Sermons Illustrations for Proper 20 | Ordinary Time 25 (2019)
Illustration
Jeremiah 8:18--9:1
Americans like to think of themselves as generous people. True, we give more money to charity than others, but we are richer. And a 2016 Gallup poll showed that the most generous countries in terms of the percentage of the population giving to charity are Indonesia and Australia. Kenya was not that far behind us. Consider that according to the U.S. Census Bureau at the end of 2018, 8.8% of Americans did not have health insurance, while it is a right in every other prosperous western nation. We aren’t as good as we think we are. That’s why we need to be condemned by the law of God like Jeremiah proclaims in this lesson. We need to be reminded of our sin in order to hear the word of forgiveness and to turn around. And we should thank those who remind us of our sin, selfishness and flaws. Ancient African theologian Tertullian put it this way:
Let none run down Law, as if on account of the penalty it were not beautiful and good. For shall he who drives away bodily disease appear a benefactor; and shall not he who attempts to deliver the soul from iniquity, as much more appear a friend. (Ante-Nicene Fathers, Vol.3, p.339)
We Americans need the medicine God gives. We seem to be heading toward a dead end with our selfishness, for the poorer the masses, the less money they have to stimulate our economy and wealth. Good to know when you are at a dead end, pop singer Naomi Judd once said: “A dead end is a good place to turn around.” God sees things like the famed lawyer Clarence Darrow once said: “Lost causes are the only ones worth fighting for.”
Mark E.
* * *
Jeremiah 8:18--9:1
As I write this another shooting has occurred in a workplace in Virginia Beach, killing 12 people, including the shooter. I, like Jeremiah in his time, life up my voice and seek an answer to the question, “why?” Why do we continue to kill each other? Why do people feel that shooting their friends, fellow students, or strangers will bring an end to their pain? Why do we seem unable to stem the onslaught of attack weapons which threaten our safety? Why Lord, why?
Like Jeremiah we wonder why there is no balm, no relief, no peace. Like Jeremiah we weep tears of pain and sorrow. Like Jeremiah we lament the state in which we live. From where will relief and peace come? In this passage of scripture, this portion of Jeremiah, there is no relief, no answers to the questions. For us, at this moment, there may be no answers to our questions, either.
Bonnie B.
* * *
Jeremiah 8:18--9:1
Nothing but disaster here, nothing but anger and sorrow. It seems like there is no healing until Jesus comes to heal us. He is the one who brought us closer to his father.
I became a missionary to some people who were very far away. They had suffering there more from their country then from any neighbors.
One of the functions of a church is to bring people closer to God. We need to hear God. He is crying out through the mouths of people all over the world. We see them crying every night on tv.
We have people at our door crying out when they try to come into our country through Mexico. We must act like Christians to win them over to God’s cause.
We may even give them a home in our church. We must show them love.
Bob O.
* * *
1 Timothy 2:1-7
In 1193, the English King Richard I, also known as Richard the Lionheart, was returning from leading a Crusade to the Holy Land. As he returned through Europe, Leopold V captured him in Vienna, Austria. Later, he was handed over to Henry VI, who kept him at various imperial castles. Under the threat of being handed over to Philip II, Richard agreed to the harsh terms imposed by Henry VI: a colossal ransom of 150,000 marks, equal to three tons of silver. This was an enormous ransom demand. But the people of England so loved their king they submitted to extra taxation, and many nobles donated their fortunes for Richard's release. After many months, the money was raised, and King Richard returned to England. The expression “a king’s ransom” may connect to this historical account.
“A king’s ransom” is found in Paul’s first letter to Timothy, but it’s a bit different. Instead of us paying a ransom for a king’s release, our king paid a ransom for our release. “For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all—this was attested at the right time” (1 Timothy 2:5-6). Elvina Hall, in the mid-1800’s knew of this ransom when she wrote the words, “Jesus paid it all; all to whom I owe. Sin had left a crimson stain; he washed it white as snow.”
Bill T.
* * *
1 Timothy 2:1-7
The apostle Paul was well aware that the Pax Romana, the Peace of Rome, had eliminated many wars between rival kingdoms. The uniformity of Roman Law insured justice on a scale previously unknown. As a citizen of three different worlds, the Judaism of the diaspora, Palestinian Judaism centered around Jerusalem and the Temple, as well as the world of the Roman Empire. Paul took advantage of Roman roads, Roman privileges, and Roman culture. He was well aware that we Christians live in a larger world, “subject to rulers and authorities.” But things can change on a dime, and assumptions that rulers have our best interests in mind can be disastrous.
