All posts by caitlin121608

Hearts Called to Goodness Struggle with the Question of Sin and Evil – Mark 7, James 1, Deuteronomy 4

August 29, 2021 caitlin121608

**sermon art: Abstract Love by Billie Colson

Caitlin Trussell with Augustana Lutheran Church on August 29, 2021

[sermon begins after three Bible readings – hang in there]

Mark 7:1-7, 14-16, 20-23 Now when the Pharisees and some of the scribes who had come from Jerusalem gathered around [Jesus], ²they noticed that some of his disciples were eating with defiled hands, that is, without washing them. ³(For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; ⁴and they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.) ⁵So the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?” ⁶He said to them, “Isaiah prophesied rightly about you hypocrites, as it is written,
‘This people honors me with their lips,
but their hearts are far from me;
⁷in vain do they worship me,
teaching human precepts as doctrines.’
⁸You abandon the commandment of God and hold to human tradition.”
¹⁴Then he called the crowd again and said to them, “Listen to me, all of you, and understand: ¹⁵there is nothing outside a person that by going in can defile, but the things that come out are what defile.”
²¹For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, ²²adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. ²³All these evil things come from within, and they defile a person.”

James 1:17-27 Every generous act of giving, with every perfect gift, is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. ¹⁸In fulfillment of his own purpose he gave us birth by the word of truth, so that we would become a kind of first fruits of his creatures.
¹⁹You must understand this, my beloved: let everyone be quick to listen, slow to speak, slow to anger; ²⁰for your anger does not produce God’s righteousness. ²¹Therefore rid yourselves of all sordidness and rank growth of wickedness, and welcome with meekness the implanted word that has the power to save your souls.
²²But be doers of the word, and not merely hearers who deceive themselves. ²³For if any are hearers of the word and not doers, they are like those who look at themselves in a mirror; ²⁴for they look at themselves and, on going away, immediately forget what they were like. ²⁵But those who look into the perfect law, the law of liberty, and persevere, being not hearers who forget but doers who act—they will be blessed in their doing.
²⁶If any think they are religious, and do not bridle their tongues but deceive their hearts, their religion is worthless. ²⁷Religion that is pure and undefiled before God, the Father, is this: to care for orphans and widows in their distress, and to keep oneself unstained by the world.

Deuteronomy 4:1-2, 6-9 So now, Israel, give heed to the statutes and ordinances that I am teaching you to observe, so that you may live to enter and occupy the land that the Lord, the God of your ancestors, is giving you. ²You must neither add anything to what I command you nor take away anything from it, but keep the commandments of the Lord your God with which I am charging you.
⁶You must observe them diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and discerning people!” ⁷For what other great nation has a god so near to it as the Lord our God is whenever we call to him? ⁸And what other great nation has statutes and ordinances as just as this entire law that I am setting before you today?
⁹But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children’s children.

[sermon begins]

Our young adult son was about 11 years old when he leaned over and whispered, “Why does he always make us sound so bad?”[1] We were in Sunday worship. His question came during the hymn after the sermon. Quinn’s question led to a conversation on the car ride home about sin. A little heavy-duty maybe, but it was good for us to wrestle with the topic together as a family. He was in good company. Most people don’t really like the word. In fact, I often use milder terms like flaws or imperfections to talk about sin because many people have been beaten up by the language of sin and pretty much stop listening when the word is uttered. You can see the risk I’m taking as a preacher by opening with it.

Using the word sin is also a risk because the word isn’t used in the four Bible readings today. Not once. Check it out. I read through them with care. Let me know if you can find the word because I couldn’t. Words that ARE used in the readings include defile, evil, sordidness, and wickedness. This sermon is slipping even further into touchy territory. Touchy because many people have been hurt by accusations of being irredeemable. Touchy because, like my son Quinn, many people question conversations and sermons that make them feel bad.

It’s possible that the categories of good and bad are not that helpful when it comes to what we experience as true. For instance, in the Mark reading, there’s a long list of pitfalls that come from the heart. To hear this list more personally we can ask a series of questions. Regarding folly, who among us has not only participated in the ridiculous but also the ridiculously foolish? Regarding pride, who among us has not believed themselves to be better than someone else? Regarding slander, who among us has not gossiped our way through a phone call? Regarding envy, who among us has not looked at someone else’s belongings without wanting any of them? Regarding deceit, who among us has not spent time figuring out how to withhold the full truth? Regarding adultery, who among us has not let a friendship teeter into the romantic because we’ve stopped caring who gets hurt? Regarding avarice and greed, who among us has not purchased more toilet paper than we need?

These questions are relational – meaning that these behaviors affect relationships between people. The questions that I listed help translate Jesus’ list into the here and now. Granted, I’ve kept the questions fairly nonthreatening. We could dive deeper with the questions and shift into the brutally honest but that’s neither wise nor kind since we’re not talking back-and-forth in this moment. Although, I’m game for that conversation if anyone would like to have it. The point of asking those questions is to reveal a truth about being human. We have the capacity for evil within us. We see it play out in our own lives and in other people’s lives near and far. Jesus’ challenge to his disciples at the end of the Mark reading reveals the limits of our own efforts to avoid the naughty column and list ourselves among the nice.

Jesus’ teaching also highlights the limits of religious tradition. He cautions us against creating doctrine out of traditions. It’s also a good moment to normalize the Jewish traditions in the reading of washing hands before eating and washing the dishes afterwards – things many of us do every day. The Pharisees and Jesus were debating the relevance of religious tradition in light of God’s commandments. It’s important to remember that God gave the Ten Commandments to sustain life among God’s people. They were life-giving. The Deuteronomy reading today emphasizes life in this part of the preamble to the Big Ten. Moses said, “…give heed to the statutes and ordinances that I am teaching you to observe, so that you may live…”

Jesus’ list of sins in the Mark reading describe what happens when the commandments aren’t followed, and we break our relational obligations to each other with sinful behavior. As Christians, we hear Paul’s letters in the Bible separating the law from salvation to the point that we forget that the law’s intention is life-giving. Christian scripture often reminds us that God’s relationship with us does not depend on tallying up points in our favor by following the law. God’s relationship with us depends on God’s goodness first and not our own achievements of obedience.

Which brings us to the reading from James. This Sunday we start five weeks in which our second readings in worship come from the book of James. Lutheran Christians can struggle with James because we often think it leads with action, calling for obedient action as evidence of a living faith. Martin Luther even called it the “epistle of straw” for its lack of emphasis on grace. You have guessed correctly if you anticipated my suggestion to read the short book of James this week. It’s not clear who James was written for, but it seems to be written as encouragement for a group of Jesus followers who are at risk from a hostile ruling class.[2] And the encouragement towards obedience and action seems intended to connect thoughts about faith with living the faith. It’s much easier to listen quietly than to live out our faith. The book of James challenges us to be more than hearers of the word by becoming doers of the word. We know from experience that our hearts contain more than the sins listed in Mark. Humans are creatures capable of great compassion, courage, and care. James connects those positive actions of the heart with God when he writes that, “Every generous act of giving, with every gift, is from above, coming down from the Father of lights.”

When I pray, “We love you God, thank you for loving us first,” I’m reminded of God’s goodness as the ignition for my own actions – even the act of love. Quinn’s question about badness is only a piece of the story of the heart. Later in the 10^th chapter of Deuteronomy, Moses tells the people to circumcise their hearts, meaning that their identity is secured first by God’s love and only then becomes visible by their obedient acts of love.[3] Jesus similarly challenged his disciples, cracking open religious ritual to amplify the call on the heart to which we are also called. Our religious practices serve as an amplifier to our call as disciples. Then discipleship becomes a gift in our own and other peoples’ lives as we hear and do a life of faith. Faith that’s born from the God whose love makes goodness possible. Thanks be to God and amen.

________________________________________________________________

[1] I ALWAYS get permission to share someone’s story in a sermon – especially if they’re named and extra-especially if they’re family. Quinn gave me permission and thinks the story is a good fit for the direction of the sermon.

[2] Matthew Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave Podcast for Lectionary Texts for the Fourteenth Sunday after Pentecost on August 29, 2021. https://www.workingpreacher.org/podcasts/799-14th-sunday-after-pentecost-ord-22b-aug-29-2021

[3] Deuteronomy 10:16 but really 10:12-19. God’s love of the widow, orphan, and stranger calls us to the same.

Preaching, Sermons

The Finish Line Keeps Moving [OR Breaking News: Naps and Snacks for Grownups are Biblical!]

August 8, 2021 caitlin121608

**sermon art: Eternal Nap by Roland Kay (oil)

Caitlin Trussell with Augustana Lutheran Church on August 8, 2021

[sermon begins after two Bible readings]

1 Kings 19:4-8 [Elijah] went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O Lord, take away my life, for I am no better than my ancestors.”⁵Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, “Get up and eat.” ⁶He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank, and lay down again. ⁷The angel of the Lord came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.” ⁸He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount of God.

John 6:35, 41-51 Jesus said to [the crowd,] “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty. ⁴¹Then the Jews began to complain about him because he said, “I am the bread that came down from heaven.” ⁴²They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” ⁴³Jesus answered them, “Do not complain among yourselves. ⁴⁴No one can come to me unless drawn by the Father who sent me; and I will raise that person up on the last day. ⁴⁵It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who has heard and learned from the Father comes to me. ⁴⁶Not that anyone has seen the Father except the one who is from God; he has seen the Father. ⁴⁷Very truly, I tell you, whoever believes has eternal life. ⁴⁸I am the bread of life. ⁴⁹Your ancestors ate the manna in the wilderness, and they died. ⁵⁰This is the bread that comes down from heaven, so that one may eat of it and not die. ⁵¹I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.”

