# St. John's United Church of Christ ## October 26, 2025 ## Liturgical Context ### Christian Liturgical Calendar **Season**: Ordinary Time (Time after Pentecost) **Week**: Twentieth Sunday after Pentecost (Proper 25) **Lectionary Year**: Year C **Liturgical Color**: Green **Christian Observances Today**: - **Reformation Sunday** - Observed annually on the last Sunday of October, commemorating the Protestant Reformation initiated by Martin Luther's posting of the 95 Theses on October 31, 1517. This day celebrates the ongoing reformation of the church and the core principles of grace, faith, and scripture. ### Jewish Calendar **Hebrew Date**: 4 Cheshvan 5786 **Month**: Cheshvan (also called Marcheshvan) **Jewish Observances**: The early autumn month of Cheshvan follows the High Holy Days (Rosh Hashanah, Yom Kippur) and festivals (Sukkot, Simchat Torah) of Tishrei. Historically, the 4th of Cheshvan commemorates a miracle in Algiers (1541) when a storm prevented Spanish anti-Semitic forces from attacking the Jewish community. The Torah reading during this period is Parashat Noach (the story of Noah). ### Ecumenical & Global Observances No major worldwide Christian observances today beyond Reformation Sunday, which is primarily observed in Protestant traditions. ### Lectionary Readings (Revised Common Lectionary) **Hebrew Bible/Old Testament**: Joel 2:23-32 (or Jeremiah 14:7-10, 19-22) **Psalm**: Psalm 65 (or Psalm 84:1-7) **Epistle/New Testament**: 2 Timothy 4:6-8, 16-18 **Gospel**: Luke 18:9-14 ### Connection to Today's Message Today's service powerfully integrates Reformation theology with Temple theology through the lens of both Christian and Jewish sacred space. While the Revised Common Lectionary Gospel focuses on humility (the Pharisee and the Tax Collector), St. John's has chosen to emphasize the theme of Solomon's Temple in conjunction with Reformation Sunday. This pairing is theologically rich: the Reformation challenged institutional religion's claims to mediate God's presence, while John 2:13-22 presents Jesus cleansing the Temple and declaring himself the true temple. The Hebrew calendar context of Cheshvan—following the concentrated holiness of Tishrei's festivals—mirrors the move from external religious structures to internalized faith. Both Temple dedication and Reformation celebrate God's desire to dwell with humanity, whether in Jerusalem's holy place or in the hearts of believers justified by grace through faith. --- ## 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" #### Announcements #### Passing of the Peace "The peace of Christ be with you" "And also with you" #### Chiming of the Trinity #### Prelude "Nearer, My God, to Thee" arr. Susan E. Geschke The Bells of St. John's ### Proclamation #### Call to Worship *adapted from The Abingdon Worship Annual 2009* Holy One of mystery and power, **there is no God like you in heaven above or on earth below,** keeping covenant and steadfast love **with all who walk before you with pure and upright hearts.** Fill our lives with your glory, as you filled the temple with cloud when Solomon first brought the ark into your holy dwelling place. **Give us the strength and the power to withstand the forces of evil at work in our lives and in our world.** We come together to worship you, Holy One, **let our hearts and lips give you praise, today and always. Amen.** #### Hymn #371 - "Now Thank We All Our God" **Verse 1:** Now thank we all our God with heart and hands and voices, who wondrous things hath done, in whom His world rejoices; who, from our mother's arms, hath blest us on our way with countless gifts of love, and still is ours to-day. **Verse 2:** O may this bounteous God through all our life be near us, with ever joyful hearts and blessed peace to cheer us; and keep us in His grace, and guide us when perplexed, and free us from all ills in this world and the next. **Verse 3:** All praise and thanks to God the Father now be given, the Son, and Him who reigns with them in highest heaven; the one eternal God, whom earth and heaven adore; for thus it was, is now, and shall be evermore. WORDS: Martin Rinkart, 1636; tr. Catherine Winkworth, 1858 MUSIC: Johann Crüger, 1647; harm. Felix Mendelssohn, 1840 NUN DANKET 6.7.6.7.6.6.6.6 --- #### Prayer of the Day *posted on the Presbyterian Church (USA) website* Holy God, in Jesus Christ you have built for us an eternal house, a temple of righteousness, a place of gracious plenty for the hungry and abundant life for the poor in spirit. Fill us with zeal for the body of Christ. Overturn the tables of corruption and greed and upset the imbalance of injustice, so that we may worship you in spirit and truth; through Jesus Christ, who is risen indeed. Amen. #### Prayer for Illumination *written by Rev. Dr. Letty Russell (adapted)* Gather us together, O God, that we may celebrate the witness and courage that gave birth to the Reformation. Teach us how to honor the saints in ages past as well as in our present days. Inspire us in the continuing reformation of the church and be present to us through your word and sacrament. In Christ's name we pray. Amen. --- ## Scripture and Sermon ### Scripture Reading John 2:13-22 > [Insert John 2:13-22 NRSVue here] > > ¹³The Passover of the Jews was near, and Jesus went up to Jerusalem. ¹⁴In the temple he found people selling cattle, sheep, and doves and the money changers seated at their tables. ¹⁵Making a whip of cords, he drove all of them out of the temple, with the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. ¹⁶He told those who were selling the doves, "Take these things out of here! Stop making my Father's house a marketplace!" ¹⁷His disciples remembered that it was written, "Zeal for your house will consume me." ¹⁸The Jews then said to him, "What sign can you show us for doing this?" ¹⁹Jesus answered them, "Destroy this temple, and in three days I will raise it up." ²⁰The Jews then said, "This temple has been under construction for forty-six years, and will you raise it up in three days?" ²¹But he was speaking of the temple of his body. ²²After he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture and the word that Jesus had spoken. ### Responsive Reading "Forever Home" (a remix of Psalm 84) by Layton E. Williams Yours was the first home I knew, **the first place I felt fully safe, fully stable, amidst a flurry of different houses and custody hand-offs and family configurations in my earliest years.** I knew my childhood church like I knew the constellation of freckles across my own face in summer, like it was part of me. **Every secret hallway shortcut, and where my name was signed in red marker on the concrete under the carpet of the new Sunday School wing.