22 November - Reign of Christ Sunday - Twenty-sixth Sunday after Pentecost – Year A

The Faith Action Programme would like to thank Mission Partner Fiona Kendall, European and Legal Affairs Advisor, FCEI-Mediterranean Hope, for her thoughts on Reign of Christ Sunday, 26^th Sunday after Pentecost.

Introduction

Before turning to any commentaries, I spend time with each passage, a blank sheet of paper and a pen. When writing, for speed, I generally type, but when it comes to expanding initial ideas, it helps me to draw, scribble, highlight and rotate the page – all of which is much easier to do with a sheet of paper in my hands. My starting point is a mind map for each passage, with a key theme or image at the centre and a range of devices (arrows, colour) to link or rank ideas as they emerge. I may highlight specific words which jump out at me or develop individual lines of thought. I also note down stimuli which are external to each passage e.g. a current concern which vies for attention as I think each passage through.

This is how I approached the lectionary passages for this week. In this case, I also drew a direct comparison between the two psalms (100 and 95:1-7) which were offered as alternative lenses with the first reading, analysing the extent to which they said the same thing and the (few) areas in which they differed.

Ezekiel 34:11-16, 20-24

In my mind map for this passage, a rough drawing of a sheep lay at the centre of the page, but just above it was another image: two eyes watching over the creature at the centre, representing God both caring for us and judging us.

It is often said that the most striking aspect of Ezekiel's style is the use of metaphor and symbolism. The pastoral imagery used here would have been readily understandable to the audience, just as it is to contemporary readers.

Commentators split this chapter of Ezekiel into two parts: the first 16 verses being considered a judgment against the leaders of Israel as shepherds in exile in Babylon, whilst the remainder deals with Israel itself as God's own flock, with God (rather than Israel's leaders) as shepherd.

Aside from God's concern for us, the immediate question which the passage threw up for me was, "Who are ‘my own'?" It is not enough simply to be ‘a sheep'. It transpires, from the passage, that there are sheep and there are sheep; judgment will be exercised; different outcomes await those judged to be "fat" and those judged to be "lean". Something more is required of those who can anticipate nourishment, rest and land. A levelling up – or ‘sorting' – will take place: broadly, those who trample over the rights of others will themselves be trampled.

This warning tempers (notions of) entitlement. At a time when questions of entitlement – particularly in relation to the land occupied by the state of Israel – are live, this lens is of considerable value.

Psalm 100

In this mind map, the image at the centre was a megaphone, symbolising the joyful noise which God's people are commanded to make. The psalm appears to offer the perspective and response of the rescued sheep referred to in Ezekiel, fully aware that they belong to God. Interestingly, the psalm implies that the sheep may not necessarily pay due homage to their rescuer. It is not merely a description of joyful noise, praise, gratitude and blessing: it is also a command. Indeed, the psalm is marked by imperatives.

That such a command is necessary perhaps foretells our own negligence in recognising the value of God in our lives, or of honouring that. The Psalmist is reminding the sheep that, with privilege comes responsibility: to praise, thank and bless. They also spell out why God is worthy of these things, referring to God not only as Creator and Shepherd but also listing goodness, steadfastness and faithfulness.

The psalm therefore represents an affirmation of God's character and, potentially, an evolution in terms of our own: the "what next", once awareness of God's care for us – and interest in us – has been conferred.

Psalm 95:1-7

This psalm is very similar to Psalm 100. The key points are mirrored: the requirement to make a joyful noise; the impression that this is a response to the knowledge that we belong to God; the command to articulate acknowledgement, this time in an even more humbling manner: worshipping, bowing and kneeling (rather than praising, thanking and blessing). Again, God's character is described, although different characteristics are highlighted: God, King, Creator, rather than faithfulness and goodness. The impression given is of a psalmist who is deeply in awe of God, and deeply aware of the ‘smallness' of the human.

One commentary (1) tells us that this psalm has been sung as an invitation to worship from early times, Athanasius describing this practice in Constantinople and Benedict directing that the whole monastery should sing it on arising from sleep. It might, then, be interesting to use this a rendering of this psalm to open worship, whether or not it is chosen as a lectionary reading.

