you are able to become a candidate for exploration.

I remember my staff-parish interview. It was at St. Paul United Methodist Church in El Dorado, Arkansas, where I was working as a youth director at the time. I think I was twenty-four years old. What I remember about that interview, and what reminded me of it as I thought this week about the Scripture lesson from Jeremiah, is that it was the first time I had to try to explain to someone why I felt called to the ministry. I remember telling the committee that I couldn't pinpoint the exact moment in which I felt the Lord's call. There wasn't any specific event that I could name for them that would sound convincing. The almighty God didn't speak to me. There was no phone call from the Lord. There wasn't any sudden, unmistakable, blinding vision like Paul had on the road to Damascus. There was only a long history of involvement with the church, and a feeling that the church was where I truly belonged.

And of course, that was only the beginning of my struggle to describe my calling. After I was accepted as an exploring candidate, there were more interviews, with district and conference committees. And in addition to the interviews, there were numerous applications to fill out in which I had to try to explain my call to the ministry on paper. These applications were going to be read by lots of people, including laity and clergy, my mother and father, seminary professors and admissions directors and decision-making boards. I think there was a sense in which I felt a real need to legitimize my calling to myself. How could I know for certain that I was called? And, perhaps more important, what exactly was it that I was being called to do?

I imagine that the prophet Jeremiah must have asked himself those very same questions. Otherwise, why would he have bothered to make sure that his scribe, Baruch, wrote down these words that are surely meant to legitimize Jeremiah's call, and certify him for future generations as a true prophet commissioned to speak on behalf of the Lord.

Once I got into seminary, I had to begin describing my call not only to my professors, but to other students, other people who also felt called to the ministry, and the task became even more uncertain and difficult for me. Over and over, I found myself in groups of people who described their calls to the ministry in much more legitimate and convincing ways than my own feeble attempts to explain why I was there. There were people who talked about special visions. There were people who spoke of trying for years and years to avoid God's clear and certain call on their lives, until finally they could fight God no more and had given in, oh so reluctantly, to what was unquestionably God's will for their lives. It was as if all of their calls were a parallel of Jeremiah's. It was as if the Lord had spoken to each one of them directly and said: "Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations." I would sit there and listen to their stories and think, "Either these people are crazy, or I really don’t belong here."

I'm not sure when it happened, but at some point in my seminary career I reached a turning point. The change came when I stopped thinking about and trying to describe my call as an event that had happened in the past, and began to understand God's call on my life as a kind of ongoing process. I began to think that God doesn't call people one time to perform some particular task and that's the end of it. God's call is more of a dialogue that goes on throughout our lives, a part of an intimate relationship between each person and God.

Think about Jeremiah. Lots of Bibles are divided into little sections, and the sections are given titles. For example, this Scripture passage from Jeremiah is described in my Bible as "Jeremiah's call and commission." But when you start to read the rest of Jeremiah, you realize that the Lord didn't just come to Jeremiah one time and say, "Okay Jeremiah, I want you to be a prophet and go out and speak for me," and then go away. That's not what happened at all.

What happened is that the Lord came to Jeremiah again and again, all throughout his life. Sometimes the Lord told Jeremiah to go and do something, like go out and tell the people of Jerusalem that if they didn't end their wicked ways, their nation was going to be destroyed. Other times, the Lord went on and on to Jeremiah in a tirade of disappointment about Israel, much like you or I might complain to a good friend about something we are upset over. And then, there are times in the book of Jeremiah when Jeremiah complains to the Lord about what he thinks are unfair conditions that the Lord created: "Why do guilty persons enjoy success? Why are evildoers so happy?" (Jeremiah 12:1, CEB) he asks the Lord at one point. Why have you created a situation where people suffer, where life seems completely unfair, and then call upon me to go out and tell everybody you're going to destroy this nation because the people are so wicked?

I think about Jeremiah and his relationship with God. I think about God's call on Jeremiah's life, and God's expectations about what Jeremiah could accomplish. I think about all the things that God calls each one of us to deal with. And I think about all the things God has called me to do in my life so far.

God has called me to do many different things at many different times in many different places in my own life. At one point, God called me to be a child, to explore and play and grow and learn. Later on, God called me to test my wings as an adult. God has called me to be a friend to some people and a parent to others. Sometimes God calls me to be a listener, and other times God calls me to speak. God has called me many times to respond to situations that I judged to be unfair or difficult. And at times, of course, just like Jeremiah, God has called me to go and do things that I really didn’t want to do or thought I couldn't do.

