# St. John's United Church of Christ **Chambersburg, PA** **January 18, 2026** --- ## Liturgical Context ### Christian Liturgical Calendar **Season**: Epiphany / Time after Epiphany **Week**: Second Sunday after Epiphany **Lectionary Year**: Narrative Lectionary Year 4 (John) **Liturgical Color**: Green **Christian Observances Today**: - Week of Prayer for Christian Unity begins (January 18-25) - An ecumenical observance encouraging prayer and action toward visible Christian unity - Confession of St. Peter (traditional observance) - Commemorating Peter's declaration "You are the Messiah, the Son of the living God" (Matthew 16:16) ### Jewish Calendar **Hebrew Date**: 28 Tevet 5786 **Month**: Tevet (טֵבֵת) - The tenth month of the Hebrew calendar **Jewish Observances**: The month of Tevet is a period of fasting and mourning, including the fast of the Tenth of Tevet (commemorating the siege of Jerusalem). The 28th of Tevet falls within the ordinary days of the month. ### Ecumenical & Global Observances - **Week of Prayer for Christian Unity** (January 18-25): An annual ecumenical observance encouraging Christians of all denominations to pray together for visible unity. The theme for 2026 focuses on Jesus's prayer "that they may all be one" (John 17:21). ### Lectionary Readings (Narrative Lectionary NL422) **Primary Text**: John 2:13-25 (Jesus Cleanses the Temple) **Accompanying Psalm**: Psalm 127:1-2 **Additional Reading**: Exodus 20:1-17 (The Ten Commandments) ### Connection to Today's Message Today's Narrative Lectionary reading (NL422) presents Jesus cleansing the temple—an act of prophetic protest against religious commercialism and injustice. This passage connects deeply to the Week of Prayer for Christian Unity, as Jesus's zeal for his Father's house calls us to examine what practices we allow to corrupt authentic worship and community. The inclusion of Exodus 20:1-17 (the Ten Commandments) underscores the covenantal framework Jesus defends: God's house should be a place of encounter, not exploitation. In the season of Epiphany—a time of revelation and manifestation—we witness Jesus revealing his authority and the true purpose of sacred space. The green liturgical color reminds us that even in acts of righteous disruption, God is cultivating growth and transformation. --- ## 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 --- ### Call to Worship _from the Seekers Church website (adapted)_ In the days of Noah, God placed a rainbow in the sky as the sign of a covenant of God's love for all the earth. > **In the colors of the rainbow, we see the sign of God's grace for all creation.** In the days of Moses, the words of God were written on tablets of stone, as the sign of a covenant between God and all of God's people. > **In the tablets of stone, we see the sign of God's hope for each to live in peace with God and neighbor.** In the days of the prophet, God promised to place a new covenant in our hearts. > **As members of the living Body of Christ, we see the sign of God's promise among us.** Come, let us worship our good and loving God! --- ### Hymn C-30 "Gather Us In" **Verse 1** Here in this place, the new light is streaming, shadows of doubt are vanished away. See in this space our fears and our dreamings, brought here to you in the light of this day. **Verse 2** We are the young—our lives are a mystery; we are the old, who yearn for your face. We have been sung throughout all of history, called to be light to the whole human race. **Verse 3** Here we will take the wine and the water, here we will take the bread of new birth. Here you shall call your sons and your daughters, call us anew to be salt for the earth. **Verse 4** Not just in buildings, small and confining, not in some heaven light years away, but here in this place, the new light is shining; now is God present, and now is the day. **Refrain (after each verse)** Gather us in, the lost and forsaken; gather us in, the blind and the lame. Call to us now, and we shall awaken; we shall arise at the sound of our name. _Text and Music: Marty Haugen, 1982 Cranmer; © 1982 GIA Publications, Inc._ _All rights reserved. Reprinted under OneLicense.net A-719890._ _Tune: GATHER US IN Irr._ --- ### Prayer of the Day _written by John van de Laar, posted on Sacredise_ **Truth be told, Jesus, there are lots of tables that need overturning in our lives. Beneath the veneer of respectability, the tidy rows and neat regulations hide dark addictions and angry judgements, hungry greeds and heartless rejections. We know the pain – and so do those around us – of keeping up the façade. What a relief it would be to have it all upset, smashed, scattered, destroyed. So, perhaps, Jesus, today you could pay us a visit and help us to radically rearrange the furniture of our lives. Amen.** --- ### Prayer for Illumination _adapted from the Presbyterian Church (USA) Lenten Prayers, 2012_ **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. As we listen to the words of sacred scripture, both ancient and new, 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.** --- ## Scripture and Sermon ### Scripture Reading > [!bible]+ [Exodus 20:1-17 - AMP](https://bolls.life/AMP/2/20/) > 1. Then God spoke all these words: > 2. "I am the LORD your God, who has brought you out of the land of Egypt, out of the house of slavery. > 3. "You shall have no other gods before Me. > 4. "You shall not make for yourself any idol, or any likeness (form, manifestation) of what is in heaven above or on the earth beneath or in the water under the earth <i>[as an object to worship]</i>. > 5. You shall not worship them nor serve them; for I, the LORD your God, am a jealous (impassioned) God <i>[ demanding what is rightfully and uniquely mine]</i>, visiting (avenging) the iniquity (sin, guilt) of the fathers on the children <i>[that is, calling the children to account for the sins of their fathers]</i>, to the third and fourth generations of those who hate Me, > 6. but showing graciousness <i>and</i> steadfast lovingkindness to thousands <i>[of generations]</i> of those who love Me and keep My commandments. > 7. "You shall not take the name of the LORD your God in vain <i>[that is, irreverently, in false affirmations or in ways that impugn the character of God]</i>; for the LORD will not hold guiltless <i>nor</i> leave unpunished the one who takes His name in vain <i>[disregarding its reverence and its power]</i>. > 8. "Remember the Sabbath (seventh) day to keep it holy (set apart, dedicated to God). > 9. Six days you shall labor and do all your work, > 10. but the seventh day is a Sabbath <i>[a day of rest dedicated]</i> to the LORD your God; on that day you shall not do any work, you or your son, or your daughter, or your male servant, or your female servant, or your livestock or the temporary resident (foreigner) who stays within your <i>[city]</i> gates. > 11. For in six days the LORD made the heavens and the earth, the sea and everything that is in them, and He rested (ceased) on the seventh day. That is why the LORD blessed the Sabbath day and made it holy <i>[that is, set it apart for His purposes]</i>. > 12. "Honor (respect, obey, care for) your father and your mother, so that your days may be prolonged in the land the LORD your God gives you. > 13. "You shall not commit murder (unjustified, deliberate homicide). > 14. "You shall not commit adultery. > 15. "You shall not steal <i>[secretly, openly, fraudulently, or through carelessness]</i>. > 16. "You shall not testify falsely <i>[that is, lie, withhold, or manipulate the truth]</i> against your neighbor (any person). > 17. "You shall not covet <i>[that is, selfishly desire and attempt to acquire]</i> your neighbor's house; you shall not covet your neighbor's wife, or his male servant, or his female servant, or his ox, or his donkey, or anything that belongs to your neighbor." %% #Exodus20 %% > [Insert Exodus 20:1-17 NRSVue here] --- ### Responsive Reading _"Ordinary and Astounding" (a remix of Psalm 19)_ _by Layton E. Williams, included in "The Words of Her Mouth: Psalms for the Struggle" edited by Martha Spong_ There is something in the sun and stars that makes me believe in you: > **their vastness, yes, but also their steadfastness, their constant presence, whether I can see the shape of them or not;** Something in the rising and the setting that shows me the beautiful goodness > **of dark and light, of new and old, of welcoming and letting go.