** I knew that the stained-glass window in the back of the sanctuary was the perfect width and curve to climb from the balcony, and rest and hide and pray. **I knew the church didn't belong to me, but I belonged to it, and both of us, to you. I have never been able to unlearn that truth though many have tried to teach me that the church is no place for queer kids like me.** I know better. **I learned the truth too early, too fully, to ever truly buy their lie. You're still the love I come home to.** ### Reception of New Members Denise Skipper and Perry Skipper *(please follow along on the screen)* ### Anthem "I Sing th' Almighty Power of God" arr. Austin Lovelace ### Children's Message Roxanne Davenport *Children's Corner will be offered following the Children's Message* ### Scripture Reading 1 Kings 5:1-5; 8:1-13 > [Insert 1 Kings 5:1-5 NRSVue here] > > **5:1** Now King Hiram of Tyre sent his servants to Solomon when he heard that they had anointed him king in place of his father, for Hiram had always been a friend to David. ²Solomon sent word to Hiram, saying, ³"You know that my father David could not build a house for the name of the LORD his God because of the warfare with which his enemies surrounded him, until the LORD put them under the soles of his feet. ⁴But now the LORD my God has given me rest on every side; there is neither adversary nor misfortune. ⁵So I intend to build a house for the name of the LORD my God, as the LORD said to my father David, 'Your son, whom I will set on your throne in your place, shall build the house for my name.'" > > [Insert 1 Kings 8:1-13 NRSVue here] > > **8:1** Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. ²All the people of Israel assembled to King Solomon at the festival in the month Ethanim, which is the seventh month. ³And all the elders of Israel came, and the priests carried the ark. ⁴So they brought up the ark of the LORD, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up. ⁵King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. ⁶Then the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim. ⁷For the cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles. ⁸The poles were so long that the ends of the poles were seen from the holy place in front of the inner sanctuary, but they could not be seen from outside; they are there to this day. ⁹There was nothing in the ark except the two tablets of stone that Moses had placed there at Horeb, where the LORD made a covenant with the Israelites, when they came out of the land of Egypt. ¹⁰And when the priests came out of the holy place, a cloud filled the house of the LORD, ¹¹so that the priests could not stand to minister because of the cloud, for the glory of the LORD filled the house of the LORD. ¹²Then Solomon said, "The LORD has said that he would dwell in thick darkness. ¹³I have built you an exalted house, a place for you to dwell in forever." ### Sermon **Preacher**: Rev. Caroline E. Saxton **Title**: [I'll add title here] **Theme**: Solomon's Temple & Reformation Sunday #### Sermon Notes I’ll provide a comprehensive analysis of this Reformation Sunday sermon using your template. This is a detailed analytical task, so I’ll work through each section systematically. ----- # 📊 COMPREHENSIVE SERMON ANALYSIS ## 🗒 **Sermon Summary** **Central Message:** God cannot be contained in physical structures, no matter how beautiful or sacred. While buildings matter for gathering and worship, God’s dwelling is relational and eternal—ultimately revealed in Christ’s body, not temple walls. The sermon emphasizes both communal worship (temple dedication) and trust beyond the physical (Jesus as the new temple). **Liturgical/Thematic Focus:** Strong connection to Reformation Sunday (October 31) and the 300th anniversary of German Reformed Church communion in America (October 15, 1725). Uses 1 Kings 8 (Solomon’s temple dedication) and John 2:13-21 (temple cleansing/Jesus’ body as temple) to explore how Reformed tradition honors sacred spaces while refusing to limit God to them. **Scoring: 4/5** Clearly integrates lectionary texts with Reformation heritage. Strong thematic coherence around “God beyond buildings.” Loses one point for occasional tangential references (coffee/White House) that momentarily blur focus. ----- ## 🎙 **Preaching Style Assessment** **Primary Style(s):** - **Narrative Exposition** (dominant): Uses temple-building story as narrative anchor - **Topical-Thematic**: Organized around the theme “God transcends buildings” - **Doctrinal elements**: Teaches Reformed theology (God’s freedom, incarnation) - **Conversational**: Accessible tone with personal reflection **Blend of Styles:** Effectively moves between biblical narrative retelling, theological reflection, and contemporary application. The blend works well for a congregation familiar with progressive UCC theology. **Appropriateness:** Well-suited for Reformation Sunday in a progressive Protestant context. The style honors historical Reformed emphasis on Word over building while remaining accessible to diverse learning styles. **Scoring: 4/5** Style is clear and appropriate. The conversational-narrative approach serves the text well. Slightly uneven transitions between historical detail and theological point occasionally interrupt flow. ----- ## 🧵 **Storytelling and Illustration** **Effectiveness:** - **Personal/congregational context**: Annual book sale, art classes, meal programs, partnership with Jessica and Friends - **Historical references**: German Reformed Church history, Falkner’s Swamp communion, temple destruction (587 BCE, 70 CE) - **Hymn integration**: “Through the years your voice has called us” provides poetic reinforcement - **Contemporary parallels**: East Wing of White House, war/famine/disease (somewhat underdeveloped) **Inclusivity:** Limited diversity in voices/illustrations. Heavy emphasis on German Reformed heritage (appropriate for the occasion but may not resonate with all). No explicit inclusion of women, BIPOC, or LGBTQIA+ theological voices. Biblical women in temple narratives (Hannah, Anna) not mentioned. **Balance:** Stories support scripture without overshadowing it. The preacher anchors illustrations in biblical narrative rather than letting modern stories dominate. **Scoring: 3/5** Stories are relevant and grounded. However, illustrations lean heavily toward institutional/denominational history. Lacks diverse cultural voices and could benefit from more inclusive storytelling across identity groups. ----- ## 🗣 **Intonation and Delivery** *(Note: Analysis based on transcript only; vocal tone/pacing cannot be fully assessed)* **Observable Elements:** - Conversational, accessible language suggests warm, inclusive tone - Rhetorical questions (“We might think…”) engage listeners - Repetition of key phrases (“Find God here, don’t limit God”) aids retention - Some awkward phrasing/run-on sentences in transcript suggest possible spoken emphasis or transcription errors **Multimodal Engagement:** No explicit mention of visuals, gestures, or