Weaponizing the Gospel

The people at the First U.P. Church of Crafton Heights have spent many Sundays since late 2017 immersed in an exploration of the Gospel of Mark. On February 10, 2019, we met yet another new group of men who had banded together in an attempt to entrap Jesus – the Sadducees.  Our Gospel reading was Mark 12:17-29.  Our epistle reading was, much to the discomfort of the adolescent boys in attendance, Romans 2:17-29 (the text of which mentions the word “circumcision” at least half a dozen times!). 

To hear this sermon as preached in worship, please use the media player below:

 

I don’t know if anyone else remembers this or not, but about five years ago CNN and other news outlets covered the story of a bus driver in Dayton, OH, who was shot twice in the chest at close range. As it happened, Rickey Waggoner survived because he was carrying a Bible in his breast pocket, and the Bible absorbed the bullets.

That reminds me of the gentleman who was strolling down a Manhattan street and noticed a bullet laying on the ground.  He picked it up, put it in his pocket, and continued on his way.  A block or two later, he passed by a home that seemed to be the scene of a horrific argument – there was yelling and screaming and as he stopped to take it in, he felt a burning sensation in his chest and lost consciousness.  A few moments later he awoke, and realized that he was essentially unharmed.  He pieced together what had happened: in the midst of the fracas inside, someone had thrown a Bible with such force that it shattered the living room window and came right for him.  His body suffered the full impact.  Fingering his chest, he found the bullet he’d picked up earlier and discovered that it was now grossly misshapen.  “Wow,” he said to himself.  “If it hadn’t have been for this bullet, the Word of God might have entered my heart…”

I’d like to invite you to think for a few moments this morning on the Bible, the Word of God, the Good Book… what it’s for, and how we use it and are shaped by it.  We’ll be guided by our old friend, Mark, as well as Paul’s words to his friends in Rome.

The Pharisees and Sadducees Come to Tempt Jesus, James Tissot (between 1886-1894).

For several weeks we’ve been looking at some of the incidents that took place in the last week of Jesus’ life.  On the day we call Palm Sunday, he rode into town and was greeted by the crowds.  On Monday, there was a confrontation with the chief priests and the scribes as he cleansed the Temple, and on Tuesday we’ve overheard those same folks challenge Jesus on the nature of his authority.  Last week we considered the conflict he had, also on Tuesday, with the Pharisees and Herodians as to the payment of the poll tax.  Today we learn of yet another group who sent someone forward to challenge Jesus: the Sadducees.

Well, who are these people?  The author of Mark tells us that they are a group who does not believe in the resurrection. And you might think that’s the source of their name: they have no hope for eternal life, and that is why they are so sad, you see…  While that may be true, we also know that this was a group of very conservative men within the Jewish culture.  In fact, unlike the Pharisees and the Essenes, the Sadducees did not accept the writings of the prophets like Isaiah or Jeremiah, or literature like the Psalms or Proverbs, to be the word of God.  As far as the Sadducees were concerned, the only Bible was the five books of Moses: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

And even though they didn’t get along with either the Pharisees, the Herodians, or the Essenes, the Sadducees were similarly committed to stopping Jesus. So when the other groups fail in their attempts to silence the new teacher, these men give it a try.  They, too, come in an attempt to discredit Jesus, and they attack him using theology and Biblical interpretation as a cover.

Jesus calls them on it even faster than he challenged the other parties. Twice in the span of four short verses, he says, “You are wrong.”  In fact, he concludes by saying, “you are badly mistaken.”  The reason that they are wrong, according to the Savior, is that they know neither the Scriptures nor the power of God.

The accusation that they didn’t know scripture must have stuck in their craw a little bit.  Like Jesus, the Sadducees were critical of the Pharisees and their willingness to contort Scripture.

The Pharisees had gotten to the point where they had taken the Bible and boiled it down to a rule book.  Then they looked at those rules and added layers of meaning and interpretation so as to make sure that they could be the ones to announce exactly who was pleasing to God and who wasn’t.

If you’re a football fan, you know that the NFL has done this in some very frustrating ways.  When I grew up, if you threw me a pass, I either caught it or I didn’t.  Now, according to NFL rule 8, section 1, article 3,

“A forward pass is complete (by the offense) or intercepted (by the defense) in the field of play, at the sideline, or in the end zone if a player, who is inbounds:

  1. secures control of the ball in his hands or arms prior to the ball touching the ground; and
  2. touches the ground inbounds with both feet or with any part of his body other than his hands; and
  3. after (a) and (b) have been fulfilled, performs any act common to the game (e.g., tuck the ball away, extend it forward, take an additional step, turn upfield, or avoid or ward off an opponent), or he maintains control of the ball long enough to do so.”
    BUT

“If a player, who satisfied (a) and (b), but has not satisfied (c), contacts the ground and loses control of the ball, it is an incomplete pass if the ball hits the ground before he regains control, or if he regains control out of bounds”

And that’s why the games are four hours long…

The Pharisees did the same thing to the Scripture. Do you remember the fourth commandment? “Remember the Sabbath, and keep it holy…”  Well, the Pharisees added 39 laws to the fourth commandment so as to ensure that one could, in fact, keep the Sabbath perfectly and, just as important, know who was NOT keeping Sabbath.

Now, while the Sadducees and Jesus both rejected this kind of scriptural tomfoolery by the Pharisees, they did so for different reasons.

The Sadducees said, “God has given us a word, and that word is in the Law of Moses. As long as we know that, keep that, and use only the specific written and sometimes even archaic language of those five books, we are in good shape.  We can master that word and know exactly what to do in any situation.”

Jesus said, “Listen, you cannot divorce the word of God from the power and movement of God.  Scripture is a living, breathing attempt to convey the meaning that is at the heart of God, and is never to be used as a personal proof text to build up what you like and tear down what annoys you.  What was intended to be a vehicle to give humans a glimpse into the beauty of the Divine intent ought never to be used as an implement of death or disfigurement.

The recent film Boy Erased tells the story of a young man who is sent to Conversion Therapy after having been outed as gay to his fundamentalist parents.  There is one particularly horrific scene where one young man is surrounded by his peers who are then instructed to literally beat the sin out of him with their bibles.

The Apostle Paul, writing to his friends in Rome, said that those who claim to be somehow better than others because of some external attribute, or practice, or custom, and hide behind scripture while doing it are in fact guiltier than those that they attack.

In some ways, both the Pharisees and the Sadducees were guilty of what might be called “bibliolatry” – taking the words in the Bible more seriously than we take the One who gave us the Bible in the first place.  Bibliolatry is what happens when we worry more about making sure that the person sitting across the table from me has the exact same understanding of the Bible as I do than about whether I am living into the heart and meaning of the One to whom the Bible points.

You’ve seen this.  In our own day, how common is it to approach a dilemma, a question, or an issue and then think, “Hmmm… what do I think about this thing?” and then go to the Bible for statements that appear to back up whatever I want to be true?

