{"id":159,"date":"2018-11-07T10:59:26","date_gmt":"2018-11-07T18:59:26","guid":{"rendered":"http:\/\/migrate.bettersermons.org\/?p=159"},"modified":"2020-06-01T11:40:42","modified_gmt":"2020-06-01T18:40:42","slug":"i-and-thou","status":"publish","type":"post","link":"https:\/\/bettersermons.org\/i-and-thou\/","title":{"rendered":"I and Thou"},"content":{"rendered":"
I and Thou<\/span><\/div>\n

\".\"
\nText:<\/strong>\u00a0Mark 10:1-16<\/p>\n

Main Idea:<\/strong>\u00a0Divorce and neglect of children are two ways we demonstrate our inhumanity. Jesus invites us to the kingdom practice of embracing the least of these \u2013 children, women, our spouses, our closest friends, strangers with godly compassion.<\/p>\n\n\n\n\n\n
Introduction<\/strong><\/td>\n<\/tr>\n
\"\"<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n1.<\/td>\nSo, I was reading the news this week<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nAnother agonizing week in our beautiful and fragile world.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n2.<\/td>\nFoley scandal<\/strong>\u00a0\u2013 victimizing children while working to protect them<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nOne of the foremost opponents of child pornography and served at the chairman of the House Caucus on Missing and Exploited Children.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nIronic, to say the least.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n3.<\/td>\nTen Amish children<\/strong>\u00a0shot (ages 6-10) – five killed<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nSign inside the one room school house read, \u201cVisitors bring joy to our school\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
Read the text – Mark 10:1-16<\/strong><\/td>\n<\/tr>\n
\"\"<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n1.<\/td>\nWe\u2019re going to start at the end and work backwards today.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nThat is, we\u2019re going to work from Jesus\u2019 statement about children back to his statements about divorce.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nThese two sections are variations on a theme and by starting with the stuff on children we can get past some of our defensiveness about marriage and divorce.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nThere is something more going on here than just a new legalism about marriage.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nd.<\/td>\nWe need to ask ourselves, \u201cWhat\u2019s going on here?\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
Embracing the Kingdom<\/strong><\/td>\n<\/tr>\n
\"\"<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n\n\n
<\/td>\n1.<\/td>\nThese words of Jesus come only a few verses after some very similar statements back in chapter 9 (v 36-37).
\nHe took a little child and had him stand among them. Taking him in his arms, he said to them, \u2018Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me.\u2019<\/em><\/td>\n<\/tr>\n
<\/td>\n2.<\/td>\nThis comment from Jesus was in response to the fact that the disciples were arguing on the road about who was the greatest.<\/td>\n<\/tr>\n
<\/td>\n3.<\/td>\nThe prior statement of Jesus is this:
\nIf anyone wants to be first, he must be the very last, and the servant of all.\u201d<\/td>\n<\/tr>\n
<\/td>\n4.<\/td>\nThen the demonstration of what he means by \u201cvery last,\u201d he embraces a little child.<\/td>\n<\/tr>\n
<\/td>\n5.<\/td>\nAnd teaches the disciples, when you embrace a child, you embrace NOT JUST ME \u2013 you embrace God.<\/td>\n<\/tr>\n
<\/td>\n6.<\/td>\nThink of it!<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nFor all our sentimental notions of what it would mean to reach out to God and touch him.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nTo feel the touch of God in our lives.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nTo embrace God like a loving father.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n7.<\/td>\nAll these statements evoke warm feelings of deep connection with a God who loves us.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nBut\u2026Jesus makes concrete what too often remains an sentimental ideal.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n8.<\/td>\nThe way to embrace God is to embrace \u201cthe least\u201d in society.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nIn this case, Jesus holds us a child.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n9.<\/td>\nNow we come to our passage today, in verses 13-15 of chapter 10.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nChildren are being brought to Jesus \u2013 presumably for his blessing or maybe healing.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nThe disciples are trying to stop the people (parents?) from doing this.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nI imagine the disciples reasoned that all these children being brought to Jesus was interrupting the gospel work of Jesus.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nJesus is a busy man and there is no way he needs to be playing catch and \u2018house\u2019 with the children.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n10.<\/td>\nWhat Jesus is saying in this passage is possibly more profound than anything he has ever said about the kingdom of God.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nUnless you receive the kingdom like you receive a little child, you cannot enter it.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nJesus welcoming and receiving the little child epitomizes the welcome all broken and needy and marginalized people receive from God..<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nOn the other hand, Jesus is also saying, \u201cReceive the kingdom of God when it approaches in the form of a little child.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nd.<\/td>\nSince this is the main point Jesus is making, the children are not a distraction from the work Jesus is doing for the gospel.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nHis receiving them and touching them IS the gospel.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
