Second Sunday After Christmas
Preaching
Lectionary Preaching Workbook
Series VI, Cycle B
COMMENTARY ON THE LESSONS
Lesson 1: Jeremiah 31:7-14 (C, E)
Jeremiah has been called ñthe father of true prayer.'' In general, he emphasized the distinction between inner goodness and mere outward conformity to law. In this passage, Jeremiah may be addressing himself to the Gentiles, or at least is aware of their attention, as he celebrates the festival. After reiterating the prophetic expectation of GodÍs final faithfulness in bringing his people back from their wanderings, he strikes the note that every troubled people yearn for: ñI will turn their mourning into joy.'' This early 600s B.C. celebratory pronouncement was probably compiled by Baruch, but expresses JeremiahÍs own anticipation of GodÍs kindness and welcoming of his people back into community with the promise of goodness with which ñmy people shall be satisfied.''
ItÍs sad, in a way, to read of the joyous promises made by the prophets, then to see the tragic fate of much of the Jewish life. I recently watched a segment about World War II on The History Channel, and the show included rarely seen amateur movie film from Dachau, Germany. I sometimes think we all should be required to see these films periodically to be reminded of the inhumanity of which we are so capable.
Lest we blame this all on the Germans, take note that just yesterday it was announced that former army helicopter pilot Hugh Thompson is being awarded the SoldierÍs Medal, the U. S. ArmyÍs highest non-combat award for bravery. Do you recall why? After American troops had massacred some 500 old men, women, and children at My Lai, Thompson saw what was happening. He called for help for a young girl who lay injured. A G.I. walked over and shot her. Thompson then set his Ícopter down between the few remaining civilians and advancing G.I.s and ordered his gunner to fire on his own men if they tried to kill any more. He thereby saved many innocent lives, but at risk of his own life and also his career.
Footnote: He believes the government held up the award for thirty years, rather than publicly admit that something terrible had been done by American troops. I report this, not to condemn, but to remind us that we are all sinners, capable of inhumanity which might surprise us.
As for a sermon, I would use the passage, ñI will turn their mourning into joy'' (v. 13b).
Lesson 1: Sirach 24:1-2, 8-12 (RC)
Praise of Wisdom.
Lesson 2: Ephesians 1:3-14 (C); Ephesians 1:3-6, 15-18 (RC); Ephesians 1:3-6, 15-19a (E)
Maybe we should let the fact that most biblical scholars believe that Paul didnÍt write this letter be our little secret. I mean by that, a congregation is willing to accept the fact that this is inspired word, whether literally written by Paul or, as generally thought among the scholarly crowd, by someone who probably knew Paul and has faithfully followed the trajectory of his thinking as he looks to the future. If not written by Paul, Ephesians is faithful to the theology of Paul. The preacher can easily research the issue. What matters to us here is that the author believed that God is slowly drawing all people into one Grand Community through Jesus Christ. Here we find a strong implication of predestination, as each of us has been called and destined to be united in Christ by the power of the Spirit in the fullness of time. Ultimately, this is GodÍs intention. As inheritors of this marvelous future, we are to celebrate the fact that we are included. We are to be recipients of ñevery spiritual gift,'' and we are to ñpraise God for (this) glorious grace, for the free gift he gave us in his dear Son.''
I suppose this is another of those major passages which offers many sermonic possibilities. Of course the culmination of this divinely orchestrated process is eternally beyond any conception possible to our little minds. One biblical scholar spoke of standing along the edge of the Grand Canyon, looking down on the colossal scene of the Colorado River and rocks which have been estimated to be a billion and a half years old. My mind canÍt get around that thought. What I can grasp is the kindness of God who, in the context of that mighty, unimaginable reach of time, and in space which is said to be expanding in all directions at speeds beyond my experience, should decide that Carver McGriff is worth including in all of this, and is to be given „ undeservedly „ ñevery spiritual gift.''
