Original christian sermons,prayers, stories, plays, fim reviews, theological book reviews for the church Search:  Bible +Advt.-Xmas- Ep. + Lent -Easter + Pene. 1-14 + Pent 15f + Child + Story + Liturgy + Social + Pastor + Mission Home* About PENTECOST Sunday and 1 to 14 after Penetecost For 15th after Pent.to Reign of Christ, click here For resources by Biblical reference click here

Help to find For Yr. C Planning Advent-Epiph. Home Page About This Site  Contact Bob Bob's Storybook Biblical Index BOOKS Theological books  I read recently: -Brickner, Finding God in Garden Resources by Category: Click a heading below to go to a category. -Administration and Pastoral Relations: resolving conflict; -Children & Church School: Lit for start  of  sch term -discussion resources -Liturgical -movies reviewd -Mission cong's chaplain outreach Peace for churches -Sermon/Story -Social Comment Spanking, Liberal Muslims -Series for SUMMER

For resources listed by use, scroll down For Yr. B Advent-Epiph. planning, click here  1. Lectionary based preaching resources - Year A +The Story of Pentecost <A422b> +Pentecost Sunday - Inspired by the Spirit -partners in reconcilliation-A433 +Sermon for Pentecost -Xnty is a Tricycle -  Pentecost B +Trinity -1st after Pentecost: God is a Family of Delight +Trinity, 1st after Pentecost- Friends in Creation, an interpretation of Genesis 1. A435 +Traveling in the Spirit. A407 (one in a series for the summer) +2nd After Pentecost, Proper 6: Laughing with Sarah A437 (or when minister leaving.) +5th after Pentecost, Proper 7: Hagar, Sarah-The God who Hears A438 +6th after Pentecost, Proper 8: Like Abraham - Men can change A439 For Sundays between Proper 6 and 18, see "Summer themems" below +17th after Pentecosr, Proper19: Forgiving Jacob Mt. 18:21-35  A443 + 18th after Penetecost, Proper 20:The Protocol of Forgiveness A444   2.Summer themes + Summer sermon series 1. Garden A405 + Summer sermon series  2. Water/Beach  A406 + Summer Sermon Series 3 Travel A407 + Summer Sermon series 4 Picnic A408 +The Greatest Picnic, a story interpretaion of Mt. 14:13-21  A408b +Feeding the Multitude, a liturgical enactment (originally for White Gift, but could adapted for other Sundays) A102 Litugical resources for the summer +A208a We are God's Creation, (may be used with sermon A405 above)          +A209 Water/Beach theme order of service (may be used with sermon A406) +A210 Travel order of service (may be used with sermon A407) +A 208 Picnic theme order of service (may be used with sermon A408) A 4-part Non- lectionary series: "Being the Hands of Christ." 1. We are the Hands of Christ Ahands  Accompanying Order of Service A211 2. Being the Praying Hands of Christ A440 Accompanying Order of Service A211a 3. Being the Learning/Teaching Hands of Christ A441 Accompanying parts of worship A211b 4. Being the Healing Hands of Christ A442 Pastor-Cong. sermon/discusssion resources for this season Beginning a new pastorate? see the next 3 items: +We are in a Covenant (Pastoral relations) A005 +Homebodies and Transients (when ministers move) A004 +Homebodies and Transients in the Bible A004a +Jesus' Way to Resolve conflict in the Church +Calling a minister to share in your mission A002 +Congregations living without a minister A003 Church school, children, family +Sunday Church School Covenanting Service  A106 +Sunday school opening Congregational litany A107 +Children - Full Members of the Church A112 +Being a Father (Father's Day) (Trinity Sunday) +Spanking, A113 Social comment +Being a Voice of Hope A436  +Being a Voice of the Spirit in a World of Chaos A308  +Comment on " Attack on America." C301 +Graduation address A434b +P18 The Protocol of Forgiveness A444 Mission related resources +A501 World Wide Vineyard. A dramatic liturgy promoting world mission-A502The M&S Logo. A process introducing the logo +The Mission of God's People. scripture references defining the         mission from Noah to the Apostles a002 + The Congregation's chaplaincy outreach to the unchurched A007   --------------00000000-----------------   Yr. B.PREACHING RESOURCES FOR AFTER PENTECOST +11th after Pentecost, Proper 13 David, Nathan, Jesus and Us. Bp11 +12th after Pentecost, Proper 14.. Jesus the Bread from Heaven Bp12 + 13th after pentecost, Proper 15. Wisdom Bp13 +14th after Pentecost, Proper 16 Where is God? Bp14 +15th after Pentecost, Proper 17. Sensuous God Bp15 Resources for Yr. C Lectionary based preaching resources - Trinity -1st after Pentecost: God is a Family of Delight - 2nd after Pent. [6] Naboth's Vineyard - Law vs Faith? - 2nd after Pent.[7] Woman washed J's feet- a story interpretaion of Luke6:36 -2nd after Pent.[8] Strawberry Patch Grace -3rd after pent.[9] The Small Quiet Voice of Hope -4th after Pent.[10] A Daring Swap -5th after Pent.[11] Choosing a Harvest of Eternal Life -6th after Pent.[12] Neighbours -7th after Pent [13] Being a Martha, or Mary or Jesus -8th after Pent [12].. Let us Pray -9th after Penetcost [13]  3 Ways to Be with God -10th after Pentecost [P 14] Hope and Faith Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission Home* About Labour Day ecclesicakes A309 Matthew 20:1-16 I want to say this morning that the Realm of God includes all parts of our lives, and indeed the whole of creation. The Realm of God which Jesus came to announce, promote and establish, and for which he was killed pertains to every aspect of our lives: homes, gardens, fields, schools, hospitals, government, prisons and all the places where we play. This includes, then, our workplaces.1. I first learned this many years ago when I was a  young man attending a men's retreat. This gathering of men from many walks of life (agriculture, business, industry, teaching and medicine) concluded with us standing around the table of communion. Just before we were invited to take the bread and wine, the minister looked around at us and said: "I see here today many kinds of tables; the tables at which you men work: desks, work benches, sales counters, examination