Proper 10 / Pentecost 7 / Ordinary Time 15
Preaching
Lectionary Preaching Workbook
Series IX, Cycle B
Object:
Theme of the Day
It's all in God's hands!
Collect of the Day
Recognizing all good deeds and desires come from God, petitions are offered that the faithful receive the peace the world cannot give, that their hearts be set on obeying the commandments and be defended from the fear of enemies. The prayer centers on Sanctification and Justification (by Grace).
Psalm of the Day
Psalm 24
* A Psalm attributed to David; a liturgy on entering the sanctuary, perhaps used in connection with a procession of the Ark of the Covenant. Since Hebrews believed that God is present in the Ark, John Wesley suggests that the Psalm could be about Christ entering the church (Commentary on the Bible, p. 279).
* An acknowledgment of the Lord as creator (vv. 1-2).
* Grapples with the question of who shall be admitted to the sanctuary (v. 3).
* The answer to the question is given: Only those with sufficient moral qualities (vv. 4-6).
* The choir outside the gate requests entrance, so that the God of Israel in the Ark may enter (vv. 7-10).
or Psalm 85:8-13
See Advent 2.
Sermon Text and Title
"Worship As a Joyful Game"
2 Samuel 6:1-5, 12b-19
1. Theological Aim of the Sermon and Strategy
To extol the joy of worship, an event that takes us out of ourselves.
2. Exegesis (see Introduction to Selected Books of the Bible)
* The story of David's bringing the Ark of the Covenant to Jerusalem in order to add to the city's prestige and Saul's daughter Michal's negative reaction to it.
* David gathers the chosen men of Israel go to Baale-judah (an error or another name for Kiriath-jearim where the Ark of the Covenant had been left) (1 Samuel 6:21--7:2) in order to bring the Ark where Yahweh is enthroned to Jerusalem (vv. 1-2).
* David and many in Israel celebrate with dance (v. 5).
* As the Ark came to Jerusalem, one of David's wives, Michal, the daughter of Saul, saw the new king dancing and despised him (vv. 12, 14-15). She may have been angered over having been torn away from her husband Paltiel (3:15-16) so that David could claim more legitimacy for assuming the throne. Or she may have been embarrassed by the scant clothing worn while dancing (v. 20).
* Even David assumed the priestly task of offering a sacrifice (vv. 17-18a). He then blessed the people in Yahweh's name and distributed food (vv. 18b-19).
3. Theological Insights (see Charts of the Major Theological Options)
* Worship as a celebration and as ecstasy is the dominant theological focus. The text also deals with sin (evident in Michal's anger and David's earlier treatment of her first husband, perhaps in order to solidify his claim to be Saul's true heir).
* Karl Barth sees the rejoicing of David as an example of a confession of faith, which is an act outside of the sphere of purpose and pursuits, but was motivated solely by the fact that God is God and governs well. In its freedom from purpose it has the nature of a game, and for this reason "will always cause head-shaking among serious people…" (Church Dogmatics, Vol. III/3, p. 77).
* About worship Martin Luther wrote: "Service to God is praise [worship] of Him. It must be free and voluntary, at table, in the chamber, cellar, garret, in house or field, in all places, with all persons, at all times" (Complete Sermons, Vol. 3/2, p. 50).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Studies of the relationship between evolution and religion reveal that the worship experience, in which we lose ourselves, has provided an evolutionary advantage for the faithful insofar as in the experience of worship a spirit of cooperation and exhilarating emotions were nurtured (Nicholas Wade, The Faith Instinct, pp. 79-81).
* A Pew Forum on Religion and Public Life poll revealed that only about 1 in 3 Americans attend worship regularly.
5. Gimmick
When the Ark of the Covenant -- the altar around which the Hebrews had worshiped for centuries, for they believed that God was present in it -- arrived in Jerusalem, David danced with joy and all were shouting to the music (vv. 12b-15). He got so carried away with the joy and with the spiritual meaning of the event that they didn't know what they were doing! That's not the way we worship here; we believe in restraint.
6. Possible Sermon Moves and/or Stories/Examples
* Dancing in religious ceremonies was quite common in David's era, and it still is in more pre-modern civilizations. How come we don't do it in our church? Our friends Martin and Marge, Pentecostals, think we're rather peculiar for not getting caught up in the Holy Spirit and swinging or swaying, losing ourselves in the ecstasy of worship. Come to think of it, Jermaine and Rosa do a lot of swaying in their African-American church. In the Ethiopian Orthodox denomination, both here and in the motherland, dancing in worship is common.
* Why don't we? Some may blame it on our denominational roots, our propensity to ritualize worship, our education and sophistication. Maybe to some extent, but I don't think it's just or even primarily these factors. The problem is that we have made worship too routine, too normal. That's why it's boring for many, and why most Americans don't worship regularly (see Socio-Economic, Political, Psychological, and Scientific Insights).
* Worship is not very exciting for most Americans, not something sacred. Not so for ancient peoples. In those contexts, much like David, in worship it is not unusual to lose control. You just get caught up in the moment. In part, because you are in the presence of the sacred. We don't usually feel that we are in the presence of the sacred in our worship services, at least no more so than in our ordinary prayer life. Everybody looks the same. Besides, nowadays we dress casually and act so casually in church. The sense of awe in worship has been lost.