** In these most ordinary, everyday realities of your creation, made also astounding, > **I am reminded that you are at work in all things – and in me. Even in me.** Let me be a witness like the sun and the stars, > **an ordinary and astounding testament to Grace.** --- ### Children's Message **Presenter**: Roxanne Davenport _Children's Corner will be offered following the Children's Message_ --- ### Additional Scripture John 2:13-25 > [!bible]+ [John 2:13-25 - AMP](https://bolls.life/AMP/43/2/) > 13. Now the Passover of the Jews was approaching, so Jesus went up to Jerusalem. > 14. And in the temple <i>[enclosure]</i> He found the people who were selling oxen and sheep and doves, and the money changers sitting <i>at their tables</i>. > 15. He made a whip of cords, and drove them all out of the temple, with the sheep and the oxen; and He scattered the coins of the money changers and overturned their tables; > 16. then to those who sold the doves He said, "Take these things away! Stop making My Father's house a place of commerce!" > 17. His disciples remembered that it is written <i>[in the Scriptures]</i>, "<e>Zeal</e> (love, concern) <e>for Your house</e> <i>[and its honor]</i> <e>will consume Me</e>." > 18. Then the Jews retorted, "What sign (attesting miracle) can You show us as <i>[proof of]</i> your authority for doing these things?" > 19. Jesus answered them, "Destroy this temple, and in three days I will raise it up." > 20. Then the Jews replied, "It took forty-six years to build this temple, and You will raise it up in three days?" > 21. But He was speaking of the temple which was His body. > 22. So when He had risen from the dead, His disciples remembered what He had said. And they believed <i>and</i> trusted in <i>and</i> relied on the Scripture and the words that Jesus had spoken. > 23. Now when He was in Jerusalem at the Passover feast, many believed in His name <i>[identifying themselves with Him]</i> after seeing His signs (attesting miracles) which He was doing. > 24. But Jesus, for His part, did not entrust Himself to them, because He knew all <i>people</i> <i>[and understood the superficiality and fickleness of human nature]</i>, > 25. and He did not need anyone to testify concerning man <i>[and human nature]</i>, for He Himself knew what was in man <i>[in their hearts—in the very core of their being]</i>. %% #John2 %% --- ### Sermon **Preacher**: Rev. Caroline E. Saxton **Title**: [I'll add title here] **Theme**: Jesus Cleanses the Temple #### Introduction The sermon opens with the foundational question from [Micah 6:8](https://www.bible.com/bible/2015/MIC.6.8.NRSVUE): "What does the Lord require of us?" The answer remains constant across changing circumstances: to seek justice, love kindness, and walk humbly with God. Jesus lifts up the two greatest commandments as loving God and loving our neighbors as ourselves ([Matthew 22:34-40](https://www.bible.com/bible/2015/MAT.22.34-40.NRSVUE); [Luke 10:25-37](https://www.bible.com/bible/2015/LUK.10.25-37.NRSVUE)). The preacher references a workshop at the [Festival of Homiletics](https://festivalofhomiletics.com/) (May 2025) with [Rolf Jacobson](https://www.luthersem.edu/faculty/rolf-jacobson/) on the intention of the Ten Commandments—all centered on love of God and neighbor. Our well-being doesn't come at the expense of our neighbors; we are bound up together. #### Main Points ##### Point 1: We Must Transform Anger into Love-Driven Action **Core Insight:** Outrage alone is not enough. Anger must be transformed into something constructive, or it consumes us without changing anything. **Key Voice — [John Pavlovitz](https://johnpavlovitz.com/):** > "Outrage is only helpful if it propels you into action. If you transform it into something else, be angry and courageous. Be angry and do good things for hurting and vulnerable people. Be angry and something else." **The "And" Framework:** - 2026 is "the year of the and"—both/and rather than either/or - Not anger OR action, but anger AND courageous response - Not self-care OR engagement, but intentional breaks AND continued showing up **The Preacher's Word for 2026: _Protect_** - Stand in the breach for the sake of the vulnerable - Biblical models invoked: - The _wise ones_ (Magi) going home by another road to protect the child - _Joseph_ taking Jesus and Mary to Egypt when Herod threatened newborns - Protection as active resistance, not passive withdrawal **The Tension Acknowledged:** - Taking breaks from news/social media is legitimate and necessary - BUT we cannot become "comfortably numb" to the four horsemen: conquest, war, famine, death - The goal: sustainable, long-term engagement rooted in love ##### Point 2: Jesus' Temple Cleansing Was Prophetic Protest, Not Violence **The Setting:** - _When:_ Passover—the holiest of times, a celebration of liberation - _Where:_ The temple—the meeting place between God and God's people - _What Jesus Found:_ Commerce and trade where he expected reminders of God's presence and salvation **Key Voice — [Mary Hinkle Shore](https://www.luthersem.edu/faculty/mary-hinkle-shore/):** > "The temple was a holy place; it was a place where human life and divine blessing met." **The Problem Jesus Confronted:** - Holy space turned into commercial enterprise - System not working as designed - Wordplay: "We are to **pray** (P-R-A-Y) for the poor, not **prey** (P-R-E-Y) on the poor" **The Nature of Jesus' Action:** |What Jesus DID|What Jesus DID NOT do| |---|---| |Made a whip of cords|Harm merchants| |Drove out animals|Injure the animals| |Overturned tables|Resort to destructive violence| |Poured out coins|Stay silent| _This was a symbolic act of protest, not an act of violence._ **The Theological Move:** - Jesus points to a _new site_ of God's presence: **his own body** - "Destroy this temple, and in three days I will raise it up" - The incarnation: God's dwelling place is now with human beings, _as_ a human being - Implication: Harm to neighbors = harm to God's dwelling place **Johannine Placement:** - In the _Synoptics_: Temple cleansing comes at the END (triggers arrest/crucifixion) - In _John_: Temple cleansing comes at the BEGINNING (right after Cana) - John's message: This action is _programmatic_ for Jesus' entire ministry ##### Point 3: The Church Is a Body, Not a Building—We Must Be Defined by Love **The Theological Connection:** - Temple → Jesus' body → the church as Christ's body - God shows up _in community_—especially communities traumatized by occupation, violence, destruction - Contemporary parallel: "Sounds a lot like our neighbors in Minnesota right now" **Key Voice — [Valerie Kaur](https://vfrkaur.com/), _[See No Stranger](https://www.penguinrandomhouse.com/books/566179/see-no-stranger-by-valerie-kaur/)_:** > "Strangers are just parts of us we do not yet know." **What Jesus Preached:** |Jesus preached...