The Wheels Of Injustice
Children's sermon
Illustration
Preaching
Sermon
Worship
Object:
At the center of the Passion Sunday gospel narrative is Jesus’ “trial” before the council of the chief priests and scribes. The outcome is foreordained -- it’s the textbook definition of a kangaroo court, as the religious leaders are clearly threatened and looking for any pretense that will convince the civil authorities of the necessity of eliminating Jesus. In the absence of an immediate political threat, Pilate and Herod uncomfortably pass Jesus back and forth (John even includes the intriguing detail that Pilate and Herod are former enemies who that very day have become fast friends). Finally Pilate makes a move to release Jesus with a token flogging -- but like some media-driven trials in our time, a public howling for blood forces his hand and he accedes to their demands. In this installment of The Immediate Word, team member Mary Austin suggests that the dysfunction that characterizes Jesus’ show trial (not to mention the way he’s cavalierly herded around and mistreated) calls to mind the predicament of many in our own justice system who have had difficulty gaining a fair hearing -- and who have likewise been unjustly punished. Mary asks us to consider how we might be like the crowds in Jerusalem -- participating (even unwittingly) in the perpetuation of injustice through our inaction.
Team member Chris Keating shares some additional thoughts on the Passion story, specifically regarding the disciples’ instinct to defend Jesus with weapons as he is about to be arrested. They ask Jesus “Lord, should we strike with the sword?” and one of them even cuts off an ear -- but Jesus responds in a manner that should call us to account. Whereas it is typical in our society to respond to violence with violence, and to arm ourselves to the teeth to protect ourselves from future occurrences, Jesus resolutely tells his disciples (and us) “No more of this!” -- and even goes so far as to heal the slave who had been attacked. Chris suggests that this scene offers an important lesson, particularly in times when passionate emotions are often inflamed and we are awash in the implements of destruction... even in our churches.
The Wheels of Injustice
by Mary Austin
Luke 22:14--23:56
After a series of political machinations, one of the characters on the popular TV series Game of Thrones says, “When you play the game of thrones, you win or you die. There is no middle ground.”
As Jesus comes into Jerusalem he’s playing his own game of thrones, presenting himself as a different kind of king. Understanding one part of his message, the cheering crowds acclaim him, shouting out: “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!” When this news reaches the ears of Pilate, Herod, and the Jewish authorities, it seems that Jesus is challenging the established order that all of them cherish. His presence threatens all three places of power. Eager to preserve the status quo, the religious and political leaders move Jesus into a violent and unjust trial.
There will be no justice for Jesus in the political and religious courts, mirroring the struggle many current-day defendants have in our own justice system.
In the Scriptures
Jesus is taken from the Garden of Gethsemane at night by the “chief priests, the officers of the temple police, and the elders who had come for him” (Luke 22:52). Even in the melee, Jesus shows his usual compassion, taking time to heal the slave of the high priest. He’s kept at the house of the high priest through the night, while being beaten and insulted (vv. 63-65). At daylight the first part of the show trial begins, with questions before the religious council. Next, this group takes Jesus to Pilate, who in turn is happy to hand him off to Herod. Herod has been curious about Jesus, and is pleased to meet him in person -- an odd note in the churning frenzy of fear and hatred. His curiosity apparently satisfied, Herod allows his soldiers to abuse Jesus further before Jesus is returned to Pilate. Pilate is desperate to release Jesus with just a flogging, but he’s not strong enough to stand up to the pressure to put Jesus to death.
The threat Jesus poses to the political and religious establishment is enough to unite Herod and Pilate, who have never liked each other. Their new friendship embodies the old truth: the enemy of my enemy is my friend. The scene with Jesus and Herod is unique to Luke. Pilate doesn’t have much stomach for this trial, and three times he declares Jesus’ innocence. Arland J. Hultgren observes that the “charges against Jesus in 23:3-5 are distinctive to Luke. They are more political than in the other gospels, and therefore of more interest to Pilate, the Roman governor of Judea. The charges are threefold: Jesus perverts the nation, forbids taxes to Caesar, and claims to be a king.”
In looking like a king -- even a completely different kind of king -- Jesus has entered into a dangerous game, and the forces who want him gone are powerful.
In the News
Injustice is not unique to Jesus’ time. At a recent town hall meeting, a man who spent 39 years in prison asked Hillary Clinton about her support for the death penalty: “In a powerful moment... the former secretary of State fielded a question from Ricky Jackson, who was exonerated in 2014 after spending most of his life in prison -- including time on death row -- for a murder he didn't commit.” Knowing that injustice is possible in our system, Jackson wondered how Clinton could support the death penalty when it could so easily go wrong, and Clinton struggled to answer him.
Jackson has the unwanted honor of serving the longest time in prison of any innocent person. After he was exonerated and released from prison last year, he was faced with a life “full of decisions. Where to live? What kind of car to buy? When to get up? Who to see? How to dress? Every time he turns around another set of choices is staring back at him. Mr. Jackson is 58 years old -- almost retirement age -- but these decisions are as new to him as they would be to a teenager. For the past 39 years, the particulars of his life have been dictated by the Ohio Department of Rehabilitation and Correction. Now, on the other side of the fence, the possibilities in a free life are overwhelming.”
While in prison, Jackson worked on “establishing... the reputation that he’d lost in the free world. He refereed basketball games because everyone trusted him to be fair. He earned a degree in horticulture and worked in a greenhouse. He taught difficult dogs to become suitable pets. Most of all, he sought to maintain a sense of humanity in a place where it was hard to find. ‘I tried to be the kind of person my mother wanted me to be,’ he says. ‘I was a guy in prison. But they were never going to make me a prisoner.’ ” Jackson displays a clarity similar to Jesus, who answers the questions posed to him with answers like “you say so.”
The witness against Jackson and his friends was a teenage boy, coerced and threatened by the police. He became both a perpetrator and a victim in a cycle of injustice. The Ohio Innocence Project was instrumental in reopening Jackson’s case, and in bringing the evidence that finally freed him.
The Innocence Project reports that 337 people nationwide have been exonerated by DNA evidence, after serving an average of 14 years in prison. Countless other cases do not have available DNA evidence, making them more difficult to reopen. In California alone, wrongful convictions cost the state $221 million between 1989 and 2012, not counting the toll on individuals and families. The Innocence Project says it’s hard to know how many innocent people might be in prison, “but the few studies that have been done estimate that between 2.3% and 5% of all prisoners in the U.S. are innocent (for context, if just 1% of all prisoners are innocent, that would mean that more than 20,000 innocent people are in prison).”
In the Sermon
When the Pharisees tell Jesus to get his followers to be quiet, he insists that their outcry is the only proper response to what they’re seeing. If they’re forced to be quiet, even the stones will cry out. All kinds of layers of injustice are all around us, and perhaps we too should be crying out more fervently than we are.
Jesus is not merely a victim of unjust political and religious institutions. In his brush with them, he illuminates their flaws. His death points us toward places of similar injustice in our world, forcing us to see them as he saw the structures in his own world. His death is an indictment, then and now, of human injustice. In his death, we also find our hope that he came to transform these systems. He came to transform us, and to move us from self-interest to a worldview like his.