[1] The Oxford Bible Commentary. Oxford University Press 2012 p.392

Ephesians 1:15-23

"Paul's letter to the Ephesians" may not have been written by Paul, may not have been a letter and may not have been written for the people of Ephesus. Whether or not time is to be spent on any of these specific points, there is a settled view that this text does indicate very clearly what Paul taught and tells us a great deal about the early Church.

This passage caused me to reflect more carefully on ‘new' believers and the impact of new-found faith, not just on the individuals concerned, but also on those observing them. Encouragement breeds encouragement. It also caused me to reflect on the responsibility which those with a more ‘mature' faith may have (or feel they have) to encourage, shape and direct those whose faith is young.

If we consider what the writer is praying for the recipients of this letter to have, this leads us to understand that, whilst conviction can clearly exist without wisdom, revelation, enlightenment and understanding, acquiring these can increase our perception of God's magnificence and breadth. Enthusiasm alone is not enough.

There is a strong sense of the letter's recipients being in possession of a beautiful but immature faith unframed by Christian doctrine. The writer's focus is not only on equipping the new believers with understanding but on placing Christ firmly at the centre. This makes particular sense given the Ephesian context, where Christ is competing with a range of other gods – and Artemis in particular – for primacy. Given that commentators are divided about whether this letter was actually directed to the people of Ephesus (there being no specific reference to Ephesus in the original text), this may be something of a red herring, but the message is clear enough: simply being in the divine marketplace will not suffice. Given today's expanded marketplace, this may have particular resonance today.

Matthew 25:31-46

The juxtaposition of this passage with the passage from Ezekiel helps the reader to understand both more deeply. A reader of Ezekiel, unfamiliar with the passage from Matthew, may be left curious – if not frustrated – at the lack of detail as to what constitutes "the right sort of sheep." A less-practised reader of Matthew, unfamiliar with the passage from Ezekiel, may mistakenly assume that the notion that our everyday actions have eternal consequences is essentially a New Testament idea. Reading both passages together gives the reader a much more complete understanding of these concepts, as well as reinforcing our understanding that we are, throughout our lives, accompanied by God – with all that this implies.

Just as the parable of the Good Samaritan helps us to unpack, in concrete terms, the question of "who is my neighbour", this passage helps us to unpack, in concrete terms, what it means to act as God would have us act. The fat sheep/lean sheep and sheep/goat analogies cease to be abstract, moving beyond a pastoral fairy story into real-life examples. Concrete examples are not, however, confined to the acts of kindness to which all of us should aspire. The nature of the destruction/justice trailed in Ezekiel is also made concrete: "the eternal fire prepared for the devil and his angels" (v41). This makes uncomfortable reading and may invite a question as to where judgment ends and grace begins (or vice versa).

The passage also brings home the extent to which goodness is within reach of all – if only we are willing to practise it. As one commentary puts it, "the Son of Man does not demand supernatural feats but simple, unobtrusive charity" (2). Seeming triviality is anything but, placed, as it is, within a discourse regarding judgment.

[2] The Oxford Bible Commentary. Oxford University Press 2012 p.879

Sermon ideas

Taken together, these passages teach us about character: both the character of God and the character of God's flock. Present within the latter is the acknowledgement of an evolution: the passage from Ephesians, in particular, hints at unfolding knowledge, the need for discipline in keeping Christ at the centre and the sense not only of ourselves but our place within the body of Christ.

There is obvious delight to be shared in the affirmation of God's love for us and the extraordinary revelation that we are part of God's flock. However, we also learn that, with privilege, comes responsibility, for these passages teach us about consequences: first, the responsibility that comes with being children of God to behave in a certain way towards God and our neighbour and, second, the impact on our relationship with God of our choosing to do that – or not.