other sensory engagement tools in the transcript. **Scoring: 3/5** Language suggests accessible, welcoming delivery. However, without audio/video, full assessment is limited. Some sentence structure suggests potential pacing challenges. ----- ## 📝 **Content Structure** **Structure:** 1. **Introduction**: Reformation Sunday context, German Reformed heritage, hymn citation 2. **Body Part 1**: 1 Kings 8—temple dedication, God’s glory in darkness 3. **Body Part 2**: John 2—Jesus cleanses/redefines temple 4. **Theological Bridge**: God transcends physical structures, dwells in Christ 5. **Conclusion**: Call to find God in/beyond the building **Transitions:** Mostly smooth. The shift from Solomon’s temple to Jesus’ temple cleansing is well-signaled. Some historical details (coffee arriving in Europe, 7 vs. 13 years for temple/palace) feel tangential but don’t derail the message. **Alignment with Style:** The narrative-topical approach supports the structure. Deductive movement (thesis: God transcends buildings → evidence from two texts → application) is clear. **Scoring: 4/5** Clear intro-body-conclusion structure. Strong biblical progression. Some details could be tightened for better flow, but overall well-organized. ----- ## 👥 **Engagement and Application** **Congregational Engagement:** - Uses “we” language extensively, fostering communal identity - References specific congregational activities (book sale, art classes, meal programs) - Invites trust in God beyond physical structures - Personal connection through Reformed heritage **Inclusion of Marginalized Groups:** Limited explicit inclusion. No direct address of racial justice, LGBTQIA+ affirmation, or gender equity. The sermon’s focus on German Reformed heritage may unintentionally center whiteness. **Practical Applications:** - Implicit: Participate in congregational life (worship, service, learning) - Explicit: “Find God here, and don’t limit God to just here” - Theological: Trust in the eternal (Christ) rather than the temporary (buildings) **Interactive Elements:** None explicitly mentioned in transcript. **Scoring: 3/5** Good communal language and congregational connection. Applications are somewhat abstract (“trust,” “find God”). Lacks explicit justice-oriented calls to action and inclusive language for marginalized communities. ----- ## 📖 **Scripture Handling** **Scriptures Referenced:** 1. **1 Kings 8:14-21, 27-30** (temple dedication) - primary text 2. **John 2:13-21** (temple cleansing) - primary text 3. **1 Kings 12:18** (nation divides after Solomon) - allusion 4. **Genesis 22** (Abraham/Isaac on Mt. Moriah) - brief reference 5. **Exodus** (pillar of cloud/fire) - allusion 6. **Paul’s metaphor** (clay jars) - vague reference, possibly 2 Cor 4:7 **Depth of Exegesis:** - **Historical/cultural context**: Temple location (Mt. Moriah), building timeline (7 vs. 13 years), destruction dates (587 BCE, 70 CE), John’s gospel dating (90-110 CE) - **Original language**: No Greek/Hebrew word studies - **Cross-references**: Limited; could integrate Matthew 6, Acts 2, Haggai, or Hebrews more explicitly - **Justice lens**: Brief mention of “ethical questions” about forced labor for temple construction, but not deeply explored **Text-driven vs. Theme-driven:** Theme-driven with strong textual anchors. The texts illustrate the theme rather than the theme emerging purely from exegesis. **Scoring: 3/5** Good historical context. Solid use of two primary texts. However, lacks depth in original language study, limited cross-referencing, and justice implications of forced labor (1 Kings 5:13-18) are mentioned but not explored. ----- ## ⚖️ **Logical Reasoning** **Strong Reasoning:** 1. **Deductive logic**: “God cannot be contained → Temple destroyed → Jesus is new temple → Trust in eternal, not temporary” 2. **Cause-effect**: Temple destruction led to theological evolution (from place-based to Christ-centered worship) 3. **Historical reasoning**: John’s post-70 CE audience needed hope after temple loss **Potential Fallacies/Weaknesses:** 1. **Minor Red Herring**: Coffee arriving in Europe (1517) alongside Reformation—interesting but irrelevant to sermon thesis. - *Impact*: Briefly distracts from main point - *Improvement*: Remove or connect explicitly to “awakening” metaphor 1. **Hasty Generalization (minor)**: “Systems and structures that served were suddenly missing… grieving more than just the east wing of the white house” - *Issue*: Unclear connection between temple destruction and contemporary political metaphor; feels underdeveloped - *Improvement*: Either develop the contemporary parallel fully or remove it 1. **Appeal to Emotion (mild)**: “Grieving the tremendous loss of life that results from war, famine, and disease across the global community” - *Issue*: Emotionally evocative but not grounded in specific biblical or contemporary examples - *Improvement*: Connect to specific lament texts or current events **Overall Logic:** The core theological argument is sound. Minor tangents don’t significantly undermine the sermon’s coherence. **Scoring: 4/5** Strong deductive reasoning with clear theological logic. A few tangential moments and one underdeveloped contemporary parallel prevent a perfect score. ----- ## 📚 **References** **Cited Sources:** 1. **Biblical scholars**: - Alphonetta Wines (temple as place where life prevails despite death) - Brent Strawn (13 years for palace vs. 7 for temple → commentary on Solomon’s priorities) 1. **Hymn writer**: Reverend Scott Siciliano (“Through the years your voice has called us”) 2. **Historical sources**: German Reformed Church history, Penn Central Conference celebration **Diversity of Voices:** Limited. Two (presumably white) male biblical scholars cited. No women theologians, BIPOC scholars, or LGBTQIA+ voices explicitly referenced. **Integration:** References are well-integrated, supporting rather than dominating the sermon. Alphonetta Wines’ quote adds depth to the Mt. Moriah connection. **Scoring: 2/5** Uses scholarly sources appropriately but lacks diversity. Progressive UCC context would benefit from feminist, womanist, queer, or global theologians (e.g., Letty Russell, Delores Williams, Patrick Cheng, Kwok Pui-lan). ----- ## 🗨 **Quotes and Illustrative Stories** **Impactful Quotes:** 1. **From hymn**: “One stands up here especially well with a stone and timber, work and fashion, may be sentient for your work, yet without your blessed spirit, will not be your dwelling place.” - *Connection*: Beautifully reinforces that buildings alone don’t contain God; Spirit makes the space holy 1. **Alphonetta Wines**: “The temple, where despite dire circumstances, with death, life prevails.” - *Connection*: Deepens understanding of Mt. Moriah (near-sacrifice of Isaac) as location of hope 1. **Closing prayer language**: “Love God, and love me [neighbor]. May the work we do, the