|Jesus did NOT preach...| |---|---| |Justice|Obedience to empire| |Resistance|Compliance with harm| |Truth|Comfortable silence| |Love of God and neighbor|Using God's name to justify harm| _"Justice has always required resistance."_ **The Ten Commandments Reframed:** - Not designed to _control others_ - Designed to _limit our capacity for harming them_ - Hollow statements when not lived out as intended - All rooted in love of God + love of neighbor **The Call to Action:** - **Show up** — presence matters - **Speak out** — silence is betrayal - **Do not let fear and terror win** — courage over comfort - **Find ways to build up** — be an encourager - **Lead with compassion** — empathy over apathy **The Refrain:** > "For the love of God and the love of our neighbors, we cannot be apathetic. Let us be kind and brave and empathetic... **We must be defined by love.**" #### Illustrations/Stories 1. **Parents' Contrasting Wisdom:** - Father (cosmic view): "It will all come around in the end." - Mother (prophetic urgency): "What about the damage done in the meantime? What about those who are harmed?" - The preacher resonates with mother's perspective while acknowledging father wasn't wrong. 2. **Mini-Seder Memory:** - Godly Play class at home church - Sensory recall: bitter herbs (reminder of suffering) contrasted with sweetness of forgiveness - Connects Passover context to John 2 3. **Festival of Homiletics (May 2025):** - [Otis Moss III](https://www.trinitychicago.org/senior-pastor) (Trinity UCC Chicago) challenged preachers to "speak now or forever hold our peace" - The preacher feels called, compelled, and convicted to speak because lives are at stake 4. **Reference to Previous Sermon:** - "Be Angry and Something Else" (March 2024) - 2026 as "year of the and"—both/and rather than either/or #### Scripture Connections |Scripture|Connection to Sermon| |---|---| |[John 2:13-25](https://www.bible.com/bible/2015/JHN.2.13-25.NRSVUE)|Primary text: Jesus cleanses temple, points to his body as new temple| |[Micah 6:8](https://www.bible.com/bible/2015/MIC.6.8.NRSVUE)|Opening frame: What does the Lord require? Justice, kindness, humility| |[Matthew 22:34-40](https://www.bible.com/bible/2015/MAT.22.34-40.NRSVUE)|Greatest commandments: love God, love neighbor| |[Luke 10:25-37](https://www.bible.com/bible/2015/LUK.10.25-37.NRSVUE)|Good Samaritan (implied connection to neighbor love)| |[1 John 4:19-21](https://www.bible.com/bible/2015/1JN.4.19-21.NRSVUE)|"We love because God first loved us"; those who hate siblings are liars| |[Exodus 20](https://www.bible.com/bible/2015/EXO.20.NRSVUE)|Ten Commandments as love of God and neighbor| |[Psalm 127:1-2](https://www.bible.com/bible/2015/PSA.127.1-2.NRSVUE)|Accompanying psalm (NL422)| #### Key Quotes > "Outrage is only helpful if it propels you into action. If you transform it into something else, be angry and courageous. Be angry and do good things for hurting and vulnerable people. Be angry and something else." > — [John Pavlovitz](https://johnpavlovitz.com/) > "Not everything that is faced can be changed, but nothing can be changed until it is faced." > — [James Baldwin](https://www.britannica.com/biography/James-Baldwin), _[No Name in the Street](https://www.penguinrandomhouse.com/books/7532/no-name-in-the-street-by-james-baldwin/)_ (1972) > "The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy." > — [Martin Luther King Jr.](https://kinginstitute.stanford.edu/) > "There comes a time when silence is betrayal." > — Martin Luther King Jr. > "Our lives begin to end the day we become silent about things that matter." > — Martin Luther King Jr. > "The temple was the meeting place between the God of Israel and God's people... a holy place where human life and divine blessing met." > — [Mary Hinkle Shore](https://www.luthersem.edu/faculty/mary-hinkle-shore/) --- #### Personal Reflections ##### What spoke to me: - The reframing of the Ten Commandments as limits on our capacity to harm others rather than rules to control others—this shifts the entire ethical framework from legalism to love - "Strangers are just parts of us we do not yet know" (Valerie Kaur)—this incarnational vision of neighbor-love - The distinction between symbolic protest and violence in Jesus' temple action - The honesty about needing breaks while still calling for engagement ##### Questions raised: - How do I distinguish between righteous anger that propels action and destructive anger that burns out? - What does "standing in the breach" look like concretely in my context this week? - How can I hold both cosmic hope ("it will all come around") and prophetic urgency ("what about the damage in the meantime")? - What are the "marketplaces" in my own spiritual life—places where commerce has crowded out encounter with God? ##### Challenges/Convictions: - The honest acknowledgment that "most of whom don't look like you or me" challenges comfortable distance from suffering - "Jesus flipped tables. He called out those who took advantage of others. He spoke truth. He didn't shy away from controversy, not at the start of his ministry and not at the end." - Cannot use God's name to justify harm - Must move from apathy to empathy to action ##### Liturgical Context Reflections: How does today's liturgical season/observance deepen my understanding of the message? The Second Sunday after Epiphany continues the season of revelation—how Jesus is made known to the world. John places the temple cleansing immediately after the first sign at Cana, making it programmatic for Jesus' entire ministry. Epiphany asks: How is Christ being revealed? Here: through prophetic confrontation with systems that harm the vulnerable. The green of Ordinary Time reminds us this is the long work of discipleship, not a single dramatic moment. The [Narrative Lectionary](https://www.narrativelectionary.org/) Year 4 (John) thread: Jesus as the new temple, the new meeting place between God and humanity. This connects to [John 1:14](https://www.bible.com/bible/2015/JHN.1.14.NRSVUE): "The Word became flesh and tabernacled among us." --- #### Applications ##### This week I will: - [ ] Practice the "angry AND something else" framework: when I feel outrage at news, identify one constructive action I can take - [ ] Reach out to one organization working with immigrants/refugees in my area to learn how I can support their work - [ ] Take intentional breaks from news/social media while NOT using those breaks as excuse for disengagement - [ ] Reflect on where "commerce" has crowded out sacred encounter in my own life - [ ] Re-read and sit with [1 John 4:19-21](https://www.bible.com/bible/2015/1JN.4.19-21.NRSVUE) in prayer ##### People to pray for: - Immigrants and refugees facing fear and uncertainty - Neighbors in Minnesota affected by current events - Those who have lost loved ones and are processing grief - Preachers called to speak prophetically in challenging times - Those tempted toward apathy or despair ##### Follow-up study: - [ ] Read [Valerie Kaur](https://vfrkaur.com/), _[See No Stranger: A Memoir and Manifesto of Revolutionary Love](https://www.penguinrandomhouse.com/books/566179/see-no-stranger-by-valerie-kaur/)_ - [ ] Study the Synoptic parallels to temple cleansing: [Matthew 21:12-17](https://www.bible.com/bible/2015/MAT.21.12-17.NRSVUE), [Mark 