[sermon begins]

The other night Rob and I watched Olympic men’s swimming. I gotta say that the 50-meter freestyle is one of my favorites. During the 50-meter freestyle, the swimmers don’t take a breath. It’s a sprint down the lane as fast as humanly possible for about 20 seconds. Imagine what would happen if the pool was suddenly 60 meters long. Yeah, I know, that’s impossible. Just imagine it though. You’re swimming and you know how long it takes, how much power to burn, and might even know how many strokes you need. 1…2…3…4… But, the wall isn’t there. The pool stretched. The finish line changed. Imagine any race or sport or game when suddenly, the finish line changes. Any shift in the finish line would bring chaos because everything’s organized to a set end point.

In the pandemic, on top of the personal loss and grief that some of us have experienced, the shifting finish line causes fatigue and frustration. It’s a race against time alright, including plenty of both screaming and encouragement. Although it’s a race unlike any that we’ve encountered in our lifetime. And the finish line keeps moving.

Elijah knew a thing or two about moving finish lines and consuming despair when life is changing fast. Queen Jezebel threatened to kill him, and he fled into the wilderness. Tucking himself into the shade of a broom tree, he prayed that he would die and then he falls asleep. When he woke up from his nap, he ate cake fresh from the hot stones, prepared by the angels. And he took another nap. It’s amazing what a snack and a nap can do to adjust perspective and improve the mood. Elijah’s situation hadn’t changed. Queen Jezebel still wanted him dead, and the finish line was nowhere in sight. Taking a break gave Elijah what he needed to see straight for the next leg of his journey.

It’s pretty obvious when a kid needs a nap and a snack – behavior melts down and whining amps up. As grown-ups, we’re less likely take advantage of what Elijah discovered about resting and eating when we’re tired and stressed out. And we’re less likely to encourage each other to get some down time when it’s pretty obvious to everyone else that we need it. Human bodies need to rest and eat and many of us stink at one or the other or both. Next time you’re melting down and maybe even whining, see if you can squeeze in a short nap. Perhaps it helps knowing that naps and snacks are biblical and not just for toddlers.

Perhaps it also helps that we’re at a rest stop in the 6^th chapter of John. We’re in the middle of five weeks of Jesus’ Bread of Life discourse that happens every three years during the year that we focus on the Gospel of Mark. Mark is a short book and offers the perfect chance to take a break from the urgency in Mark to drift with Jesus around the Sea of Galilee in the 6^th chapter of John and talk about bread – actual fish and bread as he feeds 5,000 people, as well as himself as the Bread of Life – hence the name, Bread of Life discourse. Anyway, here we are with Jesus and the crowds and some of the Jews who knew him before he was the miracle man. His message confuses them because they knew him and his parents from the old days.

His message is a simple one. He sets the finish line as being “raised on last day.” It’s a simple message that creates complaining not just in the Bible story. Jesus’ message creates complaining and arguments aplenty right up through today. Arguments about who gets to be with Jesus after death. Arguments about what “belief” means or doesn’t mean. Arguments about what “eternal life” means or doesn’t mean. But we’re going to take a break from those arguments today too. And we’re simply going to rest in Jesus’ assurance to his followers that the finish line that he calls “the last day” is promised to us as eternal life because of who he came to be. In the first few verses of John’s gospel, we’re told that:

“In the beginning was the Word, and the Word was with God, and the Word was God…And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.”[1]

Jesus’ promise to us is an unmovable finish line not because of who we are but because of who Jesus came to be from beyond time – for us and for the world. His promise is bigger than we can imagine and includes more people than we can imagine. The Gospels including John, repeatedly describe the grace and inclusion of Jesus’ ministry. Over and over again we hear about someone else included in his expanding ministry of grace and truth. The Gospel of John emphasizes the power of God in Jesus. Jesus, who is God. God, who is Jesus. Jesus whose life reveals God’s love and care for all people regardless of class, gender, or race. Jesus whose ministry of God’s unconditional love led to his execution on a cross. Through the suffering of self-sacrificing love, Jesus laid his life down on a cross and, through an empty tomb, he catches death up into God, drawing those who have died into eternal life where suffering is no more, and joy never ends.

Jesus’ promise is not meant as escapism. He repeatedly asks his followers to love others as he loved us in the fleshy mess, mystery, and magnificence of this life. The Christian life is not meant to be one of detachment. We’re called to deep attachment as Jesus attached with the world as the Word made flesh. But Jesus’ promised finish line means, in part, that we can navigate the changes to our shifting earthly finish lines with the resilience and perspective of faith.

I don’t know about you, but the second year of the pandemic has been rougher than I imagined. I’ve gotten to a point in my life where I know, with every fiber of my being, I know better than to say things like, “Things will be easier when this happens; or things will be calmer when that happens.” There’s no quicker road to despair than to make up a finish line that does not exist. And even though I know better, I’ve realized that I was making up finish lines without being aware that I was doing so. There is wisdom in holding our imagined finish lines lightly, even as we take seriously the Christian life and ministry that Jesus calls us into.

Jesus’ promised finished line on the last day can help us live into the moving parts of life with each other – in the fleshy mess, mystery, and magnificence of this life. As the Bread of Life, he is food for our journey. Food that I don’t know what I would do without in the ups and downs of life. And I mean this literally in the experience of Holy Communion where Jesus promises to be present and in worship where Jesus promises to be present when two or more are gathered in his name. Worship is a place of rest and refreshment in ways that are worth discovering. And, just like that, we’re back to a nap and a snack overseen by angels. A spiritual nap and snack amounting to an earthly encounter with the eternal and shifting our view just enough to maintain a faithful perspective.

The good news is that Jesus’ finish line is constant and unconditional. His promise as the Bread of Life sustains us in our life together, in our individual lives, and in company with all the saints in life eternal. Thanks be to God and amen.

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[1] John 1:1 and 14

Preaching, Sermons

Being Human and Divine Being [OR Jesus Would Have Made a Great Nurse] John 6:24-35, Exodus 14:2-4, 9-15, and Ephesians 4:1-16

August 1, 2021 caitlin121608

**Sermon Art: The Nurse by Jose Perez (American, b. 1929) Oil on Canvas

Caitlin Trussell with Augustana Lutheran Church on August 1, 2021

[sermon begins after two Bible readings…the third one from Ephesians can be found at the end of the sermon]

John 6:24-35 When the crowd saw that neither Jesus nor his disciples were [beside the sea,] they themselves got into the boats and went to Capernaum looking for Jesus.
²⁵When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” ²⁶Jesus answered them, “Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves. ²⁷Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you. For it is on him that God the Father has set his seal.” ²⁸Then they said to him, “What must we do to perform the works of God?” ²⁹Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” ³⁰So they said to him, “What sign are you going to give us then, so that we may see it and believe you? What work are you performing? ³¹Our ancestors ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’ ” ³²Then Jesus said to them, “Very truly, I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven. ³³For the bread of God is that which comes down from heaven and gives life to the world.” ³⁴They said to him, “Sir, give us this bread always.”
³⁵Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

Exodus 14:2-4, 9-15 The whole congregation of the Israelites complained against Moses and Aaron in the wilderness. ³The Israelites said to them, “If only we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger.”
⁴Then the Lord said to Moses, “I am going to rain bread from heaven for you, and each day the people shall go out and gather enough for that day. In that way I will test them, whether they will follow my instruction or not.”
⁹Then Moses said to Aaron, “Say to the whole congregation of the Israelites, ‘Draw near to the Lord, for he has heard your complaining.’ ” ¹⁰And as Aaron spoke to the whole congregation of the Israelites, they looked toward the wilderness, and the glory of the Lord appeared in the cloud. ¹¹The Lord spoke to Moses and said, ¹²“I have heard the complaining of the Israelites; say to them, ‘At twilight you shall eat meat, and in the morning you shall have your fill of bread; then you shall know that I am the Lord your God.’ ”
¹³In the evening quails came up and covered the camp; and in the morning there was a layer of dew around the camp. ¹⁴When the layer of dew lifted, there on the surface of the wilderness was a fine flaky substance, as fine as frost on the ground. ¹⁵When the Israelites saw it, they said to one another, “What is it?” For they did not know what it was. Moses said to them, “It is the bread that the Lord has given you to eat.”

[sermon begins]

Nursing school is quite the thing. From bedpans, to injections, to wound care, to calculating dose per pound, to nearly passing out in the operating room, nursing school wades through human frailty, one fragility at a time. Underlying the instruction about caring for the body, is a constant reminder that people are more than their current diagnosis and more than bodies to be treated. People are social, emotional, spiritual beings too. None of this is surprising news. We could easily add to that short list about what makes people, people. What is surprising is how often we forget that this is true. We forget our own complexity and we definitely forget other people’s many layers. Thankfully, nurses are trained to assess the whole person, chart their assessments accordingly, make a plan, and take action.