* Are we too sophisticated for all that? Scholars of the theory of evolution have begun to apply its insights to religion and come to the conclusion that being religious provided human beings with an evolutionary advantage (see Socio-Economic, Political, Psychological, and Scientific Insights). Ecstatic worship with dance enhanced communal sensibilities and makes people happy, as they lose themselves in getting caught up in something bigger than who they are. And when that happens worshipers experience a cocaine-like brain chemical, dopamine, that makes you feel excited and good (see Socio-Economic, Political, Psychological, and Scientific Insights for Second Lesson, Epiphany 6). This data helps us understand why many thriving ancient cultures were so religious. The common worship patterns built a sense of community and felt good.
* Worship doesn't do that much anymore. We've lost its ability to build community, and it doesn't usually make us feel good. David is just too primitive for us to emulate. (You might make a comment here about you and others not being too good dancers.)
* But we don't have to renounce our modernity to recover some of these salubrious elements of worship. A start can be made by taking advice from the Catholic church on what worship is. Their Catechism (2096-2097) speaks of it as adoration, submitting ourselves to Him.
* When we pick and choose what we like in worship, see it more as human performance than as adoring God in His presence, it is no wonder if we're bored and unfed. But if we followed the Catholic Catechism's advice, just tried to adore God, maybe then we would find more meaning in worship. We might also attend more to the actions of the liturgy (concentrate on what we all do in common in worship) than whether we were comfortable and got anything of out of it, and then more of that good brain dope, the kind that moved David to exuberance might flow.
* Maybe we have forgotten Jesus' promise that where two or three are gathered in his name He is present (Matthew 18:20). Think of it. We are not just in another worship service right now. He is present! (See Psalm 23.) Listening to our praise. Forget yourself! He is listening to the praise we offer.
* Nineteenth-century Scottish writer Thomas Carlyle made an observation very much in line with these points and with the scientific data about worship and the brain: "Wonder is the basis of worship."
* Ask the congregation if when they enter the doors of the sanctuary they are here with wonder, in a spirit of adoration. Confess your own sin at this point, but invite them together with you to try to recover this spirit of wonder and awe. Maybe then you will all dance with David in ecstasy.
* Use the quote by Karl Barth in Theological Insights. Worship is without purpose. It is a game -- a joyous game. Quit thinking about what you should get out of worship. That gets a part of the brain active that does not get the good-feeling brain dope to you. We all enjoy games. We can even get in a frenzy when our team is winning. The crowd even sways sometimes as we all applaud. Barth says that's the way worship is.
* Ask the congregation what they think of this idea of worship as play, as joyful game -- a game of adoration (of adoring God) and of wonder (not unlike the games of football, basketball, and baseball instill wonder among its devout fans, make us forget ourselves and focus just on the game). Turned off by the idea of worship as a joyful game? Ask the congregation if the way we do worship now has been more conducive to awe and wonder, hasn't made us dance with David and sing with him and the crowd.
* Come play the game of worship, come with awe and wonder, the wonder and awe that God could be in this very building now. When you believe that, how can you not sing and dance with joy? David, you sure have taught us how to worship.
7. Wrap-Up
Ask what this means for everyday life. Contemporary Christian singer Michael W. Smith offers a touching comment: "I think worship is a lifestyle, first of all." Life as worship would mean seeing life as a joyful game, forgetting yourself so you can see life with wonder and use it to adore God. A joyful game, filled with adoration and wonder, as it would be a life fully in God's hands, no longer in my own. That's enough to make me want to dance and sing with David. Join him for this sense of a life saturated by God, and for the joy and harmony that will result. Oh, may we learn to worship that way.
Sermon Text and Title
"Chosen in Christ!"
Ephesians 1:3-14
1. Theological Aim of the Sermon and Strategy
To explain (Single) Predestination and its implications for our unity in Christ as well as the comfort this affirmation provides.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A thanksgiving for the blessing God has showered on the cosmos.
* The blessings are related to our being elected in Christ, destined for adoption as children (vv. 3-5, 11).
* In Christ redemption through His blood is given by grace (v. 8). Reference is made to this being a mystery, an age-long purpose disclosed now in the fullness of time (an eschatological image) (vv. 9-10). All things are gathered up in Christ. This could refer to the church as the body of Christ or to all the world redeemed in Christ.
* The Holy Spirit, said to be given to seal or as a pledge of our redemption, is given with faith in Christ (vv. 13-14).
3. Theological Insights (see Charts of the Major Theological Options)
* Single Predestination, the gathering up of all things in Christ as well as the atonement through Christ, dominates the lesson. The Holy Spirit, it is noted, is given to seal our redemption/election and the comfort this insight brings (Justification by Grace) is addressed.
* In a sermon on this text, John Chrysostom claimed that we should understand the reference to "make under one head" all things (v. 10) as rebuilding a house in order to make it stronger with a firm foundation, all under one head. With this a close bond is affected, he contended (Nicene and Post-Nicene Fathers, Vol. 13, pp. 54-55).
