Immediate Word

Contents:
A Quality of Leadership
Team Comments
Related Illustrations
Worship Resources
Children's Sermon


A Quality of Leadership
by James L. Evans

2 Samuel 7:1-14a and Jeremiah 23:1-6

Introduction

The case can be made that concerns about leadership are involved in one way or another in most of the critical issues facing us today. Recent corporate scandals, for instance, in which billions of dollars in investments and pensions were lost, have raised questions about the quality of leadership. Investigators want to know what role CEOs and CFOs played in these financial disasters. Employees and investors want to know if their companies failed because of a failure of leadership.

In the world of politics, questions of leadership abound. Our own country along with Great Britain is involved in a growing debate concerning the quality of leadership leading up to the Iraqi War. The inability of the military to find any weapons of mass destruction (WMDs) in Iraq has cast a cloud on those charged with gathering and interpreting intelligence. The weapons were not where they were supposed to be. Aren't the leaders of the various intelligence services, American and British, capable of accurately producing reliable information?

The President of the United States and Prime Minister Tony Blair have both had the quality of their leadership challenged as a result of the apparent absence of WMDs. Congressional and Parliamentary inquiries are asking if the threat to the United States and Britain was as great as these leaders suggested. If it was not, what was the real reason we went to war with Iraq? The leaders who brought us there are responsible for what happens to us there.

Leadership is important. Those who are willing to accept a position out in front of the rest of us must understand the extra burden they bear. Not only do they carry whatever particular load the job entails, they also carry all our expectations for them as well. Fair or not, practical or not, assuming the role of leader means coming to grips with all we want our leaders to be and do.

There is also a spiritual component to leadership, particularly for those whose activities and decisions affect the great powers of politics and economics. The two Old Testament lectionary readings for the coming week, 2 Samuel 7:1-14a, and Jeremiah 23:1-6 offer compelling insights into what we might call the divine expectation for leaders.

These texts suggest that God is definitely concerned about the quality of leadership and how that leadership affects the well being of people, especially those who are weak and vulnerable. The criticism leveled at leaders is in direct proportion to the expectation God has for them.

But alongside the stern warnings and harsh reprimands is also a lofty hope. In the expectations God has for leaders, there is revealed a vision of community. This is not to say that the burden is on leaders to manufacture this community; those of us who participate in the community also have a role to play. But the vision is the standard by which leadership is measured. Our challenge as people of faith and members of the community of hope is to hold our leaders to that standard. And for those who would be leaders in the community, their challenge is to hold before the community of hope the expectation of a social order based on justice.

The Failure of Leadership: Jeremiah 23:1-6

Jeremiah gives voice to a failure of leadership in Israel. Included in his criticism are not only a series of kings from Josiah to Zedekiah, but also the functionaries of the king who carry out the day-to-day affairs of state. Jeremiah blames these shepherds for the exile that has come upon the people of Israel.

The prophecy falls into three parts: verses 1-4, 5-6, and 7-8. The first section (vv. 1-4) contains a proclamation of retribution for the false shepherds and a promise of restoration of God's flock to their own land. The shepherds are political leaders who have betrayed the trust placed in them. They have reversed their role. Instead of leading the sheep to good pasture, they have scattered them abroad. Because of this failure of leadership, the prophet says they must suffer. Since they have not attended to (taken care of) God's flock, God will attend to (take care of) them for their evil doings.

Following this announcement of judgment on the failed shepherds, Jeremiah proclaims a promise. God will raise up a remnant of his flock and will raise up shepherds to take care of them. The remnant will be the saving factor in his program for the future.

There is an interesting polarity between God's activity and human responsibility. The shepherds have scattered God's flock and driven them away (v. 2). But it is God who has "driven them" (v. 3). It is clear that mismanaged royal power is the single cause of the exile. Neglected sheep will predictably be scattered. Poor leadership, however, does not excuse the sheep. If they follow the examples of poor leaders, they suffer along with them. Even though it is the shepherds who fail and who are responsible for Judah's exile, it is the flock that is scattered and suffers for following the leadership of false shepherds. We will need to return to this theme later.

The matter is not left with royal failure or with exiled sheep. The hope of God is not nullified because of Judah's failure. Through the anguish of exile God's hope will override the failure of the shepherds. This will be accomplished by raising up "a righteous Branch." This righteous Branch will come from the house of David (v. 4). His arrival will be marked by wisdom; that is, he will have the insight and ability to do what needs to be done. This "righteous Branch" will also "execute justice and righteousness," that is, properly carry out covenantal obligations. Under his rule both Judah and Israel will experience security and salvation. His name will be "the Lord is our righteousness," a clear play on the name Zedekiah.

