AKD English News

11/07/2026

MORE THAN A HEARTS DESIRE

Sermon for the 6th Sunday after Trinity
Epistle: Rom. 6:3–11; Matt. 5:21–26

This Sunday’s collect begins with a wonderful promise:
“O God, You have prepared for those who love You such blessings that surpass all human understanding.”

God has prepared something for His children that is greater than anything we can perceive, understand, or desire. Our first thoughts turn to eternal life, the resurrection, and the glory with God. Yet the prayer speaks not only of the future. It asks that God’s love may already today guide our thoughts, will, and actions.

1. God has prepared eternal blessings for those who love Him
Our lives are often shaped by visible things: health, family, work, possessions, recognition, security, harmony, and relaxation. These things are not unimportant; they are God’s earthly gifts. But they are finite and fleeting.
Our weekly prayer lifts our gaze beyond the visible and the earthly. God has prepared blessings that transcend our human understanding. Paul writes:
“What no eye has seen, nor ear heard, nor the heart of man conceived—what God has prepared for those who love him” (1 Corinthians 2:9).
We cannot fully imagine the glory of the eternal life to come. But we do know this: There will be no more sin, no separation from God, no guilt, no sickness, and no death. Christ will one day make all things new.
This hope is not mere consolation. It transforms our present lives. Whoever knows that their true life is hidden with Christ need not cling desperately to fleeting things. They may gratefully make use of what God already gives them today, without turning it into their god or an idol.
Our greatest future does not lie on this earth. It lies with Jesus Christ in heaven.

2. But God must pour His love into our hearts
The offertory prayer continues:
“Pour into our hearts such love for You that we may love You above all else.”
That is a remarkable statement. We are not simply urged: “Try harder and love God more!” We ask God Himself to pour His love into our hearts.
From birth, we love ourselves most of all. We seek our own personal advantage, our comfort, and our honor. Even our piety can sometimes revolve around ourselves: What do I get from God? Why doesn’t He help me? Why doesn’t He fulfill my wishes? – Modern and liberal preachers, evangelists, and false teachers operate in this “feel-good” realm.
True love for God does not arise from human effort either. It begins when we realize how much God loved us first. John writes:
“Let us love, because He first loved us” (1 John 4:19).
God’s love is made visible on the cross. Jesus Christ, His own Son, gave Himself for us while we were still separated from God and sinners. Jesus took our guilt upon Himself. He died our death and opened the way for us to the Father.
The more we recognize this grace of God, the more our love for God grows within us. We do not love Him in order to be saved. We love Him because He has saved us through Christ.

3. Love for God Leads to a New, Transformed Life
The Epistle to the Romans, chapter 6, reminds us that we are united with Christ through baptism. We died with him there, and in faith we are to consider ourselves walking with him in a new life.
Paul says:
“In the same way, consider yourselves dead to sin and alive to God in Christ Jesus.”
Christian faith, therefore, does not merely mean holding certain truths to be true. It means dying with Christ and living anew with him.
The old self wants to be in control. It clings to bitterness, unforgiveness, rehashing old stories, pride, and hidden sin. The new self, on the other hand, asks: What pleases Christ? How can I honor God with my life?
But this renewal must take place daily. Time and again, we must confess our sin before God and rely on Christ’s forgiveness. Time and again, we may say: I no longer belong to sin, to the old selfish life. I belong to Jesus Christ. He is my Lord.
Love for God, therefore, is not merely a feeling. It is manifested in obedience, faithfulness, prayer, and a transformed way of relating to our fellow human beings.

4. Reconciliation Is Part of the New Life
In the Gospel, Jesus says:
“If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go first to be reconciled with your brother.”

Jesus thus shows that piety and interpersonal behavior cannot be separated from one another. We cannot love God while at the same time consciously clinging to hatred, contempt, and unforgiveness.
Anger often begins in the heart. Perhaps we say nothing, but inwardly we condemn the other person. We like to talk about them, their faults, and their sins. We carry old hurts with us, recounting them over and over again and holding their guilt against them.
Jesus calls us to reconciliation. This does not mean condoning wrongdoing. Nor does it mean that every broken trust can be restored immediately. But a Christian should be willing to take the first step, to confess guilt, to offer forgiveness, and not to destroy the other person inwardly.

