Seventh Sunday of Easter
Preaching
Lectionary Preaching Workbook
Series III
Liturgically official or not, the Seventh Sunday of Easter is the Sunday after the Ascension, if not actually the Sunday ofthe Ascension - an option that the Roman Catholic Ordo at least offers to priests and their parish worship committees. The Seventh Sunday of Easter may not be called Exaudi, after traditional liturgical practice, but in those parishes where there has been any sort of observation of the Ascension of Our Lord, some people will be aware that the ascension has completed the resurrection of the Lord and will still be singing their "alleluias." Actually, when the ascension is celebrated on the traditional fortieth day, two Sundays still remain in the Great Fifty Days of Easter.
Very few people in our parishes contemplate the approaching end of Easter and the proximity of Pentecost. More likely than not (in the northern hemisphere) summer worship schedules are about to start and church attendance will drop, sometimes rather drastically. The end of Easter and the beginning of Pentecost make little difference in this situation. The Lord has left the earth - he is high and lifted up, exalted by God - and that seems to be a signal for people to temporarily leave the church. Perhaps carefully planned worship and people-oriented preaching of the word may make a difference. Preaching about "the legacy he left to the world" - love as the bequest of the risen and ascended Savior to all people - will contribute to a better understanding of the Gospel and year-around involvement in the worship and work of the church.
The Prayer of the Day
(Note: The Book of Common Prayer gives a two-fold identification of this Sunday: "Seventh Sunday of Easter, The Sunday after Ascension Day.)
This prayer is lifted to God in the aftermath of the ascension:
O God, King of Glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven. Do not leave us comfortless, but send us your Holy Spirit to strengthen us, and exalt us to that place where our Savior Christ has gone before; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen
The Psalm of the Day
Psalm 47 (L) - This psalm is used on the Seventh Sunday of Easter in all three of the liturgical years. It was commented upon in the Lectionary Preaching Workbook III, Cycle A.
Psalm 68:1-20 or 47 (E) - The Book of Common Prayer follows the practice of the Lutheran Book of Worship and appoints the same psalm for all three of the liturgical years. This psalm speaks of the presence - not the absence - of the Lord: "... let the wicked perish at the presence of God. But let the righteous be glad and rejoice before God; let them also be merry and joyful." Once more, the people are exhorted: "Sing to God, sing praises to his name; exalt him who rides upon the heavens; Yahweh is his name, rejoice before him!" The psalmist proceeds to explicate the good and gracious acts of the God who is ever-present among his people. Verse 11 reminds us of Easter: "The Lord gave the word; great was the company of women who bore the tidings." If verses 12-17 were omitted, the ascension theme would come into its own at verse 18: "You have gone up on high and led captivity captive.... Blessed be the Lord day by day, the God of our salvation, who bears our burdens. He is our God, the God of our salvation; God is the Lord, by whom we escape death."
Psalm 103:1-2, 11-12, 19-20 (R) - Psalm 103 is, in the Roman Catholic liturgical scheme, a multi-purpose psalm; it is used no less than five times during the three-year cycle of readings and psalms. This selection differs from the others, although they all begin the same way with verses 1-2: "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits." The other four verses chosen from this psalm are part of the "aftermath of the ascension" - that is, they reflect upon what has happened to Jesus and what it means for God's people: "As far as the east is from the west, so far has he removed our sins from us." Verse 19 points to the meaning of the ascension for the Christian: "The Lord has set his throne in heaven, and his kingship and dominion over all." The last three verses of the psalm (only verse 20 is used) pick up the "Bless the Lord, O my soul" refrain of the first two verses of the psalm, culminating in a great "bless the Lord, O my soul."
The Psalm Prayer - Psalm 68 (LBW)
Lord Jesus Christ, king of the universe, you have given us joy in your holy meal. Help us to understand the significance of your death and to acknowledge you as the conquerer of death, seated at the right hand of the Father, where you live and reign with him and the Holy Spirit, now and forever.
