“Phoebe, Paul’s Helper and an Early Deacon”

            This summer our worship services are focusing on the “Supporting Cast in the Bible.”  These are the lesser known Biblical characters, people whom we hear about only briefly in the scriptures.  Yet, these characters frequently play crucial roles in the Bible, and sometimes they model ideal Christian discipleship in the way they live their lives. 

This Sunday, June 30th, we will get to know Phoebe, an early Christian.  Phoebe is only mentioned in the Bible for two verses.  Here’s what the Apostle Paul wrote in those two verses: 

I commend to you our sister Phoebe, a deacon of the church at Cenchreae, so that you may welcome her in the Lord as is fitting for the saints, and help her in whatever she may require from you, for she has been a benefactor of many and of myself as well.  (Romans 16:1-2)

In the first years following the Resurrection and Ascension of Jesus, Christianity began to expand beyond Jerusalem and its Jewish Temple.  As the emerging faith grew, the first Christians adopted some of the attitudes and practices which they had previously followed within Judaism.  They formed themselves into politeuma.  Karen Jo Torjessen explains, “To be part of the Jewish community was to be part of a politeuma, a “commonwealth”; it meant to be part of a nation.  This sense of identity was expressed in a distinctive way of life, a moral code, a set of laws, and a unique form of worship.”[1]

Christians also formed themselves into politeuma, usually meeting in someone’s home.  The homes were usually owned by the more wealthy Christian converts.  These “patrons” also paid most of the costs associated with maintaining a politeuma.  Patrons were usually householders or business people.  “In the ancient world, both men and women were patrons and householders.  The social authority, economic power, and political influence associated with these roles were not restricted by gender.”[2]

In his Epistle, Paul describes Phoebe as a “deacon of the church at Cenchreae.”  In her role as a deacon, Phoebe played an important leadership role in the church at Cenchreae.  In fact, the Biblical scholar Karen Jo Torjessen claims that Phoebe supervised the Cenchreae church.[3]  Torjessen also observes that Phoebe “was a woman of some wealth and social status and traveled to Rome in connection with her business and social life and the affairs of the Christian church.  She had agreed to carry Paul’s letter to the Romans…”[4].  Biblical scholars also believe that she was a key assistant to Paul during his missionary journeys. 

Although women—such as Phoebe—held important leadership positions in the first Christian churches, their leadership decreased as Christianity grew and began to assimilate into the prevailing Hellenistic culture.  In the Greco-Roman worldview, women were weak and intellectually shallow.  Further, there were distinct roles which women and men were supposed to play.  The woman’s domain was the private home and management of the household.  As the household manager, the woman may have significant discretion and power.  However, her role was restricted to the household.  The public sphere—including speaking in public—was the man’s domain.

As the early polieuma grew and eventually moved out of private homes into public basilicas, then women had less and less opportunities to assume leadership positions.[5]  It was not until much later that women began to reclaim important leadership roles within the Church.  From the perspective of the twenty-first century, the erosion of women’s leadership roles for some many years has certainly inhibited the Church from fully responding in faith to God’s Call.

In our worship service this Sunday, we will celebrate the church leadership of Phoebe and so many other women down through the centuries, while also lamenting those times when the Church has inhibited the role of women as church leaders. 

If you live in the Lincoln, Nebraska area and do not have a place to worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, June 30th.  Christ United Methodist Church is located at 4530 “A” Street.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00.  The 8:30 and 11:00 services feature a traditional worship format and the services are held in our Sanctuary.  My proclamation on Phoebe will be part of the 8:30 and 11:00 services.

 “The Gathering” at 9:45 is held in our Family Life Center (gym); it is more informal and interactive.  In “The Gathering” this summer, we are exploring diverse areas of Christian discipleship, using a different Disney film each week.  This week’s film is The Hunchback of Notre Dame.  Using scenes from this film, we will examine how church buildings can simultaneously offer both a safe sanctuary and spirit-stifling prison—and what the implications for Christian discipleship are.

Come, join us at any of our three services. 

Everyone is welcome and accepted because God loves us all.

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[1] Karen Jo Torjessen, When Women Were Priests (New York:  HarperCollins, 1993), 16.

[2] Torjessen, 13.

[3] Torjessen, 33.

[4] Torjessen, 32.