Like a baby receiving milk from a devoted mother, we can receive and be nourished by that which is totally beyond our understanding. We can only stand in awe at the implications of this passage and gratefully give thanks that for whatever reasons, we are to be part of all of this now, and are promised a place in what lies ahead. To make all of this possible God has given me „ and you „ and the people we address „ the Holy Spirit. Praise the Lord.
Now, for next Sunday?
Gospel: John 1:1-18 (C, RC)
We recall some important differences between the writer of JohnÍs Gospel and the writers of the synoptics. Many years had passed. A new century was dawning, and much had changed. Whereas the earlier Gospels were written primarily for Jewish Christians, John was writing at a time when the Gentile world had begun to embrace the faith. Greeks could not be expected to understand the begats, for example. Who cares that Jesus descended from King David, an unknown? John must change not reality, but the thought forms in which it was presented.
Greek thought was also strongly influenced by the writing of the philosophers, especially Plato, who taught that there are two worlds. One was the material world of physical reality. The other was the real world, a perfect world beyond the vision of mortal man. The Greeks believed in God as the creator of that perfect world. Deity must be associated with the higher, other world.
Another factor was the widely held idea that Jesus wasnÍt really human. Rather, he was a divine creature wearing the appearance of humanity. As such, Jesus never really bled when cut, or grew tired, or became hungry. And Jesus could never share the experience of suffering humanity. This was called Docetism and was angrily repudiated by John and the Christian community which knew Jesus as at once divine, yet also human.
So John presented Jesus as preexisting, a part of that other, perfect world. And Jesus became a human being in the physical sense of that human existence. The idea of ñthe word'' was familiar to the Greeks. It was the Logos, the embodiment of divinity and of reason. How much more convincing the Jesus story was as John presented it, than the Messianic idea which was foreign to the Greeks. But the Christ of John, recast in differing idea and thought forms, is still the Jesus as Messiah.
I canÍt find any information on whether John knew the story of the virgin birth. Surely he did. Whether that idea had been repudiated by developing theology, or had come to seem unimportant, or perhaps would have had no meaning to a Gentile world who thought that sort of thing happened all the time, is not terribly worrisome now. What we do know is that in this lengthy passage we have an emphasis on the divinity of Jesus as the means by which the purposes of God are being fulfilled through a Spirit which was given through Christ.
So, with a few verbal strokes, John has summarized the Christian story so well-known to the Jews, and has rephrased its promises and its expectations in a way the Gentile world could understand. Even today, many „ perhaps most „ Christians declare John to be their favorite Gospel. As we think, now, about struggling with such immensities in eighteen or twenty minutes, it may be wise to lay hold of a central thought for purposes of preaching.
All of the above seems to me to be embodied (or firmly implied) in the eighteenth verse: ñNo one has ever seen God. The only One, who is the same as God and is at the FatherÍs side, he has made him known.'' That would be my text.
Gospel: Luke 2:41-52 (E)
This is a great story. How many times have we read of families who leave one kid at the filling station and have to drive fifty or so miles back when the loss is discovered? Maybe Joseph and Mary were typical parents like some of us. You could actually preach on the fact that Jesus turned out very well with parents who were ordinary folks. Or, if your Mariolatry is higher than that, we could turn to the more apparent importance of this passage: Jesus, even as a boy, seems to have had a sense of messianic calling. Many a biblicist would argue with that, of course. One could also raise a question about JesusÍ seeming insensitivity toward his parents, since twelve-year-olds donÍt ordinarily have quite that much freedom. The verse which follows states that Jesus ñgrew up, both in body and wisdom....'' One could ponder at what point did Jesus in fact possess the knowledge which made him ñChrist''?
SERMON SUGGESTIONS
Title: ñSadness Into Gladness''
Text: Jeremiah 31:13b
Theme: Jesus would later say, ñBlessed are those who mourn.'' Strange, isnÍt it, that grief and pain are intrinsic to life? CouldnÍt God have found a better, less distressing way to mature us? Of course thereÍs no answer to such a question. I received a letter recently from a young professional man whose wife was killed in a car accident a bit more than a year ago. He himself, a triathlete, was critically injured and is only now recovering from those injuries. He is now raising profound fundamental questions about life. Why? Why must these tragedies happen? What does God want from us? Every preacher is asked that question. Some of us even endure our own midnight of the soul and raise those same questions on our own behalf. Be sure there are many people out there in the congregation who, despite their smiles, are deeply anguished of soul.