tables, kitchen tables and so on. Every walk of life has its own table which is made sacred by this communion table." The minister paused for a moment, and then continued: "This communion table around which we have gathered makes all those other tables into sacred places. Just as Christ is present with us here through the Bread and Wine, so also is Christ present at those other tables where we go as the Body of Christ, and where we meet our neighbour." I was an airplane mechanic at the time, the truth of this profoundly affected me, and my view of my place of work. I now saw my work bench as a local for the Realm of God. So, for me it is very appropriate that we celebrate our work life in worship on this Labour Day weekend. We are called to honour all workers, and all workplaces, and to help ensure that all places of work are fair and safe. We can take this calling from the Hebrew prophets and from Jesus 2. For instance, Jesus told a parable in which all workers got paid the same no matter how how many  hours they worked (Mt. 20:1-16). In this parable a large group of farm workers showed up at the hiring hall ready to go to work, but only a few got work. Later in the day some more were hired. Finally just an hour before sunset the rest got jobs. At the end of the day all got paid the same - even those who were unemployed for most of the day, got a day's pay! (Very similar to today's unemployment insurance). In hearing this parable we must remember that a full day's pay in that society was barely enough to live on. I think this parable has two lessons in it. One is that this is how God dispenses grace. We get a full measure of grace if have been faithful all our lives, or if we give our hearts to God late in life. The second lesson I see in this parable is this: We are to practise this same generosity and even handedness in all aspects of society. As we think of applying this in the workplace today, two of the major issues that face us are workplace honesty and workplace safety. In the time left to me I want to speak about workplace safety. Recently, the Winnipeg Free Press featured a mother who was pressing for workplace safety after her teenaged son was killed in an industrial accident on his first summer job. She was saying that when parents trust their children to a an employer, they do so in the expectation that that employer will provide a safe environment for these children. This is clearly what is expected when we see the workplace as a portion f the Realm of God, where children are central. But not only children. In 1982 my cousin Bill Jupp worked as an ambulance attendant in an industrial zone. In this capacity, he cared for many people who were badly hurt on the job. One day he was called to a workplace accident to find that a worker had been killed on the job. The other workers were stunned, and unable to resume their duties. Bill himself was deeply affected. However, when the manager of that workplace was told of the death he said: "Well, we are still OK. When we planned this project, we allowed for four worker deaths, and this is just the first." When Bill heard this, he decided to get out of the ambulance business and take up a career in workplace Health and Safety. He said he wanted to stop picking up the broken bodies, and see if he help make the work environment one of safety, instead of danger. Bill is a practising Christian, and his decision to work for the well-being of workers put him in line with the the biblical prophets when they call for justice, and when the evangelists tell us that we each are precious in the eye of God, and call us to "Love your neighbour as yourself."  This is true not only from a Christian perspective. The Charter of the United Nations upholds these values found in both our holy scriptures, and in the teachings of all the world's religions. The Charter asserts the "inherent dignity of all members of the human family."  This dignity is expressed in the workplace by the assertion that all workers have a right to "just and favourable conditions of work." So, as we go into the world and return to our workplaces (including the home, and volunteer workplaces), let us go in the. knowledge that Christ is with us in that place as a part of the Realm of God. May we know there God's peace in our soul, and in workplace safety and respect for ourselves and our neighbours. 1.  Mt. 12:1-8; 13:1-0; 19:23-35; 20:1-16; 25:31-46; 2. Amos 5:22-24;  1Cor 3:6-9. For scripture passages and liturgical material for Labour Day take a look at WWW.aflcio.org/pulpits. For labour and jusitce related essays see: and WWW.catholicworker.org/essayarchives.cfm UN Charter of Human Rights (ask your browser to find it) look for article on workers rights. Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission Home* About   Jesus' way to deal with conflict in congregations ecclesicakes A006  Yr. A Pent. 15 Matthew 18:15-20; Romans 13:8-14  This morning's Gospel lesson probably speaks to most of us. It is about conflict in thechurch, which at some time will touch many of us. This morning's Gospel lesson is about how to act when we find ourselves in conflict. St Paul also speaks to this. He says that Christians operate out of a basic attitude of love toward one another, just as God loved us in Christ. There is a story of a congregation which, like many congregations, went through a period of conflict. In the midst of this conflict the chair of the church board received three anonymous messages. The first was a letter in the mail. It read simply: "You have hurt me." The second was a fax message. It gave bad news: " Everyone in the church dislikes what you are doing." The third message was an e-mail farewell. It read: "I am leaving the church."  All these letters were anonymous.      