Jesus would have made a great nurse. Last week, at the beginning of John’s sixth chapter, a very practical Jesus responded to the crowd and the disciples’ growling stomachs with bread and fish and leftovers to spare. Their physical hunger was the pressing need of the moment. Jesus assessed their need, made a plan, acted on the plan, and continued his assessment as they continued to follow him thinking they could make him their king.[1] He was quick to clear up their misunderstanding although their confusion about Jesus mirrors our own. We constantly try to define Jesus as one thing – teacher, prophet, priest, or king – and misunderstand the magnitude of all that Jesus came to be as the Son of God. Desmond Tutu, former archbishop of South Africa, makes this point when he’s asked about whether he preaches a Social Gospel, the question suggesting that Jesus came to only feed people and liberate people so we should focus only on that too. Bishop Tutu said:

I don’t preach a social gospel; I preach the Gospel, period. The gospel of our Lord Jesus Christ is concerned for the whole person. When people were hungry, Jesus didn’t say, “Now is that political or social?” He said, “I feed you.” Because the good news to a hungry person is bread.[2]

Perhaps Desmond Tutu would also have made a good nurse as he celebrates Jesus’ concern for the whole person. Or perhaps he’s just agreeing that Jesus would have made a good nurse. Regardless, Jesus actually fed people. And, to his point in the Bible reading today, Jesus came to do more than actually feed people.

As humans, we are more than our need for food and safety but it’s easy to forget when our food or safety are threatened. The Israelites are prime examples of such forgetfulness in the reading from Exodus. Under Moses’ leadership, they had been freed from slavery in Egypt and were wandering in the wilderness – tired, hungry, and exposed to the elements. They were aimless examples of the human condition. A human condition which can be summed up in this story as having short memories and being afraid.[3] It’s odd that this story was written down. It was quite unique in ancient times to record a story that failed to assess the heroes as consistently strong, virtuous, and victorious.[4] In their remembrance of this humbling story, our Jewish cousins in the faith remember the presence and provision of God alongside their own ancestors’ fragile faith caused by fear and hunger.

The crowd following Jesus remembered Moses, and the manna to munch on, to frame the miracle that fed the 5,000 and to ask for more. Jesus reminded them that both the manna and the miracle were signs that point to God. He named himself the Bread of Life while naming spiritual hunger and thirst. We know that Jesus cared for hungry people by feeding them and asks us to do the same. In fact, Jesus taught that when we feed hungry people, we’re feeding Jesus.

We also know that the church, by definition, is the body of Christ, through which Jesus gives himself to us as the Bread of Life and we pray to become what we receive in Holy Communion. We gather in worship to tell these stories of our ancestors by faith that both comfort and challenge us by their humbling similarities to us. We witness through our confession of sin that our failure to trust God and love each other has consequences for ourselves and other people. And we’re reminded that God’s unconditional forgiveness isn’t simply a reason to keep on sinning and being jerks – or worse. God’s unconditional forgiveness humbles us to the reality of our human condition and promises not to leave us there. Through forgiveness, and through surrender to the one who shows us mercy, we are promised that our past sins do not define our future and do not define the world’s future. Something else, dare I call it transformation, becomes possible – transformation of ourselves and our world as we cling less tightly to our self-absorption and more tightly to God.

Spiritual assessment takes stock of our denial, despair, fear, and suffering, as well as our hope, faith, trust, and love. A humble and honest assessment takes stock of our human condition and our reaction to it. The reading from Ephesians is just such an invitation to each of us as individuals to assess our spiritual lives. But the letter to the Ephesians is more than that too. It’s a letter to the faithful church. The first verse of the first chapter says, “To the saints who are in Ephesus and are faithful in Christ Jesus.” By extension as the body of Christ here and now, we can imagine it as written, “To the saints who are in Augustana, and are faithful in Christ Jesus.” Is that as shocking to hear as it felt to write? Regardless, this letter is also written to us today. A call to the church “to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.”[5]

Sunday worship and Faith Formation, ministry meetings and funerals, baptisms and Bible Studies, are all opportunities for us to practice this calling, to assess how we’re doing spiritually, and to be called to the one hope of our calling, “one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.”[6] Many of us have been on the planet long enough to know that there is no arrival to any kind of holy perfection. That, in and of itself, is a gift and a big relief. But Christ does infuse our being human with divine being – in baptism, in gathering in his name, and in holy communion as the Bread of Life. We rely on his gift of himself for spiritual transformation from despair to hope, from denial to truth, from self-absorption to trust, and from hatred to love. And we rely on Jesus’ gift of himself to use our many gifts for the good of the whole and “to equip the saints for the work of ministry, for building up the body of Christ.”[7] In our life of ministry as the church, we are called to speak the truth in love as we grow into Christ, who joins us together to promote our growth in love.[8] And that is good news indeed, for us and for the world. Thanks be to God. And amen.

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[1] John 6:14-15

[2] Former Archbishop Desmond Tutu. https://www.biographyonline.net/spiritual/quotes/desmond-tutu-quotes.html

[3] Rolf Jacobsen, Professor of Old Testament, Luther Seminary, St. Paul, MN. Conversation about Exodus 16 on Sermon Brainwave for August 1, 2021.

[4] Ibid.

[5] Ephesians 4:1-3

[6] Ephesians 4:5

[7] Ephesians 4:12

[8] Ephesians:15-16

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Third Bible reading

Ephesians 4:1-16 I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, ²with all humility and gentleness, with patience, bearing with one another in love, ³making every effort to maintain the unity of the Spirit in the bond of peace. ⁴There is one body and one Spirit, just as you were called to the one hope of your calling, ⁵one Lord, one faith, one baptism, ⁶one God and Father of all, who is above all and through all and in all.
⁷But each of us was given grace according to the measure of Christ’s gift. ⁸Therefore it is said,
“When he ascended on high he made captivity itself a captive;
he gave gifts to his people.”
⁹(When it says, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? ¹⁰He who descended is the same one who ascended far above all the heavens, so that he might fill all things.) ¹¹The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, ¹²to equip the saints for the work of ministry, for building up the body of Christ, ¹³until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. ¹⁴We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. ¹⁵But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, ¹⁶from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love.

Preaching, Sermons

A Celebration of Life for Carol and Charlie – John 2:1-11 and Romans 8:35, 37-39

July 18, 2021 caitlin121608

Caitlin Trussell with family and friends in Grand Lake

July 20, 2021

[reflection begins after two Bible readings]

Romans 8: 35, 37-39 Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? ³⁶As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” ³⁷No, in all these things we are more than conquerors through him who loved us. ³⁸For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, ³⁹nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

John 2:1-11 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. ²Jesus and his disciples had also been invited to the wedding. ³When the wine gave out, the mother of Jesus said to him, “They have no wine.” ⁴And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” ⁵His mother said to the servants, “Do whatever he tells you.” ⁶Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. ⁷Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. ⁸He said to them, “Now draw some out, and take it to the chief steward.” So they took it. ⁹When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom ¹⁰and said to him, “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” ¹¹Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.

[reflection begins]

In the Bible story about the wedding at Cana, we remember that Jesus’ ministry came to life during a celebration of marriage. The wedding is part of what makes this a great story to celebrate Carol and Charlie’s lives and their life together. Married at 18 and 19 years old, their adult lives were shaped by each other. Sometimes fun and sometimes fiery and other times everything in between, many of us sitting here today are here because they found each other.

My first encounter with them was at a wedding on the west coast. When Rob and I pulled into the parking lot, Charlie and Carol were standing on the sidewalk waiting for us. Charlie was smiling and calm, and Carol was smiling with mischief in her eye and sassily showing a bit of leg. Rob said, “Yup, that’s my mom.” At that same wedding, she also told me that she wanted brown-eyed grandchildren although she’d end up having to wait until the great-grandchildren arrived to get her wish.

Weddings are about hope. We all know the highs and the lows are coming. But the day itself is about hope. It’s fitting that Jesus’ first miracle happened at a wedding. It’s surprising that we get to talk about good wine by the gallon – especially because Mary had to step in with firm motherly encouragement. Jesus tried to tell his mother that it wasn’t his time. Apparently he thought he had some living to do when he said that his “hour had not yet come.” Jesus, speaking of his hour and turning the water into wine, foreshadows his death on a cross – when he drinks sour wine from a cloth just before the hour of his death.

We heard a Thanksgiving for Baptism this morning. Our baptism immerses us in Christ’s death and unites us with Christ in his resurrection. The wedding at Cana gives us a glimpse of this connection between Jesus’ life and death and life, with Carol and Charlie’s completion of their baptismal journey through the cross of Christ. As he did at the wedding, Jesus celebrates our joys, our highpoints and our relationships with us. And Jesus’ life, ending on a cross, brings life and hope to our suffering through that very same cross. How does this hope take shape? First by naming suffering for what it is – just like in the reading from the book of Romans that names tragedy as hardship, distress, persecution, famine, peril, nakedness, sword; just like our reason for being here today is Charlie and Carol’s lives and their deaths. And also by naming the good and the love and the hope lived in their lives too. Naming the celebration of life and naming the struggle of not having them with us.

The last dinner that Charlie ate was ice cream – which surprises absolutely no one. The hospice had a connection with a family candy business that also made ice cream. He was asked how it was and Charlie said, “It’s worth dying for.” There was this pause in the room and then we all just cracked up. That moment was quintessential Charlie, a classic one-liner that lightened the mood.

As we share stories to celebrate Carol and Charlie, there’s a temptation at funerals we can accidentally veer towards. Before we know it, our stories try to prove their goodness before God and position them in right relationship with God with a list of the good. The list becomes a bit like Santa’s naughty and nice tally. But Jesus doesn’t give as the world gives. He does NOT tally.

If his death on the cross means anything, it means that God is not in the sin accounting business. Another way to say it is that it’s not about what we’re doing, it is all about what Jesus does for us. God’s promises through Jesus. We hear these promises and still we’re tempted to ask “BUT what about WHAT I’M supposed to do?! Have I done enough to make myself right with God?! Has Charlie? Has Carol?” It’s hard for us to believe that what Jesus accomplished on the cross is enough for us and for them to live into God’s future of hope.

