# St. John's United Church of Christ ## Liturgical Context ### Christian Liturgical Calendar **Season**: Ordinary Time **Week**: 21st Sunday after Pentecost **Lectionary Year**: Year A **Liturgical Color**: Green **Christian Observances Today**: Access Sunday - A special observance promoted by UCC Disabilities Ministries to celebrate accessibility, inclusion, and the diverse gifts of people of all abilities and disabilities. This day calls congregations to examine their physical, communication, and attitudinal accessibility. ### Jewish Calendar **Hebrew Date**: 20 Tishrei 5786 **Month**: Tishrei **Jewish Observances**: Sukkot (Day 7 - Hoshana Rabbah) Hoshana Rabbah is the seventh and final day of Sukkot, known as the "Great Hosanna." It is considered the final day of judgment that began on Rosh Hashanah. Tomorrow (October 13) begins Shemini Atzeret and Simchat Torah, celebrating the conclusion and new beginning of the annual Torah reading cycle. ### Ecumenical & Global Observances No major worldwide Christian observances on this date. ### Lectionary Readings (Revised Common Lectionary) **Hebrew Bible/Old Testament**: 1 Samuel 3:1-21 **Psalm**: Psalm 139 (used in responsive reading) **Epistle/New Testament**: Not specified in bulletin **Gospel**: John 20:21-23 ### Connection to Today's Message The convergence of Access Sunday with the final day of Sukkot creates a powerful connection between hospitality, inclusion, and dwelling with God. Sukkot celebrates God's sheltering presence during the wilderness journey, reminding us that all people, regardless of ability, are invited into God's protective embrace. Samuel's story of learning to hear God's voice echoes the bulletin's theme that God speaks "in unexpected places, and with unexpected voices," challenging assumptions about who can hear and speak God's word. This Ordinary Time Sunday, colored in green for growth, calls the congregation to continue growing in love and accessibility. ## Order of Worship ### Gathering #### Gathering Song *"This is the Day"* #### Unison Welcome "No matter who you are or where you are on life's journey, you are welcome here" ### Proclamation #### Announcements #### Passing of the Peace "The peace of Christ be with you" / "And also with you" #### Chiming of the Trinity & Prelude ### Call to Worship **Leader**: Stephanie Niemela, UCC Disabilities Ministries Accessible, inclusive, multi-sensory God, in celebration of You and Your Creation today, we give thanks for all. **We give thanks for people of all experiences, disabilities, and abilities.** God, You invite us to learn more, to connect more, to offer more helpful accommodations; so people of all abilities and disabilities, minds and bodies, can thrive. **God, all minds and bodies echo Your reflection.** God, You are accessible to all. Opening our awareness to You on this Access Sunday, together may Your Creation be joyful and reflective. There is work to celebrate and work to continue in making Your world fully accessible to all. **Let us continue our worship. Amen.** #### Hymn #478: God Is Calling Through the Whisper **Verse 1:** God is calling through the whisper of the Spirit's deepest sighs; through the thrill of sudden beauties that can catch us by surprise. Flash of lightning, crash of thunder; hush of stillness, rush of wonder: God is calling — can you hear? God is calling — can you hear? **Verse 2:** God is calling through the voices of our neighbors' urgent prayers; through their longing for redemption and for rescue from despairs. Place of hurt or face of needing; strident cry or silent pleading: God is calling — can you hear? God is calling — can you hear? **Verse 3:** God is calling through the music of sublime and human arts; through the hymns of earth and angels, and the carols of our hearts. Lift of joy and gift of singing; days and nights our praises bringing: God is calling — and we hear! God is calling — and we hear! *WORDS: Mary Louise Bringle, 2003* *MUSIC: Polish carol; harm. Wilbur Lee, 1958* *Words © 2006 by GIA Publications, Inc.* *Harm. © 1958 Broadman Press (Admin. by LifeWay Worship)* *W ZLOBIE LEZY* *8.7.8.7.8.8.7* *Higher key, No. 139* --- ### Prayer of the Day *by Richard Bott, posted on Sharing Liturgy* You speak in unexpected places, and with unexpected voices, God. And we aren't always sure how to listen. We aren't always sure who to listen to. We aren't always sure if we're really hearing you. Be blunt with us, please. Be clear. Give us the challenge of loving you, of loving the other, of loving ourselves. And help us to live it out! Because you are God who loves us all, even when we don't know where to turn. In Jesus' name we ask it. Amen! ### Prayer for Illumination *from Feasting on the Word Worship Companion* May our hearts and minds be like the young boy Samuel who didn't know the Lord yet earnestly waited to hear your word. Speak to us, O Lord, through the power of the Holy Spirit, for your servants are listening. Amen. ## Scripture and Sermon ### Scripture Reading - Gospel John 20:21-23 > [!bible]+ [John 20:21-23 - NRSVCE](https://bolls.life/NRSVCE/43/20/) > 21. Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” > 22. When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. > 23. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” %% #John20 %% > [Insert John 20:21-23 NRSVue here] ### Responsive Reading "I Am All These Things" (a remix of Psalm 139) *by Marilyn Pagán-Banks* Hood and holy, spirit and flesh, **faithful and lost, strong and weak,** teacher and learner, shadow and light, **leader and follower, child and grown woman.** I am all these things - **mostly unapologetic, sometimes terrified.** God is with me in all my ways, always; **I am never alone. Thank you, God!** ### Children's Message **Leader**: Roxanne Davenport *Children's Corner will be offered following the Children's Message* ### Scripture Reading - Hebrew Bible 1 Samuel 3:1-21 > [!bible]+ [1 Samuel 3:1-21 - NRSVCE](https://bolls.life/NRSVCE/9/3/) > 1. Now the boy Samuel was ministering to the LORD under Eli. The word of the LORD was rare in those days; visions were not widespread. > 2. At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; > 3. the lamp of God had not yet gone out, and Samuel was lying down in the temple of the LORD, where the ark of God was. > 4. Then the LORD called, “Samuel! Samuel!” and he said, “Here I am!” > 5. and ran to Eli, and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down. > 6. The LORD called again, “Samuel!” Samuel got up and went to Eli, and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” > 7. Now Samuel did not yet know the LORD, and the word of the LORD had not yet been revealed to him. > 8. The LORD called Samuel again, a third time. And he got up and went to Eli, and said, “Here I am, for you called me.” Then Eli perceived that the LORD was calling the boy. > 9. Therefore Eli said to Samuel, “Go, lie down; and if he calls you, you shall say, ‘Speak, LORD, for your servant is listening.’” So Samuel went and lay down in his place. > 10. Now the LORD came and stood there, calling as before, “Samuel! Samuel!” And Samuel said, “Speak, for your servant is listening.” > 11. Then the LORD said to Samuel, “See, I am about to do something in Israel that will make both ears of anyone who hears of it tingle. > 12. On that day I will fulfill against Eli all that I have spoken concerning his house, from beginning to end. > 13. For I have told him that I am about to punish his house forever, for the iniquity that he knew, because his sons were blaspheming God, and he did not restrain them. > 14. Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be expiated by sacrifice or offering forever.” > 15. Samuel lay there until morning; then he opened the doors of the house of the LORD. Samuel was afraid to tell the vision to Eli. > 16. But Eli called Samuel and said, “Samuel, my son.” He said, “Here I am.” > 17. Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you.” > 18. So Samuel told him everything and hid nothing from him. Then he said, “It is the LORD; let him do what seems good to him.” > 19. As Samuel grew up, the LORD was with him and let none of his words fall to the ground. > 20. And all Israel from Dan to Beer-sheba knew that Samuel was a trustworthy prophet of the LORD. > 21. The LORD continued to appear at Shiloh, for the LORD revealed himself to Samuel at Shiloh by the word of the LORD. %% #1Samuel3 %% > [Insert 1 Samuel 3:1-21 NRSVue here] ### Sermon **Preacher**: Rev. Caroline E. Saxton **Title**: [I'll add title here] **Theme**: God Calls Samuel & Access Sunday # Comprehensive Analysis: “The Calling of Samuel & Accessibility” I’ll walk you through a detailed analysis of this sermon, helping you understand its strengths and areas for growth. The transcript appears to be from speech-to-text software, so I’ll work with the discernible themes and structure while noting where clarity could improve. ----- ## **🗒 Sermon Summary** **Central Message:** The sermon weaves together two main threads: (1) God calls all people, including children and those with disabilities, into meaningful ministry, and (2) the church must actively practice accessibility and inclusion, moving beyond mere compliance to genuine welcome. The preacher emphasizes personal transformation (recognizing all people as image-bearers of God) and communal responsibility (creating accessible spaces and programming). **Liturgical/Thematic Focus:** The sermon connects the 1 Samuel 3 text (Samuel’s calling) to a United Church designated Sunday celebrating people with disabilities. This connection is explicit and intentional, though the bridge between Samuel’s story and disability inclusion could be more clearly articulated. **Scoring: 4/5** The sermon has a clear dual focus, though the connection between the biblical text and the contemporary application requires the listener to make some interpretive leaps. The liturgical tie-in is strong, but the exegetical bridge could be more robust. ----- ## **🎙 Preaching Style Assessment** **Primary Style(s):** This sermon blends several styles: - **Topical** (organized around the theme of accessibility/inclusion) - **Textual** (uses 1 Samuel 3 as a launching point) - **Testimonial/Personal Narrative** (shares about brother David, references Frances the poet) - **Informational/Announcements** (describes church programs and physical accessibility features) **Blend of Styles:** The sermon attempts to bridge biblical exposition, theological reflection, practical updates, and personal testimony. However, these elements don’t always flow smoothly together. The organizational announcements (cleaning services, parlor renovations) feel somewhat disconnected from the theological weight of the Samuel narrative. **Appropriateness:** For a designated awareness Sunday, the informational content makes sense, but it competes with the biblical and theological material rather than supporting it. The personal testimony about David is powerful and appropriate, but it arrives late in the sermon. **Scoring: 3/5** The style is identifiable but uneven. The sermon would benefit from a clearer structural framework that integrates practical information, biblical exposition, and personal story more cohesively. Think of it like preparing a meal: all the ingredients are good, but they’re not quite cooked together into a unified dish. ----- ## **🧵 Storytelling and Illustration** **Effectiveness:** The sermon includes several narrative elements: - Samuel’s calling story (biblical narrative) - Reference to poet Frances and her wheelchair experience - Personal story about brother David - Anecdote about the Franklin Learning Center students and “the smell” of clean spaces **Strengths:** The David story is genuinely moving and grounds the theology in lived experience. The Frances reference (though garbled in transcription) attempts to include diverse voices. The students’ story humanizes accessibility work. **Areas for Growth:** The illustrations feel scattered rather than strategically placed. The “smell” comment about the students’ cleaning work, while perhaps intended positively, could be perceived as awkwardly phrased. The Frances reference is too brief to be meaningful—listeners need more context about who she was and why her voice matters. The sermon could use more diverse cultural perspectives. All examples appear to be from a North American Protestant context. What about disability theology from Global South perspectives? Jewish understandings of wholeness? **Scoring: 3/5** Some effective use of stories, but they need better integration and development. The personal testimony is the strongest element, but it needs company from other voices and deeper exploration of the biblical narrative itself. ----- ## **🗣 Intonation and Delivery** **Note:** Since this is a transcript, I can only infer delivery from textual clues, which limits this assessment. **Observable Elements:** - The preacher uses direct address (“I invite you”) - There are shifts between narrative, exposition, and exhortation - The emotional register appears to rise when discussing David and the final call to action **Accessibility Considerations:** The sermon mentions livestreaming as an accessibility feature, which is excellent. However, I can’t assess from the transcript whether visual aids were used, whether the preacher signed key concepts, or whether pauses were used effectively for processing. **Scoring: 3/5** Adequate variation is implied, but without audio/video, a full assessment isn’t possible. The text suggests engagement, but delivery elements that support visual and kinesthetic learners aren’t evident from the transcript alone. ----- ## **📝 Content Structure** **Structure Analysis:** *Introduction:* Scripture reading from 1 Samuel 3 (extended) *Transition:* Designation of Sunday’s theme, introduction of St. John’s accessibility work *Body Section 1:* Practical accessibility measures at the church (physical changes, partnerships, programs) *Body Section 2:* Five-point exposition of Samuel’s calling story - Stop and listen - God calls by name - Recognition (implied but not fully developed) - God is persistent - We may not like what we hear *Body Section 3:* Discussion of Frances’s poetry and disability representation *Body Section 4:* Personal testimony about brother David, critique of “cure” culture *Conclusion:* Call to continue accessibility work as kingdom-building **Strengths:** There is a discernible beginning, middle, and end. The five-point framework for the Samuel story provides some structure. **Weaknesses:** The organization feels more associative than logical. The practical updates interrupt the flow of biblical exposition. The Frances reference and David story feel like they belong together but are separated. The five points from Samuel’s story are introduced but not all fully developed—point three (“Recognition”) is mentioned but never explained. Think of this structure like a house where you have all the necessary rooms, but they’re connected by a confusing hallway system. Visitors can eventually find what they need, but the journey isn’t intuitive. **Scoring: 2.5/5** The structure exists but needs significant refinement for clarity and flow. Transitions are abrupt, and the relationship between sections isn’t always clear. ----- ## **👥 Engagement and Application** **Engagement Strategies:** - Direct invitations: “I invite you to stop on your way… you can see…” - Assumption of participation: “shameless plug, volunteers are always welcome” - Congregational identity: “our St. John’s specifically includes…” - Interactive elements: Invitation to visit the parlor, see the renovations **Inclusion of Marginalized Groups:** The sermon