* The Lutheran Formula of Concord (an authoritative document of the Lutheran church) best depicts the single predestination which seems taught in this text:
The eternal election of God, however, a praedestinatio (that is God's predestination to salvation) does not apply to both the godly and the evil, but instead only to children of God who are chosen and predestined to eternal life, "before the foundation of the world" was laid, as Paul says (Ephesians 1)….
(The Book of Concord, p. 641.5)
The reason why not all who hear the Word believe it (and thus receive greater damnation) is not that God has not allowed them to be saved. Instead, it is their own fault….
(Ibid., p. 653.78)
* Regarding the One body into which we have been made, John Calvin writes:
Formed into one body we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.
(Calvin's Commentaries, Vol. XXI, p. 205)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Interact with the data cited in the section for the Gospel, Pentecost 2, and the first bullet point of this section for the Second Lesson for that Sunday.
5. Gimmick
Read verses 4-6. We are chosen in Christ before the foundation of the world, destined for adoption according to God's good pleasure. Predestination: What do you think of it?
6. Possible Sermon Moves and/or Stories/Examples
* More than likely, most Americans think about predestination the Puritan way -- as a belief that God gives salvation to some and damnation to others (The Book of Confessions, p. 6.016). This turns many Americans off, for it not only denies free will, it also effectively portrays God as a crotchety, distant deity with a cold heart. But that's not what Paul teaches. Maybe predestination is not so bad after all.
* Start out explaining clearly the idea that God elects everyone in Christ. It is not just a matter of offering it to everyone. The gift is in everyone's lap. It is just that some throw it away. Consider quotations in the third bullet point of Theological Insights.
* Americans are at first glance still uncomfortable with this word because we want to do something to be saved. See the data referred to in Socio-Economic, Political, Psychological, and Scientific Insights.
* If you have to do works to get saved, you can never be quite sure you're in. Even if salvation depends on accepting the gift in faith, can you ever be sure you have enough faith? But you can be sure about your salvation if all are elect in Christ. Think of it: Before the foundation of the world we were loved (v. 4).
* You can be sure about salvation the way in which a child can be sure of a devoted parent's love. Adoring parents are a bit like pale reflections of God's love. Just as the adoring parent can never imagine not loving her child, no matter what, she has loved that child since before the baby was born, for that child is always the child of the parent, unless of course the child totally rejects the relationship. But even under those circumstances, the child never really stops being the loving parent's offspring.
* If human beings can love that way, imagine how it is with God. Focus a moment on that image, and then you can understand what predestination means. Our salvation is totally in God's hands.
* Still want free will? Free will is not really involved in the parent-child relationship, is it? Those of us who are parents never really had a choice but to love that child, did we? And a beloved child can't imagine not having that parent in her life.
* Free will doesn't make much sense in human love. Do we really have a choice when we "fall" in love? Is the happy spouse really free anymore to choose to maintain the relationship? Infidelity is just not on the radar screen for a person. If it works that way with human love, it would certainly be the case that divine love is no less dominating. When it comes to love, why would you want freedom?
* There are other rich, comforting insights in this text. In verse 10 it is said that all things will be gathered up in Christ. All things. We are all together in Christ. Use the quotes by John Chrysostom and John Calvin in Theological Insights.
* All one, with creation and in Christ like the head of the building. Christ is like the foundation of whole creation, what keeps it together. Then in verse 13 a reference to the Holy Spirit is made. The Spirit is our guarantee of salvation. The Spirit keeps us from throwing away the gift. How's that for security and confidence, that God won't let us go?
* To the question of how we can be sure that whether this gift has been given to us, Martin Luther suggests that we take hold of our nose, search our guts, and it will become evident we are part of the world and so belong to the number of the elect (Complete Sermons, Vol. 2/1, p. 364).
7. Wrap-Up
Ask the congregation if they still want free will. Suggest if they want that they mustn't want deep abiding love. Ask them if they still wonder how it goes with God, if they are saved. Tell them to hold their nose and search their guts. A God who elected all before the foundation of the world will not leave anyone behind if He can help it. What a beautiful confidence comes with putting all these matters in God's hands.
Sermon Text and Title
"Prophetic Courage: God Supplies the Guts"
Mark 6:14-29
1. Theological Aim of the Sermon and Strategy
To help the congregation appreciate the need for and risks involved in prophetic courage, focusing either on a pressing congregational issue or a matter of pressing social concern (Social Justice and Sin), proclaiming our total dependence on God (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Herod Antipas (the Roman tetrarch of Galilee, reigning during Jesus' adulthood) is reported to have heard of Jesus' ministry and those of His disciples. Some say Jesus is a reincarnation of Elijah or one of the other prophets. Others believe that John the Baptist has risen. Herod becomes convinced of the latter, for he had beheaded John (vv. 14-16).
* The account of John's beheading follows. Only here and in Matthew (14:1-12) are such details provided. John is put to death by Herod for critiquing him marrying a cousin, Herodius, also the wife of his brother (vv. 17-18).