Christians refer to living on “this side of the cross” to mean our life here on earth. The resurrection-side of the cross is simply too much to fathom in a world in which we can so clearly see real problems. In this way, the truth of the cross is closer to home than the resurrection. It’s a truth we get deep in our gut.

The truth that being human involves real suffering and pain.

The truth of God’s self-sacrificing love.

The truth that God would rather die than raise a hand in violence against the world that God so loves.

The truth that forgiveness comes from the cross as Jesus says, “Father, forgive them, for they know not what they do.”

The truth about the unflinching love of God in the face of our failures.

Those are hard truths, but we can get at them from our own experiences of love, forgiveness, self-sacrifice, pain, suffering, failure, and death. We can get at them from this side of the cross.

The Bible emphasizes the power of God in Jesus. Jesus, who is God. God, who is Jesus. Jesus whose life reveals God’s love and care for all people regardless of class, gender, or race. Jesus whose ministry of God’s unconditional love led to his execution on a cross. Another truth of the cross is that God knows suffering. More than that, the cross reveals the mystery of God suffering with us when we suffer. Not to say that we rejoice because we suffer but rather, we are reassured of God’s love even in the midst of our suffering.

Through the suffering of self-sacrificing love, Jesus laid his life down on a cross and, through an empty tomb, now catches death up into God, drawing Carol and Charlie into holy rest where suffering is no more, and joy never ends.

Nothing separates us from the love of God in Christ Jesus because the movement is from God to us. Nothing separates Charlie and Carol from the love of God in Christ Jesus because the movement is from God to them. In day-to-day living, many realities are born out of Jesus’ gift on behalf of the world. And in the day of dying there is one more. In the twinkling of an eye, Jesus catches death up into God and draws Charlie and Carol into holy rest. This is God’s promise for them, and this is God’s promise for you. Thanks be to God. Amen.

Preaching, Sermons

Practical Hope for Life Today [OR Listen, God is Calling] Mark 6:14-29 and Ephesians 1:3-14

July 11, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on July 11, 2021

[sermon begins after two Bible readings]

Mark 6:14-29 King Herod heard of it, for Jesus’ name had become known. Some were saying, “John the baptizer has been raised from the dead; and for this reason these powers are at work in him.” ¹⁵But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” ¹⁶But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”

¹⁷For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. ¹⁸For John had been telling Herod, “It is not lawful for you to have your brother’s wife.” ¹⁹And Herodias had a grudge against him, and wanted to kill him. But she could not, ²⁰for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. ²¹But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. ²²When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will give it.” ²³And he solemnly swore to her, “Whatever you ask me, I will give you, even half of my kingdom.” ²⁴She went out and said to her mother, “What should I ask for?” She replied, “The head of John the baptizer.” ²⁵Immediately she rushed back to the king and requested, “I want you to give me at once the head of John the Baptist on a platter.” ²⁶The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. ²⁷Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, ²⁸brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. ²⁹When his disciples heard about it, they came and took his body, and laid it in a tomb.

Ephesians 1:3-14 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, ⁴just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. ⁵He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, ⁶to the praise of his glorious grace that he freely bestowed on us in the Beloved. ⁷In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace ⁸that he lavished on us. With all wisdom and insight ⁹he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, ¹⁰as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. ¹¹In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, ¹²so that we, who were the first to set our hope on Christ, might live for the praise of his glory. ¹³In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; ¹⁴this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.

[sermon begins]

Last Sunday, I stopped at the grocery store on my way home from church. This means that I was also still wearing my church clothes, including the collar. Choosing the zippiest checkout lane, I found myself in a line with a cashier I’d never met. She wasn’t new, by any means. She was waving at people who called out her to her, talking across lanes with other cashiers, directing the grocery bagger on how to help a customer with propane, and welcomed me to the party with a warm, “Hi honey, how are you?” As she handed me the receipt, she held onto it for a few seconds, leaned way over and quietly asked, “Are you a priest?”

“A pastor,” I replied.

“Will you pray for me?”

“Yes,” I said as I started looking for her name tag to commit it to memory.

She held up her name badge and told me her name. I repeated her name and told her again that I would pray for her. She thanked me and I went on my way. From entering her line to the prayer request couldn’t have been more than five minutes – a short, sincere, and significant scene.

Our Bible story today is a scene of a different kind. The gospel writer teased us in the first chapter with half a verse about John the Baptist’s arrest and in the third chapter with the Pharisees conspiring against Jesus with Herod’s followers, but waited until the sixth chapter to expand on the story.[1] It’s the full meal deal with John’s head served as the final course of the banquet at Herod’s party.[2] Gruesome and horrific, it’s like a scene in a movie that spotlights just how evil the evil ones can be. Herod had heard about Jesus and his apostles proclaiming repentance, casting out demons, and curing the sick among the villages. When he heard about it, Herod was haunted by the idea that John, whom he beheaded, had been raised. Initially, Herod imprisoned John to protect him from his wife Herodias’ grudge. He liked listening to John’s perplexing teachings and confined him to a handy dungeon. But Herodias won the long game and trapped Herod in his oath-keeping and in his concern for what other people thought about him. Herod was “deeply grieved,” but apparently not grieved enough to do the right thing.

Herod executed John to save face and protect his power. His evil act haunted him when he heard about the things that Jesus and his apostles were doing, once again connecting John the Baptist’s and Jesus’ ministries. At first, Herod’s deep regret stood out in this gruesome tale as something we can all relate to – even if we haven’t chopped off anyone’s head. But then, Jesus’ apostles and John’s disciples became more compelling. What were they doing around the edges of Herod’s evil acts? Mark, the gospel writer, bookends Herod’s story by first highlighting Jesus’ apostles preaching repentance, casting out demons, and curing the sick; and afterwards, recounting how “the apostles gathered around Jesus to tell him all that they had done and taught” before they got down to Feeding the Five Thousand.[3] Mark concludes John’s murder with a short note about his own disciples’ compassion and action. “When his disciples heard about it, they came and took his [beheaded] body, and laid it in a tomb.” Not only does laying John in a tomb further connect his ministry and its end to Jesus’ earthly ministry and its end, but John’s disciples and Jesus’ apostles are examples of people practicing hope in the face of institutional evil and corrupt power.

Last week, I was in a meeting in which the opening icebreaker was to share a sentence or two about where we see signs of hope in a violent world. As you might imagine, the answers were all over the board, but there was a unifying theme that could be described as the hopeful behavior that we see other people doing and that we ourselves try to do – people creating hope for themselves and others by working with other people creating hope for themselves and others. Not spinning illusory hope for someday but working towards practical hope for today. Working repentance and healing for abundant life for everyone. And this takes us to the Ephesians Bible reading.

This reading starts the first of seven weeks in Ephesians, so it’s a good time to read this very short book attributed to Paul, although more likely written by one of his students. Ephesus was located in what’s now the western coast of Turkey. The letter’s message praises God’s work in Jesus, freeing us from sin by grace through faith that creates us for good works. In these opening verses of the first chapter that were read today, we hear about the spiritual blessings in Christ. Included in the list of blessings is redemption in Christ. Redemption in Biblical times meant the equivalent of being freed from slavery.[4] Redemption from sin would mean being freed from sin. Now obviously, Jesus followers have as much problem with sin as anyone else. But redemption in Christ also gives us a faith community through our baptisms and through whom we experience the weekly and even daily call to surrender our sin at the foot of the cross and practice faith, hope, and love as adopted children of God through Jesus Christ.

It’s taken me more that my fair share of time to figure out that being adopted as a child of God through baptism has nothing to do with playing it safe. In fact, being named child of God in baptism draws us into acts of practical hope for today that often don’t align with the goals of leaders who hold institutional power. Was John the Baptist safe? No. Was Jesus safe? No. Were Jesus’ early followers safe? No. Are we safe? No, I’m afraid not. What we are is redeemed and freed by the gospel into the work of practical hope assigned by Jesus.

The cashier who asked for prayer sees Jesus people as a sign of practical hope. Each day our baptism works in us the practical hope of dying to sin and raising us to new life so that we’re less like Herod and more like Jesus. Living into a life that is ever more Christ-shaped as a Jesus follower, safety from corrupt power fades to black while acts of practical hope take center stage in public acts of the faithful. Advocacy is one way to do the work of practical hope; community organizing is another. Working through legislation and ballot initiatives that change people’s real lives now. It’s partly why Augustana has a fledgling Human Dignity Delegate ministry to address issues of human dignity in the public square. The next meeting is August 1. Let me know if you’d like more details.

In a moment we’ll sing “Listen, God is Calling.” In the language of Herod’s story, God calls us from our self-absorbed, death-dealing sin. God redeems us into freedom from those very sins and our inevitable regret for them. God’s call through the cross of Christ empowers us by the Holy Spirit into the unsafe, bold, and practical hope on behalf of the gospel for the sake of the world. It’s a good day to be reminded of this good news. Amen.

Song after the sermon:

Listen, God is Calling [Neno lake Mungu][5]

#513 Evangelical Lutheran Worship (Minneapolis: Augsburg Fortress, 2006)

Refrain

Listen, listen, God is calling through the Word inviting, offering forgiveness, comfort and joy. (repeat)

Jesus gave his mandate; share the good news that he came to save us and set us free. [Refrain]

Let none be forgotten throughout the world. In the triune name of God go and baptize. [Refrain]

Help us to be faithful, standing steadfast, walking in your precepts, led by your Word. [Refrain]

_______________________________________________________________

[1] Mark 1:14 and Mark 3:6

[2] Karoline Lewis, Professor of Biblical Preaching, Luther Seminary, St. Paul, MN. Sermon Brainwave: Commentary discussion of Mark 6:14-29 for July 11, 2021. https://www.workingpreacher.org/podcasts/792-7th-sunday-after-pentecost-ord-15b-july-11-2021

[3] Mark 6:30 immediately follows the gospel reading of Mark 6:14-29

[4] Lutheran Study Bible (NRSV). Ephesians 1:7 study note. (Minneapolis: Augsburg Fortress, 2009), 1922.