In discussions on issues ranging from human sexuality to child rearing to immigration to the environment, we find it easy to pick and choose the verses that remind us about how right we are.

And when we do this, we fall into the trap of separating the Word of God from the Power or Presence of God.  When we weaponize the Gospel – when we take words, phrases, chapters, and verses and throw them at each other, hit our neighbors over the head, or wave them at other in a menacing fashion, then we repeat the errors of the Sadducees and the Pharisees.

And you say, “But Dave, we read the Bible all the time.  We acknowledge the scriptures.  In fact, in order to be elected as an officer around here we have to say that we ‘accept the Scriptures of the Old and New Testaments to be, by the Holy Spirit, the unique and authoritative witness to Jesus Christ in the Church universal, and God’s Word’ to us. Just how are we supposed to read the Bible, to rely on the Bible, to use the Bible, but not to be guilty of weaponizing it or of worshiping it?”

A number of us spent some time recently immersed in a book entitled A New Kind Of Christianity,[1]in which author Brian McLaren makes a compelling case that we might rightly view the writings of the Bible as a God-given community library.  Instead of presenting a single narrative or undisputed set of facts, his readers are encouraged to view the sacred texts as a record of actions, conversations, and interpretations that are vital, informative, authoritative, and yet not divorced from our own experience.

This idea is pursued further in Rob Bell’s What is the Bible?[2], wherein he encourages readers of scripture notto ask “Why did God say such and such?” Instead, Bell argues, some of the prime questions we bring to the scriptures ought to be, “Why did people write this down?  Why did they tell it to their children?”  To that I would add my own interpretation, which is namely, “How is it that God has allowed this story to be preserved for us in this way?  What is there to be gained from reading it in our own day?”

Mark told his first readers, and they recorded it for us, that Jesus said “God is the God of the living.”  If that is the case then it is incumbent on us, the living, to engage with the scripture as we have received it.  We must seek to uncover, recover, or discover the Divine intent to the end that every part of our lives and every aspect of our behavior puts us closer to the place where we can honor God.  We do not read it in order to satisfy some sort of self-approving checklist; and we dare not read it in order to cast judgment on our neighbor, or with the intention of bringing shame on another.

I think that what is happening in this story is that Jesus is inviting the Sadducees, his disciples, and us to the difficult task of attending to each other and participating in the life of the world around us that recognizes our rightful places as those who have been created in the image of God.  We are called to live in such a way as to point to a reality beyond where we are now: a reality in which love, life, grace, hope, and indeed resurrection are normative.

I know, I know – it’s tempting to take it easy and fall back on the bumper stickers, the memes, the ball caps, and the slogans… but the reality is that none of those things are sufficient as we seek to identify as Christians who have been given an appreciation for the living, powerful Word of God.

May God protect us from using the Bible to harm others, or to devalue ourselves, or to diminish life.  May God instead grant us courage of conviction, freedom of trust, and a willingness to engage each other, the Scripture, and our neighbor in a quest to live authentically under the reign and rule of the living God.  Amen.

[1]A New Kind of Christianity: Ten Questions that are Transforming the Faith(HarperOne, 2010).

[2]What is the Bible? (HarperOne, 2017)

FIG-ure It Out

The people at the First U.P. Church of Crafton Heights have spent many Sundays since late 2017 immersed in an exploration of the Gospel of Mark. On January 20, 2019, we considered one of the few stories that is present in each of the four canonical gospels: the cleansing of the temple (although Mark adds some detail that the others do not include).  Our Gospel reading was Mark 11:12-25, and we made reference to Jeremiah 24:1-10.

To hear this sermon as preached in worship, please use the media player below.

As we continue with our discussion of the Gospel of Mark, I’m sure you realize that this is not the only Gospel account of the life of Jesus.  “Of course,” you say.  “Matthew, Luke, and John are all Gospels.”  You may not be aware, however, that for several hundred years after Jesus’ death there were dozens of “gospels” written; some of these contained sayings attributed to Jesus, others had stories of Jesus as a child, and still others were filled with some then-popular teachings and simply ‘credited’ to Jesus of Nazareth. None of these gospels was recognized by the church then or now, and they have been pretty thoroughly discredited.

Children complaining about Jesus to the others in their community, from Klosterneuburger Evangelienwerk, a 14th-century gospel translation.

One of my favorites from this group, however, is a volume called “The Gospel of Thomas”.  It contains a number of far-fetched tales, among them an account of the time that the boy Jesus was angered by one of his playmates; Jesus cursed the boy and what do you know? The kid withered up and died.  Well, the community heard about it and was upset, and so they told Joseph that his kid had to stop killing people or the whole family would have to leave town.  According to the Gospel of Thomas, when young Jesus heard about that, he struck the entire community blind.  Then, Joseph is alleged to have taken the son of God by the ear and “wrung it ‘til it was sore” and made Jesus un-curse the village.

I think about those legends when I hear today’s Gospel account of the time that Jesus lost his temper with the fig tree. You hear this account of Jesus’s frustration and you want to say, “Really, Jesus?  You’ve just entered Jerusalem for the worst week of your life and you’re talking to fruit trees?”  And then you think, “Why in the world was this story included in the Gospel?  How did this make sense to the early church?”

I want you to think back to something I told you a few months ago.  Do you remember “the Markan sandwich?”  There are plenty of times when the author of the second Gospel starts a story, and then interrupts himself to tell a different tale, and then gets back to the first story.  I know, it’s as annoying as all get out when your mom does it, but the author of Mark uses it as a device to let one story offer commentary on another. Maybe you’ll recall that Mark starts to talk about a 12 year old girl who gets sick, and then he interrupts that by mentioning a woman who’s been sick for 12 years, and then he goes back to the little girl.  The stories connect, and in looking at both parts, we get more meaning than we could by considering them independently.

Today’s Gospel presents us with a classic Markan Sandwich.  One day, Jesus goes to check out a fig tree.  Since it’s not fig season, the disciples are not too surprised when there are no figs on it.  But Jesus apparently loses his mind and curses the tree.

They leave that curious incident and show up in the Temple, where Jesus really appears to let his emotions get the best of him and he flips tables and drives out business people, all the while preaching that God’s house was for prayer, not commerce.  Of course, nobody there likes it, but what can they do?  Jesus is at the height of his popularity.

The next morning, they pass by the fig tree, and it is withered away – from the roots up.

I’m here to tell you that the author of Mark intended us to see the episode of the fig tree as being connected to what happened in the temple.  Listen: there are plenty of places in the Jewish scriptures where the people of God are compared to a fig tree.  The passage from Jeremiah that Lydia shared with you is only one example.  In those verses, it’s unmistakable: Jeremiah is looking at a fig, but he’s thinking about the leadership of the people of God. The author of Mark counted on other people remembering that passage, and others like it, when he tells us about a controversy at the Temple on the same day that a fig tree was condemned.  When Jesus curses a fig tree for not having any fruit, and then wanders into the temple and discovers that the leadership has failed, the first readers of Mark would have made the connection.  And then when Jesus’ friends discover that the wretched tree has died from the roots up, they would understand this to be a commentary on the spiritual bankruptcy of the people who were called by God to be a light and to be a blessing for the world. Just as the roots of the tree had gone, so too had the roots of the nation’s spirit.