The Hope of Leadership: 2 Samuel 7:1-14a

All of this recalls the promise made to David in 2 Samuel 7:1-14a. David tells the prophet Nathan he wants to build a "house" for the ark of God. After some back and forth between Nathan and God, the prophet informs David that he will not be allowed to build a house for the ark of God. That will be left for one of David's heirs. Instead, God will do something for David: "The Lord will make you a house," Nathan tells the king (v. 11). Your house and your kingdom shall be made sure forever before me, your throne shall be made sure forever (v. 16).

This is an amazing promise. Until this moment only David's kingship needed legitimating, especially from those who remained loyal to Saul or who continued to support tribal leaders. But with this promise of dynasty, the new style kingship-an anointed shepherd king-is projected into the future. God secures a place for the line of David as a mediator of God's grace forever.

Jeremiah was certainly aware of this promise. At a time when it appeared the Davidic monarchy was coming to an end, that there would be no way for the line to continue, the prophet reassured the people of Judah that God had not forgotten the promise made to David. Even though a succession of kings had failed to live up to the covenant, God would honor his promise that David's reign would never end.

The Divine Expectation for Leaders

The idea of an earthly king appeared among the people of Israel against traditional resistance. As Israel moved from tribal confederacy to a more scattered and loosely formed nation state, a longing for a more centralized form of government began to emerge among the people. They had plenty of examples to draw from, as they were certainly aware of the eastern monarchs of the states around them. These monarchies seemed to offer stability and security.

As early as Judges 8:22-23 we can find this desire for a king. Tribal leaders approached Gideon and asked him to be their king. Gideon replied, "I will not rule over you, and my son will not rule over you; the Lord will rule over you" (Judges 8:23). Gideon flatly rejects the idea of a monarchy and a dynasty.

The issue returns when the tribes make the same request of Samuel. This time God gives in: "Listen to the voice of the people in all that they say to you; for they have not rejected you, but they have rejected me from being king over them" (1 Samuel 8:7).

After the failure of Saul, God anoints David as king. Eventually, as we saw above, God promises to make David "a house," that is, establish a dynasty. But it is not an unqualified monarchy. The Davidic monarchy is not a free-standing institution. The king is appointed by God and is expected to reign as God's servant. Jeremiah's description of the kings as shepherds certainly points to this role.

In other words, even though God allowed a monarchy to develop in Israel, it was to be understood that the covenant between Israel and God continued. The people were still bound to the expectations in the covenant, and the king was as well. The king, standing as God's anointed servant, carried the additional burden of serving as the mediator of God's expectations. If the people failed to live up to the covenant, the blame fell on the king. If the king failed to live up to the covenant and influenced the people to do likewise, the blame fell on both, but especially on the chosen leader.

James Muilenburg, in his classic work, The Way of Israel, details the key concerns of this covenant kingship. By examining the different complaints raised by various prophets concerning God's expectation for national leaders, Muilenburg put together a powerful sketch of the divine expectation for leaders. (The Way of Israel: Biblical Faith and Ethics [Harper Torchbooks, 1961], pp. 77ff.)

The first expectation has to do with the new political order. With the advent of kings the influence of the covenant exerted itself in an amazing way. The kings were "spirit persons," anointed by God. The Davidic king was the servant of Yahweh, the chosen and consecrated messiah who lived under the expectation of obedience to God's command. Specifically, the monarchy had the obligation under God of establishing justice in society, specifically defending the rights of the helpless as demanded in covenant law.

This expectation for justice is an important biblical notion. No one has captured the essential meaning of this term quite like Abraham Heschel. In his book The Prophets he describes justice in the following terms.

Justice is not an ancient custom, a human convention, a value, but a transcendent demand, freighted with divine concern. It is not only a relationship between man and man [sic]; it is an act involving God, a divine need. Justice is His line, righteousness His plummet (Isaiah 28:17). It is not one of His ways, but in all of His ways. Its validity is not only universal, but also eternal, independent of will and experience. People think that to be just is a virtue, deserving honor and rewards; that in doing righteousness one confers a favor on society. No one expects to receive a reward for the habit of breathing. Justice is as much a necessity as breathing is, and a constant occupation. (The Prophets [New York: Harper, 1962], 198-99)

God's expectation about justice and righteousness found particular application in two different social realms: the economic order and in the administration of the law. Muilenburg says this so well it is best to quote him in full.

