Ministry Matters Preach. Teach. Worship. Reach. Lead. for Tuesday, 12 May 2015 "7 examples of shallow leadership | Impostor Syndrome | Liturgy & the emerging church"
Sadly, many leaders settle for status quo leadership rather than stretching themselves to continually improve. They remain oblivious to the real health of their leadership and the organizations they lead. They may get by — people may say things are “okay” — but it isn’t excellent.
I call it shallow leadership.
Perhaps you’ve seen this before. Maybe you’ve been guilty of providing shallow leadership. For a season, at least. I certainly have.
Still wondering what shallow leadership looks like?
Here are seven characteristics:
- Thinking your idea will be everyone’s idea. You assume everyone is on the same page. You think everyone thinks like you. You stop asking questions of your team. You stop evaluating.
- Believing that your way is the only way. You’re the leader — you must be right. You’ve had some success. It went to your head a little. So, you’ve become headstrong. You’re controlling. You make every decision. You never delegate.
- Assuming you already know the answer. You think you’ve done it long enough to see it all. You quit learning. You stop reading. You never meet with other leaders anymore.
- Pretending to care when really you don’t. You have grown cold in your passion. You may speak the vision but they’re just words to you now. You go through the motions. You’re drawing a paycheck. But, truth be known, you’d rather be anywhere than here right now.
- Giving the response that makes you most popular. You like to be liked. You never make the hard decisions. You refuse to challenge. You avoid conflict. You run from complainers. You ignore the real problems.
- Refusing to make a decision. You had a setback. Things didn’t go as planned. You’ve grown scared. You’re overwhelmed. You refuse to walk by faith. Your team won’t move forward because you won’t move forward.
- Ignoring the warning signs of poor health. Momentum may be suffering. Things may not be “awesome” anymore. You look the other way. Your soul is empty. You may be unhealthy. The team may be unhealthy. You refuse to see it.
Have you seen shallow leadership before? What would you add to my list?
Ron Edmondson blogs at RonEdmondson.com.
"You're going to hell!" from my experience doesn't really invite a genuine conversation about faith, religion or God. Yet for some of us, the go-to card of evangelism is to point out others' moral failings.
Most of us are probably familiar with the story of Mars Hill and how Paul spoke to the Athenians about the "Unknown God." It would've been so simple — tempting even — for Paul to focus on the hedonistic, idolatrous, moral-failing, heathen ways of the Gentile Greeks.
It would be understandable, accepted even (by some), for Paul to shout things like "Turn and burn!" "God hates sinners!" "Repent or go to hell!" and other invitational clichés. But that's not the route that Paul takes.
Paul compliments them by saying, "I see that you are very religious in every way." He basically says, "I love how open you are!"
Then he begins to tell them a narrative — using their poets and philosophers — that God has always been part of their lives; that it was God who gave them "life, breath and everything else" and that "in God we live, more, and exist."
From the conversations I've had with many non-Christians, that's not story I hear. Many of them have been told they're evil; they needed to repent; God is angry with them. Some accept what they're told and begin to lead a spiritual journey filled with doubt, fear and paranoia — "Am I doing enough to appease God?"
More walk away from God believing that God doesn't want anything to do with them. So they don't want anything to do with God either.
It's fairly easy to point out the shortcomings and mistakes of someone, and it's also easy to use fear instead of grace to bring home our point. Perhaps that's because we don't really know how to engage in a conversation with nonbelievers. Most (if not all) of our conversations about faith, belief, and God are with those who already believe in God. Some of us have believed for such a long time that we forget what life before accepting Christ as our savior was like. So maybe we have a hard time trying to find common ground with those we're trying to reach.
We want show them the light. We want to show them the love. And to show how great that light is, perhaps we think the easiest way is to contrast that with how dark their life may be. I like to believe most of the street evangelists with the signs of condemnation do it out of love for God and their neighbor. It's just that the concept of love gets lost in their message and tactics.
In "Encountering Grace" from the Converge Bible study series, I shared my dad's disciplinary ways. "Give the child you hate candy and the child you love the rod" is a philosophy that my parents believed in. But after I turned 13, my dad exchanged the rod for the Bible. Every time I got in trouble, a Bible study ensued to tell me my mistakes and how I could learn from them. I remember silently pleading with my dad to just hit me. I'd rather get hit than sit through 30 minutes (often longer) of lectures.
I can't remember exactly what I did, but one time after reading a bunch of Scripture to me, my dad looked at me and said, "You're a Yoo. We are better than that." I can't tell you what kind of effect that had on me as a teenager. Instead of pointing out my mistakes and my shortcomings, I was made aware of who I am and what I'm capable of.
Maybe, just maybe it's time to relax the "You're a sinner" and "You're going to hell" approach.
Being a sinner is a given. We're all sinners. But perhaps we can point nonbelievers to something more. We can tell them God is with them. That God has been with them from the beginning. That God was always part of their story, whether they're aware of it or not. That nothing can separate them from "God's love in Jesus Christ: not death or life, not angels or rulers, not present things or future things, not powers or height or depth or any other thing that is created." That they're a child of God and nothing can change that. That they're meant for more than this. That that their life has meaning. That their life has a greater and bigger purpose.
And perhaps that'll invite a deeper conversation about who they are in light of God's truth.
The joke covers up an uncomfortable truth. Like many other high-achieving women, I often experience the phenomenon of Impostor Syndrome. Despite successfully navigating a rigorous discernment process for the priesthood and graduating from an academically challenging Divinity School, at times I feel like it was all a mistake. Some day, the other shoe will drop, and my bishop or clergy colleagues or parishioners will realize that I am not called to be a priest, that I am a fraud. If my congregation is growing in numbers and financial giving, it must have less to do with my gifts and skills as a leader and more to do with chance or changing community demographics.
Impostor Syndrome, or impostor phenomenon, is defined as a collection of feelings of inadequacy where people are unable to internalize their accomplishments, often attributing success to chance or luck rather than hard work and giftedness. Sufferers minimize their successes in relation to their colleagues, in spite of external evidence of their competence. Those who experience the impostor phenomenon feel that they are frauds and have somehow deceived others into thinking they are smarter and more capable than they actually are.
These feelings have consequences, including a reluctance to ask for a promotion or raise, understating one’s own experience in speaking or writing and generally having higher stress levels. When you add in a structural bias against women leaders in fields ranging from academia to coding to religious leadership, many of us are shooting ourselves in the foot before we even get going. Those of us who are high-achieving with a streak of perfectionism do a disservice to ourselves and our contributions to our fields when we minimize and fail to claim our successes and accomplishments.
As a young clergywoman, these feelings are compounded when I look around and see so few colleagues who look like me. How did I manage to fool all of those people into letting me be ordained? At my worst moments, it is hard to believe that my community saw gifts of spiritual leadership in an inexperienced, young woman. When I do this — when we do this as gifted, talented women created in the image of God — we rob the world of our full God-given glory. When we minimize ourselves and our accomplishments, we refuse to allow God to work through and with us.
The impostor phenomenon, while prevalent in high-achieving women, is not limited to that demographic. Even Albert Einstein expressed near the end of his life that “the exaggerated esteem in which my lifework is held makes me very ill at ease. I feel compelled to think of myself as an involuntary swindler.” As Jesus tells us, “No one after lighting a lamp puts it under a bushel basket, but on the lampstand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven” (Matthew 5:15-16, NRSV). Impostor syndrome puts a bushel over our light, dimming it and reducing its glow, but God calls us to let our light shine brightly. By doing so, we give glory to God.
By Matt Rawle
Talking about white privilege is a heated and difficult subject for some. You can almost see blood pressure rise and lips purse when mentioning the phrase in what was supposed to be polite Starbucks conversation. “I’ve never owned slaves,” or “I’ve worked hard for what I have,” or “Why does everything have to be about race,” or “If they wouldn’t break the law, the police wouldn’t arrest them,” are common responses.
Fair enough. In my personal daily confession I’ve talked to God about these same reactions in my own soul. As a southern white male, I’ve received an abundant dose of “us and them” from an early age, the most dominant story being that because segregation is no longer legal it no longer exists. To quote Atticus Finch during his closing arguments of “To Kill a Mockingbird,” “We know [this] is in itself a lie . . . a lie I do not have to point out to you.” It’s true that segregation is no longer legal, but segregation’s legacy has had a dramatic influence on our current relationship with our brothers and sisters.
Yesterday while in carpool I heard a story from NPR about segregation in the post World War II housing market, and how decisions made under “separate but equal” have widened the gap between both separation and equality. Richard Rothstein of the Economic Policy Institute detailed how Baltimore neighborhoods reflect a national legacy of segregation. During FDR’s New Deal, the federal government offered public housing to help alleviate the burden of a depressed economy. In the Baltimore area whites were offered suburban homes while blacks were offered urban housing. Even though housing was made affordable, it was not equally offered to all. Years later, as Rosthstein reports, the suburban homes offered now sell for around $500,000 while the urban housing available to blacks often depreciated in value. The accumulated wealth from suburban homes was often bequeathed to the next generation while those in urban housing had little to offer. Under the same government sponsored program both a cycle of prosperity and poverty were born.
Both whites and blacks during a segregated depression received government assistance, but the way in which the government offered subsidies have bolstered a system bent toward privilege for whites. I certainly don’t have all of the answers, but understanding this small snapshot of the “why” of privilege helps to crucify the blame that creeps into my soul when I hear stories of anger and violence. It is neither an excuse nor should it be denied. While we fight the good fight for justice for all, maybe we should broaden the focus of a heated racial spotlight so that, Christ, the light of the world, might burn away both the sin in my own soul and the sin of an inherited system whose history we are quick (either through natural deafness or earplugs) to dismiss.
Matt Rawle blogs at MattRawle.com.
In this three-part series, I’m discussing the activity of putting together and teaching a confirmation class. In Part 1 we looked at time frame and teaching content. In Part 3 we will discuss the ecstatic nature of divine love, the consequent ecstatic nature of Christian life, and the implications of these for how we teach confirmation. Fair enough. In my personal daily confession I’ve talked to God about these same reactions in my own soul. As a southern white male, I’ve received an abundant dose of “us and them” from an early age, the most dominant story being that because segregation is no longer legal it no longer exists. To quote Atticus Finch during his closing arguments of “To Kill a Mockingbird,” “We know [this] is in itself a lie . . . a lie I do not have to point out to you.” It’s true that segregation is no longer legal, but segregation’s legacy has had a dramatic influence on our current relationship with our brothers and sisters.
Yesterday while in carpool I heard a story from NPR about segregation in the post World War II housing market, and how decisions made under “separate but equal” have widened the gap between both separation and equality. Richard Rothstein of the Economic Policy Institute detailed how Baltimore neighborhoods reflect a national legacy of segregation. During FDR’s New Deal, the federal government offered public housing to help alleviate the burden of a depressed economy. In the Baltimore area whites were offered suburban homes while blacks were offered urban housing. Even though housing was made affordable, it was not equally offered to all. Years later, as Rosthstein reports, the suburban homes offered now sell for around $500,000 while the urban housing available to blacks often depreciated in value. The accumulated wealth from suburban homes was often bequeathed to the next generation while those in urban housing had little to offer. Under the same government sponsored program both a cycle of prosperity and poverty were born.
Both whites and blacks during a segregated depression received government assistance, but the way in which the government offered subsidies have bolstered a system bent toward privilege for whites. I certainly don’t have all of the answers, but understanding this small snapshot of the “why” of privilege helps to crucify the blame that creeps into my soul when I hear stories of anger and violence. It is neither an excuse nor should it be denied. While we fight the good fight for justice for all, maybe we should broaden the focus of a heated racial spotlight so that, Christ, the light of the world, might burn away both the sin in my own soul and the sin of an inherited system whose history we are quick (either through natural deafness or earplugs) to dismiss.