(Note: This prayer makes reference to several of the themes in Psalm 103)
The readings:
Acts 1:15-26 (E, L); 1:15-17, 20-26 (R); 1:15-17, 21-26 (C)
Up to this point in the Easter season, consecutive or semi-consecutive, readings have been selected from the Book of Acts, but now the sequence is broken and the pericope comes from the beginning of the book. Between the ascension of the Lord and Pentecost, Peter became acutely aware of the vacancy created in the ranks of the disciples by the defection of Judas. He called for an election from among two candidates - Joseph, who was called Barsabbas, and Matthias. The disciples prayed to God for guidance, and then proceeded to choose a replacement by drawing lots; "the luck of the draw" favored Matthias, and he was accepted as one of the Twelve. Luke included this incident in his account of what happened during this period of waiting to highlight the mission of the church and the role of the apostles in it. He makes the point that, having already been appointed by Jesus to proclaim the coming of his kingdom - and the reign that would never end - they also functioned as a bridge between the ministry of Jesus and the evangelical mission of the church in the world. This reading, therefore, not only reminds us of the beginnings of our mission and ministry, but also of our part in Jesus' eschatological plan for the world.
Exodus 28:1-4, 9-10, 29-30 (E)
This reading functions best if read as the first reading, assigning the alternate second reading (Acts 1:15-26) after it, because it speaks of God's directive to Moses about the choice of "Aaron and his sons" as priests of Israel. The "twelve" motif that is implied in Acts 1 is established here, with the orders to inscribe the names of six of the tribes of Israel on one onyx stone and the other six on another stone. The stones are then to be fixed in a gold setting and worn on the priest's vestments when he "goes in" to worship the Lord. Similarly, the names of the twelve apostles have been inscribed in the Holy Book of the church - and in the hearts of believers - along with the names of other saints and martyrs. The foundation of the church was laid by Jesus Christ in the choice of the Twelve, who were appointed apostles and ambassadors for Christ. He continues to build the church on that foundation.
1 John 4:11-16 (R) 4:13-21 (L)
An expanded version of these readings (verses 7-21) is assigned to the Sixth Sunday of Easter in the Book of Common Prayer. It is discussed in conjunction with the Roman Catholic and Lutheran readings from the beginning of the same chapter of 1 John. JOhn continues to communicate variations on his themes - the love of God, God's love in action to save his people, love as Christian obedience, and the necessity of abiding in God and God in the faithful. Those, he instructs his readers, who confess that Jesus is the Son of God abide in him - and he abides in them.
Acts 1:15-26 (E)
An excellent second reading for those who wish to read - as the Book of Common Prayer seems to suggest - from the Old Testament as first readings. See comments above.
1 John 5:9-13 (C); 5:9-15 (E)
The Common lectionary chooses the beginning of this chapter for the second reading for the Sixth Sunday of Easter. (The Book of Common Prayer and the Lutheran Book of Worship use one verse (12) on the Second Sunday of Easter, year/series/cycle C.) Central to this passage, which speaks about God's own testimony that Jesus is the Son of God, is the assertion in verse 12: "He who has the Son has life; he who has not the Son has not life." John declares, "I write this to you who believe in the name of the Son of God, that you may know that you have eternal life." God knows us and hears our prayers - and responds to them, whatever may be asked of him.
John 17:11-19 (R); 17:11b-19 (E, L, C)
The first part of this "high-priestly prayer" of Jesus was assigned to the Seventh Sunday of Easter, cycle/series A. In it Jesus prays to God because he knows that the time of his "glorification" has come. He asks God to protect the disciples that God has given him, "that they may be one, even as we are one." Interestingly, this selection begins where last year's reading left off - with the unity theme in the prayer. Despite the fact that his suffering and death are at hand (and he knows it, saying, "But now I am coming to thee") his main concern is for the disciples whom he has been able to protect up to this point. He knows that the world hates them - and will persecute them as he has been persecuted - and so he asks God to protect them from "the evil one," who might tempt them to abdicate their role as citizens of the Kingdom of God and to turn away from Christ and their appointed work. "Sanctify them in the truth," he prays to God, "thy word is truth." As he has consecrated himself in the truth, he asks God to consecrate them in the truth that they may be one in him and complete the work he has given them to do in the world.