[5] Austin Lovelace and Howard S. Olson (1968). Lutheran Theological College, Makumira, Tanzania, admin. Augsburg Fortress.

Preaching, Sermons

Surrender, Breath, and Being Made New [OR Be Gentle with Yourself] Mark 4:26-34 and 2 Corinthians 5:6-10, 14-17

June 13, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on June 13, 2021

[sermon begins after two Bible readings]

Mark 4:26-34 [Jesus] said, “The kingdom of God is as if someone would scatter seed on the ground,²⁷and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. ²⁸The earth produces of itself, first the stalk, then the head, then the full grain in the head. ²⁹But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.”
³⁰He also said, “With what can we compare the kingdom of God, or what parable will we use for it? ³¹It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; ³²yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.”
³³With many such parables he spoke the word to them, as they were able to hear it; ³⁴he did not speak to them except in parables, but he explained everything in private to his disciples.

2 Corinthians 5:6-10, 14-17 So we are always confident; even though we know that while we are at home in the body we are away from the Lord—⁷for we walk by faith, not by sight. ⁸Yes, we do have confidence, and we would rather be away from the body and at home with the Lord. ⁹So whether we are at home or away, we make it our aim to please him. ¹⁰For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.
¹⁴For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. ¹⁵And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.
¹⁶From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. ¹⁷So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!

[sermon begins]

Here’s a pro-tip conversation starter: Ask someone about their experience on the roads around the Denver area. It’s come up in conversation more in the last couple of weeks than I can remember it before. And that’s saying A LOT. Traffic here has long blended rural and city drivers that mix as well as oil and water and makes for good stories. More recently though, driving has inarguably reached wackadoodle proportions.[1] It’s like we’ve entered a video game that we didn’t download. Local police twitter (yes, I follow them too) tweets with the latest top speeds, flipped cars, and fatal accidents. I have found myself reacting to the chaos before realizing that I’m also contributing to it. Want to do something counter-cultural? Drive as if you have all the time in the world – except not too slowly or you become a problem on the other end of the spectrum which is a significant part of the chaos too. Anybody else feel themselves ramping up just talking about it?

Let’s take a different tack then, shall we? Our bodies are wired in such a way that they can be reminded to respond differently. Intentional breathing can reset our nervous systems and reduce anxiety.[2] Let’s try it together. In just a minute, I’m going to invite you to breathe in for a count of two, hold that breath for a count of three, and breathe out for a count of four. References abound on this kind of breathing with different breath and hold counts but, in the interest of time and everyone’s different experiences with this kind of breathing, we’re going to stick to the count of breathing in for two, hold for three, out for four. You can close your eyes if you’re comfortable doing so. We’re going to go through the cycle three times. Ready, close your eyes. Here we go:

Breathe in one-two…

Hold one-two-three…

Breathe out one-two-three-four. [repeat for three times total]

Okay, you can open your eyes – if I haven’t lulled you into sleep, that is. Risky thing for a preacher to do, I suppose. 😉

This relaxed breathing is brought to us, in part, by the Gospel of Mark. Mark generally moves at an intense pace with lots of “immediately” this and “immediately” that.[3] But today, the pace slows down. Dare I say that it’s even gentle. The Markan community was confronted by the destruction of the temple in Jerusalem and what action they should take to get along in the world.[4] They had two obvious options. Should they take up arms and join a revolution? Or should they go along with Roman authority to get along and live another day? The Gospel of Mark offers a third response to the crisis of the day – to follow Jesus in the self-giving way of the cross, to trust God’s faithfulness, and to recognize God’s promises taking “a dramatic and subversive turn in Jesus.”[5]

Mark’s urgency and crisis response takes a pause in our two parables today, telling us stories about how the Kingdom of God expands by God’s power and not our own. We have the parable of the growing seed that sprouts and grows without us needing to know how – “first the stalk, then the head, then the full grain in the head.” And then the parable of the mustard seed that is the tiniest of seeds, producing the greatest of all shrubs and providing shade for the birds. In these stories, we’re reminded that the Kingdom of God is first an act of God. We strategize ideas and take action on them hoping that we’re on the right track, but God’s kingdom will grow. We don’t know how. This is Mark’s version of taking a deep breath, easing the urgency caused by the crisis to remember the main thing. Breathe in. Hold. Breathe out.

There’s almost no day that goes by without someone wondering with me about what they “should be doing” or how they think they should be “handling it.” Heck, I wonder about these things for myself, too. It doesn’t even matter what “it” is. It could be intense personal grief. Or a changing job situation. Or financial difficulty. Or emerging from pandemic ready for normal and not finding it. Quite often, I find myself saying things like, “give yourself some grace” or “be gentle with yourself.” I know from personal experience that this is easier said than done. But when I hear people say it to me, I find it easier to remember that I’m only human. And when I say it to other people, I’m reminded that they are too. Each breath connecting us to every other fragile, wondrous, vulnerable, and impatient creature.

Which brings us to the new creation promised in the second Corinthains reading. My lord, what promise! “If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!”[6] Immediate deliverance. No waiting. New! This baptismal reality in Christ is like the growing seed in the parable – first the stalk, then the head, then the new grain in the head. We do not know how.

You are simply new. Not a romanticized, perfect new version of yourself, though. You are a new through a cross. Through THE cross. You are no longer living for yourself but for the one who died and was raised for you. The one who loves so deeply with divine love that this love changes everything, even you. Unconditional love that accepts you for who you are is freedom to surrender to that love and become what you have received from Christ.

Being the body of Christ means that we are death and resurrection people, coaching and encouraging each other, celebrating and grieving with each other. New. New means that there is something old, something former, and something to let go. Letting go creates space. Letting go gives us space to breathe. To abandon our illusion of control. To slow down our thinking in an anxious time in the world. To acknowledge our gifts and run with them. To acknowledge our sins against self and others and reconcile across them.

Letting go surrenders us to the one who loves so deeply with divine love that we are changed, made new – “first the stalk, then the head, then the full grain in the head.” We do not know how. For this and for all that God is doing, we can say thanks be to God. And Amen.

___________________________________________________________

[1] “Wackadoodle” is a more recent addition to the Oxford English Dictionary. https://www.bbcamerica.com/anglophenia/2014/03/wackadoodle-makes-oxford-english-dictionary#

[2] Seth J. Gillihan, Ph.D. “How to Reduce Anxiety with Every Breath.” October 22, 2019. https://www.psychologytoday.com/us/blog/think-act-be/201910/how-reduce-anxiety-every-breath

[3] This is a fun article comparing the use of “immediately” across the New Testament, the gospels, and Mark in particular. https://livingroomtheology.com/immediately-used-much-gospel-mark/

[4] Matthew L. Skinner, Professor of New Testament, Luther Seminary, MN. Sermon Brainwave Podcast for June 13, 2021. https://www.workingpreacher.org/podcasts/788-third-sunday-after-pentecost-ord-11b-june-13-2021

[5] Ibid.

[6] 2 Corinthians 5:17

Sermons

The Blame Game [OR What Does “Queer Eye” Have Do with the Church?] Genesis 3:8-15 and Mark 3:20-35

June 6, 2021 caitlin121608

**photo: Ryan Collerd/Netflix

Pastor Caitlin Trussell with Augustana Lutheran Church on June 6, 2021

[sermon begins after two Bible readings]

Genesis 3:8-15 [Adam and Eve] heard the sound of the Lord God walking in the garden at the time of the evening breeze, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.⁹But the Lord God called to the man, and said to him, “Where are you?” ¹⁰He said, “I heard the sound of you in the garden, and I was afraid, because I was naked; and I hid myself.” ¹¹He said, “Who told you that you were naked? Have you eaten from the tree of which I commanded you not to eat?” ¹²The man said, “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.” ¹³Then the Lord God said to the woman, “What is this that you have done?” The woman said, “The serpent tricked me, and I ate.” ¹⁴The Lord God said to the serpent,
“Because you have done this,
cursed are you among all animals
and among all wild creatures;
upon your belly you shall go,
and dust you shall eat
all the days of your life.
¹⁵I will put enmity between you and the woman,
and between your offspring and hers;
he will strike your head,
and you will strike his heel.”

Mark 3:20-35 [Jesus went home;] ²⁰and the crowd came together again, so that [Jesus and the disciples] could not even eat. ²¹When his family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.” ²²And the scribes who came down from Jerusalem said, “He has Beelzebul, and by the ruler of the demons he casts out demons.” ²³And he called them to him, and spoke to them in parables, “How can Satan cast out Satan? ²⁴If a kingdom is divided against itself, that kingdom cannot stand. ²⁵And if a house is divided against itself, that house will not be able to stand. ²⁶And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. ²⁷But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed the house can be plundered.
²⁸“Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; ²⁹but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin”—³⁰for they had said, “He has an unclean spirit.”
³¹Then his mother and his brothers came; and standing outside, they sent to him and called him. ³²A crowd was sitting around him; and they said to him, “Your mother and your brothers and sisters are outside, asking for you.” ³³And he replied, “Who are my mother and my brothers?” ³⁴And looking at those who sat around him, he said, “Here are my mother and my brothers! ³⁵Whoever does the will of God is my brother and sister and mother.”