For instance, into the twentieth century German was spoken in many American cities. Cincinnati, Ohio, for instance, was a city where German predominated. German flags, German culture, German language, German newspapers, and German festivals were commonplace. That all changed with the entry of the United States into the European War in 1917. Fear and Suspicion replaced cultural acceptance. Suddenly all Germans were portrayed as the enemies of all humanity. Persecution and changing attitudes led to the loss of German culture. Churches suddenly sprouted American flags to show they were loyal patriots. Decades after German Americans were arrested, tried, and imprisoned in North Dakota for the crime of expressing their opinion about their President they were finally pardoned. Posthumously of course.
Paul himself would be imprisoned for his faith when the Emperor Nero decided to scapegoat Christians during a political crisis, and ultimately he would be executed by a Roman emperor. This passage is not to be interpreted as blanket support for government -- rather calling for believers to pray that they may escape unnoticed. Because underlying all this that is seditious in the eyes of governments (though not in fact) is the overarching belief that God, not human authorities, reigns over all.
(Adapted from “The Household of God,” by Frank Ramirez, 32-33)
Frank R.
* * *
1 Timothy 2:1-7
The Rev. Dr. Canon Kelly Brown Douglas is the Canon Theologian at the Washington National Cathedral. In 2017, she was named Dean of Episcopal Divinity School at Union Theological Seminary in New York City. Douglas is considered a leader in the field of womanist theology, racial reconciliation and sexuality and the black church. A native of Dayton, Ohio, Douglas was one of the first 10 black women to be ordained a priest in the Episcopal Church. She holds degrees from Denison University and obtained her Ph.D. from Union Theological Seminary. Her newest book is Stand Your Ground: Black Bodies and the Justice of God, which was released in May 2015. In that book Douglas discusses her concept of “moral imagination.” Douglas wrote that “a moral imagination disrupts the notion that the world as it is reflects God’s intentions. With moral imagination one is able to live proleptically, that is, as if the new heaven and new earth were already here. This means one’s life is not constrained by what is. It is oriented toward what will be.” As we pray for the leaders of society, let us hope they have “moral imagination.”
Ron L.
* * *
Luke 16:1-13
About the story relayed in the text John Wesley wrote:
So that though the dishonesty of such a servant be detestable, yet his foresight, care, and contrivance about the about the interests of this life deserve our imitation with regard to the more important affairs of another. (Commentary On the Bible, p.447)
The lesson also teaches us lessons on where our priorities should be as well as what to do with material blessings. Again Wesley offers thoughtful reflections:
And you cannot be faithful to God if you trim [balance] between God and world, if you do not serve Him alone. (Commentary On the Bible, p.447)
None of these temporal things are yours; you are stewards of them, not proprietors. God is the proprietor of all; He lodges them in your hands for a season, but still are His property. (Ibid.)
What the 3rd-century North African Bishop Cyprian of Carthage wrote to his priests remains a relevant observation about the Word in this Lesson: “Let your care... and you diligence not be wanting the poor.” (Ante-Nicene Fathers, Vol.5, p.315)
Mark E.
* * *
Luke 16:1-13
How frequently in recent months have we heard rationalizations for bad behavior, for greed, even for breaking the law? It seems that the defense has become, “well, everyone else is doing it.” The manager in our parable reminds us of the temptations we all face. Should we do the right thing, the just thing, or can’t we just get by with alliances of others who are also challenged to do the right thing? Money is a great tempter, but not the only one. I was reflecting on the privilege I have as a white, middle class, educated woman. Is it okay to act from that place of privilege assuming everyone has the same opportunities I have? Is it okay to speak for the oppressed folks in our culture rather than building relationships and seeking ways for them to share their own stories? What is my role in changing the culture of oppression and privilege in our communities, and even in our church? We are to seek righteousness, to be just, to offer grace, and to be trustworthy with the opportunities we receive. This is our call and our responsibility as followers of Jesus.
Bonnie B.
* * *
Luke 16:1-13
God is testing us. If we can forgive others who may be hurting us or even hurting God, he is ready to forgive our failings. It may sound like blackmail. In one respect it may sound dishonest, but it depends on our motive. If our lord is receiving generous gifts from his people and we needed some of their gifts, do we take them out of the offering plate?
We had a councilman who was fairly well off who was caught one Sunday taking money from the offering plate that was still standing on the altar. He confessed and we forgave him. He did, however, lose his job on the council.
It is still a strange story. Why would God call a thief who cheats his master a wise man? He is only doing it to save himself financially.
Is God telling us that even a thief or dishonest man is sometimes more wise and clever than one of God’s friends?
Passages like this can make churches essential for all people. Churches can help us interpret texts like this one to find out what God is really saying.