A Sermon on the Gospel, John 17:11-19 (R); 17:11b-19 (E, L, C) - "Christ's Concern for Christian Unity."
A couple of decades ago, when I was about to embark for Rome for a year of study and discussion with a Jesuit homiletician, a puzzled pastor of the old school asked me an honest question: "How is it that you, a Lutheran homiletician, are going to spend a sabbatical year studying in Rome? I don't understand this." As I recall, I told him about the theology of preaching in Proclaiming God's Message written by Domenico Grasso, S.J. Father Grasso had invited me to spend some time with him and to learn something of the academic atmosphere of the Pontifical Georgian University, in Rome, where he was a professor. I don't think my answer satisfied the pastor very much. He thought that I should be going to a country where the Lutheran Church was strong and study in a Lutheran atmosphere. I could have given him a better answer when I returned to the United States after that sabbatical year. Father Grasso provided it in one of our first meetings while we discussed the Gospel and preaching. I was the first Protestant homiletician with whom he had ever been able to discuss such theological matters, and he said, "Why, Professor Bass, you and I believe the same things about Jesus Christ and the Gospel." In our sessions, we both discovered something of the unity of the Christ which concerned Jesus so much that, just before he died, he prayed to God about it.
1. That prayer of unity is Jesus' prayer for the whole church in every time and age. Jesus knew that Christian unity is essential to the effective communication of the Gospel in the world.
2. Prayer forges the bonds of unity, as Alfred Lord Tennyson perceived. In the spirit of Jesus' prayer, he wrote:
More things are wrought by prayer
Than this world dreams of. Wherefore let thy voice
Rise like a fountain for me night and day.
For what are men better than sheep or goats,
That nourish a blind life within the brain,
If knowing God, they lift not hands of prayer,
Both for themselves, and for those who call them friend.
For so the whole round earth is every way
Bound by gold chains about the feet of God.
The unity of the church is in and through the God to whom Jesus lifted his prayer before he died.
3. On this Sunday after (of) the ascension, our business, as we look forward to Pentecost, is to pray to God that he will make us one in Christ, as Father, Son, and Holy Spirit are one in the God-head. When this Gospel is read, the Week of Prayer for Christian Unity (which always occurs in January) is repeated by the faithful about to celebrate Pentecost.
4. Keep us in Christ's name, Heavenly Father, "that (we) may be one, even as (Father and Son) are one," that we may glorify the Lord in our worship, our work, and our witness for him on the earth.
A Sermon on the First Lesson, Acts 1:15-26 (E, L); 1:15-17, 20-26 (R); 1:15-17, 21-26 (C)
- "The Luck of the Draw."
The selection and approval of candidates for the ministry today in most "main-line" denominations is a far cry from the manner by which the first "new" disciple - Matthias, who replaced Judas Iscariot - was chosen. Luke tells us that he became a disciple by "the luck of the draw." What an odd way to choose someone for such an important position! It would have been so much more acceptable to most of us if God had simply come to Peter in a dream and said, "My man is Matthias." But he didn't, and so the disciples did what they thought best: they drew lots and Matthias became the twelfth disciple.
1. Unlike the situation in the early church, when the new Christians were Jews and were aware of the heritage of the twelve tribes of Israel, there is no "Twelve Disciples" tradition in contemporary Christianity. Some of course, would contend that the Twelve have been reduced to two - part of the church follows Peter, the rest of it follows Paul.
2. The unity of the church is of critical importance today. Christianity seems to be losing its influence in the world and its unique evangelical theology has been watered down so as to make it just another religion. The divisions of the church have weakened it.
3. The selection of candidates for the ordained ministry is equally critical. Their recruitment and selection dare not be left to "the luck of the draw." Qualified and dedicated men and women must be sought out and encouraged to begin theological training for the ordained ministry. God must be happy with such a selection process.
4. The work of Christ in the Gospel always has its roots within the church and in the process by which people are called to Christian ministry. It begins in baptism, which is a type of ordination to the ministry of every Christian, and it culminates in a program - not by chance - that emanates from the Gospel itself. It is central to the work of the Gospel in the world.