A capitalistic class arose in Israel, and society became increasingly urban. This meant a revolution in Israel's way of life. Gone were the memories of the old sacral order, of the Teaching (Torah) with its higher loyalty transcending all other loyalties. Personal profit, unhampered and unchecked by higher considerations, drove the merchants and the leaders to new enterprises; the rich and the clever became insatiate in their greed for gain. Classes became stratified, and the rift between them ever more rigid and inflexible. With the loss of the old restraints we now hear of commercial dishonesty, exploitation of the poor, the luxury of the rich, gross indulgence, and insensate lust for profit. (p. 81 emphasis added)

The prophets called on the leaders to recognize and rectify this situation. From Amos' simple, "Hear this, you who trample upon the needy" (5:4) to Micah's, "Shall I acquit the man with wicked scales and with a bag of deceitful weights" (Micah 6:11), God's expectation for fairness in economics was made clear.

As for the administration of the law, the prophets were merciless in their condemnations of the misuse of judicial power. The courts in ancient Israel came under control of the privileged and powerful, the rich and prosperous, the successful and aristocratic elements of society. Just as the king was called to follow the higher loyalty of covenant principles, so the judges were told that there was a Judge who judges them.

Behind all of this, and perhaps lying at the heart of the divine expectation for leaders was a pervasive distrust of power and pride in all its forms. Power has a way of creating in the ones who wield it an exalted sense of self.

The prophets were relentless in their criticism of this vaunted sense of self-importance. The king and his functionaries were expected to be servants of God. They were called not to be served, as Jesus noted, but to serve. Those who failed to understand this and who acted contrary to the demands of the covenant received no honor from the prophetic voice. In fact, it is really amazing how boldly the prophets would be with "the Lord's anointed," as Jeremiah 23 aptly demonstrates.

The Vision behind the Protest

Whenever the king forgot his place and role and began to function in his own interests, the prophets raised their voices to protest. The basis of that protest, however, was a positive vision of how the social order might be if those who ruled and those who followed observed the standards of the covenant.

This is not the "lamb lying down with the lion" utopia but rather a vision of a social order established on the basic idea that all human beings are equal, equally entitled to the basics of human existence. True, it is premised on a covenant idea that "the earth is the Lord's and the fullness thereof," but the vision of basic fairness and justice for all people is not necessarily tied to a particular theology. In other words, the prophetic vision of a social order in which the weak and vulnerable are cared for should be a notion that all people can embrace regardless of their particular belief.

Dealing with Our Leaders

For those of us who do acknowledge that "the earth is the Lord's," the prophetic vision of a just society is a covenant responsibility. That means that it is sometimes the role of the Christian community to engage the powers that be with faithful protest and dissent. It is not that we are trying to impose a particular faith position on the social order; after all, America is not a covenantal theocracy. Rather, because of our faith we call on legitimate powers to act fairly towards the weak and vulnerable. As with ancient Israel, this includes political power, the economic order, and the administration of justice.

Leaders Dealing with Us

The prophetic protest also provides a warning about the influence leaders may have on us. We are not excused to act unjustly simply because our leaders have arranged an unjust society. We are not permitted to exploit the poor or participate in a corrupt judiciary if it turns out we cannot change them. If we adopt for ourselves the attitudes of greed and pride that power and energize dysfunctional leader structures, then we become part of the problem. In short, as people of faith the least we can do is resist the corrupting influences of failed leadership.

Government of the People

All of this is complicated in our setting. As a democracy, at least in theory, we are a government "of the people, by the people, and for the people." Our leaders are not divinely appointed but are selected from among us. Our leaders lead "by consent of the governed." In other words, whatever power our leaders wield they ultimately derive from us. This means that we share significant responsibility for the decisions our leaders make. They are acting in our stead and on our behalf.

This proximity to power means that we bear responsibility as shepherds. Whether we hold an elected office or not, we are partly responsible for what our government does. If our leaders fail to achieve the basic demands of justice that are necessary for any social order to survive, we can only accept the exile that comes as the wages of our own complicity.

This proximity to power, however, is also a blessed opportunity. To seek justice in our communities we need only to involve ourselves in them. Since we have a voice by means of our participatory form of government, we use our voice to speak for those who cannot speak for themselves. In a sense we become a prophetic voice that is able to speak from within the system and not just from the margins.

The possibility of this kind of reciprocal leadership was played out in a small way in a church in Evergreen, Alabama. In 1953 the First Baptist Church hired Sam Granade to be their pastor. Sam had just finished seminary and had served only one small, bi-vocational pastorate while in school. Evergreen was his first full-time assignment. As it turned out, it was his only assignment. Sam remained pastor of the church for thirty years. He was asked on several occasions how such a thing was possible. For one thing, the average tenure among Baptist ministers was around eighteen months. Beyond that, how could a young and inexperienced minister manage the complex relationships, both in the church and in the wider community, that a First Baptist pastor must face?

