Easter 6
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Theme of the Day
God's love brings us together.
Collect of the Day
It is noted that God has prepared great joy for those who love Him. Petitions are then offered that such love may be poured into the hearts of the faithful so that they may obtain these promises. Justification as a reward for our deeds (love) is communicated by this prayer.
Psalm of the Day
Psalm 98
* Hymn proclaiming the future establishment of God's kingdom on earth. This is one of the so-called enthronement Psalms proclaiming God's kingship and was likely used at festivals.
* The new song to be sung (v. 1) could be read as suggesting the New Covenant initiated by Easter. References to God's victory (vv. 2-3) might also imply Christ's victory over evil.
* Summons to all nations and the physical universe to praise God the king (vv. 4-9). Reference to God judging the world in righteousness and equity (v. 9) reminds us of the Easter-event bestowing God's righteousness on us and abolishing distinctions (Romans 3:21-26; Galatians 3:28).
Sermon Text and Title
"The Spirit Hangs Out With Anybody "
Acts 10:44-48
1. Theological Aim of the Sermon and Strategy
To proclaim the universal character of the gospel and of the church, helping hearers to see how timely this word is in our globalized ethos, but also criticizing some of today's cultural trends (addressing social ethics).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Spirit-filled reaction of Jewish Christians to Peter's sermon in Caesarea after he came to accept the conversion of Gentiles.
* Speaking under inspiration of the Holy Spirit (presumably recognized through speaking in tongues), which fell on all His hearers, Jewish Christians were astounded that the gift of the Spirit had been poured out on Gentiles (vv. 44-45).
* The Gentiles, it seems, were also speaking in tongues and praising God (v. 46).
* Peter concludes that none therefore could withhold baptism from the Gentiles since they had received the Spirit, and so he orders their baptism (vv. 47-48a). Luke wants to clarify Peter's support of the admission of the Gentiles.
* When the baptized Gentiles invite Peter to stay with them it is another example of the Jewish-Gentile barriers breaking down (v. 48b).
3. Theological Insights (see Charts of the Major Theological Options)
* The text testifies to the universal character of the church and its membership. Links between this commitment and our globalized ethos are made. But the permanency of the church's commitments and relationships is shown to stand in sharp contrast to contemporary social trends (social ethics).
* John Calvin notes that even if the gift of tongues does not continue among Christians, the Spirit continues to keep us in reverence of His word. "Yet He [still] bringeth to pass that all the elect feel in themselves the consent of the external word, and of the secret power of the Spirit" (Calvin's Commentaries, Vol. XVIII/2, p. 452).
* This reverence is essential in the church, because, as the great preacher of the early church John Chrysostom noted, "The amount consists not in the sum of the numbers, but in the proved worth" (Nicene and Post-Nicene Fathers, First Series, Vol. 11, p. 159). He added: "For if there be those who are able to sin in the church, there will soon be also numbers: but where these are not, the numbers will never be good for anything" (Ibid., p. 160).
* John Chrysostom also sees the text as a reminder that like Peter we ought to glorify God for the good things that happen to our neighbors (Nicene and Post-Nicene Fathers, First Series, Vol. 11, p. 158).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* In this era of globalization, including the leveling/flattening of old divisions and hierarchies, Christian faith may be strategically located. On one hand its abilities to overcome ethnic differences in a harmony in the body of Christ is in step with the times. But its stubborn resistance to the superficiality and suspicion of traditions and permanence characteristic of the global market also places the faith in a position to function prophetically. For an analysis of the characteristics of such globalization, see Thomas Friedman, The World Is Flat.
5. Gimmick
The so-called Millennial Generation is the most open to accepting racial and ethnic differences on record. In 2003 a Gallup poll of that generation found 82% disagree with the claim that they had little in common with members of other races! The rest of America has a lot of catching up to do with our youth!
6. Possible Sermon Moves and/or Stories/Examples
* The attitudes of our youth are not surprising. They are related to the multiculturalism of today's academic and business environment. After all, we have been told that the world is flat, that with computer revolution low-cost interconnectivity and global networks for collaboration are a way of life in business and society as a whole (Thomas Friedman, The World Is Flat, esp. pp. 400, 8, 449-457). Cultural differences are flattened when you cross ethnic/cultural lines so easily in everyday business. The mystique of the foreigners of India is not so pronounced when I have my books sold there or have my business phone calls answered in India!
* Today's First Lesson is certainly in that spirit. It is all about the exciting realization of the first Jewish Christians that the gospel is for everybody, even for the Gentiles. While Peter was speaking the Holy Spirit was poured out on Gentiles. It was a clear witness that the Spirit hangs with anybody!
* What young people know intuitively, what capitalism is just discovering, the church has been preaching from its earliest days -- that ethnic, racial differences don't divide! It's true: The world is flat!
* Note how we need to do a better job communicating this word, that the church is doing nothing new when it speaks of its commitment to overcoming ethnic/national barriers. This is a Word that can bring more credibility to our faith among younger generations, get those in the real world of business to see how relevant Christian values are for their daily life.
* Ask the congregation how we can do a better job of getting out of our ethnic/racial cocoons. Note how radical Peter was in living out this commitment as he accepted an invitation to stay with Gentile converts, and the Gentile converts risked rejection of their invitation to their homes (v. 48b).
* But our gospel and the church are not unambiguous proponents of what is going on today. Ours is a prophetic faith, one that has a critical word on what is wrong with the world since we fell into sin.