worship, the practice, and the witness we offer, always be the one who’s loved in Jesus Christ.” - *Connection*: Ties sermon to Jesus’ great commandment **Stories:** - German Reformed communion at Falkner’s Swamp (1725) - Solomon’s temple taking 7 years vs. his palace taking 13 years - Congregation’s current building use (art classes, meals, partnerships) **Scoring: 3/5** Some memorable quotes, especially the hymn text. Stories connect to congregational identity but lack emotional punch or vivid detail. Could benefit from more personal/pastoral storytelling. ----- ## 🔄 **Calls to Action** **Explicit Actions:** 1. **Attend the book sale** (practical, communal) 2. **“Find God here, and don’t limit God to just here”** (spiritual, personal) 3. **Trust in Christ beyond physical structures** (theological, dispositional) **Implicit Actions:** - Participate in congregational life (worship, service, learning) - Embrace Reformed heritage while remaining open to God’s movement - Recognize God’s presence in community activities (art, meals, service) **Justice/Equity Ties:** Minimal. The sermon mentions partnership with “Jessica and Friends” and service to “hungry kids” but doesn’t explicitly connect to systemic justice work or call for advocacy. **Multimodal Presentation:** Not evident from transcript. Likely spoken only. **Scoring: 2/5** Calls to action are vague and primarily dispositional (“trust,” “find God”). Lacks specific, actionable steps for justice, advocacy, or spiritual practice. A progressive UCC congregation would likely benefit from more concrete invitations to discipleship and justice work. ----- ## 🧠 **Style Effectiveness Analysis** **Chosen Style’s Effectiveness:** The narrative-topical-conversational blend effectively communicates Reformed theology (God’s transcendence, incarnation) in accessible terms. For a Reformation Sunday celebrating denominational heritage, this style honors tradition while remaining inclusive to those less familiar with church history. **Alternative Style Explorations:** ### **If Fully Expository:** - **Structure**: Verse-by-verse through 1 Kings 8:27-30 and John 2:19-21 - **Gains**: Deeper textual analysis, more attention to “thick darkness” (1 Kings 8:12), Greek *naos* (temple/sanctuary) vs. *soma* (body) - **Losses**: Less accessible to newcomers, slower pacing, less direct contemporary application ### **If Prophetic:** - **Structure**: Center forced labor for temple (1 Kings 5:13-18), critique megachurch/institutional wealth, call for economic justice - **Gains**: Direct address of power and justice, prophetic urgency - **Losses**: May alienate on heritage celebration Sunday, less pastoral/contemplative tone ### **If Inductive:** - **Structure**: Begin with questions: “Why build temples? What makes space sacred?” → explore texts → arrive at conclusion about Christ as temple - **Gains**: Engages critical thinking, respects listener agency - **Losses**: Less narrative flow, may feel academic rather than devotional ### **If Contemplative/Mystagogical:** - **Structure**: Lead congregation through imaginative prayer, visualizing temple dedication, thick darkness, encountering Christ - **Gains**: Embodied experience, formation over information - **Losses**: Less intellectual engagement, requires more trust/vulnerability from congregation **Learning Styles Served:** - **Auditory** (strong): Spoken word, storytelling, theological explanation - **Visual** (weak): No described visuals, PowerPoint, or imagery - **Kinesthetic** (weak): No movement, gesture, or embodied practice mentioned - **Interpersonal** (moderate): “We” language, communal identity, but no dialogue - **Intrapersonal** (moderate): Personal reflection invited, but not structured **Recommended Style Blend for This Congregation:** Given the progressive UCC context and Courtney’s appreciation for systematic documentation, a blend of **narrative-expository with prophetic edge** would strengthen the sermon: - Keep accessible storytelling - Add deeper exegesis (Greek/Hebrew word studies) - Integrate justice lens on forced labor, temple economics - Include more diverse theological voices - Add specific calls to justice action **Scoring: 4/5** Style is well-chosen for the occasion and congregation. However, overreliance on auditory learning and limited justice application prevent a perfect score. ----- ## 📊 **Side-by-Side Comparison: Narrative-Topical vs. Fully Exegetical** |**Aspect** |**This Sermon (Narrative-Topical)** |**Hypothetical Fully Exegetical Version** | |-------------------------|--------------------------------------------------------------|-------------------------------------------------------------------------------------------------------------------------------------------| |**Primary Style** |Narrative with thematic organization |Verse-by-verse exposition with historical-critical method | |**Opening** |Reformation Sunday heritage, personal context |Direct to 1 Kings 8:27: “But will God indeed dwell on earth?” | |**Stories** |German Reformed history, congregational life, modern parallels|Minimal outside illustration; text and ancient context drive sermon | |**Scripture Depth** |Historical dates, locations, brief scholar citations |Deep dive: Hebrew *choshek* (darkness), temple symbolism, ANE parallels, socio-economic analysis of forced labor | |**Application** |“Find God beyond buildings, trust Christ” |Begins with “What did this mean to original hearers?” → Then: “How does this challenge our building-centered faith and economic privilege?”| |**Justice Lens** |Mentions forced labor briefly, doesn’t explore |Centers forced labor (1 Kings 5:13-18), economic exploitation, temple as political tool, Jesus’ protest against temple-industrial complex | |**Cross-References** |Limited (Genesis 22, Exodus, vague Paul reference) |Extensive: 2 Samuel 7, Psalm 132, Haggai 2, Matthew 6:19-21, Acts 2:42-47, Hebrews 10:19-25 | |**Theological Coherence**|Clear thesis, narratively developed |Exegetical progression builds theology from text itself | |**Accessibility** |Highly accessible, conversational |Requires more biblical literacy, slower pacing | |**Emotional Impact** |Moderate (heritage, trust) |Potentially higher (deep encounter with “thick darkness,” Jesus’ radical claim) | |**Call to Action** |Vague: “Find God, don’t limit God” |Specific: “Release grip on building equity, support immigrant congregation without facility, advocate for affordable worship space policy” | **Key Takeaway:** - **Narrative-Topical**: Accessible, heritage-honoring, spiritually comforting, light on justice and exegetical depth - **Fully Exegetical**: Text-saturated, justice-oriented, theologically rigorous, potentially less immediately accessible ----- ## 🎯 **TOTAL SCORE: 41/65 (63%)** ### **Score Breakdown:** |Section |Score |Max | |----------------------|------|------| |Sermon Summary |4 |5 | |Preaching Style |4 |5 | |Storytelling |3 |5 | |Intonation/Delivery |3 |5 | |Content Structure |4 |5 | |Engagement/Application|3 |5 | |Scripture Handling |3 |5 | |Logical Reasoning |4 |5 | |References |2 |5 | |Quotes/Stories |3 |5 | |Calls to Action |2 |5 | |Style Effectiveness |4 |5 | |**TOTAL** |**41**|**65**| ----- ## 🔍 **Strengths:** 1. Clear theological message honoring Reformed tradition 2. Strong historical context for temple narratives 3. Accessible, conversational tone 4. Good communal “we” language 5. Solid deductive logic ## 🌱 **Growth Opportunities:** 1. **Diversify sources**: Include feminist, womanist, LGBTQ+, global theologians 2. **Deepen exegesis**: Add Greek/Hebrew word studies, more cross-references 3. **Expand justice lens**: Explore forced labor economics, Jesus’ protest against temple system 4. **Concrete calls**: Replace vague “find God” with specific discipleship/justice actions 5. **Multimodal engagement**: Add visuals, movement, or interactive elements 6. **Inclusive storytelling**: Integrate voices beyond white, male, institutional heritage ----- ## 💡 **Recommendations for Future Sermons:** 1. **Before preaching**: Review this rubric to ensure balanced attention to all elements 2. **Exegesis**: Always include at least one Greek/Hebrew word study 3. **Justice**: Ask “Who benefits? Who’s harmed?” for every text 4. **Diversity**: Cite at least one theologian from a marginalized community per sermon 5. **Application**: Provide 2-3 specific, actionable steps (personal, communal, systemic) 6. **Engagement**: Vary learning modalities—use visuals, movement, or dialogue # 📝 Sermon Notes: Reformation Sunday 2025 **Date:** Reformation Sunday (October 26, 2025) **Texts:** 1 Kings 8:14-21, 27-30; John 2:13-21 **Theme:** God Beyond Buildings ----- ## Introduction This Reformation Sunday sermon celebrates the 300th anniversary of the German Reformed Church’s first documented communion in America (Falkner’s Swamp, PA, October 15, 1725). The preacher begins by acknowledging their evangelical and Reformed (E&R) background and how their seminary experience deepened appreciation for Reformed traditions. The sermon uses a hymn by Rev. Scott Siciliano that poetically captures the tension: we build sacred spaces, but “without your blessed spirit, [they] will not be your dwelling place.” The central question: How do we honor sacred buildings while refusing to limit God to them? ----- ## Main Points ### Point 1: **God Chooses to Dwell with People, But Cannot Be Contained** Solomon builds the temple as a permanent house for God on Mount Moriah—the site where Abraham nearly sacrificed Isaac, making it a place where “despite dire circumstances, with death, life prevails” (Alphonetta Wines). The entire community gathers (not just leaders) to bring the Ark of the Covenant into the temple. God shows up—but as a cloud of “thick darkness,” not brilliant light, inviting us into divine mystery. The temple matters because relationships are formed there, but God remains beyond human control or comprehension. “God cannot be put in a box, even one as nice as the Ark of the Covenant, or a building even one as carefully constructed as a temple.” ----- ### Point 2: **When Structures Crumble, Christ Remains** The first temple was destroyed in 587 BCE during the Babylonian exile. The second temple (rebuilt over 46 years) was destroyed by Rome in 70 CE. John’s gospel (written 90-110 CE) speaks to a traumatized community that lost their sacred center. Jesus prepares them: “Destroy this temple, and in three days I will raise it up”—speaking of his body. The physical temple that took years to build can be destroyed, but Christ, the true temple, cannot. In a world grieving “war, famine, and disease across the global community,” we’re called to trust in what is eternal—Jesus—not temporary structures. ----- ### Point 3: **Buildings Enable Ministry, But What Happens Within Them Matters Most** Churches are meant for “ingathering, celebration, and shared life.” This congregation uses their building for worship, art and dance classes, cooking meals for hungry kids, and partnership with Jessica and Friends. Jesus cleansed the temple because the sacred space was being perverted—used for profit rather than prayer. Reformed tradition honors buildings but refuses idolatry of them. The preacher notes that Solomon’s palace took 13 years while the temple took only 7, raising ethical questions about priorities (Brent Strawn). The call: “Find God here, and don’t limit God to just here.” ----- ## Illustrations/Stories 1. **Coffee and the Reformation**: Martin Luther kicked off the Reformation on October 31, 1517, “shortly after coffee made its way to Europe. Beware of the caffeinated monk!” 2. **300th Anniversary Celebration**: October 15, 2025 marked 300 years since the first documented German Reformed communion in America at Falkner’s Swamp, PA. Special worship was held at Colonial Park UCC to honor this heritage. 3. **Hymn by Rev. Scott Siciliano**: “Through the years your voice has called us” includes the verse: “A stone and timber, work and fashion, may be sentient for your work, yet without your blessed spirit, will not be your dwelling place.” 4. **Solomon’s Priorities**: The temple took 7 years to build, but Solomon’s own palace took 13 years. Brent Strawn notes this “surely communicates something about Solomon himself, and the will of God.” 5. **Mount Moriah Connection**: The temple was built where Abraham nearly sacrificed Isaac (Genesis 22). Scholar Alphonetta Wines calls it “the temple, where despite dire circumstances, with death, life prevails.” 6. **Nation Divides**: After Solomon’s death, the nation immediately divided (1 Kings 12:18), suggesting systemic problems despite the temple’s grandeur. 7. **Pillar of Cloud and Fire**: In Exodus, God led as a pillar of cloud by day and fire by night, but in the temple, God appears as “thick darkness”—an evolution in how God is understood. 8. **This Congregation’s Ministry**: Annual book sale benefiting Habitat for Humanity, art and dance classes for the community, cooking meals for hungry kids, partnership with Jessica and Friends. 