On Monday evening, after 21 months of conversation and study and dialogue, the Church Conference of Skyline UMC voted 48-6 (with 2 abstentions) to adopt an expanded Mission Statement of welcome to all people into a community of followers of Jesus (regardless of age, racial, ethnic or national origin, physical or mental ability, marital status, religious experience, affectional orientation, gender identity, or socioeconomic status). Such debate as there was focused on why we would need to specify who we are welcoming, when the word All might suffice. The overwhelming majority felt that while most churches claim to welcome All, the reality is that they restrict their welcome to exclude people on the margins of society - the very people Jesus came to serve. The group hopes for the day when spelling out our welcome won't be necessary, when the walls are broken down - but 86% of the 56 members of the church who voted felt that our church needs to make an explicit welcome statement to people for whom All does not in fact mean all in typical churches.
The Statement adopted June 22 reads:
The Mission of Skyline United Methodist Church is to
Reach Out to all people seeking a deeper relationship with God, regardless of age, racial, ethnic or national origin, physical or mental ability, marital status, religious experience, affectional orientation, gender identity, or socioeconomic status,
Welcome them into a community followers of Jesus who freely choose to worship, serve, and live together prayerfullyand in peace following a Methodist understanding of God's gift of grace,
Equip them to live as the Holy Spirit gifts and guides, and
Send them to serve and reach out to all people in Christ's name.
Before the vote on the Welcome Statement, there was considerable debate over the budget. We recognize that we have paid a price for standing with people on the margins, and that we will continue to pay a price. Many in the church want to see us fail - they would rather shut us down than see us open our doors to all people. As we consider the plans God has for us (Jeremiah 29:11-14a), I feel a sense of hope that outweighs fear. Among those who voted last night were our children (including our foster daughter). They joined us in voting to be a part of a church without walls, and then they served us communion. We have fought for the past few years here for their place in God's house as much as anyone else's. Whatever the future holds, last night we affirmed a Light that shines in the darkness (of fear and ignorance and hatred) that can never be extinguished.
Showing posts with label hospitality. Show all posts
Showing posts with label hospitality. Show all posts
Tuesday, June 23, 2009
Friday, December 19, 2008
Notes for Luke 7:36-50
Key Verse: Luke 7:47 “I tell you, her sins—and they are many—have been forgiven, so she has shown me much love. But a person who is forgiven little shows only little love.”
Of all the Gospels, Luke’s account most troubles those of us who consider ourselves to be among the privileged/blessed caste of society. When young Mary sings her “Magnificat” to her cousin, Elizabeth, she celebrates that with the birth of Jesus (and God’s calling to her to give birth to the Messiah), God “has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. He has brought down rulers from their thrones, And has exalted those who were humble. He has filled the hungry with good things; And sent away the rich empty-handed” (Luke 1:51-53). He has Jesus preaching not on a Mount, as in Matthew 5-8, but on a level plain—where Luke includes not only the blessings for the poor but a series of woes (curses) for the rich, well-fed and comfortable (Luke 6:17 and 24-26).
Luke surprises us. Where Matthew (5:32) allows men to divorce their wives in cases of sexual immorality, Luke (16:18) makes no allowance for such an exception. Only Luke includes women among the disciples of Jesus—and names them (8:1-3). Matthew repeats Mark’s story of Jesus’ invitation to the young man to “go, and sell your possessions and give to the poor” in order to inherit/obtain eternal life (Mark 10:21; Matthew 19:21). But in Luke, Jesus invites the disciples and everyone in his “little flock” to do this (Luke 12:33). And in Acts 2:44-45, Doctor Luke reports that the post-resurrection followers did not think that Jesus was merely speaking metaphorically!
Luke records more parables (28—compared to 23 in Matthew and 9 in Mark)—and more parables not found in the other Gospels (15!). These include challenging teachings of Jesus that stretch self-proclaimed insiders to comprehend a larger and more inclusive Kingdom of Heaven: the Good Samaritan (10:30-37), the Rich Fool (12:16-21), the Great Banquet (14:16-24), the Lost (prodigal) Son (15:11-32), the Rich Man and Lazarus (16:19-31), and the Pharisee and tax collector (18:10-14).
Luke alone begins Jesus’ ministry with his rejection in Nazareth, when he read from the scroll of Isaiah and proclaimed the ancient prophecy that “the Spirit of the Lord had anointed me to proclaim Good News to the poor... freedom for the prisoners (and oppressed), and recovery of sight for the blind” had been fulfilled as they heard him read it (Luke 4:14-21). And in chapter 24, the Gentile doctor Luke, who traveled with Paul on his missionary journey, concludes his Gospel with a post-resurrection story of how two unknown disciples encountered the risen Lord Jesus when they invited a stranger to join them for supper (Luke 24).
In 7:36-50, Luke profoundly edits the story of Jesus’ anointing found in Mark 14:3-9, Matthew 26:6-13, and John 12:1-8. He completely alters the location, time, and characters, retaining a bare skeleton (reclined, woman, alabaster vial of perfume, Jesus, denarii, and anointed), into which Luke inserts a story similar to a parable found in Matthew (18:23-24) but not Mark, the theme of which (in Matthew) is: “forgive us our debts, as we forgive our debtors”.
