Category Archives: Sermons

Thank God (at the very least for tambourines) [Or What Do We Thank God For?] A sermon for Thanksgiving Eve

November 22, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on November 22, 2023

[sermon begins after two Bible readings – Psalm and Colossians readings are at the end of the sermon]

Exodus 15:20-21a Then the prophet Miriam, Aaron’s sister, took a tambourine in her hand; and all the women went out after her with tambourines and with dancing. 21And Miriam sang to them: “Sing to the Lord, for he has triumphed gloriously.”

Matthew 11:25-30 At that time Jesus said, “I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; 26yes, Father, for such was your gracious will. 27All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest. 29Take my yoke upon you, and learn from me; for I am gentle and humble in heart, and you will find rest for your souls. 30For my yoke is easy, and my burden is light.”

[sermon begins]

Just when you think the gospel of Matthew cannot be endured for one more minute, when the prophetic words of judgment rail mightily against those who are stumbling blocks to God’s mercy, Jesus says something that melts your heart and unfurrows your brow – “Come to me, all you that are weary and carrying heavy burdens, and I will give you rest.” Whew, thank God. We need this good word from the “gentle and humble of heart” Jesus, the One who draws us to himself. We need this word because the fear of missing out and the fear of messing up can be overwhelming. Matthew’s harsh urgency must also be lined up against these verses where Jesus talks about rest, humility, and gentleness.[1] To 1^st century ears, Jesus’ encouragement to rest would have sounded odd. Daily work and wages were not a given. Food was as unpredictable as the weather. (And we know a thing or two about unpredictable weather in Colorado.) At least in this country, many of us lay around a lot more than our 1^st century friends but I’m not sure we can call it rest. And when do we find rest for our souls? Probably even less often.

When people ask me how I’m doing, I have said in the past that, “Existentially, I’m good, but life is pretty full.” Meaning that when it comes to the meaning of life, our existence, my existence, on the planet, I am actually pretty good. I thank God for that gift. Sometimes the day-to-day can still get wild. Emotions can still spring out of nowhere, egged on by our survival-oriented brainstems, but there’s a soul place that’s sustained by the Holy Spirit. I cannot explain it but I do trust it. Thank God.

“Thank God.” That’s a common phrase. It bubbles up from me in a flash. “Thank God.” Sometimes we ARE thanking God. Sometimes it’s a profound sense of relief that may or may not have anything to do with anything God has done or is doing. A green light when you’re in a hurry, or the last spoonful of mayonnaise in the jar for your egg salad sandwich, may not be in the realm of divine activity even if we thank God for the moment. Shocking, I know. Thanksgiving Eve is a good time to pause and wonder about what we thank God for.

In our Bible readings, Miriam – a prophet and Moses and Aaron’s sister – thanks God for deliverance from slavery into freedom. Moses had just led the Hebrews from enslavement in Egypt, on dry ground in the parting of the Red Sea, safely to the other side. Miriam and all the other women danced, sang, and played tambourines to give glory to God for delivering them into freedom – a boisterous, celebratory, “Thank God!” Time and again in scripture, there is a resounding theme of freedom from oppression and from the opportunistic tyrant of sin.[2] There’s an underdog quality to the celebration of freedom either way. Although the freedom of forgiveness and redemption are less exciting on paper, the liberation from being locked into death-dealing patterns is a time to say, “Thank God!” Just ask any of our friends who have survived addictions through the rooms of recovery. Their surrender to a power beyond themselves and their profound gratitude for their recovery knows no bounds.

So, we thank God for rest. We thank God for freedom and forgiveness. Which is fun to celebrate with tambourines like Miriam but we do it more often here with organ music, piano, bells, trumpets, and flutes. All good things that amplify to our gratitude. Here’s a funny. After I’d drafted this sermon, Andy, our Director of Music was walking through the halls with tambourine, and I asked him if it was for tonight. It wasn’t. But it IS for this Sunday! Thank God? Maybe not, but it was cool timing.

