Vision Check
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For October 24, 2021:
Vision Check
by Chris Keating
Mark 10:46-52
Mark’s gospel has clipped along like an interstate on a clear autumn day. There have been a few backups and detours, but now the destination is within spitting distance. With Jerusalem almost in view, Jesus and the disciples encounter a large crowd just outside of Jericho, some 12 miles from Jerusalem.
As the crowd’s enthusiasm builds, Bartimaeus, a blind beggar, senses movement around him. Someone tells him Jesus, the healer and rabbi from Nazareth, is approaching. Bartimaeus seizes the opportunity. He jumps up, and begins shouting, “Jesus, Son of David, show me mercy!” (10:47 Common English Bible.)
Whether Bartimaeus was the only blind person in the crowd is not known. Nor are there mentions of anyone else seeking Jesus’ attention on that day. For whatever reason, Mark zeroes in on this one man whose cries attract Jesus’ attention.
When he sees Bartimaeus, Jesus summons him, and asks, “What do you want me to do for you?” It’s an intriguing question, one that Jesus has just asked his own disciples. What do you want from me? The entire story is balanced on this question.
Jesus, the optometrist, seeks to clarify the vision of his followers. His question to Bartimaeus is the question he asks of all who follow him. He adjusts his refraction instrument close to Bartimaeus’ face, asking, “Which is clearer? Number one or number two?” It’s not clear at first whether the question is one of diagnosis, invitation, or outright exasperation.
What do you want from me? It’s a familiar question. As President Joe Biden’s hallmark spending bill remains stalled in Congress, one wonders how many of his advisors are asking legislators, “What is it, exactly, that you want?” Perhaps there are no clear answers, since recent polls reveal that the same voters who showed a preference for large scale government interventions a year ago are now indicating a preference for smaller government.
Likewise, the clamoring for an end to the pandemic has become mixed with the strident protests against vaccine mandates. Even the NBA, which had prided itself on creating safe bubbles for league games, is now faced with an internal “civil war” between vaxxers and anti-vaxxers.
Jesus’ question leads to a complete vision check-up, not only for Bartimaeus, but for all who follow him. How we answer may reveal exactly how well we can see.
In the News
Our vision for the future is occluded by overlapping cataracts including political division, cultural conflicts, and global uncertainty. Put in other terms, there’s a multiple vehicle accident on the highway to the future — and no one is sure what to do next. It’s as if the Covid-19 pandemic tapped on society’s brake lights and now the entire world is caught in bumper-to-bumper traffic. We’re a bit like Bartimaeus in our inability to see what’s going to become of us.
President Joe Biden, confident that he knew what Americans wanted him to do for them, has pushed for a $3.5 trillion package that could impact nearly every aspect of daily life for Americans, including lowering costs for child care, education, prescription drugs, healthcare and housing. “What do you want me to do for you?” we can imagine Biden asking the public.
According to Biden the answer is more jobs, less taxes, and a healthier environment. According to a Quinnipiac University poll, about 57% of Americans support the plan, though that number may not provide much encouragement to Biden and other Democrats. Most Americans really don’t know what’s included in the plan, and the same Quinnipiac poll showed 43% of Americans don’t want Democrats to retain their majority in the House of Representatives.
It’s also possible that plan is a victim of fast-moving circumstances. Much of it was crafted prior to the uptick in Covid-infections from the delta variant of the virus. When victory over the pandemic seemed at hand, some may have found getting on board with Biden’s proposal fairly simple. But as the waves of infection flooded the United States this summer, circumstances changed.
“What do you want me to do for you?” Well, sir, it’s complicated. Some moderate to conservative folks are pushing back against the broadly progressive bill. It’s a spending proposal, so larger-scale problems like immigration and voting rights are not addressed. But Build Back Better’s long laundry list is crafted to address many top-line Democratic goals. Those priorities are largely non-starters with the GOP, whose base is fired up to push back like it did when Congress considered Barack Obama’s healthcare reform bill.
Added to that are indicators that growing numbers of Americans across all political stripes are rejecting the idea that bigger government is the answer to our most pressing problems. It’s a switch from last year when polls reported an increase in calls for a larger government. During the early days of the pandemic, more than 50% of Americans said they wanted more from their government. The same Gallup poll a year later has that percentage down to 43% of Americans.
Catherine Rampell believes last year’s uptick was partly caused by the way government botched the response to Covid-19 in 2020. “Understandably,” she writes, “the public demanded more from the government. If there are no atheists in a foxhole, there are fewer libertarians in a pandemic.”
Vaccine mandates is another example of the public’s mixed vision for addressing the pandemic. Police officers, among those highest at risk for contracting Covid-19, are pushing back against mandated vaccination requirements. In Chicago, members of the police union threatened to walk off the job as the city imposed a vaccination mandate. Others are choosing even more colorful responses, including a Washington state trooper who quit the patrol rather than be vaccinated. Veteran officer Robert La May videotaped himself resigning from the patrol while sending a profane message to the governor over police radio.
Not all employers face that sort of vaccine resistance, of course. But La May’s angry refusal to be vaccinated seems to cut from a similar cloth of fighting facemask mandates, ignoring climate change, or failing to address systemic poverty or racism.
Perhaps it is time for a check-up of our spiritual health. That exam may begin as Jesus looks at us and asks, “What is it that you want me to do for you?”
In the Scripture
This week’s lection continues Jesus’ pilgrimage to Jerusalem while also linking together various strands of the nature of discipleship. Throughout Mark chapter 10, Jesus has openly discussed the upside-down nature of the kingdom. He has challenged the teaching of the Pharisees, for example, and then inverted normal expectations of who is most important. Contrary to the prevailing Greco-Roman social stands, Jesus has emphasized the role non-elites hold in the kingdom. It is the elites who are most challenged by his actions of welcoming children, instructing a rich man to give away his possessions, and teaching the disciples that wealth hinders the ability of people to enter the kingdom of God, are reminders of the differences between the kingdoms of the world and the reign of God.
By the middle of chapter 10, Jesus has made it clear that going to Jerusalem is not about claiming power. By this time, you would think the disciples would understand what Jesus means when he offers himself as a servant of all. But they don’t. Instead, they bicker back and forth, arguing about seating choices when Jesus arrives in glory. “What is it you want me to do for you?” Jesus asks James and John.
Just verses later, Jesus will repeat that question in his encounter with Bartimaeus, a scene that buttresses his comments about the nature of serving. As he exits Jericho, word spreads that Jesus is coming. Bartimaeus, a blind beggar, begins shouting to get Jesus’ attention. The crowd shushes Bartimaeus. Why would a distinguished rabbi be concerned with a disabled indigent?
The setting of the healing of Bartimaeus offers an important interpretative clue. Unlike the blind man of Bethsaida, (Mark 8:22-24) Jesus conducts this miracle in the open. It seems there is more at stake here than merely pointing to the unlimited compassion of God. Jesus, who has just instructed the disciples that the power of the kingdom is not “power over,” but “power with” (cf. Warren Carter, Mark, (Wisdom Commentary Series, p. 44s, Kindle edition), hears the call of the blind beggar, invites him to come close, and heals him.
The typical interpretation of this pericope, notes Warren Carter, considers the disciples as those who are blind to the way of God while upholding the ability of the blind outsider to see and believe. Carter argues that such an interpretation is only partially helpful. He pushes the reader to embrace the perspective of Bartimaeus the blind beggar. Notice Bartimaeus’ boldness in garnering Jesus’ attention. A non-elite like Bartimaeus should be seen and not heard. But Bartimaeus is diligent and undeterred. He “sees” what his eyes cannot picture. He raises his voice louder and captures Jesus’ notice. “What do you want me to do for you?”