11:15-19](https://www.bible.com/bible/2015/MRK.11.15-19.NRSVUE), [Luke 19:45-48](https://www.bible.com/bible/2015/LUK.19.45-48.NRSVUE) - [ ] Explore Second Temple economics and the money-changing system - [ ] Read [James Baldwin](https://www.britannica.com/biography/James-Baldwin), _[No Name in the Street](https://www.penguinrandomhouse.com/books/7532/no-name-in-the-street-by-james-baldwin/)_ (1972) - [ ] Review previous sermon "Be Angry and Something Else" (March 2024) - [ ] Greek word study: σημεῖον (sign), ζῆλος (zeal), ναός vs. ἱερόν (sanctuary vs. temple complex) --- #### Connections _Links to other sermons, books, or notes_ **Related Sermons:** - "Be Angry and Something Else" (March 2024) - previous sermon on this text - Any sermons on [Micah 6:8](https://www.bible.com/bible/2015/MIC.6.8.NRSVUE) or the Greatest Commandments **Books:** - [Valerie Kaur](https://vfrkaur.com/), _[See No Stranger](https://www.penguinrandomhouse.com/books/566179/see-no-stranger-by-valerie-kaur/)_ - [James Baldwin](https://www.britannica.com/biography/James-Baldwin), _[No Name in the Street](https://www.penguinrandomhouse.com/books/7532/no-name-in-the-street-by-james-baldwin/)_ - [John Pavlovitz](https://johnpavlovitz.com/) writings on faith and resistance **Theological Resources:** - [Mary Hinkle Shore](https://www.luthersem.edu/faculty/mary-hinkle-shore/) on Johannine theology - [Rolf Jacobson](https://www.luthersem.edu/faculty/rolf-jacobson/) on the Ten Commandments - [Otis Moss III](https://www.trinitychicago.org/senior-pastor/) sermons and writings **Lectionary Resources:** - [Narrative Lectionary NL422](https://www.narrativelectionary.org/) - Jesus Cleanses the Temple - Worship Resources for Year 4 (John) **Related Bible Studies:** - [[John 2 Bible Study]] (if exists) - [[Temple Theology in John]] - [[Prophetic Protest in Scripture]] **MLK Resources:** - [The King Center](https://thekingcenter.org/) - [King Institute at Stanford](https://kinginstitute.stanford.edu/) #### Comprehensive Sermon Analysis: "Be Defined by Love" ##### 🗒 Sermon Summary **Central Message:** The sermon calls the congregation to be defined by love—love of God and love of neighbor—as the foundation for faithful response to injustice. Drawing on Jesus' cleansing of the temple, the preacher emphasizes that authentic faith requires active engagement with the suffering of others rather than apathetic withdrawal. The central thesis is captured in the repeated refrain: "We must be defined by love." The message emphasizes both personal transformation (processing grief, anger, and fear constructively) and communal responsibility (standing in the breach for the vulnerable, speaking truth to power). The preacher explicitly rejects the binary of personal versus communal, embodying a "both/and" approach that connects individual emotional processing to collective action for justice. **Liturgical/Thematic Focus:** The sermon strongly connects to the [Narrative Lectionary](https://www.narrativelectionary.org/) reading (NL422) for the Second Sunday after Epiphany, which features Jesus cleansing the temple as a sign pointing to his body (the new site of God's presence). The preacher draws out the theological implications: if God's dwelling place is now with and among human beings, then harm done to neighbors is harm done to God's temple. This connection is made explicit: "The church is a body, not a building. It is made of people—you and me, our neighbors near and far." The accompanying [Psalm 127:1-2](https://www.bible.com/bible/2015/PSA.127.1-2.NRSVUE) is implicitly present in the sermon's emphasis on building community rooted in God's purposes rather than human power structures. **Score: 5/5** — The central message is clearly articulated, deeply integrated with the lectionary text, and balances personal and communal dimensions with theological sophistication. --- ##### 🎙 Preaching Style Assessment **Primary Style(s):** - **Prophetic** (dominant) — The sermon is fundamentally justice-oriented, calling out systemic harm, naming current events (Minnesota), and invoking the tradition of prophetic witness (MLK, Amos, Micah). - **Textual** — The sermon maintains consistent engagement with John 2:13-25, returning to the text repeatedly to ground ethical claims. - **Narrative** — Personal stories (parents' wisdom, mini-seder memory, Festival of Homiletics experiences) provide emotional texture. - **Deductive** — The sermon opens with a clear thesis (what does the Lord require?) and builds toward application. **Blend of Styles:** The integration of prophetic urgency with personal narrative creates accessibility while maintaining theological depth. The deductive structure provides clarity, while narrative moments offer emotional breathing room within an intense message. The preacher moves fluidly between textual exposition, personal testimony, theological reflection, and prophetic call. **Appropriateness:** The style is highly appropriate for the text and context. John's Gospel itself is deeply symbolic and theological; John's placement of the temple cleansing at the beginning of Jesus' ministry (rather than at the end, as in the Synoptics) invites prophetic interpretation—Jesus' action as programmatic for his entire ministry. The current political moment (referenced obliquely through "Minnesota" and "vulnerable neighbors") demands prophetic engagement. **Score: 5/5** — Style is clearly prophetic-textual with effective narrative integration, excellently suited to both text and contemporary context. --- ##### 🧵 Storytelling and Illustration **Effectiveness of Stories/Analogies:** The sermon employs multiple illustrative elements with varying effectiveness: 1. **Parents' wisdom** — The contrast between father's cosmic view ("It will all come around in the end") and mother's immediate concern ("What about the damage done in the meantime?") effectively frames the sermon's emotional and theological tension. This personal story humanizes the preacher and establishes vulnerability. 2. **Mini-seder memory** — The sensory recall of bitter herbs and sweetness of forgiveness connects the Passover context of John 2 to lived liturgical experience, making the Jewish context accessible. 3. **John Pavlovitz quote** — "Be angry and something else" provides a memorable, tweetable takeaway that anchors the sermon's call to constructive action. 4. **Reference to previous sermon** — Mentioning "Be Angry and Something Else" (March 2024) demonstrates continuity of pastoral teaching and invites long-term congregational members into ongoing dialogue. **Inclusivity Across Cultures/Ages/Experiences:** The sermon references diverse voices: Valerie Kaur (Sikh activist, _See No Stranger_), James Baldwin, Martin Luther King Jr., and Otis Moss III. However, the illustrations lean toward African American prophetic tradition and white progressive Protestant sources. Global majority voices and non-American perspectives are less represented. **Diverse Voices Represented:** - Women: Mother's wisdom, Valerie Kaur, Mary Hinkle Shore - Black theologians: James Baldwin, MLK, Otis Moss III - LGBTQIA+ perspectives: Not explicitly represented - Global church: Limited representation **Balance with Scripture:** Stories and quotes serve the text rather than overshadowing it. The preacher consistently returns to John 2 and connects illustrations to scriptural themes (Micah 6:8, 1 John 4:19-21, the Ten Commandments, Matthew 22). **Score: 4/5** — Effective, emotionally resonant storytelling with some diversity of voices, though global and LGBTQIA+ perspectives