Exodus 28:1-4, 9-10, 29-30 (E) - "God Chooses His Own Ministers."
1. The ordained clergy of the church are never self-appointed. God is the one who makes the choice and issues the call to ministry to people - now, as in the day of Moses and Aaron. He calls us because it is his ministry. It is never "my" ministry.
2. He may use people to call other people to ordained ministry. He uses all sorts of ways to reach those whom he seeks for the ministry of the church.
3. He calls all sorts of people to the ministry. He has a need for great variety in the ordained clergy of the church.
4. Be prepared when he calls you to ministry - or when he shows you people whom he may want you to recruit for the ministry of the Gospel. All have a part in this area of ministry.
A Sermon on the Second Lesson, 1 John 4:11-16 (R); 4:13-21 (L) - "I Believe in Jesus Christ."
Sermon suggestions related to this text are located in the homiletical comments for the Fifth and Sixth Sundays of Easter. The theme, "abiding in Christ," takes a new direction in this pericope.
1. To abide in Christ means that people are faithful and totally committed to him - in response to the commitment he made to us on the cross.
2. Fidelity and commitment begin with the confession that Jesus is the Son of God. That is the baptismal confession of believers, the affirmation of faith that is renewed every time the Apostles' Creed is repeated.
3. Through his Word and the Holy Spirit, God enables us to believe that Jesus is his Son and our Savior and gives us the courage and strength to confess him, Lord, Son of God, and Savior before the world.
4. When that happens, we are abiding in Christ and may live in hope, certain of our salvation.
1 John 5:9-13 (C); 5:9-15 (E) - "Testimony of Time."
1. The death and resurrection of Jesus required testimony from God himself, if people were to believe the Good News about Jesus Christ.
2. God has claimed Jesus as his Son, not only in his baptism and transfiguration, but in his death and his resurrection, too. By raising Jesus from the dead, God tells the world that Jesus is his beloved Son.
3. God has also testified, in Jesus Christ, that he has given us eternal life through the life and death of his only begotten Son.
4. He has told us himself, and through Christ, that he hears our every prayer, listens to our every request, and gives us whatever is best for us.
5. God's testimony is true. He is to be trusted even with our lives.
Very few people in our parishes contemplate the approaching end of Easter and the proximity of Pentecost. More likely than not (in the northern hemisphere) summer worship schedules are about to start and church attendance will drop, sometimes rather drastically. The end of Easter and the beginning of Pentecost make little difference in this situation. The Lord has left the earth - he is high and lifted up, exalted by God - and that seems to be a signal for people to temporarily leave the church. Perhaps carefully planned worship and people-oriented preaching of the word may make a difference. Preaching about "the legacy he left to the world" - love as the bequest of the risen and ascended Savior to all people - will contribute to a better understanding of the Gospel and year-around involvement in the worship and work of the church.
The Prayer of the Day
(Note: The Book of Common Prayer gives a two-fold identification of this Sunday: "Seventh Sunday of Easter, The Sunday after Ascension Day.)
This prayer is lifted to God in the aftermath of the ascension:
O God, King of Glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven. Do not leave us comfortless, but send us your Holy Spirit to strengthen us, and exalt us to that place where our Savior Christ has gone before; who lives and reigns with you and the Holy Spirit, one God, in glory everlasting. Amen
The Psalm of the Day
Psalm 47 (L) - This psalm is used on the Seventh Sunday of Easter in all three of the liturgical years. It was commented upon in the Lectionary Preaching Workbook III, Cycle A.