But even this reading glosses over several key details. Notice that after Jesus invites Bartimaeus to come over, the old beggar tosses aside his cloak. It is likely his only possession, but still Bartimaeus flings it aside as if it were the shackles of his old life. “Cloak,” by the way, is mentioned more often in Mark than any of the other gospels. In freeing himself from his possession, Bartimaeus, a disabled beggar, achieves what the rich man could not do. What is more, the action prefigures the crowds who will welcome Jesus in Jerusalem by laying down their garments.
In the end of the story, Bartimaeus sees, but his vision for discipleship is even greater. In fact, the gaining of his sight means the loss of his career. All of it pales in comparison to his desire to follow Jesus.
It seems Bartimaeus’ answer to Jesus’ is about something more than wanting a new pair of specs. He wishes to see, but he is also eager to follow as a disciple.
In the Sermon
“What is it that you want from me?” It’s a question posed by parents fatigued by a colicky infant, as well as the question considered by politicians parlaying political favors. It’s a question passing through the minds of critical care doctors treated seriously ill (and unvaccinated) Covid-19 patients. It’s the cry of a restaurant worker covering multiple shifts, or the customer service manager looking at shelves left empty by a failed supply chain.
It is a question our parishioners have asked themselves dozens of times this week.
A sermon might explore how different that question sounds when voiced by Jesus. He’s less concerned with a society focused on individual needs and wants and more interested in values that represent the kingdom of God. He is more concerned with healing bodies than personal rights. He’s focused on the non-elites like Bartimaeus who joyfully cast aside garments the elites could never imagine giving up.
Jesus’ question is one of welcome and transformation. It is a call to life-changing discipleship, a path that Bartimaeus seems eager to pursue. Preaching the good news of Bartimaeus means reminding the congregation that Jesus asks us that question as well.
SECOND THOUGHTS
Don’t Let Go of My Hand
by Quantisha Mason-Doll
Jeremiah 31:7-9
Jakarta is sinking. For those of you who might want to locate Jakarta on a map, it is situated along the Java coast and is the capital city of Indonesia. According to the BBC, every year the ocean tides rise by 5cm. While 5cm might not seem like much it is projected that by 2050 Jakarta will no longer be a viable habitat for human life. Over the past few decades Jakarta, and its people, have seen a significant increase in floodwater levels. While flooding is not a new concept to the inhabitants of Jakarta, the levels and frequency of flooding is directly linked to the ongoing global climate crisis humanity is facing. These are no longer normal floods designed to rejuvenate the land, these are the floodwaters of chaos and destruction. Jakarta is not the only place to experience the ravages of climate change. Brazil, home to the Amazon rainforest, which some called the lungs of the planet, is facing one of the most severe drought in 91 years.
If you have noticed that your favorite brand of coffee seems to be a little scarce in grocery stores, or you can’t find palm oil, it is because rain has also been scarce Brazil. The Euphrates, one half of the two rivers that formed the Fertile Crescent, thus the progenitor of civilization in the Middle East, is drying up. At any given moment it seems as if half of the United States is on fire while the other half is underwater. Truthfully, the previous statements are an oversimplification of the desperate situation we are all facing. As a citizen of the United States and having the privilege of living in a so-called “climate safe haven” I, and others like me, are shielded from the brunt of a rapidly changing environment. Just because we are shielded from nature's wrathful hand does not mean we are exempt from the fallout. Very soon countries the world over are going to start receiving a massive influx of climate refugees seeking a safe haven to try and rebuild their lives. The question is how are we going to respond?
Biblically speaking, Jeremiah is one of the more difficult prophets to interpret.
He was the weeping prophet that stayed despite the destruction surrounding him in Israel. He stood as a testimony, or an axis mundi, clearly stating that God has not forgotten and God will never forget those who are left behind. It should be noted that any time we, as modern readers, see this formulation of thus says the Lord: we should understand that this is a moment where Jeremiah is functioning as the mouthpiece of the Almighty. Surface level, our text reads as one filled with rejoicing of people and the fulfillment of God’s promises to God’s chosen people. We have the image of returning to the land that God has set aside for them. There is even a homage to Psalm 23 with illustrations of walking by brooks of water and not stumbling. This is a narrative of hope. Yet, because there always seems to be a yet, upon further inspection we could argue that what we are reading is the projected future God seeks for all of creation.
In some sense, what God describes is a utopia that, in our minds, seems unobtainable. Yet God speaks as if it is so. We have the understanding that there is a propensity to return to a land that had once been decimated. How this is done is by allowing ourselves to be led by God‘s commandments, which is to care for creation and to shepherd it the way God has shepherded us. In God’s future no one is left behind — even those who would be considered as burdens. They are the marginalized people that feel nature’s change the hardest. The almighty God specifies that these are the people that God personally seeks out and cares for.
Here is God saying that there is a place for them even if they are unable to contribute. That they are worthy of a meaningful life and survival simply because they exist. If you’ve never had to escape from a hostile situation where your life is threatened you might not understand what it means to have to choose between ensuring your life or risking it to save another.
Our first steps toward ensuring God’s future for creation is to try and emulate God and ensure that no one is left behind — for our salvation is deeply intertwined with all of creation. The next step is be like the weeping prophet Jeremiah and not abandon a place because we believe all is lost. Don’t let the billionaire space race fool you, there is no planet B. What we can do is follow steps designed to combat climate change set forth by sources like Climate.gov. Our next and final step is to hold corporations responsible for gaslighting us into believing that they are eco-friendly and care about creation. There is little justice that can be done until truth telling takes center stage. We cannot rejoice and shout Hosanna if our lungs lack clean air to breathe.
ILLUSTRATIONS
From team member Mary Austin:
Mark 10:46-52
Noticing
It would be easy for Jesus to pass by Bartimaeus, and somehow he hears Bartimaeus calling over the noise of the crowd. Jesus is skilled at noticing people who would generally be overlooked. A group of Harvard students followed the same path of noticing the forgotten at the historic Wadsworth House on the Harvard campus.
Built in 1726 and now used for administrative offices, it is one of the oldest buildings on the Harvard campus. “In the past it served as the home to a number of university presidents, whose names were later listed on a blocky gray monument just outside. In 2015, someone added a pink sheet of paper to that monument, serving as a real-world annotation. It read: “This house was also a place of enslavement. Among those held in bondage in this building were: Titus, Venus, Juba, Bilhah.” Titus, Venus, Juba, and Bilhah were slaves owned by a couple of the Harvard presidents listed on the monument just above the pink sheet.”
Less than a year after that original annotation was posted, Harvard changed who would be noticed at the building, and added a permanent stone plaque to the building, memorializing the four enslaved people and making them part of the official story. (Story from The Art of Noticing by Rob Walker.)
Following the example of Jesus, we can always pay attention to anyone who could be overlooked.
* * *
Psalm 34:1-8 (19-22)
Blessing the Lord Through the Day
“I will bless the LORD at all times; his praise shall continually be in my mouth,” the psalmist calls out. Irish poet Michael Longley has a rare ability to bless God all day long, through everything that happens in the day. He is extremely attentive, by habit, to the natural world around him, making notes on the plants and birds he encounters each day. He says, “that is all a transcendental experience for me. My heart stops when I discover an orchid. I nearly crashed the car I was driving with my wife to Mayo a few weeks ago, and there was a huge orchid. You’re supposed to keep your eye on the road. Well, I’m a danger, as a motorized botanist. And then, when I hear a bird sing, it goes through me like an electric shock. And these are the things that matter to me. And I would call that transcendental.”