I hope you’ve heard this story of Jesus driving the moneychangers and merchants out of the temple, and we could talk about many different aspects of it.  However, since we are spending the year talking about the Gospel of Mark, I’d like to focus on one of the few places where Mark actually tells moreof a story than do the other Gospel writers.  Although this episode is shared in all four of the Gospels, Mark is the only one to include the phrase, “and he would not allow anyone to carry merchandise through the temple courts.”

It’s an odd little detail, really.  I mean, there was all kind of flagrant sin going on – consumerism in the house of the Lord! Extorting the poor to buy the sacrificial animals! Apparent collaboration with the occupying army for economic profit!  Why does Mark point out that Jesus also talked about people who were walking through the temple courts with stuff that they may have bought elsewhere?

Well, it has to do with the location of the temple in relation to the rest of the city. The temple was right up against the eastern wall of the city, and just past the temple to the east was the Mount of Olives and then the road to Jericho and Bethsaida.  In addition to the flagrant and calculated hucksterism that was going on inside the temple, there were people who were simply using that sacred ground as a shortcut.

Do you see? The ordained and called leadership had deliberately secularized the outer courts of the worship area by engaging in commerce to their own advantage there.  As a result of that, it wasn’t too long before the population of the city thought so little of the sanctity and beauty of the temple that it became the fastest way from point A to point B.  There was no reverence, there was no engagement – people were just passing through, making sure that their errands got run.

And Jesus put a stop to that.  “This is not a short cut!” he roared. And then, maybe weeping, he put his head down and said, “You can’t just show up here and not be affected by this place and these people and the truth that is here…”

Jesus Cleansing the Temple, illustration from a 17th-century Ethiopian manuscript.

Mark alone points out that Jesus was not only frustrated at the people who were actively undermining the sanctity of the holy, but he was also clearly frustrated by those who had become so accustomed to not finding anything praise-worthy at the Temple that they thought of it as just another footpath.  In this passage, Jesus seeks to re-orient their thinking and to prevent them from showing up on holy ground guided by “auto-pilot”; he reminds them of the potential for transformation that can come when we encounter the Holy One.

Jesus didn’t want anyone carrying stuff through the temple without stopping to remember why there wasa temple in the first place…

I’ve thought a lot about that this week, and I’ve thought about the times I’ve shown up at a worship service not really expecting much of anything to happen. I was there to be polite, or to be seen by someone else, or because I had made a deal that if I showed up for church, then I could go and do something that I really wanted to do.  In other words, there have been a lot of times that I think I’ve carried my things right through the temple, disregarding the opportunities for encounter with the Holy because my mind was elsewhere.  And I would suspect that I’m not the only person in this room who can say that.

How do we become a people who show up in worship on purpose, who arrive here so expectantly that we are able to “clear the decks” and set down the other baggage we’ve been carrying in order to embrace the truth and be wrapped in love?

Well, my first answer to that question may be a bit simplistic, but on the other hand, it’s one that everyone in this room has already done today: that is, simply show up.  In order to have access to any possible fruit that might come from worship, I’ve got to be here.  I’ve got to set aside time intentionally to be present with folks like you in a place like this.

In some ways, coming to worship is a bit like visiting Crafton Heights.  As I wander through the city and talk to other folks, almost everyone in other neighborhoods says something like this: “Wow, Crafton Heights… Yeah, I’ve heard of it.  I’ve never been there before, but it sounds familiar to me…”  And I always respond by saying, “Yes, if you want to come to Crafton Heights, you have to come here on purpose.  You’re probably not going to stumble into my neighborhood because you’re drawn by the fantastic museums here, or the fine theater, or the many retail outlets or exotic dining venues we have.  You’ve got to come to the Heights because you want to be in the Heights.”

It’s the same way when it comes to worship.  I’m not saying that it’s impossible to encounter the Holy in random places – far from it – but I am saying that the most likely way that you’re going to find time to be in the Presence is when you set aside time intentionally to be available for the gift and discipline of worship.

More than that, though – more than simply entering into the place of worship, I want to encourage you to enter into the practicesof worship.  When I put together the order for worship each week, I try my best to give you some really good things to say and to sing.  In fact, we call the contents of the order of worship the liturgy.  That word – liturgy – comes from two old Greek words, leitos, meaning “public”, and ergos, meaning “working”.  The liturgy is the work of the people.  It is not a performance, and it is not a contest.  The spoken and sung prayer give you a chance to speak and sing what is true!

Sometimes, though, we’re not all that great at it.  We forget where we are; we forget who we are; or we get self-conscious. And so we wind up being in a room where we mumble along during the responsive readings, or we sing amazing words of praise as though we’re waiting in line at the filling station:  “Praise God (yawn) from whom all (stretch) blessings flow (check phone)…”

Beloved, let me encourage you to try this.  I know, some of the songs I pick are ones that you wouldn’t.  Sorry for that.  But lend your voice, your heart, your spirit to the liturgy.  Don’t watch – or even worse, criticize – the work of the people, share in it!

And one more thing that you can do as you seek to become one who is equipped to bear the fruit that comes from true worship: listen for the places in the liturgy and the scripture that push back on you a little bit.  We’ve talked before about a phenomenon called “confirmation bias” – where we tune into a program or a website because we’re pretty sure that it’s going to tell us what we think we already know and allow us to hear what we want to hear.

Praise God, sometimes that happens here, and it’s good.  “Amazing Grace, how sweet the sound…” Ain’t it the truth?! Don’t I need to hear that?!

But what if I say, or the lyrics indicate, or the scriptures contain something that is challenging or irritating?  Do we allow God to confront us in some way that gets us thinking about something?  As you participate in the work of the people, listen for ways that God intrudes into your own life or heart or preconceived notions.

Seriously: when Jesus was talking, he got people so worked up that they wanted to kill him.  Are we such different people, are we so much better than they were, that when he speaks we nod approvingly and say, “Ah, yes.  Good point, Jesus.  That’s my Jesus.  You tell ‘em, Jesus…”?

Or can we come to worship and be challenged and poked and prodded (and maybe a little irritated) too?

Jesus closes this passage with a brief teaching on the power of prayer and practice. He links the idea of belief with that of behavior, reminding his followers that they can believe in the power of prayer, but as they pray for the miraculous, they are called to treat their sisters and brothers with kindness and grace.  He encourages them to dream big when it comes to prayer, and to know that the things that happen in worship and in prayer will have an effect.

And sometimes we hear that and we say, “Well, maybe for someone else.  But to be honest, I’m not sure what it does for me. I can’t remember the words to the bible verse I just read.  I’m not feeling anything overwhelming when we do the liturgy here.”