9. **Contemporary Grief**: Brief reference to grieving “more than just the east wing of the white house” and the “tremendous loss of life that results from war, famine, and disease across the global community.” ----- ## Scripture Connections **Primary Texts:** - **1 Kings 8:14-21**: Solomon’s speech acknowledging David’s desire to build and God’s promise - **1 Kings 8:27-30**: Solomon’s prayer—“But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built!” - **John 2:13-21**: Jesus cleanses the temple; declares his body is the true temple **Cross-Referenced/Alluded:** - **Genesis 22**: Abraham and Isaac on Mount Moriah (temple location) - **Exodus**: Pillar of cloud/fire (God’s presence in wilderness) - **1 Kings 12:18**: Nation divides after Solomon’s death - **1 Kings 5:13-18** (implied): Forced labor for temple construction—ethical questions raised - **2 Corinthians 4:7** (likely): “Clay jars” containing treasure—we are fragile vessels - **Matthew 22:37-39**: Greatest commandments (love God, love neighbor) in closing **Texts Worth Connecting:** - Acts 2:42-47 (early church without temple) - Matthew 6:19-21 (treasures in heaven) - Hebrews 10:19-25 (Christ gives access to God’s presence) - Revelation 21:22 (no temple in new Jerusalem—God and Lamb are the temple) ----- ## Key Quotes 1. **From Rev. Scott Siciliano’s hymn:** “A stone and timber, work and fashion, may be sentient for your work, yet without your blessed spirit, will not be your dwelling place.” 2. **Alphonetta Wines (biblical scholar):** “The temple, where despite dire circumstances, with death, life prevails.” 3. **On Solomon’s priorities (citing Brent Strawn):** Temple took 7 years, palace took 13—this “surely communicates something about Solomon himself, and the will of God.” 4. **On God’s mystery:** “We see the nuances of how God shows up in thick darkness, not in shining bright… an invitation into the mystery of God.” 5. **Core message:** “God cannot be put in a box, even one as nice as the Ark of the Covenant, or a building even one as carefully constructed as a temple.” 6. **On buildings:** “It’s not about the design or the extent. It’s about the connections that are formed, nurtured, and sustained with God and with each other.” 7. **Jesus’ promise:** “Jesus helps us understand that no matter what happens, no matter what is destroyed or ruins our faith, we must believe and be trusted. God dwells within.” 8. **Closing charge:** “Find God here, and don’t limit God to just here.” 9. **Final benediction:** “Love God, and love neighbor. May the work we do, the worship, the practice, and the witness we offer, always be [for] the one who’s loved [us] in Jesus Christ.” ----- ## Personal Reflections ### What spoke to me: - The image of God appearing in “thick darkness” rather than bright glory—this challenges my desire for clarity and certainty. God invites me into mystery, not mastery. - The reminder that ALL the people gathered (not just leaders/priests) for the ark’s placement. Faith is corporate, communal, democratic—not hierarchical or exclusive. - The dual temple destructions (587 BCE, 70 CE) mirror contemporary experiences of institutional collapse—denominations declining, trusted leaders falling, systems failing. Yet Christ remains. - The practical ministry happening in this building (art, dance, meals, partnerships) embodies the sermon’s point: it’s not about the building’s beauty but what happens within it. ### Questions raised: 1. **Justice question:** What about the forced labor that built the temple (1 Kings 5:13-18)? The sermon mentions ethical questions about Solomon spending 13 years on his palace vs. 7 on God’s temple, but doesn’t address the exploitation of workers. How do we reckon with sacred spaces built through injustice? 2. **Theological:** Why does God appear as darkness here but as fire/cloud in Exodus? What’s the progression in Israel’s understanding of God? Is “thick darkness” related to the “cloud of unknowing” in Christian mysticism? 3. **Ecclesiological:** If Jesus’ body is the new temple, and Paul says “you [plural] are God’s temple” (1 Cor 3:16), what does that mean for the gathered church as Christ’s body? Are we collectively the temple now? 4. **Financial ethics:** How does our church budget reflect priorities? What percentage goes to building maintenance vs. mission/outreach? Would an audit reveal a “13 years for palace, 7 for temple” imbalance? 5. **Contemporary application:** What are today’s equivalents of temple-centered religion? Megachurch buildings? Denominational bureaucracy? My own attachment to this building’s comfort and familiarity? ### Challenges/Convictions: - **Challenge:** I love this building—its beauty, history, comfort. But am I limiting God to “here”? Where is God calling me beyond these walls that I’m resisting? - **Conviction:** When buildings/institutions crumble (denominations split, churches close, leaders fail), I must anchor in Christ, not structures. This is HARD but necessary. - **Challenge:** The sermon didn’t deeply explore the justice angle—forced labor, temple economics, who benefited vs. who was exploited. I need to ask these questions of my own church, denomination, and the systems I participate in. - **Conviction:** “Faith is more than belief, it is trust.” I need to examine where I’m trusting institutions/buildings/systems vs. trusting the living Christ. What would change if I truly trusted Christ beyond all structures? ### Liturgical Context Reflections: **Reformation Sunday + 300th Anniversary of German Reformed Church in America** This dual observance makes “God beyond buildings” especially powerful. The Reformation challenged the institutional church’s overreach—selling indulgences to fund St. Peter’s Basilica, concentrating power in Rome, limiting God’s Word to Latin in cathedrals. Luther insisted God meets us directly through scripture and faith, not mediated through architecture or hierarchy. The 300-year anniversary of German Reformed communion in Pennsylvania grounds me in gratitude: ancestors gathered at Falkner’s Swamp without a building, celebrating communion in the open. They carried Reformed faith across the ocean and planted it in new soil. Eventually they built churches—like this one—but the faith preceded and transcended the buildings. **How this deepens understanding:** - **Reformed principle:** *Ecclesia reformata, semper reformanda* (the church reformed, always reforming). We never arrive. We never settle. God keeps calling us beyond what we’ve built. - **Personal connection:** My E&R heritage is part of me, but not the whole. The German Reformed Church merged into Evangelical & Reformed, then into UCC. Institutions evolve, merge, even die—but God’s mission continues. - **Tension to hold:** Honor the building and heritage (300 years!) without idolizing them. Grateful for stone and timber AND willing to follow God beyond them. - **Historical irony:** The Reformation opposed lavish church buildings, yet Protestants built plenty. Today’s challenge: are we Reformed in name only, or truly reforming—willing to let structures go when God calls? ----- ## Applications ### This week I will: - [ ] **Visit the church building alone** outside of worship time and pray: “Thank you for this space. Where are you calling me beyond these walls?” Listen for God’s answer. - [ ] **Research St. John’s building history**: When was it built? By whom? What was the economic/social context? Any justice issues in its construction or acquisition? (Parallel to forced labor building Solomon’s temple) - [ ] **Participate in one ministry outside the building** (meal