[sermon begins]

Ah, the Blame Game. It’s a tale as old as Adam and Eve’s tragic story of trading the Garden of Eden for the lie that if they ate from the tree of the knowledge of good and evil then they could be “like God.”[1] They were both present for the tempter’s invitation. They both ate the fruit. They both suddenly realized that they were naked and covered themselves with fig leaves. Given the simultaneous sin for both, it’s curious that the history of interpretation shouldered Eve with a singular burden as if Adam’s culpability were incidental. I highly recommend reading the opening verses of Genesis chapter 3 that lead into our story today. I do not think they mean what we think they mean based on what most of us have in our heads about Eve. History scapegoated her as THE Temptress with arguments that are frankly unobservant, misogynistic, and sexist.

Eve’s scapegoating comes in part from Adam’s blame of her when God looks for them in the garden. Biblical interpreters responded to Adam’s blame of Eve and said, “Ye-ah, ye-ah, that’s the ticket… Adam would have been just fine if it weren’t for Eve.” What’s followed is millennia of Blame Game against women – their actions, their motivations, and their role as scapegoats used against them for someone else’s gain.

This is not to say that Eve is off the hook. She caved to temptation. And while Adam blamed Eve, Eve blamed the serpent and they all ended up suffering for it.[2] He’s a blamer – she’s a blamer – wouldn’t you say that you’re a blamer too?[3] After all, their story is our story. Their story is an attempt to understand something about the origin of suffering and a broken creation. Their story also includes all too familiar themes of superiority and scapegoating as certain people are blamed as the problem by other people who blame them as the bigger sinners. The ultimate, go-to stunt when you’re trying to win the Blame Game is to tell someone that they’re of the devil. And that’s precisely what we encounter in our return to the Gospel of Mark today after spending the Easter season in the Gospel of John.

Quick refresher. Mark is EXTREMELY interested in Jesus’ proclamation of God’s good news. In the first chapter of Mark, Jesus proclaims that, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”[4] Jesus being at the center of this good news is assumed, announced, and reinforced by the gospel writer. So far in Mark, up to our story today, the demons are the only ones who have correctly identified Jesus.[5] But knowledge about Jesus is quite different than faith, trust, and hope in Jesus. Okay, refresher over – on to the story!

Jesus had just appointed his twelve apostles including “Judas Iscariot, who betrayed him,” and “then he went home.” Jesus’ mother, brothers, and sisters worry that he’s out of his mind and try to keep him home. The Jerusalem scribes, who are likely temple-based religious leaders, show up in Nazareth and accuse him of the demonic.[6] Jesus embarrasses the scribes and redefines family, dangerous actions at that time in Judea and partly why he ends up killed.[7] He flips the attack from the scribes, telling them that they judged God’s good news as evil when they accused him being possessed by an unclean spirit.[8] Why does any of this matter? It matters because calling God’s good news evil happens all the time. In this regard, the church has much to confess and apologize for our part in the Blame Game.

A recent example of the church’s need to confess and apologize can be found in season five of Queer Eye.[9] Queer Eye is a television show that identifies a worthy “hero” and updates their home, wardrobe, and style, along with enriching their mental and physical health. In said episode, Pastor Noah Hepler of the Evangelical Lutheran Church of Atonement was nominated by his Congregation Council to be helped by Queer Eye’s Fab 5. He’s an ELCA pastor who is gay. He attended seminary and came out later in his life. Noah talked about the pain he experienced as a closeted, gay teenager in a church that preached about homosexuality as a sin. He also preached an amazing sermon at the end of the episode during his congregation’s 125^th Anniversary; Noah celebrated who God created him to be as a gay man and he apologized on behalf of the church who have hurt so many people based on gender and sexuality.

Remember Adam and Eve at the beginning of the sermon? Those two served as handy poster children for historical interpretations that did not serve women. They also have millennia of historical burden placed on their shoulders for what love should look like. This burden continues to lead to the scapegoating, abuse, and murder of queer folks that we sometimes describe with the catchall acronym of LGBTQIA+ which stands for Lesbian, Gay, Bisexual, Transgender, Queer or Questioning, Intersex, and Asexual/Aromantic/or Agender.[10] So much of our culture, including church culture, has tilted in favor of heterosexual norms that it makes it difficult to see how much pain it’s produced unless you have a queer friend or family member, or you yourself are queer.

In point of fact, this may be the first time you’ve ever heard these words used positively in church, not to mention the idea that we can celebrate all of who God created someone to be, including their gender and sexuality. You know how many times Jesus talked about anything related to being queer or gay? Zero. Just for kicks this week, look up how many times he talked it this week and then look up how many times he talked about money, poverty, hunger, or love. The other few Bible verses that have been interpreted as against homosexual behavior are more likely warning against abuse and idolatry. One sermon is not going to cover all this content down to the last thought but it’s part of a conversation. A conversation that we’re willing and want to have. Let me know if you’d like to talk more about it.

The ultimate good news is that each one of us, each one of you, are beloved by God. There is nothing you can do or not do to make God love you any more or any less. The more we embrace that good news for ourselves, the more we can embrace that good news for other people. We complicate life and hurt ourselves and others when we create artificial boundaries as if they were set by God and when we judge things as evil that God calls good. This is especially troubling when Jesus himself commands us first to love God and second to love your neighbor as yourself.[11] Jesus risked everything, even his own life, to love and to announce God’s love to ever expanding groups of people. For crying out loud, the church exists today because of Jesus’ love and inclusion of non-Jews. As the church, the body of Christ, we would do well to risk love over anything else, too. Blaming and scapegoating were nailed to the cross with Jesus who was the ultimate and final scapegoat. We don’t have to play the Blame Game anymore because the need for it was swallowed up in Christ’s victory over death. Christ’s death and resurrection brings freedom, light, life, and healing through forgiveness into the world’s brokenness, binding us to God and each other through self-sacrificing love that risked everything. Thanks be to God! And amen.

___________________________________________________________

[1] Genesis 3:5

[2] Genesis 3:14-19 This is a few extra verses after our reading today.

[3] https://www.youtube.com/watch?v=jvCTaccEkMI

[4] Mark 1:14-15

[5] Mark 1:23-24

[6] Matthew Skinner, Professor of New Testament, Luther Seminary, MN. Podcast: Mark 3:20-35 for Sermon Brainwave for June 6, 2021. https://www.workingpreacher.org/podcasts/787-second-sunday-after-pentecost-ord-10b-june-6-2021

[7] Ibid.

[8] Mark 3:30

[9] The highlighted episode can be watched on Netflix. Living Lutheran published an interview with Pastor Noah Hepler here: https://www.livinglutheran.org/2020/06/how-noah-hepler-found-reawakening-in-queer-eye/

[10] LGBTQIA+: Lesbian, Gay, Bisexual, Transgender, Queer/Questioning, Intersexual, Asexual/Aromantic/Agender https://www.merriam-webster.com/dictionary/LGBTQIA

[11] Mark 12:28-34

Preaching, Sermons

Winging It With What We Know [OR The Church Year and Our Weird Jesus Stories] Luke 24:44-53 and Acts 1:1-11 – Ascension of our Lord

May 16, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on May 16, 2021

[Sermon begins after two Bible readings. The books of Luke and Acts are by the same author. The first reading ends Luke and the second reading opens Acts.}

Luke 24:44-53 [Jesus said to the eleven and those with them,] “These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.”⁴⁵Then he opened their minds to understand the scriptures, ⁴⁶and he said to them, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, ⁴⁷and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. ⁴⁸You are witnesses of these things. ⁴⁹And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.”
⁵⁰Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. ⁵¹While he was blessing them, he withdrew from them and was carried up into heaven. ⁵²And they worshiped him, and returned to Jerusalem with great joy; ⁵³and they were continually in the temple blessing God.

Acts 1:1-11 [Luke writes:] ¹In the first book, Theophilus, I wrote about all that Jesus did and taught from the beginning ²until the day when he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles whom he had chosen. ³After his suffering he presented himself alive to them by many convincing proofs, appearing to them during forty days and speaking about the kingdom of God. ⁴While staying with them, he ordered them not to leave Jerusalem, but to wait there for the promise of the Father. “This,” he said, “is what you have heard from me; ⁵for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”
⁶So when they had come together, they asked him, “Lord, is this the time when you will restore the kingdom to Israel?” ⁷He replied, “It is not for you to know the times or periods that the Father has set by his own authority. ⁸But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” ⁹When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. ¹⁰While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. ¹¹They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.”

[sermon begins]

Jesus followers spend our days like most other people. We get up when we’re done sleeping. Our waking hours are filled with lives, food, and activities as varied as there are people around the world. At some point, we sleep again. Jesus followers also frame our days and human doings through the extra Jesus lens and splice the church year into a highlight reel of the life and times of Jesus. While the Bible regularly shatters our assumptions, reforms our faith, and comforts our afflictions, the church year structures our societal and self-examination by spotlighting the life of God in the person of Jesus. On Sundays, and even daily, we hold up God’s priorities against our own as we wing it. Okay, the “we” may be too strong. I’ll confess that I wing it. Oh sure, I have a to-do list and a schedule for the day. But there are other humans involved in my day which often means reshuffling the order of things, going with the flow, and winging it. More to today’s point, God is also involved in my day which means that every day is basically a new day to wing it as God’s priorities often disrupt my own.

Today’s new day finds us celebrating the Ascension of Our Lord in the church year. As Jesus followers, we recall the weirdest stories about Jesus in festive high holy days – Christmas (a.k.a. Nativity of Our Lord), we celebrate God with us in the baby Jesus, Easter (a.k.a Resurrection of our Lord) we celebrate Jesus rising from the dead…you get the picture. Today locates us in the very last verses of Luke’s Gospel and the very last Sunday of the Easter season, which presses pause even as we lean towards Pentecost next week when we celebrate the birth of the church. Today we find ourselves with the earliest disciples, looking up into the sky at an ascending, departing Jesus. Talk about winging it.