I remember when I was pretty new to the ministry and serving as the associate pastor at a large suburban church in Illinois. Every year during the months of January and July, the senior pastor would go on vacation for a month, leaving me alone to lead the church. One year when he was gone, I received a phone call from a family who needed me to conduct a funeral for their seventeen-year-old daughter. The circumstances of the death were already familiar to me because I’d seen the story on the news the night before. A young lady, the cousin of the deceased girl’s family for whom I was being called to be in ministry, had too much alcohol to drink and she ran the car she was driving into a tree, instantly killing everyone in the car but herself. Three teenagers were dead, and the driver had survived with hardly a scratch. And to make matters worse, the two girls were not just cousins. They were very close friends. It was a terrible situation for which seminary, and indeed life itself, had not prepared me adequately to handle. I remember feeling terrified, just like Jeremiah, as I went to God in prayer. "Ah, Lord God! Truly I do not know how to speak, for I am only a child." And miraculously, somehow, in my moment of deepest doubt and fear, our saving God came to me with words of reassurance: "Do not say, 'I am only a child'; for you shall go to all to whom I send you, and you shall speak whatever I command you, Do not be afraid of them, for I am with you to deliver you" (Jeremiah 4:7-8, NRSV, adapted by author).

How many times have you been in that kind of situation? How many times in your life have you been called to do what you thought you could never do or respond to a situation that you hoped you would never find yourself in? How many times has the Lord called you to sit with a person in need, to have courage in the face of a storm, to take a risk and stand up against the crowd to speak the truth? To fight for something that you knew in your heart to be right?

How many times have you felt like Jeremiah and said, "No, Lord, please. Not me. I'm not ready to answer your call right now. I don't have the time. I don't have any experience"? And how many times have you complained to the Lord about what you were being called to do? "Why me, Oh Lord, why is this happening to me? How can you be so unfair?"

How many times have you experienced the sting of pain and fear and disappointment? How many times have you found yourself searching for the right words to say to someone who was hurting? How many times has the Lord called you?

I think what I have finally learned after all this time in professional ministry is that the Lord calls all of us. The Lord has called us in the past, and the Lord is calling us today to respond to a world filled with pain and need. No one person's call is any more special or significant than another's. Those people in seminary, with all their impressive tales, why, their calls were no more special or serious than mine is, just as mine is no more special or serious than any one of yours. All of us are important. Each of us has something special to offer. Every single one of us is called to be in ministry.

In the words of Paul, there are varieties of gifts, but the same Spirit, and there are varieties of services but the same Lord, and there are varieties of activities but it is the same God who activates all of them in everyone. Indeed, the body does not consist of one member but of many. If the foot would say, "Because I am not a hand, I do not belong to the body," that would not make it any less a part of the body. And if the ear would say, "Because I am not an eye, I do not belong to the body," that would not make it any less a part of the body. If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?” (1 Corinthians 12:14-18, NRSV)

The Lord doesn’t just call the pastor to be in ministry. The Lord calls every single follower of Jesus Christ to be in ministry. So what is our task? To invite our members to pray about it, to listen for God’s leading, to discern what the Lord is calling them to do, and then to go out there and do it. 


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Notes for 1 Corinthians 13:1-13
Reconciliation in Christ

The church at Corinth was notorious for its conflicts and divisions. They just could not get along with one another. They were constantly quarrelling and competing for power and control of the church, trying to form into little cliques and groups and to rally troops to support their positions. Paul makes this clear in his opening chapter, where he names the divisions directly:

It has been reported to me by Chloe’s people that there are quarrels among you, my brothers and sisters.  What I mean is that each of you says, ‘I belong to Paul’ or ‘I belong to Apollos’ or ‘I belong to Cephas’ or ‘I belong to Christ.’  Has Christ been divided?  Was Paul crucified for you?  Or were you baptized in the name of Paul?  I thank God that I baptized not one of you except Crispus and Gaius, so that none of you can say you were baptized in my name…for Christ did not send me to baptize, but to proclaim, and not with eloquent wisdom, so that the cross of Christ might not be emptied of its power (1 Corinthians 1:11-17, NRSV).