* Note the second bullet point in Theological Insights. It reminds us of the continuity of the church, that the experience of the Christian and the Holy Spirit hasn't really changed much, even if we are not all speaking in tongues as those Gentile believers in our lesson were.
* But the flat world, the globalization of our economy doesn't value that sort of continuity. With our economy's stress on flexibility we have devalued tradition and heritage. Note a book by Richard Sennett, The Corrosion of Character: The Personal Consequences of Work in the New Capitalism. He introduces us to Rico, an upwardly mobile son of an immigrant janitor and his equally successful wife Jeannette, each making their way in our globalized context. The new economy and its flexibility were robbing them of long-term friendships and a sense of community. Nothing was long-term, it seemed. Ever feel that way? But the church says "long-term" is God's style, that the Spirit may not respect ethnicity and borders, but hangs out the same way He has been since the first Pentecost, like He did in Caesarea in the first century. The church has a prophetic and critical word, a comforting voice to offer to Rico, Jeanette, and all of us who feel that the fast pace of life is robbing us of stability.
* Cite the third point bullet point in Theological Insights about John Chrysostom's observation on the importance of quality of membership. The Spirit may hang out with all, but that doesn't mean that the church stands for nothing.
* Cite the fourth bullet point in Theological Insights. Our lesson reminds us that since the church cuts across racial/ ethnic lines that entails rooting for each other, building genuine community.
But it's not that way in the globalized economy. Again the church needs to take a stand against "what's happening." Rico is also concerned about the superficiality of his relationships. Yes, he has networks. But tomorrow they could be your competitor. You can't glorify good for all the good things that happen to your neighbor (like John Chrysostom says you can). We have a place for Rico (the church) where, when we are really being the church, he will find people who will glorify God for the good things happening to him.
* The globalized economy with its emphasis on flexibility and people-skills entails that you always need to be looking over your shoulder at your coworker (Richard Sennett, The Corrosion of Character: The Personal Consequences of Work in the New Capitalism, pp. 78-80). This is certainly not a climate for rooting for others' success. But the Spirit hangs out with everybody, even our competitors. That makes it harder for us to root against each other.
7. Wrap-Up
Repeat again that the Spirit hangs out with everybody. Note what a timely word that is in our present context. Cite the Psalm (98:4-9) that all nations are called to praise God and that the gospel is for all. Encourage the congregation to get in the habit of discussing our faith this way with the young and with coworkers. But also remind them how countercultural we are -- how the permanency and good will of the gospel is a helpful antidote to the flux and loneliness going on "out there." Because the Spirit hangs out with everybody, the church is a place where we are rooting for you, celebrating with you, standing by you!
Sermon Text and Title
"Easter Has Only Just Begun"
1 John 5:1-6
1. Theological Aim of the Sermon and Strategy
To declare that love (Sanctification) is rooted in God's love (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* A discussion of victorious faith.
* Refers to those who believe Jesus is the Christ regenerated. Whoever loves the parent loves the child (v. 1).
* It follows then that we know we love the children of God when we love God and obey His commandments (v. 2). The love of God is that we obey His commandments, and they are not burdensome since being born of God entails that the world is conquered (vv. 3-4a). So faith in Jesus conquers the world (vv. 4b-5).
* Jesus is said to have come with water and blood. The Spirit is the One who testifies, for the Spirit is truth (v. 6).
3. Theological Insights (see Charts of the Major Theological Options)
* The spontaneity of Christian love (Sanctification), rooted in Justification by Grace, is examined.
* Augustine did not want us to think that we could make ourselves love or get someone else to be more loving. Preaching on this text, he observed: "My friends, it's not for me to enlarge your hearts. Ask God that you may love one another" (Love One Another, p. 104).
* This love accompanies faith, he claims (Ibid., p. 100). As John Calvin puts it: "… men are rightly and duly loved, when God holds the primacy" (Calvin's Commentaries, Vol. XXII/2, p. 252).
* Interpreting this text, John Wesley places the focus on Christ's work as making love possible. He calls the word of Christ overcoming the world (v. 5) like the sun illuminating the world, like the heart in human beings, in relation to this text (Commentary on the Bible, p. 588). Martin Luther agrees that it is the love of God for us that leads to love and keeping His commandments (Luther's Works, Vol. 30, pp. 308-309).
* According to Augustine, the love described in the lesson is inclusive: "Choose for yourself what you'll love, and you get others too" (Love One Another, p. 102).
* The African father makes a nice point about why love our enemies:
You are to love everyone, even your enemies, not because they're already your sisters and brothers but so they'll become so. Then you will always be aflame with love -- for one who is already a sister or brother, or for your enemies, because love will make them your sisters and brothers.
(Ibid., pp. 104-105)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See this section for the First Lesson.
* On scientific data regarding the selfish character of human love, see this section for the Gospel, Easter 7.
5. Gimmick
Easter is not over. It has only just begun. Of course, not many Easter eggs are left in the house, and church attendance is down.
6. Possible Sermon Moves and/or Stories/Examples
* It is not bad that some of the joy and excitement of Easter is missing today. Human life is not designed to be lived on the edge of anticipation every moment. The high points of human life need to be balanced with the valleys of everyday existence. Easter is the day to celebrate the mountaintop of Jesus rising from the dead. Today we ask the more mundane question of what it all means for everyday life.
* One of the things the resurrection is supposed to entail is that we Christians become lovers, always loving. But what is love? Our Second Lesson offers some ideas.
