... of egg and sperm donors. Does this not bother anybody? What will church and state do when, thanks to a fully decoded gene array, there's a dynamic rebirth of a kind of trust-to-the-fates approach to life. What is the church's response to a sinner – or a state's response to a criminal-whose defense is "My genes made me do it!" Journalist Bryan Appleyard is convinced that pseudo-genetics may become the astrology of the 21st century. "We may come to see our genes, rather than stars, as the signs of our fate ...
... base, so as to answer questions such as "What makes the wind move?" on the fly. Must always hope for the best but be prepared for the worst. Must assume final, complete accountability for the quality of the end product. Responsibilities also include floor maintenance and janitorial work throughout the facility. ADVANCEMENT/PROMOTION POSSIBILITIES: Virtually none. Your job is to remain in the same position for years, without complaining, constantly retraining and updating your skills, so that those in your ...
... . You have the people now; share the message. One day it could be too late. With Love, A Fellow Christian Friend All the right words are there. But nothing of Christ is there. Although my friend couldn't respond to anonymous email, he wrote out a response anyway: "Thank you for your comments. In the future, we will try to make sure that none of our pastors are seen with anyone who needs Jesus or anyone who needs maturing." So this morning, I come with a humble suggestion. There are all sorts of inducement ...
... who gets blamed? When kids go crazy and shoot up schools, what gets blamed? We love to play the blame game. We're good at shifting responsibility. We blame it on the teachers. We blame it on the government. We blame it on the dog. We blame it on the devil. We blame ... States is transfixed at the moment by the 911 Commission. Why? Who can we blame for 911. Who was at fault? Who's responsible? When milk gets spilled on the table, what's most important? Finding out who did it and assessing blame? Or taking charge ...
... England c. 1400-c.1580 [New Haven: Yale UP, 1992], 127.) As a Christian, John Kareless was careless of his responsibilities and obligations to the poor. And he was brought up on charges of pride and egotism. Jesus walked hand-in-hand with the destitute ... and the marginalized. Jesus challenged the system responsible for their dearth and death. Jesus calls us to do the same this week. If you aren't greeting and meeting the ...
... With two heads you would be able to sing a duet in the shower. With two heads, if someone talked your head off, you would still have one left. With two heads, I could see eye-to-eye with myself. The problem was with the adult responses. Their answers were routine, prosaic, and could not get beyond adultish, rigid patterns. Unlike the kids, adults seemed unable to imagine the possibility that two-headed humans could even exist, much less sign duets in the shower. Of course, not one of us would say childhood ...
... . When Jesus looked at desperate, needy, redeye people, Jesus saw them as sheep in need of a shepherd, not bothersome hangers-on in need of a swift kick. Instead of mouthing platitudes or miraculously producing platters of food for a party, Jesus' first response was to give of himself, to teach them many things, filling their needs with his words and wisdom. Only when he had personally addressed the spiritual hungers of these peripatetic crowds did he turn the people and their hungry stomachs over to his ...
... , because they could stand alone on their own sturdy identity as "children of God." Who doesn't like to be self-reliant, large and in charge, independent and self-sufficient? Ask any single parent how much fun it is to always be the one in charge, responsible, on-call, on-the-spot. Ask anyone who has lost their spouse how fulfilling it is to live with only themselves for partnership and concern. Ask any committed but overextended family service agency how easy it is to be the only show in town--the only ...
... fame). I never expected to get an answer from this person who calls himself an “unbelieving believer”, but one day I picked up the phone and got this: “Kurt here. I’d love to come to Geneseo. Would March 13 work?” After I stammered out a response, I then said, “Mr. Vonnegut, I need to tell you something. I can’t pay your standard honorarium.” He said, “That’s okay. My standard honorarium for this gig is a pair of brass candlesticks. Do you think you can find me a pair that once were ...
