The Arrest and Trial of the King

David Burns on March 21, 2016

During this Lenten season, we have been reading through the Gospel of John together. I hope this Challenge has been a blessing to you. As we begin Holy Week, we now turn to Jesus’ final days leading up to and including his crucifixion. Each day this week, I’ll be posting excerpts from my latest book, John: The Gospel of Light and Life.   The Gospel of John reaches its dramatic climax with the arrest, trial, and crucifixion of Jesus. One of the major themes in John’s account is that it was precisely here, in his suffering, that Jesus was revealed to be the long-awaited messianic King, and it was here that we see his hour of glory as he suffered and died on the cross, giving himself to save the world. The Arrest of the King It was late Thursday night of what came to be known as Holy Week. Jesus and his disciples left the upper room and made their way down Mount Zion. They passed the temple and walked through the Kidron Valley to a garden that the Synoptic Gospels call Gethsemane, at the base of the Mount of Olives. It was likely around midnight that they made this journey. There, in Gethsemane, Jesus was arrested. Let’s take note of the differences in John’s account of the arrest, as compared with the accounts of Matthew, Mark, and Luke. When Matthew, Mark, and Luke describe Jesus’ arrest, the focus is on Jesus’ human agony. Mark tells us, He began to feel despair and was anxious. He said to them, “I’m very sad. It’s as if I’m dying. Stay here and keep alert.” Then he went a short distance farther and fell to the ground. He prayed that, if possible, he might be spared the time of suffering. (Mark 14:33b-35) Matthew parallels Mark’s account, and Luke adds that Jesus was in such anguish that his “sweat became like drops of blood falling on the ground” (Luke 22:44). But John doesn’t include any of this. He merely says, “Jesus went out with his disciples and crossed over to the other side of the Kidron Valley. He and his disciples entered a garden there” (John 18:1). Why doesn’t John include the story of Jesus’ anguish in the garden, or his prayers that “this cup pass from me” (Matthew 26:39 NRSV)? It’s because, in contrast to the Synoptic Gospels’ focus on Jesus’ humanity, John’s Gospel stresses Jesus’ divinity. John does not show Jesus in agony in the garden. He was a King firmly in control of his destiny. He was the Divine who, with strength and dignity, approached his destiny. Only in John are we told that a cohort of armed Roman soldiers came to arrest the unarmed Jesus. A cohort was approximately six hundred soldiers (though the term could occasionally be used for as few as two hundred). Picture six hundred police officers showing up to arrest someone. John’s mention of the size of the arresting force is likely intended to show the perceived threat Jesus represented. John reports what took place next: Jesus knew everything that was to happen to him, so he went out and asked, “Who are you looking for?” They answered,  “Jesus the Nazarene.” He said to them, “I Am.” (Judas, his betrayer, was standing with them.) When he said, “I Am,” they shrank back and fell to the ground. (18:4-6) This detail is not found in Matthew, Mark, or Luke. The words “I Am” in Greek—ego eimi—are roughly equivalent to the Hebrew word Yahweh—a personal name for God that means “I am that I am” or “I am life (or being) itself.” When Jesus spoke that name, the soldiers shrank back and fell to the ground. Why? What does John intend for us to understand by including this detail? Once more in this passage, Jesus was identifying with God, and at his words the soldiers retreated in fear. By depicting the scene in this way, John captures the authority, courage, and hidden identity of Jesus. In the garden, the six hundred soldiers shrank back as Jesus, the mighty King, willingly presented himself for arrest. This was hardly Jesus in anguish throwing himself to the ground, asking for the cup to pass from him, as he is portrayed in other Gospels. In fact, in John’s account Jesus said to his disciples, “Am I not to drink the cup the Father has given me?” (John 18:11b). Both pictures of Jesus are important, but here John wants us to see Jesus’ divinity and to understand that Jesus was in complete control of the situation. Today’s post is an excerpt from John: The Gospel of Light and Life. To find out more about this best-selling book and small group study, click here. Above image is of an ancient olive tree in the Garden of Gethsemane.  