Luke’s version compares the reception Jesus receives from his Pharisee host and a “woman in the city who was a sinner” who crashes the party with perfume and tears (in a story that parallels the parable of the Pharisee and tax collector in Luke 18:10-14. Jesus reproves the Pharisee for the inhospitality that reveals the poverty of his love, and blesses the woman whose faith (and grateful response to God’s forgiveness) has saved her.
The Pharisee mocks Jesus as a poor prophet for refusing to treat the woman with contempt. Yet Jesus, who has in the previous passage commented on the character of the prophet John, proves by his interpretation of what their respective actions demonstrate about the state of their hearts that he is indeed a true prophet, worthy of our welcome (see Luke 4:24) with water, a kiss, and anointing oil.
Questions for Reflection
If you invited Jesus to your home for dinner, what kind of welcome would you give the Son of God? Who would you have the most difficult time accepting as a party crasher in desperate love with Jesus?
What sin in your life can you offer to God for forgiveness and healing? Can you imagine what your life would be like if you accepted God’s invitation to be free? What do you think Jesus would prophecy about you? About Skyline Church?
Luke loves to tell stories about dinner parties that bring together unlikely guests and nourish them all with blessings. When have you attended such a dinner? What happened? How did you encounter Jesus?
Of all the Gospels, Luke’s account most troubles those of us who consider ourselves to be among the privileged/blessed caste of society. When young Mary sings her “Magnificat” to her cousin, Elizabeth, she celebrates that with the birth of Jesus (and God’s calling to her to give birth to the Messiah), God “has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. He has brought down rulers from their thrones, And has exalted those who were humble. He has filled the hungry with good things; And sent away the rich empty-handed” (Luke 1:51-53). He has Jesus preaching not on a Mount, as in Matthew 5-8, but on a level plain—where Luke includes not only the blessings for the poor but a series of woes (curses) for the rich, well-fed and comfortable (Luke 6:17 and 24-26).
Luke surprises us. Where Matthew (5:32) allows men to divorce their wives in cases of sexual immorality, Luke (16:18) makes no allowance for such an exception. Only Luke includes women among the disciples of Jesus—and names them (8:1-3). Matthew repeats Mark’s story of Jesus’ invitation to the young man to “go, and sell your possessions and give to the poor” in order to inherit/obtain eternal life (Mark 10:21; Matthew 19:21). But in Luke, Jesus invites the disciples and everyone in his “little flock” to do this (Luke 12:33). And in Acts 2:44-45, Doctor Luke reports that the post-resurrection followers did not think that Jesus was merely speaking metaphorically!
Luke records more parables (28—compared to 23 in Matthew and 9 in Mark)—and more parables not found in the other Gospels (15!). These include challenging teachings of Jesus that stretch self-proclaimed insiders to comprehend a larger and more inclusive Kingdom of Heaven: the Good Samaritan (10:30-37), the Rich Fool (12:16-21), the Great Banquet (14:16-24), the Lost (prodigal) Son (15:11-32), the Rich Man and Lazarus (16:19-31), and the Pharisee and tax collector (18:10-14).
Luke alone begins Jesus’ ministry with his rejection in Nazareth, when he read from the scroll of Isaiah and proclaimed the ancient prophecy that “the Spirit of the Lord had anointed me to proclaim Good News to the poor... freedom for the prisoners (and oppressed), and recovery of sight for the blind” had been fulfilled as they heard him read it (Luke 4:14-21). And in chapter 24, the Gentile doctor Luke, who traveled with Paul on his missionary journey, concludes his Gospel with a post-resurrection story of how two unknown disciples encountered the risen Lord Jesus when they invited a stranger to join them for supper (Luke 24).
In 7:36-50, Luke profoundly edits the story of Jesus’ anointing found in Mark 14:3-9, Matthew 26:6-13, and John 12:1-8. He completely alters the location, time, and characters, retaining a bare skeleton (reclined, woman, alabaster vial of perfume, Jesus, denarii, and anointed), into which Luke inserts a story similar to a parable found in Matthew (18:23-24) but not Mark, the theme of which (in Matthew) is: “forgive us our debts, as we forgive our debtors”.
Luke’s version compares the reception Jesus receives from his Pharisee host and a “woman in the city who was a sinner” who crashes the party with perfume and tears (in a story that parallels the parable of the Pharisee and tax collector in Luke 18:10-14. Jesus reproves the Pharisee for the inhospitality that reveals the poverty of his love, and blesses the woman whose faith (and grateful response to God’s forgiveness) has saved her.
The Pharisee mocks Jesus as a poor prophet for refusing to treat the woman with contempt. Yet Jesus, who has in the previous passage commented on the character of the prophet John, proves by his interpretation of what their respective actions demonstrate about the state of their hearts that he is indeed a true prophet, worthy of our welcome (see Luke 4:24) with water, a kiss, and anointing oil.
Questions for Reflection
If you invited Jesus to your home for dinner, what kind of welcome would you give the Son of God? Who would you have the most difficult time accepting as a party crasher in desperate love with Jesus?
What sin in your life can you offer to God for forgiveness and healing? Can you imagine what your life would be like if you accepted God’s invitation to be free? What do you think Jesus would prophecy about you? About Skyline Church?
Luke loves to tell stories about dinner parties that bring together unlikely guests and nourish them all with blessings. When have you attended such a dinner? What happened? How did you encounter Jesus?
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