... will love. If we have been forgiven, then we will forgive. As followers of Jesus, we must never be found saying, “I will love you when…,” “I will love you if…,” “I will love you as long as…” No, our love must be unconditional. Our response is to say and mean, “I love you, period. I forgive you, period.” Looking again at our scripture, we see that Jesus had no interest in punishing the adulterous woman. Can’t we understand once and for all that Jesus is not in the punishment business ...
... failed Him, our neighbors, and ourselves. We confess and humbly ask for forgiveness. Now, be specific in this. Don’t just confess in general, saying, “God forgive me for my sins.” God’s response to such a prayer might be, “Such as…” When our confession is specific, God’s forgiveness will also be specific. The response always is, “You are forgiven!” Third, there is a time of Thanksgiving, a time for expressing gratitude for the many gifts of God’s love. Take plenty of time to count your ...
... important than learning about Him, getting to know Him, learning how more faithfully to serve Him. How can you really believe in God and be casual about it? Most especially, how can you be a parent or grandparent who believes in God and not know the awesome responsibility of that? Will Durant tells of the time his little girl approached her mother and asked, “Mother, what is God like?” The mother hesitated in the face of so great a question. She could have helped her sew on a button, plan a meal, work a ...
... in her old age has also conceived a son," concluding with the obvious "nothing is impossible with God" (verse 37). This declaration recalls both the angelic words to Sarah in Genesis 18:14 and Jesus' own statement in Luke 18:27. Mary's response is obedient acceptance: "Let it be with me according to your word" (verse 38). Mary identifies herself as "the servant of the Lord" (literally the doule or handmaiden), acknowledging God's power and lordship over her life. But servants also gained status based ...
Luke 2:1-7, Isaiah 9:1-7, Psalm 96:1-13, Titus 2:1-15, Luke 2:8-20
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... in anticipation of the angels' song in the Gospel. The choir's Christmas gift to the congregation could be learning this ancient hymn in one of its many settings. Traditionally it is used early in the service, but on this occasion it might serve as a response to the reading of the Gospel. Throughout all the services of Christmas, this stanza from "As with Gladness Men of Old" (tune, Dix) can be a welcome substitute to the doxology at the presentation of the offering. As they offered gifts most rare At that ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... all of creation (both heaven and earth) into an orchestra, whose music is meant to praise God, who is clearly present in every corner of the created order. This exuberant symphony of praise is at the very least jarring and potentially out of place when read as a response to Isaiah 63:7-9. In view of this potential problem, perhaps the best way to use Psalm 148 is to read the psalm backwards from the final verse. Verse 14 can be interpreted in the following manner. God is the subject of the verb to exalt or ...
Psalm 116:1-19, Acts 2:14-41, 1 Peter 1:13-2:3, Luke 24:13-35
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... by itself. It confronts the contemporary Church with an aspect of God's character that we do not stress very often. In the last two or three decades (at least since the 1960s), we have successfully pulled God out of the sanctuary and heightened our responsibility for social action. As necessary and as good as our social action is (indeed the activity of holiness is love), this text reminds us that God is far more than ethics. God is holy and separate and thus dangerous to us and to this world. First ...
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... 15-17, 25-3:7 can be divided between an initial account of humanity living innocently in the garden Genesis 2:15-17, 25) and the introduction of sin with its consequence of shame Genesis 3:1-7). Each section separates into three parts, so that the changing response of the man and the woman to nakedness provides the unifying link throughout the text. The text could be outlined in the following manner: I. The Shame-Free World of the Garden A. Humanity in the garden (2:15) B. The command not to eat of the tree ...
Psalm 45:1-17, Romans 7:7-25, Matthew 11:25-30, Matthew 11:1-19, Genesis 24:1-67
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... by whom "in this free land our lot is cast." Most of us will probably fall somewhere between these two poles, not caring for either ecclesial ghettoism or civic manifest destiny. What, then, to do if we wish to affirm that the Christian has a responsibility toward the state? Two ideas readily present themselves out of the propers for today. First, from the Old Testament lesson, the commentator says "that all of the characters have a heroic role in this narrative," and speaks of what it means for each of the ...