Take the Challenge to Read Through John This Lenten Season

David Burns on January 28, 2016

So many people “give up” things for Lent: sweets, sodas, favorite TV shows. How about “taking on” something new this year? Join me in establishing a new habit—reading through a Gospel each year. The Lenten season is the perfect time to read through the Gospel of John. We’ll get started on Ash Wednesday on February 10 and read together for 40 days. To guide you through John, I’ve written a new book, John: The Gospel of Light and Life. This book is divided into 6 chapters to help you explore the major themes of the Gospel and is meant to be read alongside the Scripture. With that in mind, the entire text of John is included. At the end of each chapter you’ll find a portion of the Gospel, and if you read each portion after you read the chapter, by the end of the book you will have completed the Gospel of John. I’m also encouraging congregations to begin preparing now for the Lenten season.  I believe that when an entire church reads through the Gospel of John together during Lent they will find the light and life John’s gospel promises. We have created several resources to help you and your church as you read through the Gospel of John. You can find those here. Today’s post is an excerpt from Chapter Three, “The ‘I AM’ Sayings of Jesus” in John: The Gospel of Light and Life. Jesus’ Words, “I Am The Light of The World”  John’s gospel records a number of “I Am” sayings of Jesus.  Among the best known, and one we marked by candlelight at Christmas Eve is this one, “Jesus spoke to the people again, saying, ‘I am the light of the world. Whoever follows me won’t walk in darkness but will have the light of life’” (John 8:12). The context of this passage may be important in appreciating the statement. We read in John 7 that Jesus went to Jerusalem for the Festival of Sukkot. Sukkot is a Hebrew word meaning huts or booths; hence, the celebration is often called the Festival of Booths. This is a fall harvest festival in which the people erected (and Jews to this day continue to erect) tents (or temporary outside structures) to remember Israel’s forty years of wandering in the wilderness, a time in which the people lived in tents or “booths.” The forty-year period is described in the Book of Exodus: “The Lord [Yahweh] went in front of them during the day in a column of cloud to guide them and at night in a column of lightning to give them light. This way they could travel during the day and at night” (Exodus 13:21). In the time of Jesus, on the first night of the Festival of Sukkot, four giant lampstands seventy-five feet tall, each with four golden bowls at the top, were erected in the Court of the Women at the Temple. The bowls were filled with oil, and multiple wicks made of fabric were inserted into the bowls and lit. It was said that the light from these lampstands dramatically illuminated Jerusalem. These lamps were visible reminders of the column of light by which God guided the Israelites and reassured them as they sojourned in the wilderness. It was at this festival, in the Temple courts where the lampstands stood, that Jesus made this “I AM” saying: “I am the light of the world. Whoever follows me won’t walk in darkness but will have the light of life.” In framing the story this way, John wants us to understand that Jesus came to guide those who believe in him through the darkness. He came to dispel the darkness. He came to be our light in the midst of the darkness. This “I AM” saying draws upon so many Old Testament Scriptures. We can find 180 or more references to light in the Old Testament, many of which may have been behind Jesus’ “light of the world” statement. Psalm 27:1 proclaims, “The Lord [Yahweh] is my light and my salvation. Should I fear anyone?” In Psalm 104:2, the psalmist sings to God, “You wear light like a robe.” The prophets repeatedly speak of God bringing light to the people, as with the memorable words of Isaiah 9:2: “The people walking in darkness have seen a great light. On those living in a pitch-dark land, light has dawned.” The early church saw in this passage a prophetic word about Jesus. Isaiah 60:19 points to a time when “the sun will no longer be your light by day, nor will the moon shine for illumination by night; the Lord will be your everlasting light; your God will be your glory.” Both in Scripture and in literature from the Dead Sea Scrolls, written just before the time of Christ, we find that themes of darkness and light were prominent in Judaism. Darkness represents spiritual blindness, lostness, and also evil. In John, when we believe in Jesus our eyes are opened, and suddenly we see ourselves and the world in his light. In the Synoptic Gospels, the light metaphor shifts. Jesus does not say, “I am the light of the world” but instead says to his disciples, “You are the light of the world. A city on top of a hill can’t be hidden. . . . Let your light shine before people, so they can see the good things you do and praise your Father who is in heaven” (Matthew 5:14, 16). Both statements are true, and at our Christmas Eve candlelight services, we always link the two together. We light the Christ candle in the midst of the darkened room, showing that Jesus is the light of the world. Then we take the Christ candle and light all our candles from it, signifying that our lives have received the light of Christ. In doing so, we remember that we are called to leave the candlelight service and take the light of Christ to others. To find out more about the light Christ brings, and to explore the other “I Am” sayings of Jesus in John’s gospel, check out John: The Gospel of Light and Life and read the Gospel of John this Lent.

