Category Archives: Preaching

Photo credit: Josh Rutledge #14 of the Colorado Rockies hits an RBI single during the sixth inning against the Los Angeles Dodgers at Coors Field on August 27, 2012 in Denver, Colorado. (Photo by Justin Edmonds/Getty Images)

Caitlin Trussell with Augustana Lutheran Church on February 28, 2021

[sermon begins]

Mark 8:31-38 [Jesus] began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again.³²He said all this quite openly. And Peter took him aside and began to rebuke him. ³³But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.”
³⁴He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. ³⁵For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. ³⁶For what will it profit them to gain the whole world and forfeit their life? ³⁷Indeed, what can they give in return for their life? ³⁸Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

[sermon begins]

Spending time with my stepfather Pops often meant taking in a baseball game. The rare treat, a live game at the stadium, came with the bonus of Dodger dogs and peanuts. More typically, it meant hanging out on the couch, game on the television with the sound off, and Vin Scully calling the game on the radio. While my baseball speak is a little rusty, obvious excitement came from bases loaded and a homerun blasted out of the park. Personally, the drama of the sacrifice fly had me on the edge of my seat. The batter intentionally hits a ball, popping it up in the air, arcing it toward a fielder who catches it for the easy out, while the runners on base run like crazy to home to score in the meantime. The batter is out, sacrificed for the team to get ahead. The drama of it was the self-sacrifice. We could come up with real-life examples of self-sacrifice when someone dies to save someone else but the point is made. The self-sacrificing action is voluntarily taken by choice for the good of the whole.

Self-sacrifice is the name of the game in our Gospel of Mark reading today. It’s the first time in Mark that Jesus has taught about his death. Up to now, there have been healing after healing, calming storms, and feeding thousands. Jesus and the disciples were on a winning streak. The good news was easy marketing. Just before our reading today, Peter had declared Jesus to be the Messiah. He was batting 1.000. His discipleship star was rising quickly. No risk of being traded. How quickly the momentum shifts.

As far as Peter was concerned, Jesus had just preached a three-strikes-you’re-out sermon that highlighted his suffering, rejection, and execution. He pulled Jesus aside and rebuked him. Not a bad coaching strategy. If you have something tough to say, you create privacy to work it out. Jesus was having none of it. Jesus turned himself and Peter back to the disciples for an intense, public rebuke. Then he called the crowd in with the disciples, following up with another intense teaching moment in which he commands them to deny themselves and take up their cross if they want to follow him.

The key in Jesus’ teaching is the self-sacrifice. It’s obvious that going after the religious leaders and the power of Rome is not the path to hitting the salary cap in a multi-year contract. Jesus made choices along the way. Jesus chose. That shouldn’t come as a surprise because he himself came from a surprising choice. Just before Christmas, we heard the story of the angel Gabriel announcing to Mary that she would conceive by the Holy Spirit and have a son named Jesus.[1] Although confused by how the plan was going to come together, Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” At enormous risk to herself, she assented to the plan. In those days, turning up pregnant and unmarried could have meant death for her. But Mary said, “Let it be with me.” She said, “Let it.” Mary chose. Jesus chose.

Leading by example, Jesus commands his disciples in what smacks of another three-strikes-you’re-out teaching – deny yourselves, take up your cross, and follow me. A good agent would have told him that this is not an effective message for building a following and that Jesus should stick to healing and feeding. But the power of what Jesus teaches comes from his example. He wasn’t asking his disciples to choose anything that he wasn’t also willing to choose. The choice prohibits these verses from being used to justify abuse and suffering, used to keep someone in an abusive relationship. The self-defined choice makes all the difference.

Self-denial sounds Lenty and familiar. Giving up chocolate or another tasty treat is emblematic of the season of Lent. It makes sense that choosing to give up something that’s frequently enjoyed would serve as a reminder to pause, pray, and recenter our thinking around God’s presence and priorities. All good things. It’s more likely that Jesus’ command to the disciples to deny themselves meant giving up things like power, influence, ego, and control for discipleship priorities like compassion, mercy, faith, and hope. Things he preached and taught about regularly in his ministry. But it’s not self-denial for its own sake. There’s a purpose to self-sacrifice beyond accumulating discipleship stats. Also, a word of caution here. Jesus’ command is not a call to become mini saviors. Jesus’ consistent teachings across the gospel accounts calls his disciples into becoming neighbors. So, note to self: neighbors not saviors. An important distinction especially considering Jesus’ command to the disciples to take up their cross.

Taking up our crosses is informed by Jesus’ self-sacrificing example. It’s helpful to consider what we deny ourselves so that there’s space for a cross – letting some things go to make room for what’s being asked of us. Again, not self-sacrifice for its own sake, but for the sake of the gospel which Jesus says saves lives. Our lives. There are no easy answers in a sermon that lasts minutes. It’s discipleship in the big leagues. Questions about self-denial can be brought to God both individually and congregationally. Individually we can pray, “God, what are you asking me to give up, making room for your will?” We can talk to people we trust, inviting counsel from faithful people in our lives. Sourcing ourselves with multiple perspectives helps prevent mini-savior errors. The same is true congregationally. We went through a strategic planning process over the last few years that helped us discern our collective discipleship internally as a faith community and externally as neighbors in the wider community. Today’s congregational meeting and vote about our vacant land being developed into affordable housing is one more step in the process.

At the end of the day, the cross we count on is not the one we take up as our own. The cross we count on is the one that Jesus taught about here in Mark. The cross on which he hung after great suffering and rejection. The cross was his own. His individual event. His choice. His self-sacrifice. Like Peter, we struggle to understand it but equally depend on it for the life given to us by the one who poured out his life. If you hear nothing else today, please hear this, we are set free in discipleship by the cross of Christ, which means that the road to God is not paved by any deeds or do-goodery on our part. God’s presence in our lives is given by the grace of Jesus through the cross of Jesus, undeserved and unearned by us. Martin Luther described this as the freedom to “sin boldly” for the sake of the gospel. Meaning that it is difficult, more like impossible, to tease apart our flawed motives from our faithful interpretation of God’s will. So we make choices as best we can, asking for forgiveness and celebrating God’s grace as we follow Jesus on the journey.

__________________________________________

[1] Luke 1:26-38 is formally called The Annunciation.

Preaching, Sermons

Heaven is the Place of God (which probably isn’t what any of us think it means) – A sermon for Ash Wednesday – Matthew 6:1-6, 16-21

February 17, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on February 17, 2021

Livestream online worship at 7 p.m. this evening can be found on Augustana’s YouTube page here.

[sermon begins after Bible reading]

Matthew 6:1-6, 16-21 [Jesus said to the disciples:] ¹“Beware of practicing your piety before others in order to be seen by them; for then you have no reward from your Father in heaven.
²“So whenever you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be praised by others. Truly I tell you, they have received their reward. ³But when you give alms, do not let your left hand know what your right hand is doing, ⁴so that your alms may be done in secret; and your Father who sees in secret will reward you.
⁵“And whenever you pray, do not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, so that they may be seen by others. Truly I tell you, they have received their reward. ⁶But whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
¹⁶“And whenever you fast, do not look dismal, like the hypocrites, for they disfigure their faces so as to show others that they are fasting. Truly I tell you, they have received their reward. ¹⁷But when you fast, put oil on your head and wash your face, ¹⁸so that your fasting may be seen not by others but by your Father who is in secret; and your Father who sees in secret will reward you.
¹⁹“Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; ²⁰but store up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. ²¹For where your treasure is, there your heart will be also.”

[sermon begins]

A couple of months ago, I preached about the choices we make about who we listen to in books, movies, politics, etcetera, and whether or not the voices we listen to point us to the light, to the voice of Jesus – a voice that promises grace, challenge, struggle, hope, and love of God, self, and neighbor.[1] A couple of days later, a parishioner emailed a recommendation for a favorite book series by Louise Penny.[2] Mysteries about the “light and dark in each person, love of family and community, laced with humor” went the email. Long story short, I’m on book seven. In the novels, Chief Inspector Gamache leads a crack team of homicide detectives. More importantly, he mentors them, teaching them the importance of using four key phrases, “I don’t know. I need help. I’m sorry. I was wrong.”[3] These four phrases bubble up in the series to consider the characters’ motivations and behaviors. The phrases are a good summary of Ash Wednesday too – I don’t know, I need help, I’m sorry, I was wrong. At least, it’s a good summary of the human side of the equation on Ash Wednesday.