could strengthen inclusivity. --- ##### 🗣 Intonation and Delivery **Note:** Analysis based on transcript; audio/video not available. **Vocal Delivery (inferred from transcript):** The transcript suggests rhythmic, sermonic cadence with deliberate repetition ("Love your neighbor... loving people is often much harder"). The use of short, punchy sentences alongside longer theological exposition suggests intentional pacing variation. **Welcoming/Inclusive Tone:** The sermon's tone is urgent but pastoral. The preacher models vulnerability (processing grief, admitting struggle) while maintaining prophetic clarity. The repeated use of "friends" creates intimacy. The acknowledgment that "I take breaks... I limit how much news and social media I consume" normalizes self-care without excusing disengagement. **Visual/Kinesthetic Support:** No evidence of visual aids in transcript. The whip-making detail offers potential kinesthetic engagement (imagining the physicality of Jesus' protest), but this isn't developed. **Score: 4/5** — Inferred dynamic delivery with pastoral warmth; limited evidence of multi-modal engagement. --- ##### 📝 Content Structure **Introduction, Body, Conclusion:** - **Introduction:** Opens with Micah 6:8 ("What does the Lord require?"), establishing the sermon's ethical framework. Transitions through Greatest Commandments, Ten Commandments, and 1 John 4. - **Body:** Develops three movements: 1. Personal processing of grief/anger/fear (emotional honesty) 2. Exegesis of John 2:13-25 (textual grounding) 3. Contemporary application (prophetic urgency) - **Conclusion:** Clear call to action: "Let us be kind and brave and empathetic... We must be defined by love." **Transitions:** Transitions are generally smooth, though the move from personal grief to John Pavlovitz quote to the gospel text could be tightened. The phrase "In our gospel reading today" effectively signals the transition to primary text engagement. **Retention Support:** - Repeated phrases: "Be defined by love," "What does the Lord require" - Memorable quotes: Baldwin, MLK, Pavlovitz - Structural markers: "So perhaps now more than ever..." **Alignment with Preaching Style:** The deductive structure (thesis → development → application) aligns with the prophetic-textual style. The introduction establishes the ethical framework that the body develops through scripture and illustration. **Score: 4/5** — Clear three-part structure with effective transitions and retention devices; minor tightening possible in middle section. --- ##### 👥 Engagement and Application **Congregational Participation:** The sermon positions the congregation as active participants in the prophetic tradition: "We are to be defined by our love for God and our neighbor." The inclusive "we" language throughout creates shared ownership of the call. **Marginalized/Underrepresented Groups:** The sermon explicitly names "the vulnerable, the poor and the immigrants and the refugees, most of whom don't look like you or me." This honest acknowledgment of the congregation's likely demographics (predominantly white) challenges comfortable distance. The reference to Minnesota neighbors connects to ICE raids and immigrant communities. **Practical Applications:** - "Stand in the breach for the sake of the vulnerable" - "Show up, speak out, do not let fear and terror win" - "Find ways to build up, be an encourager" - "Lead with compassion" These applications span individual behavior (showing up, encouraging) and systemic engagement (standing in the breach, speaking out). **Interactive Elements:** Limited explicit interactive elements in transcript. The opening prayer invites participation. The strong "we" language creates dialogical feel, but no pause for reflection, physical action, or response is evident. **Score: 4/5** — Strong inclusive language and practical applications tied to justice; could benefit from explicit interactive/reflective moments. --- ##### 📖 Scripture Handling **Scriptures Referenced:** - [John 2:13-25](https://www.bible.com/bible/2015/JHN.2.13-25.NRSVUE) (primary text) - [Micah 6:8](https://www.bible.com/bible/2015/MIC.6.8.NRSVUE) (opening ethical framework) - [Matthew 22:34-40](https://www.bible.com/bible/2015/MAT.22.34-40.NRSVUE) (Greatest Commandments) - [Luke 10:25-37](https://www.bible.com/bible/2015/LUK.10.25-37.NRSVUE) (Good Samaritan, implied) - [1 John 4:19-21](https://www.bible.com/bible/2015/1JN.4.19-21.NRSVUE) (love of neighbor) - [Exodus 20](https://www.bible.com/bible/2015/EXO.20.NRSVUE) / [Deuteronomy 5](https://www.bible.com/bible/2015/DEU.5.NRSVUE) (Ten Commandments) - [Psalm 127:1-2](https://www.bible.com/bible/2015/PSA.127.1-2.NRSVUE) (accompanying psalm, liturgically noted but not quoted) **Depth of Exegesis:** _Historical/Cultural Context:_ The sermon notes the Johannine placement of temple cleansing ("John has it right after his first sign") and explains its theological significance: Jesus' action as programmatic rather than climactic. The preacher references the Passover context and connects it to liberation theology ("Passover is a celebration of liberation"). The comment that "the temple was the meeting place between the God of Israel and God's people" (citing Mary Hinkle Shore) provides historical grounding. However, more depth on Second Temple economics—the money-changing system, dove-selling as accommodation for poor pilgrims, the Sadducean aristocracy's involvement—would strengthen the justice reading. _Original Language Insights:_ No Greek word studies are offered. Opportunities missed: ἱερόν (temple complex) vs. ναός (inner sanctuary), σημεῖον (sign) as Johannine technical term, ζῆλος (zeal) from [Psalm 69:9](https://www.bible.com/bible/2015/PSA.69.9.NRSVUE). _Cross-References:_ Effective use of Synoptic comparison (noting different placement). The connection to [1 John 4](https://www.bible.com/bible/2015/1JN.4.NRSVUE) and [Micah 6](https://www.bible.com/bible/2015/MIC.6.NRSVUE) is theologically generative. No explicit connection to the Johannine prologue's "the Word became flesh and dwelt [tabernacled] among us" ([John 1:14](https://www.bible.com/bible/2015/JHN.1.14.NRSVUE)), which would strengthen the temple-body theology. **Text-Driven vs. Theme-Driven:** The sermon is text-grounded but theme-driven. [John 2:13-25](https://www.bible.com/bible/2015/JHN.2.13-25.NRSVUE) serves as the primary anchor, but the broader theme of love-as-justice-resistance drives the sermon's movement. Scripture is foundation rather than mere launchpad. **Justice/Equity/Inclusion Emphasis:** The exegesis explicitly emphasizes the temple cleansing as protest against exploitation ("not exactly how the system is designed to work... we are to pray for the poor, not prey on the poor"). The theological move from temple to body democratizes sacred space and grounds justice in incarnational theology. **Score: 4/5** — Solid historical-theological exegesis with effective cross-referencing; could deepen with original language work and Second Temple economic context. --- ##### Logical Reasoning **Strong Reasoning Identified:** 1. **Deductive Logic (Ethical Syllogism):** - Premise 1: What God requires is justice, kindness, and humble walking with God ([Micah 6:8](https://www.bible.com/bible/2015/MIC.6.8.NRSVUE)) - Premise 2: The greatest commandments are love of God and neighbor ([Matthew 22](https://www.bible.com/bible/2015/MAT.22.34-40.NRSVUE)) - Premise 3: Love of neighbor cannot coexist with hatred of neighbor ([1 John 4:20](https://www.bible.com/bible/2015/1JN.4.20.NRSVUE)) - Conclusion: We must actively love neighbors (including vulnerable strangers) as the core of faith - This syllogism is valid and soundly constructed. 