Like the psalmist, he has taken up the work of attending to God’s created wonders. “O magnify the LORD with me, and let us exalt his name together.”
* * *
Jeremiah 31:7-9
Gladness
The prophet Jeremiah offers a vision of stunning gladness, as God restores the people of Israel, bringing them home from exile. God, speaking through the prophet, says, “Sing aloud with gladness for Jacob…proclaim, give praise.” Our gladness may come in dramatic forms like this restoration, or in smaller ones.
Writer Ross Gay set out to document the gladness he experienced one whole year, carrying a notebook and writing down each day’s gifts. His notes, refined, eventually became The Book of Delights. In the beginning, Gay says, he thought he would have to “scrounge for delights.” Instead, his attention was cultivated and he realized he had a surplus of gladness in his life. He adds, “I also discovered in the course of writing this is that so much of what, to me, sort of inspired or uncovered or unveiled delight was so often personal interactions. So I became acutely aware that delight is sort of a manifestation of interdependence…the simple and the subtle and the almost accidental — but that’s the wrong word — kindnesses that we’re constantly in the midst of.”
Gay adds that our gladness is never solitary. “The point is that in almost every instance of our social lives, we are, if we pay attention, in the midst of an almost constant, if subtle, caretaking — holding doors open, offering elbows at crosswalks, letting someone else go first, helping with the heavy bags, reaching what’s too high or what’s been dropped, pulling someone back to their feet, stopping at the car wreck — at the struck dog, the alternating merge, also known as the zipper. This caretaking is our default mode, and it’s always a lie that convinces us to act or believe otherwise — always.”
There’s no gladness is isolation — we experience it together.
* * * * * *
From team member Tom Willadsen:
Psalm 34:1-8 (19-22)
Taste and see that the Lord is good;
blessed is the one who takes refuge in him. (NIV)
Any pastor who has ever hesitated before taking a second piece of the Widow Sniffen’s Famous Apple Pie should quote the first portion of this verse. Taste is one of the senses that reminds us that God is good. Take a second dessert, conspicuously, at church potlucks, but spread the love around. If word gets out that pastor is an apple pie fiend everyone will bring apple pie to the next potluck!
If you need another proof text to justify your gluttony, go with John 10 — Jesus came into the world that we might have life and have it abundantly!
* * *
Job 42:1-6, 10-17
Job gets an even better deal than Moses!
The latter portion of this reading may not be original — possibly Hollywood demanded a happier ending than Job repenting in dust and ashes. It’s interesting that only Job’s daughters are named; the seven sons are neither named nor described. The ending of Job’s days echoes strongly with the ending of Moses’:
After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. And so Job died, an old man and full of years. (vv. 16-17, NIV)
Compare this to the account of Moses’ death at the end of Deuteronomy:
Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. (Deuteronomy 34:7, NRSV)
Note that Job lived 20 years longer than Moses!
* * *
Hebrews 7:23-28
Priests vs. ministers/pastors
When I visited Denmark my cousin took great pride in introducing me as “a Presbyterian priest from America.” My family was trophy guests for a week (this was while Barack Obama was president, so there was still some goodwill toward Americans in Scandinavia).
I learned quickly that there is no distinction between the terms “priest” and “pastor” in Danish. As a life-long Presbyterian the distinction between the two roles is deeply rooted in my identity. Today’s lection from Hebrews makes it very clear that Jesus is a priest. To the author of Hebrews Jesus does the two things that set priests apart from others: he offers sacrifices and he stands between the people and God.
There is no mention of celibacy in Hebrews, nor is the distinction germane to speakers of Danish, but you can probably slip in something mildly racy in today’s message if you can hint at the concept subtly.
* * * * * *
From team member Katy Stenta:
Job 42:1-6
The Right to Complain
For many, many verses Job spends time saying if God would just listen to him, Job would give God a piece of his mind. If God would just listen God would immediately understand how unjust Job’s suffering was, and fix everything. Job wanted to kvetch, and Job wanted to kvetch now. Makes me think of the vaccine mandate. Every single company that mandates vaccines gets 98-99% compliance, and all the complaining one can want. For all the people who said they would “never vaccinate” what they really meant was “fine I’ll vaccinate, but I want the right to complain about it.” And when push comes to shove, Job does not actually want to change God’s mind. In point of fact, Job doesn’t even voice his complaints. Because once Job meets God, somehow all wish to complain falls away — whether it’s intimidation or the fact that his complaints now seem ridiculous or the realization that God has been there listening the entire time, it does not matter. The kvetching time is over, the time for the real work has begun. Because sometimes you want to complain, and sometimes you want to fix things, and it is really important, as a human, to know the difference.
* * *
Job 42:1-6
Bothering God
Is Job like the knocking widow? Sometimes I wonder this because Job waits and waits and whines and complains, until finally God does answer Job. It reminds me of when I was small and wanted to ask something that I was afraid my mom would say no to. So I would say “mom” and often if my mom was busy her “what?” would sound a little short. And if she sounded too busy, I would immediately rethink my request, and not answer her. But sometimes, a few minutes later, I would regain my bravery and say “Mom?” again, and naturally she would say “what?” again more sharply. Hmmm…I would think, more sharp, but then I would screw up my courage and be determined, “Mom?” “What?” My mom would answer thoroughly exasperated at this point. And so I would dodge the inevitable “no” here by saying “I looooove you.” Which would be just cute enough to get me out of trouble and also make her roll her eyes, because how does one answer that except with “I love you, too.” It wasn’t until I was much older that I revealed the inner turmoil that caused these conversations. Sometimes I wonder if Job is just a very, very long version of this conversation.
* * *
Mark 10:46-52
Don’t Assume?
There are a lot of assumptions that go into ableism. This is not a problem that is contemporary to Jesus’ time but something that stays with us today. We associate disabilities with sin and being lesser and treat such individuals as subhuman. Many people pretend they cannot see or hear those with disabilities. Bartimaeus — who is notably named in scripture — is probably used to being ignored. Imagine that moment when the word gets passed that Jesus wants him! When individuals have a disability, most people want a magic wand, an answer, a solution, “one thing” they can do to help all individuals that will help every person with disabilities — as if all individuals with disabilities are the same and want the same thing. This is so not true. If you talk to individuals with disabilities, first you must clarify if they even want help and then what kind of help they want. (This is where I take a moment to say never touch a person with disabilities, or their equipment, without their express request or permission. Jesus would not, nor should you.) Take note: Jesus asks. Jesus, the son of God, asks “What do you want me to do for you?” Jesus makes his very self-accessible. Jesus sees Bartimaeus, he hears him, he brings him to the front, he asks what he wants — then and only then, he heals him. Considering how ableism hinders our cultural interactions even today, healing may be the least miraculous piece of the interaction.
* * * * * *
WORSHIP
by George Reed
Call to Worship
One: Let us bless God at all times.
All: God’s praise shall continually be in our mouths.
One: O magnify God with me, and let us exalt God’s name together.
All: My soul makes its boast in God; let the humble hear and be glad.
One: O taste and see that God is good.
All: Happy are those who take refuge in our God.
OR
One: God comes among us to heal us and strength us.
All: We welcome God’s presence in the midst of our needs.
One: God heals us that we may be healers to others.
All: As God’s healed servants, we will offer balm to others.