Before he lifts off, Jesus tells them to wait in the city for the Holy Spirit. The reading from the first verses of the book of Acts retells Jesus’ ascension story but includes two men in white robes who ask the disciples why they’re still looking up. The Gospel of Luke and the book of Acts are thought to be written by the same author. Luke covers the life and times of Jesus while Acts (a.k.a. Acts of the Apostles) covers the life and times of the early church – a sequel of sorts. Ascension of Our Lord is the overlapping story that connects the two books. The disciples were mesmerized, watching Jesus lift up and away. Understandably so. Imagining the disciples’ shocked eyes refocusing down to ground level and being told to get a move on by those random dudes makes me chuckle at the physical comedy. They’re reminded to wait in Jerusalem for the Spirit to wing in while they wing it in the meantime.

And where do they wing it? In the temple. Praising God. Luke’s gospel starts and ends in the temple. In Chapter One, the angel Gabriel appeared to Zechariah as he went about his priestly duties, offering incense in the sanctuary of the Lord. Right then and there in the temple, Gabriel announced his wife Elizabeth’s pregnancy with their son John. John would be known later in life as John the Baptist who preached repentance and prepared the way for Jesus. Here we are at the end of Luke. The earliest Jesus followers had been through the lows and highs of Jesus’ death and resurrection. Before he lifted off, he told them that they were his witnessess and would proclaim repentance and the forgiveness of sins to all nations. Their eyes followed him to the sky before they “returned to Jerusalem with great joy” to continually praise God in the temple, basically winging it until they “have been clothed with power from on high.” They had no real idea what it would look like to be clothed from on high or when that would happen or how they’d get to witness and proclaim. They were winging it with what they knew.

Unlike those earliest disciples, we have more of the Jesus story even though we still only see it dimly at the best of times.[1] But like the disciples, there’s only so much that we can know at any given time to take action. Such is the way of us re-gathering in-person for worship. Augustana’s Reopening Taskforce sifts through the headlines most of us see, into the fine print of CDC, state, and local guidelines that most of us never investigate. Thank God for the taskforce folks and may the Spirit continue to guide their leadership.[2] As much as the taskforce is helping us figure out how to worship in these ever-evolving times, this is the first time any of us have emerged from a pandemic so there is an element of winging it with what we know until more is revealed.

May 2^nd was our first outdoor, in-person worship this Spring. There were a few favorite moments, like chatting with folks after worship and getting caught up each other’s latest news. The moment that most surprised me was was saying the Lord’s Prayer in unison with everyone. I guess I should add that it didn’t sneak up me, I know it’s part of the communion liturgy. What surprised me was my reaction. Last Fall, we didn’t speak the liturgy together and now we know enough science to know that we can. “Our Father, who art in heaven, hallowed be thy name…”

Tears pricked my eyes and my throat tightened up. I don’t have words to describe the emotions or experience, but you know me enough to know that I’m going to try anyway. Standing over communion and with you all who attended that morning and praying with confidence as Jesus taught us to pray, our voices joined together in a very ordinary and indescribably transcendent moment. Joy filled my heart. The church geek in me wishes that I could describe it better. The Christian mystic in me is delighted that I cannot. There are experiences that defy description, that no one can take away, and this is one will buoy my faith for a while. At the very least, it was on my mind when I read the verse in Luke that the disciples returned to Jerusalem and the temple with great joy.

Joy as we worship and praise God is one of our oldest Christian traditions. It looks and sounds different around the world but it’s the essence of our worship even in the midst of tragedy. Joy fills us as we know that God is with us, God’s promises are trustworthy, God loves us consistently no matter what we do or don’t do, and that God’s grace will follow us all of our days until, at our last breath, God wings us up into God. We know more of the Jesus story than our First Century siblings in Christ but, as we wing through our days by faith gifted on the wings of the Spirit, we worship and praise God in joy, through our beautiful Savior, Jesus Christ. Amen.

______________________________________________

Song after the sermon:

Beautiful Savior (ELW #838)

1 Beautiful Savior, King of creation,

Son of God and Son of Man!

Truly I’d love thee, truly I’d serve thee,

light of my soul, my joy, my crown.

2 Fair are the meadows, fair are the woodlands,

robed in flow’rs of blooming spring;

Jesus is fairer, Jesus is purer,

he makes our sorrowing spirit sing.

3 Fair is the sunshine, fair is the moonlight,

bright the sparkling stars on high;

Jesus shines brighter, Jesus shines purer

than all the angels in the sky.

4 Beautiful Savior, Lord of the nations,

Son of God and Son of Man!

Glory and honor, praise, adoration,

now and forevermore be thine!

Text: Gesangbuch, Münster, 1677; tr. Joseph A. Seiss, 1823-1904

_____________________________________________________________________

[1] Infers 1 Corinthians 13:12

[2] Augustana’s Reopening Taskforce includes Augustana’s Faith Community nurse as well as our Building Use Coordinator. Additionally, there are two doctors, one lawyer, one retired biology professor, one retired English professor, and one professional singer who also serves as the Covid safety officer on a different organization.

Preaching, Sermons

Friends in Joy, Love, and Sorrow (OR Wondering about Mother and Daughter Friendships) John 15:12-17 and Acts 10:44-48

May 9, 2021 caitlin121608

**An Artist’s Canvas by Stacey Zimmerman, A Painting Inspired by Friendship: Birds of a Feather

Caitlin Trussell with Augustana Lutheran Church on May 9, 2021

[sermon begins after two Bible readings]

John 15:12-17 [Jesus said:] ⁹“As the Father has loved me, so I have loved you; abide in my love. ¹⁰If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and abide in his love. ¹¹I have said these things to you so that my joy may be in you, and that your joy may be complete.
¹²“This is my commandment, that you love one another as I have loved you. ¹³No one has greater love than this, to lay down one’s life for one’s friends. ¹⁴You are my friends if you do what I command you. ¹⁵I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. ¹⁶You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask him in my name. ¹⁷I am giving you these commands so that you may love one another.”

Acts 10:44-48 While Peter was still speaking, the Holy Spirit fell upon all who heard the word. ⁴⁵The circumcised believers who had come with Peter were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles, ⁴⁶for they heard them speaking in tongues and extolling God. Then Peter said, ⁴⁷“Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have?” ⁴⁸So he ordered them to be baptized in the name of Jesus Christ. Then they invited him to stay for several days.

[sermon begins

At some point in high school, my daughter noticed that a lot of people described their moms as their best friend. (A relevant aside, I always ask my kids before they show up in a sermon.) Somewhere in that chat about moms being best friends, she and I talked about our own relationship and whether we would describe it that way. I don’t remember the details, but we both remember me saying something like, “You have a lot of friends, but you only have one Mom, it’s important to me that I’m your Mom more than your friend.” The topic came up again recently as she wraps up college. She asked if I thought my answer about our friendship was different now. My conversation with my daughter is timely as Mother’s Day converges with Jesus’ speech to his disciples about being friends with him. Friendship back in Jesus’ day meant something specific. Friendship in the First Century meant direct speak and bold action absent of flattery or distracting social tics. Ultimate friendship also included a noble death on behalf of the friend in both classical and popular philosophy back in Jesus’ day. John’s readers would have understood this definition of ultimate friendship. When Jesus talked about the greatest love exemplified in the one who would lay down one’s life for one’s friend, he was naming a widely accepted moral claim. Curiously, Jesus is not referred to as “friend” in the Gospel of John. He alternately refers to himself as the Son of Man, the bread of life, the light of the world, the gate, the good shepherd, the resurrection and the life, the way, the truth, AND the vine. He doesn’t say, “I AM the friend.” And his disciples don’t call him friend. He names the disciples as his friends when they love each other as he loves them. He defines the greatest love as being willing to lay down one’s life down for a friend. And then he walks the bold talk all the way to the cross. He launched the disciples into friendship modeled on his own friendship with them. Which brings us to Jesus’ friend Peter in the Acts reading today. Taking place well after the crucifixion and resurrection, this short reading is a fragment of the longer Cornelius’ story, the Italian centurion. Read his full story in Acts 10 and 11 this week. He was a Gentile, a non-Jew, who was a God-fearer associated with a Jewish synagogue. Cornelius invited Jesus’ friend Peter to come and teach at his home in Caesarea, the Roman capital of Judea. This means that Cornelius and his household weren’t just Gentiles, they were really, really Gentiles. And he had invited his friends and relatives to listen to Peter’s teaching so there were A LOT of Gentiles there. According to Jewish custom, eating with Gentiles was prohibited. There are visions and prayers and angels in the longer story that clarify the contradictions. Suffice it to say that Peter was divinely directed to this party. It was a party thrown in Peter’s honor and, like any good preacher, he didn’t waste his opportunity to say a few words. He preached about Jesus’ ministry, his death and resurrection, the Holy Spirit, and the forgiveness of sins. “While Peter was still speaking, the Holy Spirit fell on everyone listening…” The story says that the circumcised believers who had come to Caesarea with Peter “were astounded that the gift of the Holy Spirit had been poured out even on the Gentiles.” It was a wild moment. They couldn’t believe their eyes, nor could they have foreseen that this was where friendship with Jesus was taking them. Except that wasn’t true for everyone. Peter, yes, the same Peter who bumbled his way through many a Gospel story before Jesus’ death, seems to have finally caught up with Jesus’ agenda. Peter’s question about withholding baptismal water from the Gentiles was rhetorical. Of course, the baptisms would happen. But that’s not where the trouble brewed anyway. It’s what happened after the baptisms that got everyone’s knickers in a knot. It’s that last quiet verse in our reading as chapter ten ends. “Then they invited [Peter] to stay for several days.” If we keep reading just a few verses into Chapter 11, we get to the crux of the matter. Peter went up to Jerusalem and was criticized by the Jesus’ followers there – not for baptizing the Gentiles, but for going to the Gentiles and eating with them. Hospitality moved in both directions at different parts of the story. Early on, Peter invited Cornelius’ messengers in and gave them lodging. In our verses today, Cornelius and friends invited Peter to stay for several days. Peter was the kind of friend to Cornelius that Jesus encouraged the disciples to be – walking the talk and boldly widening the circle despite what other people assumed were the natural limits of the circle. I did answer my daughter’s question, by the way. When she asked if my answer about our friendship was different now than it was in high school. I said, “yes,” that as she’s moved into adulthood, it’s become more mutual. Though the truth remains that I’m still her mother. There’s simultaneous mutuality and hierarchy. Before anyone gets antsy, I’m in no way saying that my relationship with my daughter is like Jesus’ friendship with the disciples. I am definitely NOT like Jesus and she would be the first to tell you that she is NOT my disciple. But there is a parallel, albeit limited, in my mother/daughter example that helps us get at the simultaneous hierarchy of Jesus as the Messiah AND the mutuality of Jesus as our friend. Man, I would love to have been in those original conversations with Jesus and his disciples – to see him boldly walk the talk, to hear his instructions firsthand, to wonder about his teachings with the other disciples who were just as lost in his ministry as I was, to hear him call me friend. Not to sentimentalize it, just to capture what those moments might have been like. Imagine that with me. There are moments in various conversations with you all that are hints of what that experience must have been like. The church is, after all, the body of Christ. We are Easter people who support, encourage, and pray for each other when it’s neither easy nor convenient. We hold each other in faith when one of us struggles to get comfortable with doubt. We work together with neighbors on problems in the community hoping that we’re on the right track. In our various ways, we lay down our lives because Jesus first loved us as friends and continues to love us still. The mutuality of friendship is a wonder, located in the middle of Jesus’ farewell to his friends. Made all the more poignant because he’s shared his final meal with them, he’s suffered the betrayal of Judas, and he’s anticipating Peter’s denial. In the midst of sorrow, his command to love, woven with his friendship, is the foundation of joy. Jesus infuses the mutuality with joy in the sorrow of saying goodbye. He said to his friends, “I have said these things to you so that my joy may be in you, and that your joy may be complete.” Love and joy are complete in us through the friend we have in Jesus, and through the friendship by which he widens the circle of his love and binds us together in his name.