The sermon might look at the places of racial, gender, sexual identity and economic injustice that exist around us, and how we respond to them. Pilate and Herod both believe Jesus is innocent, but they don’t believe it strongly enough to go out of their way to stand up for him. Some of us -- myself included -- may fall into this category. We know the justice system works much better for people with money, people who are educated, and people who are white than for anyone else; but we -- myself included -- aren’t really doing anything about it.
Or the sermon might look at the places where we love the status quo too much to be very useful to Jesus. Where are we comfortable with how things are and reluctant to change, even when God’s spirit is trying to nudge us into something new? How hard do we work to preserve our favorite time for worship, or favorite way of doing worship? How hard are we working to hold onto our church buildings, even when we don’t fully use that particular building any longer? How much time do we spend talking to people inside the church about their complaints, as opposed to people outside who may be calling out to us for help?
SECOND THOUGHTS
When Enough Is Enough
by Chris Keating
Luke 22:14--23:56
Palm Sunday seems so benign. Palm-waving children, some freshly tanned from spring break beach trips, shout “Hosanna!” as worship begins. Processions of choirs follow, bursting with delight in singing “Blessed is he who comes in the name of the Lord.” Sunday school teachers pluck the palm branches from the hands of fourth-graders, assuring everyone that the symbols of the Messiah’s entrance won’t be turned into light sabers. Palm Sunday is an easy, breezy day of palm-swishing praise.
Until, of course, the liturgist turns the page and begins reading Luke’s passion narrative. It’s just 10:30 a.m., but dark storm clouds have formed in the sanctuary. Cheers have become jeers. The disciples become agitated during Jesus’ shocking after-dinner talk. He speaks of betrayal, denial, times of testing and trial.
No wonder the disciples are perplexed. Our congregations, immersed in a culture of violence, are also confused as they try to wrestle with the conflicting images of Jesus’ victorious entry and his brutal passion. As far as the disciples were concerned, Jesus’ words about being prepared and grabbing a sword are a call to arms. Perhaps he is speaking metaphorically, but instinct tells them differently. If one is good, wouldn’t two be better?
Moreover, what were they doing with military-grade weapons to begin with? Jesus has come preaching the peaceful reign of God, yet the disciples are prepped for battle. Clouds of confusion only mount before Jesus’ arrest. He tells them: “It is enough.”
But exactly when is “enough” enough?
It’s a good question, even as passionate conversations about violence and weapons continue. Last year, Americans purchased a record number of guns. Nearly 186,000 background checks were processed the Friday after Thanksgiving. That is only the number of sales reported through licensed gun dealers -- data on private gun sales is not required under the Brady Act.
It’s not surprising to see spikes in gun sales following mass shootings, such as the incidents in San Bernardino or Charleston. Indeed, 2015 set a record for the number of persons killed by domestic extremists in the United States, surpassing 1995 when Timothy McVeigh detonated a bomb at a federal building in Oklahoma City. According to the Anti-Defamation League’s Center on Extremism, more than half of the persons killed in attacks by extremists involved multiple victims.
It’s a contrast to extremist murders in previous years, where attacks most commonly involved a single victim. Of the 52 persons murdered by extremists in 2015, all but four were shot.
The ADL’s report noted that “The blunt fact is that, in the past 50 years, firearms in the hands of domestic extremists have killed far more Americans than have bombs, blades, chemical or biological weapons, or any other type of weapon.”
While the number of Americans killed by extremists is only a small portion of victims of violence, they provide a glimpse into larger patterns of violence. Through June of 2015, according to the FBI, murders in the United States had increased 6 percent from the previous year. Violent crimes as a whole were also up slightly.
And while there have not been shootings at political rallies this year, the trend toward violent outbursts and protests is noticeable. Donald Trump cancelled an event in Chicago last week, despite insistence from police that they could secure the event. The next day, a protestor in Dayton, Ohio, rushed the stage where Trump was speaking; Secret Service officers quickly contained the man, whom Trump wrongly suggested had ties to ISIS. (The video alleging the man’s connection to ISIS was a hoax.) Later on Saturday evening, protestors at another rally in Kansas City were pepper-sprayed by police.
Violence, of course, is not limited to extremists or political rallies. It’s encroaching on everyday life, just as the clouds of violence were swirling around the disciples. This morning in St. Louis, a seven-year-old was shot in the face, apparently caught in the crossfire of another gun battle. It’s not even today’s top story.
Such realities propel people of faith to wrestle with tough questions. In Texas, for example, it’s been legal since January 1 to openly carry guns in public areas, including church. Many who once carried concealed weapons can now bring them out into the open. For many church leaders, the law places them in a quandary.
“Who will know if the person is an armed intruder or an armed visitor?” asks Kyle Childress in the Christian Century. “And even if the person is not carrying a firearm openly, that person may still be armed. Therefore, all visitors are now scrutinized, with every visitor being a potential threat. At the same time, to demonstrate their enthusiasm for the new law, some churches are posting signs that say -- as an act of outreach ? ‘Guns Welcome Here.’ I’ve been astonished at the level of fear associated with perceived threats that are just outside our doors ready to get us.”
As Childress observes, the church often feels caught in its conversations about guns and violence. Many of our members have grabbed more than two swords -- they strongly adhere to the second amendment of the constitution. On the other hand, the gospel message is always a message of peace. The way of Jesus was not a way of violence.
David Lewicki, a Presbyterian pastor in Atlanta, has offered a few suggestions on how the church might reclaim this conversation, or at least steer it into more hopeful paths. He suggests that we begin by helping both sides to agree with the statement that “what I want is for fewer people to die from gunshots.” He suggests we move beyond talking past each other into respectful, hopeful dialogue. It could prove astonishing.
When Jesus’ followers grabbed two swords in response to his injunction to be prepared, he was also astonished. Jesus’ words were aimed at preparing them for where even the sharpest rapier would not suffice. Unlike our attempts to “start a conversation” about violence, Jesus’ words are more direct. The late Fred Craddock noted that “in the battles facing Christians, swords will be useless: a sword would not help Judas, a sword would not help Simon, a sword would not help frightened and fleeing disciples. But they thought so” (Luke [Westminster/John Knox Press, 1990], p. 260).
Jesus’ declaration of “enough” points to the double-edged understanding of violence in the passion narratives. The once-welcoming crowds are now easily incited to demand Jesus’ crucifixion; a betrayer arises from the intimacy of the inner circle; armed officers seize an innocent, unarmed rabbi; Pilate and Herod trade politically nuanced yet violently shaded exchanges. The narratives are soaked in violence. Meanwhile, the paramount symbol of violence -- the cross -- looms in the background as the capital sentence is pronounced.
But Jesus does not encourage any of this, nor will he condone retribution by his followers. As Judas approaches (v. 47), the disciples ask Jesus if they should attack. “Should we strike with the sword?” they ask. Impulsively, one of them moves quickly to protect Jesus, slicing the ear of one of the high priest’s slaves.
Jesus responds by saying “No more of this.” Enough is enough. His ministry of healing and proclaiming justice continues as he heals the slave’s ear. The kingdom that Jesus proclaims is not a political kingdom to be defended at all costs. Nor is it a sect propped up by extremist rhetoric. It is the good news of a God who has come to bring healing and hope.
It is the message that enough is truly enough.
ILLUSTRATIONS
From team member Ron Love:
Luke 22:14--23:56
In a Wizard of Id comic strip, a priest has just placed the title of his next sermon -- “Sex and Scandal” -- on the church marquee. When the King of Id, known for his ill-gotten ways and corruption, comes by and reads it, he says to the priest: “I’ll be out of town.” We then see the king running down a sidewalk away from the chapel while the priest adds “and Lies” to his sermon title -- making his complete title “Sex and Scandal and Lies.” (Note: You may want to project the comic on your sanctuary screen.)