The Lenten Challenge Begins Soon; Are You Ready to Read Through John?

David Burns on January 21, 2016

I hope you’re planning to join me in reading through the Gospel of John during the Lenten season this year. We’ll get started on Ash Wednesday on February 10 and read together for 40 days. To guide you through John, I’ve written a new book, John: The Gospel of Light and Life. This book is divided into 6 chapters to help you explore the major themes of the Gospel and is meant to be read alongside the Scripture. With that in mind, the entire text of John is included. At the end of each chapter you’ll find a portion of the Gospel, and if you read each portion after you read the chapter, by the end of the book you will have completed the Gospel of John. What if your entire church, or even just your small group, committed to read the entire Gospel of John together this Lent, and to take an in-depth look at the major themes in the gospel?  At Resurrection we’re anticipating this study will deepen our faith and unify our church. We have created several resources to help you and your church as you read through the Gospel of John. You can find those here. Today’s post is an excerpt from Chapter Two, “The Miraculous Signs of Jesus” in John: The Gospel of Light and Life. Changing Water Into Wine John calls the miracles of Jesus “miraculous signs.” A sign points toward something else. Scholars often refer to John 2 through 12 as the “Book of Signs.” John’s stories of Jesus are intended to have a deeper meaning, which answers the questions, Who is this man Jesus? How does he affect my life? What is required of me? Today, we’ll focus on Jesus’ first miraculous sign in John 2:1-12—turning water into wine—and how we might study it to find deeper meaning. Jesus and his disciples had been invited to a wedding, and a wedding banquet followed. Jewish wedding banquets in the first century are thought to have lasted seven days. These occasions were then, as weddings and wedding receptions are today, among the great moments in the life of a family and one of the most joyful times in any community. It’s for this reason that the Bible often associates heaven with a wedding banquet. But remember, there is a deeper meaning to John’s stories. This story is not only about Jesus providing wine for a wedding but also about the life he offers to each of us. At the wedding banquet described in John 2, the wine ran out. This was terribly embarrassing for the host. Remember, at that time water was not always safe to drink, and people often drank wine at every meal. Wine offerings were made to God as a sign of life and joy and goodness. And though some passages of Scripture warn about drunkenness, there also are many that portray wine as a good part of life. (There are over 250 references to wine in the Bible, and most are positive.) In the story, Jesus’ mother came to Jesus and told him the wine had run out. Then she told the servants to do whatever Jesus told them. We don’t know that Mary was expecting a miracle at this point, only that Jesus was going to make sure the wine problem was solved. I think she may have imagined Jesus going with them to the local wineseller to purchase more wine. With this in mind, she gave instructions to the servants at the wedding banquet. But remember, John’s stories of Jesus are intended to have a deeper meaning. Here’s a question that might help you see the deeper meaning here: Who are Christ’s servants today? The answer: we’re his servants. Now, listen again to verse five: “His mother told the servants, ‘Do whatever he tells you.’” Note that when the servants did as they were told, a miracle occurred—water was changed to wine; the ordinary was converted to the extraordinary. John may have been saying, similarly, that if all of us do as Christ tells us, then our ordinary lives can become extraordinary. You might say, “Is that really what John meant?” We can’t be sure, but so much of John’s writing has multiple levels that the little clues and phrases may well point to this deeper meaning. The servants didn’t just fill the jars; they filled them “to the brim.” I think John is telling us that Jesus wants to fill us up completely. We’re meant to be overflowing, as a cup “runneth over.” Remember, the overarching theme of this Gospel is that we might have life in Christ’s name. Notice that the wine Jesus created from the water was not just any wine, but the really good wine. And not just a little, but a lot: perhaps 150 gallons! The wine that Jesus created was better than the wine the guests had been drinking before. John wanted us to see that the life Jesus offers is richer, deeper, and of a higher quality than the life we live apart from him.  To find out more about the meaning of Jesus’ transformation of water into wine, and the point of the other miraculous signs recorded in John’s gospel, check out, John: The Gospel of Light and Life and read the Gospel of John this Lent!