* Although the lesson is about love it starts out talking about faith (v. 1). It reminds us then that love is always rooted in faith and in grace. Christian love isn't natural!
* Christian love is not romantic love. It aims to be a selfless love. It starts with believing that Jesus is the Christ.
* Christian love has nothing to do with sexual love. Such love is selfish. We get something out of such love. Cite references to sin in the first bullet point of Theological Insights for the Gospel. Also see the leads in the second bullet of Socio-Economic, Political, Psychological, and Scientific Insights.
* By contrast, Christian love seeks to be selfless love, even involving love for enemies. How can we do it, and what does it look like? The answer is we can't. It is only because God makes us do it. Use the first quotation by Augustine and the comment by Calvin in Theological Insights. When you know God loves you, His commandments (the commandment to love) are no longer burdens (vv. 3-4a).
* John Wesley suggests a fascinating image: He claims that Christ's work and word is like the sun illuminating the world, like the heart in human beings. (See Theological Insights.) God's love illuminates our hearts, makes us love. (You could also use the ninth and tenth bullet points of Theological Insights for the Gospel.) And if we love the parent (God) we can't help but love His children (v. 2).
* How is this love selfless? Ordinary love, as we noted, is done for selfish interests, because we can get something out of it (see fifth bullet point). But Christian love pays no attention to what is attractive, nice, or beautiful in the other person. Indeed, such love drives us to care about people we may not even enjoy being around. Saint Augustine had it right: You don't love folks because they are lovable, but in order to make them your brothers and sisters. Use the last bullet in Theological Insights.
* Reflect on the congregation's life, on how too often we love each other for what we can get out of it. Too often church decisions are made with too much attention to not offending members. This is not selfless Christian love, since in those instances our focus is on ourselves -- keeping our church strong by not losing members. But Christian love is concerned (as Augustine said) with loving people in such a way that they might become our sisters and brothers. And that may involve some tough love, some tough talk too.
7. Wrap-Up
Yes, it's still Easter. Life has changed as a result of Easter. Because of Christ's resurrection, because of God's compelling love, we can begin to make decisions based on that selfless love, loving our enemies into friends!
Sermon Text and Title
"Putting Love In Its Proper Place!"
John 15:9-17
1. Theological Aim of the Sermon and Strategy
To examine the place and character of love (Sanctification and Jesus' New Commandment in particular) in the Christian life, especially its roots in Justification by Grace through Faith.
2. Exegesis (see Introduction to Selected Books of the Bible)
* Continuation of the previous week's gospel recounting Jesus' farewell discourse (esp. His discussion of the pattern of the Christian life). This is the teaching of the new commandment and Jesus' declaration of friendship with the faithful.
* Jesus says that as the Father loved him, so He loves the faithful. He exhorts them to abide in His love (v. 9). To keep His commandments is to abide in His love, just as Jesus is in God's love as He abides in His commands (v. 10). These things bring joy (v. 11).
* Gives the new commandment -- to love one another as He has loved us (v. 12; 13:34). There is no greater love than laying down one's life for friends (v. 13).
* Those who do what Jesus commands are His friends (v. 14). They are friends, not servants, because they know what the master is doing (v. 15).
* The faithful did not choose Jesus, because He chose them, appointing them to go and bear fruit that will last. Adds that the Father will give them whatever they ask in His name (v. 16).
* Gives the commandment that His followers will love one another (v. 17).
3. Theological Insights (see Charts of the Major Theological Options)
* The text demands clarification of the new commandment to love (Sanctification). Its roots in God's love are clarified, in order to distinguish love from selfish passions (sin). For texts illustrating our selfishness/concupiscence, even in good deeds of love, see Theological Insights for the Gospel, Ash Wednesday (third and fifth bullet points) and Socio-Economic, Political, Psychological, and Scientific Insights (first bullet point) for the Gospel, Ash Wednesday. Martin Luther spoke of our sinful condition as so directed to ourselves that we are "turned in on ourselves" (Luther's Works, Vol. 25, p. 291).
* John Calvin insists we recognize that the love in which we are to abide is not love for others but Christ's love for us (Calvin's Commentaries, Vol. XVIII/1, p. 112). We must not rely on our own strength but pray that God would confirm us in His love (Ibid., p. 113).
* A warning is issued: "… if any one relying on his own industry, disregard the assistance of God, he will either throw away his spear and shield, when he comes to the trial, or he will be busily employed, but without any advantage" (Ibid., p. 122).
* In the same spirit, Martin Luther saw the text as testifying to the friendship we have with Jesus not because of what we do (What Luther Says, p. 529).
* In a sermon on the Gospel Lesson, Luther put it this way: Therefore Christ says here: "Just forget about all your boasting that you chose Me. Follow Me, and let Me choose you first" (Luther's Works, Vol. 24, p. 261).
* The Reformer compares this love to a king giving a principality to a beggar. Then he adds: "Then all the world would sing and speak of such unheard-of love. And yet all this is trivial compared with Christ's giving His life for you" (Ibid., p. 251).
* Calvin nicely articulates the power of this love: "But now our hearts, if they are not softened by the inestimable sweetness of divine love, must be harder than stone or iron" (Calvin's Commentaries, Vol. XVIII/1, p. 116).
* Elaborating further on this point, he adds:
Hence it appears that there is nothing which ought more powerfully to kindle in us the desire of a holy and religious life, than when we acknowledge that we owe everything to God, and we have nothing that is our own; that both the commencement of our salvation, and all the parts which follow from it, flow from His undeserved mercy.