1. We all will suffer in one way or another. J.B. in MacLeishÍs play said it: ñGod always asks the proof of pain.'' Easy answers are an insult, yet how can we, in all integrity, avoid the issue? The one certainty, so far as IÍm concerned, is that God doesnÍt want these things to happen. J.B. was wrong if thatÍs what he meant.
2. God will minister to us in our suffering. The Bible is filled with reassurance on this point.
3. The role of the Church as community is to come to us, pray for us, comfort us, help us, as these things happen. Just this week an estranged church member of the congregation I served for 26 years learned he had cancer. He hadnÍt been seen for several months in the congregation. Yet when I saw his father-in-law this past week, he said, ñWhen I went to the hospital, 24 people from the church had been there to sit with (his wife). They all held hands and one prayed. It was beautiful.''
4. Dawn always follows darkness. Jeremiah said it. Jesus promised it. The Holy Spirit guarantees it. All hurts can be healed; all grief assuaged; all brokenness restored. I myself bear witness. The preacher who has been there can.
Title: ñFree In The Spirit''
Text: Ephesians 1:14
Theme: Paul tells us that we are given the Spirit, then explains that ñThe Spirit is the guarantee that we shall receive what God has promised his people, and assures us that God will give complete freedom to those who are his.''
1. The ñSpirit'' is a gift. Freely given, it assures us of ñevery spiritual gift'' (v. 3). There are many such gifts, different lists. Certainly, some of the gifts I think of are the power of prayer, the promise of eternal life, the assurance of a kindly providence, the welcome into the fellowship of the Church, and the promise (or at least the offer) of a joyous life.
2. Freedom means we have the responsibility to accept or not accept these spiritual gifts. I prefer not to stand in judgment of the members of other religions. I do believe that everyone is welcome to know God as we do through Christ. On the one hand, I refuse to believe that God would ever reject someone who seeks him by other means. But I also believe there is an intimacy of relationship with God available through Christ which is possible in no other way. But because weÍre free, we will always be allowed to refuse the gift.
3. The Spirit comes to us in an endless number of ways. For some through tragedy. For some through inspiring worship. For some through trusted mentors. For some by way of role models. For some through quiet introspection. There are surely many other means by which God comes to us. But there is always freedom to turn away.
4. The churchÍs role in all of this is to welcome everyone. I have already mentioned a church which asked a young woman to retire from all activity in the congregation because she is divorced. IÍm outraged at such a thought since that divorce may become a means of the SpiritÍs touch. If Jesus made any one thing clear, it is that we are not here to judge each other. I once read of a black man in the south during the civil rights struggle who was turned away from a white church. He sadly walked away, only to meet God on the road. God asked what was wrong. The man said, ñI wanted to attend that church but they wouldnÍt let me in.'' God replied, ñYes, I know. IÍve been trying to get in there for years.''
Title: ñThe Same As God''
Text: John 1:18
Theme: The incarnation. John puts the matter very firmly: ñThe only One, who is the same as God.'' This is extremely high christology which typifies JohnÍs Gospel.
1. If we cannot see God, it would seem to follow that we could not know God. But God has made the divine nature known in human form, thus enabling us to know the nature of God in a more transcendent way than in the Old Testament.
2. In the ministry of Jesus we learn the nature of God, and that nature is Love. In the first letter of John, we read that ñwe know we have passed from death into life because we love.'' We read: ñGod is love.'' Clearly, this is the nature of divinity.
3. Jesus has also revealed to us the will of God, that we (to quote Paul), ñlove one another and so fulfill the law of Christ.'' So it would seem that the purpose of creation is precisely this: that we receive love from the One who loves us, and that we in turn give love to the people in our lives.