In this mornings Gospel lesson, Matthew tells us that Jesus shows a better way than sending an anonymous message. This better way is to go and speak face to face. Go first alone, and if you don't get a satisfactory hearing, take some one with you and go again. Only as a last resort do you walk away. In other words, Matthew gives us a process to follow: First, speak directly and privately to the appropriate person. Then, if that doesn't give you satisfaction, go to them again with someone else from the church. This process allows for two possible outcomes: reconciliation, or break up. I think the important thing here for us to hear is - don't see leaving as your first move. I have known this process to be used by a congregational member who was hurt by the minister.  One Sunday the minister scolded the congregation because none of its members came to a community worship service held in the church building. The minister complained with great passion: "People from all around the city gathered right here to worship and seek God's peace for the world, and I was the only one present from this congregation. None of you came!" Well, the week after that outburst, a member of the congregation came to the minister, and complained that she had been on a public peace walk that followed the service, but couldn't make it to both the peace walk and the peace worship. Mostly she came to let the minister know that she had been hurt and offended by the minister's scolding. So the two of them talked about this and the minister apologized, and she forgave me. Then, the minister asked her to hear how frustrating, and hurtful it was to have no one from this congregation come to this"wonderful interfaith service" which is held here every year in our own building. She said, yes, she could understand that. Now, that seems to me to be a good example of using the method Jesus offers, and an example of what Paul spoke of; God's love working through hurt and frustration. There have been other examples of that in this congregation. Sometimes this happens through committees. For instance, one of you may have spoken to a member of the worship committee about something you found not helpful in worship. In this case, the worship committee will explore what could be done to make worship more meaningful for that person and for all of us. It is often helpful if a complaint is brought with an example of what would make the situation better.  For intsance, "Some of were thinking that we would like the Passing of the Pease at the very beginning of the service." Sometimes, though there have been opposing needs - for instance, in the matter of hymns. Some find that the good old hymns meets all their needs, and they have no patience with ones that are newly composed. Others say that many of the older hymns use language that does not express their faith, while the new hymns are very meaningful. So, the worship planners ask people to be open to the needs of other worshipers. On other occasions the conflict requires something more.  Some times we have to take the second step, and ask someone to come in and help us deal with our differences. In our denomination this can mean bringing in the Presbytery to help a congregation resolve a serious matter. When the situation has become this serious, it requires that everyone work very hard to find common ground, and reconciliation. These are examples of handling conflict as Jesus taught. Again, this is an example of using Paul's injunction that we love one another. This is a central aspect of the Realm of God, which Jesus announced. The Realm of God begins in faith communities where reconciliation is as natural as the air we breath, and where repentance and forgiveness are our spiritual food and drink, and where the gate of grace is always open. This is what the church will be like when it puts on Christ. We do find this in the church. But there is another side, a dark side. For instance, I have see this method abused. Someone may speak to the minister or a Board member about something they don't like, and demand it be their way, or they will leave. This is an abuse of Jesus' way. It is not good to make decisions in response to threats. This cannot lead to reconciliation or peace. On the other hand, there are times when the minister or board member simply refuses to listen openly. Or again this system can be abused by hearsay. A person may come to a meeting and say: "I've talked with important members of the congregation, and they don't like what we are doing!" That too can be unhelpful because it is one person's interpretation of what others are saying. Its what they refer to in the courts as hearsay. It is not good to make decisions on hearsay. Hearsay pronouncements, do however, tell us that at least the reporter is unhappy. This we can ask about and seek to respond to. As for everyone else, Jesus suggests that people speak for themselves directly. However, we all know that it can be difficult to speak up for yourself. In order for this to happen, it is required that there be an open atmosphere in a congregation. There needs to be a level of acceptance and trust such that people feel comfortable in speaking for themselves, not having to issue threats or have someone else speak for them in hear-say. Sometimes people need support in saying what they need to say. If a person is afraid to speak for themselves about a hurt, then three people from the church could hear them first, and then go with them to the person who needs to hear their complaint. Love and grace can be channeled through clear ways for dealing with criticisms and complaints. Where Jesus' suggestion is not followed, terrible things happen that tear a church apart from inside. For instance, I have experienced people turn to gossip, and back- biting rather than openly dealing with disagreements or hurts. For example: One minister told me of a phone call from a person outside the congregation asking, "Do you know so and so?" Minister: "Yes, I know that person, they are active in our church." Caller: "Well, they have told me that they hate you. Here is what they said. The minister was flabbergasted that a person she sees regularly in Board meetings is making phone calls like this to people outside the congregation. She wondered