explicitly centers people with disabilities and neurodivergence. It names autism specifically and developmental disabilities. The preacher pushes back against “cure” narratives, which is important advocacy. **Practical Applications:** - Tour the renovated spaces - Volunteer for media/livestreaming - Consider what accessibility looks like in personal relationships - Resist “fixing” approaches to disability **Areas for Growth:** While people with disabilities are centered, the sermon could go deeper into *how* congregation members without disabilities should examine their own assumptions. What does it mean for an able-bodied person to listen and stop talking (connecting back to Samuel)? How do we make space for disabled leadership, not just disabled participation? The applications are somewhat passive (visit spaces, think about things) rather than actively challenging (change how you speak about disability, advocate for policy changes, examine power dynamics in church leadership). **Scoring: 3.5/5** Good connection to the specific community and explicit inclusion of marginalized voices, but the applications could be more robust and challenging. The sermon creates space for people with disabilities but could do more to challenge able-bodied perspectives. ----- ## **📖 Scripture Handling** **Scriptures Referenced:** - **Primary text:** 1 Samuel 3:1-21 (Samuel’s calling) - **Implicit references:** 1 Samuel 1-2 (Hannah’s story, mentioned but not quoted) - **Allusive references:** Jesus’s healing ministry (mentioned in passing) **Depth of Exegesis:** *Historical/Cultural Context:* Limited exploration. The sermon doesn’t discuss the political situation of Israel, the corrupt priesthood under Eli’s sons, the rarity of prophetic visions (“words of prayer and visions were on the way up” - likely should be “rare in those days”), or the significance of temple service in ancient Israel. *Original Language Insights:* None present. The sermon doesn’t explore Hebrew terms, naming conventions, or linguistic nuances. *Cross-References:* Minimal. Hannah’s story is mentioned briefly, and Jesus’s healing ministry is referenced, but these aren’t developed or integrated into the exposition. **Use of Scripture:** The sermon uses scripture more as a launchpad than as the foundation. The five points extracted from Samuel’s story are valid interpretive moves, but they’re stated rather than demonstrated from the text itself. For instance, “God calls Samuel by name” is true, but the sermon doesn’t explore what naming means in Hebrew Scripture or how this particular naming differs from Eli’s summons. The connection between Samuel’s calling and disability inclusion is made primarily through the shared theme of “God calls everyone,” but this requires significant interpretive bridge-building that the sermon assumes rather than constructs. **Justice Lens:** The sermon does use scripture to emphasize inclusion and dignity, pushing back against exclusionary theologies. However, it doesn’t engage with how scripture has been weaponized against people with disabilities (texts about “the blind and lame” being excluded from the temple, Jesus’s healings being misinterpreted as disability being punishment for sin). **Scoring: 2.5/5** The scripture is present and respected, but the handling is light. The text serves the theme rather than the theme emerging organically from deep engagement with the text. For a sermon on a designated awareness Sunday, this might be appropriate, but it limits theological depth. ----- ## **🧠 Logical Reasoning** **Strong Reasoning Present:** 1. **Deductive Logic:** “Hannah’s story is significant… See 1 Samuel chapters 1 and 2.” *Implicit syllogism:* If we want to understand Samuel’s calling fully, we must understand his origin story; Hannah’s story provides that origin; therefore, Hannah’s story is significant. *Impact:* Establishes the interconnected nature of biblical narrative. 2. **Cause-and-Effect:** “Samuel’s mother dedicates her only son to God and leaves him raised in the temple from a young age” → This background explains why Samuel is positioned to hear God’s call. *Impact:* Helps listeners understand the narrative setup. 3. **Ethical Reasoning:** “We must quiet our minds, push aside any distress, to be receptive.” *Application:* Spiritual discernment requires intentional practice, not passive reception. *Impact:* Calls listeners to active spiritual discipline. 4. **Analogy:** “Unlike spam callers who keep trying to use different numbers… God is still… patient yet persistent.” *Function:* Distinguishes God’s persistence from annoying interruptions. *Impact:* Makes divine persistence feel less like harassment and more like love. **Problematic Reasoning/Fallacies:** 1. **Hasty Generalization / Sweeping Statement:** *Quote:* “Frances was mentioned in the chat in the wheelchair. She had a PhD. I looked up on it to see how available. They’re not as easily accessible as [I’d like].” *Issue:* This statement is too vague and garbled to assess fully, but it seems to suggest that Frances’s work isn’t easily accessible. Without more context, this could be a hasty judgment based on a single search experience. *Impact:* Listeners might dismiss Frances’s contribution without understanding why her work matters. *Improvement:* “Poet Frances Croake Frank, who used a wheelchair and earned a PhD, wrote powerful poetry about visibility and disability. While her work isn’t widely published in mainstream anthologies, you can find her poem ‘Reveille’ in [specific collection]. Her voice deserves more attention.” 2. **False Dilemma (Implied):** *Quote:* “It’s also a day that we, the Church, have launched the journey yet to be taken.” *Issue:* This phrasing implies the church is either just beginning accessibility work OR has completed it, without acknowledging the reality that churches exist along a spectrum. *Impact:* Could discourage churches already doing significant work or overwhelm churches just starting. *Improvement:* “We join churches across our denomination who are at various stages of this journey—some just beginning, some deep into the work, all of us recognizing how much remains to be done.” 3. **Appeal to Emotion (Potentially Manipulative):** *Quote:* “As many of you know my brother David has four disabilities. He is a worthy, dignity, and we are [cherished by God].” *Issue:* While personal testimony is powerful and appropriate, this statement could be strengthened by grounding it more firmly in theology rather than just emotional appeal. *Impact:* The emotional connection is important, but it needs theological scaffolding to avoid being merely sentimental. *Improvement:* “My brother David lives with multiple disabilities. Christian theology teaches us that every human bears the imago Dei—the image of God—not because of what we can do, but because of whose we are. David’s worth isn’t diminished by his disabilities because worth is granted by God, not earned through ability. This understanding challenges our culture’s obsession with productivity and independence.” 4. **Straw Man (Mild):** *Quote:* “Trying to blame parents or vaccine [sic] to cure neurodivergences.” *Issue:* While the sermon rightly critiques harmful narratives, it doesn’t specify who is “trying to blame parents” or fully explain the problematic theology behind “cure” narratives. *Impact:* People who hold cure theology might not recognize themselves in this critique and thus won’t be challenged to change. *Improvement:* “Some approaches to disability treat neurodivergence as something to be cured or fixed, viewing difference as deficiency. This ‘medical model’ of disability stands in contrast to the ‘social model,’ which recognizes that many barriers disabled people face are created by society, not by their bodies or minds. As Christians, we’re called to remove barriers, not to ‘fix’ people.” 