Teaching About Divorce<\/strong><\/td>\n<\/tr>\n
\"\"<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n1.<\/td>\nOkay, now let\u2019s back up and take a very quick look at the divorce passage.<\/td>\n<\/tr>\n
<\/td>\n2.<\/td>\nLet\u2019s do a quick rundown of what\u2019s happening here.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nPharisees were testing him \u2013 trying to trap him in a contradiction, most likely.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nRemember, by this time Jesus is persona non grata in Judea.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nThey\u2019d love an excuse to kill him.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\nb.<\/td>\nAnd who are the Pharisees again?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nThose for whom purity is the top priority.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nThrough their ritual purity they will bring in the kingdom of God.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n<\/td>\na)<\/td>\nThis is crucial to remember.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n<\/td>\nb<\/td>\nAny violation of the cultic laws puts a barrier between themselves and the coming of God\u2019s kingdom.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\nc.<\/td>\nThis is why the start with the question, \u201cIs it lawful?\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nThis is always their question.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nIt doesn\u2019t matter what comes next. The key point is their question, \u201cIs it lawful?\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\nd.<\/td>\nThis time the issue is divorce, but not just divorce.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nLet\u2019s let the Pharisee\u2019s speak for themselves.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nIs it lawful for a man to divorce his wife?<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\ne.<\/td>\nAs a good rabbi, Jesus replies, \u201cWhat did Moses say?\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nHe said we could \u201csend her away\u201d provided we gave a certificate of divorce.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nMoses was actually making an improvement on the usual course of things in which a man could send his wife away for no reason.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n<\/td>\na)<\/td>\nShe is marked (like Scarlet Letter), can\u2019t work, no social status.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n<\/td>\nb)<\/td>\nBasically homeless and in poverty.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n3)<\/td>\nOf course, a woman could never send her husband away.<\/u><\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n4)<\/td>\nThat was their world.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\nf.<\/td>\nJesus turns it back on them and says, \u201cBecause of your hard hearts Moses made an exception, but in the beginning, Moses wrote something else\u2026 (v. 6-9)<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nBack to Genesis \u2013 man shall leave his father and mother and become one flesh with is wife.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nAgain, focus is on man leaving his father and mother.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n3)<\/td>\nMore appropriate, perhaps, for the parents of the groom to give the groom way to the bride!<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\ng.<\/td>\nFinally in the end, Jesus makes sure the disciples know that the same teaching applies to woman who would divorce her husband, but that is so rare in the ancient world as to be nearly irrelevant.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n3.<\/td>\nThe focus here is on the practice that was common in the ancient world, of the\u00a0man throwing away his wife<\/u>\u00a0for virtually no reason.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nMark makes no exceptions \u2013 the sin of adultery is laid at the feet of all who divorce and remarry<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nBut realize that the target of this is the \u201cthrow way wives\u201d that were so common in Jesus\u2019 world.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n\n
<\/td>\n4.<\/td>\nThis is not at all to say \u2013 like a new legalism \u2013 that there is never a time to walk away from a relationship that, through other forms of dehumanizing behavior, has already been decimated.<\/td>\n<\/tr>\n
<\/td>\n5.<\/td>\nBut it is a serious injunction against what some have called, in our society,\u00a0serial polygamy<\/strong>.<\/td>\n<\/tr>\n
<\/td>\n6.<\/td>\nThe sacred union of husband and wife is sealed in heaven and nothing can separate them.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
I and Thou<\/strong><\/td>\n<\/tr>\n
\"\"<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n1.<\/td>\nThese two issues are part of a larger issue in the kingdom of God.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nThe gospel is relational, not propositional.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nSo, we\u00a0receive the kingdom<\/strong>\u00a0or\u00a0enter the kingdom<\/strong>\u00a0as we\u00a0receive<\/strong>\u00a0or\u00a0enter<\/strong>\u00a0the friendship of God.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n2.<\/td>\nThis is both symbolized by Jesus when he embraces and welcomes the little children \u2013 the weakest members of society;<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nIt also becomes a doorway for all who would enter the kingdom.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nWe receive the gospel by embracing\/welcoming\/receiving the least of these \u2013 like little children.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n3.<\/td>\nWomen<\/strong>\u00a0were only a few steps ahead of children in the society.<\/td>\n<\/tr>\n