We sang Psalm 65 tonight and joined with nature in praising God for life, food, earth, and animals – remembering that our existence on this unique blue planet is an amazing, interconnected gift. Astounding, really. Sustained by our human cooperation – from seed in dirt, to harvest, to stores, to kitchens, to table. Many hands make food possible. Thank God!

Praise and thanks to God for being human. Our Colossians reading reminds us of how love moves from God through Jesus to us and back to God. I often pray with people and thank God for the love that we know through each other because the love we share gives us the smallest taste of how much God must love us. At our best, it’s what being church together means as we remind each other just how important each of us are in the kingdom of God. And not just us, our neighbors too. Thanks God!

The magnitude of the love of God is beyond words. We glimpse parts of God’s love in Jesus’ ministry and in his death as he refused to raise a hand in violence, continuing to connect the people he loved even as he hung from a cross.[3] (Although you have to turn to the gospel of John for that story.) In a time when division clamors for our attention, Jesus’ love sustains us across suffering and boundaries of our own making, liberating us towards each other, and saving us from ourselves and each other. Thank God!

And when our pilgrimage on earth is done, from our birth to the setting sun, we close our eyes as if it’s night, to join the glorious company of the saints in light.

Tonight, on Thanksgiving Eve, we sing and pray and remember in gratitude all that God continues to do for us, tambourines notwithstanding. Thank God. And amen.

__________________________________

[1] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave for Matthew 11:16-19, 25-30. July 2023. https://www.workingpreacher.org/podcasts/910-fifth-sunday-after-pentecost-ord-13a-july-2-2023-2

[2] Ibid.

[3] John 19:25b-27

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Colossians 3:14-17 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 16Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 17And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

Psalm 65 Praise is due to you,
O God, in Zion;
and to you shall vows be performed,
²O you who answer prayer!
To you all flesh shall come.
³When deeds of iniquity overwhelm us,
you forgive our transgressions.
⁴Happy are those whom you choose and bring near
to live in your courts.
We shall be satisfied with the goodness of your house,
your holy temple.
⁵By awesome deeds you answer us with deliverance,
O God of our salvation;
you are the hope of all the ends of the earth
and of the farthest seas.
⁶By your strength you established the mountains;
you are girded with might.
⁷You silence the roaring of the seas,
the roaring of their waves,
the tumult of the peoples.
⁸Those who live at earth’s farthest bounds are awed by your signs;
you make the gateways of the morning and the evening shout for joy.
⁹You visit the earth and water it,
you greatly enrich it;
the river of God is full of water;
you provide the people with grain,
for so you have prepared it.
¹⁰You water its furrows abundantly,
settling its ridges,
softening it with showers,
and blessing its growth.
¹¹You crown the year with your bounty;
your wagon tracks overflow with richness.
¹²The pastures of the wilderness overflow,
the hills gird themselves with joy,
¹³the meadows clothe themselves with flocks,
the valleys deck themselves with grain,
they shout and sing together for joy.

Preaching, Sermons

Courage, Good People – Fear Gets Us Nowhere [Matthew 25:14-30 and Zephaniah 1:7, 12-18

November 19, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on November 19, 2023

[sermon begins after one Bible reading – see end of sermon for the Zephaniah reading]

Matthew 25:15-30 [Jesus said to the disciples:] ¹⁴“For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; ¹⁵to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. ¹⁶The one who had received the five talents went off at once and traded with them, and made five more talents. ¹⁷In the same way, the one who had the two talents made two more talents. ¹⁸But the one who had received the one talent went off and dug a hole in the ground and hid his master’s money. ¹⁹After a long time the master of those slaves came and settled accounts with them. ²⁰Then the one who had received the five talents came forward, bringing five more talents, saying, ‘Master, you handed over to me five talents; see, I have made five more talents.’ ²¹His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ ²²And the one with the two talents also came forward, saying, ‘Master, you handed over to me two talents; see, I have made two more talents.’ ²³His master said to him, ‘Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.’ ²⁴Then the one who had received the one talent also came forward, saying, ‘Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; ²⁵so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.’ ²⁶But his master replied, ‘You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? ²⁷Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. ²⁸So take the talent from him, and give it to the one with the ten talents. ²⁹For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. ³⁰As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ ”

[sermon begins]