5. **Underdeveloped Argument:** *Quote:* “When Jesus heals someone, it is wholeness. Restoring them is much to the work Jesus did, and that’s what we are in right now too. Not to harm, not to fix.” *Issue:* This is a crucial theological point, but it’s stated rather than argued. How do we distinguish between Jesus’s healing ministry and contemporary “cure” narratives? Why is “wholeness” different from “fixing”? *Impact:* Listeners who believe Jesus’s healings mean disability is bad/wrong won’t be persuaded by this brief assertion. *Improvement:* “Jesus’s healings in the Gospels aren’t about making people ‘normal’—they’re about restoration to community. The man born blind in John 9 gains sight, yes, but the real transformation is his movement from exclusion to inclusion, from being seen as a sin-bearer to being recognized as a witness to God’s work. Jesus doesn’t heal everyone he encounters; he heals in specific contexts to reveal God’s kingdom breaking in. Our call isn’t to make everyone the same, but to create communities where every body, every mind, belongs fully.” **Scoring: 3/5** Some effective reasoning, particularly in the ethical realm, but several underdeveloped arguments and a few fallacies that weaken the overall logical structure. The sermon would benefit from more rigorous theological argumentation, especially around the healing texts. ----- ## **📚 References** **Theologians/Scholars Cited:** - A.P.G. (likely initials, possibly A. P. Gouthro or another scholar—the transcription is unclear) - Frances (likely Frances Croake Frank, disability rights poet) **Diversity of Voices:** Limited. The sermon references a disability advocate/poet, which is appropriate for the topic, but doesn’t engage with: - Disability theologians (Nancy Eiesland’s “The Disabled God,” Deborah Creamer’s work on limits, Amos Yong’s theological anthropology) - Black disability scholars (Christopher M. Bell, Sami Schalk) - Biblical scholars who’ve written on disability and scripture (Jeremy Schipper, Candida Moss, Sarah Melcher) - Neurodivergent theologians **Historical/Secular References:** The Americans with Disabilities Act (1990) is mentioned, which situates the discussion in a legal/historical framework. This is helpful contextualization. **Scoring: 2/5** Minimal references, and those present aren’t fully developed. For a sermon on disability inclusion, the absence of established disability theology is a significant gap. It’s like trying to discuss feminism without citing any feminist theorists—you can make good points, but you’re missing the depth of an established conversation. ----- ## **🗨 Quotes and Illustrative Stories** **Notable Quotes:** 1. **From A.P.G. (paraphrased):** “This presents [a model] for us to stop talking.” *Connection:* Ties directly to the spiritual discipline of listening in Samuel’s story. *Effectiveness:* Strong thematic connection, though the garbled transcription limits clarity. 2. **From the preacher:** “God calls children… Samuel’s mother dedicates her only son to God and leaves him raised in the temple from a young age.” *Connection:* Establishes that God works through unexpected people, including children. *Effectiveness:* Good setup for the accessibility theme—if God calls children, God certainly calls people with disabilities. 3. **From the preacher:** “Speaking truth isn’t comfortable. It can be downright dangerous.” *Connection:* Links to Samuel’s difficult message to Eli and, by extension, to advocacy work for disability rights. *Effectiveness:* Strong bridge between biblical text and contemporary application. 4. **Personal testimony:** “My brother David has four disabilities. He is worthy, [has] dignity, and we are [beloved].” *Connection:* Grounds the theology in lived experience; makes the abstract concrete. *Effectiveness:* This is the most powerful moment in the sermon because it’s personal and authentic. **Illustrative Stories:** 1. **The Franklin Learning Center students:** Story: Students with developmental disabilities come weekly to clean the church’s second floor; they’re enthusiastic, effective, and “there is a very big difference in the smell.” *Biblical Connection:* Implicit connection to the body of Christ—everyone has gifts to contribute. *Theological Truth:* Work gives dignity; the church benefits from including people with disabilities in meaningful roles. *Lived Experience:* Demonstrates practical inclusion in action. *Effectiveness:* Good concrete example, though the “smell” comment is awkward. The story would be stronger if it focused more on the students’ agency and less on the church’s benefit. 2. **Frances the poet:** Story: Frances used a wheelchair, had a PhD, wrote poetry about visibility (“Reveille, to be seen”). *Biblical Connection:* Like Samuel, Frances had something important to say that people needed to hear. *Theological Truth:* Marginalized voices carry prophetic weight. *Lived Experience:* Disability doesn’t diminish intellectual capacity or creative contribution. *Effectiveness:* Potentially powerful, but underdeveloped. The story needs more detail—who was Frances? What did her poem say? Why should we care? 3. **Brother David:** Story: David has multiple disabilities; the preacher affirms his worth and belovedness. *Biblical Connection:* All people are made in God’s image. *Theological Truth:* Imago Dei isn’t contingent on ability. *Lived Experience:* Personal relationship shapes theological conviction. *Effectiveness:* Most effective story in the sermon because of its emotional authenticity and clear theological grounding. **Scoring: 3.5/5** Some memorable elements, particularly the personal testimony, but the quotes and stories need fuller development. The Frances reference in particular represents a missed opportunity—with more detail, it could be a highlight of the sermon. ----- ## **🔄 Calls to Action** **Explicit Calls:** 1. **Visit the renovated spaces:** “I invite you to stop on your way… you can see that we recently redid the layout.” *Type:* Personal, immediate, low-threshold *Justice Connection:* Awareness of physical accessibility *Modalities:* Primarily kinesthetic (walk through space), visual (see changes) 2. **Volunteer for livestreaming/media:** “Volunteers are always welcome.” *Type:* Communal, ongoing commitment *Justice Connection:* Making worship accessible to those who can’t attend in person *Modalities:* Interpersonal (working with a team), technical (using equipment) 3. **Reflect on how God is speaking to you:** “I’d invite you to speak… look back and consider where [God] is speaking and how God is speaking into your life.” *Type:* Personal, spiritual practice *Justice Connection:* Implicit—if we learn to listen like Samuel, we’ll hear God’s call to justice *Modalities:* Intrapersonal (reflection), contemplative 4. **Continue the accessibility journey:** “May we, St. John’s, [continue] doing the work of… building the kingdom.” *Type:* Communal, systemic, long-term *Justice Connection:* Direct—ongoing commitment to inclusion *Modalities:* Communal action, structural change **Implicit Calls:** - Re-examine assumptions about disability - Resist “cure” narratives - See people with disabilities as full image-bearers of God - Create accessible spaces (physical and social) **Strengths:** The calls span personal, communal, and systemic levels. They’re varied in scope and commitment level, allowing multiple entry points. **Weaknesses:** The calls are somewhat vague. “Continue doing the work” doesn’t tell people *what specifically to do*. More concrete actions could include: - “This week, have a conversation with someone about what accessibility means” - “Read Nancy Eiesland’s *The Disabled God* for our book study” - “Audit our church policies—do they assume everyone can stand, see, hear?” - “Support legislation that protects disability rights” - “Examine your language—do you use ‘blind’ or ‘lame’ as insults?” The calls could also be more explicitly prophetic, challenging congregants who might resist accessibility work due to cost, inconvenience, or theological disagreement. **Scoring: 3/5** Somewhat actionable, with good variety, but the calls need more specificity and boldness. They’re invitational but not particularly challenging. ----- ## **🧠 Style Effectiveness Analysis** **Did the chosen style(s) effectively communicate the text’s intent and the sermon’s purpose?