2. **Cause-and-Effect:** - Claim: Jesus saw abuse and injustice, therefore he responded "not simply with anger but with love" - The connection between seeing injustice and loving response is clearly articulated, avoiding the trap of justifying rage without redirection. 3. **Ethical Reasoning:** - The Ten Commandments are reframed as limits on our capacity to harm others rather than as means of controlling others. This is a sophisticated ethical move that shifts from deontological rule-following to character-based virtue ethics. 4. **Balanced Counterargument:** - The sermon acknowledges the legitimate need for self-care and breaks ("I take breaks... I limit how much news and social media I consume") before calling for engagement. This prevents the message from becoming shaming. **Fallacy Watch:** 1. **Mild Appeal to Authority:** - Multiple citations (MLK, Baldwin, Pavlovitz, Otis Moss III) function as appeals to authority. However, these are appropriate authorities for the prophetic Christian tradition being invoked, and the preacher integrates their wisdom rather than merely name-dropping. - _Impact:_ Minimal concern; authorities are relevant and integrated. 2. **Potential Hasty Generalization:** - "Most of whom don't look like you or me" assumes congregational demographics. If accurate, this is appropriate prophetic challenge; if not, it could alienate. - _Impact:_ Low risk in context; the preacher likely knows the congregation. 3. **Appeal to Emotion (grounded):** - The personal grief narrative (parents' deaths, processing complexity) functions as emotional appeal but is grounded in the theological argument about love's cost. This is not fallacious but appropriately integrated pathos. **No Major Fallacies Detected:** The sermon avoids common preaching pitfalls: no strawman of opposing views, no slippery slope about political consequences, no false dilemma between faith and action. The reasoning is consistently grounded in scripture and theological tradition. **Score: 5/5** — Strong deductive logic, valid ethical reasoning, appropriate use of authority, well-grounded emotional appeals. --- ##### 📚 References **Theologians/Scholars Cited:** - [Rolf Jacobson](https://www.luthersem.edu/faculty/rolf-jacobson/) (Festival of Homiletics, Ten Commandments workshop) - [Mary Hinkle Shore](https://www.luthersem.edu/faculty/mary-hinkle-shore/) (Johannine scholar, quoted on temple theology) - [John Pavlovitz](https://johnpavlovitz.com/) (public theologian, "Be angry and something else") - [Valerie Kaur](https://vfrkaur.com/) (Sikh activist, _[See No Stranger](https://www.penguinrandomhouse.com/books/566179/see-no-stranger-by-valerie-kaur/)_) - [James Baldwin](https://www.britannica.com/biography/James-Baldwin) (_[No Name in the Street](https://www.penguinrandomhouse.com/books/7532/no-name-in-the-street-by-james-baldwin/)_, 1972) - [Martin Luther King Jr.](https://kinginstitute.stanford.edu/) (three quotes cited) - [Otis Moss III](https://www.trinitychicago.org/senior-pastor) (Trinity UCC Chicago, Festival of Homiletics) **Marginalized Voices:** - Black theologians/activists: Baldwin, King, Moss - Sikh perspective: Valerie Kaur - Limited: No explicit feminist, womanist, queer, or disability theology citations **Historical/Secular References:** - James Baldwin's 1972 work connects historical civil rights context to contemporary moment - [Festival of Homiletics](https://festivalofhomiletics.com/) (May 2025) provides denominational/ecumenical context **Gaps:** - No citation of womanist scholars (e.g., Katie Geneva Cannon, Emilie Townes) - No Latin American liberation theologians - No disability theology perspectives - No explicitly queer theological voices **Score: 4/5** — Rich citation of prophetic tradition with some diversity; could expand to include womanist, queer, and global majority scholars. --- ##### 🗨 Quotes and Illustrative Stories **Impactful Quotes:** 1. **John Pavlovitz:** "Outrage is only helpful if it propels you into action. If you transform it into something else, be angry and courageous. Be angry and do good things for hurting and vulnerable people. Be angry and something else." - Connection: Directly interprets Jesus' temple action as constructive anger - Memorability: High—the "and something else" construction is sticky 2. **James Baldwin:** "Not everything that is faced can be changed, but nothing can be changed until it is faced." - Connection: Grounds the call to engagement rather than avoidance - Memorability: Very high—widely known, still resonant 3. **Martin Luther King Jr. (three quotes):** - "The ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy." - "There comes a time when silence is betrayal." - "Our lives begin to end the day we become silent about things that matter." - Connection: MLK's prophetic legacy explicitly linked to preacher's vocation - Memorability: Very high—culturally resonant, especially near MLK Day **Illustrative Stories:** 1. **Parents' Contrasting Wisdom:** - Father: "It will all come around in the end" (cosmic/eschatological view) - Mother: "What about the damage done in the meantime?" (prophetic urgency) - Theological Connection: Eschatological hope does not negate present responsibility 2. **Mini-Seder Memory:** - Sensory: Bitter herbs contrasted with sweetness of forgiveness - Theological Connection: Passover as liberation narrative grounds John 2 3. **Festival of Homiletics Reference:** - Otis Moss III: "Speak now or forever hold our peace" - Theological Connection: Prophetic preaching as vocation, not option **Score: 5/5** — Memorable, theologically rich quotes and stories that deeply connect to scripture and congregation's lived experience. --- ##### 🔄 Calls to Action **Explicit Calls:** 1. **Personal:** - "Be angry and something else" (emotional redirection) - "Do not let fear and terror win" - "Find ways to build up, be an encourager" - "Lead with compassion" 2. **Communal:** - "Stand in the breach for the sake of the vulnerable to protect them" - "Show up, speak out" - "Reflect the light and love of Jesus in this dark world" 3. **Systemic:** - "Jesus didn't preach obedience to empire; he preached justice, and justice has always required resistance" - "Do not use God's name to do or to justify harm" - Implicit critique of policies harming immigrants, refugees, vulnerable populations **Connection to Justice/Generosity/Discipleship:** All calls are explicitly tied to the love commandment and justice tradition. The sermon avoids generic piety ("pray more," "read your Bible") in favor of concrete ethical engagement. **Multi-Modal Presentation:** Calls are primarily verbal/auditory. No evidence of visual reinforcement (slides, bulletin inserts) or experiential elements (commitment cards, physical action). The strong repetition ("be defined by love") provides some auditory reinforcement. **Score: 4/5** — Clear, inclusive, justice-oriented calls to action; could strengthen with visual/experiential modalities. --- ##### 🧠 Style Effectiveness Analysis **Effectiveness of Chosen Style:** The prophetic-textual-narrative blend effectively serves both the Johannine text and the contemporary moment. John's Gospel itself is deeply symbolic and theological; the sermon honors this by reading Jesus' temple action as programmatic sign rather than mere historical event. The prophetic urgency matches the text's confrontational energy. **Alternative Style Considerations:** |Alternative Style|Potential Impact| |---|---| |**Fully Expository**|Would deepen textual engagement (Greek vocabulary, Second Temple economics, Johannine literary structure) but might lose emotional urgency and contemporary application.