* Herodius is especially desirous of John's death (v. 19).
* The king is grieved, but grants the request out of duty. John is arrested and killed (vv. 26-28). John's disciples claim the body and bury it (v. 29).
3. Theological Insights (see Charts of the Major Theological Options)
* The text focuses on what true prophecy is (Sanctification) and is not, whether one cares more about what God wants or primarily about what human beings want.
* Regarding Herod's sin, John Calvin notes: "Thus it frequently happens that ungodly men fail to perform their duty, because they do not look to God, but only intent on this object, that they may not incur the reproaches of men" (Calvin's Commentaries, Vol. XVI/2, p. 227).
* Martin Luther notes that a prophetic word of critique does not go over well today in the church:
But if, when the pastor rebukes others, you say, "What a preacher he is, what a telling message, he really gets across!" But when he finds fault with you, you say. "These clerics, don't they ever talk about anyone else but me?"
(Complete Sermons, Vol. 7, p. 336)
* See the quote by John Wesley in this section of the First Lesson, Pentecost 6, the sixth bullet point in this section for the Second Lesson, Advent 3; and all the entries in this section for the First Lesson, Advent 3.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For a list of possible social issues to address prophetically, see this section for the First Lesson, Christmas; Second Lesson, Christmas; First Lesson, Epiphany 4.
* A 2008 Pew Forum on Religion and Public life poll revealed that nearly 1 in 2 Americans do not want churches expressing political views.
5. Gimmick
John the Baptist had guts. Already under suspicion, he had condemned the marriage of the Roman empire's puppet king Herod and paid the ultimate price for it. John was no dummy; he knew the risks. But he knew God's will on the marriage. To marry the wife of one's brother was wrong. Yes, John had guts. Do we?
6. Possible Sermon Moves and/or Stories/Examples
* There's a lot wrong in America today: marital infidelity (see Second Lesson, Christmas 2); the wage gap between men and women, white and black (see First Lesson, Advent 3); ecological crises; a decline in moral values along with wanton greed (First Lesson, Epiphany 4); and long-term wars. What is the church doing or saying about these matters? (If there is a challenge in the congregation's life, allude to it at this point.)
* Generally speaking, except on homosexuality American Christianity has been silent on these issues. Why? Some might appeal to the separation of church and state as the reason why this silence should be enforced. But America's Founders never opted for silencing the church or any other faction (The Federalist Papers, pp. 78-81). No, the real reason that many in the church don't want to speak about pressing socio-political issues is that we are afraid to, lest we offend members or those of the community we know. In our guts we know what recent polls reveal, that most Americans don't want the church in politics (see Socio-Economic, Political, Psychological, and Scientific Insights).
* No, our own political instincts tell us to shut up on social and political issues. (If working with a local congregational issue, refer to that.) But that didn't stop John the Baptist. He took on the politically explosive issue of Herod's marriage. Why don't we have his guts? How can we get such guts?
* We need to get clear on what prophecy is. John Wesley's comments about Christian life in general and how this insight informs leadership is most relevant. Cite the quotation in Theological Insights for the First Lesson, Pentecost 6. He claims that every member of his society should be conscious of his own foolishness and helplessness, hanging with his whole being on the conviction that all that is done on earth is God's doing. Likewise prophecy is not about what we want but about what God wants.
* This is where the guts come from. Prophecy is not about you or yourself. It's about God. The courage it takes to do prophecy is not your courage. It's supplied by God. At its best, prophecy is not about you and me.
* What does God want? Use the last two bullet points in Theological Insights for the First Lesson, Advent 3. Note how prophecy is linked to justice, and justice involves a concern about the poor (a preferential option for the poor).
* We need prophets like John the Baptist today. Martin Luther King told us so (see the fifth bullet point in Theological Insights for the Second Lesson, Advent 3).
* Reference to Dr. King and John the Baptist reminds us again of the challenges to prophets, of the price you must be willing to pay. Maybe that price is just being willing to support the prophets, to support their prophetic critique (even if it is of us and our favorite sacred cow). Use the quotation by Martin Luther in Theological Insights.
* What Martin Luther King wrote in 1958 is still true today. We need to be prophets "willing to suffer courageously for righteousness" (A Testament of Hope, p. 481).
* Let's not forget, though, that prophecy at its best is not just being a social critic, not just a matter of words. Futurologist Joel A. Barker offers an important observation: "The ultimate function of prophecy is not to tell the future, but to make it."
7. Wrap-Up
Ask the congregation where we go from here. Will we be prophets not just in word, but also in deed? Will we address the values of society that are out of whack, the poverty, racism, our ecological wantonness (and if you were addressing a congregational issue, mention it)? Where do we get the courage to undertake such prophecy? By being sure our prophecy is about God's agenda, not our own. And above all by realizing that the project for which we prophesy is ultimately in His hands, that He will do the heavy lifting, so prophecy can be a joyful, if courageous way of life. John the Baptist and Martin Luther King wouldn't have done it any other way. Will we join them, putting our faith and agendas in the Lord's hands?
It's all in God's hands!