Paul’s letter to the people in Corinth was written as a warning to a church in trouble. Even though we often hear chapter thirteen read on its own, apart from the rest of the letter, it is important to understand that it was never intended to stand alone, as if it were a fully developed lesson about the beauty of love. It is not a complete unit of thought, but rather a continuation of what he has been saying in the preceding chapter. Chapter thirteen is only some more of the same argument against this divisive sense of self-importance that had apparently sprung up in the hearts of some of the members. 

Paul introduces the thirteenth chapter of First Corinthians by saying, "Let me show you a more excellent way," and he ends by saying that love is the greatest gift of all—better even than faith, which the writer of Hebrews notes is the "substance of things hoped for"—better even than hope itself.

These varied gifts that each member of the body has, and which manifest themselves in us in different ways, these things that divide us and that we argue over, are in fact the very things that Paul is talking about. 

The fact is, if we look closely at the thirteenth chapter of First Corinthians, it becomes quite evident that Paul is engaged not only in downplaying the individual gifts of the Holy Spirit in the name of love, but also in trying to make us feel the very opposite of "holier-than-thou." 

  • Doesn't he argue that gifted speakers are, after all, quite shallow if they are without love? 
  • Doesn't he convince us that even the greatest faith amounts to nothing without love? 
  • Doesn't he open our eyes to the revelation that self-sacrifice, no matter how much is given, is wasted without love? 

Or just take the complex of emotions that makes up love as Paul describes it and compare them with the attitudes of those who flaunt how many gifts the Holy Spirit has given them: 

  • If love is patient, think of how impatient some Christians are in their expectations of how things ought to go, and how quickly things ought to happen.
  • If love is kind, think of how some, in the name of their own beliefs, put down other people’s beliefs. 
  • If love is not jealous or boastful, think how some can never seem to take a rest from pointing out how much more genuine and heartfelt and spirit-filled their faith is in comparison to the faith of others. 
  • If love does not insist on its own way, think of how one-sided some are when they tell people what the Bible says or how the church ought to be run. 
  • If love is not arrogant or rude, think of how some do all the talking and never listen to the wisdom of their brothers and sisters in the faith. 
  • If love is not irritable or resentful, think of how those very attitudes are evoked by the narrow-minded and self-righteous posture that some Christians take.

Paul says people who are guided by the love of Christ don't act the way some in the Corinthian church had been acting; that is, impatient, unkind, jealous, boastful, insistent about having one's own way, irritable, resentful, and crowing about those having the wrong qualities. Paul says that the only quality worth bragging about is the love that comes from Christ Jesus. Only the love that comes from Christ lasts from now on. Other gifts, like being prophetic or silver-tongued or knowledgeable, these individual gifts will pass away even before we ourselves pass away. None of us sees the whole picture alone. We are like people looking in a dull mirror, or like children just starting to school. What we know about Christ is very limited. The important thing is not what we think we know. The important thing is what Christ knows about us. 

And what advice does Paul give to us with our limited vision? He says, simply, “keep the faith.” Don't lose hope. And above all else, let your lives be filled with Christ's love.

This is the thing that must be at the center of all of us who dare to call ourselves followers of Jesus Christ. Not my ideas or your ideas, not my desires or your desires, not my opinions or your opinions, not my needs or your needs, not my preferences or your preferences, not my vision of what the church should be or how it should be run or yours.

Love must be at the center of our life together as a community of faith. Because if we are grounded first in genuine love, if we speak and act first out of love for our Lord God, for our neighbors, for ourselves, then all other things will follow. 

No matter where you are or what you are doing or what happens, do not ever give up on Christ's love, for it is the thing that never ends. As for prophesies, they will come to an end. As for tongues, they will cease. As for those who think they know it all, they will eventually pass. 

Let us cling to love, the greatest gift of all, and pass that on to the next generation. 

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Notes for Luke 4:21-30
Gospel Track: Jesus: The Miraculous Healer

This week picks up right where we left off last Sunday in Luke’s gospel. It’s at the start of Jesus’ ministry. The setting is the region of Galilee. So what did Jesus do? That’s the question, right?  What would Jesus do at the start of a new ministry? Well, Luke has it that Jesus chose to make one of his first appearances in his own hometown of Nazareth.

And of course, anybody and everybody in Nazareth had come out to hear their hometown boy preach.

They had already heard about his growing popularity, how he was drawing great crowds throughout the region. They’d heard about his teaching in the Temple in Jerusalem, the miracles he’d worked in Capernaum. And now they were thinking that he was going to bring some of that fame and fortune back home.