4. The Church is to be the medium through which this message is translated and expressed.
ADDITIONAL ILLUSTRATIONS
Dr. Nels Ferre said no one ever knows God, or experiences real love, until he has suffered. If thatÍs true, then suffering may prove in the divine perspective of things to have been of greater significance in life than we may have supposed. Suffering seems to be the means which God frequently uses to draw his beloved children close to him. True, we wish it werenÍt necessary. Job wished that most fervently. But since that was the state of things, he finally accepted it though unable to understand. He reasoned that this is GodÍs world, and this is how God has arranged things, and thatÍs that. This, when all is said and done, is the foundation of humanityÍs faith in todayÍs tortured world.
____________
A young missionary wife once wrote famed Bible scholar James Stewart, following the untimely death of her husband. She wrote: ñI cannot begin to understand „ but I know our love for our little children and that GodÍs love is infinitely greater „ I can only trust that love.'' IsnÍt this essentially what Job was saying?
____________
Anne Douglas Sedgewick, the novelist, echoed this insight when she wrote a letter to a friend during the most painful stages of her illness. ñNow, added to everything else, I canÍt breathe unless lying down. My ribs collapse. Yet I canÍt drink my food unless sitting up. Life is a queer struggle, yet it is mine and it is beautiful to me. There is joy in knowing I lie in the hands of God.''
____________
ñYou see a world that wildly whirls
Through coiling clouds of battle smoke.
And drenched with blood, the childrenÍs curls,
And womenÍs hearts by thousands broke.
I see a host above it all
Where angels wield their conquering sword,
And thrones may rise and thrones may fall,
But „ comes the kingdom of the Lord.''
____________
Psalm Of The Day
Psalm 147:12-20 (C, RC) „ ñPraise The Lord.''
Psalm 84 (E)
Prayer Of The Day
Eternal God, in gratitude we pray to you, thankful for the powers of prayer made available to us, and for the fact that through Jesus we are able to know your presence and the reassurance of your caring love. For this, and more, we give our thanks in JesusÍ name.
Lesson 1: Jeremiah 31:7-14 (C, E)
Jeremiah has been called ñthe father of true prayer.'' In general, he emphasized the distinction between inner goodness and mere outward conformity to law. In this passage, Jeremiah may be addressing himself to the Gentiles, or at least is aware of their attention, as he celebrates the festival. After reiterating the prophetic expectation of GodÍs final faithfulness in bringing his people back from their wanderings, he strikes the note that every troubled people yearn for: ñI will turn their mourning into joy.'' This early 600s B.C. celebratory pronouncement was probably compiled by Baruch, but expresses JeremiahÍs own anticipation of GodÍs kindness and welcoming of his people back into community with the promise of goodness with which ñmy people shall be satisfied.''
ItÍs sad, in a way, to read of the joyous promises made by the prophets, then to see the tragic fate of much of the Jewish life. I recently watched a segment about World War II on The History Channel, and the show included rarely seen amateur movie film from Dachau, Germany. I sometimes think we all should be required to see these films periodically to be reminded of the inhumanity of which we are so capable.
Lest we blame this all on the Germans, take note that just yesterday it was announced that former army helicopter pilot Hugh Thompson is being awarded the SoldierÍs Medal, the U. S. ArmyÍs highest non-combat award for bravery. Do you recall why? After American troops had massacred some 500 old men, women, and children at My Lai, Thompson saw what was happening. He called for help for a young girl who lay injured. A G.I. walked over and shot her. Thompson then set his Ícopter down between the few remaining civilians and advancing G.I.s and ordered his gunner to fire on his own men if they tried to kill any more. He thereby saved many innocent lives, but at risk of his own life and also his career.
Footnote: He believes the government held up the award for thirty years, rather than publicly admit that something terrible had been done by American troops. I report this, not to condemn, but to remind us that we are all sinners, capable of inhumanity which might surprise us.
As for a sermon, I would use the passage, ñI will turn their mourning into joy'' (v. 13b).