Collect of the Day
Recognizing all good deeds and desires come from God, petitions are offered that the faithful receive the peace the world cannot give, that their hearts be set on obeying the commandments and be defended from the fear of enemies. The prayer centers on Sanctification and Justification (by Grace).
Psalm of the Day
Psalm 24
* A Psalm attributed to David; a liturgy on entering the sanctuary, perhaps used in connection with a procession of the Ark of the Covenant. Since Hebrews believed that God is present in the Ark, John Wesley suggests that the Psalm could be about Christ entering the church (Commentary on the Bible, p. 279).
* An acknowledgment of the Lord as creator (vv. 1-2).
* Grapples with the question of who shall be admitted to the sanctuary (v. 3).
* The answer to the question is given: Only those with sufficient moral qualities (vv. 4-6).
* The choir outside the gate requests entrance, so that the God of Israel in the Ark may enter (vv. 7-10).
or Psalm 85:8-13
See Advent 2.
Sermon Text and Title
"Worship As a Joyful Game"
2 Samuel 6:1-5, 12b-19
1. Theological Aim of the Sermon and Strategy
To extol the joy of worship, an event that takes us out of ourselves.
2. Exegesis (see Introduction to Selected Books of the Bible)
* The story of David's bringing the Ark of the Covenant to Jerusalem in order to add to the city's prestige and Saul's daughter Michal's negative reaction to it.
* David gathers the chosen men of Israel go to Baale-judah (an error or another name for Kiriath-jearim where the Ark of the Covenant had been left) (1 Samuel 6:21--7:2) in order to bring the Ark where Yahweh is enthroned to Jerusalem (vv. 1-2).
* David and many in Israel celebrate with dance (v. 5).
* As the Ark came to Jerusalem, one of David's wives, Michal, the daughter of Saul, saw the new king dancing and despised him (vv. 12, 14-15). She may have been angered over having been torn away from her husband Paltiel (3:15-16) so that David could claim more legitimacy for assuming the throne. Or she may have been embarrassed by the scant clothing worn while dancing (v. 20).
* Even David assumed the priestly task of offering a sacrifice (vv. 17-18a). He then blessed the people in Yahweh's name and distributed food (vv. 18b-19).
3. Theological Insights (see Charts of the Major Theological Options)
* Worship as a celebration and as ecstasy is the dominant theological focus. The text also deals with sin (evident in Michal's anger and David's earlier treatment of her first husband, perhaps in order to solidify his claim to be Saul's true heir).
* Karl Barth sees the rejoicing of David as an example of a confession of faith, which is an act outside of the sphere of purpose and pursuits, but was motivated solely by the fact that God is God and governs well. In its freedom from purpose it has the nature of a game, and for this reason "will always cause head-shaking among serious people…" (Church Dogmatics, Vol. III/3, p. 77).
* About worship Martin Luther wrote: "Service to God is praise [worship] of Him. It must be free and voluntary, at table, in the chamber, cellar, garret, in house or field, in all places, with all persons, at all times" (Complete Sermons, Vol. 3/2, p. 50).
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Studies of the relationship between evolution and religion reveal that the worship experience, in which we lose ourselves, has provided an evolutionary advantage for the faithful insofar as in the experience of worship a spirit of cooperation and exhilarating emotions were nurtured (Nicholas Wade, The Faith Instinct, pp. 79-81).
* A Pew Forum on Religion and Public Life poll revealed that only about 1 in 3 Americans attend worship regularly.
5. Gimmick
When the Ark of the Covenant -- the altar around which the Hebrews had worshiped for centuries, for they believed that God was present in it -- arrived in Jerusalem, David danced with joy and all were shouting to the music (vv. 12b-15). He got so carried away with the joy and with the spiritual meaning of the event that they didn't know what they were doing! That's not the way we worship here; we believe in restraint.
6. Possible Sermon Moves and/or Stories/Examples
* Dancing in religious ceremonies was quite common in David's era, and it still is in more pre-modern civilizations. How come we don't do it in our church? Our friends Martin and Marge, Pentecostals, think we're rather peculiar for not getting caught up in the Holy Spirit and swinging or swaying, losing ourselves in the ecstasy of worship. Come to think of it, Jermaine and Rosa do a lot of swaying in their African-American church. In the Ethiopian Orthodox denomination, both here and in the motherland, dancing in worship is common.
* Why don't we? Some may blame it on our denominational roots, our propensity to ritualize worship, our education and sophistication. Maybe to some extent, but I don't think it's just or even primarily these factors. The problem is that we have made worship too routine, too normal. That's why it's boring for many, and why most Americans don't worship regularly (see Socio-Economic, Political, Psychological, and Scientific Insights).
* Worship is not very exciting for most Americans, not something sacred. Not so for ancient peoples. In those contexts, much like David, in worship it is not unusual to lose control. You just get caught up in the moment. In part, because you are in the presence of the sacred. We don't usually feel that we are in the presence of the sacred in our worship services, at least no more so than in our ordinary prayer life. Everybody looks the same. Besides, nowadays we dress casually and act so casually in church. The sense of awe in worship has been lost.