Matt Rawle blogs at MattRawle.com.
This week, we touch several crucial topics: prayer during the course of confirmation class, service projects as a part of catechesis, and putting together a show-stopper confirmation liturgy for Easter Sunday.
1. Prayer. One of the main goals of catechesis is to wind up with people who really pray. Thus, each confirmation class itself begins with prayer. We each have to hand on to others the ways of praying that Christ has given us, and by which the Holy Spirit moves and blows through us and keeps us living, abiding and moving in God's love. Jesus gave all his disciples the prayer that begins “Our Father…”, so we can't skip it. What I want to hand on to others is an ability to responsively enter the Spirit through both liturgical prayer and extemporaneous prayer.
Hence, the start of each of my confirmation classes goes like this:
a. We make the sign of the cross and say, “In the name of the Father, and of the Son, and of the Holy Spirit. Amen.”
b. We all say either the Apostles Creed or the Nicene Creed together. Doing this aids in the process of memorization, on which they will be tested on Easter Sunday before they are confirmed.
c. We pray the Lord’s Prayer (“Our Father…”) together.
d. We recite the Jesus Prayer together 10 times. (“Lord Jesus Christ, Son of God, have mercy on me, a sinner.”)
Then the instructional part of class begins, perhaps with a memorization exercise, or review of last week, etc.
At the end of class we share prayer requests and close in an extemporaneous prayer from one or more people.
Regarding the above order of opening prayer: I put together a several page booklet and give one to each catechumen. It contains these prayers as well as some other prayers from the tradition I cherish and use. It is also decorated with some icons of Jesus. We use these booklets for the span of the class, and they become gifts to the catechumens at Easter. I encourage them to keep the booklet in their Bible, both as a reminder of their commitment to Jesus Christ, and because they have, over the course of eight months, learned a simple way they can begin and end every day in prayer.
I repeatedly try to drive home the point that by praying these rote prayers and trying to enter into them with heart and mind, we are forming habits, involving ourselves in the same kind of ascetic training we do in order to be excellent at a sport, and so are being reshaped by the Spirit into praying people.
2. Service. My dream for each student I confirm is that she or he will be a Christian who will, as much as she is able during the course of her life, actively serve others somehow through the church. How this looks will differ depending on one's context. At a small country church or small urban church in which the youth are already helping out with many of the ministries of the church anyways, it might just make sense to continue that, require each student to help out with something, and talk some about service. A larger church, on the other hand — be it urban or suburban — might need to intentionally plug every catechumen into some kind of service work, or have several Saturdays or Sunday afternoons or Wednesday evenings in which the catechumens do community service together. It is more important that service is part of the regimen of Christian reformation than what service one does. Jesus gave us foot washing as the picture of what love and service look like on the way to the cross (John 13): Done in accord with the Holy Spirit, any service can become a way of washing feet with Jesus.
3. Awesome confirmation liturgy. Your confirmation class starts in September and, with an eight-month investment from teens and parents, it ought to culminate with something awesome. There is nothing more awesome than a lovely confirmation liturgy right smack dab in the middle of the Easter Sunday liturgy (unless your church perhaps does an Easter vigil on Saturday night, that is). It will be an unforgettable Sunday for those confirmed and their families. It is even exciting to regular attenders and (some!) visitors: everyone can feel that something real is happening on Easter Sunday. Promises are being made to the Crucified and Risen Lord. In the sermon, or while introducing the confirmation, I’ll say things to underscore this reality: The promises these teens are making are every bit as solemn as the promises one makes when one enters into Christian marriage.
In the liturgy, I place the confirmations after the liturgy of the Word and before the liturgy of the Eucharist.
Here’s what we do, mixing these into the confirmation liturgy in the hymnal:
First, I invite all the catechumens to come stand in the front of the congregation. I begin with the examination: I call on each teen to recite from memory a stanza of the Apostles Creed in front of the congregation. Each knows the whole creed from memory, and each one is ready for this, but does not know which stanza he or she will be called on to recite. Then, the whole congregation stands and joins with the catechumens in reciting the Apostles Creed together.
Next comes the confirmation proper. I stand in the front of the congregation with two other adult helpers. Most recently, they were an associate pastor and the mother who helped me lead confirmation class. The students being confirmed, still standing in front of the congregation, then come stand facing the three of us one at a time. I ask her or him the three or so questions in the hymnal by which the profession of Christian faith is made. Then I invite the confirmand to kneel before us. This is a dramatic moment, and our culture is not big on hierarchy: both of these elements add to the solemnity and beauty of the ritual. I place the end of my stole on the head of the confirmand and say, “[full name] , I confirm you as a disciple of Jesus Christ, in the Name of the Father, and of the Son, and of the Holy Spirit.” The associate pastor then sprinkles water on the kneeling, newly confirmed Christian’s face and says, “Remember your baptism and be grateful.” The parent assisting then marks the sign of the cross with oil on the Christian’s forehead and says, “May you be a true disciple who walks in the way that leads to life.” Then the three of us say together, “Christian, rise.” And the congregation is happy. We repeat this ritual five or eight or ten times, or however many catechumens we have.
If someone getting confirmed isn't baptized, we do that, preferably in a borrowed horse trough. Instead of remembering their baptism, their baptism happens to them.
After this, the teens help assist that day with distributing Holy Communion, either with the elements themselves or with ushering, etc. In a ritual at once elegant and lavish and possessing dramatic simplicity, the catechumens renounce their sins, commit themselves to the triune God and are addressed by their new name, which no one truly knows except the one who has received it: “Christian, rise.”
And they do. They rise with Christ.
Related: How to teach confirmation class ecstatically (Part 1)
By Dave BarnhartMarina Abramovic, a performance artist, sat quietly for eight hours a day for three months across from an empty chair. She did not speak or move from the spot. Visitors would sit opposite her and stare. She’s been doing this kind of performance art for decades. She once carved a communist star into her abdomen as a sign of protest.
One college student, Emma Sulkowicz, performed an action on her college campus that she titled Mattress Performance: Carry That Weight. She began carrying a fifty-pound mattress with her everywhere she went on campus. The mattress was a public witness to her claim that she was raped by a fellow student. It became a rallying symbol for students who wanted to raise awareness of campus rape. (The man accused of the rape filed a lawsuit for harassment.)
Another performance artist, Chris Burden, once had himself crucified to a Volkswagen Beetle.
While a few individuals may do outlandish things for mere attention, the great majority of performance art makes a statement about the way we live. It asks us to be introspective about our own psychology, or to examine our own cultural norms and values. Sometimes it is a form of protest or a critique of the status quo. For all of these reasons, observers often respond with confusion, mockery or hostility. They say, “That’s not art!”
Performance art reminds me of the prophets. (Others have also noted the similarity.)
Ezekiel was definitely the most extreme performance artist of the prophets. He regularly performed actions that were intended to shock people out of their complacency. At the command of God, he built a diorama of Jerusalem. He then lay on one side for a year, and then the other for a month (Ezekiel 4:1-17). He was instructed to cook his food on a fire made of human dung — although God let him off the hook and allowed him to cook over cow dung (4:12-15). All of this was meant to symbolize the conditions of siege and exile.
When I read this story, I can’t help but think of Marina Abramovic, and the hostility she encounters by simply being passive and sitting still. I also think about artists who have used dung or raw meat in performance pieces that shock and offend. I wonder what people said to Ezekiel as he lay there on the ground. “What do you think you’re accomplishing?” they must have asked. I imagine bystanders hissed, “Disgusting! Pointless!”
Isaiah, like many performance artists, used nudity to make a statement as well. According to Isaiah 20, he went around naked for three years to symbolize his people’s captivity. I suspect most religious leaders who attempted such a thing today would be defrocked or disfellowshipped quickly. I imagine what people must have said to him. “You’re going to lose all credibility. You’re a pervert. Can’t you make this argument with your clothes on?”
Jeremiah used soiled and ruined underwear (a loincloth) to symbolize Israel and Judah. God had intended his worshippers to feel like a fresh pair of undies, says God (13:11), as intimate with God as cloth that clings to the loins. But after their idolatry, they weren’t fit to wear anymore.
Imagine the outcry today if an artist today framed a pair of soiled underwear and hung them in a gallery with the title “God’s Underpants.” Not surprisingly, Jeremiah was eventually accused of being a traitor and jailed. In his case, we know what people said about him: He was a threat to national security.
When I read these stories in the Bible, I can’t understand how Christians can be shocked by performance artists. While I don’t think these Bible stories legitimize every shocking or attention-seeking public spectacle, they should make us a bit circumspect about joining in public outrage when artists do something offensive. If the greatest prophets of our tradition walked around naked, cooked over dung fires, and performed a piece entitled “God’s Underpants,” why should we freak out over actions or imagery we think are indecent, irreverent or unappetizing?
One of our greatest heroes, King David, danced mostly naked in the streets (2 Samuel 6:14-21). And he wasn’t even the first. His predecessor, Saul, did something similar (1 Samuel 19:24).
Saul’s action was interpreted as a “prophetic frenzy.” David’s action was probably interpreted similarly. When the early church received the Holy Spirit in Acts 2 and began speaking in tongues, bystanders thought they were drunk. There is something of madness both in prophecy and in art, among religious mystics and edgy performers.
The truth is, most Christians don’t actually know these stories of prophetic performance artists. Most of us only read certain Bible stories, and then only through the lens of conventional interpretation. While those of us in the pastoring professions talk about speaking “prophetic” words, and use words like “radical,” “revolutionary” and “reform,” we say them so often that they lose their meaning.
Of course, Christian critiques can be made of any prophetic performance art, public demonstration, or protest that makes us uncomfortable. We could ask, “Does this action draw attention to human ego or to God? Does it highlight a change that needs to be made? Does it point only to itself or does it point beyond itself to a God who wants to communicate with humanity?” But our answers to any of these questions depend largely on our biases. Like everyone else who observed the actions of the ancient prophets, we will see what we want to see, and hear what we want to hear.
At the very least, though, we Christians ought to be circumspect about how we criticize performance art. Too often we confuse politeness with righteousness, and public decency with holiness. In truth, righteousness and holiness sometimes call for indecency.
Compared with Isaiah’s nudity, or Ezekiel’s year-long public lying-around-and-cooking-over-dung spectacle or Jeremiah’s soiled loincloth, our acts of protest are pretty tame. Some of us sign petitions. Braver ones of us hold signs and march. A few of us have the courage to become artists.
Dave Barnhart is the pastor of Saint Junia UMC in Birmingham, Ala. He blogs at DaveBarnhart.net.
By Ron EdmondsonBut, I’m concerned.
Can I change gears in the conversation that quickly?
I seem to find some planters — or want-to-be planters — who are in it for the wrong reasons. The fact is we need people called to ministry in the established church. We need them in church revitalization. Not everyone needs to be a church planter.
But the bigger issue is that without the right reasons, if we are not careful, a church plant could become just a part of a growing fad and no ultimate good will come from it. And that’s not good for the planter or the kingdom.
So, we must be careful to plant for the right reason. And not the wrong reasons.
Here are five bad reasons to plant a church:
1. You’re running from authority.
I’ve worked with some people who didn’t want to follow the rules. In fact, I am that person sometimes. That’s not a good reason to start a church, however. And, when that is the reason — just offering this as a heart check — it's usually out of pride and arrogance. God can never honor that. You’ll have authority in a church plant — if you’re smart — or you’ll find yourself in deep trouble. All of us need some authority in their lives.