Preaching, Sermons

If We Solved Racism… [OR Easter Faith in Holy Week Realities]

April 18, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on April 18, 2021

[sermon begins after two Bible readings]

Luke 24:36b-48 Jesus himself stood among [the disciples] and said to them, “Peace be with you.” ³⁷They were startled and terrified, and thought that they were seeing a ghost. ³⁸He said to them, “Why are you frightened, and why do doubts arise in your hearts? ³⁹Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.” ⁴⁰And when he had said this, he showed them his hands and his feet. ⁴¹While in their joy they were disbelieving and still wondering, he said to them, “Have you anything here to eat?” ⁴²They gave him a piece of broiled fish, ⁴³and he took it and ate in their presence.
⁴⁴Then he said to them, “These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.” ⁴⁵Then he opened their minds to understand the scriptures, ⁴⁶and he said to them, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, ⁴⁷and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. ⁴⁸You are witnesses of these things.”

1 John 3:1-7 See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. ²Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. ³And all who have this hope in him purify themselves, just as he is pure.
⁴Everyone who commits sin is guilty of lawlessness; sin is lawlessness. ⁵You know that he was revealed to take away sins, and in him there is no sin. ⁶No one who abides in him sins; no one who sins has either seen him or known him. ⁷Little children, let no one deceive you. Everyone who does what is right is righteous, just as he is righteous.

[sermon begins]

Easter has a once-and-done feel to it – a vibrant crescendo after the introspection of Lent and passion of Holy Week. Trumpet fanfare and lilies and a zillion alleluias increase the sense of hitting the loudest, brightest, and highest point of the church year. Interestingly enough, Easter is such a big deal in the Christian calendar that Easter Sunday kicks off 50 days of feasting and celebration–not a single event but a season. As a season, it gives us time.

Time to wonder about Easter as a process of discovery rather than a single event.

Time to hear the stories about the earliest Jesus followers teased by Easter faith.

Time to immerse in the mystery of the empty tomb.

Time to turn from death into new ways of living.[1]

Turning from the dead end of the tomb sounds a lot like the repentance that Jesus talked about in our reading. He stood his resurrected-self among the frightened disciples announcing “Peace,” soothing them with the unique strategy of showing them his resurrected wounds. The Bible story says that “in their joy they were disbelieving and still wondering,” so Jesus ate some fish to really highlight his liveliness. But he didn’t beat around the bush for long. He “opened their minds to understand the scriptures, and announced, “Thus it is written, that the Messiah is to suffer and to rise from the dead on the third day, and that repentance and forgiveness of sins is to be proclaimed in his name to all nations.”

Jesus commissioned and sent them to proclaim repentance, to turn from death to new ways of living. A different way to think about Jesus’ call to repentance is to ask, “How will you live, now that you know there is nothing you can do or not do to make God love you any more or any less?” The Easter stories about the disciples and the resurrected Jesus are a process of discovery for each one of them. The disciples are frightened, joyful, disbelieving, and wondering all in just a few minutes. It seems that Easter faith doesn’t mean having it all together. In fact, Easter faith seems determined to live in joy while grappling with Holy Week realities like fear, disbelief, and sin. Otherwise, Jesus wouldn’t need to name repentance and forgiveness of sin.

While the church calendar suggests that Easter is one long party, Holy Week realities seem determined to intrude.[2] Repentance means naming those realities and our part in them while the Easter season reminds us that joy is possible. Individually, the Easter process looks as many different ways as there are each of us. Joy looks different for me than it does for you, so does fear, so does disbelief, and so do our sins. Individual struggles that result in sins hurting either ourselves or someone else often need individualized solutions and support to make life changes.

Churches are uniquely positioned to think about collective sin. Often at the beginning of worship together, we pray and confess our sin against God “by what we have done and by what we have left undone.” And that “we have not loved our neighbors as ourselves.” There is an individual meaning and there is also a collective meaning by our use of the word “we” as we repent and confess. Jesus’ ministry regularly yoked his listeners to each other and to their neighbors that they didn’t know. Think the parable of the Good Samaritan and the second greatest commandment to “love your neighbor as yourself.”[3] And early in the Gospel of Luke, Mary sang about God’s lowering of the powerful, scattering of the proud, and filling of the hungry.[4]

One example of this is our national conversation about systemic racism. Systemic racism means that “what we have done and what we have left undone” embedded early, sinful behaviors and thinking about race into our founding documents and institutions, hence the need for those constitutional amendments abolishing slavery and instituting voting for freed Black men and ultimately women. We remain challenged by racial inequities in our government and private institutions, so systemic racism is obviously not solved.

If it were solved, we wouldn’t be talking about it ad nauseum.

If it were solved, we wouldn’t continue talking about what we have failed to do when law enforcement policies and training continue to lack safeguards against racial bias that research reveals in each one of us.

If it were solved, we wouldn’t once again be weeping over yet another dead black man killed by a community member or law enforcement.

If it were solved, we wouldn’t still be explaining his death away as if he were the one on trial.

If it were solved, we would be living well with each other, each Black and Brown life mattering as much as each White life.

Our resolve as Christians against these Holy Week realities is fueled in part by Jesus’ promise to humble our pride, to reveal our sin, and to lead us from death into life through repentance and the forgiveness of sins. In that freedom we are released from self-serving denial to work for the good of our neighbors whom we are called to love. Not a love that is distant and neutral, but a love that advocates and does the hard work of changing ourselves and institutions in service to our neighbors in the pew, in the house next door, in the next town, and around the world.

From the changed lives born out of repentance, we experience the joy and freedom of the forgiveness of sins. Being joyful comes more easily to some of our personalities for sure. And God’s reassuring love in the face of failure and sin is a bright spot of joy as we walk by Easter faith even when that Easter faith can feel like a constant process of lather-rinse-repeat as we continue to repent and try again.

At the start of worship today, we affirmed our baptisms by thanking Jesus for leading us from death into life. I invite you to look at that affirmation of baptism again. Print it out, cut it out, and put in on your bathroom mirror this week as a baptism reminder for when the water flows out of the faucet or shower. Because in our baptism we are called the children of God. Children of the same God who revealed the depth of divine love through the Holy Week realities of vulnerability, self-sacrifice, and forgiveness. Children of the same God who asks us to love ourselves and our neighbors with an Easter faith in the same manner of love.

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Song after the sermon

Behold what manner of love the Father has given unto us.

That we should be called the children of God.

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[1] Rev. Benjamin Perry, Ministry of Outreach and Media Strategy. Tweet on April 11, 2021 at 7:59 a.m. https://twitter.com/FaithfullyBP/status/1381245413341200384

[2] Bishop Jim Gonia referred to “Holy Week realities” in RMS Metro East Conference Text Study on April 13, 2021.

[3] Luke 10:25-37

[4] Luke 1:51b-53

Pastor, Preacher, Speaker