* Are we too sophisticated for all that? Scholars of the theory of evolution have begun to apply its insights to religion and come to the conclusion that being religious provided human beings with an evolutionary advantage (see Socio-Economic, Political, Psychological, and Scientific Insights). Ecstatic worship with dance enhanced communal sensibilities and makes people happy, as they lose themselves in getting caught up in something bigger than who they are. And when that happens worshipers experience a cocaine-like brain chemical, dopamine, that makes you feel excited and good (see Socio-Economic, Political, Psychological, and Scientific Insights for Second Lesson, Epiphany 6). This data helps us understand why many thriving ancient cultures were so religious. The common worship patterns built a sense of community and felt good.
* Worship doesn't do that much anymore. We've lost its ability to build community, and it doesn't usually make us feel good. David is just too primitive for us to emulate. (You might make a comment here about you and others not being too good dancers.)
* But we don't have to renounce our modernity to recover some of these salubrious elements of worship. A start can be made by taking advice from the Catholic church on what worship is. Their Catechism (2096-2097) speaks of it as adoration, submitting ourselves to Him.
* When we pick and choose what we like in worship, see it more as human performance than as adoring God in His presence, it is no wonder if we're bored and unfed. But if we followed the Catholic Catechism's advice, just tried to adore God, maybe then we would find more meaning in worship. We might also attend more to the actions of the liturgy (concentrate on what we all do in common in worship) than whether we were comfortable and got anything of out of it, and then more of that good brain dope, the kind that moved David to exuberance might flow.
* Maybe we have forgotten Jesus' promise that where two or three are gathered in his name He is present (Matthew 18:20). Think of it. We are not just in another worship service right now. He is present! (See Psalm 23.) Listening to our praise. Forget yourself! He is listening to the praise we offer.
* Nineteenth-century Scottish writer Thomas Carlyle made an observation very much in line with these points and with the scientific data about worship and the brain: "Wonder is the basis of worship."
* Ask the congregation if when they enter the doors of the sanctuary they are here with wonder, in a spirit of adoration. Confess your own sin at this point, but invite them together with you to try to recover this spirit of wonder and awe. Maybe then you will all dance with David in ecstasy.
* Use the quote by Karl Barth in Theological Insights. Worship is without purpose. It is a game -- a joyous game. Quit thinking about what you should get out of worship. That gets a part of the brain active that does not get the good-feeling brain dope to you. We all enjoy games. We can even get in a frenzy when our team is winning. The crowd even sways sometimes as we all applaud. Barth says that's the way worship is.
* Ask the congregation what they think of this idea of worship as play, as joyful game -- a game of adoration (of adoring God) and of wonder (not unlike the games of football, basketball, and baseball instill wonder among its devout fans, make us forget ourselves and focus just on the game). Turned off by the idea of worship as a joyful game? Ask the congregation if the way we do worship now has been more conducive to awe and wonder, hasn't made us dance with David and sing with him and the crowd.
* Come play the game of worship, come with awe and wonder, the wonder and awe that God could be in this very building now. When you believe that, how can you not sing and dance with joy? David, you sure have taught us how to worship.
7. Wrap-Up
Ask what this means for everyday life. Contemporary Christian singer Michael W. Smith offers a touching comment: "I think worship is a lifestyle, first of all." Life as worship would mean seeing life as a joyful game, forgetting yourself so you can see life with wonder and use it to adore God. A joyful game, filled with adoration and wonder, as it would be a life fully in God's hands, no longer in my own. That's enough to make me want to dance and sing with David. Join him for this sense of a life saturated by God, and for the joy and harmony that will result. Oh, may we learn to worship that way.
Sermon Text and Title
"Chosen in Christ!"
Ephesians 1:3-14
1. Theological Aim of the Sermon and Strategy
To explain (Single) Predestination and its implications for our unity in Christ as well as the comfort this affirmation provides.
2. Exegesis (see Introduction to Selected Books of the Bible)
* A thanksgiving for the blessing God has showered on the cosmos.
* The blessings are related to our being elected in Christ, destined for adoption as children (vv. 3-5, 11).
* In Christ redemption through His blood is given by grace (v. 8). Reference is made to this being a mystery, an age-long purpose disclosed now in the fullness of time (an eschatological image) (vv. 9-10). All things are gathered up in Christ. This could refer to the church as the body of Christ or to all the world redeemed in Christ.
* The Holy Spirit, said to be given to seal or as a pledge of our redemption, is given with faith in Christ (vv. 13-14).
3. Theological Insights (see Charts of the Major Theological Options)
* Single Predestination, the gathering up of all things in Christ as well as the atonement through Christ, dominates the lesson. The Holy Spirit, it is noted, is given to seal our redemption/election and the comfort this insight brings (Justification by Grace) is addressed.
* In a sermon on this text, John Chrysostom claimed that we should understand the reference to "make under one head" all things (v. 10) as rebuilding a house in order to make it stronger with a firm foundation, all under one head. With this a close bond is affected, he contended (Nicene and Post-Nicene Fathers, Vol. 13, pp. 54-55).