Maybe. But maybe we’re just not noticing. There was a fellow who stopped at the preacher’s home one Spring day and found his pastor out in the tool shed. He said, “Pastor, I’ll get to the point. I’m in church every week, and I listen to what you say, but I don’t remember any of it.  I hear those Bible verses, but they just fade away.  I think you need to hear it from me – I’m going to stop wasting my time and yours.”

Without really looking up, the preacher said, “Well, Ron, I’m sorry to hear that, but I’m not going to try to talk you out of it.  Instead, let me ask you to do one thing.”  She handed the man a couple of dusty, dirty old terra cotta planters that were filled with cracks.  “Look, here’s what I want you to do: tomorrow morning, go down to the creek behind your house and fill each of these with water.  Carry them up the path to your back porch and set them down.  I want you to do that every morning for two weeks. Don’t come to church if you don’t want to, but promise me you’ll do that.”

The man took the planters, and thought that his pastor was crazy, but he agreed to it.

Two weeks later the pastor showed up at the man’s home.  “I’m here for my planters, Ron,” she said.  “Let’s go around back and get them.”  And as they stood on the back porch looking at the path down to the river, the Pastor said, “I get it, Ron.  You think that all that time you spend in worship is wasted, because you can’t remember it.”

The man nodded.  The pastor went on.  “It seems like a waste of time, right?  I mean, if nothing changes, why bother?”  The man wasn’t sure where the preacher was going, but he nodded again.

The pastor picked up the pots and said, “Ron, I asked you to fill these things with water every day.  But will you look at this? They’re dry as a bone.  Did you do as I asked?”

Ron assured the pastor that he had, but that all the water had leaked out.  “What did you expect?  They’ve got cracks all over them.”

The pastor seized the moment… “So you’ve been getting water every day, but there’s no water here now. Has anything changed?”

Ron looked at the pots.  They were still cracked, but all the cobwebs and the mud had washed away by the daily rinsing.  He looked at the edges of the path, and he saw where the grass was greener because of the water that had leaked from the pots during his daily exercise.  And he knew.

And he was in worship the next Sunday, singing loudly and reading intently. Because he got it.  It matters.

Beloved, it may sometimes seem as though your reality has not changed, but I’m here to tell you that the disciplines and practices of faith are designed to promote change and grow fruit in lives like yours and mine.  May God bless us with the ability to hear, to believe, and to bear fruit because we are willing to encounter the Holy One. Thanks be to God!  Amen.

A Different Kind of King

The people at the First U.P. Church of Crafton Heights are spending much of 2017-2018 in an exploration of the Gospel of Mark. On “Christ the King” Sunday, November 25, we talked about the many, many ways that following Jesus can really screw up your life.  What does it mean for us to say that Jesus is the one who deserves all our allegiance?  Our gospel reading was Mark 10:32-45.

To hear this sermon as preached in worship, please use the media player below.

When you look at your bulletin, or the screen, or perhaps your handy-dandy pocket liturgical calendar, you’ll see that today is called “Christ the King” Sunday. We’ll talk a little more about how this Feast Day came to be a part of our Christian year later on, but for now, I wonder what you think when we say that Christ is the ‘King’. As welcome New Members into our congregation, please give some thought to how it was that you entered into the path of following Jesus?  Who told you about the Lord? What did they say?

As I mentioned a few weeks ago, there are some who invite others to consider an eternal relationship with their creator using what could be called the “turn or burn, baby” method.  Listeners are urged to clean up their acts and to become holier people – leave sin behind, straighten up and fly right, and become the kind of people that God can like a little better.  Some folk see the Gospel as a call to repentance, which can often mean giving up sin and becoming a little nicer.

Another, more attractive approach to teaching others the good news could be referred to as “Jesus is the answer”.  There was a time in my own life where I encouraged people to turn to Jesus at a point when they were simply tired of all of the problems in their lives.  Their marriages were miserable, or they didn’t have any focus, or there was financial difficulty.  Whatever the problem was, Jesus had come to make it better.  An evangelist who subscribes to this school of thought might say that you should become a Christian because it will help you get rid of, or at least deal with, your problems better.

I am not here to rain on anyone’s parade, and truth be told, I’ve lived in both of these Gospel camps before. But I don’t stay in either of them very often now.  The way of discipleship, at least as it is described in the Gospel of Mark, has little connection with either the “turn or burn” crowd or the “Jesus is the answer” folks. Today, we join up with Jesus and his disciples as they are on the way to Jerusalem.  Most faithful Jewish men in that day and age tried to make a pilgrimage to Jerusalem to celebrate the Passover meal.  No doubt, that’s what the twelve disciples thought was going on, in spite of Jesus’ attempts to speak of it in other terms.

Ethiopian Icon of Jesus with his followers

This passage from Mark 10 contains the third of Jesus’ predictions about his own suffering and death.  In Mark 8, right after Peter’s confession that Jesus is in fact the Holy One sent by God, Jesus reveals to his most faithful followers that he will suffer and die.  Then in Mark 9, as the group is still basking in the glow of the Transfiguration and the healing of a boy who suffered from seizures, Jesus calls them out of that into a consideration of his impending struggle.  In each of these prior circumstances, the disciples don’t have a clue. They just can’t figure out what Jesus is talking about – how can he be the Messiah and die?  That’s just crazy talk.

He’s back at it today – he’s just laid two heavy teachings on them – one about marriage and divorce and sexual ethics and the other about money. And then he says pretty explicitly that when they get to Jerusalem, he will be forced to go through a sham trial, he’ll be beaten and killed, and he’ll rise on the third day.  In spite of the apparently obvious nature of this prediction, James and John start to daydream about how good it’s going to be when Jesus finally starts acting like a king.  Despite the fact that whenever Jesus has brought this up, he’s had to quell any talk about how great that’s going to be, James and John get so wound up in their discussion that it actually seems like a good idea to them to call “dibs” on the best seats in Jesus’ kingdom.

These guys don’t get it.  We know that because Jesus looks at them and says, “You fellas just don’t get it, do you?” But then look at what happens next. He doesn’t yell at them.  He doesn’t scold them.  He simply reminds them that they don’t know what the kingdom will be like.  They can’t imagine the crown he’ll be wearing – a crown made of thorns, crushed into his skull.  They haven’t the foggiest notion about what is waiting for Jesus on the hill known as Calvary, where he would be nailed to a tree and hung out to die.  And then, gently, he says, “You don’t understand anything at all about the cup that I will drink, but you will – because you will share that cup.”

And it’s not just James and John who don’t get it.  When the ten other disciples hear that James and John are trying to claim the best spots at the messianic inauguration, they are upset! I suppose you could make the claim that these guys were really looking out for Jesus here and were indignant by the petty request made by their friends…but I think that Mark’s pretty clear that they were irritated because if Jesus didend up giving James & John the two best seats in the house, where were the rest of them supposed to sit?