Psalm 68:1-20 or 47 (E) - The Book of Common Prayer follows the practice of the Lutheran Book of Worship and appoints the same psalm for all three of the liturgical years. This psalm speaks of the presence - not the absence - of the Lord: "... let the wicked perish at the presence of God. But let the righteous be glad and rejoice before God; let them also be merry and joyful." Once more, the people are exhorted: "Sing to God, sing praises to his name; exalt him who rides upon the heavens; Yahweh is his name, rejoice before him!" The psalmist proceeds to explicate the good and gracious acts of the God who is ever-present among his people. Verse 11 reminds us of Easter: "The Lord gave the word; great was the company of women who bore the tidings." If verses 12-17 were omitted, the ascension theme would come into its own at verse 18: "You have gone up on high and led captivity captive.... Blessed be the Lord day by day, the God of our salvation, who bears our burdens. He is our God, the God of our salvation; God is the Lord, by whom we escape death."
Psalm 103:1-2, 11-12, 19-20 (R) - Psalm 103 is, in the Roman Catholic liturgical scheme, a multi-purpose psalm; it is used no less than five times during the three-year cycle of readings and psalms. This selection differs from the others, although they all begin the same way with verses 1-2: "Bless the Lord, O my soul, and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits." The other four verses chosen from this psalm are part of the "aftermath of the ascension" - that is, they reflect upon what has happened to Jesus and what it means for God's people: "As far as the east is from the west, so far has he removed our sins from us." Verse 19 points to the meaning of the ascension for the Christian: "The Lord has set his throne in heaven, and his kingship and dominion over all." The last three verses of the psalm (only verse 20 is used) pick up the "Bless the Lord, O my soul" refrain of the first two verses of the psalm, culminating in a great "bless the Lord, O my soul."
The Psalm Prayer - Psalm 68 (LBW)
Lord Jesus Christ, king of the universe, you have given us joy in your holy meal. Help us to understand the significance of your death and to acknowledge you as the conquerer of death, seated at the right hand of the Father, where you live and reign with him and the Holy Spirit, now and forever.
(Note: This prayer makes reference to several of the themes in Psalm 103)
The readings:
Acts 1:15-26 (E, L); 1:15-17, 20-26 (R); 1:15-17, 21-26 (C)
Up to this point in the Easter season, consecutive or semi-consecutive, readings have been selected from the Book of Acts, but now the sequence is broken and the pericope comes from the beginning of the book. Between the ascension of the Lord and Pentecost, Peter became acutely aware of the vacancy created in the ranks of the disciples by the defection of Judas. He called for an election from among two candidates - Joseph, who was called Barsabbas, and Matthias. The disciples prayed to God for guidance, and then proceeded to choose a replacement by drawing lots; "the luck of the draw" favored Matthias, and he was accepted as one of the Twelve. Luke included this incident in his account of what happened during this period of waiting to highlight the mission of the church and the role of the apostles in it. He makes the point that, having already been appointed by Jesus to proclaim the coming of his kingdom - and the reign that would never end - they also functioned as a bridge between the ministry of Jesus and the evangelical mission of the church in the world. This reading, therefore, not only reminds us of the beginnings of our mission and ministry, but also of our part in Jesus' eschatological plan for the world.
Exodus 28:1-4, 9-10, 29-30 (E)
This reading functions best if read as the first reading, assigning the alternate second reading (Acts 1:15-26) after it, because it speaks of God's directive to Moses about the choice of "Aaron and his sons" as priests of Israel. The "twelve" motif that is implied in Acts 1 is established here, with the orders to inscribe the names of six of the tribes of Israel on one onyx stone and the other six on another stone. The stones are then to be fixed in a gold setting and worn on the priest's vestments when he "goes in" to worship the Lord. Similarly, the names of the twelve apostles have been inscribed in the Holy Book of the church - and in the hearts of believers - along with the names of other saints and martyrs. The foundation of the church was laid by Jesus Christ in the choice of the Twelve, who were appointed apostles and ambassadors for Christ. He continues to build the church on that foundation.
1 John 4:11-16 (R) 4:13-21 (L)
An expanded version of these readings (verses 7-21) is assigned to the Sixth Sunday of Easter in the Book of Common Prayer. It is discussed in conjunction with the Roman Catholic and Lutheran readings from the beginning of the same chapter of 1 John. JOhn continues to communicate variations on his themes - the love of God, God's love in action to save his people, love as Christian obedience, and the necessity of abiding in God and God in the faithful. Those, he instructs his readers, who confess that Jesus is the Son of God abide in him - and he abides in them.