Genesis 29:15-30, Matthew 13:31-35, Matthew 13:44-46, Matthew 13:47-52, Romans 8:28-39, Psalm 105:1-45
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... is similar in structure and tone to that of the wheat and the tares in 13:24-30. Indeed, these two parables frame the material between them and give to everything a strong eschatological cast. Judgment is inevitable, and our situation is urgent. Jesus' call to responsibility in relation to God's will and work is not to be taken lightly, for there are real consequences to the way we orient our lives toward God. The issue of understanding, which began the parable discourse in 13:10-17, now comes to the fore ...
Genesis 45:1-28, Matthew 15:21-28, Romans 11:1-10, Romans 11:25-32, Psalm 133:1-3
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... through vv. 33-36. This is a great doxology in praise of God's providence, a fitting end to two lessons that deal with the accomplishment of reconciliation. If those verses are not used as part of the epistle reading, they may be used as a congregational response to the reading either in prose or in the following stanza from John Henry Newman: Praise to the Holiest in the height, And in the depth be praise; In all his words most wonderful, Most sure in all his ways. Certain hymns relating to the providence ...
Exodus 3:1-22, Matthew 16:21-28, Romans 12:9-21, Psalm 105:1-45
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... all the events in Egypt are redefined with God as their subject: the Lord made his people fruitful and strong, the Lord turns the Egyptians against Israel, and then the Lord sent Moses and Aaron. This text is not a theodicy, but it is a confessional response to suffering in the context of worship. The point is the same as the reassurance in the call narrative, namely that God is present with Israel, sharing their risk at a time of oppression, and that God is also their Savior. NEW TESTAMENT TEXTS The text ...
Exodus 16:1-36, Matthew 20:1-16, Philippians 1:12-30, Psalm 105:1-45
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... stating that bread will be miraculously supplied from heaven and that this gift of grace would be a test for Israel. As a story of testing Exodus 16 must include Israel's response to the manna, which requires that the reading be extended at least through v. 21. I. The Threat of the Wilderness Journey and Israel's Complaint (vv. 1-3) II. The Divine Response and Test (vv. 4-12) A. Announcement: Gift of bread as test (v. 4) B. Instructions (vv. 5-12) C. The gift and its interpretation (vv. 13-19) III. Israel's ...
Psalm 106:1-48, Philippians 4:2-9, Matthew 22:1-14, Exodus 32:1-33:6
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Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... divine assessment of Israel as being the people of Moses and not the people of God (v. 7), because they are corrupt (NRSV, "acted perversely"). This is the same word that is used to describe the earth at the time of the flood Genesis 6:11-12), and God's response is the same. He tells Moses in vv. 9-10 that he will destroy them and make a new people out of Moses. Moses intercedes for Israel in vv. 11-13 by posing two questions to God, which are linked to two requests or petitions. First, Moses raises a ...
... to miraculously transform matter. It is a challenge to prove his divine relationship to the Father. Surely if Jesus is the true Son of God he need not suffer any deprivation, for he is already “tapped into” the greatest power source that exists. Jesus’ response in v.4 is a direct quote of the Septuagint’s rendering of Deuteronomy 8:3. In the Deuteronomic text Moses explains why the Israelites were not fed the manna in the wilderness until after they had experienced hunger. But whereas the Israelites ...
... prosagoge”) describes the actions of one approaching the throne of a kind, a solemn, yet celebratory experience. The relationship between the divine and human is so transformed by this new reality, this standing “in grace” before God, that Paul can now embrace “boasting” as an appropriate response. In earlier chapters (Romans 2-3) the Jews who had “boasted” that they stood under the law (3:27) were shown that their confidence was without merit. But Paul reclaims “boasting” here as a proper ...