** *Partially.* The topical approach allowed the preacher to connect contemporary accessibility concerns with ancient scripture, which is appropriate for a designated awareness Sunday. The personal testimonies added emotional resonance. However, the style’s effectiveness was limited by: 1. **Lack of cohesion:** The informational updates, biblical exposition, and personal stories didn’t weave together smoothly. 2. **Shallow exegesis:** The textual style wasn’t developed enough to ground the topical application firmly. 3. **Underdeveloped narrative:** The stories (especially Frances’s) needed more detail to be truly effective. Think of it like this: the preacher chose several good tools from the toolbox but didn’t quite master any of them, and they didn’t work together as well as they could have. **How would the message shift if delivered as…** ### **A Fully Expository Sermon (Verse-by-Verse):** **Structure:** - **Verses 1-3:** The scarcity of prophetic vision and Samuel’s service *Application:* Sometimes accessibility feels rare; faithful presence matters even when progress seems slow. - **Verses 4-9:** Samuel’s confusion; Eli’s recognition *Application:* We need wise mentors (like Eli) to help us recognize God’s call, especially for those whose voices have been dismissed (like children, like people with disabilities). - **Verse 10:** Samuel’s response: “Speak, for your servant is listening” *Application:* This is the posture the church needs—listening to voices that have been marginalized. - **Verses 11-14:** God’s difficult message about judgment *Application:* God’s word about accessibility might convict us; we might not want to hear about our failures. - **Verses 15-18:** Samuel’s fear and Eli’s insistence on truth *Application:* Advocates for disability justice (like Frances, like people with disabilities themselves) must speak truth even when it’s uncomfortable. - **Verses 19-21:** Samuel’s reputation grows; God continues to reveal *Application:* When we listen faithfully, God continues to speak; when we create accessible communities, more voices emerge. **Impact:** This approach would: - Ground the accessibility message more firmly in scripture - Slow down the sermon to allow deeper reflection - Require the preacher to wrestle with difficult aspects of the text (the judgment against Eli’s house—how does that connect to disability?) - Provide natural structure for the entire sermon **Learning Styles Served:** - Auditory (following the text closely) - Logical/analytical (seeing how each verse builds) - Intrapersonal (personal application after each section) ----- ### **A Prophetic Sermon:** **Opening:** “The church has sinned against people with disabilities. For too long, we’ve built buildings they can’t enter, used language that erases them, interpreted scripture in ways that exclude them, and claimed to follow Jesus while ignoring the vulnerable. Today, God’s word to us, like God’s word to Eli, is one of judgment and hope.” **Body:** - **Judgment:** Naming specific ways the church has failed (architectural barriers, ableist theology, exclusion from leadership, “inspiration porn,” “cure” theology) - **Call to Repentance:** What must change (physical spaces, theological education, power structures, worship practices) - **Vision of Justice:** What the kingdom looks like when fully accessible (drawing on Revelation’s vision of every tribe, tongue, nation—and body, and mind) - **Samuel as Model:** Just as God raised up a new prophet when the old system was corrupt, God is raising up disability advocates and disabled people themselves to speak truth **Closing:** “Will we listen, like Samuel? Or will we, like Eli’s sons, continue in our corrupt ways until God removes our lampstand?” **Impact:** This approach would: - Directly confront resistance and complacency - Name sin specifically rather than speaking generally about “doing better” - Mobilize for systemic change rather than individual charity - Risk alienating some listeners but galvanize others - Center justice over comfort **Learning Styles Served:** - Interpersonal (communal call to action) - Kinesthetic (mobilization for change) - Logical (clear cause-and-effect: exclusion is sin; repentance requires action) ----- ### **An Inductive/Contemplative Sermon:** **Opening:** *No introduction. Just silence. 30 seconds. Then:* “What voices have you not been hearing?” **Body (Questions and Reflection):** - “Samuel heard a voice in the night. What voices wake you up? What voices keep you awake?” - “Samuel couldn’t identify the voice at first. When have you heard God and not recognized it?” - “God called Samuel three times. What message has God been repeating to you that you haven’t wanted to hear?” - “Samuel had to say, ‘Speak, for your servant is listening.’ When did you last stop talking and just listen?” *[Include periods of silence after each question for contemplation]* *[Play Frances’s poem “Reveille” in its entirety]* “That was Frances Croake Frank. She wrote from a wheelchair. She wrote about being seen. Have you been seeing people with disabilities? Have you been listening to them?” *[More silence]* **Closing (Finally Offering Conclusion):** “Samuel’s calling wasn’t about Samuel hearing God. It was about Israel hearing God through Samuel. God is calling people with disabilities to prophesy. The question isn’t whether God is speaking. The question is: Are we listening?” **Impact:** This approach would: - Create space for genuine self-examination - Avoid didactic teaching in favor of discovery - Trust the Holy Spirit to convict rather than the preacher’s arguments - Be uncomfortable for people who prefer direct instruction - Allow personal connection to emerge organically **Learning Styles Served:** - Intrapersonal (deep self-reflection) - Auditory (listening to poem, sitting with questions) - Contemplative (silence and meditation) ----- ### **A First-Person Narrative Sermon (as David, the preacher’s brother):** **Opening:** “My name is David. I have four disabilities. You probably know me as Pastor Sarah’s brother. [Or: You might not know me at all, even though I’m part of this community.]” **Body:** “When I was young, people told my mother I would never… [specific limitation]. But I did. When I was a teenager, people assumed I couldn’t… [specific assumption]. But I could. When I was an adult, people tried to pray away my… [specific disability]. But it’s still here. And I’m still here. And I’m still beloved. I heard the story about Samuel today. Samuel was young. People didn’t expect God to speak to him. But God did. I’m not young anymore. But people still don’t expect God to speak to me. Or through me. But God does. You know what God says to me? God says: ‘You are mine. You are whole. You are enough.’ You know what God says to you through me? God says: ‘Stop trying to fix me. Start listening to me. I have something to say.’” **Closing:** “Samuel said, ‘Speak, for your servant is listening.’ I’m speaking. Are you listening?” **Impact:** This approach would: - Center a disabled person’s voice directly (even if narrated by the preacher) - Create immediate empathy and connection - Challenge assumptions through first-person testimony - Be emotionally powerful - Require careful ethical consideration (Is it appropriate for the preacher to speak “as” David? Would it be better to have David preach, or to interview him?) **Learning Styles Served:** - Auditory (storytelling) - Emotional/empathetic (identification with the speaker) - Kinesthetic (if accompanied by video or physical presence) ----- **Which learning styles were most served in the actual sermon?