It is precisely here that we see whether God’s love fills our hearts.
Conclusion: God Gives More Than We Can Ask For
The weekly prayer ends with the request that we may receive God’s good promises, “which surpass all that we can ask for.”
Our desires are often small and short-sighted. We ask for relief, success, and solutions to our immediate problems. God may help us with these things as well. But His greatest gift is more than that: He gives us Christ, and with Him—forgiveness, a new life, and an eternal home.

That is why we may pray today and all week:

Lord, pour Your love anew into our hearts. Let us love You more than our own desires. Help us to die to sin—to our own will—and to walk with Christ in a new life. Show us where reconciliation is needed. And direct our gaze toward the eternal blessings You have prepared for those who love You.
For God gives His children not only what they can imagine. In Jesus Christ, He gives more than our minds can comprehend and our hearts can long for. Amen.

27/06/2026

4. Sun. after Trinity
Present Suffering and Future Hope on Our Scales.
Romans 8:18–23 – Fourth Sunday after Trinity

Our prayer for the week today leads us to an important Christian petition:
“Increase and multiply Your grace within us, so that, under Your guidance and direction, we may use the good temporal goods in such a way that we do not ultimately lose the eternal ones.”

This describes a tension in which we all live: We live in this world; we make use of temporal goods; we experience joy, work, family, possessions, and health. But at the same time, we know that this world is not the ultimate reality. Everything earthly is fleeting. That is why the Church of Christ prays: Lord, grant us enough grace that we may use temporal things rightly and not lose the eternal in the process.
Paul describes this tension in Romans 8 with powerful words:
“For I am convinced that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.”

1. The suffering of this present time is real
Paul does not downplay suffering. He knows persecution, disappointment, pain, imprisonment, fear, and human weakness. And he knows: Suffering is part of this fallen world. Since the Fall, creation has been subject to transience. Illness, death, war, injustice, emotional distress, disappointments, and tears are part of this present age.
An example: Friedjof Carsten, an acquaintance from Eisenach, was not allowed to study music as a teenager in the GDR because he was a member of the Lutheran Church and did not want to join the Communist Party or the FDJ. His future seemed blocked. Yet he did not let this difficulty destroy him. Later, he was able to help establish and lead a Christian diaconal organization with kindergartens and a therapeutic farm.
This shows that suffering can make people bitter. But it can also lead them deeper to God. What matters is not only what happens to us, but how we view it in faith, wait on God, and then act.
We, too, ask: Is there still suffering today because of being a Christian? In Europe, perhaps rarely in the form of open persecution. But there is mockery, rejection, inner struggles, temptations, weariness, and crises of faith. And there is the general suffering of this world, which also affects Christians.
Paul does not say: A Christian does not suffer. He says: Suffering does not have the last word.

2. Paul Weighs Suffering and Glory on the Scales
Imagine an old apothecary’s scale. On one side lies all the suffering of this present age: illness, pain, loss, guilt, fears, tears, the groaning of creation. On the other side lies the glory of God, which is to be revealed to the children of God.

Which pan is heavier?
Paul says: The future glory outweighs the sufferings of this present age so much that they are not even worth considering in comparison. Not because suffering is meaningless. Not because God doesn’t care about our tears. But because God’s coming glory is greater than anything that weighs us down now.
Moses, too, weighed things this way. He considered “the reproach of Christ greater wealth than the treasures of Egypt,” for he looked to the future reward. Moses did not look only at what was visible, but at God’s promise.
So we, too, should learn to ask: What is temporary? What is eternal? What passes away? What remains? This is precisely what we pray for in the weekly prayer: that we may make use of the good things of this life, but not lose sight of the eternal ones in the process.

