This post published on June, 12, 2025, and was updated on February 27, 2026.

NEWLY UPDATED PREACHING AND HYMN SUGGESTION RESOURCE: To assist worshiping communities using the provisional alternative lectionary texts beginning in year A, a resource with preaching guidance and hymn suggestions is now available. If you accessed this resource previously, please note there have been minor corrections. See especially the corrected First Reading for Easter 6A (Ezekiel 43:1-7a). See below for more information about other available resources and how to give feedback to the Consultation on Common Texts during this trial period.

For users of SundaysandSeasons.com, the provisional alternative readings are listed as options in the Day Texts and as an option in the Planner.

The Consultation on Common Texts (CCT)— a joint American and Canadian ecumenical body—oversees the Revised Common Lectionary (RCL), a schedule of biblical passages read on Sundays and festivals in congregations of multiple denominations in North America and other parts of the world. The ELCA is one of more than 20 member denominations.

At its April 2025 meeting, CCT approved a provisional update to the RCL. This update reexamines passages of Scripture that have historically been misused to justify discrimination and violence against the Jews. This process involved extensive study and consultation with biblical experts, church historians, and liturgical leaders, including a forum with consultation and participation of Jewish scholars. The ELCA Consultative Panel on Lutheran-Jewish Relations was among the groups that offered feedback during this process that helped shape this ecumenical effort.

This proposed update is commended by the CCT to the churches for a three-year trial period, beginning in Advent of 2025 (Year A).

Key Areas of Focus

The proposal considers how the passion narrative is proclaimed on Palm/Passion Sunday and Good Friday, offering guidance for preachers and worshipers.

It also includes provisional revisions to the lectionary for the Easter season and the Time after Pentecost. A significant concern raised is the practice of replacing Old Testament readings with passages from Acts during Eastertide. As the proposal notes:

“The RCL lectionary for Easter Season has perpetuated what we also find to be a potentially harmful practice of replacing the first reading from the Old Testament with a reading from Acts during Easter Season. For Christians not to read from texts shared with Jews during any season of the year is inherently problematic.”
…
“Therefore, the Consultation recommends alternative readings from the Hebrew Scriptures during Eastertide, drawing on work from the Church of Scotland as promoted by the English Language Liturgical Consultation.”

The proposal suggests delaying readings from Acts until after Pentecost, using them as a replacement for the second reading.

Next Steps for ELCA Congregations and Worshiping Communities

As a member church of the Consultation on Common Texts, the ELCA encourages use and testing of these materials during these next three years. Feedback may be provided directly to the CCT during this testing phase. Please also consider sharing this feedback with the ELCA Worship team at worship@elca.org.

Available Resources

Several existing ELCA resources can help guide worship leaders and preachers in addressing these important concerns:

• Worship Resource: Provisional Lectionary Proposal Responding to Concerns about Anti-Jewish Interpretation – a resource available from ELCA Worship to assist worship planners. (Updated 2-27-2026)
• Preaching and Teaching “With Love and Respect for the Jewish People” – from the ELCA Consultative Panel on Lutheran-Jewish Relations.
• “The Jews” in John’s Passion – an essay published in the 2020 edition of the Sundays and Seasons worship planning resource from Augsburg Fortress and available for local use.
• Readings for Assembly (Emended) – a provisional emendation of the NRSVue for the entire RCL cycle continues to be available to subscribers to com. Considering Anti-Jewish interpretations is one of several principles that guided this liturgical translation intended for use in worship.

08.01.25 – Phoenix, Arizona – Friday’s plenaries end with an evening prayer at the 2025 Churchwide Assembly in Phoenix.

On Friday evening August 1 as part of the ELCA’s Churchwide Assembly, the assembly’s worship included a confession and repentance for the sins of patriarchy and sexism. This was, in part, to fulfill an implementing resolution to the 2019 ELCA social statement, Faith, Sexism, and Justice: A Call to Action.

As we reflect upon  this moment, it’s important to consider the meanings of confession and repentance. The following background is provided in the resource Forgive Us and Transform Us for the Life of the World, p. 46.

What is Confession? 

Luther teaches us that confession has two parts that work together: we tell God our sins and we receive God’s forgiveness (Small Catechism, Part V: Confession). When we confess, we’re living out our faith — we’re being honest about the ways we’ve hurt ourselves, the neighbor, and creation, by what we’ve done and what we’ve failed to do. Picture it like standing in a bright light; everything is visible, but instead of this provoking fear, it becomes freeing. No matter what you confess, God’s love will never abandon you — it’s a promise. 