* The Lutheran Formula of Concord (an authoritative document of the Lutheran church) best depicts the single predestination which seems taught in this text:
The eternal election of God, however, a praedestinatio (that is God's predestination to salvation) does not apply to both the godly and the evil, but instead only to children of God who are chosen and predestined to eternal life, "before the foundation of the world" was laid, as Paul says (Ephesians 1)….
(The Book of Concord, p. 641.5)
The reason why not all who hear the Word believe it (and thus receive greater damnation) is not that God has not allowed them to be saved. Instead, it is their own fault….
(Ibid., p. 653.78)
* Regarding the One body into which we have been made, John Calvin writes:
Formed into one body we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.
(Calvin's Commentaries, Vol. XXI, p. 205)
4. Socio-Economic, Political, Psychological, and Scientific Insights
* Interact with the data cited in the section for the Gospel, Pentecost 2, and the first bullet point of this section for the Second Lesson for that Sunday.
5. Gimmick
Read verses 4-6. We are chosen in Christ before the foundation of the world, destined for adoption according to God's good pleasure. Predestination: What do you think of it?
6. Possible Sermon Moves and/or Stories/Examples
* More than likely, most Americans think about predestination the Puritan way -- as a belief that God gives salvation to some and damnation to others (The Book of Confessions, p. 6.016). This turns many Americans off, for it not only denies free will, it also effectively portrays God as a crotchety, distant deity with a cold heart. But that's not what Paul teaches. Maybe predestination is not so bad after all.
* Start out explaining clearly the idea that God elects everyone in Christ. It is not just a matter of offering it to everyone. The gift is in everyone's lap. It is just that some throw it away. Consider quotations in the third bullet point of Theological Insights.
* Americans are at first glance still uncomfortable with this word because we want to do something to be saved. See the data referred to in Socio-Economic, Political, Psychological, and Scientific Insights.
* If you have to do works to get saved, you can never be quite sure you're in. Even if salvation depends on accepting the gift in faith, can you ever be sure you have enough faith? But you can be sure about your salvation if all are elect in Christ. Think of it: Before the foundation of the world we were loved (v. 4).
* You can be sure about salvation the way in which a child can be sure of a devoted parent's love. Adoring parents are a bit like pale reflections of God's love. Just as the adoring parent can never imagine not loving her child, no matter what, she has loved that child since before the baby was born, for that child is always the child of the parent, unless of course the child totally rejects the relationship. But even under those circumstances, the child never really stops being the loving parent's offspring.
* If human beings can love that way, imagine how it is with God. Focus a moment on that image, and then you can understand what predestination means. Our salvation is totally in God's hands.
* Still want free will? Free will is not really involved in the parent-child relationship, is it? Those of us who are parents never really had a choice but to love that child, did we? And a beloved child can't imagine not having that parent in her life.
* Free will doesn't make much sense in human love. Do we really have a choice when we "fall" in love? Is the happy spouse really free anymore to choose to maintain the relationship? Infidelity is just not on the radar screen for a person. If it works that way with human love, it would certainly be the case that divine love is no less dominating. When it comes to love, why would you want freedom?
* There are other rich, comforting insights in this text. In verse 10 it is said that all things will be gathered up in Christ. All things. We are all together in Christ. Use the quotes by John Chrysostom and John Calvin in Theological Insights.
* All one, with creation and in Christ like the head of the building. Christ is like the foundation of whole creation, what keeps it together. Then in verse 13 a reference to the Holy Spirit is made. The Spirit is our guarantee of salvation. The Spirit keeps us from throwing away the gift. How's that for security and confidence, that God won't let us go?
* To the question of how we can be sure that whether this gift has been given to us, Martin Luther suggests that we take hold of our nose, search our guts, and it will become evident we are part of the world and so belong to the number of the elect (Complete Sermons, Vol. 2/1, p. 364).
7. Wrap-Up
Ask the congregation if they still want free will. Suggest if they want that they mustn't want deep abiding love. Ask them if they still wonder how it goes with God, if they are saved. Tell them to hold their nose and search their guts. A God who elected all before the foundation of the world will not leave anyone behind if He can help it. What a beautiful confidence comes with putting all these matters in God's hands.
Sermon Text and Title
"Prophetic Courage: God Supplies the Guts"
Mark 6:14-29
1. Theological Aim of the Sermon and Strategy
To help the congregation appreciate the need for and risks involved in prophetic courage, focusing either on a pressing congregational issue or a matter of pressing social concern (Social Justice and Sin), proclaiming our total dependence on God (Justification by Grace).
2. Exegesis (see Introduction to Selected Books of the Bible)
* Herod Antipas (the Roman tetrarch of Galilee, reigning during Jesus' adulthood) is reported to have heard of Jesus' ministry and those of His disciples. Some say Jesus is a reincarnation of Elijah or one of the other prophets. Others believe that John the Baptist has risen. Herod becomes convinced of the latter, for he had beheaded John (vv. 14-16).
* The account of John's beheading follows. Only here and in Matthew (14:1-12) are such details provided. John is put to death by Herod for critiquing him marrying a cousin, Herodius, also the wife of his brother (vv. 17-18).