[5] Torjessen, 34-43.

“Philemon: A Higher Calling”

            This Sunday, June 23rd, I will continue my summer sermon series,  “Supporting Cast Members in the Bible.”  With this series, I hope to help my faith community get to know some of the “supporting cast” of the scriptures.  By “supporting cast,” I’m referring to Biblical characters, who have interesting stories, even though they are not as well-known as more major characters, such as Abraham, Moses, David, Mary, Peter, and Paul.  To launch the series last week, we got to know Eli, who was a priest at the temple at Shiloh and who also served as a surrogate father for the young boy, Samuel.

            This week, I’d like for us to become better acquainted with Philemon, an early Christian.  Philemon was a rich, well-to-do man from Colossae, a city in Asia Minor.  He converted to Christianity under the guidance of the Apostle Paul.  As time went on, he and Paul developed a close friendship.  We learn about Philemon from a letter which Paul wrote to him.  The letter is simply entitled, “Philemon,” and it is one of the epistles in the New Testament. 

            Paul writes his letter to Philemon because of a man whom Paul has befriended, named Onesimus, which means “helper.”  Earlier Philemon had owned Philemon as a slave.  Slavery was commonplace in the Greco-Roman world of the early church.  Due to his wealth, Philemon undoubtedly owned a grand, extravagant home, which required much upkeep and maintenance.   It is also likely that Philemon had a large family to feed and clothe.  So, in order to ensure that all of the domestic tasks were completed, Philemon owned servants, including Onesimus.

            For some reason, Onesimus ran away from Philemon.  The Apostle Paul does not go into these details.  Perhaps Onesimus did not feel that he was being treated fairly by Philemon; perhaps he had stolen from Philemon; perhaps Onesimus just wanted to have his freedom.  Whatever the reason, Onesimus fled from his servitude in Philemon’s household.

            Then, the story takes an unexpected turn.  Onesimus finds himself with the Apostle Paul.  Paul had been imprisoned because he continued to preach the Gospel of Jesus Christ and challenge the status quo.  It is not clear from the Letter how Onesimus found Paul.  It would be odd for Onesimus, a run-away slave, to seek out someone in prison.  Perhaps Onesimus and Paul met prior to Paul’s arrest and imprisonment. 

Once again, the text does not provide many details.  However, we do know that at the time the letter was written, Onesimus is helping care for Paul during his incarceration.  More importantly, under the guidance of the Apostle Paul, Onesimus has become a Christian.  Paul writes, “I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. Formerly he was useless to you, but now he is indeed useful both to you and to me” (verses 10-11).

Since Onesimus is a run-away slave, Paul is sending him back to Philemon, his rightful master under the law of the land.  Paul writes his letter, with the intention that Onesimus will carry it with him and present it to Philemon: 

“I am sending him, that is, my own heart, back to you. I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. Perhaps this is the reason he was separated from you for a while, so that you might have him back for ever, no longer as a slave but as more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord” (verses 12-16).

In this letter, Paul makes several requests of Philemon.  First, it is implied that Philemon should welcome Onesimus back into his household with love—not with sanctions or punishment.  Since Onesimus had run away, Philemon was legally entitled to have Onesimus whipped or severely punished in some other way.  However, Paul appeals to Philemon as a fellow Christian, whose life and actions should be filled with Christian love.  Secondly, Paul asks Philemon to consider returning Onesimus to the prison, where Paul is currently incarcerated.  Note from the text that Paul believes Onesimus could be of useful service to him while he is imprisoned. 

Throughout his letter, Paul has been gracious and indirect—not commanding Philemon, but suggesting options to Philemon.  This is especially true in Paul’s final request.  Paul suggests the possibility of manumission for Onesimus.  Paul makes this request based upon Christian love, which we are called to manifest as followers of Christ.  Following this third, radical request, Paul closes his letter by reminding Philemon that they are partners together in serving Christ:

“So if you consider me your partner, welcome him as you would welcome me. If he has wronged you in any way, or owes you anything, charge that to my account. I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.  Confident of your obedience, I am writing to you, knowing that you will do even more than I say” (verses 17-21).

            Fortunately, we do not have legal slavery in our society today,[1] which raises the question concerning what this Biblical story means for us today.  In my proclamation this weekend, I will suggest that the story of Philemon indicates that Jesus calls his disciples to a higher standard of ethical conduct than the established standard in secular society around us. 