And again, Jesus sits them down and invites them to a time of teaching wherein he is gentle and patient.  He’s not belittling them, he’s not berating them, and he’s not telling them to straighten up and fly right.  Instead, he’s trying to help them re-shape their expectations.  He’s hanging in there with them.

Why?  Why is he responding like this?

Well, let’s be honest. This isn’t the first time that the twelve disciples appear to be slow, dimwitted, selfish, ambitious, and thick-headed. But here they are, following Jesus. They may not grasp all of the details concerning this coming kingdom.  But they are following Jesus.  They are not following Jesus because they want his help in getting rid of a few bad habits, and they are not following him because it’s easier than whatever it was that they used to do before they started following him.  But they arefollowing Jesus.

And listen to this: if the first readers of Mark’s gospel knew anything about following Jesus, it was this: following Jesus can really screw up your life.  After all, remember what we said about this little book when we started this exploration: Mark is written by a man who is jail, on death row, for preaching about Jesus.  The early followers of Jesus who lived in Rome were used as human torches at Nero’s garden parties.  So far as we can tell none of the twelve disciples, with the possible exception of John, died of natural causes.  And those first Christians who were not killed were treated as outcasts – they were told over and over again that they did not belong with the Jewish believers, and the Gentiles thought they were crazy – they called them cannibals and incestuous.  If there is one thing that the readers of Mark’s Gospel knew, it was that following Jesus will screw with your head and could really mess up your life.

Twenty-five years ago, I took a group of young people on a mission trip to Mexico.  Two weeks after that trip, I left that church and moved to Pittsburgh.  About five months later, I got a really thick envelope from one of the kids.  I tore open the envelope, expecting to hear sunny news about her life.  Instead, I read,

Dear Dave, I just wanted to thank you for totally ruining my senior year of High School.  My whole life, I’ve looked forward to this year, where we’d be on top.  My friends and I had all kinds of plans for how we were going to rule the school, and for Prom and Homecoming and parties.  But the trip to Mexico changed all that.  My friends are materialistic and selfish and thoughtless – they can’t get their heads out of their butts to save their lives. The things that they want are so small…of course, all of that was true last year, too – only I didn’t know that last year.  The trip to Mexico really opened my eyes, and showed me that I am materialistic and selfish and thoughtless – and I hate that about myself. Why can’t I be lazy and happy like my friends?  But no, I have to care now.  I have to think about other people.  That mission trip really screwed up everything about my senior year….

Do you see?  She got it! Yay!  She had been goingto church all her life…but here she was thinking about followingJesus!  The good thing is that the letter was ten pages long, and by about page eight or nine, she had gotten past some of the anger and had decided that if she had to choose between being selfish and materialistic and following Jesus, she’d rather be with Jesus…but it was a struggle.  Because when she took Jesus seriously, she didn’t fit into any of the really comfortable slots in her high school.

Beloved, if you are here expecting me to scold you into the Kingdom of God, it’s not going to happen.  I don’t think that the reason that Jesus came was so that you wouldn’t drink quite as much, or so you would think about sex a little less often, or write to your grandmother more.  If you need to hear someone say that it’s time to turn or burn, baby, well, I don’t think I’m your guy.

And if you are here because your life is miserable and you think that somehow I can help lobby Jesus onto your side so that you have fewer problems – if you think that if you are able to get yourself cleaned up a little bit then Jesus will reward you with a new car, a better boyfriend, or whiter teeth, well, I’m sorry to disappoint you.

Some People Following Jesus, Gary Bunt, Contemporary British Artist

Because as far as I can see, Jesus is not primarily interested in having a group of followers who are holier than everyone else, if by holy we mean people who smoke less, or cuss less, or fornicate less than the general population.  Jesus didn’t come to make us nicer.

And as far as I can see, Jesus is not primarily interested in having a group of followers who are richer, or better employed, or have fresher breath or fewer neuroses than the general population. He didn’t come to make us more socially acceptable.

Jesus came to be the ransom.  To give his life so that we might have real life.  Jesus came to be God for humanity and to be humanity for God. And as he marches toward his death in Jerusalem, he is imploring the twelve to stick with him.  He’s not promising them anything, and he’s not threatening them.  He’s asking them to stay the course because that is the only way that they will be able to become the community that he is calling them to be.  For a couple of years, he has taught them “the Kingdom of God is at hand”.  Now he is equipping them to be the kingdom!  To enflesh that Kingdom in the world!  To be the sign of God’s presence in and through creation.

I hope that each of our new members will recall that in the Presbyterian Church we are governed by both the Bible and a document called The Book of Order.  In the very beginning of that book, it says that the church exists in order to be “the exhibition of the Kingdom of Heaven to the world.” (F-1.0304)

I love that!  It tells the truth that the only way that your neighbors or mine will know of the grace, truth, forgiveness, service, and sacrificial love of the Savior is if somehow the body of Christ – that’s us – is able to exhibit that grace, truth, forgiveness, service, and sacrificial love.

When the twelve don’t get it – here in Mark chapter ten, or anywhere else in the Gospels – Jesus doesn’t call them morons and tell them to get lost.  No, he calls them together and invites them to try again and to lean on each other and to stick together – because the only way that they’ll be able to make it in the world is if they do stick together.

Jesus is on his way to Jerusalem, where he will do something incredibly difficult.  It will take everything he has.  And he is asking his followers to stay with him when it happens.  And to take over for him when he leaves.

Discipleship is hard work, my friends.  It would be easy if all we had to do was lie a little less often or budget our money a little better.  But it’s all of who we are. Discipleship is not a part-time job. The only way for me to give all of who I am is if I can count on you to help me where I am coming up short.  I can be forgiving if you forgive me.  I can be gracious if you show me grace.  I can love unconditionally if you do that for me.  I can give my life away…if you come, too.

I mentioned that today is “Christ the King” Sunday.  Most of the great “feast days” of the church are hundreds, if not thousands of years old. The church has observed Advent and Lent and Easter and Christmas for millennia. However, it wasn’t until 1925 that “Christ the King” was added to the church calendar.  This observance came about because in the aftermath of World War I, much of the world’s population lived in places where tyrants and dictators were gaining strength.  These rulers insisted that Christians ought to somehow compartmentalize their faith, and see “religion” as a nice little hobby, but to give their highest allegiance to the government and the flag of one particular nation.  The church said, “No, it is Christ, not any human or any nation, who is worthy of our ultimate loyalty.”

Beloved, we are called to be committed. We are called to live the Christian ideal – that of following Christ.  Obviously, Jesus is concerned with your personal life and your habits. Obviously, Jesus is concerned with the choices you make.  But these things are not a precondition to becoming disciples – those things are matters for discussion once you are on the road.  Let us join each other in this holy, wholly difficult task of following the Master as we love and serve those among whom he has placed us.  Thanks be to God!  Amen.