It’s the human side of the equation that Jesus challenged his disciples about in the Gospel of Matthew reading. He challenged their motivations and behaviors as he told them not to engage in hypocritical rituals, practicing their piety on street corners in order to be seen by other people.[4] One sure way to make sure that’s absolutely not the case is to practice the rituals privately as Jesus then encouraged them to do. However, Jesus does assume that his disciples will give alms, pray, and fast. He said to the disciples, “When you give alms…; When you pray…; When you fast…” He reassured them that in their private moments of self-discipline and ritual piety of giving alms (also known as sacrificial giving), praying, and fasting, that God was with them – for which we can thank the grown-up bearded Jesus in these physically distanced times. We’ve relied heavily on God’s promise of presence in so many new and different ways over the last year.

A year ago, I’m not sure I would have believed you if you had told me that I’d be standing in front of the church building with Pastor Ann placing ashes on people’s foreheads outside of a worship service. I know I wouldn’t have believed you if you’d told me I’d be presiding over communion via online worship. But if there’s one thing I know about theology, it’s that it’s at its best when it ends up being quite practical. Speaking of practical, anyone wondering what the skipped verses in our reading from the Gospel of Matthew contains? The reading jumps from verse 6 to verse 16 without missing a beat. It’s okay if you’re not wondering about those missing verses. I’m going to let you in on the secret. Jesus teaches his disciples the Lord’s Prayer in those verses. Jesus says to his disciples:

Pray in this way:

Our Father in heaven, hallowed be your name.

Your kingdom come. Your will be done, on earth as it is in heaven.

Give us this day our daily bread.

And forgive us our debts, as we also have forgiven our debtors.

And do not bring us to the time of trial, but rescue us from the evil one.[5]

In the middle of his speech to the disciples about avoiding hypocrisy, Jesus gives them a practical prayer to help them do so – the Lord’s Prayer. We’re immersing in the Lord’s Prayer as a congregation during Lent guided by Rev. Dr. Stephen Cherry’s book, Thy Will Be Done.[6]

The Lord’s Prayer starts in heaven. Heaven, according to the prayer, is the place of God, some would even say the heart of God. Heaven is impossible to imagine although many of us have certainly tried. Time-limited, finite beings cannot comprehend the infinite. It’s a physical impossibility. On Ash Wednesday, we lean into the place of God, into heaven, as we ponder our fragile mortality. “Remember that you are dust and to dust you shall return,” we hear as ashes mark the sign of the cross. The underlying promise is that God breathes life into dust. The cross shaped with ash echoes the cross placed on our foreheads in our baptism. While we’re leaning into the truth of our mortality, we’re also leaning through that mortality into the place of God, into the embrace of God. The cross symbolizes the reality that there is nothing we can do or not do to make God love us any more or any less. This means that when we take our last breath, God’s embrace holds us in heaven, in the place of God. This is God’s resurrection promise through the cross of Christ for our death someday, whenever our someday comes. But this isn’t only about someday.

Jesus says to his disciples, “Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in heaven where neither moth nor rust consumes and where thieves do not break in and steal…For where your treasure is, there your heart will be also.”[7] Your heart will be in heaven, in God’s place, in God’s heart. Not only someday. TODAY. What are the treasures of heaven? Compassion, mercy, grace, forgiveness, generosity, and more. Treasures of heaven are the things that Jesus spends so much time challenging his listeners about in scripture. Practical things that we participate in right now. Or maybe they’re impractical. Not sure. We can argue about that another time. Regardless, treasures of heaven are unearned, undeserved, and permanent. They do not fade away and cannot be taken away. They are eternal. They are of heaven.

God’s promise, God’s side of the equation on Ash Wednesday, frees us into the challenges that Jesus gives his disciples, the challenges we take up today, continue through the six weeks of Lent, and in our lives of faith year-round. A challenge of humility when we say, “I don’t know.” A challenge of imperfection when we say, “I need help.” A challenge of repentance when we confess to God and each other, “I’m sorry, I was wrong.” We’re free to tell the truth because God promises us a place in the place of God, in heaven, today and someday. Thanks be to God, and amen.

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[1] Caitlin Trussell. Sermon: “World Building with Light” with Augustana Lutheran Church on December 13, 2020. http://caitlintrussell.org/2020/12/13/world-building-with-light-john-6-8-19-28/

[2] Louise Penny official site – https://www.louisepenny.com

[3] Louise Penny. Still Life (New York: St. Martin’s Press, 2005.), 84.

[4] Matthew 6:1

[5] Matthew 6:9-13

[6] Stephen Cherry, Dean of King’s College Cambridge. The 2021 Lent Book: Thy Will Be Done (London: Bloomsbury Continuum, 2021).

[7] Matthew 6:19-21

Preaching, Sermons

Repentance – Not Sexy but Needed for National Healing — Jonah 3:1-10 and Mark 1:14-20

January 24, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on January 24, 2021

[sermon begins after two Bible readings]

Jonah 3:1-10 The word of the LORD came to Jonah a second time, saying, ²Get up, go to Nineveh, that great city, and proclaim to it the message that I tell you. ³So Jonah set out and went to Nineveh, according to the word of the LORD. Now Nineveh was an exceedingly large city, a three days’ walk across. ⁴Jonah began to go into the city, going a day’s walk. And he cried out, “Forty days more, and Nineveh shall be overthrown!” ⁵And the people of Nineveh believed God; they proclaimed a fast, and everyone, great and small, put on sackcloth.
⁶When the news reached the king of Nineveh, he rose from his throne, removed his robe, covered himself with sackcloth, and sat in ashes. ⁷Then he had a proclamation made in Nineveh: “By the decree of the king and his nobles: No human being or animal, no herd or flock, shall taste anything. They shall not feed, nor shall they drink water. ⁸Human beings and animals shall be covered with sackcloth, and they shall cry mightily to God. All shall turn from their evil ways and from the violence that is in their hands. ⁹Who knows? God may relent and change his mind; he may turn from his fierce anger, so that we do not perish.”
¹⁰When God saw what they did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it.

Mark 1:14-20 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, ¹⁵and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.” ¹⁶As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea—for they were fishermen. ¹⁷And Jesus said to them, “Follow me and I will make you fish for people.” ¹⁸And immediately they left their nets and followed him. ¹⁹As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. ²⁰Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.

[sermon begins]

Do-overs. I’ve never met anyone who hasn’t wished for a do-over. That head-slapping, Homer Simpson moment of, “Doh!” followed quickly by, “I wish I hadn’t of done that.” [1a] Do-overs tap a longing for a chance to re-do a moment, a choice, or a behavior with a better frame of mind and more principled behavior. Every so often you’ll hear a celebrity or other public person say, “I have no regrets!” This is usually followed by the advice to not look back and that the only way to live life is to look ahead.

As with many such statements, there’s a shred of truth in it. But for a lot of us, it’s just simply not true about our own lives. Especially for Jesus followers, I think. Jesus’ first words in the Gospel of Mark come after he’s baptized by John, after God announces Jesus as the Beloved Son, after the Spirit leads him into the wilderness where he’s tempted by satan and waited on by angels. Jesus’ first sentence in the Gospel includes a command to repent. It’s not a great hook. Imagine trying to start a new group and telling everyone that their first task is to list all their wrongs and change their behavior. Yeah, not too sexy.

Jonah knew that the method of introducing yourself with the command to repent was dead in the water. God told Jonah to go to Nineveh and announce repentance to the King and all the people there. Imagine going to the people that you’re most afraid will hurt you and demanding their repentance. The Ninevites of Assyria were those people. They were militarily dominant in every way and vicious with their opponents, ultimately destroying the Northern Kingdom of Israel and oppressing the Southern Kingdoms.[1b] Jonah had every right to be afraid. He was also understandably angry that God would forgive his greatest enemies. He knew that God was “a gracious God and merciful, abounding in steadfast love.”[2] He did not want God to be THAT God to the Ninevites.

Jonah ran away the first time God told him to go to Nineveh and demand their repentance. He was tossed over the side of a ship in a storm and ended up in the belly of a fish only to be thrown up on the shore after he did what? After he himself repented. Jonah was given a second chance by God to go preach to the Ninevites who did indeed themselves repent – covering every king, man, woman, child, and animal in sackcloth and ashes, crying out “mightily to God,” and turning from their evil ways and the violence in their hands.[3]

Our Jewish cousins in the faith read the book of Jonah “on Yom Kippur, the Day of Atonement, when Jews confess their sins against God and neighbor.”[4] It’s short book. Four brief chapters. Go ahead and read Jonah this week. It’s the only time it bubbles up on the three-year lectionary cycle of Bible readings for worship. It’s an incredible example of the very human reactions that accompany both societal and individual repentance – including Jonah’s anger that his enemies would receive God’s grace. That’s the part of Jonah’s tale that is the most offensive. There’s a particular kind of happiness we feel when we see our enemies fall and the farther they fall the better. Jonah’s understandable anger for God’s forgiveness of the Ninevites mirrors our own. It’s too difficult to believe that God’s grace extends to those we hate. But God’s grace is indeed the last word.