Both psalms, each marked by a series of imperatives, lend themselves to an exploration of the different ways in which we can honour God. For a more interactive approach, consider developing the concept of praise and how we manifest it. Depending on the space available, different stations could be set up which allow people to "make a joyful noise" – perhaps through song, or instruments or percussion; to "offer thanksgiving" – perhaps by noting and gathering blessings in a visually arresting way, such as on ‘petals' which, together, can be made into flowers, recalling pasture; and to kneel or bow down – space to offer prayers, written or spoken.

How we honour or treat our neighbour is most clearly developed in the Gospel reading, but the broad imperative not to trample over the rights of others is also present in Ezekiel. This passage refers directly to the land which will be inhabited by God's sheep. This could be an opportunity to look at the tragic situation in the Holy Land. Whilst not for the faint-hearted, some sensitive engagement with broader themes of respect and compassion would be entirely on point. The Church of Scotland's own presence and work and partnerships in this region could be referenced. (See, as a starting point, the relevant page on the CofS website which itself has many helpful links).

Others may be more directly inspired by the examples given within the Gospel of how we practise faith. This could be an opportunity to feature the work of a specific charity, perhaps one with which the congregation is associated, or to invite reflection on how we, as individuals or as congregations, can more directly engage with living out our faith. Space could be given to the congregation to take a few minutes in pairs to talk about examples from their own lives (or, where appropriate, the lives of people known to them).

Some care needs to be exercised with the theme of judgment, particularly since none of these passages speaks directly about grace. Some of those listening may come deeply burdened by their own sense of imperfection; this may therefore be something to consider in preparing, in particular, prayers of confession and intercession, as well as in unpacking the Word.

Prayers

My general preference is for the congregation to be enabled to engage directly with prayer, through a said or sung response or, in certain cases, through space within the prayer for private reflection or concerns to be voiced.

For prayers of intercession, I would always have an eye to world events, as well as to local concerns using, where appropriate, knowledge of the life of the congregation. Awareness that firmly held but opposing views may be held regarding world events calls for sensitivity.

As a worshipper at a church with people of many nationalities, I am aware of the value of giving worshippers the opportunity to pray the Lord's Prayer in "the language of their heart", which can include different versions as well as different languages. Whilst the resulting cacophony may sound discordant, it is a reflection of congregational diversity. I would suggest, however, that a version of the Lord's Prayer should still be provided so that those who are not familiar with it still have something to fall back on, rather than feeling excluded.

Call to worship (based on Psalm 95)
How great is our God!
God who gave us land
and God who gave us sea

How limitless are God's boundaries!
God who knows our depths
and God who knows our heights

How much God loves us all!
And so we honour God
in all we say and do.

Confession / Repentance
Call and Response:
And so we ask
Who are we, Lord, that You care for us? Who are You, Lord, that You love us?

Loving God
We come to You, distracted.
Still our minds, dear Lord, as we take stock.
We come to You, ashamed.
Still our hearts, dear Lord, as we approach You.
We come to You, yearning.
Still our souls, dear Lord, as we seek to be enfolded.

You have chosen us to be Your people. And yet we have forgotten.

[Hold a time of silence]

And so we ask
Who are we, Lord, that You care for us?
Who are You, Lord, that You love us?
You have chosen us to place Christ at the centre. And yet we have glorified other gods.

[Hold a time of silence]

And so we ask
Who are we, Lord, that You care for us?
Who are You, Lord, that You love us?

You have chosen us to care for others. And yet we have trampled over them.

[Hold a time of silence]

And so we ask
Who are we, Lord, that You care for us?
Who are You, Lord, that You love us?

Here, we take time to acknowledge to ourselves and to You
all that we have done and all that we have not done;
those we have hurt and those we have ignored;
our careless stewardship of all that You have given us;
and the lack of attention we have paid to You.
We come, aware of how this diminishes us and how this dishonours You.
We come with heavy hearts.

And yet, we come in the knowledge that, despite it all, You care for us;
despite it all, You love us;
despite it all, You forgive us.
And You invite us, too, to care for, love and forgive
those who seek to make their peace with us.