The Lenten Challenge: Read and Study the Gospel of John

David Burns on January 14, 2016

Last week I issued the Lenten Challenge. I hope you’ll join me this year for a 40-day read-through of the Gospel of John. Lent begins in a few weeks on Ash Wednesday on February 10 and runs for 40 days. My latest book, John: The Gospel of Light and Life, is divided into 6 chapters to help you explore the major themes of John. It is meant to be read alongside the Gospel. With that in mind, the entire text of John is included. At the end of each chapter you’ll find a portion of the Gospel, and if you read each portion after you read the chapter, by the end of the book you will have completed the Gospel of John. I’m also encouraging congregations to begin preparing now for the Lenten season.  I believe that entire congregations will find reading through a Gospel during Lent an unifying and deeply spiritual experience. We have created several resources to help you and your church as you read through the Gospel of John. You can find those here. Today’s post is an excerpt from Chapter One, “The Word Made Flesh” in John: The Gospel of Light and Life. Light Shining in the Darkness What came into being through the Word was life, and the life was the light for all people. The light shines in the darkness, and the darkness doesn’t extinguish the light. (John 1:3b-5) Permeating John’s Gospel are two ideas: light and life. Light is a metaphor for several things and is always understood over and against darkness. Sometimes darkness is synonymous with spiritual blindness or a failure to understand what it means to be human. Sometimes darkness refers to evil. Jesus came to dispel the darkness. He came to be the light for us. At our Christmas Eve services at Church of the Resurrection, we turn off all the lights and stand in the darkness. Babies cry and people cough and little children squirm, and it’s uncomfortable for a while. In the darkness we talk about the darkness we experience at times in our lives. Then we bring in one candle from the back of the room. This candle represents Jesus. We read the Prologue of John and remember that Jesus came to bring light to our darkness. He dispels the darkness. You’re likely familiar with the service: each person has a candle, and we pass the candlelight throughout the room, saying to one another, “The light of Christ.” Soon the entire room is filled with light. John would be pleased, for it captures a premise of his Gospel: Christ came to push back the darkness in our world and in our lives. We can’t appreciate the light until we recognize the darkness. We see darkness in the news when we read about another act of violence in a school, a movie theater, a community square. We see it in the natural disasters that leave communities in chaos. We see it in the terrorist attacks and the heinous crimes committed against humanity, sometimes in the name of God. For some, the darkness comes when our spouse leaves or we lose our job or we receive a frightening diagnosis. And, of course, all of us walk through the valley of darkness when someone we love dies. These are all expressions of the darkness into which Jesus offers light, comfort, healing, and hope. In John, darkness is a metaphor not only for evil, despair, and hopelessness, but also for losing our way. Those who walk in darkness are lost and blinded by sin. Jesus is the light that can guide us, helping us see the way by the things he taught and by what he showed us in the example of his life. He showed us forgiveness and love and grace. He showed us compassion and kindness and mercy. He not only removes our sin, he shines a light on the path we’re to take. Jesus embodies the words of the psalmist: “Your word is a lamp before my feet and a light for my journey” (Psalm 119:105). I’m reminded of times when I’ve taken cave tours, and I was so grateful for the guides who held flashlights and helped us navigate through the darkness. We are followers of Jesus as he illuminates the way we’re meant to follow. You know the way: loving God and neighbor, forgiving others, loving enemies, speaking truth, showing compassion. In his Prologue, John reminds us that human beings at times love the darkness rather than light. But he also makes clear that the darkness could not overcome Christ’s light. When we walk in the light of Christ, when we listen to, hear, and accept God’s Word, we have life. Jesus came to be the light for us so that we, as his followers, might in turn be light for others. As those who have the light of Christ and walk in the light of Christ, our task is to dispel the darkness—to bear the light of Christ and embody his light. To read more about why John uses the metaphors of light and darkness, and what it means to walk in the light of Christ, check out John:  The Gospel of Light and Life and read the Gospel of John this Lent.