Recently, an unchurched friend of mine texted to ask if I could hear their confession and we did so. Individual confession follows the general order of confession, discussion, and forgiveness. During the discussion, we talked about consequences for what was being confessed including making amends to the people affected by the confessed behavior. Grace is the last word in the confession and forgiveness. God’s forgiveness frees us to navigate the consequences for our hurtful behavior.

Along that line, the question was asked recently in staff meeting about the role of the church during this time of national crises. It’s a question that I’ve asked myself off-and-on over the last couple of decades. There are books full of attempts to answer this question over the centuries. The general consensus is that if God so loves the world, then the church is not only about my personal, spiritual benefits from it. Several of our worship readings during the past few weeks gave a challenge of repentance including John’s baptism of repentance, Jesus’ call to the disciples to repent and follow him, and Jonah’s proclamation to the Ninevites to repent. We have heard plenty of it today as the Bible stories immerse us in repentance.

The role of the church in society is similar – although not as the bedroom vice-squad that polices who people are sleeping with, which is too often the case. The role of the church emphasizes Jesus’ example, the one whom we follow. Our own repentance for personal and collective sin holds us accountable and redirects our behavior. From our own accountability, we may challenge others to do the same. In times of national crises like the pandemic and the chaotic transition of presidential power, we may challenge elected officials and public leaders who have hurt people by what they have done and what they have left undone.

The church may hold powerful people accountable across the spectrum of partisanship and the roles of those involved for greed, indifference to the poor, harm inflicted, violence incited, and more – powerful people like former President Trump and other leaders who fanned the flames of violence to the ones who stormed the Capital seeking to harm those in Congress. The attack happened under the American flag, the Confederate flag, and symbols of the Christian church.

The symbols of the church were especially offensive because we follow Jesus. The Jesus who told Peter to put his sword away as Jesus was being arrested is the Jesus we follow. The Jesus who called public leaders to account for the violence of failing to care for the widow and the poor is the Jesus we follow. The Jesus who would rather die than raise a hand in violence against the world that God so loves, is the Jesus we follow.

Ironically, our country’s violent roots began with people fleeing religious violence only to perpetuate that violence on the native people who already lived here and the enslaved people who were brought here – all in the name of white superiority and divine blessing. As a country, we continue to perpetuate violence in the name of God without pausing to repent for that violence, to collectively experience the consequences, and to make amends to the black and brown people who have borne the brunt of nationally sanctioned and inflicted violence. Talk about taking the Lord’s name in vain.

Obviously, accountability is not the only role of the church. During national crises we also comfort people who are scared, grieving, alone, and hungry. We comfort each other in our congregation and reach out to comfort family, friends, and neighbors. There’s a saying that the church, the body of Christ, “comforts the afflicted and afflicts the comfortable,” following Jesus’ example and teaching.[5] That remains true in times of calm and in times of crises.

In Jesus’ first words in the Gospel of Mark, he proclaims good news and repentance, and announces, “the time is fulfilled, and the kingdom of God has come near.”[6] Repentance turns us away from our self-absorption towards the good news of Jesus. Good news that includes loving our neighbors (not always an easy task), loving ourselves (an often much harder task), and loving a God who loves us first, last, and in-between. A God who loves us so much that we are not left bound to the sin that clings so closely but free to live differently in the world because God loves us and our neighbor. A God who slipped on skin to show us how it’s done and forgives us when we fail. A God whose offensive, radical grace is the last word. Amen.

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[1a] Oliver Libaw. “Doh! Oxford Dictionary Takes Homer Simpson.” ABC News, January 7, 2006. https://abcnews.go.com/US/story?id=93098&page=1

[1b] Beth L. Tanner, Professor of Old Testament, New Brunswick Theological Seminary, New Jersey. Commentary on Jonah 3:1-5, 10 for January 25, 2009. https://www.workingpreacher.org/commentaries/revised-common-lectionary/third-sunday-after-epiphany-2/commentary-on-jonah-31-5-10-2

[2] Jonah 4:2

[3] Jonah 3:8

[4] Tanner, Ibid.

[5] Tim Stewart. “God comforts the afflicted and afflicts the comfortable.” August 5, 2013. Dictionary of Christianese: The casual slang of the Christian church…authoritatively defined. https://www.dictionaryofchristianese.com/god-comforts-the-afflicted-and-afflicts-the-comfortable/

[6] Mark 1:15

Preaching, Sermons

Respair: The Return of Hope After a Period of Despair[1] [OR Hope Tells the Truth] Genesis 1:1-5, Acts 19:1-7, and Mark 1:4-11

January 10, 2021 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on January 10, 2021

[sermon begins after 3 short Bible readings]

Genesis 1:1-5 In the beginning when God created the heavens and the earth, ²the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. ³Then God said, “Let there be light”; and there was light. ⁴And God saw that the light was good; and God separated the light from the darkness. ⁵God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.

Acts 19:1-7 While Apollos was in Corinth, Paul passed through the interior regions and came to Ephesus, where he found some disciples. ²He said to them, “Did you receive the Holy Spirit when you became believers?” They replied, “No, we have not even heard that there is a Holy Spirit.” ³Then he said, “Into what then were you baptized?” They answered, “Into John’s baptism.” ⁴Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, in Jesus.” ⁵On hearing this, they were baptized in the name of the Lord Jesus. ⁶When Paul had laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied—⁷altogether there were about twelve of them.

Mark 1:4-11 John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. ⁵And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. ⁶Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. ⁷He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. ⁸I have baptized you with water; but he will baptize you with the Holy Spirit.”
⁹In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. ¹⁰And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him. ¹¹And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”

[sermon begins]

A few months ago, I noticed a word popping up on social media. Might have been late September or so when I first saw it on Twitter. Giving a word of the day, word expert Susan Dent tweeted about “respair” which means “the return of hope after a period of despair or to have hope again.”[2] While I was isolating with Covid, I searched the word respair on the interwebs and found five more citations that I started saving to a document. But the citations were still only social media sites and writer’s blogs and I couldn’t verify online that it wasn’t simply made up. It certainly wasn’t in my unabridged dictionary. What’s an enterprising lover of words to do? Why, give a shout out to my neighbor who is also an English professor.[3] She texted me a photo of the Oxford English Dictionary’s entry for “respair.” Sure enough, it’s an obscure and rare word from the early 15^th century. A word that emerged following the 14^th century Plague pandemic responsible for the death of over a hundred million people worldwide. A word that never quite caught on.

Why does any of this background matter? Because I know that I’m not the only one thinking about hope these days. Case-in-point is Pastor Ann’s sermon last Sunday that ended with a gorgeous statement about the convergence of hope. It’s clear that us pastor-types are giving hope some thought. Although, again, I know we’re not the only ones. In preparation for today’s sermon, I searched “respair” one more time and it has exploded. Twitter and the rest of the internet is full of references to respair at the turn of the calendar year to 2021.[4] People calling for it to be the word of the year and talking about why it resonates for them. Respair’s connection with an emergence from despair is an important distinction. It pushes against our instinct for the unhelpful optimism that calls for one more drink to numb reality and a pair of rose-colored glasses to blur it. Respair builds on the reality that exists without a need to negate it or erase it or distract us from it.

It might not surprise you to hear that our Bible readings today have parallels to building on realities that already exist. In Genesis, a wind from God moved in the darkness, across the formless void and over the untamed waters. With a word, God created light that was good and gave names to Night AND Day. Darkness remains and does not overcome the light. God does not toss darkness out. God moves in the darkness, names it, expands and builds on it.

In the reading from the Gospel of Mark, Jesus is baptized by John in the river Jordan. Some scholars argue that one of the tasks of the Gospel writers was to explain the relationship between John and Jesus in a way that made common ground possible between their distinct groups of followers. After all, John’s following was huge. Mark’s gospel says that, “…people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins.” In Mark, as in the other gospels, we see John’s ministry expand forward to include Jesus and Jesus’ ministry loop backwards to include John. Jesus builds on John’s ministry and would not have been the same without it.

And finally, in the reading from the book of Acts, Paul finds some disciples who were called believers but hadn’t yet heard of the Holy Spirit. They’d been baptized by John the Baptist. Paul acknowledges John’s baptism of repentance that expands forward by pointing believers towards Jesus. The disciples were then baptized in the name of the Lord Jesus and received the Holy Spirit from Paul – another layer built by the Holy Spirit on what was already happening.