3. All of creation groans and waits
Paul broadens our perspective: It is not only we humans who groan. All of creation groans. Everything is subject to transience. Nature, too, bears the marks of the Fall. Beauty and pain lie close together.
But this groaning is not without hope. Paul says: Creation is waiting for the revelation of the children of God. It is waiting for the day when Christ returns, when the dead are raised, when the body is redeemed, when God makes all things new.
The image is powerful: it is as if windows were opening everywhere. Heads are peering out. Everyone is waiting with bated breath. The procession can already be heard, but is not yet visible. Hope cranks its neck toward what is to come.
This is how Christians live: We still groan, but we wait. We still suffer, but we hope. We have received the Holy Spirit as a firstfruits gift, as a pledge of the glory to come.

4. Not Losing the Eternal Goods
That is why the petition in the Liturgy of the Week is so important. Temporal goods are not evil. Food, work, home, family, health, music, joy, possessions—all these are good gifts from God. But they must not become our god. They must not ensnare us so that we lose sight of the eternal.
For the greatest gift is not earthly happiness, but Christ himself. In him we are children of God. In him we are heirs of God and co-heirs with Christ. In him, the glory of God will one day be revealed to us.
When Christ appears, the children of God will be made visible. Then the glory will not only stand before us, but will be revealed in us and through us. Christ, the Light of the world, will enlighten us. We will see him as he is.

Therefore: Let us make grateful use of the temporal, but hold the eternal in higher esteem. Let us not despair in suffering, but look to Christ. Let us not cling to the transitory, but wait for the glory to come.
And if the scale of our suffering seems heavy today, then let us see, by faith, the other side of the scale: the eternal blessings of God in heaven, the glory of Christ, the redemption of our bodies, the new creation, life without tears, without guilt, without death.
God desires to bestow this glory upon His children.

Therefore, we pray: Lord, increase Your grace within us, so that we may make proper use of temporal blessings and, in the end, receive the eternal blessings in heaven. Amen.

25/06/2026

https://youtu.be/l1bvGn3NhMU?is=-dfM5XfI8KKs7ADF

Diözese of the Central State,
Verabschiedung von Peter Manto
während des REC General Council in Richmond

Diözese of the Central State, Verabschiedung von Peter Mantowähre...

22/06/2026

3. Su. after Trinity
Sermon for the Third Sunday after Trinity
Verses of the Week: “The Son of Man has come to seek and to save the lost.” Luke 19:10

Sermon on 1 Peter 5:5–11

Dear Christ Congregation,
This Sunday’s verses of the week take us right to the heart of the Gospel: Christ has come to seek and save what is lost. Being lost does not merely mean living far from God. It is also evident when a person exalts themselves, when they make themselves great, when they think, “I don’t need God.” This is precisely what Peter speaks of in the Epistle: “God opposes the proud, but gives grace to the humble.”
Today’s sermon reminds us: Pride is everywhere—in society, at work, in the family, and even in the congregation. It shows itself in one’s demeanor, in words, in the desire to be noticed, in the urge to be right, and in the inner attitude: “I know better.” The examples range from people to animals: the proud rooster, the magnificent peacock, the creature that puts itself at the center and wants to be admired.

1. Pride Blinds People
Pride is not just an unattractive character trait. It is spiritually dangerous. The proud person can no longer see clearly: not themselves, not their neighbor, and often not even God anymore. They confuse gifts with possessions, responsibility with power, opinion with truth, and success with their own greatness.
This was the case with Pharaoh. God warned him, but his heart remained hardened. This was the case with Haman in the Book of Esther, who sought honor and ultimately fell. This was the case with Nebuchadnezzar, who exalted himself and was humbled. The Bible states plainly: “Pride comes before a fall.”—The fall that follows is often very deep.
But we must not look only to the great figures of history. Pride often begins in small ways: I refuse to be corrected. I cannot bring myself to apologize. I must always have the last word. I serve only where I am seen. I prioritize my personal hurt over peace.