| |**Prophetic (more intensified)**|Could strengthen systemic critique but risks overwhelming pastoral care for grieving/fearful congregants. The current balance is wise.| |**Inductive**|Opening with contemporary crisis, then discovering John 2 as response, could create more suspense but might delay biblical grounding.| |**Contemplative/Mystagogical**|Dwelling on the temple-body connection through silence and meditation could deepen spiritual formation but loses prophetic edge.| |**Narrative/First-Person (Jesus)**|Preaching "in character" as Jesus could be powerful but risks distraction from the ethical call.| **Learning Styles Served:** - **Auditory:** Strong (repetition, memorable quotes, rhythmic prose) - **Verbal/Linguistic:** Strong (rich vocabulary, literary references) - **Interpersonal:** Moderate (inclusive "we" language, but no small group processing) - **Intrapersonal:** Moderate (invites personal reflection on grief/anger) - **Visual:** Weak (no evident visual aids) - **Kinesthetic:** Weak (no physical engagement) **Recommended Style-Blend for This Congregation:** The current prophetic-textual-narrative blend is well-suited. To strengthen: add one visual element (projected art of temple cleansing, or James Baldwin quote displayed) and one kinesthetic moment (standing prayer, gesture of commitment). **Score: 5/5** — Style well-chosen and effectively executed for text, context, and congregation. --- #### 📊 Side-by-Side Comparison: Narrative/Prophetic vs. Fully Exegetical ##### 🎙 Preaching Style |Aspect|This Sermon (Prophetic/Narrative)|Fully Exegetical Version| |---|---|---| |**Primary Style**|Prophetic exposition with personal narrative and ethical application|Verse-by-verse exegesis with historical-critical depth| |**Stories**|Personal grief, mini-seder, Festival of Homiletics|Minimal outside stories; text and ancient context drive sermon| |**Scripture Depth**|[John 2:13-25](https://www.bible.com/bible/2015/JHN.2.13-25.NRSVUE) as thematic anchor with cross-references to [Micah 6](https://www.bible.com/bible/2015/MIC.6.NRSVUE), [1 John 4](https://www.bible.com/bible/2015/1JN.4.NRSVUE), [Matthew 22](https://www.bible.com/bible/2015/MAT.22.34-40.NRSVUE)|Deep exploration of Johannine literary structure, σημεῖον theology, Second Temple economics| |**Application**|Prophetic call to justice action, protection of vulnerable|Moves from original meaning to ecclesiological implications to contemporary ethics| ##### 📖 Scripture Handling |Aspect|This Sermon (Prophetic/Narrative)|Fully Exegetical Version| |---|---|---| |**Historical Context**|Notes Johannine placement vs. Synoptics; mentions Passover as liberation|Would explore Second Temple economy, Roman-Sadducean collaboration, money-changing necessity for temple tax| |**Word Study**|None|Greek σημεῖον (sign), ναός vs. ἱερόν (sanctuary vs. temple complex), ζῆλος (zeal from Psalm 69:9)| |**Justice Lens**|Strong focus on exploitation, immigrant/refugee justice|Would highlight temple as site of economic extraction; dove-sellers as accommodation for poor vs. markup exploitation| |**Cross-References**|[1 John 4](https://www.bible.com/bible/2015/1JN.4.NRSVUE), [Micah 6](https://www.bible.com/bible/2015/MIC.6.NRSVUE), [Matthew 22](https://www.bible.com/bible/2015/MAT.22.34-40.NRSVUE)|[John 1:14](https://www.bible.com/bible/2015/JHN.1.14.NRSVUE) (Word tabernacled), [Psalm 69:9](https://www.bible.com/bible/2015/PSA.69.9.NRSVUE) (zeal quote), [Jeremiah 7:11](https://www.bible.com/bible/2015/JER.7.11.NRSVUE) (den of robbers), [Zechariah 14:21](https://www.bible.com/bible/2015/ZEC.14.21.NRSVUE)| ##### 🔍 Logical Reasoning |Aspect|This Sermon (Prophetic/Narrative)|Fully Exegetical Version| |---|---|---| |**Strengths**|Strong ethical syllogism, prophetic tradition appeals, balanced emotional grounding|Inductive textual reasoning, consistent Johannine theological logic, careful historical claims| |**Fallacies Present**|Mild appeal to authority (appropriate); possible demographic assumption|Would avoid anecdotal reasoning by grounding entirely in text| |**Balance**|Emotion and story serve theological argument|Text-driven reasoning; emotion flows from scriptural narrative itself| ##### ✅ Key Takeaway - **This Sermon (Prophetic/Narrative):** Accessible, emotionally resonant, strong contemporary application, excellent prophetic clarity, moderate textual depth. - **Fully Exegetical Alternative:** Would offer deeper Johannine theological engagement, historical precision, and Greek vocabulary, but might sacrifice immediacy and prophetic urgency. **Verdict:** For this congregation in this moment, the prophetic-narrative style is the right choice. The times call for clarity of ethical vision, not academic detachment. The textual grounding is sufficient; the prophetic call is essential. --- #### 📊 Final Scoring Summary |Category|Score|Max| |---|---|---| |Sermon Summary|5|5| |Preaching Style Assessment|5|5| |Storytelling and Illustration|4|5| |Intonation and Delivery|4|5| |Content Structure|4|5| |Engagement and Application|4|5| |Scripture Handling|4|5| |Logical Reasoning|5|5| |References|4|5| |Quotes and Illustrative Stories|5|5| |Calls to Action|4|5| |Style Effectiveness Analysis|5|5| |**TOTAL**|**53**|**65**| **Percentage: 81.5%** --- #### 📝 Evaluator Notes **Strengths:** - Prophetic clarity and courage - Strong textual grounding in John 2 - Effective integration of personal vulnerability with ethical call - Memorable quotes and stories - Excellent logical reasoning without fallacies - Clear calls to action tied to love and justice **Areas for Growth:** - Deepen exegetical depth (Greek vocabulary: σημεῖον, ζῆλος, ναός vs. ἱερόν) - Expand diversity of theological voices (womanist, queer, disability, Global South) - Add visual/kinesthetic elements for multi-modal engagement - Consider explicit interactive moments (reflection pause, commitment gesture) **Overall Assessment:** This is a strong prophetic sermon that effectively interprets Jesus' temple cleansing as programmatic for Christian ethical engagement. The preacher demonstrates vulnerability, theological sophistication, and pastoral wisdom in balancing grief-processing with justice-calling. The sermon honors the Johannine text while speaking directly to contemporary crises. The "be defined by love" refrain provides memorable takeaway. This sermon will likely move hearers to reflection and action. --- ## Response to the Word ### Hymn #264 "Where Charity and Love Prevail" **Verse 1** Where charity and love prevail, there God is ever found; brought here together by Christ's love, by love are we thus bound. **Verse 2** With grateful joy and holy fear true charity we learn; let us with heart and mind and strength now love each other well in Christian holiness. _Final lines of each verse:_ With grateful joy and holy fear true charity we learn; let us with heart and mind and strength now love Christ in return. Let strife among us be unknown, let all contention cease; be Christ the glory that we seek, be ours His holy peace. _WORDS: Latin hymn, 9th cent.; para. Omer Westendorf, 1960_ _MUSIC: Freeman Lewis's Beauties of Harmony, 1828; harm. Shelby Trapp, 2007_ _Words © 1960 World Library Publications. Harm. © 2010 Celebrating Grace, Inc._ _Tune: RESIGNATION CMD_ --- ### 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 _from Feasting on the Word Worship Companion Year B Vol 1_ **O Lord our God, we want to follow all your commandments – to love only you, not worshiping the things of this world; to love our neighbor freely; not desiring for ourselves something they possess. Accept these offerings, we pray, and teach us to be generous, giving fully of ourselves that we may truly be the body of Christ in this world. Amen.