** The actual sermon serves: - **Auditory learners:** Moderate (listening to exposition and stories) - **Visual learners:** Low (no mention of visual aids, though physical space is referenced) - **Kinesthetic learners:** Low-Moderate (invitation to walk through renovated spaces) - **Interpersonal learners:** Low (no group discussion or dialogue) - **Intrapersonal learners:** Moderate (invitations to personal reflection) - **Logical learners:** Low-Moderate (five-point structure, but not deeply developed) **What style-blend would strengthen the sermon?** I’d recommend a **Narrative-Expository Hybrid with Prophetic Elements:** 1. **Begin with deep exposition** of 1 Samuel 3 (10 minutes): - Set historical context - Walk through the narrative slowly - Extract theological themes (call, listening, truth-telling, unexpected prophets) 1. **Transition with prophetic naming** (5 minutes): - “Just as God called Samuel when the priesthood was corrupt, God is calling voices the church has silenced—including people with disabilities.” - Name specific ways the church has failed - Cast vision for justice 1. **Ground in personal narrative** (3 minutes): - David’s story (or better yet, have David tell it himself) - Frances’s poem (read in full, or played as audio) 1. **Conclude with practical testimony and call** (2 minutes): - Brief updates on St. John’s accessibility work (framed as faithful response, not just announcements) - Specific, challenging calls to action This structure would: - Serve multiple learning styles (auditory through exposition and stories, visual if scripture is projected, kinesthetic through embodied responses, intrapersonal through reflection) - Balance deep biblical engagement with contemporary application - Move from head (exegesis) to heart (stories) to hands (action) - Maintain coherent flow while including diverse elements **Scoring: 3/5** The style has potential but needs refinement. The sermon’s heart is good—it genuinely cares about accessibility and honors scripture—but the execution is mixed. With clearer structure and deeper development of each element, this could be a 4 or 5. ----- ## **📊 Overall Scoring Summary** |**Category** |**Score**|**Rationale** | |----------------------|---------|---------------------------------------------------------------------------------------------------------| |Sermon Summary |4/5 |Clear dual focus, strong liturgical connection, but bridge between text and application could be stronger| |Preaching Style |3/5 |Multiple styles present but not well integrated; structure needs clarification | |Storytelling |3/5 |Some effective use, particularly David’s story, but illustrations need fuller development | |Intonation/Delivery |3/5 |Cannot fully assess from transcript, but text suggests adequate engagement | |Content Structure |2.5/5 |Structure exists but lacks flow and clarity; transitions are abrupt | |Engagement/Application|3.5/5 |Good community connection, explicit inclusion, but applications could be bolder | |Scripture Handling |2.5/5 |Text is present and respected but lightly handled; limited exegesis | |Logical Reasoning |3/5 |Some strong reasoning, but several underdeveloped arguments and minor fallacies | |References |2/5 |Minimal engagement with disability theology or diverse theological voices | |Quotes/Stories |3.5/5 |Personal testimony is strong; other elements need development | |Calls to Action |3/5 |Variety of calls at different levels, but they lack specificity and challenge | |Style Effectiveness |3/5 |Style has potential but execution is mixed; needs better integration | **Total: 38/60** (or 63%) ----- ## **✅ Final Reflection: Strengths and Growth Areas** ### **What This Sermon Does Well:** 1. **Heart for Justice:** The sermon genuinely cares about people with disabilities and wants the church to do better. That pastoral heart comes through. 2. **Personal Authenticity:** The preacher’s testimony about David is the emotional and theological center of the sermon. It’s real, it’s vulnerable, and it grounds abstract theology in lived experience. 3. **Timely and Relevant:** Addressing accessibility on a designated Sunday is appropriate and meets the congregation where they are. 4. **Multiple Entry Points:** By including practical updates, biblical teaching, and personal stories, the sermon offers various ways for listeners to connect. ### **Where This Sermon Could Grow:** 1. **Structural Coherence:** The sermon needs a clearer organizational framework. Consider: What if the five points from Samuel’s story became the structure for the entire sermon, with each point incorporating practical examples, theological reflection, and personal testimony? 2. **Exegetical Depth:** The 1 Samuel text deserves deeper engagement. What is the historical context? What do Hebrew words reveal? How has this text been interpreted throughout church history? What do disability theologians say about calling narratives? 3. **Theological Rigor:** Key claims need fuller argumentation, especially around Jesus’s healing ministry and the distinction between “wholeness” and “fixing.” 4. **Prophetic Challenge:** The sermon is invitational but not confrontational. On an awareness Sunday, there’s room to be bolder: “If your theology excludes people with disabilities, your theology is wrong.” 5. **Diverse Voices:** Engage disability theologians, Global South perspectives, neurodivergent scholars, and disability rights activists. Let the sermon demonstrate the very inclusion it advocates. 6. **Specific Action Steps:** Move from “continue the work” to “this week, do X; this month, commit to Y; this year, change Z.” ### **Teaching Moment:** Think of sermon preparation like building a house. You need: - **Foundation:** Deep biblical exegesis (this sermon’s foundation is present but shallow) - **Frame:** Clear structure that supports the whole (this sermon’s frame is wobbly) - **Walls:** Theological argumentation that encloses and protects (this sermon has some good walls, but gaps remain) - **Roof:** Application that covers and shelters (this sermon has a roof, but it leaks in places) - **Doors and Windows:** Stories and illustrations that let light in and invite entry (this sermon has some beautiful windows, especially David’s story) - **Finish Work:** Polish, transitions, coherence (this sermon needs finish work) The materials are good. The craftsmanship needs refinement. This is absolutely preachable as-is for a congregation that loves their pastor and is already committed to accessibility. But to challenge resistant listeners, to teach deeply, to create lasting change? It needs more. **The good news:** All of these growth areas are teachable, learnable, and within reach. This preacher clearly cares, clearly has theological training, and clearly connects with their community. With focused attention on structure, exegesis, and logical development, this could become a truly excellent sermon. Would you like me to develop a revised outline that addresses these growth areas, or would you prefer to discuss any particular section in more depth?