Take the Lenten Challenge: Read and Study John This Lent

David Burns on January 7, 2016

It’s the first full week of 2016—a fresh start to a new year. While you may have made any number of “resolutions” this month, I’d like to offer you a challenge that will help you establish a new habit that will transform your life. Commit this year to reading through at least one of the Gospels. Specifically, I challenge you to a 40-day read-through of the gospel of John during Lent. Believe it or not, the Lenten season is only a few weeks away. Ash Wednesday is February 10 and is the start of Lent, which runs for 40 days until we celebrate Palm Sunday on March 20, followed by Easter Sunday on March 27. How will you observe Lent this year? The gospel of John is the perfect Lenten companion. My latest book, John: The Gospel of Light and Life, will help you on your journey. This book is divided into 6 chapters to help you explore the major themes of John. It is meant to be read alongside the Gospel. With that in mind, the entire text of John is included. At the end of each chapter you’ll find a portion of the Gospel, and if you read each portion after you read the chapter, by the end of the book you will have completed the Gospel of John. Each year at the Church of the Resurrection we challenge the entire congregation to read through one of the gospels, often during the 40 days of Lent.  This year our congregation will be studying John together with sermons each week from John, and our small groups studying John together.  We have created several resources to help you and your church as you read through the Gospel of John. You can find those here. Over the next few weeks I’ll be publishing excerpts from my new book, John: The Gospel of Light and Life, here on my blog.  Recently I had an hour-long video conversation with Shane Raynor at Ministry Matters about John. You can view that conversation by clicking here or on the image above. In John 20:31 we read, “These things are written so that you will believe that Jesus is the Christ, God’s Son, and that believing, you will have life in his name.”  My hope is that the Gospel of John will help you to grow deeper in your faith and that through your study of this gospel you will find life in Christ’s name. Today’s post is an excerpt from the Introduction to John: The Gospel of Light and Life. Introducing John: The Gospel of Light and Life John is unique among the Gospels. We call Matthew, Mark, and Luke the Synoptic Gospels. Synoptic is a Greek word that means “to see together,” and it is appropriate here because these three Gospels are very similar. They share much of the same material and general outline of Jesus’ life. John’s portrayal of Jesus is markedly different from that of the Synoptics. Many of the events recorded in John are not found in the Synoptic Gospels. John’s Gospel is largely set in and around Jerusalem, whereas the Synoptic Gospels record Jesus’ ministry in the Galilee. Jesus sounds different in the Synoptic Gospels, where he speaks in parables and in a straightforward, plainspoken way. But in John, Jesus speaks in metaphors that are more obscure. In the Synoptic Gospels, Jesus describes the kingdom of God and the ethical imperatives demanded in the Kingdom. (The Kingdom is mentioned seventy-five times in Matthew, Mark, and Luke.) In John’s Gospel, the focus is not on the kingdom of God (only mentioned twice), but on Jesus himself as the one who reveals God. The author of John presents Jesus as the source of life, and he wants to be sure we “get” this. In Matthew, Mark, and Luke, Jesus calls people to follow him. In John, Jesus calls people to believe in him and to abide in him. Both following and believing in Jesus are important dimensions of Christian discipleship. Clearly, we need the insights and invitation of both John and the Synoptics. None of the Gospels are, strictly speaking, biographies of Jesus. But John’s Gospel, more than any of the others, is something of a spiritual or theological commentary on Jesus’ life, death, and resurrection. We’re not meant to read it as a journalist’s or biographer’s account of Jesus’ life. In John, details of events and even the words of Jesus are not so much about what actually happened, though clearly they are rooted in what actually happened. Instead they are about the meaning—the spiritual significance—of Jesus’ life. For this reason, I believe, Clement of Alexandria (a.d. 150–215) described John as “the spiritual Gospel.” To find out more about why John wrote his gospel, how it differs from the Synoptic gospels, and the spiritual significance he hopes his readers will see, check out John: The Gospel of Light and Life and read the Gospel of John this Lent.