Lesson 1: Sirach 24:1-2, 8-12 (RC)
Praise of Wisdom.
Lesson 2: Ephesians 1:3-14 (C); Ephesians 1:3-6, 15-18 (RC); Ephesians 1:3-6, 15-19a (E)
Maybe we should let the fact that most biblical scholars believe that Paul didnÍt write this letter be our little secret. I mean by that, a congregation is willing to accept the fact that this is inspired word, whether literally written by Paul or, as generally thought among the scholarly crowd, by someone who probably knew Paul and has faithfully followed the trajectory of his thinking as he looks to the future. If not written by Paul, Ephesians is faithful to the theology of Paul. The preacher can easily research the issue. What matters to us here is that the author believed that God is slowly drawing all people into one Grand Community through Jesus Christ. Here we find a strong implication of predestination, as each of us has been called and destined to be united in Christ by the power of the Spirit in the fullness of time. Ultimately, this is GodÍs intention. As inheritors of this marvelous future, we are to celebrate the fact that we are included. We are to be recipients of ñevery spiritual gift,'' and we are to ñpraise God for (this) glorious grace, for the free gift he gave us in his dear Son.''
I suppose this is another of those major passages which offers many sermonic possibilities. Of course the culmination of this divinely orchestrated process is eternally beyond any conception possible to our little minds. One biblical scholar spoke of standing along the edge of the Grand Canyon, looking down on the colossal scene of the Colorado River and rocks which have been estimated to be a billion and a half years old. My mind canÍt get around that thought. What I can grasp is the kindness of God who, in the context of that mighty, unimaginable reach of time, and in space which is said to be expanding in all directions at speeds beyond my experience, should decide that Carver McGriff is worth including in all of this, and is to be given „ undeservedly „ ñevery spiritual gift.''
Like a baby receiving milk from a devoted mother, we can receive and be nourished by that which is totally beyond our understanding. We can only stand in awe at the implications of this passage and gratefully give thanks that for whatever reasons, we are to be part of all of this now, and are promised a place in what lies ahead. To make all of this possible God has given me „ and you „ and the people we address „ the Holy Spirit. Praise the Lord.
Now, for next Sunday?
Gospel: John 1:1-18 (C, RC)
We recall some important differences between the writer of JohnÍs Gospel and the writers of the synoptics. Many years had passed. A new century was dawning, and much had changed. Whereas the earlier Gospels were written primarily for Jewish Christians, John was writing at a time when the Gentile world had begun to embrace the faith. Greeks could not be expected to understand the begats, for example. Who cares that Jesus descended from King David, an unknown? John must change not reality, but the thought forms in which it was presented.
Greek thought was also strongly influenced by the writing of the philosophers, especially Plato, who taught that there are two worlds. One was the material world of physical reality. The other was the real world, a perfect world beyond the vision of mortal man. The Greeks believed in God as the creator of that perfect world. Deity must be associated with the higher, other world.
Another factor was the widely held idea that Jesus wasnÍt really human. Rather, he was a divine creature wearing the appearance of humanity. As such, Jesus never really bled when cut, or grew tired, or became hungry. And Jesus could never share the experience of suffering humanity. This was called Docetism and was angrily repudiated by John and the Christian community which knew Jesus as at once divine, yet also human.
So John presented Jesus as preexisting, a part of that other, perfect world. And Jesus became a human being in the physical sense of that human existence. The idea of ñthe word'' was familiar to the Greeks. It was the Logos, the embodiment of divinity and of reason. How much more convincing the Jesus story was as John presented it, than the Messianic idea which was foreign to the Greeks. But the Christ of John, recast in differing idea and thought forms, is still the Jesus as Messiah.
I canÍt find any information on whether John knew the story of the virgin birth. Surely he did. Whether that idea had been repudiated by developing theology, or had come to seem unimportant, or perhaps would have had no meaning to a Gentile world who thought that sort of thing happened all the time, is not terribly worrisome now. What we do know is that in this lengthy passage we have an emphasis on the divinity of Jesus as the means by which the purposes of God are being fulfilled through a Spirit which was given through Christ.