What is Repentance?

Repentance goes deeper than just feeling bad about what we’ve done wrong. It’s about truly changing how we live and act. Think of it as making a complete turn — away from harmful ways and toward God’s way of love and justice. To be clear, we don’t make this turn by our own strength. The Holy Spirit does this work in us, giving us courage to think and live differently. Luther explains in the Smalcald Articles that true repentance includes both truly being sorry for our sins and deeply believing that Christ forgives any and all sins (Smalcald Articles, Part III, Article III). This coming together of being and believing leads to the change in how we act and live; it leads to transformation. 

The text for the Confession used at the Churchwide Assembly is provided below. We understand that the use at the Churchwide Assembly is only the beginning of an ongoing process. You are invited to implement in your context as desired. Also, you are encouraged to read and share the full resource, Forgive Us and Transform Us for the Life of the World.  You can also learn more about the ELCA’s work with Gender Justice and Women’s Empowerment. You’ll see on this website that the Forgive Us and Transform Us resource is available for download in both English and Spanish.

Confession and Repentance for the Sins of Patriarchy and Sexism

Good and gracious God, you have created us for flourishing and abundance, yet we deny and diminish the promises you have made to us and all creation. 

We come before you in confession and repentance for the sins of patriarchy and sexism, seeking forgiveness and transformation. 

Let us confess our sin in the presence of God and of one another. 

Silence for reflection.

Creator of the cosmos, we confess our complicity in the sins of patriarchy. You envision communities built on mutuality, wonder, and neighbor justice, but we entangle ourselves in systems of oppression that harm individuals and stunt our ability to imagine abundant life for all.

Forgive us and transform us.

Lover of the world, we acknowledge that sexism shapes every corner of our lives. In our homes, schools, workplaces, townships, neighborhoods, and churches— and even in our own hearts, women and girls are silenced and sidelined, which is an affront to your divine goodness. We bring before you the cries of every age, trusting you to bear the pains we name, and the suffering known only to you.

Forgive us and transform us. 

Source of wisdom, gender is not a monolith; it is vast, diverse, and beautifully infinite. We repent of the ways society subjects women of color, same-gender loving women, trans women, and non-binary people to virulent forms of discrimination and violence. We grieve how humanity corrupts your sacred compassion through harassment, domination, and control.

Forgive us and transform us. 

Holy Midwife, your vision is stronger than the lines of oppression that humanity has drawn. Your good and gracious news is for all, regardless of gender, race, ethnicity, sexual orientation, class, citizenship, marital status, age, education, ability, or any other distinction people have weaponized to divide us one from another. Give us moral courage to interrupt acts that do not serve the common good and to dismantle the systems that cause harm.

Forgive us and transform us. 

Creative Spirit, inequity runs through the very fabric of our denomination. We lament that patriarchal language dominates our places of worship, gender bias persists in call processes and pay scales, and the stained-glass ceiling often keeps female-identifying rostered ministers from senior leadership. Inspire your church to treasure the expansive images found in scripture and through the fullness of our lived experiences. Compel us to uplift those whom others have subjugated.

Forgive us and transform us. 

God who calls, you invite us into The Way— a way built neither on pride nor on shame but on creation’s interconnected flourishing. Unearth in your church a bold pursuit to make space for women and girls— our giftedness, our voices, our bodies, our choices, our dreams. For we know that you always work beside us, renewing, repairing, and closing the gap between the world as it is and the world as it ought to be.

Forgive us and transform us. 

Dear ones, sinners and saints, receive the good news: patriarchy, misogyny, sexism, homophobia, and white supremacy do not define you; instead, God forgives you and has imprinted love, grace, justice, and abundant life on your hearts forever. As we grieve, let us also trust in Jesus Christ’s power to liberate this gathered assembly, the church, and the whole world. Through the Spirit, we shall be transformed for God’s promised future.

Let the church say: Amen, thanks be to God!

Over 1,000 people gathered in Phoenix, Arizona from July 28-August 2 for the ELCA 2025 Churchwide Assembly. The readings for worship were chosen to supplement the assembly theme, “For the Life of the World.” On Monday we proclaimed the body of Christ for the life of the world as we gathered for Holy Communion. Tuesday’s morning prayer centered us in baptism, as we heard the proclamation of John the Baptist in Luke’s gospel and gave thanks for the gifts of baptism. Wednesday’s service of Holy Communion focused on justice and peace for the life of the world and offered a time of communal lament. On Thursday morning, we prayed for the life of the world, adapting the format of Service of Word and Prayer as presented in All Creation Sings. For both Wednesday’s and Thursday’s services, the color of the day was blue, symbolizing our hope in Christ and our longing for justice and peace. Friday’s service of evening prayer in the plenary hall  included a confession and repentance for the sins of patriarchy as called for in the ELCA Social Statement, “Faith, Sexism, and Justice.” We’’ll share more about that service and additional resources in a blog post later this fall. The final service of Holy Communion on Saturday affirmed our vocation as ones sent as the body of Christ for the life of the world.

