Words of Wisdom: A sermon on Proverbs 1:20-33 and Mark 8:27-38

Proverbs 1:20-33
Mark 8:27-38

We don’t spend a whole lot of time in the book of Proverbs in our worship, so I think a little introduction could be helpful before we jump into the second reading.

Proverbs is an interesting book; it’s a book, not unlike the Bible itself, that is more like a collection. There are a number of different pieces from a number of different eras, based on the literature of a number of different cultures all smooshed together into one. (Smooshed – that’s a technical scholarly term.) There are the short two-liners containing teachable lessons, a favorite of the Israelite sages who put the book together in the royal courts of Israel after the return from the Babylonian exile.  There are extended poems about wisdom in a variety of forms, but one of the standout features is the personification of wisdom as a woman. As we know, there aren’t a lot of Scriptures where women are center stage in such an important way – especially where they are depicted as carrying an important divine attribute as wisdom.

Some of these personifications of wisdom as a woman, including the one we will hear today, come in poetry that is set up as a father giving advice to his son, or maybe a teacher to a student. I think that’s important because it’s not quite the same as a prophet who speaks a message from God to God’s people. It’s poetry, with all the literary forms we’ve learned in high school, such as parallelism and hyperbole and personification, and it’s instructional, trying to both explain and motivate toward a particular result.

With that introduction let’s hear the words of Proverbs from the 1st chapter, verses 20-33

Proverbs 1:20-33

Woman Wisdom is not a woman who is content on the sidelines, is she? 

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The Armor of God: A sermon based on Joshua 24: 1-2a, 14-18 and Ephesians 6:10-20

Here’s a link to the worship video of this sermon which is also embedded at the bottom of the post.

Joshua 24: 1-2a, 14-18
Ephesians 6:10-20

And that building – it isn’t even half as old as our texts.

As some of you know, I spent almost 2 weeks in Scotland earlier this month.  I spent some of my time exploring the city of Glasgow, but for most of my trip I was a guest of the Iona Community at the 13th century abbey where they live in community and offer programming for pilgrims, learners, and visitors. Every morning and every evening in the sanctuary of that abbey I found myself in complete awe of the continuity of our faith – of the generations upon generations those stone walls had held, of the songs they had heard song, the prayers that were held in their crevices, the words of scripture that had echoed across their surfaces. It was breathtaking and centering and unifying every time we gathered, to be a part of something so ancient and so contemporary all at the same time.

It’s kind of amazing when you stop to think about it, that these words that we read on a Sunday morning (and hopefully more often than that!) have been read or heard for as long as the they have – a little less than 2,000 years for the text from Ephesians, at leas 2,600 years for the current form of Joshua. And still we turn to them.  Still we read them.  Still we question them. Still we listen for what God is saying to the church today through them.

That’s the good news about really old Scriptures.

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The Courage of Peace: A sermon on the beheading of John the Baptist, Mark 6:14-29

Psalm 85:8-13
Mark 6:14-29

This is one of those Sunday mornings that potentially sent a number of preachers back to the drawing board based on Saturday’s news. It happens sometimes (and in the case of violence, particularly political violence, it seems to be happening more and more frequently). But it happens sometimes that something takes place in the neighborhood or country or world made that just can’t be ignored when the worshiping community gathers on Sunday morning, even if it happens after all the plans were made.

However, for folks following the lectionary, and even more particularly folks who had planned to preach from the gospel, there was potentially less re-writing to do. Because unfortunately, political violence isn’t new. And really it’s persistence is part of what makes it so evil. That human beings continue to think that scaring, and hurting, and even killing our opponents is a reasonable way to get to the more perfect society we crave is evidence of our sinfulness and the marring of God’s image in all of us.

Violence used to intimidate, violence used to threaten, violence used to try to appease one group or advance another, violence used to silence voices and the people we don’t like – is not the answer. It is not righteous. It is not God-fearing. It is not justice-seeking. It most certainly is not courageous, which, by my reading, is at least one point Mark is trying to make in telling the story of the violence of the beheading of John the Baptist in the middle of stories about the ministry of Jesus and the sending of his disciples.

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Faith in the storm: A sermon based on Mark 4:35-41 and Psalm 107:1-3, 23-32

Psalm 107:1-3, 23-32
Mark 4:35-41

A few weeks ago in our weekly e-mail that goes out on Thursday afternoons I set up a framework for thinking about the three stories in Mark’s gospel that we have covered beginning on June 9. It hasn’t really been a series in the “5 keys to faithful relationships” kind of way, but together these three stories, and therefore these three sermons have offered us ways to consider reactions to the news that in Jesus the kingdom (or kindom) of God is near. 

As we looked at the story of Jesus being hunted down by religious scribes who wanted to destroy him, of the way his own family thought he was out of his mind, the question before us, in response to *that* kind of kindom was “What if I don’t like the disruption it causes?”

When next we turned to parables about seeds hidden in the ground or too small to be significant we considered of the kindom of God, “What if I can’t see it?”

And two and a half or three weeks ago when I was thinking about the story for today, I was wondering about the disciples’ worry that Jesus didn’t care about the storm and their lack of faith, and I thought maybe they were doubting the kindom with a question along the lines of “What if it isn’t strong enough?”

But… well… best laid plans. As Pastor Michelle pointed out a few weeks ago, sometimes the sermon we thought we were going to preach on Monday or Tuesday when we pick hymns and write prayers isn’t the sermon we end up with when we write on Thursday or Friday (or Saturday or Sunday morning).

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Losing the labels: A sermon on Mark 3:20-35

Psalm 130
Mark 3:20-35

The worship video for this sermon can be found on YouTube.