Application: The officials who interviewed Jesus had no interest in the truth.
*****
Luke 22:14--23:56
In a Cornered comic strip, a bishop is standing before the judgment seat of God. The bishop is very agitated and sweating profusely as he tries to make amends for his narrow-minded thinking and judgmental pronouncements. This motivates him to say to God, “For the record, I’ve always felt women should be allowed to be priests.” (Note: You may want to project the comic on your sanctuary screen.)
Application: It was the narrow-minded judgment of the Pharisees that condemned Jesus to death.
*****
Luke 22:14--23:56
The earliest childhood memory I have of a sermon illustration was shared by Rev. Avery Butler, of Delaware Avenue Methodist Church in Lorain, Ohio. I suppose I remember it because my ears perked up when it had to do with the military, something of great interest to little boys. Rev. Butler told us that when he was a chaplain in the navy, his ship encountered a massive storm with huge waves. In order to keep the boat from capsizing, the captain headed the boat directly (i.e., straight) into the waves. Rev. Butler then concluded that this is how we must face our problems in life -- straight-on. (Note: You can personalize this story by introducing it with the words “A friend told me...” or “I read about...”)
Application: Jesus did not flinch from the trauma of Holy Week, but confronted his adversaries straight-on.
*****
Luke 22:14--23:56
In another Wizard of Id comic strip, Sir Rodney, known for his bumbling ways, desperately and feverishly runs into the nearest church. He scrambles without hesitation into the nearest curtained box, then hears a voice saying “Tell me your sins, child.” Astonished, Rodney replies, “Oh, I thought this was the bathroom.” (Note: You may want to project the comic on your sanctuary screen.)
Application: The question comes to us this Holy Week, just how desperate are we to confess our sins?
*****
Luke 22:14--23:56
Dr. Elmer Parks shared this sermon illustration at Ingomar United Methodist Church in Pittsburgh, Pennsylvania. I was in high school at the time, and I am sure I paid attention because it was a story about the Pittsburgh Steelers. This was during the glory days of Terry Bradshaw and the Steel Curtain defense, when the Steelers amassed a collection of Super Bowl trophies. Dr. Parks wondered if Terry Bradshaw was in the huddle and saw all of the eyes of his players closed, if he wouldn’t consider bringing a new team onto the field. As Dr. Parks’ message continued, it was a direct implication for those in the sanctuary whose minds wander during the sermon. (Note: You can personalize this story by introducing it with the words “A friend told me...” or “I read about...”)
Application: Throughout the story of Holy Week, we encounter several incidents when the eyes of the disciples are closed or their minds are wandering. We must be sure to remain vigilant this week.
*****
Luke 22:14--23:56
In 1801 John Marshall was appointed Chief Justice of the United States Supreme Court. Under his leadership, the court established the principle of judicial review. Yet this noble man who dictated to Congress always had time for the commoner, especially children. According to one story, a young boy arrived at Marshall’s home to deliver a message. The youth, standing in the presence of the esteemed chief justice, was clumsy and shy. Detecting the boy’s nervousness, Marshall offered this invitation: “Billy, I believe I can beat you playing marbles; come into the yard, and we will have a game.” As the chief justice and the errand boy knelt together in the dirt, the youth realized his own stature as an individual. From that day on, everyone in Fauquier County, Virginia, told this story of how a messenger boy completely lost his bashfulness playing a game of marbles. To be invited, to be accepted, will allow one to know his or her worthiness.
Application: As we look to the thief on the cross and others who dart in and out of the Holy Week story, we all know that we are invited into the Kingdom of God.
*****
Luke 22:14--23:56
In one particular episode of the comic Ziggy written by Tom Wilson, Ziggy, who always seems to be out-of-step with life, finally reaches the summit of a mountain where we always picture wisdom, a man in a robe with a long white beard, to be sitting. It is here that Ziggy receives some stirring advice that is so complete with common sense that he could have spared himself the mountain trek. Ziggy is told, “Think of your conscience as an invisible fence for you soul!” Let me repeat that again for you more slowly: “Think of your conscience as an invisible fence for you soul!” (Note: You may want to project the comic on your sanctuary screen.)
Application: During Holy Week, Jesus wanted to show us what it meant to have a soul.
*****
Luke 22:14--23:56
Kelly Bush started a publicity agency called “ID” (for “Identity”), designed to give her clients an identity in the celebrity network of movies and television. She specializes in giving a new identity to those whose behavior has brought them disfavor among the public. One of her greatest success stories has been actor Paul Reubens, famous for his Pee-Wee Herman character. Reubens was arrested and found guilty on an embarrassing sexual charge -- and as the star of an acclaimed children’s show that was immediately canceled, everyone deemed his career to be over. Bush was able to reestablish Reubens’ identity and popularity, and he was able to embark on a children’s Broadway show. Many may think that Reubens should never have returned to acting as Pee-Wee Herman. But then, is not the message of Holy Week one of receiving a new identity?
Application: Is not the message of Holy Week one of receiving a new identity?
*****
Luke 22:14--23:56
A Blondie comic strip depicts Blondie entering the living room where Dagwood is seated in his favorite chair as she informs him that she is going to Bev’s luncheon. Dagwood is a bit confused, since Blondie and Bev had an altercation and Blondie was refusing to speak to Bev. Blondie admits to their falling out, but she responds: “I am! But I’ve been anxious to wear my new outfit somewhere.” Dagwood, still confused, retorts: “And showing up wearing your new outfit trumps your irritation with her?” Walking away to get dressed, Blondie proudly says, “Indeed it does.” (Note: You may want to project the comic on your sanctuary screen.)
Application: Palm Sunday and Easter are traditionally when we wear our finest and often newest outfits. There is nothing wrong with that -- as long as the outfit does not become a substitute for hearing and living the Holy Week message.
*****
Luke 22:14--23:56
Rev. Dave Lutz shared this sermon illustration at Ingomar United Methodist Church in Pittsburgh, Pennsylvania. I was in high school at the time, and I am sure my ears perked up when it was a story about the army. Rev. Lutz was an army chaplain, and chapel attendance had been very scant for a number of weeks. The chaplain casually mentioned to the first sergeant his concern, and the following Sabbath the chapel was filled to capacity. Unbeknownst to the chaplain at the time, the first sergeant posted work assignments for any who did not attend worship. Rev. Lutz then humorously said from the pulpit that all preachers should have a first sergeant in their congregations. (Note: You can personalize this story by introducing it with the words “A friend told me...” or “I read about...”)
Application: Holy Week always brings our best attendance of the year, because everyone attending knows how serious and sacred this week is.
WORSHIP RESOURCES
by Chris Keating
Call to Worship
(Liturgy of the Palms)
Leader: O Give thanks to the Lord, for God is good! God’s steadfast love endures forever!
People: Jesus comes to us, riding on a colt, entering through the gates of righteousness!
Leader: May God open these gates to us, that we may behold God’s glory!
People: Hosanna! Blessed is the One who comes in the name of the Lord!
Leader: Hosanna in the highest! For the Lord is God, and has given us light.
People: Give thanks to the Lord, for God is good. God’s steadfast love endures forever.