* Herodius is especially desirous of John's death (v. 19).
* The king is grieved, but grants the request out of duty. John is arrested and killed (vv. 26-28). John's disciples claim the body and bury it (v. 29).
3. Theological Insights (see Charts of the Major Theological Options)
* The text focuses on what true prophecy is (Sanctification) and is not, whether one cares more about what God wants or primarily about what human beings want.
* Regarding Herod's sin, John Calvin notes: "Thus it frequently happens that ungodly men fail to perform their duty, because they do not look to God, but only intent on this object, that they may not incur the reproaches of men" (Calvin's Commentaries, Vol. XVI/2, p. 227).
* Martin Luther notes that a prophetic word of critique does not go over well today in the church:
But if, when the pastor rebukes others, you say, "What a preacher he is, what a telling message, he really gets across!" But when he finds fault with you, you say. "These clerics, don't they ever talk about anyone else but me?"
(Complete Sermons, Vol. 7, p. 336)
* See the quote by John Wesley in this section of the First Lesson, Pentecost 6, the sixth bullet point in this section for the Second Lesson, Advent 3; and all the entries in this section for the First Lesson, Advent 3.
4. Socio-Economic, Political, Psychological, and Scientific Insights
* For a list of possible social issues to address prophetically, see this section for the First Lesson, Christmas; Second Lesson, Christmas; First Lesson, Epiphany 4.
* A 2008 Pew Forum on Religion and Public life poll revealed that nearly 1 in 2 Americans do not want churches expressing political views.
5. Gimmick
John the Baptist had guts. Already under suspicion, he had condemned the marriage of the Roman empire's puppet king Herod and paid the ultimate price for it. John was no dummy; he knew the risks. But he knew God's will on the marriage. To marry the wife of one's brother was wrong. Yes, John had guts. Do we?
6. Possible Sermon Moves and/or Stories/Examples
* There's a lot wrong in America today: marital infidelity (see Second Lesson, Christmas 2); the wage gap between men and women, white and black (see First Lesson, Advent 3); ecological crises; a decline in moral values along with wanton greed (First Lesson, Epiphany 4); and long-term wars. What is the church doing or saying about these matters? (If there is a challenge in the congregation's life, allude to it at this point.)
* Generally speaking, except on homosexuality American Christianity has been silent on these issues. Why? Some might appeal to the separation of church and state as the reason why this silence should be enforced. But America's Founders never opted for silencing the church or any other faction (The Federalist Papers, pp. 78-81). No, the real reason that many in the church don't want to speak about pressing socio-political issues is that we are afraid to, lest we offend members or those of the community we know. In our guts we know what recent polls reveal, that most Americans don't want the church in politics (see Socio-Economic, Political, Psychological, and Scientific Insights).
* No, our own political instincts tell us to shut up on social and political issues. (If working with a local congregational issue, refer to that.) But that didn't stop John the Baptist. He took on the politically explosive issue of Herod's marriage. Why don't we have his guts? How can we get such guts?
* We need to get clear on what prophecy is. John Wesley's comments about Christian life in general and how this insight informs leadership is most relevant. Cite the quotation in Theological Insights for the First Lesson, Pentecost 6. He claims that every member of his society should be conscious of his own foolishness and helplessness, hanging with his whole being on the conviction that all that is done on earth is God's doing. Likewise prophecy is not about what we want but about what God wants.
* This is where the guts come from. Prophecy is not about you or yourself. It's about God. The courage it takes to do prophecy is not your courage. It's supplied by God. At its best, prophecy is not about you and me.
* What does God want? Use the last two bullet points in Theological Insights for the First Lesson, Advent 3. Note how prophecy is linked to justice, and justice involves a concern about the poor (a preferential option for the poor).
* We need prophets like John the Baptist today. Martin Luther King told us so (see the fifth bullet point in Theological Insights for the Second Lesson, Advent 3).
* Reference to Dr. King and John the Baptist reminds us again of the challenges to prophets, of the price you must be willing to pay. Maybe that price is just being willing to support the prophets, to support their prophetic critique (even if it is of us and our favorite sacred cow). Use the quotation by Martin Luther in Theological Insights.
* What Martin Luther King wrote in 1958 is still true today. We need to be prophets "willing to suffer courageously for righteousness" (A Testament of Hope, p. 481).
* Let's not forget, though, that prophecy at its best is not just being a social critic, not just a matter of words. Futurologist Joel A. Barker offers an important observation: "The ultimate function of prophecy is not to tell the future, but to make it."
7. Wrap-Up
Ask the congregation where we go from here. Will we be prophets not just in word, but also in deed? Will we address the values of society that are out of whack, the poverty, racism, our ecological wantonness (and if you were addressing a congregational issue, mention it)? Where do we get the courage to undertake such prophecy? By being sure our prophecy is about God's agenda, not our own. And above all by realizing that the project for which we prophesy is ultimately in His hands, that He will do the heavy lifting, so prophecy can be a joyful, if courageous way of life. John the Baptist and Martin Luther King wouldn't have done it any other way. Will we join them, putting our faith and agendas in the Lord's hands?