And that maybe, just maybe, he’d saved the very best for them—maybe a healing, a really great miracle, or some mind-blowing teaching—something that would show all the world that a prophet could come from Galilee. So they were pumped! And they all leaned in and listened carefully as he began to speak.

He started with a Scripture. The lesson for the day came the book of Isaiah: He unrolled the scroll and read the prophet’s words: "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of the sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Luke 4:18-19, NRSV).

As Jesus finished the reading, all eyes were fixed on him. They were ready to experience for themselves the wonder of his teaching and to perhaps even witness a miracle or two.

So Jesus rolls up the scroll, gives it back to the attendant, sits down. And he gets off to a very promising start:

"Today this scripture has been fulfilled in your hearing," he tells them. The preacher at the church I attend, Don Morris, once called this the world’s shortest sermon. He called it Luke’s summary of the entire teaching of Jesus in one sentence! A great insight, I thought.

And of course, the crowd thinks so too. They are immediately captivated. "Oh wow! He’s awesome! Isn't he the most amazing, wisest person you have ever heard? Do you know who his parents are? Why, he is Joseph the carpenter’s son! My goodness, can you believe this great man came from our little town of Nazareth?"

But the mood quickly turns sour as Jesus moves to things that make his hometown crowd feel less and less comfortable. He says, "Listen folks. I know the real reason you are here. You want me to do a miracle like the one in Capernaum. But that’s not why I’m here. I’m not the prophet you think I am. I’m not here for you. I am like the great Old Testament prophets Elijah and Elisha who took God’s blessing to non-Jews" (Luke 4:23-27, my personal paraphrase).

So the big question is: Why were the listeners “filled with rage” when Jesus said this? Perhaps it was because what he was saying was that his message wasn’t just for them, for the inside people, the folks from Nazareth, God’s chosen ones. 

They were mad because he implied that his message was for everyone. Simply being born Jewish wasn’t going to be what saved them anymore. From now on, God would heal and save whomever God chose to heal and save. So we can see the problem, right? We understand that Jesus’ opening message to his hometown crowd is a message of radical inclusion.

You’d think that the people would love to hear something like this! Doesn’t that sound like good news to you? God is opening hearts, minds, and doors to anyone who will come! God is not just going to save the chosen people anymore. God wants to save everyone!   

What’s the problem? Why the discomfort, if that was Jesus' message? What was it that made them so angry that they dragged him to the edge of town so they could throw him off a cliff?  

The awful truth is that they were angry because they didn’t really want their God to include everyone. They wanted to maintain their privileged status with God. They wanted Jesus to affirm that they were and would always be favored and special to God. They wanted to make sure they kept the exclusive rights to whatever Jesus was or would become.  

The religious identity of the people from Nazareth was founded on the belief that they were God’s chosen people. And so they expected that God would bless them in a very special way through Jesus. They wanted God’s blessing to be for the Jews alone, and not the Gentiles. After all, he was their long-awaited Messiah, the one they had been looking for, the one who would save them, help them to rise above their neighbors and restore Israel to its former glory.

Nazareth was and is even today a very diverse village. In the time of Jesus, there were all kinds of people living in Nazareth: Jews and Gentiles, slaves and free, women and men, young and old. Since Nazareth had a mixed population, the Jewish people were a little touchy about their identity. Their status as God’s chosen people was important to them. So when Jesus said to them, "You’re not special. This is no exclusive club. I am here for all people everywhere,” he is really challenging not just their beliefs but their very identity. Who were they if they were not God’s people, chosen for special blessings and privileges? For Jesus to suggest that God could bless all people: the poor, the captives, the oppressed, the blind, Gentiles as well as the Jews, women as well as men, Muslims as well as Christians, unbelievers as well as believers—well, this was a hard pill to swallow. They didn’t want to hear it. And we can understand this, right? We can see why this made them angry. Because really we are no different.

We are Christians. This is our identity. And just like the Jews of Nazareth, we like to think that we are special people, God’s chosen ones, the ones that God will reward and save because we believe in Christ. And that’s fine. In fact, that is at the core of our belief as Christians that if we believe Jesus Christ is the Son of God and confess him as our Lord and Savior, we are saved.

But the problem is a lot of Christians don’t just stop there. We follow it up by making ourselves the judge and jury as to who is in and who is out. We can’t just be content leaving it up to God to decide. We want to be the ones to decide. And we like to think that we not only know who God likes best, but we like to think that we’ve got an exclusive lock on what God wants. We have this whole system set up, this whole moral code about what is right and what is wrong, what is acceptable to God and what isn’t, what is Christian behavior and what is not.