As gospel writers go, Matthew weaves subtlety with shock value which can make it hard to see his point. Matthew begins his gospel with a mind-numbing list of names that add up to fourteen generations of Jesus’ ancestors.[1] No angels, shepherds, or manger in his story, that’s for sure. Yet, if your attention drifts away from the names even for a moment, you’d miss major plot twists, including a woman who wasn’t born Jewish and a woman who was a prostitute. Our 21^st century minds aren’t shocked but our 1^st century friends may have been. In our Matthew reading today, the opposite happened. Our ancient friends may have been lulled into complacency by the trope of a powerful person trusting their underlings as a test of character.[2] These stories were common in the first century as regular people had a chance to shine. Jesus subtly wove this well-known trope with the shock value of an enormous amount of money, a talent was 15 years of wages, and the fearful slave who buried his talent, having nothing to show the master when he came back from his journey, and was thrown into the outer darkness. The man who went on a journey was excessive in money and trust.

What is a Jesus follower to make of his last few teachings in Matthew’s gospel? Each parable tops the last. Next Sunday, they’ll crescendo in intensity. Jesus was wound up tighter than a ranting Bronco fan. Although let’s give Jesus the benefit of the doubt, shall we? These intense parables continue to escalate because time was running out. He was about to be arrested. I wonder how desperate Jesus was for his disciples to understand his urgency. Things were about to get as real as they were horrific. Still, Jesus’ teaching was first about how generous the man was, how much he wanted to share with his slaves, and how much he trusted them to carry on his work in his absence. The man’s excessive expectation inspired the first two slaves into action and froze the last one in fear. Remember the limits of parable. These parabolic stories only take us so far in teasing apart God’s action in Jesus and in the world. It’s highly likely that Jesus’ parable of the talents is meant more to inspire us than to make us afraid. Fear is not freedom and is not consistent with Jesus’ message in Matthew in which he says many times, “Do not be afraid.” Fear doesn’t get anyone anywhere especially in the kingdom of God that Jesus said is about mercy.

Two weeks ago, we heard Jesus’ teaching on the nine Beatitudes.[3] He began each Beatitude with “Blessed are…” and he shocked his listeners by listing experiences that don’t seem at all blessed and connecting them with mercy, comfort, and the kingdom of heaven. (This is another example of the subtlety and shock value of Matthew’s gospel.) Today’s parable invites action by the journeying man’s abundance not anger. In the verses after our parable today, the ones for next Sunday, Jesus doubles down on God’s mission of mercy. And God’s mercy doesn’t have time for fear. Fear gets us nowhere.

Last Thursday, I was part of a Multi Faith Leadership Forum conversation with about 20 other faith leaders. Jews, Muslims, Christians, and more, spoke carefully and honestly about our own emotions and thoughts about October 7 and the Hamas attack that victimized innocent Israeli men, women and children – mostly Jews but also people from other places – and about the Israeli military response that victimizes innocent Palestinian men, women, and children. Words are failing them. Our collective words are failing them and have been failing them. So much so that violence is increasing in our own country and in our own city against Jews, Muslims, and Arabs. While many are demonstrating and while many others are protesting, words continue to fail.

I myself love words and I struggle to find the right ones as adults and children and families continue to fall and to be afraid. I have Jewish family and friends. I have Palestinian friends and colleagues. I am no fan of the current Israeli government. I am no fan of Hamas. Sides are being taken and demanded. But still, there are Israeli and Palestinian families of the fallen who are searching for a way beyond sides. There are other Palestinian-Israeli groups looking for a way beyond sides. There are multi faith leaders who are searching for a way beyond sides. And in today’s reading, I hear Jesus tell a story, a parable, about a man whose generosity inspires some and whose trust terrifies others. One interpretation of this parable is that Jesus’ mission of mercy is meant to expand, not to be buried in the ground.