Acts 1:15-26 (E)
An excellent second reading for those who wish to read - as the Book of Common Prayer seems to suggest - from the Old Testament as first readings. See comments above.
1 John 5:9-13 (C); 5:9-15 (E)
The Common lectionary chooses the beginning of this chapter for the second reading for the Sixth Sunday of Easter. (The Book of Common Prayer and the Lutheran Book of Worship use one verse (12) on the Second Sunday of Easter, year/series/cycle C.) Central to this passage, which speaks about God's own testimony that Jesus is the Son of God, is the assertion in verse 12: "He who has the Son has life; he who has not the Son has not life." John declares, "I write this to you who believe in the name of the Son of God, that you may know that you have eternal life." God knows us and hears our prayers - and responds to them, whatever may be asked of him.
John 17:11-19 (R); 17:11b-19 (E, L, C)
The first part of this "high-priestly prayer" of Jesus was assigned to the Seventh Sunday of Easter, cycle/series A. In it Jesus prays to God because he knows that the time of his "glorification" has come. He asks God to protect the disciples that God has given him, "that they may be one, even as we are one." Interestingly, this selection begins where last year's reading left off - with the unity theme in the prayer. Despite the fact that his suffering and death are at hand (and he knows it, saying, "But now I am coming to thee") his main concern is for the disciples whom he has been able to protect up to this point. He knows that the world hates them - and will persecute them as he has been persecuted - and so he asks God to protect them from "the evil one," who might tempt them to abdicate their role as citizens of the Kingdom of God and to turn away from Christ and their appointed work. "Sanctify them in the truth," he prays to God, "thy word is truth." As he has consecrated himself in the truth, he asks God to consecrate them in the truth that they may be one in him and complete the work he has given them to do in the world.
A Sermon on the Gospel, John 17:11-19 (R); 17:11b-19 (E, L, C) - "Christ's Concern for Christian Unity."
A couple of decades ago, when I was about to embark for Rome for a year of study and discussion with a Jesuit homiletician, a puzzled pastor of the old school asked me an honest question: "How is it that you, a Lutheran homiletician, are going to spend a sabbatical year studying in Rome? I don't understand this." As I recall, I told him about the theology of preaching in Proclaiming God's Message written by Domenico Grasso, S.J. Father Grasso had invited me to spend some time with him and to learn something of the academic atmosphere of the Pontifical Georgian University, in Rome, where he was a professor. I don't think my answer satisfied the pastor very much. He thought that I should be going to a country where the Lutheran Church was strong and study in a Lutheran atmosphere. I could have given him a better answer when I returned to the United States after that sabbatical year. Father Grasso provided it in one of our first meetings while we discussed the Gospel and preaching. I was the first Protestant homiletician with whom he had ever been able to discuss such theological matters, and he said, "Why, Professor Bass, you and I believe the same things about Jesus Christ and the Gospel." In our sessions, we both discovered something of the unity of the Christ which concerned Jesus so much that, just before he died, he prayed to God about it.
1. That prayer of unity is Jesus' prayer for the whole church in every time and age. Jesus knew that Christian unity is essential to the effective communication of the Gospel in the world.
2. Prayer forges the bonds of unity, as Alfred Lord Tennyson perceived. In the spirit of Jesus' prayer, he wrote:
More things are wrought by prayer
Than this world dreams of. Wherefore let thy voice
Rise like a fountain for me night and day.
For what are men better than sheep or goats,
That nourish a blind life within the brain,
If knowing God, they lift not hands of prayer,
Both for themselves, and for those who call them friend.
For so the whole round earth is every way
Bound by gold chains about the feet of God.
The unity of the church is in and through the God to whom Jesus lifted his prayer before he died.
3. On this Sunday after (of) the ascension, our business, as we look forward to Pentecost, is to pray to God that he will make us one in Christ, as Father, Son, and Holy Spirit are one in the God-head. When this Gospel is read, the Week of Prayer for Christian Unity (which always occurs in January) is repeated by the faithful about to celebrate Pentecost.