All the services are available to be viewed via the livestream but so much of what happens in worship takes place in the preparation beforehand and in the in-between times. Enjoy this photo gallery of the “stuff” from behind the scenes from the Phoenix Convention Center and from the worship services themselves. Additional professional photos from the worship services can be found on the ELCA’s Facebook page.

Behind the Scenes Photos

Photos from Worship, Courtesy of the ELCA

In the coming weeks, those in the United States will mark two significant anniversaries: five years since the murder of George Floyd in Minneapolis, Minnesota (May 25, 2020) and ten years since the murder of the Emanuel Nine at Mother Emanuel AME Church in Charleston, South Carolina (June 17, 2015).

The collects and petitions for the prayers of intercession provided below could be used as desired in worship on the Sundays closest to these dates. As with all prayers crafted for assembly worship, they may be adapted as needed for local use. The responses to the petitions match those provided in Sundays and Seasons for that Sunday and can be updated to fit your local practice.

 As the church marks the 5^th anniversary of the murder of George Floyd on May 25, 2025:

Collect
God of justice, the breath choked from George Floyd still haunts our streets and sanctuaries. We remember his name, his cry for mercy, and the uprising of sorrow and truth his death unleashed across the world. We confess the sin of racism—not only in systems and structures, but in the habits of our hearts and the silence of your church. Trouble our hearts until they break open with compassion. Strengthen us to labor for what still remains undone. Breathe your Spirit into your people, until all can breathe free, through Jesus Christ, our crucified and risen Lord. Amen.

Petition to include in the Prayers of Intercession
God of justice, the breath choked from George Floyd still haunts our streets and sanctuaries. We remember his name and his cry for mercy. Trouble our hearts until they break open with compassion. Strengthen us to labor for what still remains undone. Breathe your Spirit into your people, until all can breathe free. Hear us, O God.
Your mercy is great.

 As the church marks the 10^th anniversary of the murder of the Emanuel Nine on June 17, 2025 (or the previous Sunday, June 15):

Collect
God of mercy, ten years have passed, but the wounds of that night still cry out. We remember the slain of Mother Emanuel and grieve the hatred that desecrated their sanctuary. We confess the racism that endures in our nation and in your church. Turn our sorrow into repentance and our repentance into action. In our grief, show us the cross of Jesus Christ, your beloved, who has dismantled death in his dying. Though he still bears the wounds of our violence, he wears the crown of glory with all your martyrs, where he lives and reigns with you and the Holy Spirit, one God forever and ever. Amen.

Petition to include in the Prayers of Intercession
God of mercy, ten years have passed, but the wounds of that night still cry out. We remember the slain of Mother Emanuel and grieve the hatred that desecrated their sanctuary. We confess the racism that endures in our nation and in your church. Turn our sorrow into repentance and our repentance into action. In our grief, show us the cross of Jesus Christ, your beloved, who bore the wounds of our violence, and now wears the crown of glory with all your martyrs. God of grace,
hear our prayer.

 Additional resources for the anniversary of Emanuel Nine, including worship resources, are available at ELCA.org/EmanuelNine.

This post is shared jointly on the Ecumenical and Inter-Religious Perspectives blog and the ELCA Worship blog.

1700 years ago, in 325, the first ecumenical council was convened in Nicaea to discern matters central to the Christian faith, namely: How do we understand Jesus Christ? The council sought to end disputes about the divine nature of Jesus, and his relationship to God in an attempt to unify all of Christendom. The end-result, later expanded in 381, was the Nicene-Constantinopolitan Creed – a clear articulation of the complexity of the faith. However, a later addition to the creed – the “filioque” (‘and the Son’) – was made by the Latin church in an attempt to resolve yet another dispute. This has contributed to division between the Eastern and Western church for almost a millennium.

Last year, this division was meaningfully addressed in “The Common Statement on the Filioque,” issued by the Joint International Commission on Theological Dialogue between the Lutheran World Federation and the Orthodox church, a 40+-year international dialogue. This ecumenical breakthrough aligns with earlier actions of the ELCA including “A Lutheran-Orthodox Common Statement on Faith in the Holy Trinity,” issued in 1999 by the US Lutheran-Orthodox dialogue, and adopted by the Church Council in 2006. That same year the ELCA introduced Evangelical Lutheran Worship and included a footnote to the Nicene Creed that says it is appropriate to confess the creed without the filioque (p. 104).