It’s in that spirit that Augustana is hosting a service for the multi faith community. As words fail, we are invited to create a sacred space with our shared humanity across religious and political differences. This service was generated by conversations with faith leaders and lay people – Jews, Muslims, and Christians – who are in pain, grieving, and unable to see a way forward from war to peace, from death to life, from despair to hope. Their feedback supported the attempt of such a service, recognizing that any effort to hold space for everyone’s grief and humanity will be insufficient for some. Invitations to this service are between faith leaders and their communities. No publicity. No livestream. Only people and presence. You’re invited. As words fail us, we’ll gather in the silence of our shared presence and in the presence of God. This building, the quiet, the music, and the candles are merely a container for the heartbroken and for the determined to hold space for our shared humanity made in the image of God.

Last Sunday, Pastor Gail mentioned compassion fatigue. Compassion fatigue is real. Our fragile bodies aren’t built to feel the feels about everything that’s happening in the world all at the same time. That’s a fast track to despair. Neither are we to be complacent in the suffering, to shrug off another human’s pain, to hide from suffering or to bury our heads in the ground as if it doesn’t exist. The reading from the prophet Zephaniah is the only reading we ever get from this prophet’s small book in the minor prophets of the Old Testament. There’s a great line about God’s frustration with God’s people in which the Prophet Zephaniah accuses the people who “rest complacently on their dregs.” Jesus’ way of mercy resists complacency and self-righteousness.

Jesus asks his followers to risk within and beyond the Christian freedom and abundance we’ve been given as his body in the world for the sake of the world. May God give us light to see the way, courage to take a risk, and trust in the love that transforms death into life. Thanks be to God. And amen.

_________________________________________________

[1] Matthew 1:1-15

[2] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Commentary on the Bible readings for November 19, 2023. Sermon Brainwave Podcast. workingpreacher.org/podcasts/932-25th-sunday-after-pentecost-ord-33a-nov-19-2023

[3] Matthew 5:1-12

_________________________________________________

Zephaniah 1:7, 12-18

⁷Be silent before the Lord God!
For the day of the Lord is at hand;
the Lord has prepared a sacrifice,
he has consecrated his guests.

¹²At that time I will search Jerusalem with lamps,
and I will punish the people
who rest complacently on their dregs,
those who say in their hearts,
“The Lord will not do good,
nor will he do harm.”
¹³Their wealth shall be plundered,
and their houses laid waste.
Though they build houses,
they shall not inhabit them;
though they plant vineyards,
they shall not drink wine from them.

¹⁴The great day of the Lord is near,
near and hastening fast;
the sound of the day of the Lord is bitter,
the warrior cries aloud there.
¹⁵That day will be a day of wrath,
a day of distress and anguish,
a day of ruin and devastation,
a day of darkness and gloom,
a day of clouds and thick darkness,
¹⁶a day of trumpet blast and battle cry
against the fortified cities
and against the lofty battlements.

¹⁷I will bring such distress upon people
that they shall walk like the blind;
because they have sinned against the Lord,
their blood shall be poured out like dust,
and their flesh like dung.
¹⁸Neither their silver nor their gold
will be able to save them
on the day of the Lord’s wrath;
in the fire of his passion
the whole earth shall be consumed;
for a full, a terrible end
he will make of all the inhabitants of the earth.

Preaching, Sermons

Saints in Light [OR The Mystery of Connection Through Death] Matthew 5:1-12

November 5, 2023 caitlin121608

sermon art: Communion of Saints by Elise Ritter

Pastor Caitlin Trussell with Augustana Lutheran church on November 5, 2023

[sermon begins after the Bible reading – the 1 John reading is at the end of the sermon]

This Bible reading is often called “The Beatitudes” for the “Blessed.” My sermon is written in beatitude form – beginning with the concerns of the world and shifting to words of comfort…

Matthew 5:1-12 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. ²Then he began to speak, and taught them, saying:
³“Blessed are the poor in spirit, for theirs is the kingdom of heaven.
⁴“Blessed are those who mourn, for they will be comforted.
⁵“Blessed are the meek, for they will inherit the earth.
⁶“Blessed are those who hunger and thirst for righteousness, for they will be filled.
⁷“Blessed are the merciful, for they will receive mercy.
⁸“Blessed are the pure in heart, for they will see God.
⁹“Blessed are the peacemakers, for they will be called children of God.
¹⁰“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.
¹¹“Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. ¹²Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.”