OR
(Liturgy of the Passion)
Leader: Listen again to the story of our redemption.
People: Let your face shine upon your servants; save us in your steadfast love.
Leader: Jesus Christ has been wounded for our transgressions. He emptied himself, taking the form of a servant.
People: Let your face shine upon your servants; save us in your steadfast love.
Leader: Therefore God has highly exalted him, giving him the name which is above all others.
People: Let your face shine upon your servants; save us in your steadfast love.
Hymns
(Liturgy of the Palms)
“All Glory, Laud, and Honor”
“Hosanna, Loud Hosanna”
“Ride On! Ride On in Majesty!”
“Filled with Excitement” (Mantos y Palmas)
“Hosanna” (Patrick Roache; African-American Heritage Hymnal #224)
“Hosanna, Hosanna!” (text & music by Scott Soper)
“Hosanna!” (“Children of Jerusalem shouting praises...”) (text and music by Francis Patrick O’Brien)
“We Sang Our Glad Hosannas” (Mary Nelson Keithahn)
“Hosanna” (Carl Tuttle)
“He Is Exalted” (Twila Paris)
(Liturgy of the Passion)
“O Sacred Head Now Wounded”
“Stay with Me”
“Jesus, Remember Me”
“Goodness Is Stronger than Evil” (Desmond Tutu)
“Jesu, Jesu, Fill Us with Your Love” (Ghana)
“My Song Is Love Unknown”
“Ah, Holy Jesus”
“Beneath the Cross of Jesus”
“He Never Said a Mumblin’ Word”
“ ’Tis Finished! The Messiah Dies”
“Jesus Walked This Lonesome Valley”
“Lamb of God” (Twila Paris)
Prayer of the Day/Collect
Merciful and majestic God, your Son entered the city to the cheers of those who would soon betray him, and in faithful obedience to you he offered his love. Open our lives to the unfolding mysteries of grace so that your peace would live in us, causing us to shout our joyful acclamations of praise and honor. Amen.
OR
Humble and obedient Son of God, stir us to remain alert and awake during the hour of your trial, and sustain our weary souls with your words of grace so that we would abide in your love and mercy, confessing to all that you alone are Lord and Savior, to the glory of God. Amen.
Call to Confession
Beloved in the Lord, let us have the mind of Jesus Christ, who though he was equal to God did not consider that status as something he could exploit. Instead he offered himself, becoming a servant that we might be set free from sin. In confidence and faith, let us confess our sins to God.
Prayer of Confession
(Liturgy of the Palms)
We watch your Son ride the young colt into the city, O God, and wonder how we might respond. The crowd shouts their praise, but soon they will turn away. We confess that too often we are quick to praise you but slow to love, eager to please but not willing to serve. Forgive our false allegiances, our yearning for power, and our hesitancy to offer ourselves fully to you. Teach us what it means to remain faithful to you until even the stones shout your praise and honor, in Jesus’ name, Amen.
OR
(Liturgy of the Passion)
Loving God, your Son offered himself, exhausting his life in service and witness. Free us from the bondage of our sin. Take away our preference to be first, and teach us to be the servants of all. Forgive us for not loving our neighbors, and for walking paths of violence. Teach us to be faithful in the hour of your Son’s passion, so that we may experience the liberating force of your grace and hope. Amen.
Assurance of Pardon
Sisters and brothers, believe this Good News: Jesus who was humbled on the cross has been raised, and God has bestowed upon him the name that is above every name, so that at his name every knee should bend, in heaven and in earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the Glory of God. Know that you are forgiven, and be at peace. Amen.
Prayers of the People
These prayers include a sung response by the congregation -- “Jesus, Remember Me” by Jacques Berthier. The musician plays the hymn in the background during the prayers, and then leads the congregation to respond with the repeated phrase “Jesus, remember me when I come into your kingdom.” It may be helpful to give the musician a copy of the prayer in advance if it is not printed in the worship bulletin.
(Music begins)
Congregation sings: “Jesus, remember me when I come into your kingdom; Jesus, remember me when I come into your kingdom.”
Gracious God of mercy, calm our anxious minds. Ease the burdens we heap upon ourselves, and allow us to center our lives in the promises of your care and mercy. Remind us that your kingdom is built not on violence but on faith. Create in us the desire to serve others, even as you have served us. Jesus, remember us.
(Sung response)
Lord Jesus, we lift up our hearts to you in praise and thanksgiving. You came into the city, awakening the desires and faith of the crowd. Despite their cheers, their hearts turned to stone and would not receive the message you proclaimed. In this week may we sense anew your coming to us, so that we might be awakened to the messages of your grace. Help us, Lord, to remain faithful to you in this week. Jesus, remember us.
(Sung response)
Holy Spirit, when Jesus cried his last and gave up his Spirit, still you did not depart from him. In his suffering he revealed the depth of God’s great love. We place in your hands those we know who need your care, especially remembering (those in need of prayer may be named); be with all those who are displaced of home and spirit, who are are grieving and alone, and encourage us to be faithful in our love to you. Jesus, remember us.
(Sung response)
God, your mercy and love are steadfast and sure. Give to us the confidence of faith to remain open and alert, ready to serve you and our neighbors. You offer to us the bread of life and the cup of salvation, and we are thankful for all your gifts. Now remind us that the times of our lives are indeed in your hands, and hear us as we pray that prayer Jesus taught, saying together, Our Father... (music begins to fade as the Lord’s Prayer begins).
Children’s Sermon Starter
As the children gather, take out a party blower, birthday party hat, and another noisemaker. (If you want to give these to the children, be sure to have them in bags that they can get after worship -- believe me, their parents will thank you!) If your church had a palm processional, ask them if they know why we shouted “Hosanna” and “Blessed is the one who comes in the name of the Lord!” Remind them that “Hosanna” means “He saves.” So that means today is a happy day, right? Tell them the palms were like noisemakers -- they helped people celebrate Jesus’ arrival. On Palm Sunday, we celebrate Jesus’ arrival -- but we also know something else. Soon even Jesus’ friends will leave him. The crowds will be all become angry with Jesus. So this is a sad day too. This may be hard for the children to understand -- but help them remember that there are plenty of times when we move from feeling happy very quickly to feeling sad. Can they name those times? Jesus was both happy and sad on Palm Sunday. But because of God’s love, he discovered that even in the difficult moments God could be trusted. If there is time at the end, you can play a recording of the song “King of Kings and Lord of Lords” and invite the children to dance and celebrate God’s love as they return to their seats.
CHILDREN’S SERMON
Seeing All of the Easter Story
Luke 22:14--23:56
Objects: a picture of Jesus on the cross and a large coin
A lot is going to happen this week. This is the last week before Easter. This is the week when we hear about Jesus’ last meal with his disciples. This is the week when we hear about him being taken prisoner by the soldiers. This is the week when we hear how Jesus was crucified on Good Friday. (Show the picture.) It’s going to be difficult to listen to the stories of what happened to Jesus and how awful things were for him.
It would be very easy to try to hurry through this week and get to Easter faster. Easter has all the fun stuff; this week has all the hard stuff. We have to wait, though. We have to hear the bad stuff in order to understand how great the good stuff is. How can we celebrate Easter unless we understand all the hard work it took to get there?