2. You want to do things your way.
I understand. Really. Especially if you worked for a controlling leader or for someone who had no passion or vision. But be careful. Sometimes a desire birthed in good can quickly become something birthed in rebellion. And, when that happens, many times you close yourself to ideas other than your own. You then become the controlling leader.
3. You want to be close to mama.
Or mama-in-law. I get that too. You love your family. Free babysitting. It’s pretty common to love family, isn’t it? Don’t we all? But our callings are bigger — and stronger — than that. Sometimes God gives us huge latitude in location. And that may be exactly where you want to plant. I hope he does. Sometimes, however, he doesn’t. But, the decision is always his. Never ours.
4. Your buddy is doing it.
It’s popular to plant a church these days. As I write this I am at a church planting conference. There are several — actually lots — of those these days. And that’s a good thing. We need lots of new churches. Tons. It’s just not a good reason to plant a church because everyone else is doing it. It’s not.
5. You’ve got the cool factor.
Don’t we all? In our own context at least. I needed to clarify that because I was almost 40 when I planted my first church and I had long passed the day I could wear skinny jeans. Church plants — anything new — attracts cool. (It’s funny, when I attend church planting conferences there are lots of similar looks. Styles change but church planters keep up with the styles.) But, cool does not make a good church planter. It doesn’t hurt — I should be honest — but it isn’t a reason to plant a church.
By the way — I have to say this — church revitalization needs cool too. Don’t forget that.
So why plant a church?
There is really only one reason to plant a church.
1. You are fully convinced God has called you to plant a church.
Ron Edmondson blogs at RonEdmondson.com.
Today's church has lost something important, whether we recognize it or not. For centuries it has helped create disciples of Christ and has bound together Christian communities in faith, hope and love. Arguably, it's part of the church's DNA and is an important tool for a Christian's spiritual walk. Yes, I'm talking about liturgy or, in more specific terms, that ordered worship service with those boring creeds, fancy robes, traditional decor, confusing symbols, formal prayers and simple music/hymnody.
I know what some of you are thinking because I've heard it before.
You either 1) think liturgy is representative of the church as an oppressive, institutional entity (i.e. you think it makes you high church or worse: Catholic), 2) think it distracts you from properly worshipping God (i.e. you think some people are too stupid to understand the message behind the liturgy), or 3) think it doesn't allow the Spirit to freely move during worship (i.e. you think you can't put your hands in the air).
If you'd asked me about five years ago, I would completely agree with you on most of those points. But as I've grown in my knowledge of God and what it means to be a Christian, I've come to understand liturgy in a different way than I had before. I realized that this concept I regarded as boring and as a hindrance to worship is actually, at its core, something beautiful and formative in our lives as Christians. What's more, I saw something with the potential to be revolutionary in today's church, something that could possibly pull the church from its slow decline as an influential force in the world.
One problem with today's church is that we've succumbed to the culture of the world in order to become relevant. We've sacrificed our creeds and hymns for loud rock bands, flashing lights, loud speakers, etc. turning worship into more of a show rather than a place where we become engaged with God. The model that we currently have simply isn't sustainable. Only liturgy can sufficiently engage and allow us during worship to be changed by God's presence.
Yet, like many of you, I really enjoy certain aspects of contemporary worship. Some of my most powerful encounters with God have taken place while singing with the worship leader to "How He Loves" during Communion. Often, I find myself experiencing God more during contemporary worship than traditional. Even services that go by the liturgy model can be unengaging. But there is a difference between conformity and innovation. I wonder if there is a way to innovate liturgy into a more relatable model for today's generation. Why can't we sing hymns or praise songs with acoustic instruments instead of rock music? Why can't we wear casual clothing to the traditional service? Why can't we put the Apostle's Creed up on the digital projector? Why can't we engage our members in a way that is relatable yet still fully liturgical?
In the summer of 2012, I attended Duke Divinity School's Duke Youth Academy for Christian Formation. It was there as a student that I experienced the most transformational, presence filled worship services ever. They were 100 percent liturgical, but done in a way that I could relate to and engage with.
The chapel was small and simple without very much grandeur and music was played on acoustic instruments. The songs were a mix of hymns, gospel and modern songs. There was hand raising as well as some hallelujahs being shouted but there were still formal prayers and creeds. Many of the prayers, however, were put into terms that we could understand.
The thing I remember most from the worship services at DYA was the dancing. One night, at the end of the service, we sang "Wade in the Water" and began dancing with each other. At some point, someone pulled out some streamers and flags and handed them to us. Immediately, a sort of dancing, conga line of worshippers singing gospel music formed and wound around the whole room. Hands were clapping, ribbons were flying and feet were dancing. It was the definition of a Spirit-filled room.
Never had I had such a profound worship service experience before this in which I felt God filling me and changing me with his presence. The liturgy at these worship services engaged not just me, but everyone around me. Because of it, I was able to see that I was a part of something bigger: a community in which Christ is the head. And that's ultimately what liturgy does: it reconciles all of us to God and each other. Through it, we become bound by God's grace and leave as a single, uplifting, Spirit-led group, able to survive in a world of pain and brokenness that alone we wouldn't be able to do. That's why I believe we need liturgy because I've seen what it can do. It binds the church together, not just in the present, but also in the past, as one single community.
This is something my generation craves: to be a part of something bigger than ourselves, to feel connected to others in mutual love and faith in God. But to do this, we have to return to that community that the early church fathers, apostles and even Christ himself intended for us to be: a liturgical church.
By Trevin Wax / Religion News Service(RNS) The rise of the “nones” — Americans who no longer check a religious affiliation on demographic surveys — has stirred up interesting conversations among church leaders. A generation ago, many Americans would have been considered “nominal” in their devotion. Today, many have stopped claiming a religious identity altogether.
But what happens when the “nones” find themselves longing for the religious world they once knew? Is it possible to reclaim your religious affiliation if you no longer believe in the doctrines of the faith?
This is the situation of Alana Massey, who calls herself a “cultural Christian” — an atheist who finds she can neither fully embrace a secular identity nor abandon her Episcopal heritage. In an article in The Washington Post, “How to Take Christ out of Christianity,” Massey claims a “profound connection to Christianity” even without “theistic belief.” In her experience, secularism isn’t good enough; it doesn’t create a lasting community bond for celebration during the good times and comfort during the bad. What’s more, the “self-help” advice from the nonreligious world is a poor substitute for the robust vision of Christianity, where the moral and ethical stakes in the Bible are so high.
So, if younger American Jews can base their identity on “ancestral, ethnic and cultural connections rather than religious ones,” why can’t Christians celebrate their religion’s moral benefits and societal aspirations, even if they don’t believe in God?
Massey believes we should broaden the meaning of Christianity so that nonbelieving people can be part of the same family seeking peace in the world.
Should we accept a “cultural Christianity” that relishes religious ritual while rejecting religious belief? I offer both a firm “no” and an unreserved “yes.”
“No” to cultural Christianity
Massey’s “cultural Christianity” is not Christianity at all. Only in a world where the individual is the sole determiner of one’s identity does it make sense to say, “I want Christianity without Christ.” Imagine a teetotaler who wants to join a wine-tasting club (“I just love the fellowship!”) or a vegetarian who frequents a barbecue restaurant (“Vegans can’t compete with the smell of pork!”).
You can’t love the “epic moral narrative” of the Bible but reject the major turning points of that storyline — like the resurrection of Jesus, without which the Apostle Paul said Christianity is futile, pitiable and built on a massive lie.
Furthermore, we must distinguish between the gospel and morality. Massey assumes that the purpose of all religion is to help people become moral and good. Morality is the center of Christianity; therefore, the existence of God and the reality of miracles are not essential to Christian identity.
But what if that assumption is wrong? What if morality isn’t the heart of Christianity but a byproduct of the Christian gospel? The gospel is not about good people getting better but about bad people being made right with God. It’s not about humans making the world a better place but the Son of God making the world his home and then dying and rising to save us.
Once you make Christianity a means to something else, whether it’s the 1960s hippie vision of free love or the social activism of today’s millennials, you trade God’s agenda for your own and create a Jesus who looks an awful lot like yourself. Massey commends a cultural Christianity because it’s helpful; the apostles commended Christianity because it’s true.
“Yes” to “cultural Christians”
Following quickly behind my firm “no” to the idea of cultural Christianity, comes my unreserved “yes” to people like Massey who recognize the real results of the gospel in the church, even though they don’t follow the footprints back to God.
We shouldn’t be surprised when nonbelievers admit there is a void in our secular society. Canadian philosopher Charles Taylor has described our secular age as a “disenchanted” world that leaves people longing for transcendence, something more than the “this-world-is-all-there-is” dogma of unbelief. As atheist Julian Barnes opens his memoir on death: “I don’t believe in God, but I miss him.”
On our way to church this week, I explained to my kids Massey’s idea of “wanting to be a Christian without believing in God” and asked what they thought the church’s response should be. My 11-year-old son answered without hesitation: “Welcome her.” His 7-year-old sister piped up from the back seat: “Yes! If she’s close to the church and reads her Bible, she might meet Jesus.”
Neither of my kids thought it possible to be a “true Christian” without believing in Jesus. Nevertheless, they both thought individuals like Massey should be welcomed into churches with open arms — not as brothers and sisters who are part of the same family of faith (for true spiritual kinship is only possible when we have bowed the knee to King Jesus), but as people who bear the image of God and who we pray will one day be remade into the image of Christ.
Massey is right about one thing: Secularism doesn’t fill the longing of the human heart. But neither will “cultural Christianity.” Only the ancient gospel story has that kind of power. And it’s that gospel story that may lead to the day when the “nones” aren’t checking that box anymore.
By Kenneth LoyerWhen the hour came, [Jesus] took his place at the table, and the apostles with him. He said to them, “I have eagerly desired to eat this Passover with you before I suffer; for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” —Luke 22:14-16
“Communion Sundays are my favorite!” exclaimed eight-year old Hannah to her mother. A spiritually sensitive young girl, Hannah participates actively in the church I serve. Her enthusiasm for Communion derives in part from the fact that she loves the taste of Communion bread. On a deeper level, it is also the act of sharing in this holy meal together as a church family that she finds meaningful even at her young age.
One Sunday morning during the frantic rush to get ready for church, Hannah asked her mom, “Are we having Communion today?” She was asking, of course, whether Communion would be part of worship for us that morning in our church. She then told her mom, enthusiastically, that she really hoped it would be. Yet the question points beyond the original context to a deeper meaning: Are we, as the church — at the local level, at the denominational level, and in the wider church — truly having Communion today, in this day and in this age? In other words, are we communing with Christ as closely as he invites and commands us? In that sense, are we having Communion today?
We all seek communion, or fellowship of some sort, in the hope that it will bring us happiness and fulfillment. We all seek fulfillment somewhere, in something, whether it is positive or negative, healthy or not. Some people seek a kind of communion with their possessions, a common path in an age of rampant materialism. Others seek communion with themselves by relying on their own egos, reputation, or social status in the quest for ultimate satisfaction. Still, for others the way to try to make life complete is marked by professional success, hobbies, or another human being through friendship and love. Not all the places or people we turn to for fulfillment are bad. To be human is to seek communion with something or someone, to seek happiness and meaning, to know and be known, and to love and be loved. That is a natural desire, but we should ask ourselves what kind of communion we are seeking, and why.
In our quest for a good and meaningful life, where do we ultimately turn? At root, these are spiritual matters. Even among regular churchgoers, Holy Communion might be little more than an afterthought as a resource for the sustenance that we crave. Yet this sacred meal is a gift of God that directly addresses the hunger of the human heart. What makes Holy Communion holy — set apart, special, and of God — is the spiritual nourishment that it provides through the work of the Holy Spirit in our ongoing relationship with God.