            Paul’s requests of Philemon exemplify this higher standard.  Within his society, Philemon would have been perfectly within his rights to whip and severely discipline Onesimus.   Yet, Paul asks Philemon to forgive Onesimus and be reconciled.  Within his society, Philemon would have been perfectly within his rights to keep Onesimus in slavery, with no possibility of manumission.  Yet, Paul suggests that Philemon should free Onesimus out of his love for Onesimus as a Christian brother.  All of Paul’s requests represent a higher standard than the expectations of Philemon’s secular society.

            The challenge of this passage for contemporary Christians is to discern what form this higher standard should take in our personal lives.  For Philemon, the higher standard involved forgiving, loving, and freeing his run-away slave, Onesimus.  The challenge for us today is to discern what the higher standard is for us, living in twenty-first century America. 

If you live in the Lincoln, Nebraska area and do not have a place to worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, June 23rd.  Join us, as we explore God’s higher standard for our current circumstances. 

Christ UMC is located at 4530 “A” Street.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00.  The 8:30 and 11:00 services feature a traditional worship format and the services are held in our Sanctuary.  My proclamation on Philemon will be part of the 8:30 and 11:00 services.

 “The Gathering” at 9:45 is held in our Family Life Center (gym); it is more informal and interactive.  In “The Gathering” this summer, we will explore areas of Christian discipleship, using a different Disney film each week.  This Sunday, June 23rd, we are exploring Christian love, based upon 1 Corinthians 13 and the Disney film, Frozen.

Come, join us at any of our three services. 

Everyone is welcome and accepted because God loves us all.

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[1] We do have illegal slavery today, which authorities tell us is very rampant.  Working to identify, halt, and punish illegal slavery is a matter of justice for contemporary Christians. 

“Elkanah, Hannah, and Eli”

            This Sunday, June 16th, is Father’s Day.  It also marks the beginning of my summer sermon series at Christ United Methodist Church.  This summer our focus will be on “Supporting Cast Members in the Bible.”  With this focus, we will be learning about some of the lesser Biblical characters—as  opposed to major figures, such as Abraham, Moses, David, Mary, Peter, and Paul.

            For Father’s Day this Sunday, I intend to look at the supporting cast around the birth and nurturing of Samuel, who went on to become a major figure in the history of Israel.  As an adult, Samuel lead Israel through a critical situation when it was threatened from outside by the neighboring Philistines, as well as being threatened from within by a total moral and spiritual breakdown.  This story appears in 1 Samuel, chapters 1-3. 

            The story begins with Hannah and Elkanah, who are married.  Unfortunately, Hannah has not been able to become pregnant, even though she desperately wants to have children with Elkanah.  The couple has tried and tried to become pregnant—but, to no avail.   Elkanah is a kind and well-intentioned man.  However, the situation becomes so desperate that—even though he deeply loves Hannah—Elkanah takes and marries a second wife, Peninnah.  (The practice of polygamy was socially and religiously accepted in the time and culture of the early Hebrews.) 

            Peninnah and Elkanah were able to have numerous children together.  And, Peninnah’s fertility created an intense rivalry between the two wives.  The scripture says that Peninnah used to provoke Hannah severely because “the Lord had closed her womb,” causing Hannah to weep and grieve her inability to have children.  Hannah’s depression was especially harsh during a certain time of the year, when Elkanah and his family made an annual religious pilgrimage up to Shiloh, a major sanctuary where the “ark of God” was kept.

On the pilgrimage one year, Hannah went up to the temple and prayed to God, saying: 

“O Lord of hosts, if only you will look on the misery of your servant, and remember me, and not forget your servant, but will give to your servant a male child, then I will set him before you as a nazirite until the day of his death. He shall drink neither wine nor intoxicants, and no razor shall touch his head.”

(1 Samuel 1:11)

A “Nazirite” was a person set aside for unusual and deeply committed service to God.  To mark their religious commitment, Nazirites abstained from wine or other strong drink.  They also refrained from cutting their hair.

