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Sunday, September 6, 2009
All Are Made by God

Scriptures: Proverbs 22:1–2, 8–9, 22–23; Psalm 125; James 2:1–10, 14–17;
Mark 7:24–37/7:22–36 IV; II Nephi 12:56–62; Doctrine and Covenants 162:6–7a

A week or two before the service, the congregation can be encouraged to bring either monetary donations or food items for local and world charity as part of their offering. Various breads from around the world can be used for Communion.

Prelude

Welcome

Call to Worship

“Know ye not that I, the Lord your God, have created all [people], and that I remember those who are upon the isles of the sea; and that I rule in the heavens above, and in the earth beneath; and I bring forth my word to the children of [all], even upon all the nations of the earth?...I do this that I may prove to many that I am the same yesterday, today, and forever; and that I speak forth my words according to my own pleasure.... Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever. As the mountains surround Jerusalem, so the Lord surrounds his people, from this time on and forevermore.” —II Nephi 12:56, 57, 62, Psalm 125:1–2

Time of Blessing

Turn to your neighbor and greet them with the words of scripture.
“Grace, mercy, and peace from God the Father and Christ Jesus our Lord.”—I Timothy 1:2

*Hymn: “Lord, Whose Love Through Humble Service” HS 17
OR “We Thank You, Lord, for Strength of Arm” HS 78

*Invocation

*Response

Disciples’ Generous Response

Prayer for Peace see page 27

Sermon

Hymn of Preparation: “We Come, Aware of Sin” HS 334
OR “Remembering Thy Son, O God” HS 341

Reading of Preparation

“When we come to this sacramental table, the invitation to be one body is presented to us as a profound reality.…As we come to the sacramental table, it is a time of kneeling. When we kneel—and I’m not talking only about the physical act of kneeling—when we truly kneel in our hearts and minds, it is an act in which we surrender personal agendas and overextended egos as we humble ourselves in the presence of One who views all people precious. We become one body when our kneeling is an outward symbol of what is happening in our inner lives.”—David Schaal

Solo or Congregational Hymn: “Let Us Break Bread Together” verse 1 HS 342

Blessing and Serving of the Bread

Solo or Congregational Hymn: “Let Us Break Bread Together” verse 2 HS 342

Blessing and Serving of the Wine

Solo or Congregational Hymn: “Let Us Break Bread Together” verse 3 HS 342

Pastoral Challenge and Prayer: Doctrine and Covenants 162:6–7a

*Closing Hymn: “Jesus’ Hands Were Kind Hands” HS 443
OR “Go, My Children” SP 44

*Sending Forth

Go in peace and care for one another in Christ’s name,
      and may God, whose embrace encompasses the universe and all that is in it,
      and Christ Jesus, who touched and healed the rich and the poor and the sinner and the saint,
      and the Holy Spirit, who comforts those who mourn and inspires those who are poor of Spirit,
      be with you all, both now and forevermore.—Richard J. Fairchild

*Response Hymn: “What Does the Lord Require of You?” NS 52

*Postlude

Scriptures: Proverbs 22:1–2, 8–9, 22–23; Psalm 125; James 2:1–10, 14–17; Mark 7:24–37/7:22–36 IV

The author of Proverbs restates a common message of the Old Testament prophets in the selected verses of Proverbs 22. First, the value of a good name is affirmed as expressed by characteristics of wisdom, honesty, integrity, and being held in high regard by others. Second, is the declaration that God is the creator of all persons no matter the human distinctions. Third, relationships that are marked by injustice or inequity and anger will lead to calamity and failure. In contrast, being known as a generous person, especially with regard to the poor, reflects the worth of all persons.

Specific actions, as well as an awareness of the poor, are called for. Examples of these actions include not taking from the poor, providing for their physical needs, and not engaging in actions that oppress those already afflicted. A person who values their “good name” should not conduct themselves to the contrary. They would forfeit that name for a wealth that would fail them.

In the selected verses of the seventh chapter of Mark we find two stories of healing by Jesus. There is a connection with the Old Testament ethical foundation noted in Proverbs 22. In the first story, Jesus has left Galilee and traveled some significant distance to an area near the coastal city of Tyre. It is implied that he went there to get away and rest, because he did not want his presence known. However, almost immediately, a woman approaches him with a request to heal her little daughter. Jesus’ mission was first and foremost to Israel, and the ethnicity of the woman and her daughter were Greek, Syrophenician by nation. What follows is an unusual debate, which at first appears to be about an unrelated topic: Do you feed the children or the dogs first?

According to various commentaries, the term “children” refers to the children of Israel and the term “dogs” refers to the Gentiles. Possibly Jesus wanted to reaffirm that his mission was to the Jews. It is also possible that Jesus had taken up an economic concern. Jewish farmers produced foodstuffs exported through the gentile coastal cities thus affording the gentile inhabitants the benefit of the farmers’ labors. But the woman countered Jesus’ statement with a very common observation. Dogs were part of the household and were not considered strangers or intruders. They were entitled to eat what was left over, whatever dropped from the table. Just like the dog, here was a mother begging for Jesus to heal her daughter. Jesus let her statement stand and according to him it was her reply that brought the healing. It is thought that this woman understood who Jesus was at an even deeper level than his own disciples. She is the only person quoted in Mark as having called Jesus, Lord. This story also is foundational for the eventual mission to the Gentiles in the Great Commission to take the gospel into all the world.

The narrative then has Jesus returning to Galilee. Some people bring to Jesus a man deaf and unable to speak plainly. Jesus left the crowd, put his fingers in the man’s ears, spit and touched the man’s tongue, and then prayed for hearing and speech. The man was healed immediately. Commentaries suggest that in scripture there is a symbolic connection between healing and speaking. Those who witnessed this healing could not help but offer praise and thanksgiving, even when Jesus asked them not to do so. It is through healing that one understands. With understanding comes the responsibility to speak of the transforming power of God through Christ in one’s life.

In both of these stories Jesus responded to the need before him. True healing comes not with the witness of miracles but with understanding who Jesus is and that God has sent him to save all creation. The human barriers will not stand between the healing love of God and God’s creation.

1. God blesses the faithful disciple for the purpose of being a generous steward in caring for those in need.
    
2. Christ demonstrates that through healing comes understanding and wholeness of body and spirit.
    
3. Disciples are called to invite all to the table of salvation through Christ Jesus who is Lord.

1. In what ways do you strive to have a “good name” in the community where you live?
    
2. In your own life, how do you treat others? Are all welcome in your life and home?
    
3. How does your congregation witness of God’s hospitality? If there are leftovers, who gets them? How does this relate to the Lord’s Supper?
    
4. How have you been healed and how has that experience led to your deeper understanding of Jesus as Lord?

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