As we commemorate the 1700^th anniversary of Nicaea, and celebrated a common date for Easter this year, “The Common Statement on the Filioque” presents us with an opportunity to move toward healing age-old divisions within Christ’s church, in light of our common affirmation that the filioque is no longer church-dividing. Recently, ELCA Church Council unanimously recommended “that the 2025 Churchwide Assembly prayerfully receive the 2024 Lutheran Orthodox Common Statement on the Filioque, understanding such reception to be an intention to lean into a fuller understanding of this issue and the promise of greater unity in the body of Christ.” By doing so, the ELCA would commit to: 1) reflect on our Trinitarian theology and the role of the Holy Spirit and 2) take continued steps toward local dialogue, understanding, and reconciliation with our Orthodox siblings.

To support this, we are pleased to announce a new study guide, whose primary author was the Rev. Dr. Jonathan Linman, pastor of Faith Evangelical Lutheran Church in Phoenix, Ariz., and Lutheran Ecumenical and Inter-Religious Representative for the Grand Canyon Synod. We are also grateful that the Rev. Dr. Dirk Lange, assistant general secretary for ecumenical relations at the Lutheran World Federation, and Bishop Emeritus Don McCoid, former bishop of the Southwestern Pennsylvania Synod, former executive for ecumenical and inter-religious relations in the Office of the Presiding Bishop, and longtime co-chair of the Joint International Commission on Theological Dialogue Between the LWF and the Orthodox Church, served as consultants.

The study guide provides a variety of entry points including study, worship, prayer, liturgy, and local dialogue and cooperation. We are eager to hear about your experiences and experiments with this resource in your congregations and communities.

Lastly, as you consider possibilities for omitting the filioque in worship this year, we offer language to help interpret this – whether printed in your worship folders, spoken verbally, or provided in other resources where you are helping people reflect on the good Lutheran question, “What does this mean?”

2025 marks the 1700th anniversary of the first ecumenical council of Nicaea. This commemoration is an opportunity to reflect on the importance of this church’s ecumenical self-understanding and vocation. Recent developments in Lutheran-Orthodox relations present the possibility of continuing the journey toward reconciliation between Eastern and Western Christianity after nearly a millennium of church division over the addition of the filioque clause (“and the Son”) to the Nicene-Constantinopolitan Creed. The Joint International Commission on Theological Dialogue between the Lutheran World Federation and the Orthodox Church’s 2024 Common Statement on the Filioque is an important ecumenical breakthrough, concluding that the filioque is no longer church-dividing and inviting further dialogue and renewed theological reflection on the Trinity and the role of the Holy Spirit. In faithful response to this invitation, today we will profess the Creed without the filioque clause.

We wish you a blessed Eastertide and a thought-provoking commemoration of this 1700^th anniversary of Nicaea.

In partnership,

Kathryn M. Lohre, executive, ecumenical and inter-religious relations & theological discernment, Office of the Presiding Bishop

Deacon John E. Weit, executive, worship, Office of the Presiding Bishop

Due to the historic misuse of “the Jews” in John’s passion to justify anti-Judaism, please consider how this gospel is read and heard in your assembly’s worship. The Consultation on Common Texts, the ecumenical body that curates the Revised Common Lectionary has provided the following paragraph. You are invited to include it in printed worship folders or read it aloud before the gospel is proclaimed. 

Throughout Christian history, references to “the Jews” in scripture—particularly in John and Acts—have been used to perpetuate negative stereotypes and falsely assign blame for the death of Jesus. These references gloss over significant distinctions among religious leaders, such as Pharisees, scribes, and Sadducees, and obscure the fact that Jesus and his disciples were themselves Jews. As Christians, we confess and lament the history of anti-Judaism associated with these texts. We renounce the evils of violence and discrimination against Jewish people. We strive for mutual understanding, respect, and partnership with Jewish neighbors and commit ourselves to the work of reconciliation among people of all faiths.

Several ELCA resources are available to help guide worship planners and preachers in navigating these important concerns. Preaching and Teaching “With Love and Respect for the Jewish People” is available from the ELCA Consultative Panel on Lutheran-Jewish Relations. An essay titled, “The Jews” in John’s Passion was published in the 2020 edition of the Sundays and Seasons worship planning resource from Augsburg Fortress.