This isn’t to say that everything happens for a reason – at least that’s not something I say or believe. As the child of a father who lost a mental battle with schizophrenia and who became alcoholic, violent, and eventually homeless after my mother escaped him with the five of us kids, it’s difficult for me to believe that the reason for Dad’s break with reality is of God when what we really needed was our compassionate, brilliant, and loving Dad. What I’ve come to believe in these intervening years, is that God helps me tell the truth of what happened to Dad and what happened to us with as much truth and compassion as is possible without the painful layers of shame. Our family found respair, our hope renewed out of despair, out of the pain and truth of what happened to all of us. We don’t sugar coat it. We talk about it, get therapy for it, and find our paths to healing from it. Even writing that down feels like respair out of my experience.

As of early October, there were almost 300,000 excess deaths in the United States recorded by the CDC over similar periods in previous years.[5] According to the CDC, these deaths are directly and indirectly attributable to COVID-19. We’ve lost members of our congregation to COVID and to the challenges that COVID creates for receiving care in unrelated health crises. Some of us have lost coworkers, neighbors, friends, and family. If you are someone who believes that COVID deaths are inaccurately over-reported, then an argument still must be made as to why so many more people died in 2020 over previous years. Our country has long loved conspiracy theories. It seems to be part our society’s system DNA. But I generally agree with Occam’s Razor which is the theory that the simplest explanation is often the correct one. [6] There’s a worldwide pandemic and people we know and love along with far too many strangers are dying from it or reeling from its effects. While there is reason for hope as the vaccine is distributed, our losses and those of many others must be named and grieved for their painful reality or they simply fold into hiding places that require more alcohol, more relational numbness, and more political smokescreens to keep them hidden. These attempts to distract us and dull the pain are a recipe for despair.

God invites us as the church, as people of the Spirit to tell the truth about despair and shaken faith without shame. There are very few among us who haven’t felt those things in our lifetimes much less in the last year. Yet resiliency, grit, joy, and laughter are also in evidence over the last year and as we enter 2021. God builds on the common ground of our real, diverse experiences to bring respair out of the waters of our baptism. We are promised radical grace and reckless compassion that free us to confess despair and it’s causes, while our wounds receive the air and light they need to heal and to experience respair. Jesus offers us this renewed hope with every breath of our fragile, flawed bodies living the gift of life as people of the Spirit. Thanks be to God and amen.

________________________________________________________________

[1] Susan Dent, Tweet, June 14, 2017. “I’ve just discovered the beautiful word ‘respair’ (15th century), and it feels like we need it today: fresh hope; a recovery from despair.” https://twitter.com/susie_dent/status/874919621375275009

[2] Susan Dent is the author of a new book about words, Word Perfect: Etymological Entertainment for Every Day of the Year (John Murray (Publishers), UK, 2020).

[3] Christine Gillette, Ph.D. English Department, Metropolitan State University of Denver. https://webapp.msudenver.edu/directory/profile.php?uName=scoggan

[4] Nancy Friedman. Fritinancy: Word of the Week: Respair. December 21, 2020. https://nancyfriedman.typepad.com/away_with_words/2020/12/word-of-the-week-respair.html

[5] Lauren M. Rossen, PhD; Amy M. Branum, PhD; Farida B. Ahmad, MPH; Paul Sutton, PhD; Robert N. Anderson, PhD. “Excess Deaths Associated with COVID-19, by Age and Race and Ethnicity – United States, January 26-October 3, 2020.” Center for Disease Control and Prevention (CDC) Weekly Morbidity and Mortality Report. Ocober 23, 2020. https://www.cdc.gov/mmwr/volumes/69/wr/mm6942e2.htm

[6] Josh Clark, “How Occam’s Razor Works.” https://science.howstuffworks.com/innovation/scientific-experiments/occams-razor.htm

Preaching, Sermons

World Building with Light – John 1:6-8, 19-28

December 13, 2020 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on December 13, 2020

[sermon begins after Bible reading]

John 1:6-8, 19-28 There was a man sent from God, whose name was John. ⁷He came as a witness to testify to the light, so that all might believe through him. ⁸He himself was not the light, but he came to testify to the light.

World-building novels are escapes. Books like Lord of the Rings and Dune are older school versions of the genre. One latest favorite is the Lies of Locke Lamora. It has everything: classic world building elements like maps to give the reader a lay of the land; a cast of characters with depth and quirks aplenty; a whole different spin on faith; and a well-developed thread of honor among thieves. It’s completely indulgent. And, honestly, a little stressful.

Over the summer, towards the end of the first novel, I told myself that I wasn’t going to read the next one in the series. Then the cliff-hanger was so compelling that I told myself that I would only read the second book long enough to answer the cliff-hanger. I’m embarrassed to report the same pattern at the end of the second book going into the third. I just couldn’t imagine how the author was going to spin the tale to resolve the latest crisis. I’m relieved to report that the fourth book isn’t released yet so I don’t have to test my obvious lack of resolve any time soon.

In the meantime, a friend of mine sent me a book last week while I was sick. The Extraordinary Life of Sam Hell. An incredible story set in mostly present-day California, the author tells the story through the eyes of the main character who was born with ocular albinism. Sam has pink eyes. His mother is a devout Catholic. The novel is a compelling tale of faith, doubt, hope, and suffering, while avoiding trite explanations and easy resolution. It’s real world kind of stuff. I’ve been thinking about the contrast of the two tales quite a bit because I’m struck by the different effects they have on me. It makes me wonder all over again about the voices that we let in our heads. Not only that, it makes me wonder about the effects of stories and words on who we are as God’s people.

Our gospel reading highlights John, a man sent from God as a witness to testify to the light. His testimony was part of how people experience belief in Jesus. Some of the most beautiful words of scripture come right before these verses about John the witness:

“In the beginning was the Word, and the Word was with God, and the Word was God. ²He was in the beginning with God. ³All things came into being through him, and without him not one thing came into being. What has come into being ⁴in him was life,^* and the life was the light of all people. ⁵The light shines in the darkness, and the darkness did not overcome it.” (John 1:1-5)

These are important verses to our reading today because the light is described by who he’s for and by what he does. His life was light shining for everybody, all the people, and could not be overcome by darkness. John was a witness who testified to the light. It’s John’s purpose that I’m interested in today. His purpose to be a witness who testifies. John gives me pause to wonder not only about the voices in my own life who point to the light today but the choices that I make about who to listen to. Are the books that I read pointing me to the light that shines in the darkness or do they just point out varying levels of dark? This is a bigger question than simply reading or watching feel good things to feel good. It’s a moment of assessing who I’m listening to and why.

Twitter has been an interesting thought experiment in this regard. On Twitter, I follow a variety of thinkers – writers, comedians, theologians, activists, artists, scientists, and church types. It’s heavily curated because I unfollow them too. But I’ve been thinking more recently about this question of how they point to the light of Jesus, to the grace, challenge, justice, forgiveness, and more, that Jesus lifted up in his life and ministry for his followers to pay attention to. More than paying attention, the people who follow Jesus are formed by the lives that he asks us to lead as we love God and our neighbors. Talk about world building!

One of the things I miss in good ole in-person worship is the Confession and Forgiveness. We just haven’t figured out a way to include it in online worship so that it makes sense. This season’s confession acknowledges that “we’re held captive by sin [and] in spite of our best efforts, we have gone astray.” That’s just a piece of the confession. In the language of our scripture today, we could confess that we have not listened to those who have testified to the light and we ourselves have not testified to the light. In our tradition, it’s this kind of confession that helps us see where we let ourselves and others down, where we live as if darkness is more powerful than the light of Jesus, where we think that whatever we may have to say doesn’t matter in the grand scheme of things.

We imagine that the way the world works is a given and that we don’t have much impact on it one way or another. Our gospel reading reminds us that that’s not true. Each of us impacts the way the world works. There IS light that puts darkness in its place.

The forgiveness part of today’s confession goes like this:

People of God, hear this glad news:

by God’s endless grace

your sins are forgiven, and you are free—

free from all that holds you back

and free to live in the peaceable realm of God.

May you be strengthened in God’s love,

☩ comforted by Christ’s peace,

and accompanied with the power of the Holy Spirit. Amen.

On the one hand, we could say, “Oh, those are just words.” But we are part of a tradition that believes in the power of words to create, to bring life into being, to bring a light into being that is so powerful there is no way for darkness to have its way completely. The more we listen to words of light from witnesses who testify to it, the more prepared we are to testify to it while birthing justice, hope, and faith in a world building the kingdom of God.

