If you’d like a simple 2-person drama with comic touches for your Pentecost service, you might enjoy this Radio Interview format from “Potted Jam” (we did). It’s “resurrection-tastic!” Free to use with acknowledgement. The same writers have done another sketch for the day in their “Capernaum St” style, again, for 2 people, Peter and his long-suffering wife.
The pivotal reading this week may be Peter’s justification of the inclusion of Gentiles before the Jewish Christians in Jerusalem – and of course it is pivotal to us Gentile Christians, as Peter recalls the “Gentile Pentecost” at the house of Cornelius.
Focusing on this reading provides for an all-age idea: Have a large sheet available, and a supply of stuffed toy animals to put in it. Have children choose animals to put in and talk about whether they would eat them or not. Explain that Jewish people weren’t supposed to eat some kinds of animal (see Leviticus 11), but now God is telling Peter something surprising and different.
Click on this picture for a larger version which you can print out:
In talking to adults, we can stress that the meaning of the vision is about breaking down the purity barrier and the fulfilment of the inclusion of gentiles in God’s purposes. (See preaching starters below).
In terms of preaching application, we all need to be challenged about whom we still regard as unclean. Adults could volunteer to stand in the sheet to represent such persons – or the preacher could stand in the sheet and suggest whom they might be.
The three readings also have some obvious links: The commandment of Jesus to “love one another” as a testimony to the world; praise offered up by all creation in Psalm 148; making all things new in Rev. 21
You could sing as a Gradual (or during Communion) the old Scripture in Song chorus “A new commandment” in this version:
It’s short enough to print in your bulletin! (There’s no copyright on this text.)
Here are some preaching starters:
Bill Loader: One way or other, both Paul and Luke reach the conclusion that no discrimination, no matter how biblically based, can stand in the way of God’s outreaching love. Of course, Jews and Christian Jews who remained strict adherents of biblical law also affirmed such love for all, seeing circumcision and other provisions as God’s gift of guidelines to sustain and protect the special relationship. Luke is close to them, needing divine interventions from heaven to contemplate change, but Paul goes all the way in arguing that one needs to recognise the unintended consequences of some biblical laws, which stand in tension with what should be seen as its heart and promise. Making love so central that it gives us freedom to set aside even biblical laws where new cultural contexts make them inappropriate was the insight which Paul brought. It is still at the heart of the much conflict about use of scripture today.
Walter Brueggemann: The trance reported by Peter places Peter (and his church) exactly “in between” (a) the old purity requirements and (b) God’s new verdict on what is “clean.” Were I preaching this text, I might read at some length the purity rules of Leviticus 11:2-28 and Deuteronomy 14:3-20 in order to get the trance in context. I would do so not to trivialize the notion of purity but to invite the congregation to consider quickly its own list of what or who is unclean and abhorrent. We might consider our contemporary “purity codes” that find “impure” all those unlike us. In dominant culture that could include Blacks, Hispanics, Muslims, illegal immigrants, gays and lesbians, poor people, aging people—all those who do not meet our expectations of “productivity.” Peter lingers over the “codes,” but must hurry to catch up with a new verdict rendered in the trance.
Dan Clendenin: I’ve found it a humbling exercise to ask what categories of people I sanctimoniously spurn as impure, unclean, dirty, contaminated, and, in my mind, as far from God. If Peter had his Cornelius, what is my modern equivalent? Maybe Rudy Giuliani and his wife who between them have been married six times? Or greedy executives, lazy welfare recipients, Republicans who lied us into a catastrophic war… ? How have I distorted the self-sacrificing, egalitarian love of God into self-serving, exclusionary elitism? What boundaries do I wrongly build or might I bravely shatter? I pray to follow Peter’s obedience and experience what Borg calls a “community shaped not by the ethos and politics of purity, but by the ethos and politics of compassion.”
For further reflection:
* Are there special categories of people you are tempted to exclude as “impure?” … (and there are some more useful questions here – Ed.)
Jon M. Walton: If Golgotha was the day of reckoning for our salvation, then the day that Peter dreamed of innumerable unclean creatures made clean in God’s estimation was the day salvation actually came to our house, to you and to me. Before that moment, Christianity was not available to those who were not born and ritually inducted into Judaism. But ever since the early church was opened to gentiles, Christians have struggled to be as open in other times and places, and as willing to embrace those we thought were unclean but whom God has declared clean.
with acknowledgement to http://www.textweek.com
A series of puzzles etc on the story of Peter raising Tabitha (not so sure about all the “right answer” stuff). Could help occupy younger people during an adult sermon.
Eeh by gum II: Potted Jam have an amusing “Capernaum St” script for Peter and his wife related to the raising of Tabitha here
Walter Brueggemann provides some pithy material for a sermon or homily in “Blogging towards Sunday”
“Dorcas is the only woman in the NT who is called a disciple“. This fact could provide a springboard for a reflection on, and celebration of the ministry of women in the Anglican church, lay and ordained. Dorcas’ charitable work in sewing could suggest inviting members of the congregation to display their handcrafts.
Marty Haugen’s excellent modern hymn “Gather Us In” which includes the line we shall arise at the sound of our name would be very apt. It is also ideal as a lively opening hymn on any Sunday. It can be found in “Together In Song” (AHB II) number 474. N.B. The accompaniment requires a dextrous pianist/keyboard player. Here is an Australian congregation singing an extract. The text may be read here
Yesterday at a team meeting we were discussing the use of dramatised readings in our liturgies. This is a great way of giving people who are not on the readers’ roster an opportunity to dip their toes into the water, and it adds colour and interest to your services.
It is not necessary to have any rehearsal for such readings, as long as the Narrator has a little preparation. In practical terms, the Narrator can be the person rostered on to do the reading, and then it is his/her responsibility (or the Worship leader’s) to find people to read the other parts (which will often be only one or two).
At our meeting one member mentioned a large tome called “The Dramatised Bible” which was certainly useful in its day. With the advent of free Bible texts online it is now redundant to purchase such a book.
Here is what you need to do (not much!):
- Look up the relevant passage (usually one with some lively dialogue in it!)
- Make sure to check the “remove verse numbers” box if that will be helpful (and note the other options here)
- Use CTRL + a to select all the text, or use your mouse instead (click and drag)
- Use CTRL + c to copy the text into your computer’s clipboard
- Open your word processing program. (If you don’t have one, you can register for Google Docs for free, or download the free software package OpenOffice (a big download, but it rivals Microsoft Office for features)
- Paste the text into a new blank document (CTRL + v) or right-click, select paste
- Decide whether to print out the text in a larger font. 14 or 15 point is great for reading aloud
- Now do some judicious editing: Make sure the beginning of the reading makes sense in context – if not, you could write in a few words to provide context. Remove unessential linking phrases like “After these things” and edit out all the “then he said” (and similar) text that you wouldn’t normally read in a script.
- Make sure that you create enough paragraphs for legibility
- Now there are some options for indicating who reads what:
- Print out the copies you need, and use a highlighter to indicate each person’s lines OR
- If you have only a small number of parts, you can select the text for each part and use underlining for one voice and bold for another voice and italics for yet another voice (&c) – leaving the narrator’s part in plain type
- If you are using a colour printer, you can use different colours instead or even as well – but check for colour legibility.
Once you get used to this, it is a ten-minute job.
TIP: If you are having problems getting readers of scripture to stop fumbling about in Bibles and reading the wrong bits and including paragraph headings and other crimes of liturgy, providing nice big print lections (readings) can save your remaining sanity and that of the congregation!!!
See the next Posting for an example dramatised reading for Easter 3