Ask and Receive – 24 July 2016 – 10th Sunday after Pentecost/ Lectionary 17/ Proper 12

We pray persistently. . . not to open God's heart, for it is always opened to us, but to build up a relationship with God. . . . Prayer gives us not only a way for dialogue, but a reason to have it, for in and through prayer we come to know God as our friend, our protector, our provider.– Judy Buck-Glenn

Luke 11:1-13

In The Hidden Gospel: Decoding the Spiritual Message of the Aramaic Jesus (Wheaton, IL: Theosophical Publishing House, 1999) Douglas-Klotz briefly considers portions of this Lukan lesson, writing: “All three words that ask us to exert ourselves—‘ask,’ ‘seek,’ and ‘knock’—in Aramaic reflect the sense of creating space with sincere intensity” (63). We cannot overemphasize the importance of naming aloud what we seek, need, fear, cannot accept, long for, and so on, which serves to remind us of what is most important to us, and what we are willing to work for. The quote above, coupled with. . . “The inner shrine by which God's name is hallowed can be developed only through letting go, releasing some of the clutter inside” – both calls us to listen to ourselves as we pray in order to fully comprehend, and make room for what we are seeking. – Carol J. Noren

“Lord, teach us how to pray.” Preachers preach extended series on the Lord's Prayer. Teachers teach semesters on the elements of prayer. Books are written on just this prayer. We spend a lifetime trying to understand the power of prayer. This is an impossible passage to preach, especially on a Sunday in late July when many are gone on vacation, often including the preacher, and those who remain stick to the warm pews and dream about the lake or an air-conditioned restaurant. . . .

If this is a Sunday to delve into the depths of prayer, a more academic approach could be taken. Expound on the different kinds of prayer found in a worship service, and in the Lord's Prayer (adoration, petition, confession, intercession, etc.). Or pick one petition with which your people struggle; forgiveness perhaps, or our worry about daily bread. 

Whatever you preach, pray this prayer together, reminding the congregation of the millions of other believers who join with you this day. – Hilda A. Parks

Genesis 18:20-23

The story of Abraham and YAHWEH discussing the fate of Sodom. . . explores the complicated and often confusing relationship between God's justice and mercy. At first it seems like Abraham is bargaining with YAHWEH over the fate of the city. But if bargaining it is, YAHWEH does not seem to be very good at it, since he easily concedes to Abraham. Abraham is not so good at it either since he gives up after reaching ten innocents. Rather, as has been pointed out by Walter Brueggemann, this dialogue is an exploration of “God's righteousness and its power and authority in the face of wickedness” (Genesis [Atlanta: John Knox, 1982] 170). . . . “Does God's justice leave room for mercy?” The answer in this dialogue: “Yes.” ­– Jeffrey Galbraith

Colossians 2:6-15 [16-19]

In Colossians, Paul reminds his readers that Christ lives within us. . . . which grows as we spend time in prayer and meditation. – Carol J. Noren

 Judith M. M. Buck-Glenn is associate rector at Christ Church Episcopal, in Ridley Park, Pennsylvania.

Jeffrey Galbraith is pastor of St. Paul's Lutheran Church (ELCA) in Greenfield, MA, and a professor of business administration at Greenfield Community College.

Carol J. Noren, a United Methodist pastor, is the Wesley W. Nelson professor of homiletics at North Park Theological Seminary. She served churches as pastor in Minnesota for twenty years.

Hilda A. Parks, ordained in the United Methodist Church, also holds a PhD in Liturgical Studies from Drew University, Madison, New Jersey.

Homily Service 40, no. 8 (2007): 39-47.

Only One Thing – 17 July 2016 – 9th Sunday after Pentecost/ Lectionary 16/ Proper 11

Jesus tells us, “there is need of only one thing.” Find for this Sunday the one thing in each of the texts that helps us to know what Jesus means. That one thing is the gospel. How is it expressed?

Luke 10:38-42

The expression translated in our text as “Mary has chosen the better part” is probably better translated as “Mary has chosen the better portion.” Jesus is making a pun here. He means that Mary is consuming the only truly necessary food: she is feeding her mind and spirit as one of his students. . . And he's gently inviting Martha to sit down to the feast as well.

Contemporary society is full of Marthas. I am constantly amazed at the sheer busyness of many women's lives, especially those who have children—and of the busyness of their children's lives as well. . . . There is no time to be together as a family, nor, for the individual family members, any time to stop, to rest, or to be refreshed. Everyone is frantic—and exhausted.

. . . Who among us would want to have missed a chance to sit at Jesus' feet because they were out in the kitchen rattling pots and pans, or running the kids to soccer practice, or out in the driveway hosing off the car? This does not mean that it's okay to sit there being a couch potato when someone else is doing all the work. But it does mean that we—and our children—need to take time to refresh our spirits, to pray, read, dream, think. It is time, in short, to stop the busyness. To find time for one another. To find time for ourselves. And to find time to sit at Jesus' feet and, like Mary, to take the better portion for ourselves. – Judy Buck-Glenn

The good news in this story is the freedom Jesus offered to both sisters: for Martha, the freedom to let go of her anxiety and worry, in order to spend time enjoying the company Jesus offered at that moment. . . ; for Mary, the freedom to soak in the comfort and joy of Jesus' presence. . . – Carol J. Noren

Genesis 18:1-10a

Sarah’s laughter at the visitors’ announcement of her impending child is not part of this story. It is such a favorite moment in scripture, it seems almost cheating to know it is there around the corner but not included today.

What is the focus of this event if not Sarah’s incredulity? It is the hospitality shown to strangers who, as we are plainly told is the LORD, appearing in the guise of three men. The exact identity of the visitors is manifold and confusing – just as are we individuals to each other when we meet. There is always more "there" than meets the eye. Abraham and Sarah demonstrate the welcome due to those who drop into our lives. Those visitors bring surprising news and unfathomable joy. Can we see it?

Colossians 1:15-28

The beautiful Christ-hymn in verses 15–20 invites awe and wonder at the place of Christ at the center of God's work, celebrating the majesty of Christ as the image of God and firstborn of creation. Interesting and surprising are the echoes of claims made by imperial Rome concerning Caesar. When Colossians describes Christ in terms very similar to those used by the cult of the emperor to honor Caesar, the “hymn” becomes a prophetic word spoken against the empire's hubris. It is Christ, and not Caesar, in whom the fullness of God is present and through whom God is making peace in the cosmos. It is the way of Christ—forgiveness, generosity, trust and sharing—by which God is renewing the world. The way of Caesar—domination, violence and greed—embodies the evil from which Christ saves. – Aaron J. Couch

Judith M. M. Buck-Glenn is associate rector at Christ Church Episcopal, in Ridley Park, Pennsylvania.

Aaron J. Couch is a co-pastor of First Immanuel Lutheran Church in Portland, Oregon.

Carol J. Noren, a United Methodist pastor, is the Wesley W. Nelson professor of homiletics at North Park Theological Seminary. She served churches as pastor in Minnesota for twenty years.

Homily Service 40, no. 8 (2007): 31-38.