So that’s your homework for this third week in Advent. Who are you listening to that shines the light of Jesus, for all people, no matter the darkness? Who are the friends, family, singers, authors, directors, actors, politicians, educators, journalists, activists, scientists and more, that continue testifying to the light shining in the darkness? The light of Jesus from the swaddled baby to self-sacrificing adult given for the life of all people. Advent is the perfect time to take this kind of inventory.

Advent is an expectant, pregnant time. In this pregnant time, the light of Jesus is like a twinkle in Joseph’s eyes and a glow on Mary’s face. The light is shrouded in the darkness of a life-giving belly but it’s still there – pulsing and wiggling into position for the hard work of labor. When we light our Advent candles, the flames pulse and wiggle as an echo of the one whose birth we will celebrate and whose return we anticipate. The light shines in the darkness and the darkness does not, cannot, never will overcome it! Thanks be to God and amen.

Preaching, Sermons

If God’s Got This, God Doesn’t Seem to Know What God’s Doing [OR Happy Church New Year’s Eve Everyone] Matthew 25:31-46 and Ephesians 1:15-23

November 22, 2020 caitlin121608

Caitlin Trussell with Augustana Lutheran Church for Christ the King Sunday on November 22, 2020

[sermon begins after two Bible readings]

Matthew 25:31-46 [Jesus said to his disciples] “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. ³²All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, ³³and he will put the sheep at his right hand and the goats at the left. ³⁴Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; ³⁵for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, ³⁶I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ ³⁷Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? ³⁸And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? ³⁹And when was it that we saw you sick or in prison and visited you?’ ⁴⁰And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family,^[a] you did it to me.’ ⁴¹Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; ⁴²for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, ⁴³I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ ⁴⁴Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ ⁴⁵Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ ⁴⁶And these will go away into eternal punishment, but the righteous into eternal life.”

Ephesians 1:15-23 I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason ¹⁶I do not cease to give thanks for you as I remember you in my prayers. ¹⁷I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, ¹⁸so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, ¹⁹and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. ²⁰God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, ²¹far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. ²²And he has put all things under his feet and has made him the head over all things for the church, ²³which is his body, the fullness of him who fills all in all.

[sermon begins]

Christ the King Sunday is a relatively new holy day in the church. Almost 100 years ago, there was a Catholic Pope, Pius XI, concerned about the rise of fascism in Spain, communism in Russia, antisemitism presaging nazism in Germany, and secularism in the West.[1] That’s a lot of -isms! So seductive were these -isms, they captured the imagination of faithful Christians who decided God was on their side. Pope Pius XI spotlighted the Lordship of Jesus to refocus the faithful in 1925. Lutherans adopted the Christ the King celebration in the 1970s. That’s pretty much yesterday in the grand sweep of 2,000 years of church history. Christ the King Sunday now ends our church year. It’s like a wacky New Year’s Eve of sorts for church types. And, frankly, there’s more than a few of us who wouldn’t mind seeing the new year start sooner than later.

The Biblical texts for Christ the King Sunday hone in on judgment and Jesus in the distant heavens – a shiny Jesus of exaltation and ultimate hope, a Jesus post-crucifixion and post-resurrection, a Jesus large and in charge against forces that defy God’s message of “the life that was light for all people.”[2] Like the praise song sings about Jesus, “…to see you high and lifted up, shining in the light of your glory…”[3] Who DOESN’T want Jesus to be THAT Jesus?![4] It’s seductive in its own right. It’s also Biblical. It’s in our Ephesians reading. Listen again to that reading as Paul writes:

“I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, ¹⁸so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints…”[5]

Those are beautiful words, a beautiful promise. Read the whole Ephesians reading again. It’s full of light, hope, victory, and heavenly Jesus at the right hand of God. A few weeks ago I passed a church sign that said, “GOD’S GOT THIS!!!” All caps and lots of exclamation points added for . My first thought was that, if God’s got this, then it doesn’t seem like God knows what God’s doing. Truly, that was my first thought. Oh, I have enough grace to know what that church meant with the “GOD’S GOT THIS!!!” sign. But I also wondered what people of other faiths or no faith were thinking when they passed that sign. People who have been beaten up with readings like today’s Gospel reading from Matthew. People who have had enough with being called “goats” by Christians.

Make no mistake, this is a text about law and judgment.[6] Jesus has harsh words for his followers. He’s desperately trying to get them to understand his message before his trial and crucifixion coming up next in the story. I find it fascinating that both the sheep and the goats in his story ask the same question, starting with the same word, “When…?”[7] When were you hungry, thirsty, strange, naked, sick, and in prison? When did or didn’t we give you food, water, welcome, clothes, and a visit? Both the sheep and the goats ask the question about when they would have seen Jesus in these scenarios. Neither group understood what Jesus meant. How could they understand? It’s a weird concept and an incomprehensible truth. Jesus looks out through the eyes of the least victorious people on earth. Jesus is fully present, fully incarnate, fully embodied in people who are hungry, thirsty, strange, naked, sick, and in prison. What does that even mean?!

Almost a year ago, last Christmas Eve, I preached a sermon called “Praise the Sweet Baby Jesus.”[8] We’ll be getting there soon as Advent begins next Sunday and as we await the celebration of Jesus’ birth and Christ coming again. The gist of that sermon was about the many names of Jesus and the Jesus we call upon in our moments of need – the baby, the bearded Jesus, Counselor Jesus, Mighty God Jesus, Prince of Peace Jesus…you get the picture.[9] Flipping that sermon around, we find ourselves called upon by Jesus in these verses from Matthew – Hungry Jesus, Thirsty Jesus, Strange Jesus, Naked Jesus, Sick Jesus, Imprisoned Jesus. Not only is Jesus in the heavenly places, Jesus is in other people’s faces. Jesus ascended into heaven. And Jesus never left. Let THAT sink in. Jesus ascended into heaven beyond our understanding. Jesus is here with us, never having left us, in the suffering that we encounter in other people and in ourselves.

Neither the sheep nor the goats understand a thing about when Jesus is with them. Judgment falls where judgment will…on all of them. Parables like these have been wrongly used to terrify people throughout the centuries. But we are told about Jesus, by Jesus. We’re welcomed into Jesus’ way of seeing each other. Seeing each other not as means to end to lock-in salvation but rather seeing people as an end unto themselves, as the promised presence of Jesus right in front of us. The promised presence of Jesus not to be ignored but to be fed, hydrated, clothed, welcomed, and visited. Jesus cannot say this to us any more clearly then he is right here.

However, there’s a key piece of information standing between the judgement of this parable and the heavenly places. The cross is standing there. Jesus turns from this speech, from this run of harsh parables on the Mount of Olives,[10] towards another hill that’s looming large, and a time when he will soon hang on a cross – hungry, thirsty, strange, naked, sick, and imprisoned. Right there, on that cross, that’s the good news about how “God’s Got This.”

Jesus who judges, is the Jesus who loves the most. Jesus the Christ who was vulnerable, non-violent, and self-sacrificing on the cross, resurrected into Christ the King who judges not in retribution, not to get even, but judges as the Light, the Life of all people.[11] Every failure that we accrue as goats will be stripped away.[12] We will be people who fully see Jesus through the enlightened eyes of our hearts.[13] We’ll see Jesus in other people not by our own power but by the power of Christ the King, the prodigal judge, who sees all of who we are in our goatness and loves us beyond our limitations through God’s reckless and extravagant grace.[14] Happy Church New Year everyone. This is good news indeed!

_______________________________________________________

[1] Frank C. Senn. The Not-So-Ancient Origins of Christ the King Sunday. Lutheran Forum. November 11, 2017. https://www.lutheranforum.com/blog/2017/11/11/the-not-so-ancient-origins-of-christ-the-king-sunday

[2] John 1:4

[3] Listen to that Michael W. Smith song sung by him here: https://video.search.yahoo.com/search/video?fr=mcafee&p=open+the+eyes+of+my+heart+lord+video#action=view&id=25&vid=211c211f61d6e3caea769d90f9354740

[4] Pastor Barbara Berry Bailey, St. Paul’s Lutheran Church, Denver, CO. Discussion on November 3, 2020, in Preacher’s Text Study of Metro East Conference, Rocky Mountain Synod, ELCA.

[5] Ephesians 1:17-18

[6] John Petty. Commentary on Matthew 25:31-46. November 20, 2017. https://www.progressiveinvolvement.com/progressive_involvement/2017/11/christ-the-king-matthew-25-31-46.html

[7] Pastor Margot Wright, Lord of the Hills Lutheran Church, Centennial, CO. Discussion on November 17, 2020, in Preacher’s Text Study of Metro East Conference, Rocky Mountain Synod, ELCA.

[8] Find that sermon here: http://caitlintrussell.org/2019/12/24/praise-the-sweet-baby-jesus-luke-21-20-and-isaiah-92-7/

[9] Isaiah 9:6

[10] Matthew 24:3

[11] Petty, ibid.