program, community partnership, service project) to practice “finding God here AND beyond here” - [ ] **Journal prompt:** “What ‘temples’ in my life have crumbled?” (denominations, relationships, certainties, institutions I trusted). How is Christ inviting me to trust him beyond those structures? - [ ] **Read 1 Kings 5:13-18** on forced labor and look up commentary on temple construction ethics. What questions should I ask about how sacred spaces are built/funded today? - [ ] **Study John 2:13-21 deeply**: Why did Jesus cleanse the temple? What was corrupted? How does his action connect to “destroy this temple” (his body)? What would he cleanse from churches today? ### People to pray for: - **German Reformed ancestors** who worshiped at Falkner’s Swamp 300 years ago without a building - **Temple-builders throughout history**: architects, construction workers, fundraisers, volunteers who created sacred spaces - **Those whose temples have been destroyed**: - Refugees whose homes/places of worship are gone - People abused or excluded by churches they trusted - Anyone grieving the collapse of institutions they depended on - **Our congregation** as we balance building stewardship with mission beyond the walls - **Global church** suffering from war, famine, disease (as mentioned in sermon) - **Church leaders** helping communities trust Christ when structures crumble ### Follow-up study: 1. **Temple theology arc in scripture:** - 2 Samuel 7 (David wants to build; God says no—I don’t need a house) - 1 Kings 8 (Solomon builds anyway; God shows up) - 2 Kings 25 (temple destroyed; exile) - Ezra-Nehemiah, Haggai (rebuilding) - Matthew 21:12-17, John 2:13-21 (Jesus cleanses/redefines temple) - Acts 7:44-50 (Stephen: God doesn’t dwell in human-made houses) - 1 Corinthians 3:16, 6:19 (you are God’s temple) - Revelation 21:22 (no temple needed—God and Lamb are the temple) 1. **Reformation theology on sacred space:** How did Luther, Calvin, Zwingli view church buildings vs. Catholic cathedrals? What changed architecturally after Reformation? 2. **German Reformed Church history:** - 1725 Falkner’s Swamp communion - German Reformed in colonial Pennsylvania - Merger creating Evangelical & Reformed (1934) - E&R merger into UCC (1957) 1. **Scholars to read:** - **Alphonetta Wines**: Find her other work on temple theology - **Brent Strawn**: Look up his commentary on 1 Kings - **Walter Brueggemann**: *1 & 2 Kings* commentary (justice-oriented) 1. **Justice questions about sacred spaces:** - Churches built by enslaved people in the South - Native American land church buildings sit on - Megachurch building campaigns vs. community needs - Building maintenance budgets vs. mission spending 1. **Theologians addressing God beyond institutions** (to supplement sermon’s limited diversity): - **James Cone**: *The Cross and the Lynching Tree* (God in darkness/suffering) - **Delores Williams**: *Sisters in the Wilderness* (womanist ecclesiology) - **Letty Russell**: *Church in the Round* (non-hierarchical, non-building-centered) - **Patrick Cheng**: *Radical Love* (queer theology, God beyond boundaries) - **Gustavo Gutiérrez**: *A Theology of Liberation* (church of the poor, not the palace) ----- ## Connections **Related sermons to review:** - [[Previous Reformation Sunday Sermons]] (compare themes across years) - [[Temple/Tabernacle Sermons]] (Old Testament series?) - [[John’s Gospel Series]] (if we’ve studied John 2 before) - [[Church Building Discussions]] (any sermons during building campaigns or facility decisions) **Books/Resources:** - *The Cross and the Lynching Tree* by James Cone (God in thick darkness) - *Exclusion and Embrace* by Miroslav Volf (Christian identity beyond institutions) - *When the Church Was a Family* by Joseph Hellerman (communal vs. building-centered ecclesiology) - Penn Central Conference resources on German Reformed heritage - UCC History archives on E&R merger **WordPress/Ministry Connections:** - Could this sermon inform a blog post on church buildings in the digital age? - How does “God beyond buildings” relate to WordPress community (distributed, not centralized)? - Connection to OSPO research: open source transcends corporate structures, just as God transcends buildings? **Personal Obsidian Vault Links:** - [[German Reformed Church Heritage]] - [[1 Kings 8 - Temple Dedication]] - [[John 2 - Temple Cleansing]] - [[Reformed Theology - Sacred Space]] - [[Church Building Ethics]] - [[Reformation Sunday Liturgy]] - [[Incarnational Theology]] - [[God in Darkness - Apophatic Theology]] - [[Temple Destruction 70 CE - Historical Context]] **Questions for Bible Study/Small Group:** - How do we balance honoring this building with not limiting God to it? - What “temples” have crumbled in your life? How did you experience God beyond them? - Should we audit our church budget (building vs. mission)? What would we learn? - What would it look like to “cleanse” our congregation of anything that perverts the sacred? ----- **Next Steps:** 1. Complete checkboxes throughout the week 2. Share journal reflections in spiritual direction session 3. Ask pastor about church building history research 4. Propose adult ed series on “Temple Theology: From Ark to Christ to Us” 5. Consider writing a personal essay: “Temples That Crumbled: Learning to Trust Christ Beyond Structures”​​​​​​​​​​​​​​​​ ## Response ### Litany for Unity and Reconciliation *(please join on the screen)* 00:00:05 Speaker 1 Oh, God, we give you thanks. For the times when the church and the human urge for power and self-preservation prevailed in the will of God. Oh, God, we ask forgiveness. For those who work to create unity among all, to find ways to walk together. Oh, God, we give you thanks. For us, when we promote sectarianism among the children and brothers and sisters, siblings in Christ. 00:00:38 Speaker 1 Oh, God, we ask forgiveness. Oh, God, we give you thanks. For those instances when we have driven out sisters and brothers and siblings who had a difference in God's will. Oh, God, we ask forgiveness. We ask forgiveness for the diversity of our many churches and denominations, the spirit of liberation that allows the Church to continually relieve. 