<\/td>\n4.<\/td>\nIn contrast to the society at large, Jesus taught his disciples to enter into different relationships in His kingdom.<\/td>\n<\/tr>\n
<\/td>\n5.<\/td>\nCenturies later the Jewish philosopher, Martin Buber, would say that all existence is in relationships.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nBasically two types of relationships: I – It and\u00a0 I – Thou.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\n<\/td>\n1)<\/td>\nI-It describes relationships with objects and information \u2013 things I can control and manipulate<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n2)<\/td>\nI-Thou is a sacred relationship with the other.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\n<\/td>\n3)<\/td>\nIt is the way God encounters us and we encounter God.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n6.<\/td>\nIt is the basis of truly human relationships.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nIn contrast to \u201csending away your wife\u201d or driving away the little children.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n7.<\/td>\nWhen we turn human relationships into an I-It relationship we strip people of their humanity and open the way to violence and abuse.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nThese kind of relationships are prevalent in our society as well.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nWe objectify people, treat them as objects and instruments of our goals and objectives.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nThe moment we do this we have lost the ability to be in real relationship with people.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n8.<\/td>\nThis is why welcoming the stranger is such a central theme in Jesus teaching.<\/td>\n<\/tr>\n
<\/td>\n9.<\/td>\nTalk about making major issue out of marginal things and totally missing one of the major issues Jesus spoke about \u2013 this is one of them<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nWelcoming the stranger \u2013 hospitality \u2013 is a central Christian practice because in this simple act of grace and humanity, the kingdom of God \u201chappens.\u201d<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nWe welcome God when we welcome a little child.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nWhen we refuse to cast people aside when they are no longer \u201cuseful\u201d to us, we are beginning to understand the kingdom.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
Conclusion<\/strong><\/td>\n<\/tr>\n
\"\"<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n1.<\/td>\nOur world is full of pain and suffering.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nViolence \u2013 we must objectify people before we can do violence to them \u2013 we must see them as an \u201cit\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n
<\/td>\n2.<\/td>\nIn the kingdom of God we are called to relate to people as \u201cthe other.\u201d<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nGap cannot be closed.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nIt is integral to our nature \u2013 our humanity \u2013 that we are always the other to each other.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nEven realize that we ourselves are the other to ourselves.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n3.<\/td>\nWhen we try to close that gap \u2013 we try to make someone else like us \u2013 to reduce the irreducible distance between ourselves \u2013 we open the way to dehumanizing abuse and violence.<\/td>\n<\/tr>\n
<\/td>\n4.<\/td>\nJesus invites us to this kingdom practice of embracing the least of these \u2013 children, women, our spouses, our closest friends, strangers.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n
\n\n\n\n\n\n
<\/td>\n<\/td>\na.<\/td>\nImagine a church, as a space that we hold for others to be the other in our midst.<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nb.<\/td>\nTo welcome the other, the stranger, the children<\/td>\n<\/tr>\n
<\/td>\n<\/td>\nc.<\/td>\nAnd as people experience our welcome \u2013 the space we hold for them \u2013 they experience the welcome of God.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n


\nSubmitted by Ryan J. Bell. Better Sermons \u00a9 2005-2007. Click here for\u00a0usage guidelines<\/a>.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

I and Thou Text:\u00a0Mark 10:1-16 Main Idea:\u00a0Divorce and neglect of children are two ways we demonstrate our inhumanity. Jesus invites us to the kingdom practice of embracing the least of …<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[6],"tags":[],"_links":{"self":[{"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/posts\/159"}],"collection":[{"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/comments?post=159"}],"version-history":[{"count":1,"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/posts\/159\/revisions"}],"predecessor-version":[{"id":160,"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/posts\/159\/revisions\/160"}],"wp:attachment":[{"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/media?parent=159"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/categories?post=159"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bettersermons.org\/wp-json\/wp\/v2\/tags?post=159"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}