** --- ### Hymn #582 (insert) "O God of Earth and Altar" **Verse 1** O God of earth and altar, bow down and hear our cry; our earthly rulers falter, our people drift and die; the walls of gold entomb us, the swords of scorn divide; take not your thunder from us, but take away our pride. **Verse 2** From all that terror teaches, from lies of pen and voice, from all the easy speeches that satisfy and please, from sale and profanation of honor and the sword, from sleep and from damnation, deliver us, O Lord! **Verse 3** A waking and from danger, from mercy spare and wait, oppressive systems snare us; our faceless gods increase. Great God, in mercy spare us for justice and for peace! _St. 1-2, Gilbert K. Chesterton, 1906; alt._ _St. 2, alt. Jane Parker Huber, 1985_ _St. 3, Jane Parker Huber, 1985_ _Tune: LLANGLOFFAN 7.6.7.6.D._ _Traditional Welsh melody_ _Harm. David Evans, 1927_ _G. K. Chesterton of England was a prolific journalist, lecturer, and author of some one hundred literary works. This hymn has been updated by Jane Parker Huber to "incorporate contemporary concerns for the church's mission."_ _Harmonization Copyright ©, Oxford University Press. From the REVISED CHURCH HYMNARY, 1927._ --- ### Commission & Benediction ### Postlude (seated) _Join us for a time of fellowship after worship!_ --- ## Leadership ### Worship Participants |Role|Name| |---|---| |Pastor|Rev. Caroline E. Saxton| |Organist|Barbara Motichka| |Choir Director|Gary Crum| |Deacon in Charge|Chris Willman-Bunge| |Lector|Erin Hartman| |Children's Corner|Chani Wolfe| |Media Coordinators|Calvin Frantz and Muneath Ham| |Bulletin cover|"Jesus drives out the merchants" from Jesus MAFA, via **Art in the Christian Tradition**, a project of the Vanderbilt Divinity Library| ### The Flowers at the Foot of the Cross are given to the Glory of God. --- ## St. John's Vision & Mission ### 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 --- ## Birthdays This Week - 01/19 Alex Strunk - 01/20 Lisa Frantz - 01/24 Calvin Frantz - 01/25 Hannah Jean Myers and Abbie Reichelderfer --- ## News & Announcements ### News in the Pews – January 18, 2026 **Staff 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 --- ### This Week at St. John's #### Today – Sunday, January 18 - Adult Church Education Planning Meeting after worship – Conference Room 111 - Bible Study on the Book of Acts, Chapter 26, 8 pm, Zoom (link in Friday e-blast) #### Monday, January 19 **Church Office CLOSED in observance of Martin Luther King Day** - 10:00 am Chi Gong/Zazen silent body energy and soulful meditation – Parlor Room 104 - 6:30 pm Bible & Beer – Trojan Diner #### Tuesday, January 20 - 5:30 pm Yoga – Room 202 - 6:00 pm Ladies' Bible Study – Zoom - 6:30 pm Cub Scouts – Fellowship Hall/then break into smaller groups #### Wednesday, January 21 - 6:30 pm Council Meeting – Conference Room 111 #### Thursday, January 22 - 6:00 pm Bell Choir Practice – Bell Room 117 - 7:15 pm Choir Rehearsal – Choir Room 103 #### Saturday, January 24 - 6:00 PM Winter Fest Dance – Fellowship Hall #### Sunday, January 25 - 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 Upper Room Church School Class – Conference Room 111 - 8:45 am Wired Word Church School Class – Room 116 - 10:00 am Sunday Worship – Sanctuary - 11:00 am "Holy Manners" Behavioral Covenant Discussion after worship – Room 116 - 8:00 pm Bible Study on the Book of Acts – Zoom --- ### Announcements #### Winter Weather Policy If worship is canceled due to winter weather, a special e-blast will be sent out. M-F activities follow the CASD school district. Specifics are in the January Spirit. Safety first! #### 2025 Year End Giving Statements are now available by request. Please call the church office if you would like to receive yours and indicate if you would prefer this to be mailed or emailed. #### 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 #### 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 Trojan Diner at 6:30 pm. Our next gathering will be January 19. #### Behavioral Covenant (aka "Holy Manners") Pick up a copy of the draft "Holy Manners for our St. John's United Church of Christ Faith Community" and read the article on page 18 of the January Spirit to learn more about our proposed Behavioral Covenant. A congregational discussion and feedback session will be held after worship on Sunday, January 25, in Room 116. Please contact Pastor Caroline or Lloyd Beers with any questions. #### The Upper Room: Sunday School Restart The _Upper Room_ Sunday School class meets in Conference Room 111 on Sundays at 8:45 am. Upper Room booklets are found at the Welcome Center in both regular and large print. Class conversation includes the Bible verses, the authors' messages, the _Thought for the Day_, the prayer focuses, and your personal thoughts of the content. For more information, please contact Harold Collier or Connie Strunk. #### "Answering the Alarm in Chambersburg" Mike Marotte will give a presentation on the early days of the Chambersburg Fire Department on Wednesday, February 4, 6 pm in Fellowship Hall. Light refreshments will be served. We hope you'll join us to learn more of our local history! #### Little Free Pantry is located by parking lot B to help feed those in our neighborhood who are hungry. Donations of cash and/or nonperishable food items can be dropped off at the church office. Thank you for your support of this initiative! #### Monday Afternoon Book Study We will read chapter 1 of Norman Wirzba's book "Love's Braided Dance: Hope in a Time of Crisis" for our discussion on Monday, January 26, 1 pm in Conference Room 111. Come and join the conversation! #### Church Directory Update As we work to finalize our new photo directory, we need your updated contact information. If your address, phone number or email address has changed, please share this with the church office. If you have not yet submitted a photo or would like to have your picture taken, please contact the church office. Thank you! #### January First Fruits As we move into a quarterly focus of seasonal giving through physical donations and First Fruits, donations for First Fruits this month will be split between the United Way Winter Warmth Drive and the Little Free Pantry. Please designate on your envelope or check if you have a preference on how your donation is to be used. #### January/February 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. --- ### Nursery & Family Resources 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. --- ## Worship Resources **Call to Worship**: "Sign of the Covenant" from the Seekers Church website (adapted) **Prayer of the Day**: "Overturning Tables" by John van de Laar, posted on Sacredise **Prayer for Illumination**: adapted from the Presbyterian Church (USA) Lenten Prayers, 2012 **Responsive Reading**: "Ordinary and Astounding" by Layton E. Williams, included in "The Words of Her Mouth: Psalms for the Struggle" edited by Martha Spong **Prayer of Dedication**: from Feasting on the Word Worship Companion Year B Vol 1 --- ## Additional Notes _Space for additional reflections, connections, or notes throughout the week:_