Sam would always smile when asked about his long and successful tenure as pastor at First Baptist Evergreen. "It was really easy," he would say. "I was surrounded by a group of leaders who were determined not to let me fail."

The Hope

Of course, there will never be a perfect social order. There will never be justice for all. Anyone who has ever dipped deeply into the well of political involvement knows that the battle is never over. This means that the chance for frustration, burnout, and even despair is great. It is easier to disengage, to give in to the powers, and try not to think about what is happening.

But Jeremiah reminds us that such despair is uncalled-for. He conveyed the promise of a "righteous Branch from the house of David." Those of us who follow Jesus believe that promise has been kept. We believe that the Spirit of Christ is at work in the world seeking to bring about that hopeful vision of a covenant community. It is an unfailing and untiring Spirit. The presence of Christ in our midst will not rest until righteousness and justice are everywhere established.

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Team Comments

George Murphy responds: The long accounts about Samuel, Saul, and David that precede our text in 2 Samuel 7 display a tension about the idea of Israel having a king "like all the nations." On the one hand, this is seen as a rejection of YHWH's kingship, but, on the other hand, it is accepted and David is seen as the rightful king whom God has chosen.

Our text shows a similar tension about the idea of a fixed temple. On the one hand, God says to David, "Whoever asked you to build me a house?" On the other hand, there is the promise that David's descendants will be allowed to build a temple.

Maybe it isn't too much of a stretch to see the desire of the king to have the presence of God, or a symbol of it, in his capital as an indication of the way in which rulers-including those in a democracy-want to provide religious warrant for their leadership. (Solomon's later building program in Jerusalem resulted in the Temple almost being in the position of a royal chapel adjunct to his palace.) Christians have said that rulers (whether Christian or not) have their positions as ministers of God to maintain civil peace and order, e.g., Romans 13:1-7. But whenever any political leader implies that his or her specific policies are the ones that God wants and that the particular party in power has God's vote, we're probably getting in trouble.

Christians should, of course, ask what the Christian faith requires of them either as leaders or followers. What American civil religion may call for is not necessarily the same thing.

The text from Jeremiah suggests similar consideration. After the condemnation of the false shepherds (both religious and political leaders), God promises a righteous king whose name will be "The LORD is our righteousness." The full implications of this name come in Paul's teaching that the righteousness that we have before God is not our own possession but something that God gives us in Christ (Philippians 3:9)-that Christ is the Lord who is our righteousness. This is not to deny that there is a civil righteousness which all people, Christians or not, can exercise. But it should serve as a reminder to Christians who are in leadership positions that their programs, actions and laws have at best only a limited degree of righteousness. The good that is achieved in civil society is important, and can be in accord with God's will for the world, but it is a penultimate good.

It's also important for leaders in the church to keep this in mind. All Christians are clothed with the righteousness of Christ. Those in positions of leadership, lay or clergy, may be wiser, more astute theologically, and have a call to a specific office in the church. But they don't by virtue of their leadership positions have a righteousness qualitatively different from that of anyone else in the church.

Stan Purdum responds: You've got good content, and I have no suggestions for change in what's there. An additional story or illustration, however, would provide the reader rest from the flow of content. Maybe something about the movement in California to recall Gov. Gray Davis?

Clearly, not every pastor has the natural/spiritual gift of leadership. How can the community organize in such a way that when a pastor is a good spiritual leader but a poor business manager the necessary leadership takes place? How can the community take responsibility for that?

I think I am a reasonably good manager, but I don't enjoy doing it very much. And I recognize that there is at least one better manager in my church. He is our board chairman, who is both a good Christian and a good leader. He owns and operates a Ford dealership, and he brings some of those same skills to the church. I rely strongly on him to help with management decisions.

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Related Illustrations

There is a silly old story with a worthwhile point. The church organ complained to the electric light that he was tired and discouraged. "It's that forward and ill-mannered congregation," the organ said. "I make the most wonderful music, and what do they care? They actually drown me out with their singing. The louder and finer I sound forth the tune, the louder they sing. What can one organ do against a thousand bellowing voices?"

The light answered, "Has it ever occurred to you that the hearty singing of the congregation is proof of your skill? You are not a performer but a leader. It is your task to draw out, not to show off. The louder the people sing, the greater is your triumph."

But the organ only grunted, down low in the bass notes.

***

"Management" is not a dirty word. By many measures, it is the best English equivalent of a key New Testament word: oikonomia, usually translated "stewardship."