[12] Ibid.

[13] Ephesians 1:18

[14] Yes, I’m invoking the Parable of the Prodigal Son and the image of the Father running with wild abandon. Luke 15:11-32.

Preaching, Sermons

For Nancy…A Celebration of Life (September 23, 1948 – October 10, 2020)

October 14, 2020 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on October 13, 2020

[homily begins after two Bible passages]

Philippians 4:4-7 Rejoice in the Lord always; again I will say, Rejoice. ⁵Let your gentleness be known to everyone. The Lord is near. ⁶Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. ⁷And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

Mark 2:1-5 When he returned to Capernaum after some days, it was reported that he was at home. ²So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. ³Then some people came, bringing to him a paralyzed man, carried by four of them. ⁴And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. ⁵When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”

[homily begins]

Think for a moment about Nancy and what comes to mind. For some, her style for hosting funeral receptions is one. More than a few people have said to me how wild it is that we’re in a moment in time when that favor can’t be returned. Although someone told me on Sunday that Nancy would say that when the time came, skip the reception. I guess she got her way there. Nancy had a thorough way of talking through things – whether it was a trip she had taken or a story she told about someone she cared about or her own diagnosis and treatment. Time talking with Nancy took time. And it was time well spent.

You might hear about her upbringing on the farm in Iowa. Cleaning hundreds of eggs with her signature efficiency while she cried the whole time. She got it done but it wasn’t pretty.

You might hear about her enrolling in business school at the first possible opportunity and moving to Denver where she fell in love with the city, with Augustana, with her friends, and, eventually, with Ed.

You might hear about her unofficial parking spot at the Hallmark store where she acquired the 100s of card sent to many of you for birthdays, anniversaries, illnesses, and condolence.

You might encounter the beautiful things that Nancy had in her home and her personal elegance as you encountered her warmth and her kind heart.

And we all know she was organized and good at keeping the rest of us on task while she led by her example of being a good servant to others.

When she was diagnosed with leukemia, a year ago July, Nancy took the task of getting well as seriously as she approached everything else in life. She wanted to defeat it and she gave it everything she had to do so. And when her will wasn’t enough, and her body finally wore out, she died “gently.” That’s how her brother Greg described it – that she died “gently.” It’s why the passage from Philippians was chosen. In verse five, it reads, “Let your gentleness be known to everyone. The Lord is near.” Nancy died as she lived – with a gentle determination into what comes next.

The story of the friends in the Gospel of Mark seems appropriate for Nancy’s funeral. What a scene! These friends are true problem solvers. Their paralyzed friend needs help and they head toward Jesus. There were so many people that they couldn’t get in the house. So they opened the roof to lower their friend down to Jesus. That is determination infused with deep love for their friend. This Bible story just shouted to be told as an echo to Nancy’s life. I can imagine Nancy up on that roof. Quietly directing the rest of us to be careful with the friend on the mat, monitoring the proper lowering speed to keep the descent smooth, and efficiently homing in on Jesus’ location – directing us to bring our paralyzed friend to Jesus’ attention.

On the flip side, I can also see Nancy as the friend on the mat. The one who desperately needed help from other people and also needed the attention Jesus. She couldn’t say enough about her brothers and those of you who made her life and treatment easier over the last year. When she was diagnosed, it was her turn to receive all that she had given. Note that Jesus doesn’t ask for a list of virtues before he forgives the friend on the mat. He doesn’t ask the friends to recite all the reasons why Jesus should do so. This seems important to notice at a funeral.

At funerals we have a tendency to create a virtue list of the person who died as if the life and virtues of a person can be mixed into cement of sorts, paving the way between us and God. Don’t get me wrong – the faithful virtues of someone like Nancy are a guide and an inspiration to the rest of us. She’s someone we can look up to. But God receives Nancy into the company of the saints in light because of who God is, not because of what Nancy did. Because what Jesus does through the cross, is promise that there is nothing Nancy could do or not do to make God love her any more or any less. That’s the beauty of grace through faith.

The gospel emphasizes the power of God in Jesus. Jesus, who is God. God, who is Jesus. Jesus who came not to condemn the world but to save the world that God so loves. Jesus whose ministry of God’s unconditional love led to his execution on a cross. One thing the cross means is that God knows suffering. More than that, the cross reveals the mystery of God suffering with us when we suffer which means that the cross meets our grief with hope – allowing space at the foot of the cross for sadness and loss while also celebrating the goodness of life in the person who died.

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

The truth of God’s self-sacrificing love.

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, and death. We can get at them from this side of the cross.

The resurrection side of the cross, the empty tomb of Easter, means that we are not left forever in the shadow of the cross. The empty tomb reminds us that there will come a day when God, “will swallow up death forever…and will wipe away the tears from all faces.”[1] The empty tomb reminds us that Jesus laid his life down in self-sacrificing love, and now catches death up into God, drawing Nancy into the holy company of all the saints in light perpetual along with Ed. Here, now, we are assured that this is God’s promise for Nancy. And be assured, that this is God’s promise for you. Thanks be to God! And amen.

[1] Isaiah 25:8

Preaching

Celebrating the Life of Cindy Brogren (August 21, 1946 – January 19, 2020)

January 31, 2020 caitlin121608

Caitlin Trussell with Augustana Lutheran Church, Denver, on January 31, 2020

[Sermon begins after two Bible readings]

Isaiah 25:7-9 And [the Lord of hosts] will destroy on this mountain
the shroud that is cast over all peoples,
the sheet that is spread over all nations;
⁸ he will swallow up death for ever.
Then the Lord God will wipe away the tears from all faces,
and the disgrace of his people he will take away from all the earth,
for the Lord has spoken.
⁹ It will be said on that day,
Lo, this is our God; we have waited for him, so that he might save us.
This is the Lord for whom we have waited;
let us be glad and rejoice in his salvation.

John 14:1-7 [Jesus said] ‘Do not let your hearts be troubled. Believe^* in God, believe also in me. ²In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you?^* ³And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. ⁴And you know the way to the place where I am going.’^* ⁵Thomas said to him, ‘Lord, we do not know where you are going. How can we know the way?’ ⁶Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. ⁷If you know me, you will know^* my Father also. From now on you do know him and have seen him.’

[sermon begins]

Cindy’s warmth and encouragement seemed in endless supply through the years and across her relationships. Especially as a mother, she had a knack for knowing just how to encourage Katie and Anton in many situations. Her support carried all kinds of people through difficult times. This was true from her closest relationships to people she didn’t even know. When I walked into her hospital room on the Sunday afternoon she died, stories were already being told about her way of getting into the mix of people needing help. If fact, the family’s invitation to give in honor of Cindy to Metro Caring, a frontline anti-hunger organization in Denver, aligns with how she moved through the world. Curt puts it this way, “Cindy had unconditional love; she didn’t judge, she served.” Such love and support come from not only strength but also from the clarity of one’s own imperfection. You see, clarity about one’s own imperfection frees grace for someone else’s imperfection. Out of that clarity of faith comes an awareness of just how much God must love us.

Because Cindy’s death was unexpected, the stories about her that reflect who you each knew her to be are so important. Not to idealize perfection but rather to continue loving her in the fullness of herself – loving her in the way she loved others. When I pray out loud with people, I often say a prayer of thanksgiving for the way God shows God’s love for us through other people. Cindy was one such person through whom a small fraction of the love that God has for us was experienced. In that spirit, remember to offer grace to yourselves and each other in the coming days and weeks as the experience of her loss shifts in and out of focus.

In the Bible story from John 14, Jesus says, “Do not let your hearts be troubled.” Jesus often said things like this when he knew that the people around him were definitely troubled. He acknowledges the truth of the troubled moment. I don’t know how easy it was for Jesus to offer encouragement to un-trouble ourselves. I do know that it’s easy for us to get lost in the details of Jesus’ words just like Thomas. Jesus promises to prepare a place and Thomas unravels. In effect he asks, “Way? What way? Where? How will we know?” It is tempting to think that we have to know and prove the way, be able to explain the way and point ourselves in the right direction on the right way. There’s an additional temptation at funerals to try to look back and prove our worthiness before God. To think that we have to prove our own goodness or the worthiness of the person who died, positioning them in right relationship with God with a list of the good. In effect, we try to create the way – as if the life and virtues of a person can be mixed into cement of sorts, paving the way between us and God.