If Jesus came along today and spoke in your Temple, as the guest speaker in your church, and he said to your congregation, “Hey folks, I’ve got good news for you, but let me first remind you that in the time of Elijah God saved only the widow in Sidon who worshiped Baal. And in the time of Elisha God cleansed none of the lepers except the Syrian who worshiped Asherah. I’m here to announce the great news that you aren’t the only ones. God can save whomever God wants,” I would submit that some of our members might take offense.

The United Methodist Church in recent years has embraced a motto or tagline that came from United Methodist Communications. We see it posted in lots of our churches, so that we think it is an official position of the denomination: “Open Hearts, Open Doors, Open Minds.”

While that particular tagline might be relatively new, the idea is not. Methodists have always strived to be an open church. We have strived, although we have not always succeeded. Because being open is a struggle for Methodists, just as it was a struggle for the people of Nazareth. We like the idea of these words, but we may not like the reality quite as much.

As a denomination, we have struggled mightily over the years to be open. For example, as we embark upon Black History Month in February, it would behoove us to remember how many of our Caucasian Methodist forebears couldn’t agree to open their hearts, minds, and doors to their brown and black-skinned brothers and sisters, and how their disagreement was so sharp that the only way forward was to split the church in two.

And how the only way to reconcile some 100 years later was to become united in name only as we proceeded to created a separate but “equal” Central Jurisdiction, a heartbreaking solution to our problem of not being able to be open.  That compromise persisted for nearly three more decades until finally, in1968 we finally “officially” began to allow our black brothers and sisters full participation in the United Methodist Church for the first time in our history.

I’m afraid that for those Methodists who just couldn’t open their hearts and minds and doors to their African American neighbors it was, like with the people of Nazareth, an issue of identity. The thought of ending slavery meant ending a culture, a lifestyle, a core identity, for a group of people who truly thought they weren’t doing anything wrong -- people who thought they were truly acting as Christians and truly acting as faithful Methodists. 

And so, when challenged at a point of identity, they became so angry and so caught up in protecting themselves and their way of life and their beliefs that they were willing to split the church rather than open their hearts, minds, and doors. They were furious, just like the people of Nazareth who were so furious that they wanted to throw Jesus over a cliff for suggesting that God could be open to people other than the Jews. Why? Because accepting the idea that God’s vision may be different from our own is extremely difficult for us.

God wants to invite folks we think should not be included?  For example, worshipers of Baal and Asherah? Well, that’s not right. That can’t be right.

My friends, we may have a sign that says, “Open Hearts, Open Minds, Open Doors,” but we all know that people do not suddenly become open just because they post a sign on their website or their bulletin or their walls. It’s not a reality. Not yet, anyway. But maybe it is something to strive for. Maybe posting a sign points us in a direction. Maybe it points to a way of getting us there. Maybe if we can just act as if it is true, it will become true one day.

The story goes that three days before his Aldersgate experience, John Wesley was to preach at a healing service. But John was having a spiritual crisis and didn’t feel that he could bring the Word that evening. He just wasn’t feeling it. So his friend Peter Bohler gave him some advice: "P reach faith until you have it. And then because you have it, you will preach faith."  Act as if you have faith, and one day you’ll you turn around and find that you do!

Maybe if we act as if we have open hearts, open minds, and open doors, then one day we will.

Maybe "Open hearts. Open minds. Open doors" is not so much a motto for Methodists as it is a goal. We are, after all, going on to perfection. And maybe if we “act as if” we have open hearts, minds, and doors today, then tomorrow we really will.

Can we trust God to decide who is in and who is out instead of ourselves? Or does that idea just make us angry? Jesus told the people from his hometown that God loves the whole world. Not just them, but everyone.  Can we embrace that as God’s vision? Can we sit in the synagogue of Nazareth listening to Jesus say: "Today this Scripture is fulfilled in your hearing!" and hear it as God’s amazing good news? Can we find miraculous healing by living into that vision?

Or will we hear his words as an uncomfortable challenge and become angry and frightened and say, "I've had about enough of this.  This is not what I came here to hear today. I know what is right and what is wrong, and that man Jesus just doesn’t know what he’s talking about. He’s nobody.  He’s just Joseph the carpenter’s son.  And clearly he’s got it all wrong about God. Let’s throw him off the cliff!"  