***

In his book, Where's the Passion for Excellence in the Church? (Morehouse Publishing, 1989), Carnegie Samuel Calian identifies the "Nine C's of Leadership" that are necessary for maintaining credibility and confidence. Calian says they are vital for church leaders, including clergy. They are: competence, commitment, character, caring, cooperation, creativity, communication, courage, and charisma.

***

Abraham models good leadership. He had become prosperous and had a number of flocks and herds. His nephew, Lot, had also gained a similar prosperity. Their peoples dwelt together, living as a nomadic clan that moved their tents as their animals consumed the grass in one location.

A problem developed from their very prosperity, however. The herdsmen of Abraham and those of Lot began to fight over which herds got to graze in which places. Evidently some serious squabbles occurred. Their dealings with one another were marked by conflict, competition over the choicest grass, and aggression.

For Abraham as clan leader, all of this became one big headache. It was a serious concern. He was now reasonably well off. He had solved a lot of problems and was no doubt looking for a little peace. He was a grownup, the patriarch of the clan. Ideally, such a position would be marked by fewer problems, but in reality, it meant more problems than ever.

And that's the truth about adult life. Maturity generally brings with it not fewer problems, but more of them-and more responsibility for doing something about them.

Abraham chose to deal with his problem with Lot's herdsmen in a reasonable and mature fashion. He offered to divide the land and agreed to take whichever portion Lot did not want.

They were camped near Bethel, on a high point from which they could look down on both the well-watered and lush Jordan Valley to the east and off into the drier and browner hill country to the west. Lot chose the better land but, as we learn from the Bible, Abraham did okay on the other portion.

The point is, however, that Abraham, had he been less of a leader, could have started a feud with Lot. He could have told his herdsmen to arm themselves and drive Lot's men and herds away. Or he could have ignored the problem and hoped that Lot would take care of it.

But in an act of true maturity, Abraham took the lead in finding a solution.

- Stan Purdum "Taking the Lead," Sermon preached February 1, 1998

***

I've led from a place of servant leadership, and I've led from a place of top-down leadership-and there's no question which kind of leadership is more effective. My classmates at Harvard Business School used to call me the Prussian General: For many years, that was my approach to leadership. Then I was hit by a series of personal tragedies and professional setbacks. My wife died. A mail-order venture that I had started went bankrupt. The universe was working hard to bring a little humility into my life. Rather than launch another business, I accepted a friend's offer to head an aquarium project in Tampa.

I spent the next six years in a job that gave me no power, no money, and no knowledge. That situation forced me to draw on a deeper part of myself. We ended up with a team of people who were so high-performing that they could almost walk through walls. Why, I wondered, was I suddenly able to lead a team that was so much more resilient and creative than any team that I had run before? The answer: Somewhere, amid all of my trials, I had begun to trust my colleagues as much as I trusted myself.

- Jim Stuart, "Voices: The State of the New Economy," Fast Company, September 1999, 114

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Worship Resources
by George Reed, O.S.L.

OPENING MUSIC

Hymns:
"Guide Me, O Thou Great Jehovah." Words: William Williams, 1745, trans. from the Welsh by Peter Williams and the author, 1771. Music: John Hughes, 1907. Public domain. As found in UMH #127; LBOW #343; TPH #281; H82 #690; NNBH #232.
"He Leadeth Me." Words: Joseph H. Gilmore, 1862. Music: William B. Bradbury, 1864. Public domain. As found in UMH #128; LBOW #501; NNBH #235.
"Praise to the Lord, the Almighty." Words: Joachim Neader, 1680. Stanzas 1, 3, 5 trans. Catherine Winkworth, 1863; stanza. 2 by S. Paul Schilling, 1986; stanza 4 by Rupert E. Davies, 1983. Music: Erneuerten Gesangbuch, 1665; harm. by William Sterndate Bennett, 1864. Trans. of stanzas 2 and 4 (c) 1989 The United Methodist Publishing House. As found in UMH #139; LBOW #543; H82 #390; NNBH #2.
"Great Is Thy Faithfulness." Words: Thomas O. Chisholm, 1923. Music: William M. Runyan, 1923. (c) 1923, renewed 1951 Hope Publishing Co. As found in UMH #140; TPH #276; NNBH #45.
"Immortal, Invisible, God Only Wise." Words: Walter Chalmers Smith, 1867. Music: Welsh melody from John Roberts's Canaidau y Cyssegr, 1839. Public domain. As found in UMH #103; LBOW #526; TPH #263; H82 #423.
"God of Many Names." Words: Brian Wren, 1985. Music: William P. Rowan, 1985. (c) 1986 Hope Publishing Co. As found in UMH #105.