You encourage us to believe that we can model Christ's example.
You breathe into us the conviction that we are forgiven people of God
who, in our brokenness, can be healed,
and that we can share that healing with the world.
And for this, Lord, we rejoice. Amen

Thanksgiving / Gratitude
"Glory and gratitude and praise now with earth to heaven raise
Glory and gratitude and praise, these we offer to God."

(Iona Abbey Music Book #36, Copyright WGRG; Iona Community, Glasgow, UK)

This could be an opportunity to teach the congregation a simple short chorus (in the spirit of "making a joyful noise") which could be used to punctuate prayers of thanksgiving, or simply sung at the start and end.

Heavenly Creator
Your love has called us all into life.
Our starlit, sunlit earth spins, its oceans, deserts, mountains and forests
unfolding on its axis.

Darting, slithering, soaring, clambering; pushing;
sprouting, opening; flowering; simmering, drizzling,
battering, caressing; squawking, lowing, trumpeting, roaring:
life, in its wondrous variety, bursts across our planet.
And we are thankful.

Heavenly Shepherd
Your love calls us into community with our fellow creatures.
Self-sufficient as we seem, independent as we feel,
the decisions and choices we make impact not just ourselves
but those around us,
just as the decisions and choices others make impact us.
You call us to a life that, at worst, takes account of our neighbours' needs
and, at best, puts those needs before our own.
And we are thankful.

Heavenly Teacher,
Your love calls us to place You at the centre of our lives.
Far from expecting us to have all the answers,
You show us, through Christ, what it means to be Your child.
Far from leaving us to weather life's storms alone,
You reach back when we reach for You.
And yet, far from making us Your puppets,
You offer us agency, with all its consequences.
And we are thankful. Amen

Prayer for others / Intercession
Almighty God
We lift up our beautiful planet.
We weep with You as we watch it being neglected and plundered.
We invite You to challenge us in the choices we make
regarding travel, food and consumption.
We ask for a collective wake-up call.

We lift up those whose weakness is exploited by others.
We pray for equity and accountability.
We pray that those who see exploitation would call it out.
We pray for justice.

We lift up those with the power to change lives at a stroke.
We pray that they would know their power and use it wisely.
We ask that those who lead would be guided in their decision-making,
and that they would have the humility
to recognise when their own judgment is flawed.

We lift up those who are sick in body, mind or spirit.
May they know that they are cared for;
may they know relief and healing.
We lift up, too, those who care for the sick.
May they find reserves of patience and of strength.
May they be appreciated.

We lift up those who are stuck:
those trapped by choices made long ago,
those trapped by external events,
those trapped by their own inability to make a change.
We pray for the fog to clear
and for the obstacles which keep people from flourishing to give way.

We lift up ourselves.
We take a moment in silence to name the concerns upon our own hearts,
the situations and people known to us,
our deepest fears and sorrows.
We seek Your wisdom, Your comfort and Your blessing.
(Hold a moment of silence)

We make these prayers in the shadow of our own experience:
some speaking from a place of desperation, scepticism, uncertainty or resignation;
others from a place of hope – or even confidence.
You hear us all, however these prayers are framed.
You know is in all our variety.
And yet You love each of us in equal measure.
Help us, Lord, to reflect that love back at the world
as we go about our lives this week.

In Christ's name. Amen

Blessing / Closing prayer
Go out into the world and look for the least.
Show the world what Christ looks like.
Honour God with all you do and say.

Musical suggestions

God Welcomes All (GWA) is the new supplement to Church Hymnary Fourth Edition. This exciting new collection features over 200 hymns and songs in a wide range of styles by writers from Scotland and around the world.

The full music and words-only versions are now available; and digital resources, including the expansion of the existing Church of Scotland music website, will be published in due course, with streaming functions and further information on each song; backing tracks; and lyric videos. God Welcomes All is available to order from https://chbookshop.hymnsam.co.uk/books/9781786225573/god-welcomes-all

Our online music resource is on the Church of Scotland website; you can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship. You will also find playlists for this week and liturgical seasons and themes on the Weekly Worship and Inspire Me tabs.

You can find further musical suggestions for this week in a range of styles on the Songs for Sunday blog from Trinity College Glasgow.