Now, our third supporting character enters the story.  Eli serves as the priest at the temple in Shiloh.  He observes Hannah as she pleads with God.  At first, Eli mistakenly believes that Hannah has entered into the sanctuary in a state of inebriation.  However, she explains to him, “No, my lord, I am a woman deeply troubled; I have drunk neither wine nor strong drink, but I have been pouring out my soul before the Lord. Do not regard your servant as a worthless woman, for I have been speaking out of my great anxiety and vexation all this time”  (1 Samuel 1:15-16).  So, Eli prays with Hannah, asking God to grant Hannah’s petition to her.

After the religious worship and festival, Elkanah and his entire family returned to their home.  Before long, the scriptures say that God “remembered Hannah” and she became pregnant.  A year later, Hannah has given birth to a son.  She names him, “Samuel,” meaning “I have asked him of the Lord.”  When it is time for Elkanah and his family to go on their annual pilgrimage to Shiloh, Hannah asks that she be allowed to stay behind in their home, until it is time for Samuel to be weaned. 

Hannah explains to Elkanah that she had promised to offer Samuel to God as a Nazirite.  Elkanah, the father of Samuel has an interesting response.  He says, “Do what seems best to you…only—may the Lord establish his word” (1 Samuel 1:23)  Reflecting upon Elkanah’s reaction, the Biblical scholar Bruce Birch observes:  “Elkanah alludes to the larger purpose for which the boy Samuel is to be dedicated.  …Samuel is to become a prophet, a mediator of God’s Word to all of Israel.  …We become aware in Elkanah’s statement that we are not simply beginning the story of Samuel, but [beginning] the story of God’s Word working through Samuel in Israel.”[i]

When the time is right, Hannah takes the baby, Samuel, up to Shiloh and presents him to Eli the priest.  Eli nurtures and tutors Samuel, who grows from an infant to become a young man.  The scriptures say that “the boy Samuel continued to grow both in statute and in favor with the Lord and with the people” (1 Samuel 2:26)

Our story fast-forwards in time.  1 Samuel 3 notes that the Israel people have come to a dark time in their history.  As noted above, there is a moral and spiritual decay throughout the land.  Verse 1 observes, “The word of the Lord was rare in those days, visions were not widespread.”  The people are no longer faithful and obedient to God.  Samuel is now a young man.  He continues to live in the temple and help Eli. 

One night, Samuel is lying asleep in the sanctuary beside the ark.  Then, the Lord calls to Samuel, saying:  “Samuel! Samuel!”  Thinking that Eli has called him, Samuel jumps up and runs to the nearby room, where Eli is sleeping.  Samuel wakes Eli up, saying:  “Here I am, for you called me.”  We can well imagine that Samuel wakens Eli from a sound sleep.  So, Eli sends Samuel back to his sleeping space.  This call from God occurs two additional times. 

Finally, on the third time, Eli realizes that it is probably God who is calling Samuel.  So, he instructs Samuel to reply, saying:  “Speak, Lord, for your servant is listening.”  When Samuel returns to his sleeping space by the ark, God calls him a fourth time and Samuel replies, “Speak, for your servant is listening.”  Samuel’s theophany marks the beginning of his ministry as priest and prophet, calling the people of Israel to a renewed faithfulness and obedience to God.

I have chosen to reflect on Elkanah, Hannah, and Eli—three members of the “supporting cast” in the story of Samuel—for Father’s Day.  Hannah wants desperately to have children and fulfill the role of mother.  Yet, she is barren when the story begins.  Similarly today, there are many men and women who would like to become parents; yet, for various reasons they are never able to become biological parents.  Elkanah is Samuel’s biological father.  Still, he foregoes his rightful role as biological father because he perceives that God has a greater purpose for Samuel.

Finally, there is Eli.  Although a biological father in his own right, Eli is not Samuel’s father.  Yet, Eli basically adopts Samuel.  He nurtures, teaches, and mentors Samuel from infancy until adulthood.  It is Eli who prepares Samuel for the special priestly and prophetic role to which God has called him.

On Father’s Day this Sunday, we will celebrate and recognize our fathers.  It is good to acknowledge our biological fathers.  Still, at the same time, I will suggest that we also need to recognize those men—and women—who have been like a father to us, even though they are not our biological dads.  In the United States, we are now a society of stepfathers, surrogate fathers, and mentors.  Many kids rely upon people who are not their biological parents to nurture, teach, and mentor them, just as Eli did. 