​​​​​​​​​​​​​​​​ # 10-12 Sermon: The Call of Samuel ## Sermon Summary: The Call of Samuel ### Introduction: A Day of Celebration and Commitment This Sunday is designated within the United Church to celebrate the gifts of persons with disabilities and to reflect on the strides the Church has made in becoming a more welcoming and inclusive community. It is also a day to acknowledge the journey still ahead. At St. John's, we affirm that all people, including those with physical or other disabilities, are made in the image of God. Unfortunately, misunderstandings about disability have sometimes been used against individuals. Our commitment is to ensure that our church is a place where everyone can enter and participate fully in the community. ### Scripture Reading: **1 Samuel 3:1-21** * **Context:** The sermon is centered on the story of God calling the young boy Samuel. At this time in Israel's history, "the word of the Lord was rare; there were not many visions." The priest, Eli, is old and his eyesight is failing. His sons, who also serve as priests, are corrupt and have been "cursing God." God has already pronounced judgment on Eli's family for his failure to restrain his sons. * **The Narrative:** * While serving in the temple, Samuel hears a voice calling his name. Thinking it is Eli, he runs to him three times. * After the third time, Eli perceives that it is the Lord calling the boy. He instructs Samuel on how to respond: "Speak, Lord, for your servant is listening." * The Lord comes again, calls Samuel by name, and Samuel responds as instructed. * God then delivers a difficult message to Samuel: He is about to bring judgment upon Eli's family for their wickedness, fulfilling what He had already declared. * Samuel is afraid to tell Eli the vision, but Eli insists on hearing the entire message. Upon hearing it, Eli responds with faith, "He is the Lord; let him do what is good in his eyes." * From that point on, all of Israel recognized that Samuel was a prophet of the Lord. God continued to reveal Himself through Samuel. ### St. John's Commitment to Accessibility in Action The pastor highlighted several ways our church is living out its commitment to accessibility and inclusivity: * **Partnership with Jessica's Class:** We host a group that provides faith-based services for individuals with autism. * **Franklin Learning Center:** We provide a place for students in the "transition to work" program to come once a week to clean, gaining valuable experience. Their work has made a noticeable and positive difference in the cleanliness of our building. * **Parlor Redesign:** The parlor has been rearranged to be more accessible and welcoming, with the addition of chairs that have arms and varied seating options. * **Live Streaming:** Our commitment to live streaming our services is a vital part of our accessibility, allowing those who cannot be physically present to remain a part of our worshiping community. Volunteers are always welcome to help with this media ministry. ### Key Lessons from Samuel's Call God doesn't just invite adults into His work; He calls children and people of all abilities. Samuel's mother, Hannah, had dedicated him to God's service from a young age (see **1 Samuel chapters 1 and 2**). From Samuel's story, we can discern several key points about how God calls us. 1. **Stop and Listen:** The first step in any good discernment is to quiet our minds and push aside distractions to be receptive to God's voice. It was in the silence of the temple that Samuel first heard the call. We may not hear an audible voice, but God may use other senses or circumstances to get our attention, often when we are not busy. 2. **God Calls by Name:** God calls Samuel personally and specifically. This shows a personal and intimate God who knows us individually. 3. **We May Need Help to Recognize God's Voice:** Samuel, being young and inexperienced, did not initially recognize God's voice. He needed the wisdom and guidance of the older priest, Eli, to understand who was calling him. We also need the community of faith to help us discern God's leading in our lives. 4. **God is Persistent:** God did not give up after Samuel failed to recognize Him the first or second time. Unlike a spam caller, God patiently and persistently pursues us. God does not give up on us, which is always good news. We are invited to look back on our own lives and consider how God has been persistently speaking to us. 5. **We May Not Like What We Hear:** The message God gave Samuel was not easy or comfortable. It was a message of judgment. Speaking truth, especially to power or to those we respect, can be difficult and even dangerous. Eli, showing his own integrity, insisted that Samuel share the whole truth. God was raising up a new prophet in Samuel, one who was not tied to the old, corrupt ways but was ready to serve God faithfully. ### Application: Wholeness, Not "Fixing" The pastor shared a personal reflection on his brother, David, who has four disabilities. He emphasized that David is a person of inherent worth and dignity. This connects to the ministry of Jesus. When Jesus healed someone, it was about restoring them to **wholeness**—reintegrating them into the community and affirming their value. It was not about "fixing" a defect. Our culture sometimes feels like it is going backward, trying to find cures for neurodivergence or blaming parents. Our call as Christians is not to "fix" people, but to love them as God does and to work for their wholeness and inclusion in the community. ### Conclusion: Building the Kingdom Together On this day, may we at St. John's recommit ourselves to the work of building an accessible and inclusive community for all people. This is the work of building the Kingdom of God. Like Samuel, we are all called—young and old, with all kinds of bodies and minds—to listen for God's voice and participate in His restorative work in the world. #### Sermon Notes ##### Introduction ##### Main Points ###### Point 1: ###### Point 2: ###### Point 3: ##### Illustrations/Stories ##### Scripture Connections ##### Key Quotes #### Personal Reflections ##### What spoke to me: ##### Questions raised: ##### Challenges/Convictions: ##### Liturgical Context Reflections: How does today's liturgical season/observance deepen my understanding of the message? #### Applications ##### This week I will: - [ ] - [ ] - [ ] ##### People to pray for: ##### Follow-up study: #### Connections *Links to other sermons, books, or notes* ### Special Music Video **"I Am Human"** **Performers**: Bekah Anderson and Jacob Nault ### Response #### Sharing of Joys and Concerns #### Prayers of the People and The Lord's Prayer (Debts) #### Invitation to Giving #### Offertory #### Offertory Response **#706** "Praise God from Whom All Blessings Flow" #### Prayer of Dedication *by Gayle McGlauflin, UCC Disabilities Ministries (adapted)* Holy One, You are the source of all that we are and all that we have. Bless these gifts and this community of faith that we may be instruments of Your peace and ambassadors for Your love so that all those we meet may know that You are accessible to them and present with us all. Amen. ### Sending #### Hymn #32: God Has Spoken by the Prophets **Verse 1:** God has spoken by the prophets, spoken the unchanging Word; each from age to age proclaiming God, the One, the righteous Lord! 'Mid the world's despair and turmoil one firm anchor holding fast: God eternal reigns forever, God the first and God the last. **Verse 2:** God has spoken by Christ Jesus, Christ, the everlasting Son, brightness of the Father's glory, with the Father ever one; spoken by the Word incarnate, God of God ere time was born; Light of light, to earth descending, Christ, as God in human form. **Verse 3:** God is speaking by the Spirit, speaking to our hearts again; in the age-long Word declaring God's own message, now as then. Through the rise and fall of nations one sure faith is standing fast: God abides, the Word unchanging, God the first and God the last. *WORDS: George W. Briggs, 1952, alt.* *MUSIC: Ludwig van Beethoven, 1824, harm. Edward Hodges, 1864* *Words © 1953, Ren. 1981 The Hymn Society (Admin. by Hope Publishing Company)* *HYMN TO JOY* *8.7.8.7.D* *Lower key, No. 310* --- #### Litany of Continuing Access *by Bekah Anderson, UCC Disability Ministries* As we leave this place, let us celebrate the work we have done: the ramps that connect us, the elevators that uplift us, the conversations that help us know more deeply how God is present with us, reflected in a diversity of bodyminds. **God, draw us closer to Access and Love.