(Ibid., p. 119)
* Medieval mystic Catherine of Siena saw God's love like medicine, healing us of our sin:
Immeasurable love! By revealing this you have given me a bittersweet medicine so that I might rise up once and for all from the sickness of foolish indifference and run to you with concern and eager longing.
(Amy Oden, ed., In Her Words, p. 201)
* Luther refers to the imperfect character of the impact that this love has on us: "Even though we are clean in Christ if we remain in Him, still we are not yet completely clean in our lives; for we are encumbered with this mortal frame and with many daily frailties and shortcomings" (Luther's Works, Vol. 24, p. 244).
* Regarding the Great Commandment (v. 12), Luther writes:
After all, it is only natural for you to do this [love one another], and it should be done spontaneously. For it is natural -- and everybody must admit this -- that everyone would like to be shown love, fidelity, and help… God has no need whatever of such service and help, nor does He give this command for His sake.
(Ibid., p. 253)
* In this connection, the Reformer puts these sound words of Justification by Grace in Christ's mouth:
"You are my friends," that is, people who are chosen by me and who receive everything good from me… I chose you and spent all this on you that you might bear much fruit and live in such a way that you can be recognized as my true disciples. You do not need this to wipe out your sins.
(Ibid., p. 262)
* Luther also offers helpful reflections on how and why our love flows from being loved by God (Justification by Grace construed as Intimate Union):
See, according to this rule, the good things we have from God should flow from one to the other and be common to all, so that everyone "put on" his neighbor and so conduct himself toward him as if he himself were in the other's place. From Christ the good things have flowed and are flowing into us. He has "put on" us and acted for us as if He had been what we are.
(Ibid., Vol. 31, p. 371)
* He offers sound advice about love (supported by modern neurobiological insight): "It does not require such great skill to begin to love; but as Christ says here, remaining in love takes real skill and virtue" (Ibid., Vol. 24, p. 246).
* In a statement with rich insight for the perils of preaching, the Reformer adds: "This makes it difficult to preach to people. No matter how one preaches, things go wrong; the people always hedge. If one does not preach on faith, nothing but hypocritical works result. But if one confines one's preaching to faith, no works ensue" (Ibid., p. 249).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* On the selfish character of human love, see this section for the First Lesson, Ash Wednesday, and the Gospel, Easter 7.
5. Gimmick
Jesus really lays it on the line in our Gospel Lesson. We hear him teach his new commandment. Then read verses 9, 12.
6. Possible Sermon Moves and/or Stories/Examples
* We get the same word about love in the Second Lesson. See 1 John 5:2-3a.
* Love. This is what Christian faith is all about, right? Ask the congregation if they do not agree.
* Note your own hesitancy about such prioritizing of love. If Christianity is all about our responsibility to love, it is just one more burden and guilt trip. (You could use the final bullet point in Theological Insights.)
* But is not love a beautiful thing that we should celebrate and can achieve? This is the point: Ordinary human love and the love that Jesus and 1 John urge are two different things. We need to keep Christian love in its proper place. Christian love is first and foremost God's love, not something we do.
* When Jesus says that we are to love one another as He has loved us (v. 17), it may at first sound like a demand to love in order to earn salvation.
* We love our families, children, spouse, and parents, but that love is at least to some extent accounted for by the good feelings these loved ones inspire in us. Human love is indeed a selfish love. (See Socio-Economic, Political, Psychological, and Scientific Insights.)
* Love and friendship are often occasioned or enriched by what we get out of the relationship or by the continuity they provide in the midst of flux. We truly use our friends. But such a greedy quest for self-fulfillment brings misery, for the relationships we have are fragile, ultimately ending in death. We need to put love in its proper (self-centered) place.
* To counteract confusing Christian love with this self-centered love of ours, we need to see how Jesus places love in its divine origin, how it all starts with God! Cite verse 15. We have been chosen by Christ to love. Also consider the second, fifth, and thirteenth bullet points of Theological Insights. This profound, compelling love of God begins to have its way with us.
* Because we are God's children, when it comes to loving we cannot lose. God's command for us to love is not burdensome. In fact there is nothing sweeter, more freeing than this love.
* It is the overpowering love that God has for us that makes loving Him and our neighbors a joyful, freeing undertaking. Cite the quotation by Catherine of Siena in the ninth bullet point in Theological Insights. God's love is like a medicine that heals us our sin and helps us to discover a love that wants nothing in return. Such love is what the Bible calls agape love.
* Martin Luther provides another helpful image. He suggested that we are like vessels filled with so much love by God that they overflow. Use the thirteenth bullet point in Theological Insights.
* We should keep in mind that God chose us. We do not love because we are commanded, but because God's love compels us. This love is all the sweeter because of what God's love does to us. This love is all the sweeter when we put it in its proper place, remembering how transient human love is. We may lose our job, our fortune, our power. Children may go bad, spouses die, but God's love is forever. In its proper place, rooted in God, love is so comforting and sweet.
* Still weighed down by the demands of life, by the sacrifices it takes to live a decent life? Feeling burdened by high expectations? The great early African theologian Augustine has a word of comfort on that matter: "My friends, it's not for me to enlarge your hearts. Ask God that you may love one another" (Love One Another, p. 104).
7. Wrap-Up
We cannot enlarge our hearts enough to become loving. That is taken care of by God! The proper place for love is in God. And He takes care of all the business of making us love. How's that for transforming Jesus' new commandment into a word of joyful freedom? That's all the new commandment put in its proper place is. A word of joyful freedom that brings us all together!