One: God feeds us so that we may share the feast with others.
All: Fed by God, we will offer food and drink to all in want.
Hymns and Songs
Immortal, Invisible, God Only Wise
UMH: 103
H82: 423
PH: 263
NCH: 1
CH: 66
LBW: 526
ELW: 834
W&P: 48
AMEC: 71
STLT: 273
Renew: 46
The God of Abraham Praise
UMH: 116
H82: 401
NCH: 24
CH: 24
LBW: 544
ELW: 831
W&P: 16
Renew: 51
There’s a Wideness in God’s Mercy
UMH: 121
H82: 469/470
PH: 298
NCH: 23
CH: 73
LBW: 290
ELW: 587/588
W&P: 61
AMEC: 78
STLT: 213
Praise to the Lord, the Almighty
UMH: 139
H82: 390
AAHH: 117
NNBH: 2
NCH: 22
CH: 25
ELW: 858/859
AMEC: 3
STLT: 278
Renew: 57
All Hail the Power of Jesus’ Name
UMH: 154/155
H82: 450/451
PH: 142/143
AAHH: 292/293/294
NNBH: 3/5
NCH: 304
CH: 91/92
LBW: 328/329
ELW: 634
W&P: 100/106
AMEC: 4/5/6
Renew: 45
Lift High the Cross
UMH: 159
H82: 473
PH: 371
AAHH: 242
NCH: 198
CH: 108
LBW: 377
ELW: 660
W&P: 287
Renew: 297
Christ, Whose Glory Fills the Skies
UMH: 173
H82: 6/7
PH: 462/463
LBW: 265
ELW: 553
W&P: 91
Hope of the World
UMH: 178
H82: 472
PH: 360
NCH: 46
CH: 538
LBW: 493
W&P: 404
Spirit Song
UMH: 347
AAHH: 321
CH: 352
W&P: 352
CCB: 51
Renew: 248
Amazing Grace
UMH: 378
H82: 671
PH: 280
AAHH: 271/272
NNBH: 161/163
NCH: 547/548
CH: 546
LBW: 448
ELW: 779
W&P: 422
AMEC: 226
STLT: 205/206
Renew: 189
Cares Chorus
CCB: 53
Jesus, Name Above All Names
CCB: 35
Renew: 26
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God whois light and who is hope:
Grant us the faith to trust that you will bring redemption
so that we may find light in darkness and hope in despair;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God of light and hope. You bring us light in the midst of darkness and hope in the midst of despair. Help us to focus on you instead of our circumstances so that we can enter fully into your redemption. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our failure to trust in God’s ongoing redemptive work.
All: We confess to you, O God, and before one another that we have sinned. You have acted throughout history to redeem your people and your creation. You have sent us prophets and seers to proclaim your salvation among us. You sent us your Son to proclaim that your reign is already among us and yet we doubt. We look at the circumstances of our lives and of our world and we despair. We call ourselves believers but we do not believe your promises. Instead of trusting you, we trust in wealth, power, and violence. Forgive us and correct us that we may truly trust you and your work of salvation. Redeem us and renew your Spirit within us that we may be faithful followers of your Christ. Amen.
One: God is at work to redeem us and all creation. Receive God’s loving grace and trust in God’s presence in all of life. Spread the good news of God to all.
Prayers of the People
We praise your name, O God of light and hope. You are the one who comes among us in creative, redeeming ways.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. You have acted throughout history to redeem your people and your creation. You have sent us prophets and seers to proclaim your salvation among us. You sent us your Son to proclaim that your reign is already among us and yet we doubt. We look at the circumstances of our lives and of our world and we despair. We call ourselves believers but we do not believe your promises. Instead of trusting you, we trust in wealth, power, and violence. Forgive us and correct us that we may truly trust you and your work of salvation. Redeem us and renew your Spirit within us that we may be faithful followers of your Christ.
We thank you for all the ways in which you make your presence known to us. We thank you for the guidance of scripture and tradition. We thank you for those who have faithfully lived before us and left their testimony about your faithfulness. We thank you for those who are part of our lives and help us see you at work among us.
(Other thanksgivings may be offered.)
We pray for one another in our need. We pray for those who struggle to find hope in the midst of the turmoil in their lives. We pray for those who find it hard to find life in the midst of death. We pray for those whose vision of your light is blocked by the darkness around them.
(Other intercessions may be offered.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray together saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the Blessed and Holy Trinity. Amen.
* * * * * *
CHILDREN'S SERMON
Believing Is Seeing
by Dean Feldmeyer
Mark 10:42-56
You Will Need: An accomplice dressed in an outlandish outfit like a clown or just something wild and crazy.
Good morning, boys and girls. This morning we’re talking about seeing.
The Bible story we’re reading, today, is from the Gospel of Mark and it is the story of a blind man who was named Bartimaeus. One day, when Jesus had been in the city of Jericho, he was preparing to leave when blind Bartimaeus, who was begging for money, heard the commotion of the crowd who was following Jesus.
He heard people talking and realized that this was Jesus, the guy from Nazareth, who had healed some people from diseases and injuries. So, he called out…..
(At this point, have your apprentice enter the sanctuary, calling your name, running to the front of the room, give you a piece of paper — “an important note” — and leave the sanctuary, out of sight, drawing much attention to his/her self in the process.)
Whoa! That was exciting, wasn’t it? Did you all see that person who came down the aisle and handed me the note?
Okay, then who can tell me what color his/her hat was? How many think the hat was pink? How many think it was white? etc. Who can tell me what color his/her shoes were? How many say black? How many say brown? etc.
(Ask other questions about the appearance of the messenger.)
Well, let’s bring him/her back in and see, once again, the answers to our questions.
When you have reviewed the true appearance of the messenger, say:
We can’t always trust our eyes, can we? No, sometimes, we don’t see things clearly because we’re distracted or surprised or we just don’t observe closely, right?
But the Bible, and the story of blind Bartimaeus, tells us that when we put our faith in Jesus, he helps us see things the way they really are. Having faith in Jesus is kind of like turning on the light in a dark room.
(Apprentice turns out lights in the sanctuary.)
See, it’s kinda dark, now, isn’t it? It would be hard to see small things or read in this light. But what if we turn on the lights?
(Apprentice turns lights back on.)
The room hasn’t changed, has it? It’s still the same as it was when the lights were turned off. But now we can see it better. We can see what it really looks like.
Well, that’s what it’s like when we put our faith in Jesus. It’s like we become lightbulbs that shine light in every room we enter. And, because of us, people can see things the way they really are.
(Conclude the message with a prayer asking God to illuminate our lives and our world so we can see things as they really are… as God has made them.)
* * * * * * * * * * * * *
The Immediate Word, October 24, 2021 issue.
Copyright 2021 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
- Vision Check by Chris Keating — Jesus’ question of Bartimaeus, “What do you want me to do for you?” becomes an invitation to a joyful, life-giving transformation experience of discipleship.
- Second Thoughts: Don’t Let Go of My Hand by Quantisha Mason-Doll — In God’s future no one is left behind — even those who would be considered burdens.
- Sermon illustrations by Tom Willadsen, Mary Austin, Katy Stenta.
- Worship resources by George Reed.
- Children's sermon: Believing Is Seeing by Dean Feldmeyer.
Vision Checkby Chris Keating
Mark 10:46-52
Mark’s gospel has clipped along like an interstate on a clear autumn day. There have been a few backups and detours, but now the destination is within spitting distance. With Jerusalem almost in view, Jesus and the disciples encounter a large crowd just outside of Jericho, some 12 miles from Jerusalem.