[sermon begins]

What does the world want? I mean the world that doesn’t include opportunists, oppressors, and oligarchs. I mean us, people – young, old, sick, healthy; all genders, religions, and colors. Regular people all around the world. What does the world want? Well, I haven’t interviewed the world, but I read a lot, listen to people a lot, and wonder about this question A LOT. People seem to want similar things – including enough love, food, shelter, income, community, peace, and health to lead meaningful lives. These near-universal wants hit home at last week’s concert here in our sanctuary. 100 voices combined in song to sing Tuvayun, the nine verses of the Beatitudes that we heard in the Matthew reading today that begin with “Blessed.” [1] Tuvayun is Aramaic for “blessed,” a language that Jesus spoke.

There was this moment in Tuvayun entitled “I Hope” when each member of our Chancel Choir and the Colorado Chorale spoke their own words of hope, first one at a time and then all at the same time. It was cacophony of words piled on words, hope piled on hope. Hope so full and urgent that it rang through our ears to our hearts until mine broke into sobs. (I think Rob was worried about me for a minute.) Through the tears and heart broken open, I thought that these could be the voices of just about everyone in the world, hoping upon hope that we could get our collective act together so that everyone could simply live.

Jesus sums up reality’s clash with hope in the Beatitudes. Blessed are the depressed, the grieving, the merciful, the pure heart, the peacemakers, the persecuted, and the slandered. Folks who bear the burdens of despair, grief, persecution, justice, and pure hearts know the lament that comes with their heavy load. Jesus hears their cries and sees their suffering. His list of nine beatitudes is a precious gift as people’s pain is heard and seen. Jesus doesn’t stop there. He offers a word of hope.

Hope as blessings are revealed. There isn’t a lot of agreement about what “blessed” means in the Matthew reading. Because Jesus was Jewish and likely had some rabbinic training, I hang my hat with the rabbis on this one; that a blessing is something that already exists and occasionally we get a glimpse of the blessing that already exists. The rabbinic view is in opposition to our 21^st century view that a blessing is like being tapped by a fairy wand and something good happens because of how deserving we are. The Jewish notion of “blessed” helps us see life in full, revealing not only God’s promises when we suffer but also our call as conduits of blessing when we encounter suffering around us.[2] God’s work. Our hands.

On All Saints Day, it’s important to note that the blessing is not the suffering itself. The church has done some damage over the years with this kind of thinking. Opportunists, oppressors, and oligarchs are the ones who don’t want what most of the world wants. They perpetuate injustice, suffering, and violence to disrupt and take advantage of the disruption to gain power and wealth over and against most of the people in the world. Let’s not confuse their corruption as something from God.

Let’s focus on the saints. In Lutheran Christianity, saints are regular people like you and me who are touched by the waters of baptism. We’re sainted by the power of the Holy Spirit and together we add up to the body of Christ. (Another weird bit of Christian math kind of like the Trinity.) Sometimes we do super special things and most of the time we don’t. Martin Luther called this being saint and sinner at the same time – simul iustus et peccator. I sometimes use this language when I welcome people at the beginnings of funerals or other events here. I’ll say something like, “Good morning, I’m Pastor Caitlin, and I welcome you on behalf of the sinner-saints of Augustana.” When I say this, I know that most people probably don’t know what it means but I like it because it’s true. Sinners the lot of us. And I want people to know that we know that, especially since some people have an experience of Christians as enamored with their own importance.

The other thing that’s said at funerals is a prayer of Commendation at the end of the funeral. There are different prayers of Commendation but the one that I say most goes like this…

Into your hands, O merciful Savior, we commend your servant, __________. Acknowledge, we humbly beseech you, a sheep of your own fold, a lamb of your own flock, a sinner of your own redeeming. Receive him into the arms of your mercy, into the blessed rest of everlasting peace, and into the glorious company of the saints in light. Amen.