So, with a few verbal strokes, John has summarized the Christian story so well-known to the Jews, and has rephrased its promises and its expectations in a way the Gentile world could understand. Even today, many „ perhaps most „ Christians declare John to be their favorite Gospel. As we think, now, about struggling with such immensities in eighteen or twenty minutes, it may be wise to lay hold of a central thought for purposes of preaching.
All of the above seems to me to be embodied (or firmly implied) in the eighteenth verse: ñNo one has ever seen God. The only One, who is the same as God and is at the FatherÍs side, he has made him known.'' That would be my text.
Gospel: Luke 2:41-52 (E)
This is a great story. How many times have we read of families who leave one kid at the filling station and have to drive fifty or so miles back when the loss is discovered? Maybe Joseph and Mary were typical parents like some of us. You could actually preach on the fact that Jesus turned out very well with parents who were ordinary folks. Or, if your Mariolatry is higher than that, we could turn to the more apparent importance of this passage: Jesus, even as a boy, seems to have had a sense of messianic calling. Many a biblicist would argue with that, of course. One could also raise a question about JesusÍ seeming insensitivity toward his parents, since twelve-year-olds donÍt ordinarily have quite that much freedom. The verse which follows states that Jesus ñgrew up, both in body and wisdom....'' One could ponder at what point did Jesus in fact possess the knowledge which made him ñChrist''?
SERMON SUGGESTIONS
Title: ñSadness Into Gladness''
Text: Jeremiah 31:13b
Theme: Jesus would later say, ñBlessed are those who mourn.'' Strange, isnÍt it, that grief and pain are intrinsic to life? CouldnÍt God have found a better, less distressing way to mature us? Of course thereÍs no answer to such a question. I received a letter recently from a young professional man whose wife was killed in a car accident a bit more than a year ago. He himself, a triathlete, was critically injured and is only now recovering from those injuries. He is now raising profound fundamental questions about life. Why? Why must these tragedies happen? What does God want from us? Every preacher is asked that question. Some of us even endure our own midnight of the soul and raise those same questions on our own behalf. Be sure there are many people out there in the congregation who, despite their smiles, are deeply anguished of soul.
1. We all will suffer in one way or another. J.B. in MacLeishÍs play said it: ñGod always asks the proof of pain.'' Easy answers are an insult, yet how can we, in all integrity, avoid the issue? The one certainty, so far as IÍm concerned, is that God doesnÍt want these things to happen. J.B. was wrong if thatÍs what he meant.
2. God will minister to us in our suffering. The Bible is filled with reassurance on this point.
3. The role of the Church as community is to come to us, pray for us, comfort us, help us, as these things happen. Just this week an estranged church member of the congregation I served for 26 years learned he had cancer. He hadnÍt been seen for several months in the congregation. Yet when I saw his father-in-law this past week, he said, ñWhen I went to the hospital, 24 people from the church had been there to sit with (his wife). They all held hands and one prayed. It was beautiful.''
4. Dawn always follows darkness. Jeremiah said it. Jesus promised it. The Holy Spirit guarantees it. All hurts can be healed; all grief assuaged; all brokenness restored. I myself bear witness. The preacher who has been there can.
Title: ñFree In The Spirit''
Text: Ephesians 1:14
Theme: Paul tells us that we are given the Spirit, then explains that ñThe Spirit is the guarantee that we shall receive what God has promised his people, and assures us that God will give complete freedom to those who are his.''
1. The ñSpirit'' is a gift. Freely given, it assures us of ñevery spiritual gift'' (v. 3). There are many such gifts, different lists. Certainly, some of the gifts I think of are the power of prayer, the promise of eternal life, the assurance of a kindly providence, the welcome into the fellowship of the Church, and the promise (or at least the offer) of a joyous life.