As the crowd’s enthusiasm builds, Bartimaeus, a blind beggar, senses movement around him. Someone tells him Jesus, the healer and rabbi from Nazareth, is approaching. Bartimaeus seizes the opportunity. He jumps up, and begins shouting, “Jesus, Son of David, show me mercy!” (10:47 Common English Bible.)
Whether Bartimaeus was the only blind person in the crowd is not known. Nor are there mentions of anyone else seeking Jesus’ attention on that day. For whatever reason, Mark zeroes in on this one man whose cries attract Jesus’ attention.
When he sees Bartimaeus, Jesus summons him, and asks, “What do you want me to do for you?” It’s an intriguing question, one that Jesus has just asked his own disciples. What do you want from me? The entire story is balanced on this question.
Jesus, the optometrist, seeks to clarify the vision of his followers. His question to Bartimaeus is the question he asks of all who follow him. He adjusts his refraction instrument close to Bartimaeus’ face, asking, “Which is clearer? Number one or number two?” It’s not clear at first whether the question is one of diagnosis, invitation, or outright exasperation.
What do you want from me? It’s a familiar question. As President Joe Biden’s hallmark spending bill remains stalled in Congress, one wonders how many of his advisors are asking legislators, “What is it, exactly, that you want?” Perhaps there are no clear answers, since recent polls reveal that the same voters who showed a preference for large scale government interventions a year ago are now indicating a preference for smaller government.
Likewise, the clamoring for an end to the pandemic has become mixed with the strident protests against vaccine mandates. Even the NBA, which had prided itself on creating safe bubbles for league games, is now faced with an internal “civil war” between vaxxers and anti-vaxxers.
Jesus’ question leads to a complete vision check-up, not only for Bartimaeus, but for all who follow him. How we answer may reveal exactly how well we can see.
In the News
Our vision for the future is occluded by overlapping cataracts including political division, cultural conflicts, and global uncertainty. Put in other terms, there’s a multiple vehicle accident on the highway to the future — and no one is sure what to do next. It’s as if the Covid-19 pandemic tapped on society’s brake lights and now the entire world is caught in bumper-to-bumper traffic. We’re a bit like Bartimaeus in our inability to see what’s going to become of us.
President Joe Biden, confident that he knew what Americans wanted him to do for them, has pushed for a $3.5 trillion package that could impact nearly every aspect of daily life for Americans, including lowering costs for child care, education, prescription drugs, healthcare and housing. “What do you want me to do for you?” we can imagine Biden asking the public.
According to Biden the answer is more jobs, less taxes, and a healthier environment. According to a Quinnipiac University poll, about 57% of Americans support the plan, though that number may not provide much encouragement to Biden and other Democrats. Most Americans really don’t know what’s included in the plan, and the same Quinnipiac poll showed 43% of Americans don’t want Democrats to retain their majority in the House of Representatives.
It’s also possible that plan is a victim of fast-moving circumstances. Much of it was crafted prior to the uptick in Covid-infections from the delta variant of the virus. When victory over the pandemic seemed at hand, some may have found getting on board with Biden’s proposal fairly simple. But as the waves of infection flooded the United States this summer, circumstances changed.
“What do you want me to do for you?” Well, sir, it’s complicated. Some moderate to conservative folks are pushing back against the broadly progressive bill. It’s a spending proposal, so larger-scale problems like immigration and voting rights are not addressed. But Build Back Better’s long laundry list is crafted to address many top-line Democratic goals. Those priorities are largely non-starters with the GOP, whose base is fired up to push back like it did when Congress considered Barack Obama’s healthcare reform bill.
Added to that are indicators that growing numbers of Americans across all political stripes are rejecting the idea that bigger government is the answer to our most pressing problems. It’s a switch from last year when polls reported an increase in calls for a larger government. During the early days of the pandemic, more than 50% of Americans said they wanted more from their government. The same Gallup poll a year later has that percentage down to 43% of Americans.
Catherine Rampell believes last year’s uptick was partly caused by the way government botched the response to Covid-19 in 2020. “Understandably,” she writes, “the public demanded more from the government. If there are no atheists in a foxhole, there are fewer libertarians in a pandemic.”
Vaccine mandates is another example of the public’s mixed vision for addressing the pandemic. Police officers, among those highest at risk for contracting Covid-19, are pushing back against mandated vaccination requirements. In Chicago, members of the police union threatened to walk off the job as the city imposed a vaccination mandate. Others are choosing even more colorful responses, including a Washington state trooper who quit the patrol rather than be vaccinated. Veteran officer Robert La May videotaped himself resigning from the patrol while sending a profane message to the governor over police radio.
Not all employers face that sort of vaccine resistance, of course. But La May’s angry refusal to be vaccinated seems to cut from a similar cloth of fighting facemask mandates, ignoring climate change, or failing to address systemic poverty or racism.
Perhaps it is time for a check-up of our spiritual health. That exam may begin as Jesus looks at us and asks, “What is it that you want me to do for you?”
In the Scripture
This week’s lection continues Jesus’ pilgrimage to Jerusalem while also linking together various strands of the nature of discipleship. Throughout Mark chapter 10, Jesus has openly discussed the upside-down nature of the kingdom. He has challenged the teaching of the Pharisees, for example, and then inverted normal expectations of who is most important. Contrary to the prevailing Greco-Roman social stands, Jesus has emphasized the role non-elites hold in the kingdom. It is the elites who are most challenged by his actions of welcoming children, instructing a rich man to give away his possessions, and teaching the disciples that wealth hinders the ability of people to enter the kingdom of God, are reminders of the differences between the kingdoms of the world and the reign of God.
By the middle of chapter 10, Jesus has made it clear that going to Jerusalem is not about claiming power. By this time, you would think the disciples would understand what Jesus means when he offers himself as a servant of all. But they don’t. Instead, they bicker back and forth, arguing about seating choices when Jesus arrives in glory. “What is it you want me to do for you?” Jesus asks James and John.
Just verses later, Jesus will repeat that question in his encounter with Bartimaeus, a scene that buttresses his comments about the nature of serving. As he exits Jericho, word spreads that Jesus is coming. Bartimaeus, a blind beggar, begins shouting to get Jesus’ attention. The crowd shushes Bartimaeus. Why would a distinguished rabbi be concerned with a disabled indigent?
The setting of the healing of Bartimaeus offers an important interpretative clue. Unlike the blind man of Bethsaida, (Mark 8:22-24) Jesus conducts this miracle in the open. It seems there is more at stake here than merely pointing to the unlimited compassion of God. Jesus, who has just instructed the disciples that the power of the kingdom is not “power over,” but “power with” (cf. Warren Carter, Mark, (Wisdom Commentary Series, p. 44s, Kindle edition), hears the call of the blind beggar, invites him to come close, and heals him.
The typical interpretation of this pericope, notes Warren Carter, considers the disciples as those who are blind to the way of God while upholding the ability of the blind outsider to see and believe. Carter argues that such an interpretation is only partially helpful. He pushes the reader to embrace the perspective of Bartimaeus the blind beggar. Notice Bartimaeus’ boldness in garnering Jesus’ attention. A non-elite like Bartimaeus should be seen and not heard. But Bartimaeus is diligent and undeterred. He “sees” what his eyes cannot picture. He raises his voice louder and captures Jesus’ notice. “What do you want me to do for you?”