God's love brings us together.
Collect of the Day
It is noted that God has prepared great joy for those who love Him. Petitions are then offered that such love may be poured into the hearts of the faithful so that they may obtain these promises. Justification as a reward for our deeds (love) is communicated by this prayer.
Psalm of the Day
Psalm 98
* Hymn proclaiming the future establishment of God's kingdom on earth. This is one of the so-called enthronement Psalms proclaiming God's kingship and was likely used at festivals.
* The new song to be sung (v. 1) could be read as suggesting the New Covenant initiated by Easter. References to God's victory (vv. 2-3) might also imply Christ's victory over evil.
* Summons to all nations and the physical universe to praise God the king (vv. 4-9). Reference to God judging the world in righteousness and equity (v. 9) reminds us of the Easter-event bestowing God's righteousness on us and abolishing distinctions (Romans 3:21-26; Galatians 3:28).
Sermon Text and Title
"The Spirit Hangs Out With Anybody "
Acts 10:44-48
1. Theological Aim of the Sermon and Strategy
To proclaim the universal character of the gospel and of the church, helping hearers to see how timely this word is in our globalized ethos, but also criticizing some of today's cultural trends (addressing social ethics).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Spirit-filled reaction of Jewish Christians to Peter's sermon in Caesarea after he came to accept the conversion of Gentiles.
* Speaking under inspiration of the Holy Spirit (presumably recognized through speaking in tongues), which fell on all His hearers, Jewish Christians were astounded that the gift of the Spirit had been poured out on Gentiles (vv. 44-45).
* The Gentiles, it seems, were also speaking in tongues and praising God (v. 46).
* Peter concludes that none therefore could withhold baptism from the Gentiles since they had received the Spirit, and so he orders their baptism (vv. 47-48a). Luke wants to clarify Peter's support of the admission of the Gentiles.
* When the baptized Gentiles invite Peter to stay with them it is another example of the Jewish-Gentile barriers breaking down (v. 48b).
3. Theological Insights (see Charts of the Major Theological Options)
* The text testifies to the universal character of the church and its membership. Links between this commitment and our globalized ethos are made. But the permanency of the church's commitments and relationships is shown to stand in sharp contrast to contemporary social trends (social ethics).
* John Calvin notes that even if the gift of tongues does not continue among Christians, the Spirit continues to keep us in reverence of His word. "Yet He [still] bringeth to pass that all the elect feel in themselves the consent of the external word, and of the secret power of the Spirit" (Calvin's Commentaries, Vol. XVIII/2, p. 452).
* This reverence is essential in the church, because, as the great preacher of the early church John Chrysostom noted, "The amount consists not in the sum of the numbers, but in the proved worth" (Nicene and Post-Nicene Fathers, First Series, Vol. 11, p. 159). He added: "For if there be those who are able to sin in the church, there will soon be also numbers: but where these are not, the numbers will never be good for anything" (Ibid., p. 160).
* John Chrysostom also sees the text as a reminder that like Peter we ought to glorify God for the good things that happen to our neighbors (Nicene and Post-Nicene Fathers, First Series, Vol. 11, p. 158).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* In this era of globalization, including the leveling/flattening of old divisions and hierarchies, Christian faith may be strategically located. On one hand its abilities to overcome ethnic differences in a harmony in the body of Christ is in step with the times. But its stubborn resistance to the superficiality and suspicion of traditions and permanence characteristic of the global market also places the faith in a position to function prophetically. For an analysis of the characteristics of such globalization, see Thomas Friedman, The World Is Flat.
5. Gimmick
The so-called Millennial Generation is the most open to accepting racial and ethnic differences on record. In 2003 a Gallup poll of that generation found 82% disagree with the claim that they had little in common with members of other races! The rest of America has a lot of catching up to do with our youth!
6. Possible Sermon Moves and/or Stories/Examples
* The attitudes of our youth are not surprising. They are related to the multiculturalism of today's academic and business environment. After all, we have been told that the world is flat, that with computer revolution low-cost interconnectivity and global networks for collaboration are a way of life in business and society as a whole (Thomas Friedman, The World Is Flat, esp. pp. 400, 8, 449-457). Cultural differences are flattened when you cross ethnic/cultural lines so easily in everyday business. The mystique of the foreigners of India is not so pronounced when I have my books sold there or have my business phone calls answered in India!
* Today's First Lesson is certainly in that spirit. It is all about the exciting realization of the first Jewish Christians that the gospel is for everybody, even for the Gentiles. While Peter was speaking the Holy Spirit was poured out on Gentiles. It was a clear witness that the Spirit hangs with anybody!
* What young people know intuitively, what capitalism is just discovering, the church has been preaching from its earliest days -- that ethnic, racial differences don't divide! It's true: The world is flat!
* Note how we need to do a better job communicating this word, that the church is doing nothing new when it speaks of its commitment to overcoming ethnic/national barriers. This is a Word that can bring more credibility to our faith among younger generations, get those in the real world of business to see how relevant Christian values are for their daily life.
* Ask the congregation how we can do a better job of getting out of our ethnic/racial cocoons. Note how radical Peter was in living out this commitment as he accepted an invitation to stay with Gentile converts, and the Gentile converts risked rejection of their invitation to their homes (v. 48b).
* But our gospel and the church are not unambiguous proponents of what is going on today. Ours is a prophetic faith, one that has a critical word on what is wrong with the world since we fell into sin.