We say this prayer as a request, asking God to receive the person who died. But it’s a request to which we’ve been given the answer in baptism. God’s answer to this request is, “Yes.” God enfolds us in the life of God here and now. And God enfolds us in the life of God when we die. We’re enfolded in the life of God and “into the glorious company of the saints in light.” Now I don’t know what that means exactly. None of us does on this side of death. But it’s that glorious company of the saints in light that captures the imagination – seeing again much grieved for loved ones and friends. I’ve said prayers of Commendation many, many times as I touch urns or caskets. It’s the line about joining the saints in light that fills my heart with hope.

Last week, I was able to join by zoom the funeral of a dear colleague and friend, Andrea Doeden. Her congregation is in Trinidad, Colorado. As I watched the communion line that lasted for three full hymns and part of a fourth, I was struck by the mundane act of communion – coming forward, hands outstretched, bread and wine offered and eaten – and the mystical union that we have with Jesus and each other when we commune. We’re connected across time with the many who have come before us who make up the glorious company of the saints in light. We’re connect across time with Jesus and the saints who will come after us. Then I watched Bishop Jim commend Andrea to “the mercy of God, our maker and redeemer.” He put his hand on her urn, her photo next to it surrounded by flowers, and he prayed the prayer. Even in my sadness, I felt it, the mystery of communion with the saints in light.

Death cannot unlove a life that is loved. In fact, nothing can unlove a life that is already loved because love is from God.[3] The full measure of God’s love is that God loves you into life and God’s loves you through your last breath. The people listed in the bulletin today, the people named because they took their last breath in the past year, the people we commune with when we take communion, God loved them into life and God loved them on the way out. As you live and breathe today, God loves you. As you live through your last breath, God loves you. You are enfolded in the life of God, created in God’s image, and beloved through God’s death in Jesus on the cross – a wounded and beautiful Savior. You are sainted by God’s activity, not your own. In the words of the First John reading:

“Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when [Christ] is revealed, we will be like him.”[4]

Alleluia! And Amen!

_________________________________________________________________

1 John 3:1-3 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.

__________________________________________________________________

[1] The form of this sermon is written like a Beatitude, like Jesus’ “Blessed are…” statements in the gospel of Matthew reading. I begin with the cares and sufferings of the world and then proceed to the word of hope.

[2] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Discussion on Sermon Brainwave podcast for November 5, 2023.

[3] 1 John 4:7 “Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God.” NRSV. A few verses later is 1 John 4:12 which is actually my favorite verse of all time. “No one has ever see God; if we love one another, God lives in us, and [God’s] love is made complete in us.” When I couldn’t pick up a Bible after many years out of the church, this was the verse that drew me back in.

[4] 1 John 3:2

Preaching, Sermons

Trick or Treating – Loving the Littles [OR No tricks, no treats, just hope]

October 22, 2023 caitlin121608

Pastor Caitlin Trussell with Augustana Lutheran Church on October 22, 2023

[sermon begins after two Bible readings]

1 Thessalonians 1:1-10 Paul, Silvanus, and Timothy,
To the church of the Thessalonians in God the Father and the Lord Jesus Christ:
Grace to you and peace.

²We always give thanks to God for all of you and mention you in our prayers, constantly ³remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. ⁴For we know, brothers and sisters beloved by God, that he has chosen you, ⁵because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. ⁶And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, ⁷so that you became an example to all the believers in Macedonia and in Achaia. ⁸For the word of the Lord has sounded forth from you not only in Macedonia and Achaia, but in every place your faith in God has become known, so that we have no need to speak about it. ⁹For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, ¹⁰and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming.

Matthew 22:15-22 Then the Pharisees went and plotted to entrap [Jesus] in what he said. ¹⁶So they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. ¹⁷Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” ¹⁸But Jesus, aware of their malice, said, “Why are you putting me to the test, you hypocrites? ¹⁹Show me the coin used for the tax.” And they brought him a denarius. ²⁰Then he said to them, “Whose head is this, and whose title?” ²¹They answered, “The emperor’s.” Then he said to them, “Give therefore to the emperor the things that are the emperor’s, and to God the things that are God’s.” ²²When they heard this, they were amazed; and they left him and went away.