00:01:10 Speaker 1 O God, we give you thanks for the Church, that we may be worthy and willing to work for healing divisions among all worshiping communities throughout the whole world. We pray in the name of the Creator of all. O God, we ask forgiveness. That was meant to just say, Amen. ### 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 *written by Katherine Hawker* Gather the gifts of our hands and hearts, living Spirit. Use these gifts to build not monuments to your distant glory, but testaments to your intimate love. Amen. #### Hymn #418 - "A Mighty Fortress Is Our God" **Verse 1:** A mighty fortress is our God, a bulwark never failing: our helper He, amid the flood of mortal ills prevailing. For still our ancient foe doth seek to work us woe; his craft and power are great, and, armed with cruel hate, on earth is not his equal. **Verse 2:** Did we in our own strength confide, our striving would be losing, were not the right Man on our side, the Man of God's own choosing. Dost ask who that may be? Christ Jesus, it is He; Lord Sabaoth, His name, from age to age the same, and He must win the battle. **Verse 3:** And though this world, with devils filled, should threaten to undo us, we will not fear, for God has willed His truth to triumph through us. The Prince of Darkness grim, we tremble not for him; his rage we can endure, for lo, his doom is sure; one little word shall fell him. **Verse 4:** That word above all earthly powers, no thanks to them, abideth; the Spirit and the gifts are ours through Him who with us sideth. Let goods and kindred go, this mortal life also; the body they may kill: God's truth abideth still; His kingdom is forever. WORDS: Martin Luther, ca. 1529; tr. Frederick H. Hedge, 1853 (Ps. 46) MUSIC: Martin Luther, ca. 1529 EIN' FESTE BURG 8.7.8.7.6.6.6.6.7 --- ### Commission & Benediction ### Postlude (seated) *Join us a time of fellowship after worship!* --- ## Worship Leadership | Role | Person | |------|--------| | Pastor | Rev. Caroline E. Saxton | | Organist | Barbara Motichka | | Deacon in Charge | Diana Kongkeattikul | | Lector | Barbara Wissinger | | Children's Corner | Roxanne Davenport | | Media Coordinators | Calvin Frantz, Neath Ham, Heidi Ramos | | Bulletin Cover | Edd Scheer | --- ## Special Notes ### Flowers The Flowers at the Foot of the Cross are given in memory of John Long, Guy and Jane Long, and Mae Mosel by Christine Long. ### Nursery and Children 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 - 10/27 Nancy Rebok - 10/30 David Collier - 11/01 Marlin Douglas and Julia Marker - 11/02 Frederick Leister and Dan Wolfe --- ## 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 & Announcements ### This Week at St. John's #### Today: October 26 - Birthday Celebration - 12:00 pm - 4:00 pm Used Book Sale $5 bags – Fellowship Hall - 8:00 pm Bible Study on the Book of Acts, Zoom (link in Friday e-blast) #### Monday, October 27 - 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 28 - 6:00 pm Ladies' Bible - Zoom - 6:30 pm Cub Scouts – Fellowship Hall/then break into smaller groups #### Thursday, October 30 - 11:00 am NETwork Ministries Meal Prep – Kitchen - 6:00 pm Dance Class – Fellowship Hall - 7:15 pm Choir Rehearsal – Choir Room 103 #### Friday, October 31 - 6:00 pm No Tricks Just Treats – Outside in the labyrinth area #### Sunday, November 2 - 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 ### Upcoming Events #### Mercersburg Association Fall Meeting Sunday, November 2, 3 pm at First UCC in Carlisle. This will be a hybrid meeting. Contact Pastor Caroline if you would like to be a delegate. #### Fall Congregational Meeting Will be held directly after worship on Sunday, November 9. Meeting packets are available at the Welcome Center and by request from the church office. #### Talk on Penn Mar Park Join Mike Marotte on Thursday, November 13, 6 pm in Fellowship Hall for a presentation on the historic Penn Mar Park. #### Totenfest Sunday, November 23, the last Sunday of the church year. We will remember with love and thanksgiving those members of our faith community who have died during the past year. We also include the people in your lives who have transitioned to be with God since our last observance of Totenfest on November 24, 2024. Please contact Pastor Caroline by Monday, November 17, with the name of the person you wish to be remembered, along with their date of death, so that we can honor them during the service and in the bulletin. #### November First Fruits Will go toward supporting Heifer International. Heifer's model includes working in economic development, environmental sustainability, food security and nutrition, risk mitigation and women's empowerment and social capital. Partnering with Children and Youth Ministry, our First Fruits will go toward strengthening communities across the globe, helping to aid Heifer International's efforts to change the fact that 783 million people go to bed hungry every night. Speak with Roxanne Davenport to learn more about Heifer and how you can make a difference. #### No Tricks Just Treats Will be held October 31 6-8 pm at St. John's in the labyrinth area. We are still accepting candy donations. If you would like to donate, please drop all candy donations off at the church office. If you would like to help with the event, please contact Susan Collier. #### November/December 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. #### 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. #### Bible and a Beer An opportunity to talk about our faith in public. Join us on the 3rd Monday of the month at the Trojan Diner at 6:30 pm. Our next gathering will be November 17. #### 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. November birthdays will be honored on Sunday, November 30. We hope you'll join us! #### Monday Afternoon Book Study Meets at 1:30 pm in the Conference Room. We are reading "A People's History of Christianity" by Diana Butler Bass. Read Ch. 6 for the session on 10/27. #### 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 26 will focus on Acts Chapter 18. Zoom Meeting ID: 836 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. #### Join us for Life Talk What's on your mind? Something that concerns or worries you? Do you need to vent? Just want to talk with other adults for a bit? Grab your snack and coffee, and meet in the parlor after services on Sunday mornings. Everyone is welcome. #### Want to Stay in Touch? Contact the Church Office to be added to our email list! You can sign up to receive our regular weekly emails, Diana's Devotionals, and/or be part of the Prayer Chain. --- ## Contact Information **The Rev. Caroline E. Saxton**, [email protected] (641) 260-1868 (cell) **Tonya Schwartz**, Office Administrator, [email protected] (717) 263-8593 (office) **Gary Crum**, Music Director | **Barbara Motichka**, Organist **Roxanne Davenport**, Director of Children & Youth **The Rev. Stephen W. Hoffman**, Pastor Emeritus --- ## Worship Resources **Call to Worship** adapted from The Abingdon Worship Annual 2009 **Prayer of the Day** from the Presbyterian Church (USA) website **Prayer for Illumination** by Rev. Dr. Letty Russell, posted on the Presbyterian Promise website (adapted) **"Forever Home"** (a remix of Psalm 84) by Layton E. Williams, included in *The Words of Her Mouth: Psalms for the Struggle*, edited by Martha Spong **Litany of Unity and Reconciliation** © 2003, Covenantal Ministries, United Church of Christ **Prayer of Dedication** by Katherine Hawker, posted on Liturgies Outside ---