2. Christ Saves Us from Ourselves
Here the verse of the week shines forth: Christ seeks and saves what is lost. He saves us not only from guilt, death, and judgment, but also from the proud old self within us.
For pride is a sign of the old nature. Humility, however, is a sign of redemption. Whoever has been found by Christ no longer needs to fight for his own greatness. He may know: I am loved because Christ sought me out. I am accepted because Christ saved me. I do not need to put myself above others because Christ stooped down to me.
The very nature of Jesus is the exact opposite of pride. He came from the glory of God and became human. Did He allow Himself to be served? No—He served. He washed His disciples’ feet. He carried the cross. He did not seek the applause of the crowd, but the will of the Father. That is why He says, “Learn from Me, for I am gentle and humble in heart.”

3. Humility Is the Garment of the Christian
Peter writes: “But all of you, clothe yourselves with humility.” Humility, then, is not a mere adornment for particularly quiet people. It is the garment of all Christians.
Humility does not mean artificially belittling oneself. Nor does it mean denying one’s gifts. Humility means: I recognize that everything is grace. My strength, my faith, my service, my position, my understanding—all are gifts I have received.
Humility manifests itself in concrete ways. In the family: I listen. I ask for forgiveness. I serve without constantly demanding recognition. At work: I perform my duties reliably, without elevating myself above others. In the church: I accept correction. I fit in well with others. I do not seek my own spotlight, but Christ’s glory.
Even spiritual people can become arrogant. Religious pride, in particular, is dangerous. One can be proud of biblical knowledge, orthodoxy, piety, experience, office, or ministry. But as soon as Christ is no longer the center, even piety becomes self-aggrandizement.

4. Humility brings Grace and Hope into our Christian witness
Peter goes on to say: “Humble yourselves, then, under God’s mighty hand, so that he may exalt you in due time.” This is a great comfort. We do not have to exalt ourselves. God knows when to exalt. God sees the hidden service. God knows the tears that no one sees. God does not forget faithfulness in small things.
That is why the next sentence follows: “Cast all your anxiety on him, for he cares for you.” Pride wants to bear everything on its own. Humility learns to cast our anxieties upon God. The humble person says: Lord, I cannot save myself. I cannot put my life in order on my own. I need your grace.
And that is exactly where we encounter Christ. The Good Shepherd seeks the lost. His proud, straying sheep. He finds the proud one who is broken. He lifts up the bowed-down one who lies prostrate. He bestows His grace upon all who are humble.
Dear congregation, let us ask ourselves today: Where and how does Christ want to save me from my pride? Where must I stop defending, exalting, and justifying myself? Where is He calling me to humility?

The promise remains: God resists the proud, even within the church, but to the humble among His people He grants grace.

Therefore, let us pray to Christ:
Lord Jesus, seek out what is lost within me as well. Save me from my pride. Clothe me daily with Your humility. And make my life a testimony to Your grace. Amen.

17/06/2026

https://www.facebook.com/1195021429/posts/10245342135906620/

02/06/2026

From the free Church of England

https://www.facebook.com/share/17YhEbiMSE/

A service of celebration and thanksgiving was held on Sunday, 31st May as Athanasios Velianitis, “Thanos,” was ordained as a Deacon in the Free Church of England. The ordination took place at Epping…

31/05/2026

TRINITY Sunday – Reading and Preaching from
Revelation 4:1–11

Who Serves Whom?
Or: Does Our Worship Service Reflect the Heavenly One?

Worship is both a duty and a privilege of God’s people—in both the Old and New Covenants. Time and again the question arises: What is true worship? Does liturgy have to do first and foremost with us humans or with God? Is it about us “taking something away,” being edified, and having a good time? Or is it first and foremost about God being honored?
Many forms of worship today seem to be strongly determined by the needs of the attendees. People ask: Did I enjoy it? Did the music speak to me? Did I feel something? Yet the crucial question is: In worship, does God serve us—or do we serve God? Is it about satisfying human needs or about honoring God?
We do not want to answer this question in general terms of liturgical history, but rather from our sermon text: Revelation 4:1–11. John is granted a glimpse into the heavenly throne room. This heavenly worship service is the model and standard for our earthly worship service.