with me what to do. Another minister tells me that a person they trust is phoning other members of the church spreading gossip and lies, and undermining the life of the church. Then, when they meet this person face to face, they smile at me and are sweetness itself. We also have people who have been treated well by the members of the congregation, decide to leave over a trivial matter, without ever speaking to the person concerned, and telling the whole world their version of events. Of course ministers may contribute to tensions in the congregation by acting in high-handed ways, and by not listening to people who do come to them I think St Paul would say that such things point to a spiritual problem in the church. Rather than an environment of grace, peace and forgiveness, reconciliation, where we work things through, the church becomes a place of judgment. An environment of judgment makes for a false community in which people become fearful of being judged. In this environment, people and ministers are afraid of being creative in ministry out fear that if they get it wrong, they will be judged, gossiped about and condemned. In fact, in an intense environment of judgment you will be criticized no matter what you do, but open disagreement is frowned upon. Since all this happens behind people's backs, everything will be fine on the surface and the hurt goes underground, and people will talk behind one another's backs, or silently fume, or leave - with a parting shot of anger Now, I don't want to say that leaving isn't always the wrong choice. It can be very healthy for a person to seek another church that better meets their needs. In such a case it is good if such persons find a way to leave with love and grace. For instance, one might say to the congregation they are leaving: Thank you for the years we have had together, It has been good, and now I need to go to another church that meets my needs, or is closer to where I live. So, what to do? Jesus tells us to use an open process where anyone who is hurt or angered can come and get a hearing. St. Paul reminds us that love and grace are to be the basis upon which we live together. Finally, let us remember that we are not seeking perfection. I find that both grace and judgment live side by side in most congregations. I suspect that when we look at ourselves, we find the same thing within us. At our best, we act in grace, love and peace, and at our worst, we act in judgment, in disdain, and condemnation. So, we come to God in Christ for the grace we each need, asking God forgiveness for our failure to love, and then as grace-based people express love by talking plainly and openly to one another, and by listening to one another's complaints with patience, seeking reconciliation. Holy Communion is an essential part of the whole process. The gate of grace is open, and we may come to the Holy meal, to be nourished by God's holy love, which sets us free to live as members of God's Holy Realm. Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission Home* About   Forgiving  Jacob of Nazareth ecclesicakes A443 P 17 . A story-telling interpretation of Mathew 18:23-35,the parable of the unforgiving servant When Peter asked Jesus how many times we are to forgive, he answered that we are to forgive our sister or brother not seven times, but seventy times seven. Then, he told a parable. Here is my "story-interpretation" of that parable. A man named Jacob was badly in need of forgiveness for a debts he owed his employer. He needed forgiveness that was far beyond reason. It was ridiculous to imagine that that  he could be forgiven. Forgiveness of debt was not an option in cases such as his. So Jacob sought the best way open to him. He planned to plead for more time in which to repay this enorous debt. Even this was a long shot. No matter how much time he was allowed, it was impossible to see how he ever could pay the huge debt he owed his master. However, he felt compelled to try because the only other alternatives were the confiscation of all his possessions, hard labour for the rest of his life, and the ruination of his family. Himself and every thing and every person attached to him was considered collateral to be taken in payment. Jacob's hope was that his long history of faithful service to the master would get him a favourable hearing. He had worked in the master's household since the age of twelve. His quick wits and ingratiating manner had allowed him to rise quickly until he became the master's chief grain-buyer. At age twenty he was a man with a wife and three children and a modest house he leased from the master. This success gave him a taste for money, which he satisfied by buying and selling grain on his own. Very early Jacob learned that in the grain trade, money was made by buying at a low price, then holding the commodity in bins until the price was high. This involved some risk, but Jacob saw how the traders prospered. By making friends of the chief accountant, he was able to borrow from the master's accounts and repay his debts at the end of the year from under the table gratuity he received from grain buyers and from his own modest trading in commodities. All this was legal as long as the master's profits didn't suffer, and as long as Jacob paid his debts at the end of each tear. However, these last three years the grain trade failed, and Jacob was not able to repay his loans, which amounted to the great sum of two thousand Talents. He had pleaded for time and was granted it twice. This year, in desperation he borrowed eight thousand Talents and bought many bins of grain, which again sold for less than he paid. Over these recent years the master also lost money, and now was calling in all his debts. He had a right to take even Jacob's own body in payment. Jacob had seen what happen to others who were caught in this predicament. A colleague, who had unwisely gotten into debt beyond his means to pay, had been sold into slavery to a highway contractor as partial payment for his debt. As