The Lord’s Supper, like baptism, gives our worship of God a vital objectivity that stands out in an otherwise too comfortably pious and experiential church. We cannot reduce the meaning of the Eucharist (another name for Holy Communion, based on the Greek word for “thanksgiving” or “gratitude”) to a mere subjective, inner experience of God. Over against such minimalist approaches, in this sacrament the Word of God breaks through to us on God’s own terms, not on ours, and it is above all God’s action. Holy Communion is not first something that we do, but a divine doing that we undergo, by faith, as we receive these gifts of God that draw us more deeply into the mystery of our redemption through Christ. Here at the Lord’s altar, almighty God does what needs doing—taking, blessing, breaking, and giving the sacrament of Christ’s body and blood given for and to the world, so that, as Christ’s people, we might also be taken, blessed, broken, and given for the world in his name.
There is a great need to recover a richer theology and practice of this sacrament in the church today because that is a key to strengthening our life in Christ. It is also, I believe, a way for us and our congregations to experience genuine renewal. In the past, proper celebration of the Eucharist has sown seeds of awakening and revitalization. Today we see signs of a growing interest among many Christians in reclaiming a deeper appreciation for Holy Communion.
Acting on that interest has been crucial to the renewal of the church I serve. Our church’s journey of growth is not, in itself, exceptionally noteworthy or outstanding. Yet what God has done among us—reflected in part through an increase in average weekly attendance from under 90 in 2010 to over 170 in 2014—has given new hope to the people of Otterbein United Methodist Church of Spry in York, Pennsylvania, and has enabled us to do more to serve our community in Christ’s name and to grow closer to God and each other as a church family. For those reasons as well as others, this is a story worth telling, and people from other congregations may be able to benefit from hearing it. I can confidently claim that the recent growth God has brought about in and through our church has been fueled by a renewed commitment to prayer and to regular participation in the Lord’s Supper.
The institution of a midweek service of Holy Communion has played a large part in our turnaround, a far greater role indeed than what the average attendance of roughly a dozen people at midweek worship suggests. God has used that group to make prayer, Scripture, and Communion a more central focus for the congregation as a whole, and the results have been encouraging and exciting to see. In any setting, regardless of number or size, what matters most is for our hearts to be opened by grace to the God who can transform and renew us. As we abide in Christ by faith, God will bear spiritual fruit in our hearts and lives, in our churches, and in the world around us. It will be beautiful to behold.
I want to invite us all to respond in greater faith to the invitation of Christ himself for us to do as he commands, that is, to take, eat, and drink of the sacrament of his body and blood (for example, Matthew 26:26-27).
We need to be challenged to grow closer to Christ by examining various aspects of Holy Communion. We should reflect on its meaning in the following ways: as a prayer of thanksgiving, an active remembrance, an offering to God, a meal of spiritual nourishment, a communion with God and with others in Christ’s name, a foretaste of the promised heavenly banquet, a call to service, and an act of praise to God, all of which are encapsulated in the idea of celebrating Emmanuel, “God with us.” This is not an exhaustive list, but these are some aspects of Holy Communion that reveal its richness and depth while pointing us to the living presence of Jesus Christ in our lives. I urge you to explore how past, present, and future all intersect as we commune with God and with God’s people. In addition, we should consider how this gift of God’s grace engages the full range of human senses — seeing, hearing, smelling, touching, and tasting — as it gives us a share in the life of God and in Christ’s mission in the world.
We experience the presence of Christ in many ways, but none more special, more intimate, more truly satisfying than in what is variously called Holy Communion, the Lord’s Supper, or simply the Eucharist. Whatever name we use for it, this is a meal of God’s grace that Christ has prepared for us. For it is here, as we respond in faith to his invitation, that he feeds our souls with the bread of life that endures forever. It is here, as we believe in him, that our spiritual thirst is quenched. It is here, as we partake of the bread and cup of the Lord’s Supper, that we can say: The bread that we break is a sharing in the body of Christ, and the cup over which we give thanks is a sharing in the blood of Christ. It is here, in this holy meal, where God satisfies the deepest hunger and thirst of the human heart.
Why? Because here our souls feast upon and drink in a love so great that it will not let us go, a love that rescues us, forgives us, renews and restores us; a love so powerful that nothing, not even death, can separate us from it. It is all here, freely given for you, for me, for all people.
Adam Hamilton has issued a new call for “a way forward” advocating a local-option plan that the General Conference would design, approve, implement, oversee and (doubtless) amend over time.
As with his original proposal (issued about a year ago), social media is buzzing with pro/con commentators. But because the idea is embryonic in its conception and unformed in its actual shape — both of which Adam is wise enough to know are not within his control, we have at the moment only our history and heritage to use in evaluating the idea.
And when we look to our heritage, we find that versions of local-option Methodism have been present in early British Methodism, early American Methodism and today in contemporary United Methodism. Far from being a violation of our polity, local options are means for applying it.
In early Methodism, Wesley launched the movement with two documents: “The Character of a Methodist” and “The General Rules.” These were non-negotiables incarnating the two great commandments and the behaviors that would do good and avoid harm in relation to those commandments. Factoring in the Creeds and Articles of Religion from the Church of England (since Methodism was essentially a movement within Anglicanism), we can speak with confidence about “the main branches of Christian doctrine” that all Methodists were to uphold.
After that, we see flexibility for local application of the agreed-on standards. A reading of the Conference Minutes, Wesley’s letters to Methodist leaders, and entries from his Journal reveal local-option freedoms in a variety of expressions.
When Methodism came to the colonies, the same mix of standards and options continued, due in large measure to Wesley’s inability to name or enforce a one-size-fits-all polity across the ocean. Besides which, the first Methodists in America had everything that they had used in Great Britain to make Methodism existant and vital. Wesley did not need to add anything else at the time.
When Methodism became a denomination in 1784, Wesley enjoined a connectionalism that he provided in the Sunday Service and the amended and reduced Articles of Religion, additions to accompany the already-existing documents and structures which had existed in America for about 25 years.
As a result we see Francis Asbury, for example, dealing with different Methodist groups in different ways, giving the leaders (especially in the local class meetings) liberty to act in ways they considered to be best where they served. As the Circuit Rider system brought an increasing clergy presence into American Methodism, we can continue to trace the local-option diversity in the church’s polity, both in terms of the circuit riders themselves and the charges they oversaw.
Moving ahead to our time, our Book of Discipline enjoins numerous principles that can be organized and expressed with a local-option flexibility that reveals variety in such things as administrative structure, clergy liberties, missiological manifestations and stewardship decisions–to name a few.
Our Methodist heritage reveals that local options have been part of our polity from the beginning, and that local-option polity does not violate or diminish our spiritual vitality or our institutional connectionalism. In fact, local-option Methodism enhances our message, manner, method and ministry.
Of course, all this today is contextualized in relation to human sexuality. But a look back to our heritage shows that the aforementioned universals (Creeds, Articles, The Character of a Methodist, The General Rules, and The Sunday Service) do not include the topic of sexuality — leaving the topic, at least institutionally speaking, on the level “opinion” not “doctrine.”
The validity of local-option polity with respect to human sexuality needs to be brought to the table of holy conferencing and (eventually) to the floor of General Conference. But to immediately dismiss local-option Methodism as foreign to our polity flies in the face of its existence in the past and in the present.
But even more, the immediate dismissal of it closes off a path of discussion and discernment that people all along the spectrum could use with profit and with confidence that we are “Methodist” in continuing our Christian Conferencing in relation to Wesley’s threefold paradigm: what to believe, what to teach and what to do — and then, to engage ourselves in these things in ways that continue to manifest the mix of universality and local-option polity which has served us well since 1744.
Steve Harper is the author of “For the Sake of the Bride” and “Five Marks of a Methodist.” He blogs at Oboedire.
Acts 1:1-11
Psalm 47
Ephesians 1:15-23
Luke 24:44-53
Today's Scriptures:
Acts 1:1 Dear Theophilos:
In the first book, I wrote about everything Yeshua set out to do and teach, 2 until the day when, after giving instructions through the Ruach HaKodesh to the emissaries whom he had chosen, he was taken up into heaven.
3 After his death he showed himself to them and gave many convincing proofs that he was alive. During a period of forty days they saw him, and he spoke with them about the Kingdom of God.
4 At one of these gatherings, he instructed them not to leave Yerushalayim but to wait for “what the Father promised, which you heard about from me. 5 For Yochanan used to immerse people in water; but in a few days, you will be immersed in the Ruach HaKodesh!”
6 When they were together, they asked him, “Lord, are you at this time going to restore self-rule to Isra’el?” 7 He answered, “You don’t need to know the dates or the times; the Father has kept these under his own authority. 8 But you will receive power when the Ruach HaKodesh comes upon you; you will be my witnesses both in Yerushalayim and in all Y’hudah and Shomron, indeed to the ends of the earth!”
9 After saying this, he was taken up before their eyes; and a cloud hid him from their sight. 10 As they were staring into the sky after him, suddenly they saw two men dressed in white standing next to them. 11 The men said, “You Galileans! Why are you standing, staring into space? This Yeshua, who has been taken away from you into heaven, will come back to you in just the same way as you saw him go into heaven.”
Psalm 47: (0) For the leader. A psalm of the descendants of Korach:
2 (1) Clap your hands, all you peoples!
Shout to God with cries of joy!
3 (2) For Adonai ‘Elyon is awesome,
a great king over all the earth.
4 (3) He makes peoples subject to us,
puts nations under our feet.
5 (4) He chooses our heritage for us,
the pride of Ya‘akov, whom he loves. (Selah)
6 (5) God goes up to shouts of acclaim,
Adonai to a blast on the shofar.
7 (6) Sing praises to God, sing praises!
Sing praises to our king, sing praises!
8 (7) For God is king of all the earth;
sing praises in a maskil.
9 (8) God rules the nations;
God sits on his holy throne.
10 (9) The leaders of the people gather together,
the people of the God of Avraham;
for the rulers of the earth belong to God,
who is exalted on high.
Ephesians 1:15 For this reason, ever since I heard about your trust in the Lord Yeshua and your love for all God’s people, 16 I have not stopped giving thanks for you. In my prayers I keep asking 17 the God of our Lord Yeshua the Messiah, the glorious Father, to give you a spirit of wisdom and revelation, so that you will have full knowledge of him. 18 I pray that he will give light to the eyes of your hearts, so that you will understand the hope to which he has called you, what rich glories there are in the inheritance he has promised his people, 19 and how surpassingly great is his power working in us who trust him. It works with the same mighty strength he used 20 when he worked in the Messiah to raise him from the dead and seat him at his right hand in heaven, 21 far above every ruler, authority, power, dominion or any other name that can be named either in the ‘olam hazeh or in the ‘olam haba. 22 Also, he has put all things under his feet[a] and made him head over everything for the Messianic Community, 23 which is his body, the full expression of him who fills all creation.[Footnotes:
Ephesians 1:22 Psalm 8:7(6)]
Luke 24:44 Yeshua said to them, “This is what I meant when I was still with you and told you that everything written about me in the Torah of Moshe, the Prophets and the Psalms had to be fulfilled.” 45 Then he opened their minds, so that they could understand the Tanakh, 46 telling them, “Here is what it says: the Messiah is to suffer and to rise from the dead on the third day; 47 and in his name repentance leading to forgiveness of sins is to be proclaimed to people from all nations, starting with Yerushalayim. 48 You are witnesses of these things. 49 Now I am sending forth upon you what my Father promised, so stay here in the city until you have been equipped with power from above.”