1. Who is the object of worship?
The focus is on “Him” who sits on the throne. The throne speaks of dignity, dominion, and power. God is described in radiant holiness, with colors that recall redemption, judgment, glory, and the rainbow of the covenant of creation.
Surrounding the throne are the 24 elders. They symbolize the one people of God from the Old and New Covenants: Israel and the church of the nations. The four living creatures also appear as mighty heavenly servants of God. Everything revolves around the throne.
Thus it is clear: The focus of worship is not man, not his mood, not his religious experience, but God alone. The Church of the Old and New Covenants and the angels worship the one holy God together.

2. What are the acts of their worship?
The four living creatures initiate the heavenly praise. They set the tone. Then the 24 elders fall down, worship God, and lay their crowns before His throne.
These crowns are signs of bestowed honor. Yet even this honor they do not keep for themselves. Everything they have received, they return to God. Before God’s throne there is no self-promotion, no pride in office, ability, or achievement. All the dignity of the creature becomes worship of the Creator.
This is also important for our worship service. We do not come together to present ourselves. Preachers, musicians, liturgists, and the congregation are not the focus. Everything that has been given to us is to be laid at God’s feet once more.

3. What are the words of worship?
The heavenly beings say:
“Holy, holy, holy is the Lord God Almighty, who was and is and is to come.”
The worship service begins with God’s holiness. God is perfect, almighty, and eternal. Then the elders say:
“Lord, our God, you are worthy to receive praise and honor and power.”
These are words of recognition. God is worthy of worship. Not because we happen to be moved inwardly at that moment, but because He is God.
It is also striking that worship takes place in an orderly, understandable, and communal manner. The words are not arbitrary but shaped by God’s nature and work. Biblical worship requires biblical words. Intercessory prayers by the leaders and communal prayers spoken by the congregation have their rightful place here. Thus, the people of God pray “with one voice.”
Before the throne of God, we see no disorderly simultaneity, no religious confusion, no self-seeking worship. Everything takes place reverently, clearly, and focused on God. This is worship “in spirit and in truth.”

4. What is the reason for their worship?

a) God is the Creator of all things
The elders say: “For you have created all things.”
This is the first reason for worship: We are creatures. Our life does not come from ourselves. God created heaven and earth, the macrocosm and the microcosm, visible and invisible reality.
And because humanity fell into sin, God created the new humanity in Christ. Through rebirth, He makes us children of God. Therefore, no created thing, no idea, no person, and no power may be worshiped. The Creator alone is the reason and the goal of our worship.

b) God is the Sustainer of all things
It goes on to say: “By Your will they were”—or: “they are.”
God is not like a watchmaker who wound the world’s clock once and now leaves it to its own devices. He holds all things in His hand. He sustains creation, preserves our lives, safeguards the faith, and ensures the eternal life of His children.
Therefore, we should worship nothing and no one who is themselves dependent on God’s will. Everything lives only through Him.

c) God is the cause and goal of all things
All things were created by His will. God’s counsel has existed from eternity and leads to His goal. A catechism asks: Why did God create you and all things? The answer is: For His own glory.
Therefore, worship is not primarily about caring for people, but about glorifying God.
Conclusion
The heavenly worship service answers our question: In worship, God is the center. The holy, almighty, and eternal Creator is the foundation, goal, and center of all worship.

Therefore, let us examine ourselves now: Do I come before God’s throne? Do I recognize His holiness? Do I bow before Him—in my heart, with my body, with my whole life? Do I speak words of biblical worship?

Then certain questions lose their weight: Did I enjoy the service? Did I like the music? Did I feel anything?
We are gathered before God today on Trinity Sunday to give Him what is due to Him:

Our praise, our confession, our listening, our devotion, our whole life.
Amen.

25/05/2026

https://christuskapelle.com/2026/05/25/pfingsten-und-seine-bedeutung-fur-die-gemeinde-heute/

Vom Alten Bund zur Gemeinde Jesu – und was das heute für uns bedeutet Text: Apostelgeschichte 2,1–13 (14-42) Liebe Christus-Gemeinde nah und fern, Pfingsten ist nicht einfach ein emotionales Erlebn…

11/05/2026

https://www.facebook.com/share/p/1BVfVijZ5w/