Songs:
"We Worship and Adore Thee." Words and music: traditional. (c) 1987 Maranatha! Music. As found in CCB #6.
"Glorify Thy Name." Words and music: Donna Adkins. (c) 1976 Maranatha! Music. As found in CCB #8.
"We Bring the Sacrifice of Praise." Words and music: Kirk Dearman. Chorus (c) 1984 and verse (c) 1990 John T. Benson Publishing Co/ASCAP. As found in CCB #11.
"Awesome God." Words and music: Rich Mullins. (c) 1988 BMG Songs, Inc. As found in CCB #17.
"Blessed Be the Lord God Almighty." Words: Bob Fitts. (c) 1984; this arr. (c) 1987 by Scripture in Song. As found in Praise3 #6.
"Amen Siakudumisa." Text: Amen. Praise the name of the Lord. South African traditional (Xhosa). Tune: attr. to S. C. Molefe as taught by George Mxadana; arr. by John L. Bell (b. 1949). (c) 1990 Iona Community, GIA Publications. As found in AAHH #122.
"Praise You." Text: Elizabeth Goodine (b. 1962). Tune: Elizabeth Goodine (b. 1962). (c) 1993, New Spring Publishing, Inc. As found in AAHH #110.

CALL TO WORSHIP

Leader: God is faithful!
People: We rejoice in God's faithfulness.
Leader: God calls us to be faithful, too.
People: We are saddened by our unfaithfulness.
Leader: God's steadfast love is ever with us.
People: We rejoice in God's steadfast love.
Leader: God calls us to love God and one another.
People: We are ashamed of our lack of love for God and for each other.
Leader: God is patient.
People: We rejoice in God's patience.
Leader: God calls us to continue to grow into the likeness of our Creator.
People: We invite God to remake us as we worship this day.

COLLECT/OPENING PRAYER

O God who created all that is and ever shall be: Grant us the wisdom to understand that your knowing is beyond our knowing. Allow us to seek your way that leads to eternal life; through Jesus Christ our Lord. Amen.

or

Lord, you have made all things and you know our world better than we can ever hope to know it. You know us better than we know ourselves. Help us to trust you enough to follow your wisdom rather than our own folly. Amen.

RESPONSE MUSIC

Hymns:
"Have Thine Own Way, Lord." Words: Adelaide A. Pollard, 1902. Music: George C. Stebbins, 1907. Public domain. As found in UMH #382; NNBH #206.
"O Come and Dwell in Me." Words: Charles Wesley, 1762. Music: Genevan Psalter, 1551; adapt. by William Crotch, 1836. Public domain. As found in UMH #388.
"O Jesus, I Have Promised." Words: John E. Bode, ca. 1866. Music: Arthur H. Mann, 1881. Public domain. As found in UMH #396; LBOW #503; TPH #388, 389; H82 #655.
"Take My Life, and Let It Be." Words: Frances R. Havergal, 1873. Music: Louis J. F. Herold, 1839; arr. by George Kingsley, 1839. Public domain. As found in UMH #399; LBOW #406; TPH #391; H82 #707; NNBH #213.
"I Want a Principle Within." Words: Charles Wesley, 1749. Music: Louis Spohr, 1834; adapt. by J. Stimpson. Public domain. As found in UMH #410.
"Dear Lord, Lead Me Day by Day." Words: Francisca Asuncion, 1983. Music: Philippine folk melody; arr. by Francisca Asuncion, 1983. (c) 1983 The United Methodist Publishing House. As found in UMH #411.
"Make Me a Captive, Lord." Words: George Matheson, 1890. Music: George J. Elvey, 1868. Public domain. As found in UMH #421; TPH #378.
"Be Thou My Vision." Words: Ancient Irish; trans. by Mary E. Byrne, 1905; versed by Eleanor H. Hull, 1912, alt. Music: Trad. Irish melody; harm. by Carlton R. Young, 1963. Alt. (c) 1989 The United Methodist Publishing House; harm. (c) 1964 Abingdon Press. As found in UMH #451; TPH #339; H82 #488.
"Is Your All on the Altar."? Text: Elisha A. Hoffman, 1839-1929. Tune: YOUR ALL, 66 9 D with refrain; Elisha A. Hoffman, 1839-1929; arr. by Nolan Williams, Jr., 1969. (c) 2000 GIA Publications, Inc. As found in AAHH #393; NNBH #220.
"Life's Railway to Heaven." Text: M. E. Abbey. Tune: Life's Railway; Charles D. Tillman, 1861-1943. Public domain. As found in AAHH #613.
"Mayenziwe/Your Will Be Done." Text: from the Lord's Prayer, South African (Xhosa). Music: South African traditional, as taught by George Mxadana; transcribed by John L. Bell (b. 1949). (c) 1990 Iona Community, GIA Publications, Inc.
"Where He Leads Me." Text: E. W. Blandy, c. 1890. Tune: Norris; John S. Norris, 1844-1907. Public domain. As found in AAHH #550; NNBH #229.