This is especially true for our faith communities. Each man and woman in a faith community has been entrusted with helping young people discern God’s presence in their lives.  We are also entrusted with helping our young people discern God’s call and purpose for them—just as Eli helped Samuel.  For all of us, Eli provides a role model for what it means to support our young people in our faith community, as they grow in their own faith and discipleship.

If you live in the Lincoln, Nebraska area and do not have a place to worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, June 16th.  Join us, as we celebrate Father’s Day and reflect upon how all of us are called to nurture, teach, and mentor the young persons around us. 

Christ UMC is located at 4530 “A” Street.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00.  The 8:30 and 11:00 services feature a traditional worship format and the services are held in our Sanctuary.  “The Gathering” at 9:45 is held in our Family Life Center (gym); it is more informal and interactive.   

Come, join us.  Everyone is welcome and accepted because God loves us all.

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[i] Bruce Birch, commentary on 1 and 2 Samuel in The New Interpreter’s Bible, volume 2 (Nashville, Abingdon Press, 2002), CD-ROM version.

Pentecost ! ! !

            This Sunday, June 9th, is “Pentecost” on the church calendar.  The word, “Pentecost,” refers to the “fiftieth day.”  For Christians, “Pentecost” refers to the 50 days following the Resurrection of Jesus Christ on Easter Sunday.  It is the date which Christians have traditionally identified as marking the birthdate, or origination, of the Christian Church.

            In the latter stages of his earthly ministry, Jesus promised his followers that they would receive the gift of the Holy Spirit, after Jesus himself had ascended into heaven.  Jesus told them,   “But the Helper, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you” (John 14: 26).  This Holy Spirit will be present to the first Christians—both individually and collectively as the new Christian Church. 

            After his resurrection, and at the time of his Ascension into heaven, Jesus told his followers to remain in Jerusalem until they received the Holy Spirit (Acts 1: 4-5).  Then, Jesus promised:  “You will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8)

            So, the disciples and other followers of Jesus waited in Jerusalem for the promised Holy Spirit.  On Pentecost, 50 days after Jesus’ first resurrection appearances on Easter, they experienced the Holy Spirit as it fell upon them.  Inspired by the power of the Holy Spirit, the Apostle Peter preached the first Christian sermon and a reported 3,000 persons became Christians that day (Acts 2:41).  The Christian Church was born.

            After that first Pentecost Day, the early Christian Church settled into a pattern of life in Jerusalem.  They formed a close community of faith, initially led by the original disciples—excluding Judas, who betrayed him.  Here’s how Luke, the author of the Book of Acts, describes this new faith community and their practices:

“They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.” (Acts 2:42-47)

The model of community depicted at the end of Acts 2 is one defined by four core characteristics:

1.      They took care of one another.  Luke writes that they “had all things in common…and [would] distribute…to all, as any had need.”  Luke’s words focus more on how the first Christians took care of another’s physical needs, such as having sufficient food, clothing, and shelter.  However, it seems implicitly clear that the first Christians cared for one another’s other dimensions as well; they cared for each other spiritually, emotionally, and socially.  In other words, they were fully focused on caring for each other’s complete wellbeing.

2.      They sought to worship God and grow spiritually, together.  Luke records that the first Christians “spent much time together in the temple.”  For the Jewish community, the temple was their place to worship, but it was also a place to engage in study of the Tanakh (scriptures) and other sacred texts.  So, the first Christians spent much time worshipping God and seeking to grow in their understanding of faith.

3.      They shared friendship and fellowship with one another. Luke observes that the first Christians shared common meals and fellowship in each other’s homes, savoring this time together with great joy and gratitude. 

4.      They helped non-Christians and shared the good news about Christ.  I’m inferring that they helped even those who were not Christians because they earned the goodwill of those around them.  They also shared the story—the Good News—of Jesus Christ, resulting in more and more persons deciding to join their faith community and become Christians.

On Pentecost Sunday 2019, I will suggest that this example of the first Christians in Jerusalem provides a model of the type of churches we are called to become in the twenty-first century. 

Come, join us this Sunday, June 9th, at Christ United Methodist Church, as we celebrate Pentecost and reflect upon what it means to be a faithful Christian Church in the twenty-first century.  Christ United Methodist Church is located at 4530 A Street in Lincoln, Nebraska.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00. 

Everyone is welcome and accepted because God loves us all.