further payment, his three children were place into indentured servitude for ten years and his wife became a prostitute. To be indebted to a master was very dangerous, and must be paid. The chief steward told Jacob that the same fate awaited him, but the master was willing to give him a hearing before selling him. So, afraid and sweating, Jacob's silver tongue and ingratiating manner failed him as he groveled and pleaded for one more chance. Then, to everyone's amazement, the master came down from his chair and lifted Jacob to his feet. "My son," he said, "You will never be able to repay such an enormous debt, so I will forgive it. Go back to work, enjoy your children and be less greedy and foolish in the future." Jacob left the hearing hardly able to believe his good fortune. As he strode away, his stride became confident and even a little cocky. He thought, "surely this is a sign of how valuable I am to the Master." The first thing he did when he got back to his office was sign papers, which threatened jail to every fellow servant who owed him money.  He said to himself,  "Let them know how important a person it is to whom they owe a debt!" When the master heard of this, he called Jacob back into his presence. "Did you learn nothing of kindness from my forgiveness of you? I treated you like a son, and swallowed the loss you caused to me. Could you not let that kindness fill your heart so that you would have mercy on your fellow servants, just as I have had mercy on you?" Surely, you must now pay your debts. Your wife and children I will not harm, but you must pay with imprisonment and torture until all you debt is paid. Perhaps those to whom you have been so unkind will ease your pain by small payments on what they owe you." Having concluded this parable, Jesus said: "So also will this happen to you if you do not forgive your brother or sister from your heart. You cannot use God's grace as an opportunity for advantage and gain over your neighbours." "Story-interpretation" is a way of interpreting a passage of scripture by way of story-telling. Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission Home* About The Protocol of forgiveness ecclesicakes A444 P 19A. Sep. 15/02  Matthew 18:21-35 Today's Gospel lesson is about forgiveness, a central doctrine of Christianity. A most central Christian teaching tells us that the chief work of Christ was to set us free from our sins, and lead to a new life. Forgiveness is key to Christianity. St. John tells us that while the law of God comes to us from Moses, God's grace comes to us through Jesus Christ (John 1). St. Paul writes us that while we all have sinned, we are put right with God by the free gift of grace through faith in Jesus Christ (Rom. 3:21-26). However, forgiveness raises some questions.  For instance, In this past week's Free Press there was a story of a young woman who was sentenced to 8 years in prison for the death of her two children. On the day on which she was sentenced, her parent's apologized for her action, and asked that she be forgiven. Can a woman be forgiven for the manslaughter of her children? Last month a husband beat his wife and children until the police came and arrested him. A few days later he asked her to forgive him. Should she forgive him and Take him back? What if someone asks you to forgive them, and then they just do what offended you all over again? This morning in churches all across this land, preachers are telling their congregations that if they simply accept Jesus Christ, they will be forgiven all their sins. Is this letting people off too easily? In this morning's parable a person is forgiven a great debt he owes his boss, then when the man refuses to forgive those who are in debt to him, the forgiveness is revoked, and he is thrown into debtor's prison. My way of sorting out all this is to see that there is a certain protocol to forgiveness. That is, forgiveness has a pattern that we must work through to make it work. In this pattern there are benefits and expectations, and even dangers, for both the one who forgives, and the one who is forgiven. Lets look first at the dangers in forgiveness. Samuel Clemens pointed out one of the major ones. The author of Tom Sawyer, was asked about the place of religion in his life, and he replied: "God and I get along very well. I love to sin and God loves to forgive. " This points a false acceptance of forgiveness; take the forgiveness and keep on doing hurt. We might do like the person in Jesus' parable; we take the grace and think it means that we must be too important to not forgive, and we feel free to not change. He refuses to forgive those who have a debt to him. We might think: If my friend or spouse forgives me, it is because I am great. Great people like me don't need to change. I will act as I please and they will surely forgive me again because they need me. This will bring harm to everyone involved. The forgiven wife beater accepts the forgiveness and six months later hits her again. The abusive mother does her time in jail and comes out the same person. So, even as we forgive, we need to ask for assurances that there will be change. The change needs to be clearly named, and steps toward change spelled out. It is often helpful if we can participate in helping the offender change. If change does not seem likely then we need to decide how we care for ourselves.  