50 He led them out toward Beit-Anyah; then, raising his hands, he said a b’rakhah over them; 51 and as he was blessing them, he withdrew from them and was carried up into heaven. 52 They bowed in worship to him, then returned to Yerushalayim, overflowing with joy. 53 And they spent all their time in the Temple courts, praising God.
John Wesley's Notes-Commentary for
Acts 1:1-11
Verse 2
[2] Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:
After having given commandment — In the 3d verse Acts 1:3 St. Luke expresses in general terms what Christ said to his apostles during those forty days. But in the 4th Acts 1:4 and following verses he declares what he said on the day of his ascension. He had brought his former account down to that day; and from that day begins the Acts of the Apostles.
Verse 3
[3] To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:
Being seen by them forty days — That is, many times during that space.
And speaking of the things pertaining to the kingdom of God — Which was the sum of all his discourses with them before his passion also.
Verse 4
[4] And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.
Wait for the promise of the Father, which ye have heard from me — When he was with them a little before, as it is recorded, Luke 24:49.
Verse 5
[5] For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.
Ye shall be baptized with the Holy Ghost — And so are all true believers to the end of the world. But the extraordinary gifts of the Holy Ghost also are here promised.
Verse 6
[6] When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?
Dost thou at this time — At the time thou now speakest of? not many days hence? restore the kingdom to Israel? - They still seemed to dream of an outward, temporal kingdom, in which the Jews should have dominion over all nations. It seems they came in a body, having before concerted the design, to ask when this kingdom would come.
Verse 7
[7] And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
The times or the seasons — Times, in the language of the Scriptures, denote a longer; seasons, a shorter space.
Which the Father hath put in his own power — To be revealed when and to whom it pleaseth him.
Verse 8
[8] But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.
But ye shall receive power — and shall be witnesses to me - That is, ye shall be empowered to witness my Gospel, both by your preaching and suffering.
Psalm 47
Verse 3
[3] He shall subdue the people under us, and the nations under our feet.
Subdue — He speaks this in the name of the whole church, to which all particular believers were to submit themselves in the Lord.
Verse 4
[4] He shall choose our inheritance for us, the excellency of Jacob whom he loved. /*Selah*/.
Chuse — He will appoint and bestow upon us.
Inheritance — The presence and worship, and blessing of God. This God had chosen for the Israelites and resolved to chuse or set apart for the Gentiles.
Of Jacob — Of the people of Jacob or Israel, who are frequently called Jacob, for these did actually enjoy the presence of God in his sanctuary.
Loved — Not for any peculiar worth in them, but for his free love to them, as he declareth, Deuteronomy 7:7,8.
Verse 5
[5] God is gone up with a shout, the LORD with the sound of a trumpet.
God — This is meant literally of the ark: but mystically of Christ's ascension into heaven, as may be gathered by comparing this with Ephesians 4:8, where the like words uttered concerning the ark upon the same occasion, Psalms 68:18, are directly applied to Christ's ascension.
Verse 7
[7] For God is the King of all the earth: sing ye praises with understanding.
The king — Not only ours, but of all the nations of the world.
Sing — Not formally and carelessly, but seriously, considering the greatness of this king whom you praise, and what abundant cause you have to praise him.
Verse 8
[8] God reigneth over the heathen: God sitteth upon the throne of his holiness.
The throne — Heaven is often called God's throne, whence God is said to behold and to rule all nations; of which general dominion of God, he here speaks. And Christ sits at his father's right-hand, for that purpose.
Verse 9
[9] The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.
The princes — The Gentiles, who were divided in their principles, and interests, and religions, are now united and gathered together to Christ, laying their scepters at his feet, and jointly owning his worship and service. And altho' he mentions their conversion only, yet the conversion of their people might reasonably be supposed.
Of the God — He doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham who worship the God of Abraham, whether they be Jews or Gentiles.
The Shields — The princes or rulers, who are called shields, Hosea 4:18, because by their office they are the common prosecutors of all their people. These are the Lord's, at his disposal, or subject to his dominion, both as to their hearts and kingdoms.
Exalted — By this means God shall be greatly glorified.
Ephesians 1:15-23
Verse 15
[15] Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
Since I heard of your faith and love — That is, of their perseverance and increase therein.
Verse 16
[16] Cease not to give thanks for you, making mention of you in my prayers;
I cease not — In all my solemn addresses to God.
To give thanks for you, making mention of you in my prayers — So he did of all the churches, Colossians 1:9.
Verse 17
[17] That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
That the Father of that infinite glory which shines in the face of Christ, from whom also we receive the glorious inheritance, Ephesians 1:18, may give you the Spirit of wisdom and revelation - The same who is the Spirit of promise is also, in the progress of the faithful, the Spirit of wisdom and revelation; making them wise unto salvation, and revealing to them the deep things of God. He is here speaking of that wisdom and revelation which are common to all real Christians.
Verse 18
[18] The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
The eyes of your understanding — It is with these alone that we discern the things of God. Being first opened, and then enlightened - - By his Spirit.
That ye may know what is the hope of his calling — That ye may experimentally and delightfully know what are the blessings which God has called you to hope for by his word and his Spirit.
And what is the riches of the glory of his inheritance in the saints — What an immense treasure of blessedness he hath provided as an inheritance for holy souls.
Verse 19
[19] And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
And what the exceeding greatness of his power toward us who believe — Both in quickening our dead souls, and preserving them in spiritual life.
According to the power which he exerted in Christ, raising him from the dead — By the very same almighty power whereby he raised Christ; for no less would suffice.
Verse 20
[20] Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
And he hath seated him at his own right hand — That is, he hath exalted him in his human nature, as a recompence for his sufferings, to a quiet, everlasting possession of all possible blessedness, majesty, and glory.
Verse 21
[21] Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Far above all principality, and power, and might, and dominion — That is, God hath invested him with uncontrollable authority over all demons in hell, all angels in heaven, and all the princes and potentates on earth.
And every name that is named — We know the king is above all, though we cannot name all the officers of his court. So we know that Christ is above all, though we are not able to name all his subjects.
Not only in this world, but also in that which is to come — The world to come is so styled, not because it does not yet exist, but because it is not yet visible. Principalities and powers are named now; but those also who are not even named in this world, but shall be revealed in the world to come, are all subject to Christ.
Verse 22
[22] And hath put all things under his feet, and gave him to be the head over all things to the church,
And he hath given him to be head over all things to the church — An head both of guidance and government, and likewise of life and influence, to the whole and every member of it. All these stand in the nearest union with him, and have as continual and effectual a communication of activity, growth, and strength from him, as the natural body from its head.
Verse 23
[23] Which is his body, the fulness of him that filleth all in all.
The fulness of him that filleth all in all — It is hard to say in what sense this can be spoken of the church; but the sense is easy and natural, if we refer it to Christ, who is the fulness of the Father.
Luke 24:44-53
Verse 44
[44] And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me.
And he said — On the day of his ascension.
In the law, and the prophets, and the psalms — The prophecies as well as types, relating to the Messiah, are contained either in the books of Moses (usually called the law) in the Psalms, or in the writings of the prophets; little being said directly concerning him in the historical books.
Verse 45
[45] Then opened he their understanding, that they might understand the scriptures,
Then opened he their understanding, to understand the Scriptures — He had explained them before to the two as they went to Emmaus. But still they Understood them not, till he took off the veil from their hearts, by the illumination of his Spirit.
Verse 47
[47] And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.
Beginning at Jerusalem — This was appointed most graciously and wisely: graciously, as it encouraged the, greatest sinners to repent, when they saw that even the murderers of Christ were not excepted from mercy: and wisely, as hereby Christianity was more abundantly attested; the facts being published first on the very spot where they happened.
Verse 49
[49] And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.
Behold I send the promise — Emphatically so called; the Holy Ghost.
Verse 50
[50] And he led them out as far as to Bethany, and he lifted up his hands, and blessed them.
He led them out as far as Bethany — Not the town, but the district: to the mount of Olives, Acts 1:12, which stood within the boundaries of Bethany.
Verse 51
[51] And it came to pass, while he blessed them, he was parted from them, and carried up into heaven.
And while he was blessing them, he was parted from them — It was much more proper that our Lord should ascend into heaven, than that he should rise from the dead, in the sight of the apostles. For his resurrection was proved when they saw him alive after his passion: but they could not see him in heaven while they continued on earth.
Sermon Story "Seeking Truth" by Gary Lee Parker for Sunday, 17 May 2015 with Scripture: Luke 24:44-53
On the day that Jesus knew that He was going to ascend back to His Father, He took His disciples on a walk towards the District of Bethany to the Mount of Olives. On this journey, Jesus began to teach them again from the Law of Moses, The Psalms and the Propehts that He, the Messiah, was to suffer, die, and be raised from the dead after three days. They have heard this story before, but this time He took the veil from their eyes, mind, and heart that they would see the truth of their Scriptures. The same Holy Spirit opens our eyes, hearts, and minds as we read the Scriptures we know as the Old Testament in our Bibles to see that Jesus is truly the Savior of the whole world. Jesus went on that this salvation story was to be told into all the world, I believe the known and the unknown world, beginning in Jerusalem. This was told them that God's Grace and Mercy would be extended to all people even the people who out HIm to death on the cross. This story began to impact them as they approached the Mount of Olives. At this point Jesus said He was going to the Father and He was sending the Holy Spirit in His place to empower them to be His witnesses to all the people in the world. As Jesus was speaking, He was lifted up into the sky and disappeared from their sight. As they were gazing upon into the sky, there were two men in white who spoke to them asking them why they were gazing into the sky because this same Jesus will return as He left. They were told that they should go back to Jerusalem as Jesus told them to do to wait for the Holy Spirit to come upon them in all power to be His witnesses. Even though some believed while others did not beleive, they all went back to Jerusalem as Jesus told them to do to waith patiently for the promised Holy Spirit. How do you think the disciples took these words of Jesus and the words of the two men in white? How would you have responded? How do you respond to Jesus" Message of salvation and commandment to go into the whole world with His message? We come in anticipation of His Holy Spirit to empower us to be His witnesses to all people as we come and take His body and eat it then take His blood and drink it as we partake toether the Holy Sacrament of the Holy Eucharist singing the Hymn "THE LIVING LORD JESUS" by Mary Rose Jensen
On the day that Jesus knew that He was going to ascend back to His Father, He took His disciples on a walk towards the District of Bethany to the Mount of Olives. On this journey, Jesus began to teach them again from the Law of Moses, The Psalms and the Propehts that He, the Messiah, was to suffer, die, and be raised from the dead after three days. They have heard this story before, but this time He took the veil from their eyes, mind, and heart that they would see the truth of their Scriptures. The same Holy Spirit opens our eyes, hearts, and minds as we read the Scriptures we know as the Old Testament in our Bibles to see that Jesus is truly the Savior of the whole world. Jesus went on that this salvation story was to be told into all the world, I believe the known and the unknown world, beginning in Jerusalem. This was told them that God's Grace and Mercy would be extended to all people even the people who out HIm to death on the cross. This story began to impact them as they approached the Mount of Olives. At this point Jesus said He was going to the Father and He was sending the Holy Spirit in His place to empower them to be His witnesses to all the people in the world. As Jesus was speaking, He was lifted up into the sky and disappeared from their sight. As they were gazing upon into the sky, there were two men in white who spoke to them asking them why they were gazing into the sky because this same Jesus will return as He left. They were told that they should go back to Jerusalem as Jesus told them to do to wait for the Holy Spirit to come upon them in all power to be His witnesses. Even though some believed while others did not beleive, they all went back to Jerusalem as Jesus told them to do to waith patiently for the promised Holy Spirit. How do you think the disciples took these words of Jesus and the words of the two men in white? How would you have responded? How do you respond to Jesus" Message of salvation and commandment to go into the whole world with His message? We come in anticipation of His Holy Spirit to empower us to be His witnesses to all people as we come and take His body and eat it then take His blood and drink it as we partake toether the Holy Sacrament of the Holy Eucharist singing the Hymn "THE LIVING LORD JESUS" by Mary Rose Jensen
1. The living Lord Jesus came forth Sunday morning
From death which He suffered because of our sin.
