well-discerned needs, chosen in prayerful collaboration with the entire congregation, are still not an excuse to play fast and loose with the Word of God. Part of why I believe that asides, detours, or even sharing two sermons at once can be helpful is that we need to be clear what is part of the exposition and application of a scriptural passage and what is not. I would much rather say, “Our gospel reading says this; I also believe that is important,” than to say, “Our gospel reading says this and sort of, kind of says that if you stretch it almost or just past the breaking point.” Be clear about the distinction between what the Bible says and what the preacher says.
A long-term preaching focus does not supersede the lectionary for denominations like the Episcopal Church that use a lectionary for their scriptural readings and preaching texts, nor does it override other elements of the liturgical year. The lectionary’s strength is the ability to move through a variety of topics that a preacher might otherwise forget about or ignore. The liturgical year also ensures that all the important points of salvation history and the life of Christ are celebrated and emphasized. The church, in its wisdom, has provided these cycles to prevent preachers from focusing solely on their current great idea while ignoring everything else. Congregations need to hear sermons covering a wide variety of scripture, doctrine, and spiritual discipline on a regular basis, even while they may be consistently learning a new language in a particular area.
One or more of the lectionary texts will likely determine the focus for the sermon of the week. The texts from the lectionary will also be read out loud to the congregation in almost all cases. Even if, for some reason, the preacher decides to preach on a theme not covered by the lectionary texts, the people still hear the scripture readings themselves. Preaching on a theme not stemming from the readings is rarely helpful. For me, I have limited such preaching to congregational events like the Stewardship Sunday or Annual Meeting Sunday, or in response to an external event such as the bombing of African American churches or a rancorous election. In some rare cases, I have asked for permission from the bishop to substitute one of the lectionary readings to preach on a particular text, as I did with Malachi during a stewardship series. Again, I do this rarely and try to maintain the lectionary readings so the congregation still hears them. Even using the lectionary, I have been able to preach extended sermons consistently.
Questions for Reflection and Discussion
Practical Exercises
Providing TheologicalRationaleand Practical Vision
For surely I know the plans I have for you, says the LORD, plans foryour welfare and not for harm, to give you a future with hope.
—Jeremiah 29:11
PART OF THE ROLE of a long-range sermon is to provide hope for the future. Once we have discerned God is calling the congregation to move in a certain direction, we have to communicate that call in ways that are encouraging and hopeful. Like Jeremiah’s words to the exiles, our extended sermon needs to find ways to help our church understand the importance of where they are going and begin to see what life might look like when they get there. We don’t have to have all the answers, but doing our work well will entice the congregation to live into those transforming answers themselves.
Theological Rationale
Thinking about the theological reasons for a change is easy for preachers. They dovetail nicely with the focus of most sermons. We regularly draw on the scriptures to provide a vision for some aspect of the reign of God that speaks to the needs and yearnings of the congregation. We demonstrate how scriptural stories and instruction prod us to live in certain ways that benefit us and those around us. We offer theological perspectives on the issues of the day and the difficult decisions being made by individuals and families in our context. The primary change in moving from a weekly sermon focus to a long-term sermon focus is not so much what we are doing but finding ways to consistently return to the same topic over time.
The concrete elements we use to preach a theological or moral rationale for the necessary change will vary depending on the scriptures for the week. Sometimes we are blessed with the widow’s mite reading during stewardship season or Matthew 18 while talking about conflict resolution. Other times, we might depend more on asides that draw out aspects of numerous texts and slowly build up over time. A focus on spiritual disciplines, for example, can highlight examples of Elijah fasting, or explain why John’s disciples fasted and Jesus’s did not, while noting the variety of ways that Jesus was in relationship with the Father and the disciples maintained their relationship with Jesus. A focus on spiritual gifts can certainly draw on Paul’s letters, but may also find good examples of different gifts exhibited by various disciples or figures from the Hebrew Bible. Spending a couple of minutes discussing how Jesus encounters unfamiliar people with generosity and grace can make an easy link to an evangelism focus. The rest of that day’s sermon can continue with the other aspects of the reading, but the long-term focus will have been advanced.
A scriptural prodding critical of the current situation can also help motivate a needed change. The idea is not to lay on guilt, but to help people come to realize the serious problems of failing to live into Jesus’s call for them.
Congregations, like all of us, are adept at rationalizing away their own particular sins and failings. A lack of evangelism can be laughed off for God’s “frozen chosen.” A culture of backbiting and gossip can be dismissed as “just who we are.” Not supporting each other in prayer and not stopping to deepen relationships with other parishioners is excused since everyone is too busy.