When we are the one forgiven, we must ask for help in changing. Otherwise the destructive Samuel Clemens pattern of sin and forgiveness, sin and forgiveness gets repeated over and over. So far I have spoken of all this as mainly between us an other people, but it is also true of us and our relationship with our creator. Every Sunday we come to church and seek God's grace. We accept it, but we may not let it change us. Instead of taking this grace which God so freely gives as an opportunity to become more and more a person of God, we may go out the church door, and not be generous to us neighbour. These are some of the dangers in practicing forgiveness. Let us turn now to consider the benefits of forgiving. Samuel Clemens was right when he said God loves to forgive. Our Creator is does not want to go about angry and threatening all the time - no, our creator chooses to be in a loving supportive relationship with us. So, our creator loves to forgive us. Samuel Clemens was right in this regard God does love to forgive, God loves to forgive me and you. As children of God, we are called on to enjoy forgiving also. Do you want to go about angry and resentful toward someone all the time? I am sorry for you if you enjoy being sour when happiness is found in being kind, compassionate, loving and forgiving. It is good for us in mind, body and soul to forgive - to let go of the resentment, bitterness, and anger which eats away inside us. An abused woman once said to me I have to let go of the anger, and resentment, so that I can go on with my life. To forgive is to let go. To forgive is also to grow our souls, and to bring godliness within us and our living.  These are some of the benefits of forgiving. You may be able to name other benefits from your own experience. Now what about the benefits of being forgiven. The main benefit is the freedom to start anew - to not have to carry around the guilt and shame of the hurt you have done, or of the good you refused to do. The person in Jesus' parable was given an opportunity to start afresh. The forgiven wife beater is given a -chance to seek help and deal with the demons that are driving him. The mother who neglected her children to death is able to start now to get help and become well and whole. What is true in these major instances of forgiveness, is true also of the lesser ones we give and receive every day. This seems to me to be the first benefit of receiving and accepting forgiveness. The Christian who finds themselves not caring about their neighbour, gets a new chance to start changing that. A second benefit is that being forgiven gives us a wonderful opportunity to become forgiving. Both these benefits lead us to growth in our whole being. We become truly children of the loving forgiving God. With all these benefits it is little wonder that Jesus bids us to forgive and forgive and forgive. This implies, of course that we will also be forgiven, and forgiven, and forgiven. So, let us today accept fully the rich grace which God lavishes upon us, and take it into out souls so that we may, like a growing plant, blossom as God would have us do. Thank God for the wondrous grace God shows us, and leads us to show to our neighbours. Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission Home* About Being a Father (Trinity Sunday Yr. B) <Father's Day> Isaiah 6:1-8. Isaiah's vision and call Psalm 103 As a Father&ldots;(in place of Ps. 29)  Romans 8:12-17. Live by the Spirit, not by Human nature.  John 3: 1-17. We cannot see the Realm of God unless we are born of the Spirit / God so loved the world.. Sermon notes: Today is a special Sunday. There are several ways to celebrate this day. In the church calendar this is Trinity Sunday, the first Sunday after Pentecost. It is the day when we recognize that for Christians God is known as Trinity: Father, Son and Holy Ghost or Creator, Redeemer and Holy Spirit. We are probably more aware that this is a special day in the secular Hallmark calendar too.  Of course, this is Father's Day. Thirdly, in the natural, calendar this is the last Sunday of Spring. So, this is the last Sunday afternoon to get your garden in before Summer begins next Saturday. Finally, it is a special day in the athletic calendar. It is the day when the Manitoba Marathon is run. They are running right now, and have been for several hours. Maybe it is an even more special day in your house? Birthday or anniversary? Any one of these could be used in today's sermon. For instance, St. Paul compared the Christian life to running in a Marathon.  So we could choose to use that imagery this morning. Or, we could look to the natural calendar and celebrate God's gifts of the Spring and Summer. What I have chosen to do is focus on both Trinity Sunday and Father's Day. Some parts of this morning's service recognize the Trinity, and this sermon will be mostly about being a father. Much of what I have to say about being a father will also apply to being a mother, aunt, uncle, or grandparent, or friend of children. What I have to say comes from my own experience and reflection on the Gospel. I have lots of experience in fathering. I am a father of four natural children, and two stepchildren, and grandfather of seven grandchildren, and four great grandchildren. As I begin, let me say that I realize that every family has to work out how they will live together as a family under the God who loves us, in a world that does not honour family or God. We want our children to grow up to be good and true, and we want to love them and have them love us. It is not easy, nor is there only one way. I have found that being a father and grandfather is a life-long learning experience. My children and grand children teach me some thing pretty well every day. Mostly they teach me what a wonderful thing it is to be a human being in God's world. Right now Carole and I spend a lot of time with two grandchildren. One is four and the other is one. You who have small children in your life with know what I mean when I say: Watching them grow in body, in mind, and in spirit causes me no end of wonder over God's creation. They also teach other central messages of the faith which fathers need to know. My children and grandchildren teach me about love. Partly they teach that love is like a one of those other things that's happening today - love is like a marathon - it is a long race and there is no stopping part way through - even if on some days you may want to. The love of a father is to be like the love of God. John's gospel for today tells us that God sent Jesus into the world, not to condemn the world, but to love the world. Our children and grandchildren teach us that this is our role too. Not to condemn, but to love. We will give guidance, and correction, but that is not condemning. As I look back over my forty-eight years of fathering, I realize that I was always trying to live out the commandment of Christ: Love one another. However, in the beginning I didn't know how. These forty-eight years have been, and continue to be a process of learning how to show love as a father. In some key ways I am not the father I was when I began this journey. In today's lesson from Romans, St. Paul advises us to live not according to the values of the world, but according to ways of the Spirit. I know that I began by using the world's values.   