(Show the coin.) Easter and Good Friday are like two sides of the same coin: you can’t have one side without having the other too. Try as you may, you can’t pull them apart. Both sides are part of the same coin, and right now we must look at the Good Friday side for a while. Let’s look at the picture for a little while before we close with our prayer. (Show the picture and have a few moments of silence.)
Prayer: Dear God, thank you for sending Jesus to save us. Thank you for allowing him to die for our sins so that we could be with you and know you forever. Help us to understand how important this week is and to be willing to see the hard parts of what Jesus has done for us. Amen.
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The Immediate Word, March 20, 2016, issue.
Copyright 2016 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 or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
Team member Chris Keating shares some additional thoughts on the Passion story, specifically regarding the disciples’ instinct to defend Jesus with weapons as he is about to be arrested. They ask Jesus “Lord, should we strike with the sword?” and one of them even cuts off an ear -- but Jesus responds in a manner that should call us to account. Whereas it is typical in our society to respond to violence with violence, and to arm ourselves to the teeth to protect ourselves from future occurrences, Jesus resolutely tells his disciples (and us) “No more of this!” -- and even goes so far as to heal the slave who had been attacked. Chris suggests that this scene offers an important lesson, particularly in times when passionate emotions are often inflamed and we are awash in the implements of destruction... even in our churches.
The Wheels of Injustice
by Mary Austin
Luke 22:14--23:56
After a series of political machinations, one of the characters on the popular TV series Game of Thrones says, “When you play the game of thrones, you win or you die. There is no middle ground.”
As Jesus comes into Jerusalem he’s playing his own game of thrones, presenting himself as a different kind of king. Understanding one part of his message, the cheering crowds acclaim him, shouting out: “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!” When this news reaches the ears of Pilate, Herod, and the Jewish authorities, it seems that Jesus is challenging the established order that all of them cherish. His presence threatens all three places of power. Eager to preserve the status quo, the religious and political leaders move Jesus into a violent and unjust trial.
There will be no justice for Jesus in the political and religious courts, mirroring the struggle many current-day defendants have in our own justice system.
In the Scriptures
Jesus is taken from the Garden of Gethsemane at night by the “chief priests, the officers of the temple police, and the elders who had come for him” (Luke 22:52). Even in the melee, Jesus shows his usual compassion, taking time to heal the slave of the high priest. He’s kept at the house of the high priest through the night, while being beaten and insulted (vv. 63-65). At daylight the first part of the show trial begins, with questions before the religious council. Next, this group takes Jesus to Pilate, who in turn is happy to hand him off to Herod. Herod has been curious about Jesus, and is pleased to meet him in person -- an odd note in the churning frenzy of fear and hatred. His curiosity apparently satisfied, Herod allows his soldiers to abuse Jesus further before Jesus is returned to Pilate. Pilate is desperate to release Jesus with just a flogging, but he’s not strong enough to stand up to the pressure to put Jesus to death.
The threat Jesus poses to the political and religious establishment is enough to unite Herod and Pilate, who have never liked each other. Their new friendship embodies the old truth: the enemy of my enemy is my friend. The scene with Jesus and Herod is unique to Luke. Pilate doesn’t have much stomach for this trial, and three times he declares Jesus’ innocence. Arland J. Hultgren observes that the “charges against Jesus in 23:3-5 are distinctive to Luke. They are more political than in the other gospels, and therefore of more interest to Pilate, the Roman governor of Judea. The charges are threefold: Jesus perverts the nation, forbids taxes to Caesar, and claims to be a king.”
In looking like a king -- even a completely different kind of king -- Jesus has entered into a dangerous game, and the forces who want him gone are powerful.
In the News
Injustice is not unique to Jesus’ time. At a recent town hall meeting, a man who spent 39 years in prison asked Hillary Clinton about her support for the death penalty: “In a powerful moment... the former secretary of State fielded a question from Ricky Jackson, who was exonerated in 2014 after spending most of his life in prison -- including time on death row -- for a murder he didn't commit.” Knowing that injustice is possible in our system, Jackson wondered how Clinton could support the death penalty when it could so easily go wrong, and Clinton struggled to answer him.
Jackson has the unwanted honor of serving the longest time in prison of any innocent person. After he was exonerated and released from prison last year, he was faced with a life “full of decisions. Where to live? What kind of car to buy? When to get up? Who to see? How to dress? Every time he turns around another set of choices is staring back at him. Mr. Jackson is 58 years old -- almost retirement age -- but these decisions are as new to him as they would be to a teenager. For the past 39 years, the particulars of his life have been dictated by the Ohio Department of Rehabilitation and Correction. Now, on the other side of the fence, the possibilities in a free life are overwhelming.”
While in prison, Jackson worked on “establishing... the reputation that he’d lost in the free world. He refereed basketball games because everyone trusted him to be fair. He earned a degree in horticulture and worked in a greenhouse. He taught difficult dogs to become suitable pets. Most of all, he sought to maintain a sense of humanity in a place where it was hard to find. ‘I tried to be the kind of person my mother wanted me to be,’ he says. ‘I was a guy in prison. But they were never going to make me a prisoner.’ ” Jackson displays a clarity similar to Jesus, who answers the questions posed to him with answers like “you say so.”
The witness against Jackson and his friends was a teenage boy, coerced and threatened by the police. He became both a perpetrator and a victim in a cycle of injustice. The Ohio Innocence Project was instrumental in reopening Jackson’s case, and in bringing the evidence that finally freed him.
The Innocence Project reports that 337 people nationwide have been exonerated by DNA evidence, after serving an average of 14 years in prison. Countless other cases do not have available DNA evidence, making them more difficult to reopen. In California alone, wrongful convictions cost the state $221 million between 1989 and 2012, not counting the toll on individuals and families. The Innocence Project says it’s hard to know how many innocent people might be in prison, “but the few studies that have been done estimate that between 2.3% and 5% of all prisoners in the U.S. are innocent (for context, if just 1% of all prisoners are innocent, that would mean that more than 20,000 innocent people are in prison).”
In the Sermon
When the Pharisees tell Jesus to get his followers to be quiet, he insists that their outcry is the only proper response to what they’re seeing. If they’re forced to be quiet, even the stones will cry out. All kinds of layers of injustice are all around us, and perhaps we too should be crying out more fervently than we are.
Jesus is not merely a victim of unjust political and religious institutions. In his brush with them, he illuminates their flaws. His death points us toward places of similar injustice in our world, forcing us to see them as he saw the structures in his own world. His death is an indictment, then and now, of human injustice. In his death, we also find our hope that he came to transform these systems. He came to transform us, and to move us from self-interest to a worldview like his.
The sermon might look at the places of racial, gender, sexual identity and economic injustice that exist around us, and how we respond to them. Pilate and Herod both believe Jesus is innocent, but they don’t believe it strongly enough to go out of their way to stand up for him. Some of us -- myself included -- may fall into this category. We know the justice system works much better for people with money, people who are educated, and people who are white than for anyone else; but we -- myself included -- aren’t really doing anything about it.
Or the sermon might look at the places where we love the status quo too much to be very useful to Jesus. Where are we comfortable with how things are and reluctant to change, even when God’s spirit is trying to nudge us into something new? How hard do we work to preserve our favorite time for worship, or favorite way of doing worship? How hard are we working to hold onto our church buildings, even when we don’t fully use that particular building any longer? How much time do we spend talking to people inside the church about their complaints, as opposed to people outside who may be calling out to us for help?