* Note the second bullet point in Theological Insights. It reminds us of the continuity of the church, that the experience of the Christian and the Holy Spirit hasn't really changed much, even if we are not all speaking in tongues as those Gentile believers in our lesson were.
* But the flat world, the globalization of our economy doesn't value that sort of continuity. With our economy's stress on flexibility we have devalued tradition and heritage. Note a book by Richard Sennett, The Corrosion of Character: The Personal Consequences of Work in the New Capitalism. He introduces us to Rico, an upwardly mobile son of an immigrant janitor and his equally successful wife Jeannette, each making their way in our globalized context. The new economy and its flexibility were robbing them of long-term friendships and a sense of community. Nothing was long-term, it seemed. Ever feel that way? But the church says "long-term" is God's style, that the Spirit may not respect ethnicity and borders, but hangs out the same way He has been since the first Pentecost, like He did in Caesarea in the first century. The church has a prophetic and critical word, a comforting voice to offer to Rico, Jeanette, and all of us who feel that the fast pace of life is robbing us of stability.
* Cite the third point bullet point in Theological Insights about John Chrysostom's observation on the importance of quality of membership. The Spirit may hang out with all, but that doesn't mean that the church stands for nothing.
* Cite the fourth bullet point in Theological Insights. Our lesson reminds us that since the church cuts across racial/ ethnic lines that entails rooting for each other, building genuine community.
But it's not that way in the globalized economy. Again the church needs to take a stand against "what's happening." Rico is also concerned about the superficiality of his relationships. Yes, he has networks. But tomorrow they could be your competitor. You can't glorify good for all the good things that happen to your neighbor (like John Chrysostom says you can). We have a place for Rico (the church) where, when we are really being the church, he will find people who will glorify God for the good things happening to him.
* The globalized economy with its emphasis on flexibility and people-skills entails that you always need to be looking over your shoulder at your coworker (Richard Sennett, The Corrosion of Character: The Personal Consequences of Work in the New Capitalism, pp. 78-80). This is certainly not a climate for rooting for others' success. But the Spirit hangs out with everybody, even our competitors. That makes it harder for us to root against each other.
7. Wrap-Up
Repeat again that the Spirit hangs out with everybody. Note what a timely word that is in our present context. Cite the Psalm (98:4-9) that all nations are called to praise God and that the gospel is for all. Encourage the congregation to get in the habit of discussing our faith this way with the young and with coworkers. But also remind them how countercultural we are -- how the permanency and good will of the gospel is a helpful antidote to the flux and loneliness going on "out there." Because the Spirit hangs out with everybody, the church is a place where we are rooting for you, celebrating with you, standing by you!
Sermon Text and Title
"Easter Has Only Just Begun"
1 John 5:1-6
1. Theological Aim of the Sermon and Strategy
To declare that love (Sanctification) is rooted in God's love (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* A discussion of victorious faith.
* Refers to those who believe Jesus is the Christ regenerated. Whoever loves the parent loves the child (v. 1).
* It follows then that we know we love the children of God when we love God and obey His commandments (v. 2). The love of God is that we obey His commandments, and they are not burdensome since being born of God entails that the world is conquered (vv. 3-4a). So faith in Jesus conquers the world (vv. 4b-5).
* Jesus is said to have come with water and blood. The Spirit is the One who testifies, for the Spirit is truth (v. 6).
3. Theological Insights (see Charts of the Major Theological Options)
* The spontaneity of Christian love (Sanctification), rooted in Justification by Grace, is examined.
* Augustine did not want us to think that we could make ourselves love or get someone else to be more loving. Preaching on this text, he observed: "My friends, it's not for me to enlarge your hearts. Ask God that you may love one another" (Love One Another, p. 104).
* This love accompanies faith, he claims (Ibid., p. 100). As John Calvin puts it: "… men are rightly and duly loved, when God holds the primacy" (Calvin's Commentaries, Vol. XXII/2, p. 252).
* Interpreting this text, John Wesley places the focus on Christ's work as making love possible. He calls the word of Christ overcoming the world (v. 5) like the sun illuminating the world, like the heart in human beings, in relation to this text (Commentary on the Bible, p. 588). Martin Luther agrees that it is the love of God for us that leads to love and keeping His commandments (Luther's Works, Vol. 30, pp. 308-309).
* According to Augustine, the love described in the lesson is inclusive: "Choose for yourself what you'll love, and you get others too" (Love One Another, p. 102).
* The African father makes a nice point about why love our enemies:
You are to love everyone, even your enemies, not because they're already your sisters and brothers but so they'll become so. Then you will always be aflame with love -- for one who is already a sister or brother, or for your enemies, because love will make them your sisters and brothers.
(Ibid., pp. 104-105)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* See this section for the First Lesson.
* On scientific data regarding the selfish character of human love, see this section for the Gospel, Easter 7.
5. Gimmick
Easter is not over. It has only just begun. Of course, not many Easter eggs are left in the house, and church attendance is down.
6. Possible Sermon Moves and/or Stories/Examples
* It is not bad that some of the joy and excitement of Easter is missing today. Human life is not designed to be lived on the edge of anticipation every moment. The high points of human life need to be balanced with the valleys of everyday existence. Easter is the day to celebrate the mountaintop of Jesus rising from the dead. Today we ask the more mundane question of what it all means for everyday life.
* One of the things the resurrection is supposed to entail is that we Christians become lovers, always loving. But what is love? Our Second Lesson offers some ideas.
* Although the lesson is about love it starts out talking about faith (v. 1). It reminds us then that love is always rooted in faith and in grace. Christian love isn't natural!