But if Jesus’ death on a cross means anything, it means that God is neither in the sin accounting business nor the proof of worthiness business. Earlier in the Gospel, in John 3:17, we hear the promise that God did NOT send Jesus into the world to condemn the world but to save it. Another way to say it is that it’s not about what we’re doing, or what Cindy did, it is all about what Jesus does for us. Because what Jesus does, is promise that there is nothing Cindy could do or not do to make God love Cindy any more or any less.

Listen again to Jesus’ promise to Thomas in his distress, Jesus’ promise to those of us who grieve. Listen to how many things Jesus is doing, “In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also.” Jesus makes a promise and Thomas immediately panics. “Ahhh, what about WHAT I’M supposed to be doing?!” Jesus replies, “I am the way” – which can be heard as Jesus saying to us, “It is not about you doing anything, it is all about what I do for you.” It’s like Jesus reminding us that, “There is nothing you can do or not do to make God love you any more or any less.”

The Gospel of John emphasizes the power of God in Jesus. Jesus, who is God. God, who is Jesus. Jesus who came not to condemn the world but to save the world that God so loves. Jesus whose ministry of God’s unconditional love led to his execution on a cross. Jesus’ death on the cross means a lot of things. One thing the cross means is that God knows suffering. More than that, the cross reveals the mystery of God suffering with us when we suffer which means that the cross meets our grief with hope – allowing space at the foot of the cross for sadness and loss while also celebrating the goodness of life in the person who died.

Christians will sometimes refer to living on “this side of the cross.” The resurrection-side of the cross is simply too much to fathom in a world in which we can 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 that God would rather die than raise a hand in violence against the world that God so loves. The truth of God’s self-sacrificing love. 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, and death. We can get at them from this side of the cross.

The resurrection side of the cross, the empty tomb of Easter, means that we are not left forever in the shadow of the cross. The empty tomb reminds us that there will come a day when God, as Isaiah writes, “will swallow up death forever…and will wipe away the tears from all faces.” The empty tomb reminds us that Jesus laid his life down in self-sacrificing love, and now catches death up into God, drawing Cindy into holy rest with the company of all the saints in light perpetual. Here, now, we are assured that this is God’s promise for Cindy. And be assured, that this is God’s promise for you. Thanks be to God! And amen.

Preaching

A Manger – Flawed and Real Luke 2:1-20 [Advent/Christmas Worship with our Home-Centered Folks]

December 12, 2019 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on December 12, 2019

Advent/Christmas Worship with our Home-Centered Folks: Today’s worship is the first of its kind for our congregation. Recently retired folks and people who work from home are hosting our home-centered folks by bringing them to a brief worship and communion service followed by lunch and then returning them home.

[sermon begins after Bible reading]

Luke 2:1-20 In those days a decree went out from Emperor Augustus that all the world should be registered. 2 This was the first registration and was taken while Quirinius was governor of Syria. 3 All went to their own towns to be registered. 4 Joseph also went from the town of Nazareth in Galilee to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. 5 He went to be registered with Mary, to whom he was engaged and who was expecting a child. 6 While they were there, the time came for her to deliver her child. 7 And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn.

8 In that region there were shepherds living in the fields, keeping watch over their flock by night. 9 Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. 10 But the angel said to them, “Do not be afraid; for see — I am bringing you good news of great joy for all the people: 11 to you is born this day in the city of David a Savior, who is the Messiah, the Lord. 12 This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” 13 And suddenly there was with the angel a multitude of the heavenly host, praising God and saying,

14 “Glory to God in the highest heaven, and on earth peace among those whom he favors!”

15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child; 18 and all who heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

[sermon begins]

Put us all together and, between us, we know A LOT of Christmas music. We could hear a medley of carols and know most of them. At the very least, we know the music enough to be comfortable with it, to play with it, to give voice to it. In the kitchen or humming as we tuck in for the night, our caroling is as imperfect as it is joyous. Our spontaneous carols likely have a few flaws but they’re real. And these carols tell a story. A story that gathers us together here today. A story that had its first tellers long ago. Storytellers for whom the story is personal and real.

The first storytellers were the shepherds in the field. These men who heard the angels sing were shady characters. The closest example of these men in the 21^st century would be people who camp under bridges and call it home. THESE are the people for whom the angels sing. They are given first dibs on the story by the angel who tells them – “to you is born this day…a Savior…a child wrapped in bands of cloth and lying in a manger.”[1] They head out fast to go see this baby, this Savior. After all, THEY clearly need one. When they get to the manger, they talk about what’s been told to them. Imagine for a moment the way they tell the story. At best, they tell it in a way that’s personal and real; at best, they tell the story because it’s first and foremost for them. The shepherds need a Savior; it’s obvious that they need one – a Savior on their side, a Savior for them.

So, because the Savior is for them, the shepherds tell Mary and Joseph the story, and apparently anyone else who will listen, because, “…all who heard it were amazed.”[2] What amazes them? The story itself? That the shepherds are the ones telling it? That a Savior is born? That angels came, spoke, AND sang? It’s pretty much all amazing! The truly amazing part is that Mary heard the shepherds out. The scripture makes a distinction in verse 19: “All who heard it were amazed but Mary treasured all these words and pondered them in her heart.”[3] She’s just had a baby in a barn, laid that squishy, squeaky baby in a manger used for animal food, and she’s treasuring the words of these wild, shady shepherds in her heart.

Who does that?! For Mary, this story told by the shepherds somehow made sense. At best, perhaps because she heard it in a way that’s personal and real; at best, because…just maybe…it’s a story for her too. Perhaps Mary needs a Savior, a Savior on her side, a Savior for her.

The Bible tells story after story about deeply flawed people whose lives are oh so real. People who regularly hurt other people or hurt themselves. But it doesn’t take a 2,000-year-old look back in time to see this play out. Our lives reveal a truth that we don’t often share with ourselves and try to avoid sharing with anyone else. Despite our best intentions to “do better next time,” despite the reassurances that we give ourselves about being “good people,” the truth remains: anywhere people show up, so do flaws…real and personal.

Into the mix of flawed people, God shows up. God shows up, of all places, in a manger. A manger that has a splinter here and a cracked peg there – a manger that is flawed and real; a manger that cradles and reveals God showing up in Jesus. The manger that reveals the Savior who came under a star in skin and solidarity, into a fragile humanity, to show up personally into our very real lives.

On the first Christmas, God showed up as a baby, a living and breathing hope. “…hope [that] rests not in what we have done, nor can do, but in all that God is,” has done and is doing.[4] That’s the hope we cling to by faith, even if sometimes it’s by the barest thread with the tips of our fingernails. Regardless of how tightly you cling, the reality is that Jesus holds on to YOU. In fragile, unexpected places like today in the manger of communion bread and wine, Jesus’ presence is promised to you as a gift of grace this Christmas. We imperfectly cradle his presence with our hands as we receive communion and inside ourselves as we eat. However, the perfect presence of Jesus remains despite our flaws or, just maybe, because of them. For this and for all that God is doing right now and right here, we can say Merry Christmas and amen!

______________________________________________________

[1] Luke 2:11-12

[2] Luke 2:18

[3] Luke 2:19

[4] W. Dennis Tucher Jr., “Lectionary for November 27, 2011: Psalm 80:1-7, 17-19.” http://www.workingpreacher.org/preaching.aspx

Preaching

Festival of Michael and All Angels [OR ☩ May God’s Holy Angels Watch Over You][1] Luke 10:17-20 and Revelation 12:7-12

September 29, 2019 caitlin121608

**sermon art: Lily Yeh, 1994, Paint, A Mural of Contemporary Angels, Interweave exhibition, Jamaica Arts Centre, New York: Artasiaamerical.org/works/256

Caitlin Trussell with Augustana Lutheran Church, Denver, September 29, 2019

Festival of Michael and All Angels [OR ☩ May God’s Holy Angels Watch Over You][1]

[sermon begins after two Bible readings]

Luke 10:17-20 The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” ¹⁸He said to them, “I watched Satan fall from heaven like a flash of lightning. ¹⁹See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. ²⁰Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

Revelation 12:7-12 War broke out in heaven; Michael and his angels fought against the dragon. The dragon and his angels fought back, ⁸but they were defeated, and there was no longer any place for them in heaven. ⁹The great dragon was thrown down, that ancient serpent, who is called the Devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.
¹⁰Then I heard a loud voice in heaven, proclaiming,
“Now have come the salvation and the power
and the kingdom of our God
and the authority of his Messiah,
for the accuser of our comrades has been thrown down,
who accuses them day and night before our God.
¹¹But they have conquered him by the blood of the Lamb
and by the word of their testimony,
for they did not cling to life even in the face of death.
¹²Rejoice then, you heavens
and those who dwell in them!
But woe to the earth and the sea,
for the devil has come down to you
with great wrath,
because he knows that his time is short!”