Either way we hear him, the good news is this:  By the power of the Holy Spirit he has passed through the midst of us and will go on his way to love and to heal and to announce God’s love for all people, all the way to the cross.


DOWNLOAD Preaching Notes [.docx]



BOW - The United Methodist Book of Worship
CLUW - Come, Let Us Worship (Korean)
MVPC - Mil Voces Para Celebrar (Spanish)
SOZ - Songs of Zion
TFWS - The Faith We Sing
UMH - The United Methodist Hymnal
URW - Upper Room Worshipbook
WSM  - Worship & Song, Music Edition
WSW  - Worship & Song, Worship Resources Edition
SoG  - Songs of Grace


God of Love and God of Power


Here Am I


Here I Am, Lord (I, the Lord of Sea and Sky)




How Lovely Is Your Church, O Lord! 52
How Shall They Hear the Word of God 649
I Was There to Hear Your Borning Cry 2051
Lord, Speak to Me, That I May Speak 463
Loving Spirit 2123 203
Morning Glory, Starlit Sky 194
Mothering God, You Gave Me Birth 2050
O Master, Let Me Walk with Thee 430 315
Of All the Spirit’s Gifts to Me 336
Oh, I Know the Lord’s Laid His Hands on Me 2139
Send Me, Lord 497 331
Spirit of God 2117
The Lone, Wild Bird 2052
This Little Light of Mine 585 338 132
We Are Called 2172
Whom Shall I Send? 582
Womb of Life 2046
A Mighty Fortress Is Our God




All My Hope Is Firmly Grounded


I Was There to Hear Your Borning Cry


I Will Call upon the Lord


Jesus, Savior, Lord (Saranam, Saranam)



Leaning on the Everlasting Arms (What a Fellowship, What a Joy Divine)





Lord of All Hopefulness



Mothering God, You Gave Me Birth


My Life Is in You, Lord


Nobody Knows the Trouble I See



Now Thank We All Our God


O God, Our Help in Ages Past



Praise the Name of Jesus


Praise to the Lord, the Almighty





Praise You


Rock of Ages, Cleft for Me



We Sing to You, O God



1 Corinthians 13:1-13 UMH MVPC CLUW TFWS SOZ URW WSM WSW SoG
A Mighty Fortress Is Our God




As Man and Woman We Were Made


Canticle of Love


Come Down, O Love Divine


Draw Us in the Spirit’s Tether


Gather Us In



Go Walk With God 45
God, Bless the Poet’s Heart and Hand 63
God, Whose Love Is Always Stronger 77
He Came Down 2085
Healer of Our Every Ill 2213 161
Let Us Be Bread 2260
Live in Charity (Ubi Caritas) 2179 394
Morning Glory, Starlit Sky 194
Mothering God, You Gave Me Birth 2050
Nothing between My Soul and My Savior 373 21
Now the Silence 619
O Perfect Love, All Human Thought Transcending 645
Of All the Spirit’s Gifts to Me 336
Sacred the Body 2228
The Gift of Love (Though I May Speak with Bravest Fire) 408 341 141
The Greatest of These is Love
There’s a Song 2141
We’ll Understand It Better By and By 525 317 55
When Love Is Found 643 343
When the waves are crashing 3144
Where Charity and Love Prevail 549
Your Love, O God, Has Called Us Here 647
Christ for the World We Sing



Dear Jesus, in Whose Life I See


Gather Us In



God of Love and God of Power


God, Bless the Poet’s Heart and Hand 63
Here I Am, Lord (I, the Lord of Sea and Sky) 593 289 263
In Christ There Is No East or West 548 65
Lord of the Dance (I Danced in the Morning) 261 128 170
Now Praise the Hidden God of Love 2027
O Young and Fearless Prophet 444
Spirit, Spirit of Gentleness 2120
This Little Light of Mine 585 338 132
We Are Called 2172
Whom Shall I Send? 582


January 31, 2016 – Fourth Sunday after the Epiphany

O Lord our Savior, we praise you for your constant care. We are grateful that you have claimed us as your own, that we belong to you as part of your people. Thank you for drawing us to this congregation where we share in worship and study, friendship and service with others who love you. Let our lives be useful for your purposes. We gladly give our tithes and offerings as a sign of the joy you give us, to share with the world. In Jesus’ name, we pray, Amen. (Psalm 71:1-6)

See all Offertory Prayers for January 2016