SECOND THOUGHTS
When Enough Is Enough
by Chris Keating
Luke 22:14--23:56
Palm Sunday seems so benign. Palm-waving children, some freshly tanned from spring break beach trips, shout “Hosanna!” as worship begins. Processions of choirs follow, bursting with delight in singing “Blessed is he who comes in the name of the Lord.” Sunday school teachers pluck the palm branches from the hands of fourth-graders, assuring everyone that the symbols of the Messiah’s entrance won’t be turned into light sabers. Palm Sunday is an easy, breezy day of palm-swishing praise.
Until, of course, the liturgist turns the page and begins reading Luke’s passion narrative. It’s just 10:30 a.m., but dark storm clouds have formed in the sanctuary. Cheers have become jeers. The disciples become agitated during Jesus’ shocking after-dinner talk. He speaks of betrayal, denial, times of testing and trial.
No wonder the disciples are perplexed. Our congregations, immersed in a culture of violence, are also confused as they try to wrestle with the conflicting images of Jesus’ victorious entry and his brutal passion. As far as the disciples were concerned, Jesus’ words about being prepared and grabbing a sword are a call to arms. Perhaps he is speaking metaphorically, but instinct tells them differently. If one is good, wouldn’t two be better?
Moreover, what were they doing with military-grade weapons to begin with? Jesus has come preaching the peaceful reign of God, yet the disciples are prepped for battle. Clouds of confusion only mount before Jesus’ arrest. He tells them: “It is enough.”
But exactly when is “enough” enough?
It’s a good question, even as passionate conversations about violence and weapons continue. Last year, Americans purchased a record number of guns. Nearly 186,000 background checks were processed the Friday after Thanksgiving. That is only the number of sales reported through licensed gun dealers -- data on private gun sales is not required under the Brady Act.
It’s not surprising to see spikes in gun sales following mass shootings, such as the incidents in San Bernardino or Charleston. Indeed, 2015 set a record for the number of persons killed by domestic extremists in the United States, surpassing 1995 when Timothy McVeigh detonated a bomb at a federal building in Oklahoma City. According to the Anti-Defamation League’s Center on Extremism, more than half of the persons killed in attacks by extremists involved multiple victims.
It’s a contrast to extremist murders in previous years, where attacks most commonly involved a single victim. Of the 52 persons murdered by extremists in 2015, all but four were shot.
The ADL’s report noted that “The blunt fact is that, in the past 50 years, firearms in the hands of domestic extremists have killed far more Americans than have bombs, blades, chemical or biological weapons, or any other type of weapon.”
While the number of Americans killed by extremists is only a small portion of victims of violence, they provide a glimpse into larger patterns of violence. Through June of 2015, according to the FBI, murders in the United States had increased 6 percent from the previous year. Violent crimes as a whole were also up slightly.
And while there have not been shootings at political rallies this year, the trend toward violent outbursts and protests is noticeable. Donald Trump cancelled an event in Chicago last week, despite insistence from police that they could secure the event. The next day, a protestor in Dayton, Ohio, rushed the stage where Trump was speaking; Secret Service officers quickly contained the man, whom Trump wrongly suggested had ties to ISIS. (The video alleging the man’s connection to ISIS was a hoax.) Later on Saturday evening, protestors at another rally in Kansas City were pepper-sprayed by police.
Violence, of course, is not limited to extremists or political rallies. It’s encroaching on everyday life, just as the clouds of violence were swirling around the disciples. This morning in St. Louis, a seven-year-old was shot in the face, apparently caught in the crossfire of another gun battle. It’s not even today’s top story.
Such realities propel people of faith to wrestle with tough questions. In Texas, for example, it’s been legal since January 1 to openly carry guns in public areas, including church. Many who once carried concealed weapons can now bring them out into the open. For many church leaders, the law places them in a quandary.
“Who will know if the person is an armed intruder or an armed visitor?” asks Kyle Childress in the Christian Century. “And even if the person is not carrying a firearm openly, that person may still be armed. Therefore, all visitors are now scrutinized, with every visitor being a potential threat. At the same time, to demonstrate their enthusiasm for the new law, some churches are posting signs that say -- as an act of outreach ? ‘Guns Welcome Here.’ I’ve been astonished at the level of fear associated with perceived threats that are just outside our doors ready to get us.”
As Childress observes, the church often feels caught in its conversations about guns and violence. Many of our members have grabbed more than two swords -- they strongly adhere to the second amendment of the constitution. On the other hand, the gospel message is always a message of peace. The way of Jesus was not a way of violence.
David Lewicki, a Presbyterian pastor in Atlanta, has offered a few suggestions on how the church might reclaim this conversation, or at least steer it into more hopeful paths. He suggests that we begin by helping both sides to agree with the statement that “what I want is for fewer people to die from gunshots.” He suggests we move beyond talking past each other into respectful, hopeful dialogue. It could prove astonishing.
When Jesus’ followers grabbed two swords in response to his injunction to be prepared, he was also astonished. Jesus’ words were aimed at preparing them for where even the sharpest rapier would not suffice. Unlike our attempts to “start a conversation” about violence, Jesus’ words are more direct. The late Fred Craddock noted that “in the battles facing Christians, swords will be useless: a sword would not help Judas, a sword would not help Simon, a sword would not help frightened and fleeing disciples. But they thought so” (Luke [Westminster/John Knox Press, 1990], p. 260).
Jesus’ declaration of “enough” points to the double-edged understanding of violence in the passion narratives. The once-welcoming crowds are now easily incited to demand Jesus’ crucifixion; a betrayer arises from the intimacy of the inner circle; armed officers seize an innocent, unarmed rabbi; Pilate and Herod trade politically nuanced yet violently shaded exchanges. The narratives are soaked in violence. Meanwhile, the paramount symbol of violence -- the cross -- looms in the background as the capital sentence is pronounced.
But Jesus does not encourage any of this, nor will he condone retribution by his followers. As Judas approaches (v. 47), the disciples ask Jesus if they should attack. “Should we strike with the sword?” they ask. Impulsively, one of them moves quickly to protect Jesus, slicing the ear of one of the high priest’s slaves.
Jesus responds by saying “No more of this.” Enough is enough. His ministry of healing and proclaiming justice continues as he heals the slave’s ear. The kingdom that Jesus proclaims is not a political kingdom to be defended at all costs. Nor is it a sect propped up by extremist rhetoric. It is the good news of a God who has come to bring healing and hope.
It is the message that enough is truly enough.
ILLUSTRATIONS
From team member Ron Love:
Luke 22:14--23:56
In a Wizard of Id comic strip, a priest has just placed the title of his next sermon -- “Sex and Scandal” -- on the church marquee. When the King of Id, known for his ill-gotten ways and corruption, comes by and reads it, he says to the priest: “I’ll be out of town.” We then see the king running down a sidewalk away from the chapel while the priest adds “and Lies” to his sermon title -- making his complete title “Sex and Scandal and Lies.” (Note: You may want to project the comic on your sanctuary screen.)
Application: The officials who interviewed Jesus had no interest in the truth.
*****
Luke 22:14--23:56
In a Cornered comic strip, a bishop is standing before the judgment seat of God. The bishop is very agitated and sweating profusely as he tries to make amends for his narrow-minded thinking and judgmental pronouncements. This motivates him to say to God, “For the record, I’ve always felt women should be allowed to be priests.” (Note: You may want to project the comic on your sanctuary screen.)