Best Practices for Effective Public Speakers

David Burns on December 3, 2015

Eat, sleep, pray, and listen. This tip is probably the most obvious—but sometimes the most neglected—for speakers. You can have the best material and be well prepared, but if your body has not had adequate sleep, fluids, and nutrients, you’ll not be your best. Make it your standard practice to get at least seven hours of sleep before speaking at an important event (which includes, for you preachers, getting to bed early on Saturday nights in preparation for Sunday worship). Eat a nutritious breakfast. Drink plenty of fluids. These simple practices are essential to effective speaking. Two other practices seem self-evident, but even preachers often miss them: speakers need to make adequate time in their lives for prayer and reflection. In order to prepare and then deliver excellent messages, it is essential for a speaker to have time to think about and reflect upon the ideas that will go into a speech or sermon. And it is essential to spend time praying and inviting God to guide, lead, and speak to you. Reflection takes time, and the practice often gets crowded out of our busy lives. But taking the time to mull over points, to pray and meditate, and to study always results in deeper, more well-developed messages. Great material and thorough preparation are important, but if you neglect your own physical and spiritual well-being, you will fall short of your best as a speaker. Develop healthy habits to make sure you are nourished in every way, and your speaking will be more effective and satisfying. Read the other three posts in this series: How to Give an Effective Speech Effective Public Speaking Using 3 Main Points Effective Public Speaking Involves More Than Words Get more tips for effective public speaking in my new book, Speaking Well: Essential Skills for Speakers, Leaders, and Preachers.

Effective Public Speaking Involves More Than Words

David Burns on December 2, 2015

When it comes to speaking well, eye contact is critical. I’ve known people, often authors, whose speeches had great content but their talks were horrible because they simply read their manuscript. You’ve likely heard someone quote, or misquote, psychologist Albert Mehrabian’s research that body language (posture, hands, and facial expressions) is responsible for 55 percent of the effectiveness of a speaker. Voice intonation was responsible for 38 percent of a speaker’s effectiveness, and the speaker’s words were responsible for only 7 percent of the speaker’s effectiveness. Mehrabian’s findings were a bit more nuanced than this. The subjects in his study were asked about their feelings in response to seeing and hearing someone speak. This is not exactly the same as how much information they retained or how close the presentation came to accomplishing its goal. Nevertheless, this research gives insight on how to engage an audience in a way that results in positive feelings toward the speaker and the presentation. Mehrabian’s work highlights what we know from our own daily interactions with other people: how we say something— our eyes, our facial expressions, our posture, our hands, and our tone of voice—plays a significantly greater role than our words do in how we will be heard and received by others, including our audiences or congregations. Get more tips for effective public speaking in my new book, Speaking Well: Essential Skills for Speakers, Leaders, and Preachers.

Effective Public Speaking Using 3 Main Points

David Burns on December 1, 2015

Speakers and preachers often denigrate the “three point” message. But there is a reason this idea took hold. Nearly everyone can remember three key points. This is particularly true if the points relate to each other, build upon one another, and are clearly connected. Ideally, a three-point message or speech provides a logical progression of ideas, something like, A + B = C. When a message has three distinct and only nominally related points, you should be able to answer this question: “If my hearers remember only one thing from this talk it should be . . .” Or, “What is the one thing I hope will change about people after they’ve heard my message?” Think of that one thing as something your audience will take with them when they leave your talk, the idea or conviction that will stick with them long after. Your sermon, message, or talk will be more compelling if you concentrate on the one thing (or at most the two or three things). Simple and straightforward is far more effective and memorable in public speech than complex and convoluted. Read or recall public speeches that were powerful and memorable, and you’ll notice that nearly all of them are centered on one distinct idea or one compact theme. “Less is more” when it comes to the points you are trying to make as a speaker. Your talks will be more effective and will have greater impact if you focus on one central idea and give your hearers a simple, straightforward takeaway. Get more tips for effective public speaking in my new book, Speaking Well: Essential Skills for Speakers, Leaders, and Preachers.