But even this reading glosses over several key details. Notice that after Jesus invites Bartimaeus to come over, the old beggar tosses aside his cloak. It is likely his only possession, but still Bartimaeus flings it aside as if it were the shackles of his old life. “Cloak,” by the way, is mentioned more often in Mark than any of the other gospels. In freeing himself from his possession, Bartimaeus, a disabled beggar, achieves what the rich man could not do. What is more, the action prefigures the crowds who will welcome Jesus in Jerusalem by laying down their garments.
In the end of the story, Bartimaeus sees, but his vision for discipleship is even greater. In fact, the gaining of his sight means the loss of his career. All of it pales in comparison to his desire to follow Jesus.
It seems Bartimaeus’ answer to Jesus’ is about something more than wanting a new pair of specs. He wishes to see, but he is also eager to follow as a disciple.
In the Sermon
“What is it that you want from me?” It’s a question posed by parents fatigued by a colicky infant, as well as the question considered by politicians parlaying political favors. It’s a question passing through the minds of critical care doctors treated seriously ill (and unvaccinated) Covid-19 patients. It’s the cry of a restaurant worker covering multiple shifts, or the customer service manager looking at shelves left empty by a failed supply chain.
It is a question our parishioners have asked themselves dozens of times this week.
A sermon might explore how different that question sounds when voiced by Jesus. He’s less concerned with a society focused on individual needs and wants and more interested in values that represent the kingdom of God. He is more concerned with healing bodies than personal rights. He’s focused on the non-elites like Bartimaeus who joyfully cast aside garments the elites could never imagine giving up.
Jesus’ question is one of welcome and transformation. It is a call to life-changing discipleship, a path that Bartimaeus seems eager to pursue. Preaching the good news of Bartimaeus means reminding the congregation that Jesus asks us that question as well.
SECOND THOUGHTSDon’t Let Go of My Hand
by Quantisha Mason-Doll
Jeremiah 31:7-9
Jakarta is sinking. For those of you who might want to locate Jakarta on a map, it is situated along the Java coast and is the capital city of Indonesia. According to the BBC, every year the ocean tides rise by 5cm. While 5cm might not seem like much it is projected that by 2050 Jakarta will no longer be a viable habitat for human life. Over the past few decades Jakarta, and its people, have seen a significant increase in floodwater levels. While flooding is not a new concept to the inhabitants of Jakarta, the levels and frequency of flooding is directly linked to the ongoing global climate crisis humanity is facing. These are no longer normal floods designed to rejuvenate the land, these are the floodwaters of chaos and destruction. Jakarta is not the only place to experience the ravages of climate change. Brazil, home to the Amazon rainforest, which some called the lungs of the planet, is facing one of the most severe drought in 91 years.
If you have noticed that your favorite brand of coffee seems to be a little scarce in grocery stores, or you can’t find palm oil, it is because rain has also been scarce Brazil. The Euphrates, one half of the two rivers that formed the Fertile Crescent, thus the progenitor of civilization in the Middle East, is drying up. At any given moment it seems as if half of the United States is on fire while the other half is underwater. Truthfully, the previous statements are an oversimplification of the desperate situation we are all facing. As a citizen of the United States and having the privilege of living in a so-called “climate safe haven” I, and others like me, are shielded from the brunt of a rapidly changing environment. Just because we are shielded from nature's wrathful hand does not mean we are exempt from the fallout. Very soon countries the world over are going to start receiving a massive influx of climate refugees seeking a safe haven to try and rebuild their lives. The question is how are we going to respond?
Biblically speaking, Jeremiah is one of the more difficult prophets to interpret.
He was the weeping prophet that stayed despite the destruction surrounding him in Israel. He stood as a testimony, or an axis mundi, clearly stating that God has not forgotten and God will never forget those who are left behind. It should be noted that any time we, as modern readers, see this formulation of thus says the Lord: we should understand that this is a moment where Jeremiah is functioning as the mouthpiece of the Almighty. Surface level, our text reads as one filled with rejoicing of people and the fulfillment of God’s promises to God’s chosen people. We have the image of returning to the land that God has set aside for them. There is even a homage to Psalm 23 with illustrations of walking by brooks of water and not stumbling. This is a narrative of hope. Yet, because there always seems to be a yet, upon further inspection we could argue that what we are reading is the projected future God seeks for all of creation.
In some sense, what God describes is a utopia that, in our minds, seems unobtainable. Yet God speaks as if it is so. We have the understanding that there is a propensity to return to a land that had once been decimated. How this is done is by allowing ourselves to be led by God‘s commandments, which is to care for creation and to shepherd it the way God has shepherded us. In God’s future no one is left behind — even those who would be considered as burdens. They are the marginalized people that feel nature’s change the hardest. The almighty God specifies that these are the people that God personally seeks out and cares for.
Here is God saying that there is a place for them even if they are unable to contribute. That they are worthy of a meaningful life and survival simply because they exist. If you’ve never had to escape from a hostile situation where your life is threatened you might not understand what it means to have to choose between ensuring your life or risking it to save another.
Our first steps toward ensuring God’s future for creation is to try and emulate God and ensure that no one is left behind — for our salvation is deeply intertwined with all of creation. The next step is be like the weeping prophet Jeremiah and not abandon a place because we believe all is lost. Don’t let the billionaire space race fool you, there is no planet B. What we can do is follow steps designed to combat climate change set forth by sources like Climate.gov. Our next and final step is to hold corporations responsible for gaslighting us into believing that they are eco-friendly and care about creation. There is little justice that can be done until truth telling takes center stage. We cannot rejoice and shout Hosanna if our lungs lack clean air to breathe.
ILLUSTRATIONS
From team member Mary Austin:Mark 10:46-52
Noticing
It would be easy for Jesus to pass by Bartimaeus, and somehow he hears Bartimaeus calling over the noise of the crowd. Jesus is skilled at noticing people who would generally be overlooked. A group of Harvard students followed the same path of noticing the forgotten at the historic Wadsworth House on the Harvard campus.
Built in 1726 and now used for administrative offices, it is one of the oldest buildings on the Harvard campus. “In the past it served as the home to a number of university presidents, whose names were later listed on a blocky gray monument just outside. In 2015, someone added a pink sheet of paper to that monument, serving as a real-world annotation. It read: “This house was also a place of enslavement. Among those held in bondage in this building were: Titus, Venus, Juba, Bilhah.” Titus, Venus, Juba, and Bilhah were slaves owned by a couple of the Harvard presidents listed on the monument just above the pink sheet.”
Less than a year after that original annotation was posted, Harvard changed who would be noticed at the building, and added a permanent stone plaque to the building, memorializing the four enslaved people and making them part of the official story. (Story from The Art of Noticing by Rob Walker.)
Following the example of Jesus, we can always pay attention to anyone who could be overlooked.
* * *
Psalm 34:1-8 (19-22)
Blessing the Lord Through the Day
“I will bless the LORD at all times; his praise shall continually be in my mouth,” the psalmist calls out. Irish poet Michael Longley has a rare ability to bless God all day long, through everything that happens in the day. He is extremely attentive, by habit, to the natural world around him, making notes on the plants and birds he encounters each day. He says, “that is all a transcendental experience for me. My heart stops when I discover an orchid. I nearly crashed the car I was driving with my wife to Mayo a few weeks ago, and there was a huge orchid. You’re supposed to keep your eye on the road. Well, I’m a danger, as a motorized botanist. And then, when I hear a bird sing, it goes through me like an electric shock. And these are the things that matter to me. And I would call that transcendental.”
Like the psalmist, he has taken up the work of attending to God’s created wonders. “O magnify the LORD with me, and let us exalt his name together.”