2. Freedom means we have the responsibility to accept or not accept these spiritual gifts. I prefer not to stand in judgment of the members of other religions. I do believe that everyone is welcome to know God as we do through Christ. On the one hand, I refuse to believe that God would ever reject someone who seeks him by other means. But I also believe there is an intimacy of relationship with God available through Christ which is possible in no other way. But because weÍre free, we will always be allowed to refuse the gift.
3. The Spirit comes to us in an endless number of ways. For some through tragedy. For some through inspiring worship. For some through trusted mentors. For some by way of role models. For some through quiet introspection. There are surely many other means by which God comes to us. But there is always freedom to turn away.
4. The churchÍs role in all of this is to welcome everyone. I have already mentioned a church which asked a young woman to retire from all activity in the congregation because she is divorced. IÍm outraged at such a thought since that divorce may become a means of the SpiritÍs touch. If Jesus made any one thing clear, it is that we are not here to judge each other. I once read of a black man in the south during the civil rights struggle who was turned away from a white church. He sadly walked away, only to meet God on the road. God asked what was wrong. The man said, ñI wanted to attend that church but they wouldnÍt let me in.'' God replied, ñYes, I know. IÍve been trying to get in there for years.''
Title: ñThe Same As God''
Text: John 1:18
Theme: The incarnation. John puts the matter very firmly: ñThe only One, who is the same as God.'' This is extremely high christology which typifies JohnÍs Gospel.
1. If we cannot see God, it would seem to follow that we could not know God. But God has made the divine nature known in human form, thus enabling us to know the nature of God in a more transcendent way than in the Old Testament.
2. In the ministry of Jesus we learn the nature of God, and that nature is Love. In the first letter of John, we read that ñwe know we have passed from death into life because we love.'' We read: ñGod is love.'' Clearly, this is the nature of divinity.
3. Jesus has also revealed to us the will of God, that we (to quote Paul), ñlove one another and so fulfill the law of Christ.'' So it would seem that the purpose of creation is precisely this: that we receive love from the One who loves us, and that we in turn give love to the people in our lives.
4. The Church is to be the medium through which this message is translated and expressed.
ADDITIONAL ILLUSTRATIONS
Dr. Nels Ferre said no one ever knows God, or experiences real love, until he has suffered. If thatÍs true, then suffering may prove in the divine perspective of things to have been of greater significance in life than we may have supposed. Suffering seems to be the means which God frequently uses to draw his beloved children close to him. True, we wish it werenÍt necessary. Job wished that most fervently. But since that was the state of things, he finally accepted it though unable to understand. He reasoned that this is GodÍs world, and this is how God has arranged things, and thatÍs that. This, when all is said and done, is the foundation of humanityÍs faith in todayÍs tortured world.
____________
A young missionary wife once wrote famed Bible scholar James Stewart, following the untimely death of her husband. She wrote: ñI cannot begin to understand „ but I know our love for our little children and that GodÍs love is infinitely greater „ I can only trust that love.'' IsnÍt this essentially what Job was saying?
____________
Anne Douglas Sedgewick, the novelist, echoed this insight when she wrote a letter to a friend during the most painful stages of her illness. ñNow, added to everything else, I canÍt breathe unless lying down. My ribs collapse. Yet I canÍt drink my food unless sitting up. Life is a queer struggle, yet it is mine and it is beautiful to me. There is joy in knowing I lie in the hands of God.''
____________
ñYou see a world that wildly whirls
Through coiling clouds of battle smoke.
And drenched with blood, the childrenÍs curls,
And womenÍs hearts by thousands broke.
I see a host above it all
Where angels wield their conquering sword,
And thrones may rise and thrones may fall,
But „ comes the kingdom of the Lord.''
____________
Psalm Of The Day
Psalm 147:12-20 (C, RC) „ ñPraise The Lord.''
Psalm 84 (E)
Prayer Of The Day
Eternal God, in gratitude we pray to you, thankful for the powers of prayer made available to us, and for the fact that through Jesus we are able to know your presence and the reassurance of your caring love. For this, and more, we give our thanks in JesusÍ name.