Songs:
"Change My Heart, O God." Words and music: Eddie Espinosa. (c) 1982 Mercy Publishing. As found in CCB #56.
"God, You Are My God." Words and music: Rich Mullins and Beaker. (c) 1992 BMG Songs, Inc. As found in CCB #60.
"Lord, Be Glorified." Words: Stanzas 1-3 by Bob Kilpatrick; stanzas 4-6 by J. Michael Bryan, M. Anne Burnette Hook, Andy Langford, Brian McSwain. Music: Bob Kilpatrick. (c) 1978, 1986 Prism Tree Music. As found in CCB #62.
"Seek Ye First." Words and music: Karen Lafferty. (c) 1972 Maranatha! Music. As found in CCB #76.
"Shine, Jesus, Shine." Words and music: Graham Kendrick. (c) 1987 Make Way Music. As found in CCB #81.
"I Will Follow." Words: John Barbour and Anne Barbour. (c) 1991 and this arr. (c) 1993 by Maranatha! Music. As found in Praise3 #274.
"If My People." Words: Eddie Smith. (c) 1992 Maranatha! Music. As found in Praise3 #172.
"Reign In Me." Words: Chris Bowater. (c) 1985 by Sovereign Lifestyle Music. As found in Praise3 #222.
"We Choose to Fear You, Lord." Words: Ian Gall. (c) 1990 by Scripture in Song. As found in Praise3 #251.

PRAYERS OF CONFESSION/PARDON

Leader: The God of faithful covenant calls us to examine ourselves and how we have lived this week. Let us in silence reflect on this past week and where we have been faithful to God's call.
(All are in silent reflection)
Leader: Let us rejoice in God's goodness in guiding us this week:
All: We are filled with gratitude, O God, that you have been with us this past week and have called us to be your faithful people. We bless you for the ways in which you have spoken to us and have empowered us to respond to your call.
Leader: Let us in silence reflect on this past week and where we have failed to hear or to obey.
(All are in silent reflection)
Leader: Let us confess our failure to hear and our failure to obey:
All: We are filled with remorse, O God, that you have spoken to us many times this week and we have not listened. We have been preoccupied with the cares of life and have missed hearing directions from the Lord of life. At times this week, we have heard you urging us to faithfulness but we have chosen to act as children of sin rather than of grace. Forgive us, and by the power of your Holy Spirit enable us to follow your Son, our Savior Jesus Christ, with more fidelity this coming week and until we see your Reign complete on earth as in Heaven. Amen.
Leader: God is faithful and full of compassion. It is God's good pleasure to offer you again the chance to go forth to live abundantly so that the entire creation may be redeemed.

GENERAL PRAYERS AND LITANIES

We praise and adore you, Creator God, for all the wonders of this life. We praise you for the wondrous way you have made all creation and us. We praise you for your wisdom that understands all the mysteries of existence. You are an awesome God and yet you come and dwell with us.

(The following paragraph is most suitable if a prayer of confession will not be used elsewhere)

We confess that we have not listened to your good counsel. You have spoken time and time again to tell us how to live life fully and abundantly. You have given us all we need for a joyful, fulfilling life and yet we listen to every strange idea that comes to our ears no matter what the source. We make our own plans, disregard your plan for creation, and then are amazed and dismayed when things do not work out for us. We truly are a stiff- necked people. Forgive us and turn us once again to face you and your loving guidance. By the power of your Holy Spirit help us to follow you into eternal life. We rejoice in all the ways you have blessed us to this very moment in time. You have given us this good earth. You have breathed into us your very own breath. You have given us your word to guide us and when we failed to heed that, you gave us your Word. We thank you for Jesus and for his Spirit that fills us and surrounds us.

(Other specific thanksgiving may be offered)

We offer to your wisdom and guidance our leaders in the church, in the nation, and in the world. We offer to your loving care those who are caught in violence, injustice, and oppression. We pray for those who are being denied the food, clothing, and shelter that you would give them. We pray for those who are seeking your path and do not know how to find it.