Application: It was the narrow-minded judgment of the Pharisees that condemned Jesus to death.
*****
Luke 22:14--23:56
The earliest childhood memory I have of a sermon illustration was shared by Rev. Avery Butler, of Delaware Avenue Methodist Church in Lorain, Ohio. I suppose I remember it because my ears perked up when it had to do with the military, something of great interest to little boys. Rev. Butler told us that when he was a chaplain in the navy, his ship encountered a massive storm with huge waves. In order to keep the boat from capsizing, the captain headed the boat directly (i.e., straight) into the waves. Rev. Butler then concluded that this is how we must face our problems in life -- straight-on. (Note: You can personalize this story by introducing it with the words “A friend told me...” or “I read about...”)
Application: Jesus did not flinch from the trauma of Holy Week, but confronted his adversaries straight-on.
*****
Luke 22:14--23:56
In another Wizard of Id comic strip, Sir Rodney, known for his bumbling ways, desperately and feverishly runs into the nearest church. He scrambles without hesitation into the nearest curtained box, then hears a voice saying “Tell me your sins, child.” Astonished, Rodney replies, “Oh, I thought this was the bathroom.” (Note: You may want to project the comic on your sanctuary screen.)
Application: The question comes to us this Holy Week, just how desperate are we to confess our sins?
*****
Luke 22:14--23:56
Dr. Elmer Parks shared this sermon illustration at Ingomar United Methodist Church in Pittsburgh, Pennsylvania. I was in high school at the time, and I am sure I paid attention because it was a story about the Pittsburgh Steelers. This was during the glory days of Terry Bradshaw and the Steel Curtain defense, when the Steelers amassed a collection of Super Bowl trophies. Dr. Parks wondered if Terry Bradshaw was in the huddle and saw all of the eyes of his players closed, if he wouldn’t consider bringing a new team onto the field. As Dr. Parks’ message continued, it was a direct implication for those in the sanctuary whose minds wander during the sermon. (Note: You can personalize this story by introducing it with the words “A friend told me...” or “I read about...”)
Application: Throughout the story of Holy Week, we encounter several incidents when the eyes of the disciples are closed or their minds are wandering. We must be sure to remain vigilant this week.
*****
Luke 22:14--23:56
In 1801 John Marshall was appointed Chief Justice of the United States Supreme Court. Under his leadership, the court established the principle of judicial review. Yet this noble man who dictated to Congress always had time for the commoner, especially children. According to one story, a young boy arrived at Marshall’s home to deliver a message. The youth, standing in the presence of the esteemed chief justice, was clumsy and shy. Detecting the boy’s nervousness, Marshall offered this invitation: “Billy, I believe I can beat you playing marbles; come into the yard, and we will have a game.” As the chief justice and the errand boy knelt together in the dirt, the youth realized his own stature as an individual. From that day on, everyone in Fauquier County, Virginia, told this story of how a messenger boy completely lost his bashfulness playing a game of marbles. To be invited, to be accepted, will allow one to know his or her worthiness.
Application: As we look to the thief on the cross and others who dart in and out of the Holy Week story, we all know that we are invited into the Kingdom of God.
*****
Luke 22:14--23:56
In one particular episode of the comic Ziggy written by Tom Wilson, Ziggy, who always seems to be out-of-step with life, finally reaches the summit of a mountain where we always picture wisdom, a man in a robe with a long white beard, to be sitting. It is here that Ziggy receives some stirring advice that is so complete with common sense that he could have spared himself the mountain trek. Ziggy is told, “Think of your conscience as an invisible fence for you soul!” Let me repeat that again for you more slowly: “Think of your conscience as an invisible fence for you soul!” (Note: You may want to project the comic on your sanctuary screen.)
Application: During Holy Week, Jesus wanted to show us what it meant to have a soul.
*****
Luke 22:14--23:56
Kelly Bush started a publicity agency called “ID” (for “Identity”), designed to give her clients an identity in the celebrity network of movies and television. She specializes in giving a new identity to those whose behavior has brought them disfavor among the public. One of her greatest success stories has been actor Paul Reubens, famous for his Pee-Wee Herman character. Reubens was arrested and found guilty on an embarrassing sexual charge -- and as the star of an acclaimed children’s show that was immediately canceled, everyone deemed his career to be over. Bush was able to reestablish Reubens’ identity and popularity, and he was able to embark on a children’s Broadway show. Many may think that Reubens should never have returned to acting as Pee-Wee Herman. But then, is not the message of Holy Week one of receiving a new identity?
Application: Is not the message of Holy Week one of receiving a new identity?
*****
Luke 22:14--23:56
A Blondie comic strip depicts Blondie entering the living room where Dagwood is seated in his favorite chair as she informs him that she is going to Bev’s luncheon. Dagwood is a bit confused, since Blondie and Bev had an altercation and Blondie was refusing to speak to Bev. Blondie admits to their falling out, but she responds: “I am! But I’ve been anxious to wear my new outfit somewhere.” Dagwood, still confused, retorts: “And showing up wearing your new outfit trumps your irritation with her?” Walking away to get dressed, Blondie proudly says, “Indeed it does.” (Note: You may want to project the comic on your sanctuary screen.)
Application: Palm Sunday and Easter are traditionally when we wear our finest and often newest outfits. There is nothing wrong with that -- as long as the outfit does not become a substitute for hearing and living the Holy Week message.
*****
Luke 22:14--23:56
Rev. Dave Lutz shared this sermon illustration at Ingomar United Methodist Church in Pittsburgh, Pennsylvania. I was in high school at the time, and I am sure my ears perked up when it was a story about the army. Rev. Lutz was an army chaplain, and chapel attendance had been very scant for a number of weeks. The chaplain casually mentioned to the first sergeant his concern, and the following Sabbath the chapel was filled to capacity. Unbeknownst to the chaplain at the time, the first sergeant posted work assignments for any who did not attend worship. Rev. Lutz then humorously said from the pulpit that all preachers should have a first sergeant in their congregations. (Note: You can personalize this story by introducing it with the words “A friend told me...” or “I read about...”)
Application: Holy Week always brings our best attendance of the year, because everyone attending knows how serious and sacred this week is.
WORSHIP RESOURCES
by Chris Keating
Call to Worship
(Liturgy of the Palms)
Leader: O Give thanks to the Lord, for God is good! God’s steadfast love endures forever!
People: Jesus comes to us, riding on a colt, entering through the gates of righteousness!
Leader: May God open these gates to us, that we may behold God’s glory!
People: Hosanna! Blessed is the One who comes in the name of the Lord!
Leader: Hosanna in the highest! For the Lord is God, and has given us light.
People: Give thanks to the Lord, for God is good. God’s steadfast love endures forever.
OR
(Liturgy of the Passion)
Leader: Listen again to the story of our redemption.
People: Let your face shine upon your servants; save us in your steadfast love.
Leader: Jesus Christ has been wounded for our transgressions. He emptied himself, taking the form of a servant.
People: Let your face shine upon your servants; save us in your steadfast love.
Leader: Therefore God has highly exalted him, giving him the name which is above all others.
People: Let your face shine upon your servants; save us in your steadfast love.
Hymns
(Liturgy of the Palms)
“All Glory, Laud, and Honor”
“Hosanna, Loud Hosanna”
“Ride On! Ride On in Majesty!”