Fear and the Syrian Refugees

David Burns on November 20, 2015

If your Facebook newsfeed is at all like mine, it’s full of posts about the Syrian refugee crisis. I thought I’d add to the conversation with a post here. After the attacks in Paris last week it was discovered that one of the attackers came into France posing as a Syrian refugee.   Understandably, fear swept many in Europe and here in the US concerning the Syrian refugees.  In some ways the fears parallel the fears people felt towards people of Asian descent after the attack on Pearl Harbor.  At that time in history. America went so far as to develop internment camps for Japanese Americans and Japanese immigrants – not one of America’s finest hours. My friend Mike Slaughter of Ginghamsburg United Methodist Church recently sent a video team to Beirut, Lebanon, to meet some of the Syrian refugees there and aid organizations who are helping. I’d like to invite you to watch the brief video, "Beyond Bethlehem," that helps us remember who these refugees are (you may click here to watch it or click on the image above). These refugees were caught between ISIS and Asaad; between terrorism and a tyrannical ruler.  Their homes have been destroyed, their cities bombed, and they’ve fled for fear of death.  But today many have nowhere to go, particularly after the attacks in Paris.   I’m reminded that Jesus was a refugee whose family sought asylum in Egypt shortly after his birth.  Mary and Joseph fled Bethlehem after another tyrannical ruler, Herod the Great, sent troops to slaughter the children of Bethlehem.  It is this part of the Christmas story that I find most compelling right now – when God came to this earth, he came as a child fleeing the horrors of tyranny, living as a refugee for the first years of his life.  Years later when Jesus would describe the Last Judgment to his disciples he spoke of the final judgment being a moment when the Son of Man would separate the nations of the earth as a shepherd separates the sheep from the goats.  The sheep would be welcomed into God’s eternal kingdom, and the goats sent away.  Jesus said the difference between the sheep and the goats was that the people who were sheep in this parable were those who helped people in their hour of need.  The people who were goats turned them away.  Who did they help or turn away?  It was the hungry, thirsty, naked, sick, imprisoned, and the stranger.  Stranger in Jesus’ parable signifies the foreigner.  I think Jesus included this last category because he himself had been a refugee in Egypt.  In the parable it appears that the goats thought of themselves as religious.  They were therefore surprised when, at the last judgment, there were turned away.  So, why did the goats turn away those who were in need? I think it was because they were afraid and they allowed their fear to override their compassion and humanity.  And the sheep?  They found the courage to overcoming their fears and to act with compassion and love. We’re right to insist on proper screening of refugees (on this I don’t know enough about the current processes for screening to know if it is adequate or not). If the current practices are inadequate, let’s improve them. But our fears cannot lead us to completely close off our hearts to children, families, seniors who need our help and have nowhere to go.    The Syrian crisis is complex.  Doing our best to ensure security is important.  But we must also find a way to help people fleeing from harm to find refuge.   If you're not receiving refugees in your state, how can you or your church help those who are?  Can you partner with churches in Europe or other parts of the US?  Can you support organizations like the United Methodist Committee on Relief who are providing aid and support? Can you support other refugees being resettled into your area? Christ compels us, and our aspirations as a nation demand that we do something.  Fosdick’s famous words capture my prayer for myself and for our country at this time, “Grant us wisdom, grant us courage that we fail not man nor Thee!"

How to Give an Effective Speech

David Burns on November 13, 2015

What’s the most important component to giving an effective speech? Asking the right questions. There are three very simple questions your talk, speech, or sermon should be built upon: why? who? and what? Why? When I’m asked to give a speech, talk, or sermon outside of my home church, I want to know, Why am I being asked to speak? Why me? Why are others being asked to listen to me? The underlying question is really about the purpose, aim, or mission of the talk. Who? Once you are clear about the mission or purpose, of both the group you are speaking to and the particular speech you are going to give, your next step is to know to whom you will be speaking. What will be on their hearts and minds as you speak to them? What might they need to hear from you? What? Finally, in light of the why and the who, I begin looking for the what. I begin asking, “What do I want my hearers to know? What do I want them to feel or experience? And what do I want them to do in response to this message?” As a speaker you should know why you are speaking, you should understand the people to whom you are speaking, and you should be clear about what you want those people to know, feel, and do as a response to your message. Get more tips for effective public speaking in my new book, Speaking Well: Essential Skills for Speakers, Leaders, and Preachers.