(Other petitions may be offered)

We pray for ourselves as your people. Give us the grace and wisdom to be part of your answer to our prayers, for we ask all of this in the Name of Jesus who taught us to pray, saying, "Our Father.... "

A Litany

Leader: Let us bring our leaders and ourselves to the throne of God's grace. We look for our leaders to do what is right, no matter the cost.
People: We find them eager to do what comes easiest, just like us.
Leader: We expect our leaders to care for others more than they care for their own careers.
People: We find them concerned only about themselves and their own small circle of family and friends, just like us.
Leader: We look to our leaders to make decisions based on listening for God's guidance.
People: We find them hearing only the voices that tell them how they can best get ahead, just like us.
Leader: We want our leaders to use resources wisely for the good of all the people and especially the poor.
People: We find them using all they can for their own comfort and glorification, just like us.
Leader: We raise up leaders from among us and are surprised when they turn out to be just like us.
People: We see that our leaders are part of us. We will never have the leadership we want unless we are willing to be the kind of person we want them to be.
All: God, we ask for you to bless our leaders and us. Make all of us more ready to follow you rather than our own desires. Help us all to see that in your path life is full and abundant for us and for all your creation.
Amen.


Hymnal and Songbook Abbreviations
UMH: United Methodist Hymnal
H82: The Hymnal 1982, The Episcopal Church
LBOW: Lutheran Book of Worship
TPH: The Presbyterian Hymnal
AAHH: African American Heritage Hymnal
NNBH: The New National Baptist Hymnal
CCB: Cokesbury Chorus Book
Praise3: Praise. Maranatha! Music Chorus Book, Expanded 3rd Edition

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A Children's Sermon
by Wesley Runk

Jeremiah 23:1-6

Text: I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the Lord. (v. 4)

Object: A Canadian goose-use a picture of a goose or of one leading other geese in flight, a carving of one, or any other manner you choose to illustrate. (Pretend you are the goose and have the children form a pattern behind you, then change and let one of the other children be the leader and everyone form behind the new leader.)

Good morning, boys and girls. Today we are going to talk about leaders and how God chooses leaders. How many of you have seen a Canadian goose? (let them answer) A Canadian goose gets quite big and they love to live around places where there is a large pond and a lot of green grass. But, what we remember most about these geese is the way that they fly. How many of you have ever seen a flock of geese fly? (let them answer) It is amazing, isn't it? Tell me what you see when the geese are flying over your head. (let them describe the V pattern)

Let's pretend I am the leader of the geese. (have the children line up in a winged pattern and lead them in pretending to fly around the church) Very good! But what happens when the leader gets tired? Do they land on the ground and wait for the leader to recover? (let them answer) No, they change leaders and one of the other geese takes over and the first leader becomes a follower. Let's try that in our flock. (have a child take your place and you slip to the back of the wing) And when that leader gets tired, another one takes the second leader's place. (practice making the change several times)

See how wonderful this is and how well it works. Geese can fly for hours making these changes. The first goose breaks the wind and makes it easier for the second and third geese. The second and third geese make it much easier for the fourth and fifth. The first goose is the leader, but to be a leader he must first take care of the other geese.

In the Bible, God talks about some people who want to be leaders but only because it makes them important or rich. God says that this doesn't work. A leader is someone who first thinks of others and then thinks about himself/herself after the other people are taken care of in a good way.

We expect our president to think about the American people first before he thinks about himself. We expect our teachers to think about their students first before they think of themselves. We expect our pastor to think about the members of the church before he thinks of himself. And sometimes the best leader is one who follows someone else and helps him/her succeed. I don't know if every goose is a great leader, but if you want to fly, you must take your turn at leading for at least a little while until the first goose is ready to lead again.

In our church we are always looking for people to be leaders. It isn't good if the same people are always the leaders. But leaders are chosen because people know they care about them. They know that a good leader is someone who wants everyone in our church to be a stronger Christian.

So the next time you see a flock of geese flying over you, I want you to think about how God chooses leaders. He chooses leaders who first think about other people. God also asks leaders to help other people lead and when they lead to support them. It was good to fly with you today and I look forward to our next flying lesson. Amen.


The Immediate Word, July 20, 2003 issue.

Copyright 2003 by CSS Publishing Company, Inc., Lima, Ohio.

All rights reserved. Subscribers to The Immediate Word service may print and use this material as it was intended in sermons and in worship and classroom settings only. No additional permission is required from the publisher for such use by subscribers only. Inquiries should be addressed to permissions@csspub.com or to Permissions, CSS Publishing Company, Inc., P.O. Box 4503, Lima, Ohio 45802-4503.