It’s always a little strange when we jump into the middle of a gospel story, but this one, probably a less familiar story, seems particularly confusing. I mean, there are some quotable one-liners that we could likely quote or summarize, “a house divided against itself… will not be able to stand.” But Jesus being restrained by his family? Them thinking he’s out of his mind? An argument with religious officials about whether or not he’s in cahoots with the devil? 

How did things escalate so quickly? It’s only chapter 3!

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Covenantal Calling: A sermon for Confirmation Sunday on Genesis 35:9-15 and John 15:9-17

Genesis 35:9-15
John 15:9-17

The worship video for these sermon is cued at the end of the manuscript or the entire video can be found on YouTube.

A few months ago a conversation started in a Facebook group for Presbyterian leaders about one pastor’s struggle to get a mouse out of the church kitchen.  The church didn’t want to use poison near food.  They didn’t want a trap that might hurt the mouse. The exterminator was too expensive. And on and on and on.  One witty, and maybe even tired, colleague suggested, “Just baptize and confirm it. Then you’ll never see it again. At least that’s how it works at my church.”

That’s one of those sad-funny ones, isn’t it?

In celebration of Confirmation, I share a picture of my own confirmation class. I’m the one with the shoulder length perm, white dress with a black belt, standing next to the Rev. Dr. Roy McCormick of Eastminster Presbyterian Church, Indialantic, FL. (1990)
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Now what? – An Easter sermon on Mark 16:1-8 in a Wizard of Oz Easter

Read more about the FVPC Lent and Easter Wizard of Oz theme here.
A worship video cued to the start of the sermon is available here.

Mark 16:1-8

Last winter as they were preparing for ordination as officers, one of our new elders included in their Statement of Faith, “I believe the Easter sermon should be just three words, ‘He is risen.’”

Well, Leigh, I appreciate the notes, but I hope you can forgive me for the other 1,434.

I read a little pop culture opinion piece recently that was talking about how television has changed with the rise of streaming services. For the most part, gone are the days of sit-coms or dramas with 20-25 new episodes each season.  What has replaced them are 8-10 episode mini-series where, the write bemoaned, everything mattered. Every minute has to move the plot forward or tell us something crucial about a character, because there isn’t time for filler that’s just for fun. And sometimes, when a series ends it’s often incomplete, a cliffhanger, but instead of a short 3 month wait until the next season starts, fans could be waiting a year or more to find out what happens next.

And that’s if it gets renewed. Some stories just leave you hanging there on the cliff, wondering what happened to the characters you were invested in. I sort of wish sometimes, they’d at least come back and wrap things up for me, give me the Cliff’s Notes version of what happened after the story ended – – like the do for movies that are based on real events. “After saving the litter of puppies from the raging river, John Doe went on to live his life as an insurance salesman in the suburbs, walking dogs at the Humane Society in his spare time.” Or something like that.

Mark’s gospel, and his account of the resurrection, ends on a cliffhanger. “So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.”

<Fade to black>

Did Mark get interrupted by a pandemic or a writers’ strike? Or this really how he meant to leave things???

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Thin Place – A Maundy Thursday meditation on Mark 12 and John 15 from a Wizard of Oz Lent

Mark 14:12-16, 22-25
John 15:12-15

Celtic spirituality, both pre-Christian and Christian, has given us the language of thin places to describe places where it feels like the realms of the human and divine mingle.  “Heaven and earth,” the Celtic saying goes, “are only three feet apart, but in thin places that distance is even shorter. Journalist and author, Eric Weiner, writes of thin places, “[They] relax us, yes, but they also transform us – or, more accurately, unmask us.”

Ruins from Iona Abbey by Iain Marshall is licensed under CC-BY-SA 2.0

People often talk about temples and cathedrals as thin places, or particular geographies – mountaintops or beaches – but in a New York Times travel article, Weiner argues that thin places can be more unconventional as well – a city park, a bookstore, or even a bar. Thin places give us a glimpse or a feeling of a reality different from what we typically experience – a reality more closely aligned with God’s spirit and intentions than we typically see.

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Follow the way of the cross – A sermon for a Wizard of Oz Lent on Mark 8:27-38

Part of the Wizard of Oz in Lent series. A worship video of this sermon appears at the bottom of the post.

Mark 8:27-38

Peter is not on board with this new revelation from Jesus. For the first time in his ministry Jesus is telling his disciples what he knows is the inevitable end he will meet. The miracles he has performed, the people he has touched, and even more importantly the good news he has proclaimed and the authority with which he has proclaimed it, is disturbing the usual order of things and that is only going to intensify.  Those who are comfortable with their position in the community are finding their comfort and power challenged.  Those who are used to setting the rules are finding their rules critiqued. Those who are used to interpreting the law of God are hearing new interpretations. And they don’t really like it.

Photo by Akshay Nanavati on Unsplash

Jesus is preaching a good news about a new kingdom and those who are doing just fine in the current kingdom aren’t too enamored with this idea. Jesus knows it, and he knows how far they will go to get him to stop – all the way to death on a cross. 

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From personal faith to public action: A sermon on Mark 1:29-39

Mark 1:29-39

During Pub Theology last week, while extending my welcome to the group of over 50 people who had gathered, the 1980s alternative rock song, “Personal Jesus,” by the band Depeche Mode came on in the brewery. It made my Gen X heart sing. It also gave me a spontaneous “way in” to our conversation that night about where and how we find meaning and purpose in our lives. 

The song is on my mind again as I’m think about the story we explored in worship, the story of Jesus healing Simon’s mother-in-law in the gospel according to Mark. It’s a very personal act of Jesus, emphasized by the intimacy of Jesus taking the woman by the hand, and yet it is surrounded by very public acts of healing and exorcism. Is Jesus Simon’s mother-in-law’s “Personal Jesus”? What does her response to the healing tell us about her own answer to that question? 

The worship video of this sermon is also available here.