“Filled with Excitement” (Mantos y Palmas)
“Hosanna” (Patrick Roache; African-American Heritage Hymnal #224)
“Hosanna, Hosanna!” (text & music by Scott Soper)
“Hosanna!” (“Children of Jerusalem shouting praises...”) (text and music by Francis Patrick O’Brien)
“We Sang Our Glad Hosannas” (Mary Nelson Keithahn)
“Hosanna” (Carl Tuttle)
“He Is Exalted” (Twila Paris)
(Liturgy of the Passion)
“O Sacred Head Now Wounded”
“Stay with Me”
“Jesus, Remember Me”
“Goodness Is Stronger than Evil” (Desmond Tutu)
“Jesu, Jesu, Fill Us with Your Love” (Ghana)
“My Song Is Love Unknown”
“Ah, Holy Jesus”
“Beneath the Cross of Jesus”
“He Never Said a Mumblin’ Word”
“ ’Tis Finished! The Messiah Dies”
“Jesus Walked This Lonesome Valley”
“Lamb of God” (Twila Paris)
Prayer of the Day/Collect
Merciful and majestic God, your Son entered the city to the cheers of those who would soon betray him, and in faithful obedience to you he offered his love. Open our lives to the unfolding mysteries of grace so that your peace would live in us, causing us to shout our joyful acclamations of praise and honor. Amen.
OR
Humble and obedient Son of God, stir us to remain alert and awake during the hour of your trial, and sustain our weary souls with your words of grace so that we would abide in your love and mercy, confessing to all that you alone are Lord and Savior, to the glory of God. Amen.
Call to Confession
Beloved in the Lord, let us have the mind of Jesus Christ, who though he was equal to God did not consider that status as something he could exploit. Instead he offered himself, becoming a servant that we might be set free from sin. In confidence and faith, let us confess our sins to God.
Prayer of Confession
(Liturgy of the Palms)
We watch your Son ride the young colt into the city, O God, and wonder how we might respond. The crowd shouts their praise, but soon they will turn away. We confess that too often we are quick to praise you but slow to love, eager to please but not willing to serve. Forgive our false allegiances, our yearning for power, and our hesitancy to offer ourselves fully to you. Teach us what it means to remain faithful to you until even the stones shout your praise and honor, in Jesus’ name, Amen.
OR
(Liturgy of the Passion)
Loving God, your Son offered himself, exhausting his life in service and witness. Free us from the bondage of our sin. Take away our preference to be first, and teach us to be the servants of all. Forgive us for not loving our neighbors, and for walking paths of violence. Teach us to be faithful in the hour of your Son’s passion, so that we may experience the liberating force of your grace and hope. Amen.
Assurance of Pardon
Sisters and brothers, believe this Good News: Jesus who was humbled on the cross has been raised, and God has bestowed upon him the name that is above every name, so that at his name every knee should bend, in heaven and in earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the Glory of God. Know that you are forgiven, and be at peace. Amen.
Prayers of the People
These prayers include a sung response by the congregation -- “Jesus, Remember Me” by Jacques Berthier. The musician plays the hymn in the background during the prayers, and then leads the congregation to respond with the repeated phrase “Jesus, remember me when I come into your kingdom.” It may be helpful to give the musician a copy of the prayer in advance if it is not printed in the worship bulletin.
(Music begins)
Congregation sings: “Jesus, remember me when I come into your kingdom; Jesus, remember me when I come into your kingdom.”
Gracious God of mercy, calm our anxious minds. Ease the burdens we heap upon ourselves, and allow us to center our lives in the promises of your care and mercy. Remind us that your kingdom is built not on violence but on faith. Create in us the desire to serve others, even as you have served us. Jesus, remember us.
(Sung response)
Lord Jesus, we lift up our hearts to you in praise and thanksgiving. You came into the city, awakening the desires and faith of the crowd. Despite their cheers, their hearts turned to stone and would not receive the message you proclaimed. In this week may we sense anew your coming to us, so that we might be awakened to the messages of your grace. Help us, Lord, to remain faithful to you in this week. Jesus, remember us.
(Sung response)
Holy Spirit, when Jesus cried his last and gave up his Spirit, still you did not depart from him. In his suffering he revealed the depth of God’s great love. We place in your hands those we know who need your care, especially remembering (those in need of prayer may be named); be with all those who are displaced of home and spirit, who are are grieving and alone, and encourage us to be faithful in our love to you. Jesus, remember us.
(Sung response)
God, your mercy and love are steadfast and sure. Give to us the confidence of faith to remain open and alert, ready to serve you and our neighbors. You offer to us the bread of life and the cup of salvation, and we are thankful for all your gifts. Now remind us that the times of our lives are indeed in your hands, and hear us as we pray that prayer Jesus taught, saying together, Our Father... (music begins to fade as the Lord’s Prayer begins).
Children’s Sermon Starter
As the children gather, take out a party blower, birthday party hat, and another noisemaker. (If you want to give these to the children, be sure to have them in bags that they can get after worship -- believe me, their parents will thank you!) If your church had a palm processional, ask them if they know why we shouted “Hosanna” and “Blessed is the one who comes in the name of the Lord!” Remind them that “Hosanna” means “He saves.” So that means today is a happy day, right? Tell them the palms were like noisemakers -- they helped people celebrate Jesus’ arrival. On Palm Sunday, we celebrate Jesus’ arrival -- but we also know something else. Soon even Jesus’ friends will leave him. The crowds will be all become angry with Jesus. So this is a sad day too. This may be hard for the children to understand -- but help them remember that there are plenty of times when we move from feeling happy very quickly to feeling sad. Can they name those times? Jesus was both happy and sad on Palm Sunday. But because of God’s love, he discovered that even in the difficult moments God could be trusted. If there is time at the end, you can play a recording of the song “King of Kings and Lord of Lords” and invite the children to dance and celebrate God’s love as they return to their seats.
CHILDREN’S SERMON
Seeing All of the Easter Story
Luke 22:14--23:56
Objects: a picture of Jesus on the cross and a large coin
A lot is going to happen this week. This is the last week before Easter. This is the week when we hear about Jesus’ last meal with his disciples. This is the week when we hear about him being taken prisoner by the soldiers. This is the week when we hear how Jesus was crucified on Good Friday. (Show the picture.) It’s going to be difficult to listen to the stories of what happened to Jesus and how awful things were for him.
It would be very easy to try to hurry through this week and get to Easter faster. Easter has all the fun stuff; this week has all the hard stuff. We have to wait, though. We have to hear the bad stuff in order to understand how great the good stuff is. How can we celebrate Easter unless we understand all the hard work it took to get there?
(Show the coin.) Easter and Good Friday are like two sides of the same coin: you can’t have one side without having the other too. Try as you may, you can’t pull them apart. Both sides are part of the same coin, and right now we must look at the Good Friday side for a while. Let’s look at the picture for a little while before we close with our prayer. (Show the picture and have a few moments of silence.)
Prayer: Dear God, thank you for sending Jesus to save us. Thank you for allowing him to die for our sins so that we could be with you and know you forever. Help us to understand how important this week is and to be willing to see the hard parts of what Jesus has done for us. Amen.
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The Immediate Word, March 20, 2016, issue.
Copyright 2016 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 or to Permissions, CSS Publishing Company, Inc., 5450 N. Dixie Highway, Lima, Ohio 45807.