Disciples were grieving, then angels reported
To Mary that Christ was alive once again.
They said, “Why do you look for Him in the graveyard?
For He is no longer found here with the dead.
The One Whom you’re seeking has proved He’s immortal.
The living Lord Jesus rose just as He said.”
2. The living Lord Jesus walked with two disciples
As they were discussing the One Who had died.
Although they could see Him, they’d not recognized Him
And mourned for their Prophet Who’d been crucified.
Then Jesus explained to them how all of scripture was
Telling of Him and their hearts burned inside.
As they ate together the two then realized that
The living Lord Jesus had walked by their sides.
3. The living Lord Jesus appeared to His people
When they were most fearful and hiding away.
He gave them His greeting, His coming was peaceful.
He showed them the nailholes where He’d suffered pain.
Then Thomas the doubter proclaimed his confession,
“My Lord and My God,” for He saw and had faith.
When hundreds had seen Him and heard His last teachings
The living Lord Jesus ascended to reign.
Acts 1:1-11
Today is one of those relatively obscure Christian holidays of which many are unaware: Ascension Sunday. This is the day in the church calendar when we celebrate the ascension of Jesus Christ into heaven. In all honesty, the ascension is a rather difficult idea for the modern mind to handle. It’s the story of how Jesus went to the Mount of Olives after his resurrection from the dead. There, according to the book of Acts, Jesus literally flew off into heaven. “He was lifted up, and a cloud took him out of their sight” (Acts 1:9).
In the first century, the understanding of the cosmos was very different from ours. People understood heaven to be a place that was literally, geographically, “up” from the earth. They could visualize Jesus leaving them and going “up” into heaven. With our scientific view of the cosmos, we know there is no up or down in the universe. Even our notion of heaven is not of a geographical location or direction. When contemporary people think of the ascension, it is a little hard to imagine the Lord Jesus Christ flying off like a one-person space shuttle into the skies.
Yet, despite our scientific reservations, the story of the ascension is spiritually important to us. The ascension was the church’s way of dealing with a fundamental fact. The earliest disciples had experienced the bodily presence of the risen Lord, the one who was no longer under the claim of death. After a passage of time, this experience of the risen Lord as bodily present with them seemed to pass. He didn’t appear again. They accounted for his absence by saying that the risen Lord was now in heaven. They had to go forward without his physical presence. He had ascended into heaven.
Christians today have the same circumstance. We believe in a risen Lord who is no longer physically present. The body of Jesus is not here any longer, except in the church as the body of Christ. So on Ascension Sunday, we do well to think about what Jesus’ physical absence means for Christians today.
First, the absence of the physical Jesus calls us to take seriously the church as the body of Christ. This is a concept with which we all are very familiar. We say that the church is the body of Christ without thinking about what that might actually mean. If the church is the body of Christ, then we are called to give to the church the devotion and respect that Christ deserves.
Think about it. How precious to you is the church? How central to your life is the mission of the church? It is easy for us to think that we would respond to the physical presence of Jesus with all the love and devotion we could humanly summon. Yet we often treat the church as just one more volunteer community organization. Now civic clubs do good work; health-related charities appeal to us, especially if we have lost a loved one to the disease the charity seeks to overcome; organizations that support our schools do important work. But none of these organizations are the body of Christ. Only the church is Jesus among us. Its mission is to be consistent with Jesus’ mission. The love we have for it is the love we have for Jesus.
The church is the closest we will ever come on earth to having Jesus to care for and to love. On Ascension Sunday, we are called to reassess our devotion to the church as the physical body of Christ still among us. The risen Lord is not here; he has ascended. The body of Christ is very much here, and the way we treat the church is the way we treat the risen Lord.
Second, Ascension Sunday reminds us that we are each, individually, a part of Christ’s body. To honor the church as we honor Christ is also to remember that in a powerful way, we are each a part of this body of Christ. When we neglect our part in the mission of the church, we disable the body of Christ. As Paul said, each of us is a physical part of the body of Christ. We are the arms and legs, the eyes and ears; we are limbs and organs of Christ’s present body. When we fail to do our part, the body becomes disabled. Christ becomes disabled without the limb or organ that each of us is called and gifted to be. (See 1 Corinthians 12.)
The absence of the physical body of Jesus places a claim upon us to relate to the church as we would relate to Christ. It also reminds us that without our individual faithfulness to our role in the church, the body of Christ is weakened and disabled.
Last, Ascension Sunday reminds us that if Christ’s work is to continue, it is up to us to do it. Now that is not to say we receive no godly help. Next Sunday is Pentecost, and we will celebrate our empowerment by the Holy Spirit. But this divine help comes to empower us in doing the work of Christ. Jesus is no longer here to heal the sick. He is no longer here to touch the outcast. He is no longer here to feed the hungry. It is up to us, the body of Christ, to continue this work. If the church fails to be the body of Christ, Jesus is absent. If the church fails to be the body of Christ, Jesus is nowhere to be seen.
Yes, this is an obscure Christian holiday. It celebrates an event that is difficult for the modern scientific mind to take literally. At the same time, this is a critical day in our personal and collective self-understanding. It is significant that the risen Lord ascended into heaven. His ascension invites us to relate to the church as we would to Christ. It reminds each of us of the critical nature of our role in the body of Christ. It calls us to take up Jesus’ work on earth. This is a most important obscure day.
WORSHIP ELEMENTS: by Bryan Schneider-Thomas
Ascension Sunday
COLOR: White
SCRIPTURE READINGS: Acts 1:1-11; Psalm 47; Ephesians 1:15-23; Luke 24:44-53
THEME IDEAS
Power is a dominant theme in today’s readings: the power of the risen Christ who is glorified and the promised power of the Holy Spirit. These texts invite us to reflect upon how these two powers work together in our life of faith. They also anticipate the conclusion of the Easter season next Sunday on Pentecost. Today we celebrate the power of Jesus Christ, while also yearning for the gift of power in the Holy Spirit.
INVITATION AND GATHERING
Call to Worship (Luke 24)
Come gather ’round; Jesus is here.
We wait for the coming Spirit.
Come gather ’round; see the power of Christ before you.
With joy, we praise God.
Opening Prayer (Ephesians 1)
Almighty God,
through Jesus Christ,
you revealed to us a power
that has no parallel.
May the eyes of our heart
be enlightened to this power
and all it has done in our lives.
Pour out your Spirit of power upon us,
that we may proclaim your glory
and your grace. Amen.
PROCLAMATION AND RESPONSE
Prayer of Confession
Lord Jesus Christ, in you we see awesome power.
You triumph over death and bring forth new life.
You stand over all earthly powers.
You are the head of the church.
Yet, we often fail to acknowledge this power in our lives.
We see violence in the world.
We see injustice in our communities.
We see hunger and need among our neighbors.
We see longing for something more.
We see failures and faults in our lives.
In all these things, we feel powerless.
Forgive our hesitance to call upon you.
Forgive our propensity to rely upon ourselves.
Forgive our reluctance to acknowledge your power.
Speak your words of power again.
May your will may be done on earth as it is in heaven.
Amen.
Words of Assurance (Ephesians 1)
May God give you a spirit of wisdom and revelation,
that the power of Jesus Christ may be visible in your life.
By the grace of Jesus Christ we are forgiven
and empowered to serve.
Passing the Peace of Christ
God’s power is a glorious inheritance among the saints.
It is a power manifested in love, forgiveness, and peace.
May the power of peace be with you today.
And also with you.
Let us pass the peace of Christ.
Response to the Word (Ephesians 1, Luke 24)
In these words, we hear of the power of Christ
and the promise of a Spirit of power.
We hear the ancient story come alive in our lives.
We seek a spirit of wisdom and revelation in Christ.
We await a spirit of power from God.
Come, Lord Jesus. Come, Holy Spirit.
Come into our lives.
THANKSGIVING AND COMMUNION
Invitation to the Offering or Invitation to Communion
Come to the table of peace.
Come to the table of love.
Come to the table of joy.
Come to the table of power.
Come to the table of Christ.
Great Thanksgiving
(The following prayer may replace the preface and conclusion
of the Great Thanksgiving, or it may be used by itself at an appropriate
time in the service.)
You are worthy of all our praise, O God,
for you are the source of all good power.
By your power,
heaven and earth were formed.
By your power,
you created us and gave us life.
By your power,
we are guided and protected.
By your power,
Jesus Christ triumphed over the grave.
By your power,
the Holy Spirit comes to sustain and care for us.
And so, in praise and gratitude, we join the generations
of the faithful in singing your praise.
(If desired, continue with the traditional Great Thanksgiving,
beginning with the Sanctus)
When Jesus ascended into heaven, he promised
his followers a baptism with the Holy Spirit,
a power from on high. Clothe us in this Spirit,
that we might share a common ministry
of service to the world.
By your power,
fill our voices with stories of your grace.
By your power,
strengthen our hands for the work of your mercy.
By your power,
transform us into your representatives of your love.
In great joy and anticipation, empowered by your Spirit,
we await the return of Christ, as we offer praise to you,
Almighty God, in whom we live and move
and have our being.
Amen.
SENDING FORTH
Benediction
In the presence of Christ, we have gathered.
In the grace of Christ, we depart.
May God clothe you with power on high.
May God put this power to work in each of us.
CONTEMPORARY OPTIONS
Contemporary Gathering Words
Power!
Power!
Power on high is given to you.
Power that enlightens.
Power that sustains.
Power to give praise to God.
Power!
Praise Sentences (Psalm 47)
Clap your hands.
Shout for joy.
Sing out praise.
Exalt the God of power!
From “The Abingdon Worship Annual 2009,” edited by Mary J. Scifres and B.J. Beu, Copyright © 2008 by Abingdon Press. “The Abingdon Worship Annual 2016” is now available.
Ascension Sunday
COLOR: White
SCRIPTURE READINGS: Acts 1:1-11; Psalm 47; Ephesians 1:15-23; Luke 24:44-53
CALLS TO WORSHIP
[Note: Churches may be celebrating Easter 7 or Ascension Sunday. The Gospel Lessons for May 20 differ somewhat. Calls to worship #1 and #2 focus on John 17: 6-19; Calls to Worship #3 and #4 focus on Luke 24:44-53 and Acts 1: 1-11]
Call to Worship #1:
L: Jesus prayed for his disciples, giving them into God’s eternal care.
P: Jesus prays for us, giving us into God’s care.
L: Know that you have been blessed with the love of the Savior.
P: We live in that love and seek to serve God.
L: Open your hearts and spirits now to hear God’s word.
P: May our lives be open to God’s Spirit and reflect God’s love. AMEN.
Call to Worship #2:
L: Come, quench your thirst in the love of God.
P: We come, hungering for a place in which we can be gently nourished.
L: Be like trees planted by the streams of living water, ready to receive God’s nourishment.
P: Strengthen us, O God, to receive your blessed peace.
L: Hallelujah!
P: Hallelujah! AMEN.
Call to Worship #3:
[Using THE FAITH WE SING, p. 2028 "Clap Your Hands", offer the call to worship as follows: Have the choir begin the song (as an entrance song if possible), and continue to sing the song through three times before the Worship Leader’s opening line. Make the invitation to the congregation exciting and have the musicians play through an introduction. The congregation will have already heard the music several times, so it should not be difficult for them to follow]
Choir (singing): Clap your hands! Clap your hands! Sing a new song in celebration! Clap your hands! Clap your hands! Sing a new song in celebration! Clap your hands! Clap your hands! God is great we praise our God with song! God is great! We praise our God with Song!