Partnership in African Mission Final Update (#10)

In one of my first messages to a Malawian congregation on this trip, I shared the news that people in Pittsburgh were preparing to run a marathon this spring.  Explaining to some of these folks exactly why anyone would voluntarily attempt to run 26.2 miles took some doing, but we got there.  I said that one of the customs in such a race is to have people line the path and offer encouragement by cheering or sharing water with the racers.  Nobody really sees the entire race, but each step is witnessed and applauded.

I believe that in many ways, that’s a good analogy to the trip that Brian and I have shared with our Malawian hosts, South Sudanese partners, and my friend Lauren.  We’ve been running up and down and all around the country, and it’s been tough in some regards – but so worth it! And just like the end of the race features the finish line and the time to rest, so our sprint through Central Africa brought with it a “last day” and one last chance to take in the beauty of this nation and her people.

We began by attending the 6:00 a.m. English-speaking service for the Mawira CCAP in Liwonde.  It was the first time that the service had begun at that hour, as it has been pushed back to accommodate a third worship service on Sunday morning in this rapidly-growing congregation.  Nevertheless, the small group of about 60 swelled to well over 100 by the time 6:30 rolled around.  The service was led by the Youth of the congregation, and it was tremendously encouraging to see how these kids are moving in leadership and ministry in this congregation.  I was especially delighted when I realized that the pastor of this church is my old friend Dennis Mulele, whom I first met while doing a famine relief trip with the Presbyterian Disaster Assistance in 2003.  He really made an impact on me during that trip and it was a great joy to reconnect in worship.

With Dennis Mulele at Mawire CCAP. The first time we met, the only gray was in our clothing!

 

Sharing the story

 

Offering the benediction.

Following the worship, we spent the afternoon in Liwonde National Park.  This park has been steadily improving in terms of security (anti-poaching) and accessibility of wildlife during the time I’ve known Malawi.  The location – right in Liwonde, about five minutes from the church – made it a great option for us to relax and unwind with a drive through the park as well as a “boat safari” on the Shire River. It did not disappoint in the least!

The graceful Impala!

 

Kudu

African Elephant

This is a really bad photo of a jackal, but it’s the only jackal I’ve ever seen in Malawi.

 

A warthog with baboons in the background

 

Little Bee-Eater

 

Hippopotamus

 

Pied Kingfisher

 

The African Fish Eagle is the national bird of Malawi. It looks like the North American Bald Eagle, but it is not quite as large.

We made it home after dark and have spent the last 18 hours or so resting, packing, doing some last minute shopping, and enjoying a Penguins win from afar!  We are so grateful for the ways that this trip has allowed us to carry the best wishes of Pittsburgh Presbytery into our partnerships here; for the chance to grow in friendship with each other and those who have accompanied us; for the grace of God that has sustained us in so many ways.

So for now, we say, Tionana, Malawi – “so long” – but not “goodbye”!

If you would like to hear more about this journey, find out how you or your (Pittsburgh Presbytery) congregation can be involved in the Partnership, or are interested in knowing about the upcoming plans to host a delegation from Africa in October 2018, please click  here or simply come to our next meeting, Monday, May 7, 2018 at the Pittsburgh Presbytery Center (901 Allegheny Ave., Pittsburgh PA 15233).

Mulungu Akudalitseni – May God bless you!

Partnership in African Mission 2018 #4

The adventure in tripartite mission connection continues as the conference between representatives of Pittsburgh Presbytery, South Sudan Evangelical Presbyterian Church, and the Synod of Blantyre in Malawi ended with a day of shared worship and exploration.  There were essentially two components to our day, and for the sake of brevity I’ll simply post a few photos of an inspiring worship service at the Koche CCAP wherein Brian Snyder preached and an afternoon of exploring some of the beauty of Lake Malawi.

Brian preaching at Koche with Davies translating.

 

Rev. James was so excited about the chance to worship in Malawi that he asked to sing a solo. It was wonderful!

 

I was privileged to bring greetings on behalf of Pittsburgh Presbytery.

 

Lauren prepares to dedicate the morning offering.

If the Youtube link above doesn’t work, then paste this into your browser to see a little of the congregational singing at this rural congregation: https://www.youtube.com/watch?v=DyLzBDhI2Yk

In Africa, it’s not uncommon for two men to hold hands while they walk and talk together. It IS uncommon when one of them is about 5’6 and the other is about 6’8! Life might be better if we all left worship like this…

 

A baboon grabbing a quick snack…

 

Adventures in tripartite boating!

 

There are more than 1000 species of cichlids in Lake Malawi – the most astounding diversity of fish anywhere on earth.

 

Where there are fish, there are fish eagles…

 

The sun sets on another day of partnership and mission.

What Difference Does It Make?

For much of 2016-2017, God’s people in Crafton Heights have been walking through the story of David, the shepherd boy who grew up to be Israel’s greatest king.  On April 30, we witnessed the dancing of King David as the Ark of the Covenant was returned to Jerusalem… and considered how dangerous worship can be..  Our text was II Samuel 6:12-22 and we also listened to Colossians 3:15-17

To listen to the sermon as preached in worship, please use the audio player below.

 

Well, good morning! How are you feeling? Have you checked your vital signs lately? Heart rate? Blood pressure? Cholesterol?

I’m asking because of an article recently published in the Journal of the American Medical Association. Researchers followed a group of nearly 75,000 people for twenty years, and found that women who went to church more than once a week had a 33% lower risk of dying during the study period than those who never went. These people had higher rates of social support and optimism, lower rates of depression, and were less likely to engage in some key self-destructive behaviors. See? You mother was right. Going to church is good for you. And if this study is right, judging by how often I see you, some of you are going to live forever.[1]

One might conclude from this study that worship is a fundamentally safe place and involves little risk. I’d like to challenge that assumption.

Worship is – or ought to be – dangerous. It was in the days of King David. The beginning of chapter six, which was not included in our reading for today, describes how the Israelites organized a great big religious festival in order to bring the Ark of the Covenant into Jerusalem. Things were going along more or less as choreographed when all of a sudden one of the oxen pulling the wagon stumbled a bit, and the lay reader for that day, a man named Uzzah, reached out to grab the Ark. No one is exactly sure what happened here, but the result was that Uzzah was struck dead by the hand of God. Apparently, he thought that it was his place to “manage” God, or that God needed his help in order to stay on track, and God didn’t appreciate that.

Well, nothing takes the wind out of the sails of your church service like having the hand of God smite one of the lay readers, so folks scattered and they tucked the Ark into the garage of a local non-Israelite until someone came up with a better idea.

King David was so scared that he didn’t do anything about it for three months, because that was the day he realized that worship could kill you.

And we read that in 2017 and say, “Wow, I mean, I thought I was going to die of boredom a few times, but nothing like that has ever happened around here…”

That may be because we’re more comfortable with the worship that Uzzah was liable to lead. I’m not here to speak ill of the dead, but we all prefer to know what’s going to happen, when it’s going to happen, and how much it’s going to cost. We like worship to be energizing, but even moreso we want God to be predictable and well-managed.

