Sermon Tone Analysis

Overall tone of the sermon

This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
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Tone of specific sentences

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Anger
Disgust
Fear
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Confident
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Social Tendencies
Openness
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Anger
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\\ Dear Bob, \\ \\ THE "PASSION" TEXT:  The following are SermonWriter materials for Passion Sunday C, April 4, 2004.
They focus on the Gospel lesson, Luke 22:14 -- 23:56, the story of Jesus' arrest, trial, and crucifixion.
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\\ \\ Dick Donovan \\ \\ \\ TITLE:     The Ultimate Removal from Community \\ \\ \\ SERMON IN A SENTENCE:     The irony of the cross is that the execution that was intended to remove Jesus from religious community instead established a new religious community, the church, which is alive and well in the world today.
\\ \\ \\ SCRIPTURE:    Luke 22:14 - 23:56 \\ \\ \\ EXEGESIS: \\ \\ VERSES  14-23:   THEN HE TOOK A CUP \\ \\ 14When the hour came, he took his place at the table, and the apostles with him.
15He said to them, "I have eagerly desired to eat this Passover with you before I suffer; 16for I tell you, I will not eat it until it is fulfilled in the kingdom of God." \\ 17Then he took a cup, and after giving thanks he said, "Take this and divide it among yourselves; 18for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes."
19Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, "This is my body, which is given for you.
Do this in remembrance of me." 20And he did the same with the cup after supper, saying, "This cup that is poured out for you is the new covenant in my blood.
21But see, the one who betrays me is with me, and his hand is on the table.
22For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!"
23Then they began to ask one another, which one of them it could be who would do this.
\\ \\ \\ "I have eagerly desired to eat this Passover with you before I suffer" (v.
15).
The Synoptics agree that this is a Passover observance (Matt 26:17-19; Mark 14:12-14; Luke 22:7, 15).
The Gospel of John places the supper a day earlier (see John 18:28; 19:31).
\\ \\ The Passover celebrated the deliverance of Israel from slavery in Egypt and their formation as the people of God.
This Passover with Jesus' disciples begins their deliverance from sin and the formation of the church as the new people of God.
\\ \\ "for I tell you, I will not eat it until it is fulfilled in the kingdom of God" (v.
16).
Some translations say "I will not eat it again," but again is not found in the best manuscripts.
There is some question about whether Jesus ate and drank at this Passover.
Luke does not tell us.
Jesus is looking forward to the messianic banquet in the kingdom of God.
\\ \\ "Then he took a cup" (v.
17).
Note that he starts with the cup rather than the bread.
Note further that there are two cups (vv.
17, 20).
Four cups are used in the traditional Passover observance, and the relationship of the two cups to the four cups is uncertain.
"Take this and divide it among yourselves" (v.
17).
The divided cup will unite Christ's disciples.
\\ \\ "Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them"  (v.
19a).
These are the same four actions that Jesus took at the feeding of the five thousand (9:16) and the Emmaus meal (24:30), with the exception that he blesses the bread in those two cases and gives thanks here.
\\ \\ "This is my body, which is given for you.
Do this in remembrance of me" (v.
19b).
The present imperative verb implies continuing action, such as "Keep doing this" or "Do this regularly."
The Passover reminds Israel of God's intervention in its behalf (Exod 12:14), and this supper will remind Jesus' disciples of his intervention in their behalf.
\\ \\ "And he did the same with the cup after supper saying, 'This cup that is poured out for you is the new covenant in my blood' "  (v.
20).
The other Synoptics say, "This is my blood of the covenant"  (Matt 26:28; Mark 14:24).
Luke's language places the emphasis on covenant rather than blood, and is like 1 Cor 11:25 instead of the other Synoptics.
Moses ratified the old covenant by pouring sacrificial blood on the altar and the people (Exod 24:6-8).
Jesus ratifies the new covenant by pouring out his own blood.
At the first Passover, the people were saved by the blood of a lamb; at this Passover, we are saved by the blood of the Lamb.
\\ \\ "But see, the one who betrays me is with me, and his hand is on the table.
For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed" (vv.
21-22).
Luke gives a spare account of the betrayal and does not mention the betrayer's name.
Jesus makes it clear that he is following God's plan, but that does not relieve the betrayer of responsibility for his actions.
\\ \\ "Then they began to ask one another, which one of them it could be who would do this" (v.
23).
In the other Synoptics, the disciples look to their own hearts, asking, "Surely not I?" (Matt 26:22; Mark 14:19).
Here they ask about each other.
\\ \\ \\ VERSES  24-38:   A DISPUTE ALSO AROSE \\ \\ 24A dispute also arose among them as to which one of them was to be regarded as the greatest.
25But he said to them, "The kings of the Gentiles lord it over them; and those in authority over them are called benefactors.
26But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves.
27For who is greater, the one who is at the table or the one who serves?
Is it not the one at the table?
But I am among you as one who serves.
\\ 28"You are those who have stood by me in my trials; 29and I confer on you, just as my Father has conferred on me, a kingdom, 30so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
\\ 31"Simon, Simon, listen!
Satan has demanded to sift all of you like wheat, 32but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers."
33And he said to him, "Lord, I am ready to go with you to prison and to death!" 34Jesus said, "I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me." \\ 35He said to them, "When I sent you out without a purse, bag, or sandals, did you lack anything?"
They said, "No, not a thing."
36He said to them, "But now, the one who has a purse must take it, and likewise a bag.
And the one who has no sword must sell his cloak and buy one.
37For I tell you, this scripture must be fulfilled in me, 'And he was counted among the lawless'; and indeed what is written about me is being fulfilled."
38They said, "Lord, look, here are two swords."
He replied, "It is enough."
\\ \\ \\ "A dispute also arose among them as to which one of them was to be regarded as the greatest" (v.
24).
Earlier, after Jesus had told the disciples of his coming death, the disciples responded by arguing about which of them was greatest.
Jesus set a child in their midst, and said, "the least among all of you is the greatest" (9:46-48).
The disciples seem not to have learned much from that earlier encounter.
\\ \\ Both Judas and Peter will betray Jesus.
This argument among the disciples is another betrayal.
Jesus has called them to a life of selfless servanthood, and they have continued in a life of personal ambition.
However, we must also admit the possibility that, disturbed by Jesus' talk of death, they are simply shifting the conversation to a less weighty subject.
\\ \\ "The kings of the Gentiles lord it over them; and those in authority over them are called benefactors" (v.
25).
Power and dominance are Gentile games; there is no room for such games in the kingdom of God.
Wealthy people become known as "benefactors" by giving large charitable donations, but their purpose may be to enhance their own reputation rather than to help others.
If so, that is just another way to play the power and dominance game.
The disciples, living under the Roman occupation, have experienced the oppression of a dominated people and understand the dark side of power and dominance.
\\ \\ "But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves.
For who is greater, the one who is at the table or the one who serves?
Is it not the one at the table?
But I am among you as one who serves" (vv.
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