4. Keep us in Christ's name, Heavenly Father, "that (we) may be one, even as (Father and Son) are one," that we may glorify the Lord in our worship, our work, and our witness for him on the earth.
A Sermon on the First Lesson, Acts 1:15-26 (E, L); 1:15-17, 20-26 (R); 1:15-17, 21-26 (C)
- "The Luck of the Draw."
The selection and approval of candidates for the ministry today in most "main-line" denominations is a far cry from the manner by which the first "new" disciple - Matthias, who replaced Judas Iscariot - was chosen. Luke tells us that he became a disciple by "the luck of the draw." What an odd way to choose someone for such an important position! It would have been so much more acceptable to most of us if God had simply come to Peter in a dream and said, "My man is Matthias." But he didn't, and so the disciples did what they thought best: they drew lots and Matthias became the twelfth disciple.
1. Unlike the situation in the early church, when the new Christians were Jews and were aware of the heritage of the twelve tribes of Israel, there is no "Twelve Disciples" tradition in contemporary Christianity. Some of course, would contend that the Twelve have been reduced to two - part of the church follows Peter, the rest of it follows Paul.
2. The unity of the church is of critical importance today. Christianity seems to be losing its influence in the world and its unique evangelical theology has been watered down so as to make it just another religion. The divisions of the church have weakened it.
3. The selection of candidates for the ordained ministry is equally critical. Their recruitment and selection dare not be left to "the luck of the draw." Qualified and dedicated men and women must be sought out and encouraged to begin theological training for the ordained ministry. God must be happy with such a selection process.
4. The work of Christ in the Gospel always has its roots within the church and in the process by which people are called to Christian ministry. It begins in baptism, which is a type of ordination to the ministry of every Christian, and it culminates in a program - not by chance - that emanates from the Gospel itself. It is central to the work of the Gospel in the world.
Exodus 28:1-4, 9-10, 29-30 (E) - "God Chooses His Own Ministers."
1. The ordained clergy of the church are never self-appointed. God is the one who makes the choice and issues the call to ministry to people - now, as in the day of Moses and Aaron. He calls us because it is his ministry. It is never "my" ministry.
2. He may use people to call other people to ordained ministry. He uses all sorts of ways to reach those whom he seeks for the ministry of the church.
3. He calls all sorts of people to the ministry. He has a need for great variety in the ordained clergy of the church.
4. Be prepared when he calls you to ministry - or when he shows you people whom he may want you to recruit for the ministry of the Gospel. All have a part in this area of ministry.
A Sermon on the Second Lesson, 1 John 4:11-16 (R); 4:13-21 (L) - "I Believe in Jesus Christ."
Sermon suggestions related to this text are located in the homiletical comments for the Fifth and Sixth Sundays of Easter. The theme, "abiding in Christ," takes a new direction in this pericope.
1. To abide in Christ means that people are faithful and totally committed to him - in response to the commitment he made to us on the cross.
2. Fidelity and commitment begin with the confession that Jesus is the Son of God. That is the baptismal confession of believers, the affirmation of faith that is renewed every time the Apostles' Creed is repeated.
3. Through his Word and the Holy Spirit, God enables us to believe that Jesus is his Son and our Savior and gives us the courage and strength to confess him, Lord, Son of God, and Savior before the world.
4. When that happens, we are abiding in Christ and may live in hope, certain of our salvation.
1 John 5:9-13 (C); 5:9-15 (E) - "Testimony of Time."
1. The death and resurrection of Jesus required testimony from God himself, if people were to believe the Good News about Jesus Christ.
2. God has claimed Jesus as his Son, not only in his baptism and transfiguration, but in his death and his resurrection, too. By raising Jesus from the dead, God tells the world that Jesus is his beloved Son.
3. God has also testified, in Jesus Christ, that he has given us eternal life through the life and death of his only begotten Son.
4. He has told us himself, and through Christ, that he hears our every prayer, listens to our every request, and gives us whatever is best for us.
5. God's testimony is true. He is to be trusted even with our lives.