If that’s how we treat our relationship with God, then we’re doing it wrong. The act of worship and the life of the disciple is a wild ride that is fully engaging and utterly transformative. It will change us.

One of the best letters I have ever received came to me from a 12th grade student who had joined me on a short-term mission pilgrimage to the developing world the year before. It was about ten pages, hand written, and in it she dropped the “F— bomb” more than you might typically think necessary in a letter to one’s pastor. The first four or five pages were angry accusations that our trip to visit the world’s poor had totally screwed up her life and her plans for her senior year. She wrote, “When I returned from that trip I discovered that all of my friends were shallow, self-centered, and materialistic. Worse, I saw that I was all of those things, too. Of course, we were all like that last year, but I didn’t know it. Now, thanks to you and that stupid trip, I know who I am and I know the world I live in and I know some of what God expects of me. All I wanted was to be dumb and happy and enjoy my senior year, but now I keep having big thoughts about how screwed up everyone’s priorities are. And it’s lonely here.”

By the time she got to page ten, she was thanking me for giving her an opportunity to take this trip, but it was a fascinating bit of self-revelation for a young woman to share… God is dangerous and unpredictable, and if we think that showing up in worship is a nice little way to pass the time and maybe impress your boyfriend’s parents, well, we’ve got another thing coming.

David and Michal in the windows of St. Therese Church in Vasperviller, France

Part of why worship is dangerous is the fact that it reveals to us and to the world who and what we love. In the reading from II Samuel, for instance, David’s wife Michal isn’t participating in worship – she’s watching, from a distance. She was in a prominent place where she’d be noticed, but not expected to actually do anything. And she comes down hard on her husband for behaving in a way that she thought compromised his position. She screams at him, “Is this any way for a king to act?”

If you were here last week, you’ll remember that the Hebrew word for “king” is melek. The melek is the one who has unbridled authority and does what kings do: grab, take, seize, rule… all in their own power.

When Michal challenges David, however, he says, “Yes, I am called to this office… as nagid – “prince”. When David was anointed, he was called the nagid of YHWH – extending the power and benefits of God’s realm in submission to the God who had called him to service and sacrifice on behalf of God’s people. YWHW is the King; David is the nagid who serves at the King’s pleasure.

David realized that the act of worship is a means by which we discover and announce to the world the things that are most important to us.

We say things like this all the time at church, of course. But I’m not sure that we really mean them. You all love that old hymn by Isaac Watts that goes, “Love so amazing, so divine demands my soul, my life, my all.” I know you do. We sing several versions of that here.

Whole Note = “certain terms and conditions may apply. Not valid every Sunday.

You know that hymn ends with what musicians call a “whole” note, right? That is, it’s an extended period where we sing the same note and the same word… Unless we’re honest, and we admit that’s where we slide in all of our terms and conditions…

Love so amazing, so divine demands my soul, my life, my all…unless it’s opening day of trout season…or my kid is in a Sunday soccer league…or I had a date last night that was really fantastic but it just got too late and…” You see? That “whole” note allows us the time to tell God what we really mean.

The act of worship is important and defining. In choosing who and what to worship, we allow those things to shape our priorities and practices. Our worship forms our identity.

In 1957 the New York Giants baseball club uprooted itself and moved to San Francisco. The team was losing fans and revenue and the West Coast beckoned alluringly. Reporters asked the team’s owner how he felt about leaving the kids of Manhattan, and he replied, “I feel badly about the kids, but I haven’t seen many of their fathers at games lately.”[2] In other words, it’s easy to say “Oh, I’m a big fan”, but unless we’re showing up at the ball park, nothing will change.

So, the choices we make about worship are fraught with meaning and reveal a great deal about not only who we worship, but who we are. The final point I’d like to make about worship this morning is that proper worship makes the world a better place, even for those who do not believe.

Detail from the Maciejowski Bible (13th c.). The caption for this image in Latin reads, “How, having completed the sacrifices, David blesses the people, distributing bread and other foods among them.”

When David brings the Ark to Jerusalem, he offers sacrifices of meat and grain. The reading describes how everyone in Israel got a square meal that day. In and through his worship, David blessed both the people of Israel and those in his own home. The things that happened between David and God leaked out of David into the world around him, and that world became a better place because David had been in worship.

There is a great deal of American Christianity that is unsettling to me because we come to worship as consumers. We are feeling a little sad, or wonder about our purpose in life might be, or are afraid of our own mortality, and we think, “You know what? I’m going to get myself to church. That will make me feel better.” And it does. We come out, we sit with our friends and we sing some perky songs; the pastor gives us a nice little pep talk and I feel better about my life. Worship is a refuge. A sanctuary. An escape.

We all need that from time to time, and there’s nothing wrong with feeling at home with or encouraged by worship. But the main goal in worship is not to make you happy. Some years ago a fellow pastor told me that as he was greeting people after worship, folks were walking by exchanging the usual niceties. One woman, though, took him by the arm and said, “Pastor, that was a very moving service. I must say, however, that I did not care for the second hymn – not one little bit.” The pastor replied, “Well, then, how fortunate for everyone that we didn’t come here this morning to worship you.” That man knew the truth: the main aim of worship is to point to God and to seek to shape ourselves to become more and more the people God intends us to be for the good of the created order.

When we give our hearts and minds to God, our lives will reflect the things of God. To put it another way, your neighbor’s life should be better because you are here worshiping this morning. If the things that we do and the ways that we do them on Sunday mornings do not lead to this neighborhood knowing more of God’s love and grace and blessing, then we ought to pack up and go home and try something else.

When David worshiped God, the people around him were blessed. Does that happen in your home? On your street? In your workplace? At your school? What difference does any of this make to the people who have never been here?

If we do this right, more children will be coached and mentored and loved because we’ve been here. The lonely will be visited, the poor will be fed, and those who would abuse their power or authority will be challenged.

This story about David and his dancing before the Lord is not here to impress on us what a great guy David was. It’s here to demonstrate how powerful and awesome David thought God was – and how far-reaching the implications of that were for David and for those who surrounded him.

Frederick Buechner describes this well in his brief essay on David:

With trumpets blaring and drums beating, it was Camelot all over again, and for once that royal young redhead didn’t have to talk up the bright future and the high hopes, because he was himself the future at its brightest and there were no hopes higher than the ones his people had in him. And for once he didn’t have to drag God in for politics’ sake either, because it was obvious to everybody that this time God was there on his own. How they cut loose together, David and Yahweh, whirling around before the ark in such a passion that they caught fire from each other and blazed up in a single flame of such magnificence that not even the dressing-down David got from Michal afterward could dim the glory of it.