* Christian love is not romantic love. It aims to be a selfless love. It starts with believing that Jesus is the Christ.
* Christian love has nothing to do with sexual love. Such love is selfish. We get something out of such love. Cite references to sin in the first bullet point of Theological Insights for the Gospel. Also see the leads in the second bullet of Socio-Economic, Political, Psychological, and Scientific Insights.
* By contrast, Christian love seeks to be selfless love, even involving love for enemies. How can we do it, and what does it look like? The answer is we can't. It is only because God makes us do it. Use the first quotation by Augustine and the comment by Calvin in Theological Insights. When you know God loves you, His commandments (the commandment to love) are no longer burdens (vv. 3-4a).
* John Wesley suggests a fascinating image: He claims that Christ's work and word is like the sun illuminating the world, like the heart in human beings. (See Theological Insights.) God's love illuminates our hearts, makes us love. (You could also use the ninth and tenth bullet points of Theological Insights for the Gospel.) And if we love the parent (God) we can't help but love His children (v. 2).
* How is this love selfless? Ordinary love, as we noted, is done for selfish interests, because we can get something out of it (see fifth bullet point). But Christian love pays no attention to what is attractive, nice, or beautiful in the other person. Indeed, such love drives us to care about people we may not even enjoy being around. Saint Augustine had it right: You don't love folks because they are lovable, but in order to make them your brothers and sisters. Use the last bullet in Theological Insights.
* Reflect on the congregation's life, on how too often we love each other for what we can get out of it. Too often church decisions are made with too much attention to not offending members. This is not selfless Christian love, since in those instances our focus is on ourselves -- keeping our church strong by not losing members. But Christian love is concerned (as Augustine said) with loving people in such a way that they might become our sisters and brothers. And that may involve some tough love, some tough talk too.
7. Wrap-Up
Yes, it's still Easter. Life has changed as a result of Easter. Because of Christ's resurrection, because of God's compelling love, we can begin to make decisions based on that selfless love, loving our enemies into friends!
Sermon Text and Title
"Putting Love In Its Proper Place!"
John 15:9-17
1. Theological Aim of the Sermon and Strategy
To examine the place and character of love (Sanctification and Jesus' New Commandment in particular) in the Christian life, especially its roots in Justification by Grace through Faith.
2. Exegesis (see Introduction to Selected Books of the Bible)
* Continuation of the previous week's gospel recounting Jesus' farewell discourse (esp. His discussion of the pattern of the Christian life). This is the teaching of the new commandment and Jesus' declaration of friendship with the faithful.
* Jesus says that as the Father loved him, so He loves the faithful. He exhorts them to abide in His love (v. 9). To keep His commandments is to abide in His love, just as Jesus is in God's love as He abides in His commands (v. 10). These things bring joy (v. 11).
* Gives the new commandment -- to love one another as He has loved us (v. 12; 13:34). There is no greater love than laying down one's life for friends (v. 13).
* Those who do what Jesus commands are His friends (v. 14). They are friends, not servants, because they know what the master is doing (v. 15).
* The faithful did not choose Jesus, because He chose them, appointing them to go and bear fruit that will last. Adds that the Father will give them whatever they ask in His name (v. 16).
* Gives the commandment that His followers will love one another (v. 17).
3. Theological Insights (see Charts of the Major Theological Options)
* The text demands clarification of the new commandment to love (Sanctification). Its roots in God's love are clarified, in order to distinguish love from selfish passions (sin). For texts illustrating our selfishness/concupiscence, even in good deeds of love, see Theological Insights for the Gospel, Ash Wednesday (third and fifth bullet points) and Socio-Economic, Political, Psychological, and Scientific Insights (first bullet point) for the Gospel, Ash Wednesday. Martin Luther spoke of our sinful condition as so directed to ourselves that we are "turned in on ourselves" (Luther's Works, Vol. 25, p. 291).
* John Calvin insists we recognize that the love in which we are to abide is not love for others but Christ's love for us (Calvin's Commentaries, Vol. XVIII/1, p. 112). We must not rely on our own strength but pray that God would confirm us in His love (Ibid., p. 113).
* A warning is issued: "… if any one relying on his own industry, disregard the assistance of God, he will either throw away his spear and shield, when he comes to the trial, or he will be busily employed, but without any advantage" (Ibid., p. 122).
* In the same spirit, Martin Luther saw the text as testifying to the friendship we have with Jesus not because of what we do (What Luther Says, p. 529).
* In a sermon on the Gospel Lesson, Luther put it this way: Therefore Christ says here: "Just forget about all your boasting that you chose Me. Follow Me, and let Me choose you first" (Luther's Works, Vol. 24, p. 261).
* The Reformer compares this love to a king giving a principality to a beggar. Then he adds: "Then all the world would sing and speak of such unheard-of love. And yet all this is trivial compared with Christ's giving His life for you" (Ibid., p. 251).
* Calvin nicely articulates the power of this love: "But now our hearts, if they are not softened by the inestimable sweetness of divine love, must be harder than stone or iron" (Calvin's Commentaries, Vol. XVIII/1, p. 116).
* Elaborating further on this point, he adds:
Hence it appears that there is nothing which ought more powerfully to kindle in us the desire of a holy and religious life, than when we acknowledge that we owe everything to God, and we have nothing that is our own; that both the commencement of our salvation, and all the parts which follow from it, flow from His undeserved mercy.