"Celebrate"

             When’s the last time you danced in church?

            Our focus at Christ UMC this Sunday is on celebrating God’s presence in our lives.  We begin with a passage from the Hebrew Scriptures about how King David celebrated God’s presence.  In this story, David has successfully moved the Ark of the Covenant into the City of Jerusalem.  This was an important accomplishment. 

The Ark of the Covenant was a large, wooden chest.  For the Hebrew people, the Ark represented the presence of God in their midst and in their lives.  Bringing the Ark into the new capital city of Jerusalem was reason for a great celebration—a party, if you will.  As the Ark proceeds down the streets of Jerusalem, King David leads his people in a huge celebration. According to the story in 2 Samuel,

“David danced before the Lord with all his might; David was girded with a linen ephod.  So, David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet.”

The celebration was boisterous, jubilant, and spontaneous.  The King dances with “all his might.”   David dances wildly.  He is not self-conscious.  He does not dance solemnly.  He is not concerned about the “dignity of his office” or with what his people will think about him.  Instead, he dances with unselfconscious abandon and exuberance. 

King David had prepared a special place for the Ark of the Covenant to rest within the City, and he had pitched a special tent for the Ark.

Once the Ark of the Covenant was properly placed in the new tent, King David led a special worship service to celebrate the arrival of the Ark in Jerusalem—and to give God thanks and praise.  The worship service reflected the beliefs and customs of the Jewish people at that time:  “David offered burnt offerings and offerings of well-being before the Lord.  When David had finished…he blessed the people in the name of the Lord of hosts.”

            After the worship service, David gave food to all of the Hebrew people for a feast to celebrate the arrival of the Ark.  To each person, King David gave bread and meat and raisins.  (Raisins were a sweet delicacy for people living at that time.  They were a very special dessert.)  Then all of the people went back to their homes to feast.

            Certainly, this was an amazing celebration.  But, we might well ask, “What does this story say to us Christians, living in the twenty-first century?”

            For me, this story raises two important questions for contemporary persons of faith:  (1) Do we actively seek to experience God’s presence with the same faithfulness and commitment as King David and the people of Israel?  (2) Do we celebrate the presence of the Divine in our lives with the same unmitigated joy as the people in this story?

            I believe that we can experience God’s presence in many different ways.  For instance, I frequently experience the Divine through Nature.  When I pause for a few moments to enjoy a brilliant rosy sunset at the end of the day, I frequently experience God’s warm embrace enveloping me.  Sometimes I experience the Divine when I go for a walk through a beautiful flower garden or down a leaf-strewn path, winding its way through a peaceful forest.

            I also experience God’s presence during worship in a beautiful sanctuary; or, listening to an inspirational choir.  Sometimes, in those moments when we are worshiping in my home church, my spirit soars high and I feel a strong exuberance of spirit.  I also experience the presence of the Divine during my quiet time in the morning, when I read the scriptures and meditate.  Frequently during this time, I will write out a prayer to God.  As I sit before my computer, I feel as if God is sitting right there beside me, watching as I carefully choose just the right words for my prayer.

            Sometimes I experience the presence of God through human interaction.  For instance, I sometimes feel God’s presence when I offer my finger to a small infant with its arms outstretched.  When the baby reaches out to grasp my finger and squeeze, I experience the presence of the Divine in its tight grip.  At other times, I have strongly felt God’s presence through acts of mercy, such as serving meals at a soup kitchen or volunteering at a food pantry.  In that moment, when I look at a person as I serve them, it seems as though both the person served and me the server—looking into one another’s eyes—experience God’s presence together in the mutual act of serving and being served.

            In these and so many other ways, I experience God’s presence in my life.  I celebrate those moments in various ways.  Sometimes, it is a smile or a look upward or a quiet prayer: “Thank you, Lord.”

            In my Sunday morning proclamation this Sunday, June 2nd, I will encourage my congregation to constantly seek out the presence of God in their lives—and to be open for new and different experiences of the Divine.  And, I will also encourage them to always celebrate and give thanks for the many different ways in which the Divine is present in our lives. 

My church is Christ United Methodist, located at 4530 “A” Street.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00.  Join us this Sunday, June 2nd, as we celebrate God’s presence in our lives

Everyone is welcome and accepted because God loves us all.