When I first became a father, I thought that the best thing that could be said of a father was that he was a good provider, and disciplinarian. I had the impression that it was not so important for a father to show affection to his children, or make it a high priority to spend time with his children. I believed that the highest priorities of fathering were providing and spanking. As my children became teen-agers I stopped hugging them. In those days it was called the generation gap. A friend of mine told me that his wife said there was a gap growing between him and his children. He told her it didn't matter - what mattered was that he be a good provider. Then, about twenty years ago, I became convinced that it was important to hug my sons and daughters who were young adults by then. Now, we always greet one another with a hug, and the words, "I love you." It seems to me that St. Paul would call this is a more spiritual way. I also know that for many years I put my job ahead of my family when it came to giving time. I am now convinced that during those years I was living according to the world's values. It is very important to be a good provider, but not at the cost of family. I also know how difficult it is for young fathers to say to their boss, "I cannot be at work, I am spending time with my family." I think this is even more true today than when I was a young father. In many instances, the world does not really value family. In all my working years I made several tries at giving my family the priority they deserved, but is was always a struggle. I allowed the world to rule me. Even though I was working for the church, I did it according to the world, not by the Spirit. It is only now in retirement that I find myself trying to make up for it. It is a lot easier in retirement, but I do see some retired men who still keep the old habits of putting family last. It is not easy to change a life time habit.  I like the men's prayer from the Red Green Show: I am a man, and I can change - if I have to. Then, there is one other way that my values in parenting have changed. This too my children have taught me. It has to do with spanking. I know that this is a touchy issue, so I ask you to hear my experience, and after the service I will be willing to hear yours. I grew up in an age of hitting. My father hit us very hard. Several times I was strapped by the principle of my school for no good reason. When I was young father I hit too. I know that I often spanked my children very hard. Today I regret it. I wish I could take it back. In the households of  some young families, no one hits anyone. The mother and father of our young friends not spank. Neither do most of their friends. I think this is a better way. In conclusion, let me say again that I realize that every family has to work out how they will live together as a family under the God who loves us, in a world that does not honour family or God. We want our children to grow up to be good and true, and we want to love them and have them love us. It is not easy, nor is there only one way. As for myself, I trust that I will continue to be open to being taught by my children and grand children, even as I have some wisdom and understanding to share with them. May God continue to grant us peace and love, in our families, in the church, and in the community. Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission Home* About David, Nathan, Jesus and Us <Bp11> 2 Samuel 11: 26-12:13; John 6:24-35 Feel free to use this material as a resource,  kindly acknowledging ecclesicakes In today's lesson s we encounter three remarkable people of  our faith tradition in whom  we may find something of ourselves. They are David, Nathan, and Jesus. As they are presented to us in today's scripture lessons, each represents one aspect of being a faithful person in society. I am proposing this morning that there is something of David, Nathan, Jesus in us, and that each as presented in this morning's readings, has a word for us. So, As you listen you may find something of yourself  here, or you may disagree and find something else in these biblical stories. I'd be interested to hear your views. First, David, the one we least want to be like. David is presented as repentant sinner. For today's sermon it is not important to identify David's sin. It is enough to know that David's sin is a terrible abuse abuse of  his power, and he thinks at first that he got away with it. However, the prophet, Nathan, knows what David did and confronts the king with his sin. He tells David that he is just like a rich man who stole a poor man's only sheep. When David hears this he is stricken with guilt, and repents. The David shown to us in this morning's lesson is a repentant abuser of power, which he acknowledges to be a sin before God. Is there anything of us in this David? The misuse of power is common in our society. It seems to me that we can wrongly use our power in many everyday ways - at home, at work, in church, or as a consumer. Next, let us look at Nathan. Nathan is a prophet spokesperson for God. He is the one who points his finger at David, the King. He pushes David to see what he has done and the consequences of his behaviour. Is there anything of Nathan is us? In our culture the media often take the role of pointing out abuses of power by those