[sermon begins]

Holy Communion is an open table here at Augustana. It’s Christ’s meal, not ours. This means that during communion, Pastor Ann and I extend the open invitation to everyone here as well as the invitation to those who’d like to come forward but, for reasons of their own, would rather receive a blessing instead of receiving communion. The blessing that I most often say to children and adults alike is, “The body and blood of Jesus Christ ☩ is given for you; and may God’s holy angels watch over you.” It sums up a lot of scripture in a short blessing: Jesus comes first; the self-sacrifice of Jesus is given in love for you; and angels are powerful, heavenly beings, created by God and busy on God’s and your behalf.

Angels seem to hold cultural appeal if their appearance in books, movies, music, and art is any indication. But their appearance in scripture and sermon is bound to put some of us on edge. Artwork is fine…harmless even. But for many of us, angels are in the category of aliens and UFOs – not saying they don’t exist, but the personal experience with them is zero to none.[2] When it comes to scripture, though, angels are hard to avoid. In the Bible, they turn up often – 234 times, and even more than that if you include all the verses about heavenly hosts. In the Old Testament, “angels comforted Hagar in the desert, delivered Lot from Sodom, guided Israel through the wilderness, fed Elijah under the juniper tree, surrounded Elisha with chariots of fire, saved Hezekiah from Assyria’s onslaught, led Isaiah to spiritual commitment, and directed Ezekial into ministry.”[3] Angels show up in human form or sometimes in supernatural shimmer-lights; sometimes angels have wings and sometimes they don’t.[4] Regardless of form, they appear in the Bible from Genesis through Revelation.

Angel presence intensifies around the birth of Jesus. The angel Gabriel from heaven came to a woman named Mary and announced that she would conceive and bear a son named Jesus; an angel announced the birth of Jesus to shepherds, keeping watch over their flock by night, “the good news of great joy for all people.” That angel was joined in song and praise by a multitude of heavenly host. From there, angels are involved in Jesus life, ministry, death, resurrection, and ascension.[5] Angels abound. So why don’t we get any of those stories for the festival of Michael and All Angels?

In our readings today, those stories are nowhere to be seen. In some ways, those are easier and oddly more accessible stories. Even though angels seem to startle people when they appear. Angels’ opening remarks are often some form of, “Do not be afraid.” Why would they have to say this but for the reason that the human in the story is probably very afraid? (Maybe a “Keep Calm and Carry On” angel t-shirt would have helped?) Just like in the communion blessing in which Jesus comes first, angels begin their work after God instigates the work to be done. Angels are not rogue creatures acting of their own accord. They are God’s creatures – messengers of God’s will.

Today’s readings have to do with the archangel Michael. In the reading from Revelation, Michael and his angels have thrown down the dragon (a.k.a the devil a.k.a Satan a.k.a. the deceiver of the whole world) from heaven to earth by “the blood of the Lamb and by the word of their own testimony.” It’s easy to get caught up in the imagery and, frankly, to start arguing about the book of Revelation in general. Much of it is thought to be written in code for Jesus followers living and dying by 1^st century Roman persecution. The writings inspire faithfulness during an outbreak of violence against the early Christians. Cracking the code of Revelation has been attempted many times to mixed results. The worst of which is probably 19^th century rapture theology.[6]

At the level of story, though, this snippet about the archangel Michael tells a cosmic tale of evil in its death throes at the beginning of time – an act of desperation on the part of the deceiver because he knows that his time is short. How do Michael and his angels defeat the deceiver? Verse 11 says that “they have conquered him by the blood of the Lamb and by the word of their testimony.” It’s the classic children’s sermon answer that fits almost any question. In this case the question is…how do Michael and the angels throw down the deceiver? Answer: Jesus. While we’re preparing for communion, we sing about “the Lamb of God who takes away the sin of the world” and we ask to be granted peace. The Lamb of God is one of Jesus’ many epithets (and maybe not quite as popular as a children’s sermon answer). Lamb of God means the One whose self-sacrifice on the cross closes the gap, what we often call sin, between God and us. So Michael and his angels are able to overcome the deceiver by the blood of the Lamb of God, by the blood of Jesus.

Meanwhile, the disciples in the gospel reading from Luke returned from their long walk through many towns.[7] The seventy “returned with joy” from making demons submit to them in Jesus’ name. Jesus does what Jesus often does when his disciples go off the rails by refocusing them, rejoicing that their “names are written in heaven.” This is relevant because, for Jews, there is a destination called the End of Days. Biblical prophets including Isaiah, Jeremiah, Ezekiel, Joel, Amos, and Hosea repeatedly point to the End of Days messianic era marked by world peace with no wars or famine, and enough for everyone to live on.[8] Rabbi Dubov writes that “even in his darkest hour, [the Jew] hopes and prays for a brighter future – a world of peace and spirituality.”[9] Jesus and his disciples understood this.

There’s another problem with the cosmic battle imagery of rapture theology. Some people see themselves as earthly extensions of a cosmic battle yet to be finished. “Some people” include neighbors, friends, politicians, and more. Hollywood has picked up rapture theology quite successfully and made millions. But there’s a significant, scriptural problem with the violence that is glorified in final battle imagery. Christian scripture argues that the final battle is already won by Jesus on the cross. Being told that the final battle is already won is confusing for people itching for a fight. Even more problematic for people who want a smack down in the name of Jesus is that Jesus is the one who was smacked down by violence. One of the things the cross reveals is that violent human solutions are a dead end.

Jesus died on the cross in non-violence – putting violence to death and bringing death to life. The end is known. The angels know it too, so we celebrate with them and their message today. Whatever cosmic battle we think we’re participating in, think again. From an earthly perspective, evil can seem unstoppable. Evil rages not because it is powerful, but because it is vulnerable.[10] It’s “time is short.”[11] Christ has already won the victory. The deceiver and all his empty promises are exposed when we proclaim this good news with the angels.

The body and blood of Jesus Christ ☩ are given for you; and may God’s holy angels watch over you. Amen.

____________________________________________________________

[1] Sermon artwork: Lily Yeh, 1994, Paint, A Mural of Contemporary Angels, Interweave exhibition, Jamaica Arts Centre, New York: Artasiaamerical.org/works/256

[2] Inga Oyan Longbrake, Pastor, Messiah Community Church (ELCA), Denver. Michael and All Angles sermon, September 2013.

[3] Ibid. I’m grateful on so many levels that that Pastor Inga preached this sermon ahead of my own so that you all can benefit from her study and proclamation. Her sermon echoes throughout mine.

[4] Ibid.

[5] Ibid.

[6] Barbara R. Rossing. The Rapture Exposed: The Message of Hope in the Book of Revelation. (New York: Basic Books, 2004), 178-181. Rapture theology is a 19^th century construct, a recent biblical interpretation.

[7] The mission of the seventy is described in Luke 10:1-12.

[8] Rabbi Nissan D. Dubov, Director of Chabad Lubavitch in Wimbledon, UK. “What is the ‘End of Days’?” for Chabad.org. http://www.chabad.org/library/article_cdo/aid/108400/jewish/The-End-of-Days.htm

[9] Dubov, ibid.

[10] Craig R. Koester, Asher O. and Carrie Nasby Professor of New Testament, Luther Seminary, Saint Paul, MN. Revelation and the End of All Things (Wm. B. Eerdmans Publishing, 2001).

[11] Revelation 12:12

Caitlin Trussell

Category Archives: Preaching

Baseball’s Sacrifice Fly [OR Self-Sacrifice and Sinning Boldly by the Grace of God] Mark 8:31-38

Heaven is the Place of God (which probably isn’t what any of us think it means) – A sermon for Ash Wednesday – Matthew 6:1-6, 16-21

Repentance – Not Sexy but Needed for National Healing — Jonah 3:1-10 and Mark 1:14-20

Respair: The Return of Hope After a Period of Despair[1] [OR Hope Tells the Truth] Genesis 1:1-5, Acts 19:1-7, and Mark 1:4-11

World Building with Light – John 1:6-8, 19-28

If God’s Got This, God Doesn’t Seem to Know What God’s Doing [OR Happy Church New Year’s Eve Everyone] Matthew 25:31-46 and Ephesians 1:15-23

For Nancy…A Celebration of Life (September 23, 1948 – October 10, 2020)

Celebrating the Life of Cindy Brogren (August 21, 1946 – January 19, 2020)

A Manger – Flawed and Real Luke 2:1-20 [Advent/Christmas Worship with our Home-Centered Folks]

Festival of Michael and All Angels [OR ☩ May God’s Holy Angels Watch Over You][1] Luke 10:17-20 and Revelation 12:7-12

Pastor, Preacher, Speaker