(Ibid., p. 119)
* Medieval mystic Catherine of Siena saw God's love like medicine, healing us of our sin:
Immeasurable love! By revealing this you have given me a bittersweet medicine so that I might rise up once and for all from the sickness of foolish indifference and run to you with concern and eager longing.
(Amy Oden, ed., In Her Words, p. 201)
* Luther refers to the imperfect character of the impact that this love has on us: "Even though we are clean in Christ if we remain in Him, still we are not yet completely clean in our lives; for we are encumbered with this mortal frame and with many daily frailties and shortcomings" (Luther's Works, Vol. 24, p. 244).
* Regarding the Great Commandment (v. 12), Luther writes:
After all, it is only natural for you to do this [love one another], and it should be done spontaneously. For it is natural -- and everybody must admit this -- that everyone would like to be shown love, fidelity, and help… God has no need whatever of such service and help, nor does He give this command for His sake.
(Ibid., p. 253)
* In this connection, the Reformer puts these sound words of Justification by Grace in Christ's mouth:
"You are my friends," that is, people who are chosen by me and who receive everything good from me… I chose you and spent all this on you that you might bear much fruit and live in such a way that you can be recognized as my true disciples. You do not need this to wipe out your sins.
(Ibid., p. 262)
* Luther also offers helpful reflections on how and why our love flows from being loved by God (Justification by Grace construed as Intimate Union):
See, according to this rule, the good things we have from God should flow from one to the other and be common to all, so that everyone "put on" his neighbor and so conduct himself toward him as if he himself were in the other's place. From Christ the good things have flowed and are flowing into us. He has "put on" us and acted for us as if He had been what we are.
(Ibid., Vol. 31, p. 371)
* He offers sound advice about love (supported by modern neurobiological insight): "It does not require such great skill to begin to love; but as Christ says here, remaining in love takes real skill and virtue" (Ibid., Vol. 24, p. 246).
* In a statement with rich insight for the perils of preaching, the Reformer adds: "This makes it difficult to preach to people. No matter how one preaches, things go wrong; the people always hedge. If one does not preach on faith, nothing but hypocritical works result. But if one confines one's preaching to faith, no works ensue" (Ibid., p. 249).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* On the selfish character of human love, see this section for the First Lesson, Ash Wednesday, and the Gospel, Easter 7.
5. Gimmick
Jesus really lays it on the line in our Gospel Lesson. We hear him teach his new commandment. Then read verses 9, 12.
6. Possible Sermon Moves and/or Stories/Examples
* We get the same word about love in the Second Lesson. See 1 John 5:2-3a.
* Love. This is what Christian faith is all about, right? Ask the congregation if they do not agree.
* Note your own hesitancy about such prioritizing of love. If Christianity is all about our responsibility to love, it is just one more burden and guilt trip. (You could use the final bullet point in Theological Insights.)
* But is not love a beautiful thing that we should celebrate and can achieve? This is the point: Ordinary human love and the love that Jesus and 1 John urge are two different things. We need to keep Christian love in its proper place. Christian love is first and foremost God's love, not something we do.
* When Jesus says that we are to love one another as He has loved us (v. 17), it may at first sound like a demand to love in order to earn salvation.
* We love our families, children, spouse, and parents, but that love is at least to some extent accounted for by the good feelings these loved ones inspire in us. Human love is indeed a selfish love. (See Socio-Economic, Political, Psychological, and Scientific Insights.)
* Love and friendship are often occasioned or enriched by what we get out of the relationship or by the continuity they provide in the midst of flux. We truly use our friends. But such a greedy quest for self-fulfillment brings misery, for the relationships we have are fragile, ultimately ending in death. We need to put love in its proper (self-centered) place.
* To counteract confusing Christian love with this self-centered love of ours, we need to see how Jesus places love in its divine origin, how it all starts with God! Cite verse 15. We have been chosen by Christ to love. Also consider the second, fifth, and thirteenth bullet points of Theological Insights. This profound, compelling love of God begins to have its way with us.
* Because we are God's children, when it comes to loving we cannot lose. God's command for us to love is not burdensome. In fact there is nothing sweeter, more freeing than this love.
* It is the overpowering love that God has for us that makes loving Him and our neighbors a joyful, freeing undertaking. Cite the quotation by Catherine of Siena in the ninth bullet point in Theological Insights. God's love is like a medicine that heals us our sin and helps us to discover a love that wants nothing in return. Such love is what the Bible calls agape love.
* Martin Luther provides another helpful image. He suggested that we are like vessels filled with so much love by God that they overflow. Use the thirteenth bullet point in Theological Insights.
* We should keep in mind that God chose us. We do not love because we are commanded, but because God's love compels us. This love is all the sweeter because of what God's love does to us. This love is all the sweeter when we put it in its proper place, remembering how transient human love is. We may lose our job, our fortune, our power. Children may go bad, spouses die, but God's love is forever. In its proper place, rooted in God, love is so comforting and sweet.
* Still weighed down by the demands of life, by the sacrifices it takes to live a decent life? Feeling burdened by high expectations? The great early African theologian Augustine has a word of comfort on that matter: "My friends, it's not for me to enlarge your hearts. Ask God that you may love one another" (Love One Another, p. 104).
7. Wrap-Up
We cannot enlarge our hearts enough to become loving. That is taken care of by God! The proper place for love is in God. And He takes care of all the business of making us love. How's that for transforming Jesus' new commandment into a word of joyful freedom? That's all the new commandment put in its proper place is. A word of joyful freedom that brings us all together!