Bob O.
Americans like to think of themselves as generous people. True, we give more money to charity than others, but we are richer. And a 2016 Gallup poll showed that the most generous countries in terms of the percentage of the population giving to charity are Indonesia and Australia. Kenya was not that far behind us. Consider that according to the U.S. Census Bureau at the end of 2018, 8.8% of Americans did not have health insurance, while it is a right in every other prosperous western nation. We aren’t as good as we think we are. That’s why we need to be condemned by the law of God like Jeremiah proclaims in this lesson. We need to be reminded of our sin in order to hear the word of forgiveness and to turn around. And we should thank those who remind us of our sin, selfishness and flaws. Ancient African theologian Tertullian put it this way:
Let none run down Law, as if on account of the penalty it were not beautiful and good. For shall he who drives away bodily disease appear a benefactor; and shall not he who attempts to deliver the soul from iniquity, as much more appear a friend. (Ante-Nicene Fathers, Vol.3, p.339)
We Americans need the medicine God gives. We seem to be heading toward a dead end with our selfishness, for the poorer the masses, the less money they have to stimulate our economy and wealth. Good to know when you are at a dead end, pop singer Naomi Judd once said: “A dead end is a good place to turn around.” God sees things like the famed lawyer Clarence Darrow once said: “Lost causes are the only ones worth fighting for.”
Mark E.
* * *
Jeremiah 8:18--9:1
As I write this another shooting has occurred in a workplace in Virginia Beach, killing 12 people, including the shooter. I, like Jeremiah in his time, life up my voice and seek an answer to the question, “why?” Why do we continue to kill each other? Why do people feel that shooting their friends, fellow students, or strangers will bring an end to their pain? Why do we seem unable to stem the onslaught of attack weapons which threaten our safety? Why Lord, why?
Like Jeremiah we wonder why there is no balm, no relief, no peace. Like Jeremiah we weep tears of pain and sorrow. Like Jeremiah we lament the state in which we live. From where will relief and peace come? In this passage of scripture, this portion of Jeremiah, there is no relief, no answers to the questions. For us, at this moment, there may be no answers to our questions, either.
Bonnie B.
* * *
Jeremiah 8:18--9:1
Nothing but disaster here, nothing but anger and sorrow. It seems like there is no healing until Jesus comes to heal us. He is the one who brought us closer to his father.
I became a missionary to some people who were very far away. They had suffering there more from their country then from any neighbors.
One of the functions of a church is to bring people closer to God. We need to hear God. He is crying out through the mouths of people all over the world. We see them crying every night on tv.
We have people at our door crying out when they try to come into our country through Mexico. We must act like Christians to win them over to God’s cause.
We may even give them a home in our church. We must show them love.
Bob O.
* * *
1 Timothy 2:1-7
In 1193, the English King Richard I, also known as Richard the Lionheart, was returning from leading a Crusade to the Holy Land. As he returned through Europe, Leopold V captured him in Vienna, Austria. Later, he was handed over to Henry VI, who kept him at various imperial castles. Under the threat of being handed over to Philip II, Richard agreed to the harsh terms imposed by Henry VI: a colossal ransom of 150,000 marks, equal to three tons of silver. This was an enormous ransom demand. But the people of England so loved their king they submitted to extra taxation, and many nobles donated their fortunes for Richard's release. After many months, the money was raised, and King Richard returned to England. The expression “a king’s ransom” may connect to this historical account.
“A king’s ransom” is found in Paul’s first letter to Timothy, but it’s a bit different. Instead of us paying a ransom for a king’s release, our king paid a ransom for our release. “For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, who gave himself a ransom for all—this was attested at the right time” (1 Timothy 2:5-6). Elvina Hall, in the mid-1800’s knew of this ransom when she wrote the words, “Jesus paid it all; all to whom I owe. Sin had left a crimson stain; he washed it white as snow.”
Bill T.
* * *
1 Timothy 2:1-7
The apostle Paul was well aware that the Pax Romana, the Peace of Rome, had eliminated many wars between rival kingdoms. The uniformity of Roman Law insured justice on a scale previously unknown. As a citizen of three different worlds, the Judaism of the diaspora, Palestinian Judaism centered around Jerusalem and the Temple, as well as the world of the Roman Empire. Paul took advantage of Roman roads, Roman privileges, and Roman culture. He was well aware that we Christians live in a larger world, “subject to rulers and authorities.” But things can change on a dime, and assumptions that rulers have our best interests in mind can be disastrous.