in authority. Historically this has been also the role of the church. We can also do this also as  private citizens. Often the disapproval of we the public shows up in polls, letters to the editor, or e mails to government ministers. Finally, we look at Jesus as he is presented in this passage from John. Here we find Jesus being cranky toward the people. The people are those whose hunger was satisfied the day before in the feeding of the 5000. Now they have come looking for the one who fed them. We who regularly eat three meals a day, and have access to a ready source of food at the shopping centre, probably will have trouble appreciating the new possibility these first century peasants see in Jesus as a food provider. Jesus himself has been trying to get away for a rest and restoration. When he sees this crowd coming he is cranky with them and says: "I know that you are here because you were well-fed yesterday, but don't you know I have something other than perishable food to give you also? I am sure that each of us has felt like this at some time - unappreciated at home, at work, as teachers, as child or youth, as spouse, as friend; feeling we are wanted for something less than what we fully have to offer. Could it be that there is something of us that is comparable to these three figures as they are presented to us i today's scripture lessons? Is there some David the sinner in us? The church seems to think so. There is a prayer of confession in every order of  service. I once heard one worshipper say to another: "I never say those prayers of confession. I am not a sinner!" Could it be that the prayer of confession does not apply to us? Then is there something of Nathan in us? As a member of the clergy I see some of Nathan in me. One role we all can share in as a church is that of  speaking g to our leaders as Nathan spoke to David; pointing out the places where our society has exercised what seems to us to be an abuse of power and naming the terrible consequences of that. For instance, how is it that a rich country like ours has a growing number of poor children who are not able to concentrate on their school work because of poor nutrition? Then what about the crankiness toward people that we see in Jesus? Is there some of this in us? Do you ever feel that you want to say, "Let's get real! Let us go for the things that are eternal, and not be devoting all our energy on those things that are passing away?" Maybe you want to say that to yourself. At a certain age we may reflect on how we have spent our life and now want to take a new direction. I have certainly experienced this in retirement. I know that in my work life I gave far to much to my job, and too little to family. Would you agree that the qualities we see in these three figure (David, Nathan, and Jesus) are also in us according to the traditions of our faith? I would say: yes, they are!  1. Like David we, the church, are a bunch of forgiven and repentant sinners. A central characteristic of faithful persons is the ability to acknowledge their participation in the hurt of the world through abuse of power, and then to assert that through God's grace we can take steps to live a new and life true to the Gospel. This is not to be taken lightly and is not easy to do without the aid of the Holy Spirit. 2. Then. like Nathan, we are called to help identify the sin that we, our church and our society is involved in and to take action to correct it. We do this not to become blaming and abusive ourselves, but to offer the grace of God and to be ready to employ our power to sharing God's righteousness and love. 3. Finally,  like Jesus, we too get frustrated with the world when we see how much time energy and money is spent on that which is not of the Spirit. As a faithful people this can be a creative unhappiness with the banal and wasteful. There is power in being faithful persons eeking to live a renewed life, pointing out the abuse of society, and working for the food that lasts to eternal life. As with all power there can be abuse of this power too, so we must be careful how we act. For instance, in recognizing our participation in the world's hurt, we need to be carefull not to devalue ourselves or others. The opposite of a person who sees no sin is one who sees no good in themselves or their neighbour. We do sin, but we are also God's precious creation and as such we are of great value. In being like Nathan we need to guard against being self-righteous. If we see a sin in society, very likely we play a role in it. If the sin we see is in some individual, we need to remember that is is our brother or sister sinner, and that we too depend on God's grace. Each and every one of us needs the love and support of the community. In being impatient and cranky as Jesus is shown to be in this passage, we need to to be careful to listen to that person, especially if they have little power in the world. It is so easy for us who have a relatively secure roof over our head and food in our cupboard, to blame those who have not Those friends of mine who work in the church's ministries with the poor, and who, like Jesus, get cranky, say that their ministries are built on the faith they see in those who have been forced to the margins of society. They tell me that those same "poor" have much to teach us. Remember too that it was the King, not the poor whom Nathan was criticizing. Jesus as well is most often seen to be calling into question the role of those in authority, while building kingdom of the faith of the llowly (seeLuke 6:20f). So, I propose that these three are essentials of the faithful life: (1. being like David, a forgiven sinner; 2. being like Nathan, naming abuses of power;  3. Following Jesus in being cranky about lack of spiritual depth) . May we exhibit these characteristics in our living as individuals and as a community of Christ. Search: Bible *Advt.-Xmas- Ep. * Lent -Easter * Pene. 1-14 * Pent 15f * Child + Story * Liturgy * Social * Pastor * Mission * Home* About             .