** And we realize that there is always more to be done. Our physical access has not accounted for every body. Our communication access has not accounted for every mind. Our attitudes and theologies remain shaped by a culture that does not love disabled bodyminds, and untangling those beliefs is the work of a lifetime. **God, draw us closer to Access and Love.** We are not perfect. But we are not called to be perfect. We are called to love our neighbor and to recognize when our attempts at love have gone astray. We are called to live deeply, fully grounded in our own bodymind, and reaching out to the unique bodyminds of those who share this life with us. **God, draw us closer to Access and Love.** Let us rejoice in the continued work of access! Let us rejoice that there are more ways than we know to love one another! Let us be bold, creative, thoughtful, empathetic, and faithful. Let us rejoice, knowing there is yet more wisdom to learn on this journey of access. **God, draw us closer to Access and Love.** Amen, and go in peace. #### Postlude (seated) *Join us a time of fellowship after worship!* --- ## Worship Leadership ### Worship Participants | Role | Name | |------|------| | Pastor | Rev. Caroline E. Saxton | | Organist | Barbara Motichka | | Deacon in Charge | Diana Kongkeattikul | | Lector | Barbara Wissinger | | Children's Corner | Chani Wolfe | | Media Coordinators | Calvin Frantz, Neath Ham, Heidi Ramos | | Bulletin cover | Edd Scheer | ### The Flowers at the Foot of the Cross The Flowers at the Foot of the Cross are given to the Glory of God. --- ## Church Information ### St. John's Vision We are called to love, to learn, to worship and to witness in Christ as a congregation that welcomes everyone, and seeks service that will advance God's realm on earth. ### St. John's Mission To grow in love of God and neighbor --- ## News and Announcements ### This Week at St. John's #### Today - Sunday, October 12 - **11:15 am** Flu/COVID Immunization Clinic – Parlor Room 104 - **12:00 – 5:00 pm** Franklin County Pride Festival – Wilson College - **8:00 pm** Bible Study on the Book of Acts, Zoom (link in Friday e-blast) #### Monday, October 13 **Parking Lot A light project starts today** - **10:00 am** Chi Gong/Zazen silent body energy and soulful meditation – Parlor Room 104 - **1:30 pm** Monday Afternoon Book Study – Conference Room 111 - **7:00 pm** Boy Scouts – Fellowship Hall #### Tuesday, October 14 - **6:00 pm** Ladies' Bible - Zoom - **6:30 pm** Cub Scouts – Fellowship Hall/then break into smaller groups #### Wednesday, October 15 - **4:00 pm** Finance Meeting – Conference Room 111 #### Thursday, October 16 - **6:00 pm** Dance Class – Fellowship Hall - **6:15 pm** Girl Scouts – Room 116 - **7:15 pm** Choir Rehearsal – Choir Room 103 #### Sunday, October 19 - **8:45 am** Godly Play Class – Room 119 - **8:45 am** SPARK! Elementary Church School Class – Room 115 - **8:45 am** Teen Discussion Class – Room 206 - **8:45 am** Wired Word Church School Class – Room 116 - **10:00 am** Sunday Worship – Sanctuary - **1:30 pm** CROP Hunger Walk – Meet at First United Methodist Church (walk starts at 2 pm) ### Upcoming Events and Announcements #### Pastor Appreciation October is observed as Pastor's Appreciation Month. We will recognize Pastor Caroline's ministry during the October 19 worship service. As part of ceremony, we would like to present Caroline with a basket of cards reflecting the personal gratitude of the congregation. Also, consider including a gift card. Cards can be dropped off or mailed to the church office or given to Dale Myers. #### No Tricks Just Treats Will be held October 31 6-8 pm at St. John's in the labyrinth area. We are now accepting donations. If you would like to donate, please drop all candy donations off at the church office. Thank you for your support! #### September/October Upper Room Devotionals are currently available at the Welcome Center. We suggest a donation of $1 for small print/$2 for large print copies. If you would like to have a copy mailed to you, please contact the church office. #### Book Sale Donations Will be accepted through Saturday, October 11. Please make sure to drop off your donations (books, puzzles, games, CDs, DVDs) before then. Thank you! #### Habitat for Humanity Book Sale Will be October 24, 25, and 26 here at St. John's UCC. Sign-up sheets to volunteer for the sale dates are posted on the bulletin boards and the Welcome Center. We need your help to make this year's sale the best one yet! #### Holy Manners Copies of our draft Behavioral Covenant or "Holy Manners for St. John's United Church of Christ" are available in the Narthex or by request from the Church Office. #### CROP Hunger Walk: October 19 CROP, the "Christian Rural Overseas Program" of Church World Service was established in 1947 in response to massive starvation in post-WWII Europe. The mission was simple: feed the hungry, clothe the naked, and heal the sick. The challenge today is even greater. Meet at First United Methodist, 225 S. Second Street, at 1:30 pm to register; the walk starts at 2 pm. Checks can be made possible to CWS/CROP. We hope to have good representation from St. John's UCC! Contact Pastor Caroline with questions. #### Bible and a Beer Is an opportunity to talk about our faith in public. Join us on the 3rd Monday of the month at the Logan Diner at 6:30 pm. Our next gathering will be October 20. #### Birthday Balloons All are invited to share in a special coffee hour the last Sunday of the month to honor all who celebrated a birthday that month. October birthdays will be honored on **Sunday, October 26**. We hope you'll join us! #### Monday Afternoon Book Study Meets at 1:30 pm in the Conference Room. We are currently reading "A People's History of Christianity: The Other Side of the Story" by Diana Butler Bass. We'll read Chapter 4 for our session on 10/13. #### Sunday Night Bible Study Join Pastor Caroline on Sunday evenings at **8 pm via Zoom** for a Bible study on the book of Acts. Our session on **October 12** will focus on Acts Chapter 16. Zoom Meeting ID: 826 0593 5961 and Passcode 277938. A hyperlink for this opportunity is included in the weekly e-blast. We encourage you to read from a variety of translations. #### October First Fruits Go to support Sweet Grace Ministries. October is National Pregnancy and Infant Loss Awareness Month and aims to raise awareness about the prevalence and impact of pregnancy and infant loss, provide support to grieving families, and promote education and resources. Sweet Grace offers help and support to these families in the form of baskets, comfort bags, photography, support groups, remembrance events, mentoring couples, and more. Thank you for your support of this ministry. --- ## Contact Information ### Church Staff **The Rev. Caroline E. Saxton**, Pastor - Email: [email protected] - Phone: (641) 260-1868 (cell) **Tonya Schwartz**, Office Administrator - Email: [email protected] - Phone: (717) 263-8593 (office) **Gary Crum**, Music Director **Barbara Motichka**, Organist **Roxanne Davenport**, Director of Children & Youth **The Rev. Stephen W. Hoffman**, Pastor Emeritus --- ## Additional Notes ### Childcare Available The "Nursery Nook in the Narthex" quiet area and infant/toddler space in the Parlor are available for children and families to use during worship. Age-appropriate activity bags are also available. ### Birthdays This Week - 10/14 H. Mark Bard, Peggy Bryner and Wayne Scubelek - 10/16 Barbara Aveni, Mike Hoffeditz, Tena Keeney and Rev. Bob Macfarlane - 10/18 Sarah Myers --- ## Weekly Reflections ## Prayer Requests ## Action Items - [ ] - [ ] - [ ]