[sermon begins]

I’m going to go out on a limb and confess that Halloween is not my favorite holiday. The ghoulish stuff creeps me out. The gory stuff makes me queasy. And the demonic stuff disturbs me. I close my eyes during trailers for horror movies because those images do NOT belong in my head. I’m a Halloween scaredy cat but I love kids. Kids too small to walk house to house are pulled in wagons by their caring adults, still working on their “Rs,” saying, “Twick or Tweet.” Kids still in elementary school whose parents are hollering manner suggestions from the sidewalk while their kid screams “Trick or Trick,” too strung out on sugar to remember to say, “Thank you.” And kids in their teens who may or may not wear costumes and cart around their candy stockpile in a pillowcase with a barely audible, “Trick or Treat.” I’m the goofy adult at the door just happy to see them, telling them they look great or to have fun or to be safe. We may spend the rest of the year telling kids not to take candy from strangers but the weirdness of the trick-or-treat tradition is irrelevant in the face of that cuteness, excitement, and treats. Tricks are another thing altogether. The 1920s were the worst for tricks when pranks set cities on edge.[1] No one likes to be tricked. Tricksters have a grand time but being tricked ones is no fun.

Tricks were on the minds of the Pharisees, their disciples, and the Herodians, as they treated themselves to a fool-proof test that would cut Jesus down to size. But tricksters were no match for the table-turning Jesus. He turned the tables on them as easily as he overturned the tables of the temple’s moneychangers in the last chapter.[2] Ordinarily, the Pharisees would have had nothing to do with the Herodians who seem to be pro-Roman by virtue of their name.[3] But it was time for this troublemaking Jesus to go, so the rivals joined forces against him.[4]

First, they treated him to flattery, praising his sincerity and his impartiality. Then came the trick – “Is it lawful to pay taxes to the emperor or not?” If Jesus answered, yes, he would have angered the people; if Jesus said no, he would have angered Rome. Jesus found third answer, give to God what is God’s and give to the emperor what is the emperors. That test seems straightforward even if tricks were involved.

Here’s the more interesting question to me. Why did the Pharisees’ disciples have that coin inside the temple? It had the head of Emperor Tiberius, son of Caesar Augustus. As Caesar, Augustus was considered divine, so Tiberius was at least the son of a God. Tiberius’ head on that on a coin would have been blasphemous in the temple because it was the image of an idol, a false god.[5] In verse 20, “head” is literally translated “icon” in the Greek. As an icon of a god, that coin was an idol forbidden in the temple and should have been exchanged for a shekel outside the temple door to put in the offering. Jesus had a trick up his own sleeve when he asked them to show him “the coin used for the tax.”

Watching Jesus escape a trick is a real treat especially when it leaves us with tricky questions to play with. Jesus asks about Tiberius’ image in a conversation about loyalty. I confess that I’m not immune to my own fangirl moments with certain public figures. I’m self-aware about them but it makes me wonder about how we’re bombarded with people and brands that demand something of us, our time and attention for sure. But they also demand our dollars and our loyalty. Lyn Goodrum, our Publications Administrator, was working on the worship bulletin and she asked if I wanted to use these assigned verses in Matthew on Commitment Sunday today. They’re not your typical inspiring verses about money. I said, yes, I want to use them because they help us think about what Jesus was up against and what we are too. It’s okay to take a hard path through scripture and let it challenge our assumptions and ask us tough questions. We can also bring other scripture into the conversation, too.

Earlier in Matthew, in the sermon on the mount, Jesus preached to his disciples, “Where your treasure is, there your heart will be also.”[6] In that story and in our story today, Jesus pushes his listeners to deeper connection with God, working out for ourselves how we are to live and follow in the way of Jesus.[7] Isn’t that one of the appealing features of faith? That we get to wonder, decide, fail, and try again in the way of Jesus? We engage our conscience and our hearts without tricks to confuse us or treats to persuade us. While Jesus’ way isn’t always clear, it is the way of God who is good. God who loves us first without demanding a performance of our own goodness or tricking us into loving God back.