He had feet of clay like the rest of us, if not more so – self-serving and deceitful, lustful and vain – but on the basis of that dance alone, you can see why it was David more than anybody else that Israel lost its heart to and why, when Jesus of Nazareth came riding into Jerusalem on his flea-bitten mule a thousand years later, it was as the Son of David that they hailed him.[3]

I hope and pray that your participation in worship this morning, this month, this year, does more for you than lower your blood pressure and pep you up. My prayer is that this practice of worship would ignite in you a holy fire so that you, and we together, might be a blessing to the world because of all that God has done in and for the likes of people such as we. Thanks be to God. Amen.

[1] http://www.cnn.com/2016/05/16/health/religion-lifespan-health/

[2] http://www.sbnation.com/2012/10/29/3570908/san-francisco-giants-new-york-giants-franchise-moved

[3] Peculiar Treasures (Harper & Row, 1979), p. 23-24).

Report from Malawi – 8 January 2017

On Christmas Day, 2016, a group of five young adults and I embarked on an African adventure that was over two years in the making.  Carly, Katie, Joe, Rachael, David and I are pleased to be in Malawi for nearly two weeks embracing (and being embraced by) the gift that is the partnership between the churches of Pittsburgh Presbytery (Presbyterian Church USA) and Blantyre Synod (Church of Central Africa: Presbyterian).  Here is part of our story.

Having been refreshed by time at the lake and as a team, on Saturday morning 7 January we headed south to explore the last two days of our time in Malawi. As we drove from Mangochi to Blantyre, we made several stops. One of these was at the Naming’azi Farm Training Center. This is a demonstration farm and educational facility used by the Synod of Blantyre to help local farmers learn the best techniques for animal husbandry, crop rotation, natural weed and moisture management, and more. Because a significant partnership has recently ended, there is not much actively going on at Naming’azi at the moment, but it remains one of the best ideas going – God’s people grappling with issues of food production in an era of climate change and increased attentiveness to the problems associated with chemical used in agriculture.

The Naming'azi Farm Training Center sits at the base of the massive Zomba Plateau. Here David and Joe tour with BSHDC Director Lindirabe Gareta

The Naming’azi Farm Training Center sits at the base of the massive Zomba Plateau. Here David and Joe tour with BSHDC Director Lindirabe Gareta

From there we proceeded to the region around Chileka, where we were honored to visit a support group for individuals and families living with HIV/AIDS. The village where we were hosted is one of many that is home to such groups across southern Malawi. The Blantyre Synod Health and Development Commission (BSHDC) invites community members to form such peer groups in order to promote awareness, reduce stigmatization, enhance adherence to drug therapy treatments, and monitor individual concerns at a local level. One concern that has been noted is that many of these families struggle with nutrition, particularly for their children. Using funding provided by Pittsburgh Presbytery’s International Partnership Ministry Team, the BSHDC is making bags of specially-enriched corn flour called Likuni Phala available to families during the “hungry season” of January and February. This flour contains corn, soya, sugar, and vitamins and is extremely effective at forestalling malnutrition (especially in children). We were surprised not only to be present for a distribution, but to have a role in it.

Part of the communal support group for those affected by HIV/AIDS.

Part of the communal support group for those affected by HIV/AIDS.

Sharing some Likuni Phala in the community.

Sharing some Likuni Phala in the community.

One of the benefits of a trip like this is to be able to call attention to challenges and possible responses. Here I am talking with the Malawian Broadcasting System television and radio teams at the food distribution center.

One of the benefits of a trip like this is to be able to call attention to challenges and possible responses. Here I am talking with the Malawian Broadcasting System television and radio teams at the food distribution center.

On Sunday, we achieved our goal of sharing in worship with an urban congregation. Unlike Mbenjere CCAP (where we visited on 1/1), St. Michael and All Angels CCAP is comprised city dwellers who are significantly better educated than the average Malawian and many of whom hold key positions in the nation’s business, governmental, and philanthropic communities. We were asked to provide leadership for the 8:30 service (one of five worship services at St. Michael’s each Sunday), which meant that each of us had a reading, and I preached and led the prayers.

Preaching at St. Michael and All Angels church in Blantyre.

Preaching at St. Michael and All Angels church in Blantyre.

Katie reads from Philippians 1 at St. Michael's.

Katie reads from Philippians 1 at St. Michael’s.

I was delighted to run into Glomicko Munthali, who I believe was the first chair of the Blantyre Synod Partnership Committee in 1991.

I was delighted to run into Glomicko Munthali, who I believe was the first chair of the Blantyre Synod Partnership Committee in 1991.

Following the worship, we were treated to an amazingly delicious Farewell Luncheon hosted by the Blantyre Synod Partnership Steering Committee. During their speeches, members of this body, along with General Secretary the Rev. Alex Maulana, expressed their deep appreciation for the presence of a youth missionary team from Crafton Heights and they expressed a desire that the vision and diligence of this group (especially in terms of fund-raising and preparation) might serve as an encouragement to a group of Malawian young people to embark on a similar journey. A personal highlight of this occasion was the fact that Davies Lanjesi made a special effort to include Mrs. Sophie M’nensa, and she and her grandson Gamaliel were able to join us for both worship at St. Michael’s and the banquet.

With the Revs. Billy Gama and Alex Maulana along with Davies and Angella Lanjesi at the farewell luncheon.

With the Revs. Billy Gama and Alex Maulana along with Davies and Angella Lanjesi at the farewell luncheon.

With Sophie and Gama after the luncheon.

With Sophie and Gama after the luncheon.

Continuing to tell the partnership story: here Rachael and I are interviewed by Blantyre Synod Radio.

Continuing to tell the partnership story: here Rachael and I are interviewed by Blantyre Synod Radio.

Our travels concluded with a stop to visit my old friends Silas and Margaret Ncozana in their modern/traditional Ngoni-inspired home in the Chigumula area. Here, we shared much laughter, deep appreciation for the work of partnership in our own lives, and an expression of the challenge that lies in front of all who would serve the Lord and his people. The young people were grateful for the Ncozana’s hospitality and humor; they listened to a few more stories about the old days in the partnership, and heard Silas charge them to become leaders in the days to come. It was a beautiful ending to a good and rich journey.

Sharing time with Silas and Margaret!

Sharing time with Silas and Margaret!

Silas shared with us the Ngoni tradition in which he said that anyone who was a witch was forbidden to enter the home. Each of us drank from the gourd - and a witch would die immediately. We all lived, and later discovered that the beverage was a home brew made from baobab fruit.

Silas shared with us the Ngoni tradition in which he said that anyone who was a witch was forbidden to enter the home. Each of us drank from the gourd – and a witch would die immediately. We all lived, and later discovered that the beverage was a home brew made from baobab fruit.

As we prepare to pack and weigh our bags in preparation for the longest flight these young people have ever known, we are filled with appreciation for the opportunities we have had, and we ask your continued prayers as we seek to continue to learn from and grow into these challenges. I will say again that I cannot imagine this trip having gone better – the hospitality was amazing, the team was pliable and energetic, we grew in our understanding of so much – it was all simply beautiful. I hope that these few blog postings have given you at least a little bit of a window into the richness of this experience for this team. Thank you so much!