For instance, into the twentieth century German was spoken in many American cities. Cincinnati, Ohio, for instance, was a city where German predominated. German flags, German culture, German language, German newspapers, and German festivals were commonplace. That all changed with the entry of the United States into the European War in 1917. Fear and Suspicion replaced cultural acceptance. Suddenly all Germans were portrayed as the enemies of all humanity. Persecution and changing attitudes led to the loss of German culture. Churches suddenly sprouted American flags to show they were loyal patriots. Decades after German Americans were arrested, tried, and imprisoned in North Dakota for the crime of expressing their opinion about their President they were finally pardoned. Posthumously of course.
Paul himself would be imprisoned for his faith when the Emperor Nero decided to scapegoat Christians during a political crisis, and ultimately he would be executed by a Roman emperor. This passage is not to be interpreted as blanket support for government -- rather calling for believers to pray that they may escape unnoticed. Because underlying all this that is seditious in the eyes of governments (though not in fact) is the overarching belief that God, not human authorities, reigns over all.
(Adapted from “The Household of God,” by Frank Ramirez, 32-33)
Frank R.
* * *
1 Timothy 2:1-7
The Rev. Dr. Canon Kelly Brown Douglas is the Canon Theologian at the Washington National Cathedral. In 2017, she was named Dean of Episcopal Divinity School at Union Theological Seminary in New York City. Douglas is considered a leader in the field of womanist theology, racial reconciliation and sexuality and the black church. A native of Dayton, Ohio, Douglas was one of the first 10 black women to be ordained a priest in the Episcopal Church. She holds degrees from Denison University and obtained her Ph.D. from Union Theological Seminary. Her newest book is Stand Your Ground: Black Bodies and the Justice of God, which was released in May 2015. In that book Douglas discusses her concept of “moral imagination.” Douglas wrote that “a moral imagination disrupts the notion that the world as it is reflects God’s intentions. With moral imagination one is able to live proleptically, that is, as if the new heaven and new earth were already here. This means one’s life is not constrained by what is. It is oriented toward what will be.” As we pray for the leaders of society, let us hope they have “moral imagination.”
Ron L.
* * *
Luke 16:1-13
About the story relayed in the text John Wesley wrote:
So that though the dishonesty of such a servant be detestable, yet his foresight, care, and contrivance about the about the interests of this life deserve our imitation with regard to the more important affairs of another. (Commentary On the Bible, p.447)
The lesson also teaches us lessons on where our priorities should be as well as what to do with material blessings. Again Wesley offers thoughtful reflections:
And you cannot be faithful to God if you trim [balance] between God and world, if you do not serve Him alone. (Commentary On the Bible, p.447)
None of these temporal things are yours; you are stewards of them, not proprietors. God is the proprietor of all; He lodges them in your hands for a season, but still are His property. (Ibid.)
What the 3rd-century North African Bishop Cyprian of Carthage wrote to his priests remains a relevant observation about the Word in this Lesson: “Let your care... and you diligence not be wanting the poor.” (Ante-Nicene Fathers, Vol.5, p.315)
Mark E.
* * *
Luke 16:1-13
How frequently in recent months have we heard rationalizations for bad behavior, for greed, even for breaking the law? It seems that the defense has become, “well, everyone else is doing it.” The manager in our parable reminds us of the temptations we all face. Should we do the right thing, the just thing, or can’t we just get by with alliances of others who are also challenged to do the right thing? Money is a great tempter, but not the only one. I was reflecting on the privilege I have as a white, middle class, educated woman. Is it okay to act from that place of privilege assuming everyone has the same opportunities I have? Is it okay to speak for the oppressed folks in our culture rather than building relationships and seeking ways for them to share their own stories? What is my role in changing the culture of oppression and privilege in our communities, and even in our church? We are to seek righteousness, to be just, to offer grace, and to be trustworthy with the opportunities we receive. This is our call and our responsibility as followers of Jesus.
Bonnie B.
* * *
Luke 16:1-13
God is testing us. If we can forgive others who may be hurting us or even hurting God, he is ready to forgive our failings. It may sound like blackmail. In one respect it may sound dishonest, but it depends on our motive. If our lord is receiving generous gifts from his people and we needed some of their gifts, do we take them out of the offering plate?
We had a councilman who was fairly well off who was caught one Sunday taking money from the offering plate that was still standing on the altar. He confessed and we forgave him. He did, however, lose his job on the council.
It is still a strange story. Why would God call a thief who cheats his master a wise man? He is only doing it to save himself financially.
Is God telling us that even a thief or dishonest man is sometimes more wise and clever than one of God’s friends?
Passages like this can make churches essential for all people. Churches can help us interpret texts like this one to find out what God is really saying.
Bob O.