L: Shout to the rooftops! Our Lord Jesus Christ is seated at God’s right hand!
P: The same Christ who was given by God to help us learn how to live together and love each other is now seated with God!
Choir (singing): Clap your hands! Clap your hands! Sing a new song in celebration! Clap your hands! Clap your hands! Sing a new song in celebration! Clap your hands! Clap your hands! God is great! We praise our God with song! God is great! We praise our God with song!
L: Don’t stand staring into the heavens! Christ’s spirit is with us, in us, and through us!
P: Rejoice and dance happily! It is not time to mourn!
L: Come, join us in song, praising God with our whole lives and spirits!
All (singing): Clap your hands! Clap your hands! Sing a new song in celebration! Clap your hands! Clap your hands! Sing a new song in celebration! Clap your hands! Clap your hands! God is great! We praise our God with song! God is great! We praise our God with song!
L: And all the people shouted
P: AMEN!!!
Call to Worship #4:
L: Today is Ascension Sunday when we celebrate Christ’s return to God.
P: We look up in wonder as he is lifted from us into heaven!
L: But this is not a time to gaze upward. There is work to be done.
P: Jesus has entrusted the ministry of God’s love to us.
L: Let’s get to work!
P: Let’s make our hearts ready for the task ahead with prayer and praise!
L: Amen
P: AMEN!
PRAYERS, LITANY, BENEDICTION
[Note: prayers will be designated as to whether their focus is Easter 7 or Ascension Sunday]
OPENING PRAYER:
O Lord, Easter had such an impact on our lives. We walked the by-ways with Jesus, ate with him and wept at the Crucifixion. Easter morn dawned brightly in our lives at the news of the Resurrection and we sang songs of great joy. Watch over us, gentle God, as we pray and work to do your will. Keep our hearts open to your loving word and ways. AMEN.
OPENING PRAYER:
God of incredible surprises, as we gaze into the clouds, remind us that we are standing on holy ground. Place our feet on the pathways of peace and hope. Draw our attention from the vision of the Lord rising to the heavens to be with you and help us to focus on the ministries that you would have us do. Keep us ready and willing always to serve you all our days. AMEN.
PRAYER OF CONFESSION:
Forgiving and gracious God, you have called us to be the church, to live out our Resurrection faith. You have asked us to place our trust in you and to bring to all the good news of your saving love. But we have failed to do this. We have given our faith a back seat to the troubles of the world and to the stresses in our own life. We look for the quick and easy answers. Forgive us for the smallness of our faith. You, who raised Christ from the dead, have promised to raise our spirits and bring us to new life. You have done this and yet, we remain static in our response to you. Clear our spirits of the clutter of everyday living. Help us to be open always to your word and your love. Challenge us to move in directions of peace and hope for all people. These things we pray in the name of our risen Lord. AMEN.
PRAYER OF CONFESSION:
Lord, we are impatient! We want everything right now, instantly! We don’t want to wait for anything. We rush our holidays, our celebrations, our very lives and then wonder why our spirits are exhausted and depressed. Slow us down, Lord. Help us to enjoy the process of waiting for the wondrous things you offer us. Let us feel the power and beauty of praising you and singing your praises. Clear away our "high gear" mentality and place us on paths of peace and hope. Forgive our arrogance and impatience. Help us to overcome those traits which pull us away from you and from appreciating all that you have done for us. As we listen to the scriptures this day in which the disciples witnessed Jesus’ ascension to you, let our hearts be at peace knowing that you have taught us what we need to know to serve God joyfully in this world. Inspire us and give us delight for what is to come. AMEN.
WORDS OF ASSURANCE:
God loves and forgives us. We are no longer numbered with the wicked, but rather are placed with those whom God has blessed. Be a blessing to all whom you meet, in God’s name. AMEN.
WORDS OF ASSURANCE:
Forgiveness and love have been poured out upon you, to offer hope to all nations. You are called and blessed to be messengers of God’s good news to all people. AMEN.
PASTORAL PRAYER:
Lord, we sometimes wonder why you bother with us. Throughout history, you have called to humankind to be your witnesses. You have given to each a special blessing. But the historical record reveals the stubborn, selfish responses of your people. We think that we deserve your blessing and don’t have to do your will. We have acted in wicked ways far too often. Today you have called us together to hear the words of Jesus as he prayed for his disciples, telling you that his love for them is complete and that he believes in them. We would like to think that we are included in that number, that Jesus prays for us and loves us. And, indeed, he does. He has given his life for us. Now we are called to give our lives for him, to offer to all the good news that God’s love is real and powerful. God’s healing mercy is for all people. We offer our prayers for our families and our friends who are in situations of need, asking God’s blessings upon them. We raise our voices in choruses of pleading for you to be present to all your people, creating pathways of peace. Be with us, gracious Lord. Help us to witness to the world, not only by our words and our thoughts, but by our actions that your peace may be known. In Jesus’ name, we pray. AMEN.
PASTORAL PRAYER
With mouths gaping open and eyes looking heavenward, we trace the ascension of our beloved Savior Jesus Christ back to you. We would like to stand here, looking heavenward and thinking about how much Jesus means to us, but we are called to lower our eyes and get moving to serve you in this world, Lord. We can hold the image of his ascension in our hearts, but our hands and spirits must be ready to do the work that you have set before us. You have asked us to live out our Resurrection faith in service, offering peace and justice, hope and healing to all whom we meet. It is easy for us to lift the names of those near and dear to us in prayer in our worship service. We want your healing mercies for all who are ill, who mourn, who are lost and alone. We want to rejoice in prayer with those who have received special joys during this week. All these things are important to us and we know they are important to you. Help us to live the prayers we ask. Help us to be agents of healing and mercy, of peace and hope. We offer our lives and prayers to you in the name of our ascended Lord, Jesus Christ. AMEN.
LITANY:
L: For those who bring the words of scripture to us
P: We give you thanks, O Lord.
L: For those who teach us the great truths of your Scripture,
P: We give you thanks, O Lord.
L: For those who raise their voices in songs of praise,
P: We give you thanks, O Lord.
L: For those who serve you in ministries of healing,
P: We give you thanks, O Lord
L: For those who work with children and youth
P: We give you thanks, O Lord
L: For those who offer their time and loving presence to people who are lost, alone, feel shut-in our shut-out
P: We give you thanks, O Lord
L: For those who participate in ministries of justice and hope,
P: We give you thanks, O Lord.
L: For those who offer prayer, seeking your healing love,
P: We give you thanks, O Lord.
L: For all those who have witnessed to your love by the way in which they lead their lives, by their compassion to others, by their understanding
P: We give you thanks, O Lord. For all anywhere who love you and praise your holy name, who are willing to be the Resurrection Church, we are grateful. AMEN.
LITANY:
L: Clap your hands! Let your spirits rejoice!
P: God has done wondrous things for us!
L: Praise God to the highest heavens!
P: Christ has blessed our lives with his presence and his teachings!
L: We have joyous work to do for our God.
P: God is with us in all that we say and do!
L: We can do this work with confidence!
P: Christ is with us in all that we say and do!
L: We don’t have to be afraid to proclaim the good news!
P: The Holy Spirit is with us in all that we say and do!
L: Sing, rejoice! God loves us!
P: Let all the people shout "AMEN!"
All: "AMEN!"
BENEDICTION:
As Christ has loved you and prayed for you, go now in peace, bringing Christ’s loving words to all you meet. Know that Christ is with you in all that you do. AMEN.
BENEDICTION:
The power and love of Jesus Christ is with you. You are sent forth to be his witnesses in the world, bringing the good news, healing, establishing ministries of justice and peace. Go in confidence and the power and love of God goes with you. AMEN.
ARTISTIC ELEMENTS
Note: Some churches choose to celebrate this day as Easter 7; others as Ascension Sunday. Below are listed two visual arts displays: one for Easter 7 and one for Ascension Sunday]
The traditional color for this day is WHITE.
EASTER 7: Visual Arts Display for Worship
SURFACE: Place 3 risers on the main worship table. The tallest of the risers, about 6" in height, place in the center back of the worship center. Place the other two risers, about 3" in height, on either side of the 6" riser, slightly forward of the center riser.
FABRIC: Cover the worship center with white cloth, making sure that all risers are covered. The fabric may drape down over the worship center and puddle on the floor to the right or left side.
CANDLES: Place a white pillar candle, about 10" high in front of the tallest riser; Place two pillar candles, about 3" high on the two side risers. You may place votive candles elsewhere in the setting as you choose (these will represent the prayers and hopes of all the people)
FLOWERS/FOLIAGE: Leafy foliage plants may be used in this setting. Ferns are particularly attractive, placed on either side of the tallest riser. Smaller plants may be placed near the other risers on the worship center. Larger, leafy plants may be placed on the floor in front of the worship center, to soften the lines.
ROCKS/WOOD Not recommended for this setting
OTHER: If you have a picture of Jesus praying or the praying hands, place it on the top of the tallest riser. Sunday School curriculum might have such pictures available.
Ascension Sunday - visual arts display:
SURFACE: Place five risers on the worship center. Place the tallest riser, about 8" in height, to the left rear of the worship center. The remaining risers, two of them being 4" in height; and two of them being 2" in height, should be placed creatively on the worship center. Place two risers in front of the worship center, as follows: one riser about 1 ½ feet high near the right side of the worship center; the other riser about 1 foot high in the center, but slightly in front of the one on the right.
FABRIC: Cover the whole worship center with white fabric, making sure that it covers all risers and puddles down over the risers in front of the worship center onto the floor. With streamers of gold ribbons, run the ribbon from the tallest riser across the table and trailing down the front onto the risers. If you have white netting, you may bunch it at the back of the tallest riser and across the back of the worship center, particularly on the right side and then trailing it over the side of the center. This represents the clouds.
CANDLES: Place a 10" white pillar candle in front of the highest riser on the worship center. Place as many white votive candles as you desire on all other risers. These represent the witness of all the disciples for whom Jesus prayed and for all of us for whom he continues to pray.
FLOWERS/FOLIAGE: The ferns or leafy plants may be placed on the right side of the worship center, behind the white netting. Some larger leafy plants may be placed on the floor around the base of the worship center to soften the lines. Place other plants as you desire.
ROCKS/WOOD Not recommended for this setting.
OTHER If you can get a picture of Jesus ascending (often found in Sunday School Curriculum), place it on the top of the highest riser and make sure that some of the netting is bunched under it and around the sides of the picture. If no picture is available, use a brass cross with the netting around it, again placing it on the highest riser.
ASCENSION OF THE LORD
From a Child's Point of View
Acts 1:1-11. The Ascension story is of interest to children for two reasons. First, it answers the literal-minded questions, "What did Jesus do after Easter?" and "Where is Jesus now?" The answer is that for forty days Jesus helped his disciples understand what had happened on Good Friday and Easter. Then he returned to God. Second, the Ascension is the story of Jesus passing the baton of responsibility to his disciples. As he returned to God, Jesus instructed the disciples to pick up and continue his work. They were to be Jesus' witneses, and they were to expect God to send the Holy Spirit to help them with the task. The "two men in white" emphasize this change when they ask why the disciples are staring into the sky. There is work to be done. So on Ascension Day, we complete our celebration of what Jesus did and get ready to go to work as his witnesses today.
Older children are especially receptive to the challenge to be witnesses. Their parallel of the phrase "in Jerusalem, Judea, and Samaria and to the ends of the earth" is "at home, at school, in [your town], and to all the world."