• GWA 79 – "Were I the Perfect Child of God" – The gentle melody cups words which acknowledge the tension of our flaws and good intentions, our part in Christ's work and God's vast love for us, in short, many of today's themes.
• GWA 137 – "In the darkness we were waiting (King of Kings)"
• GWA 138 – "Hear the call of the kingdom"
• GWA 139 – "O holy, heavenly kingdom"
• GWA 140 – "You are the Alpha and Omega"
• GWA 13 – Worship the Lord with joyful songs of praise" – OR
• CH4 63 – "All people that on earth do dwell" – OR
• CH4 64 – "Sing all creation, sing to God in gladness" – Three songs to praise and honour God as we join in worship, inspired directly by Psalm 100.
• CH4 95 – "I shall praise you O God, from my soul" – Rooted in praise, this song recalls the responsibility that comes with faith and the character of God.
• CH4 724 – "Christ's is the world in which we move" (A touching place) – This song is a compassionate yet clear call to model Christ through proximity to those who feel most "othered". The melody, an old lullaby, will be familiar to many.
• CH4 264 – "Judge Eternal, throned in splendour" – This nineteenth century hymn directly connects social justice with faith and judgment.

Introit for choir

• "Make a Joyful Noise" (Coronation Anthem) – Lloyd Webber, Andrew

https://www.youtube.com/watch?v=NmFve1wrfO4 (Score video)

Recessional for projection (and a completely different vibe)

• "Make a Joyful Noise" – Spirit of Praise 4 ft choir

https://www.youtube.com/watch?v=WnFsjMLKcD4

Reflecting on our worship practice

Since the start of the pandemic in 2020, the way we worship has changed and we need to reflect on the changing or newly established patterns that emerged and continue to emerge as a result of the disruption.

We can facilitate worship for all by exploring imaginative approaches to inclusion, participation and our use of technologies in ways that suit our contexts. This is not an exhaustive list, but some things we could consider are:

• Framing various parts of the worship service in accessible language to help worshippers understand the character and purpose of each part. This is essential for creating worship for all (intergenerational worship) that reflects your community of faith.
• Holding spaces for reflection and encouraging prayer to be articulated in verbal and non-verbal ways, individually and in online breakout rooms.
• In online formats the effective use of the chat function and microphone settings encourages active participation in prayer, e.g. saying the Lord's Prayer together unmuted, in a moment of ‘holy chaos'.
• While singing in our congregations is still restricted, we can worship corporately by using antiphonal psalm readings, creeds and participative prayers.
• Using music and the arts as part of the worship encourages the use of imagination in place of sung or spoken words.
• Use of silence, sensory and kinaesthetic practices allow for experience and expression beyond regular audio and visual mediums.

The following questions might help you develop a habit of reflecting on how we create and deliver content and its effectiveness and impact, and then applying what we learn to develop our practice.

• How inclusive was the worship?
  Could the worship delivery and content be described as worship for all/ intergenerational?
  Was it sensitive to different "Spiritual Styles"?
• How was the balance between passive and active participation?
• How were people empowered to connect with or encounter God?
  What helped this?
  What hindered this?
• How cohesive was the worship?
  Did it function well as a whole?
  How effective was each of the individual elements in fulfilling its purpose?
• How balanced was the worship?
  What themes/topics/doctrines/areas of Christian life were included?
• How did the worship connect with your context/contemporary issues?
  Was it relevant in the everyday lives of those attending and in the wider parish/ community?
  How well did the worship connect with local and national issues?
  How well did the worship connect with world events/issues?
• What have I learned that can help me next time I plan and deliver worship?

Useful links

You can listen to samples of every song in the Church Hymnary 4th edition (CH4) and download a selection of recordings for use in worship in our online hymnary.

You are free to download, project, print and circulate multiple copies of any of this material for use in worship services, bible studies, parish magazines, etc., but reproduction for commercial purposes is not permitted.

Please note that the views expressed in these materials are those of the individual writer and not necessarily the official view of the Church of Scotland, which can be laid down only by the General Assembly.