* * *
Jeremiah 31:7-9
Gladness
The prophet Jeremiah offers a vision of stunning gladness, as God restores the people of Israel, bringing them home from exile. God, speaking through the prophet, says, “Sing aloud with gladness for Jacob…proclaim, give praise.” Our gladness may come in dramatic forms like this restoration, or in smaller ones.
Writer Ross Gay set out to document the gladness he experienced one whole year, carrying a notebook and writing down each day’s gifts. His notes, refined, eventually became The Book of Delights. In the beginning, Gay says, he thought he would have to “scrounge for delights.” Instead, his attention was cultivated and he realized he had a surplus of gladness in his life. He adds, “I also discovered in the course of writing this is that so much of what, to me, sort of inspired or uncovered or unveiled delight was so often personal interactions. So I became acutely aware that delight is sort of a manifestation of interdependence…the simple and the subtle and the almost accidental — but that’s the wrong word — kindnesses that we’re constantly in the midst of.”
Gay adds that our gladness is never solitary. “The point is that in almost every instance of our social lives, we are, if we pay attention, in the midst of an almost constant, if subtle, caretaking — holding doors open, offering elbows at crosswalks, letting someone else go first, helping with the heavy bags, reaching what’s too high or what’s been dropped, pulling someone back to their feet, stopping at the car wreck — at the struck dog, the alternating merge, also known as the zipper. This caretaking is our default mode, and it’s always a lie that convinces us to act or believe otherwise — always.”
There’s no gladness is isolation — we experience it together.
* * * * * *
From team member Tom Willadsen:Psalm 34:1-8 (19-22)
Taste and see that the Lord is good;
blessed is the one who takes refuge in him. (NIV)
Any pastor who has ever hesitated before taking a second piece of the Widow Sniffen’s Famous Apple Pie should quote the first portion of this verse. Taste is one of the senses that reminds us that God is good. Take a second dessert, conspicuously, at church potlucks, but spread the love around. If word gets out that pastor is an apple pie fiend everyone will bring apple pie to the next potluck!
If you need another proof text to justify your gluttony, go with John 10 — Jesus came into the world that we might have life and have it abundantly!
* * *
Job 42:1-6, 10-17
Job gets an even better deal than Moses!
The latter portion of this reading may not be original — possibly Hollywood demanded a happier ending than Job repenting in dust and ashes. It’s interesting that only Job’s daughters are named; the seven sons are neither named nor described. The ending of Job’s days echoes strongly with the ending of Moses’:
After this, Job lived a hundred and forty years; he saw his children and their children to the fourth generation. And so Job died, an old man and full of years. (vv. 16-17, NIV)
Compare this to the account of Moses’ death at the end of Deuteronomy:
Moses was one hundred twenty years old when he died; his sight was unimpaired and his vigor had not abated. (Deuteronomy 34:7, NRSV)
Note that Job lived 20 years longer than Moses!
* * *
Hebrews 7:23-28
Priests vs. ministers/pastors
When I visited Denmark my cousin took great pride in introducing me as “a Presbyterian priest from America.” My family was trophy guests for a week (this was while Barack Obama was president, so there was still some goodwill toward Americans in Scandinavia).
I learned quickly that there is no distinction between the terms “priest” and “pastor” in Danish. As a life-long Presbyterian the distinction between the two roles is deeply rooted in my identity. Today’s lection from Hebrews makes it very clear that Jesus is a priest. To the author of Hebrews Jesus does the two things that set priests apart from others: he offers sacrifices and he stands between the people and God.
There is no mention of celibacy in Hebrews, nor is the distinction germane to speakers of Danish, but you can probably slip in something mildly racy in today’s message if you can hint at the concept subtly.
* * * * * *
From team member Katy Stenta:Job 42:1-6
The Right to Complain
For many, many verses Job spends time saying if God would just listen to him, Job would give God a piece of his mind. If God would just listen God would immediately understand how unjust Job’s suffering was, and fix everything. Job wanted to kvetch, and Job wanted to kvetch now. Makes me think of the vaccine mandate. Every single company that mandates vaccines gets 98-99% compliance, and all the complaining one can want. For all the people who said they would “never vaccinate” what they really meant was “fine I’ll vaccinate, but I want the right to complain about it.” And when push comes to shove, Job does not actually want to change God’s mind. In point of fact, Job doesn’t even voice his complaints. Because once Job meets God, somehow all wish to complain falls away — whether it’s intimidation or the fact that his complaints now seem ridiculous or the realization that God has been there listening the entire time, it does not matter. The kvetching time is over, the time for the real work has begun. Because sometimes you want to complain, and sometimes you want to fix things, and it is really important, as a human, to know the difference.
* * *
Job 42:1-6
Bothering God
Is Job like the knocking widow? Sometimes I wonder this because Job waits and waits and whines and complains, until finally God does answer Job. It reminds me of when I was small and wanted to ask something that I was afraid my mom would say no to. So I would say “mom” and often if my mom was busy her “what?” would sound a little short. And if she sounded too busy, I would immediately rethink my request, and not answer her. But sometimes, a few minutes later, I would regain my bravery and say “Mom?” again, and naturally she would say “what?” again more sharply. Hmmm…I would think, more sharp, but then I would screw up my courage and be determined, “Mom?” “What?” My mom would answer thoroughly exasperated at this point. And so I would dodge the inevitable “no” here by saying “I looooove you.” Which would be just cute enough to get me out of trouble and also make her roll her eyes, because how does one answer that except with “I love you, too.” It wasn’t until I was much older that I revealed the inner turmoil that caused these conversations. Sometimes I wonder if Job is just a very, very long version of this conversation.
* * *
Mark 10:46-52
Don’t Assume?
There are a lot of assumptions that go into ableism. This is not a problem that is contemporary to Jesus’ time but something that stays with us today. We associate disabilities with sin and being lesser and treat such individuals as subhuman. Many people pretend they cannot see or hear those with disabilities. Bartimaeus — who is notably named in scripture — is probably used to being ignored. Imagine that moment when the word gets passed that Jesus wants him! When individuals have a disability, most people want a magic wand, an answer, a solution, “one thing” they can do to help all individuals that will help every person with disabilities — as if all individuals with disabilities are the same and want the same thing. This is so not true. If you talk to individuals with disabilities, first you must clarify if they even want help and then what kind of help they want. (This is where I take a moment to say never touch a person with disabilities, or their equipment, without their express request or permission. Jesus would not, nor should you.) Take note: Jesus asks. Jesus, the son of God, asks “What do you want me to do for you?” Jesus makes his very self-accessible. Jesus sees Bartimaeus, he hears him, he brings him to the front, he asks what he wants — then and only then, he heals him. Considering how ableism hinders our cultural interactions even today, healing may be the least miraculous piece of the interaction.
* * * * * *
WORSHIPby George Reed
Call to Worship
One: Let us bless God at all times.
All: God’s praise shall continually be in our mouths.
One: O magnify God with me, and let us exalt God’s name together.
All: My soul makes its boast in God; let the humble hear and be glad.
One: O taste and see that God is good.
All: Happy are those who take refuge in our God.
OR
One: God comes among us to heal us and strength us.
All: We welcome God’s presence in the midst of our needs.
One: God heals us that we may be healers to others.
All: As God’s healed servants, we will offer balm to others.
One: God feeds us so that we may share the feast with others.
All: Fed by God, we will offer food and drink to all in want.