These eleven verses are packed with a summary of the forty days after Easter, the promise of the Holy Spirit, a discussion between Jesus and the disciples about the messianic kingdom, and the Ascension story. The Good News Bible is by far the easiest translation with which to keep up with all this action. Even so, you may need to reread verses 8-11 in order that children focus attention on the Ascension.
Gospel: Luke 24:44-53. This is the easier of today's Ascension accounts for children. Reading it just before or after the Acts account will help children clarify what happened. The message is the same. The disciples (and we) are to take up Jesus' work after receiving the Holy Spirit.
Psalm: Psalm 47 or 93. The inclusion of these psalms with the Ascension texts is hard to explain to children. The psalms are all pomp-and-circumstance for the triumphant "king of the world." The Ascension accounts focus on the "servant king" who calls on his followers to take up his ministry. Adults can see the significance of this pairing of servant King and triumphant King, but few children can.
On its own, however, either psalm is a great reminder that God/Jesus is King of the universe, the greatest power that ever was or ever will be.
Epistle: Ephesians 1:15-23. This passage is for grown-ups. The sentence structure is too complex and the words too abstract for children. Children will hear Paul's basic message about Christ in the more concrete story of the Ascension.
Watch Words
Ascension and ascend are not children's words. Use them today to describe only this event.
Beware of using vocabulary about the triumphant king. Words such as dominion, exalted, and subdued people are foreign to children. Otherwise familiar words like triumphant, victorious, conquering, and glorious become meaningless when combined in long lists of adjectives or when used repetitively in varying combinations.
Take time to give the legal definition of witness so that children know what Jesus is asking his disciples to do.
Let the Children Sing
Most of the hymns designated for Ascension Day are filled with triumphal language and theological jargon which are beyond children's understanding. The children will be more readily celebrate Jesus' Ascension by singing "Come, Christians, Join to Sing," or even "Christ the Lord Is Risen Today." Sing the latter hymn one more time to conclude the entire Easter season.
"Open My Eyes That I May See" is a good hymn with which to accept Christ's call to become his witnesses.
The Liturgical Child
1. Conclude your celebration of Easter by retracing the forty days of Easter. Reread several of the Easter lessons, matching them with different movements within your worship. Example:
John 20:1-10 (empty tomb)
Hymn: "Christ the Lord Is Risen Today"
John 20:24-29 (Thomas's encounter with the Risen Christ)
Prayers of Confession and Assurance of Pardon: Pray about ways we fail to live the Easter faith. If you used the Easter tokens, pray a one-sentence prayer about our failures, as highlighted by each use of the tokens. Jesus' response to Thomas becomes our Assurance of Pardon.
John 20:15-19 (Christ calls Peter to "feed my sheep")
Prayers of Petition
Acts 1:1-11 (the Ascension)
Sermon
Psalm 47 or hymn of praise to Christ
2. Create an Ascension litany celebrating Christ's work and committing yourselves to take up that work as his witnesses. The congregation responds after each statement:
Christ, we will be your witnesses and carry on your work at home, in (your town), and in all the world.
Leader: Jesus, though you were God and Lord of the universe, you were not ashamed to live among us and love us. You even died for us.
Leader: Jesus, you kept an eye out for people who needed healing. You touched lepers, put healing clay on blind eyes, told the lame to stand up and walk, and went looking for the woman who touched your robe, believing you could heal her.
Leader: You made friends with people whom everyone else avoided. You invited yourself to dinner with Zaccheus, the tax-collecting cheat. You included rough fishermen and political troublemakers among your disciples.
Leader: You taught us to forgive and love even our enemies. And you showed us how to do it as you forgave the people who betrayed you, denied you, and killed you.
Leader: When we remember what you said and did, we know you were showing us how good the world could be. Give us the courage and wisdom to follow you.
3. Be aware of end-of-school events, such as special parties or trips, and concerns, such as grades, and the relief that summer is coming. Talk with children about their summer hopes (fun trips and release from homework) and summer fears (new camps, unwelcome baby-sitters or day-care set-ups; or tough kids on the loose in their neighborhoods). Pray about all these events and concerns on the appropriate Sundays.
4. Begin the benediction with a paraphrase of the question asked by the two men in white, "Why are you standing here?" Then send the congregation out to be Christ's witnesses and promise the presence of the Holy Spirit.
Sermon Resources
1. Tell stories about Christian witnesses. Include stories about people or groups in your church. In telling what was done, help the listeners understand these efforts as responses to Christ's Ascension request that we become witnesses.
Taking Care of Last Minute Matters
Acts 1:1-11
Whenever we plan a trip, we have to take care of a lot of details. Plans have to be made for someone to take care of the pets, flowers, mail, and other matters. Hours before leaving on the trip, last minute details have to be done.
Jesus had been on earth thirty-three years. He had completed his earthly ministry with his death and resurrection. For forty days he felt he needed to take care of last minute details. We need to know some of what Jesus said and did in the days prior to his ascension.
I. Christ Assures the Reality of His Resurrection (vv. 1-3)
Jesus took time during the forty days prior to his ascension to prove to his disciples the reality of his resurrection. They had seen him die, and they needed to know that he was alive.
Modern disciples need to hear Christ’s assurance about his resurrection. They would know that Jesus has the power over life and death. And, they would know that Christ is present with them today.
II. Christ Teaches About the Priority of His Kingdom (vv. 6-7)
Jesus taught constantly about the meaning of his kingdom. The disciples continued to misunderstand. Jesus wanted his followers to know that the kingdom meant a spiritual rule.
Christians need to keep kingdom priorities constantly before them. What are these priorities? Win the lost, edify the saved, gather in worship, minister to human needs, and live like kingdom people are the priorities of the kingdom.
III. Christ Predicts the Power of God in Individual Lives (vv. 4-5, 8)
As soon as Jesus ascended, his ministry would be given to his disciples. Whatever Jesus had done, they would do; Jesus promised his followers that they would not do his ministry in human strength. They would receive the power of the Holy Spirit.
We are called to serve God, and we have the power. We are called to holy living, and we have the power.
IV. Christ Attests to His Completed Ministry (v. 9)
Jesus would have never left earth if his mission had not been completed. The fact that he ascended back to the Father testified that everything necessary for the human race’s reconciliation was completed.
Believers do not have to work to complete their salvation. They yield to Christ’s completed and continuing work.
V. Christ Promises His Future Return (vv. 10-11)
Soon after Jesus ascended, some messengers came to some watching, stunned, lonely disciples. They told them that Jesus would come again. Who told the messengers? Jesus, of course. He promises his future return.
Christians live in hope for the Lord’s return. No promise of Christ has ever been futile. This promise is not futile. It is certain he will come again.
Jesus thirty-three years on earth were crucial. His three-year public ministry needs pondering. Also, don’t forget to study his last-minute instruction before and after his ascension. (Harold T. Bryson)
Living Between D Day and V Day
Ephesians 1:15-23
The Second World War gave to everyone who went through that era some indelible images. One of those was a word picture that has become a model of the Christian life. It is the distinction in the European conflict between D Day and V Day. When the Allies landed on the beaches of Normandy on D Day the war was not over but its outcome had been basically determined. The ultimate victory and the conclusion of the war in Europe was on the horizon. V Day would soon come.
As one thinks of the coming of Jesus in the flesh (incarnation) and his return in victory (parousia), a similar pattern can be visualized. When we as Christians celebrate Ascension Sunday, we stand between two important events and can look both backward and forward.
On the one hand, we are reminded that the Lord Jesus came to earth and, on the cross, won the “decisive” battle for our salvation. On the other hand, we know that our struggle against sin and evil is not yet complete. The ultimate victory celebration awaits our joining the Lord in his glorious victory procession at the end of time. The text from Ephesians under consideration here reminds us that while we live in this world between D Day and V Day, we can join with the apostle in his great prayer and sense our calling to live with both genuine understanding and vivid expectation.
I. We Live with Understanding
Because the world is not an ideal place, it takes a life of faith and commitment to succeed as a Christian. In this text the apostle clearly recognized the commitment of the early Asian believers (v. 15). But he prayed that in addition to their faith, the God who displayed his power in the resurrection and ascension of the Lord Jesus Christ would give these Christians a divinely inspired (spiritual) sense of wisdom and of a God-manifested (revelation) knowledge as they lived in the world for Christ (v. 17). A knowledge of who Christ is and what he has done for us is absolutely essential for living the Christian life.
II. We Live with Hope
Beyond such understanding, however, the Christian also needs to live with a sense of destiny! The world is not just an endless cycle of ages as the Greeks thought. For those who know Christ there is both purpose and expectation in the world. Faithful believers (saints) can glimpse with expectant eyes the future hope in their Christian calling. Moreover, they can gain a vision of the wonderful inheritance that will be theirs in Christ (v. 18).
Yet even now they can experience a foretaste of the power of God in their lives—that same power that was evident in the resurrection and ascension of Christ (vv. 19-21). The supreme God has made Christ the Lord of the church so that the Body of Christ (the church) might experience the powerful presence (fullness) of God in their midst.
What Christian, therefore, can not fail to sing, “To God be the glory, great things he has done!” (Gerald L. Borchert)
Listening with an Open Mind
Luke 24:44-53
An open mind can be like a garbage can with the lid off —anything in the world may be tossed in! The Scriptures are replete with numerous warnings and admonitions regarding the mind. We are encouraged to “gird up the loins” to avoid “vain philosophy” and to be “continually transformed by the renewing of” our minds. Yet when it comes to appropriation of biblical truth, we must have an open mind.
I. It Is Not Enough to Simply Hear the Word of God
Paul reminds us that “faith comes by hearing, and hearing by the word of God” ( Rom. 10:17 NKJV). But not everyone who hears the sound of a gospel word listens to the voice of the Spirit. In many ways our culture has become gospel-hardened. We have been innoculated with a sufficient dose of the good news to make us immune to authentic Christianity. John 3:16 printed on end-zone placards and bumper stickers is the modern equivalent of carelessly casting away the pearl of gospel truth.
II. The Resurrection Was Not Enough to Open the Disciples Minds
The disciples had been with Jesus from the beginning of his public ministry. They had witnessed the many miracles. Now the resurrected Lord had appeared to them, but that alone could not generate faith. We cannot be argued into faith. We cannot be cajoled into listening to the Spirit.
III. Only the Lord Can Enable Us to Listen with an Open Mind
Luke tells us that the resurrected Lord opened the minds of the disciples as he reminded them of the Hebrew Scriptures that testified about him. How did he do this? We want a method, an approach, a program, or a formula to follow. We are not told. Surely the disciples had heard Jesus expound the Hebrew Scriptures before. Perhaps the difference was in themselves—for once, they appear ready to listen. What Jesus shared with them was not new; they had heard about the Messiah before. It is in the mystery of their encounter with the risen Christ that their minds were opened.
IV. We Have Been Entrusted with a Treasure to Be Both Lived and Shared
Soren Kierkegaard reminds us that a “witness for the truth” is one who is willing to be a martyr for Christ. It is not a title to be claimed glibly. There is more to being a witness than simply mouthing truths. Jesus did not rewind a mental tape player with a canned sales pitch every time he encountered someone seeking the kingdom. He modeled and shared a witness to truth that was personal and appropriate for a variety of situations. No two people are treated in exactly the same way. We must incarnate the truth and share an appropriate word of witness as we are empowered by the Spirit.
Barclay says that this passage stresses the reality of the Resurrection, the urgency of the task, and the secret to their power. Indeed, it does this and more. An open mind to the truth of the gospel is a gift that comes only through an encounter with the risen Christ. (L. Joseph Rosas)____________________________
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