Hymns and Songs
Immortal, Invisible, God Only Wise
UMH: 103
H82: 423
PH: 263
NCH: 1
CH: 66
LBW: 526
ELW: 834
W&P: 48
AMEC: 71
STLT: 273
Renew: 46
The God of Abraham Praise
UMH: 116
H82: 401
NCH: 24
CH: 24
LBW: 544
ELW: 831
W&P: 16
Renew: 51
There’s a Wideness in God’s Mercy
UMH: 121
H82: 469/470
PH: 298
NCH: 23
CH: 73
LBW: 290
ELW: 587/588
W&P: 61
AMEC: 78
STLT: 213
Praise to the Lord, the Almighty
UMH: 139
H82: 390
AAHH: 117
NNBH: 2
NCH: 22
CH: 25
ELW: 858/859
AMEC: 3
STLT: 278
Renew: 57
All Hail the Power of Jesus’ Name
UMH: 154/155
H82: 450/451
PH: 142/143
AAHH: 292/293/294
NNBH: 3/5
NCH: 304
CH: 91/92
LBW: 328/329
ELW: 634
W&P: 100/106
AMEC: 4/5/6
Renew: 45
Lift High the Cross
UMH: 159
H82: 473
PH: 371
AAHH: 242
NCH: 198
CH: 108
LBW: 377
ELW: 660
W&P: 287
Renew: 297
Christ, Whose Glory Fills the Skies
UMH: 173
H82: 6/7
PH: 462/463
LBW: 265
ELW: 553
W&P: 91
Hope of the World
UMH: 178
H82: 472
PH: 360
NCH: 46
CH: 538
LBW: 493
W&P: 404
Spirit Song
UMH: 347
AAHH: 321
CH: 352
W&P: 352
CCB: 51
Renew: 248
Amazing Grace
UMH: 378
H82: 671
PH: 280
AAHH: 271/272
NNBH: 161/163
NCH: 547/548
CH: 546
LBW: 448
ELW: 779
W&P: 422
AMEC: 226
STLT: 205/206
Renew: 189
Cares Chorus
CCB: 53
Jesus, Name Above All Names
CCB: 35
Renew: 26
Music Resources Key
UMH: United Methodist Hymnal
H82: The Hymnal 1982
PH: Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
NCH: The New Century Hymnal
CH: Chalice Hymnal
LBW: Lutheran Book of Worship
ELW: Evangelical Lutheran Worship
W&P: Worship & Praise
AMEC: African Methodist Episcopal Church Hymnal
STLT: Singing the Living Tradition
CCB: Cokesbury Chorus Book
Renew: Renew! Songs & Hymns for Blended Worship
Prayer for the Day/Collect
O God whois light and who is hope:
Grant us the faith to trust that you will bring redemption
so that we may find light in darkness and hope in despair;
through Jesus Christ our Savior. Amen.
OR
We praise you, O God of light and hope. You bring us light in the midst of darkness and hope in the midst of despair. Help us to focus on you instead of our circumstances so that we can enter fully into your redemption. Amen.
Prayer of Confession
One: Let us confess to God and before one another our sins and especially our failure to trust in God’s ongoing redemptive work.
All: We confess to you, O God, and before one another that we have sinned. You have acted throughout history to redeem your people and your creation. You have sent us prophets and seers to proclaim your salvation among us. You sent us your Son to proclaim that your reign is already among us and yet we doubt. We look at the circumstances of our lives and of our world and we despair. We call ourselves believers but we do not believe your promises. Instead of trusting you, we trust in wealth, power, and violence. Forgive us and correct us that we may truly trust you and your work of salvation. Redeem us and renew your Spirit within us that we may be faithful followers of your Christ. Amen.
One: God is at work to redeem us and all creation. Receive God’s loving grace and trust in God’s presence in all of life. Spread the good news of God to all.
Prayers of the People
We praise your name, O God of light and hope. You are the one who comes among us in creative, redeeming ways.
(The following paragraph may be used if a separate prayer of confession has not been used.)
We confess to you, O God, and before one another that we have sinned. You have acted throughout history to redeem your people and your creation. You have sent us prophets and seers to proclaim your salvation among us. You sent us your Son to proclaim that your reign is already among us and yet we doubt. We look at the circumstances of our lives and of our world and we despair. We call ourselves believers but we do not believe your promises. Instead of trusting you, we trust in wealth, power, and violence. Forgive us and correct us that we may truly trust you and your work of salvation. Redeem us and renew your Spirit within us that we may be faithful followers of your Christ.
We thank you for all the ways in which you make your presence known to us. We thank you for the guidance of scripture and tradition. We thank you for those who have faithfully lived before us and left their testimony about your faithfulness. We thank you for those who are part of our lives and help us see you at work among us.
(Other thanksgivings may be offered.)
We pray for one another in our need. We pray for those who struggle to find hope in the midst of the turmoil in their lives. We pray for those who find it hard to find life in the midst of death. We pray for those whose vision of your light is blocked by the darkness around them.
(Other intercessions may be offered.)
All these things we ask in the name of our Savior Jesus Christ who taught us to pray together saying:
Our Father....Amen.
(Or if the Our Father is not used at this point in the service.)
All this we ask in the name of the Blessed and Holy Trinity. Amen.
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CHILDREN'S SERMONBelieving Is Seeing
by Dean Feldmeyer
Mark 10:42-56
You Will Need: An accomplice dressed in an outlandish outfit like a clown or just something wild and crazy.
Good morning, boys and girls. This morning we’re talking about seeing.
The Bible story we’re reading, today, is from the Gospel of Mark and it is the story of a blind man who was named Bartimaeus. One day, when Jesus had been in the city of Jericho, he was preparing to leave when blind Bartimaeus, who was begging for money, heard the commotion of the crowd who was following Jesus.
He heard people talking and realized that this was Jesus, the guy from Nazareth, who had healed some people from diseases and injuries. So, he called out…..
(At this point, have your apprentice enter the sanctuary, calling your name, running to the front of the room, give you a piece of paper — “an important note” — and leave the sanctuary, out of sight, drawing much attention to his/her self in the process.)
Whoa! That was exciting, wasn’t it? Did you all see that person who came down the aisle and handed me the note?
Okay, then who can tell me what color his/her hat was? How many think the hat was pink? How many think it was white? etc. Who can tell me what color his/her shoes were? How many say black? How many say brown? etc.
(Ask other questions about the appearance of the messenger.)
Well, let’s bring him/her back in and see, once again, the answers to our questions.
When you have reviewed the true appearance of the messenger, say:
We can’t always trust our eyes, can we? No, sometimes, we don’t see things clearly because we’re distracted or surprised or we just don’t observe closely, right?
But the Bible, and the story of blind Bartimaeus, tells us that when we put our faith in Jesus, he helps us see things the way they really are. Having faith in Jesus is kind of like turning on the light in a dark room.
(Apprentice turns out lights in the sanctuary.)
See, it’s kinda dark, now, isn’t it? It would be hard to see small things or read in this light. But what if we turn on the lights?
(Apprentice turns lights back on.)
The room hasn’t changed, has it? It’s still the same as it was when the lights were turned off. But now we can see it better. We can see what it really looks like.
Well, that’s what it’s like when we put our faith in Jesus. It’s like we become lightbulbs that shine light in every room we enter. And, because of us, people can see things the way they really are.
(Conclude the message with a prayer asking God to illuminate our lives and our world so we can see things as they really are… as God has made them.)
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The Immediate Word, October 24, 2021 issue.
Copyright 2021 by CSS Publishing Company, Inc., Lima, Ohio.
All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