I think about this kind of stuff a lot when it comes to stewardship and giving money to the church – well before I became a pastor and now that I am one. Over the last few weeks, we’ve heard from a few Augustana people, including from Nick again today, about our faith and financial gifts working together in ministry. Last week, Jordan made a point to mention that we each give what we’re able to give. Some of us can give a little and some of us can give a lot. If you’ve never given regularly, our Stewardship Committee asks you to consider starting to give $5 a week; and if you’ve been giving regularly to increase your giving by up to 5% of that amount. Rob and I have been giving by automatic withdrawal for years to make it one less thing to remember on the to-do list.

All of us giving something works together to make ministry thrive for our congregation. Thriving includes caring for each other, our ministry partners in the community and our staff. Thriving includes our building and grounds through which we welcome people and offer hospitality. We’re not perfect. Ministry is messy simply because there are people involved and people are messy. But Jesus was always on the side of the people and calls us to the same. Our answer to Jesus’ call is a mixed bag but we keep giving financially and doing ministry together because our hearts follow our treasure. Jesus knows us and the human condition all too well.

I’ll close today with these opening words that we heard today from Paul’s beautiful, pastoral letter to the church at Thessalonica. Scholars think that this was his earliest letter to the churches and may be the oldest writing in the New Testament as few as 10 years after Jesus’ died.[8] Paul remembered the Thessalonians before God and then he celebrated their work of faith, labor of love, and steadfastness of hope in our Lord Jesus Christ.[9] Our world needs hope right now. Each of us needs hope.

Out of our own need for hope we become messengers of hope for a weary world. Not an illusory hope or perverse optimism in the face of hard things. But a true hope that challenges us to turn away from the sin that hurts ourselves and each other here and around the world. A true hope that deepens our love during suffering. And a true hope that shines light into the darkness of despair. We hold that hope for each other and for the sake of the world. Thanks be to God and amen.

______________________________________

[1] Emily Martin, “The history of trick-or-treating, and how it became a Halloween tradition.” National Geographic, October 23, 2022. The history of trick-or-treating, and how it became a Halloween tradition (nationalgeographic.com)

[2] Matthew 21:12

[3] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave podcase for Bible readings on October 22, 2023. www.workingpreacher.org/podcasts

[4] Ibid.

[5] Skinner, ibid.

[6] Matthew 6:21

[7] Yung Suk Kim, Professor of New Testament and Early Christianity, Virginia Union University. Commentary on Matthew 22:15-22 for October 22, 2023. Commentary on Matthew 22:15-22 – Working Preacher from Luther Seminary

[8] Lutheran Study Bible, 1 Thessalonians – Background File, (Minneapolis: Augsburg Fortress, 2009), 1942.

[9] 1 Thessalonians 1:2

Preaching, Sermons

Hope Shines in the Darkness [OR Christ’s Compassion Knows No Bounds]

October 15, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on October 15, 2023

[sermon begins after two Bible readings]

Psalm 23 The Lord is my shepherd;
I shall not be in want.
²The Lord makes me lie down in green pastures
and leads me beside still waters.
³You restore my soul, O Lord,
and guide me along right pathways for your name’s sake.
⁴Though I walk through the valley of the shadow of death, I shall fear no evil; for you are with me; your rod and your staff, they comfort me.
⁵You prepare a table before me in the presence of my enemies;
you anoint my head with oil, and my cup is running over.
⁶Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.

Matthew 22:1-14 Once more Jesus spoke to them in parables, saying: ²“The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. ³He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. ⁴Again he sent other slaves, saying, ‘Tell those who have been invited: Look, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.’ ⁵But they made light of it and went away, one to his farm, another to his business, ⁶while the rest seized his slaves, mistreated them, and killed them. ⁷The king was enraged. He sent his troops, destroyed those murderers, and burned their city. ⁸Then he said to his slaves, ‘The wedding is ready, but those invited were not worthy. ⁹Go therefore into the main streets, and invite everyone you find to the wedding banquet.’ ¹⁰Those slaves went out into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
¹¹“But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, ¹²and he said to him, ‘Friend, how did you get in here without a wedding robe?’ And he was speechless. ¹³Then the king said to the attendants, ‘Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’ ¹⁴For many are called, but few are chosen.”

[sermon begins]

Even in the age of AI, desperate students still have CliffsNotes that boil down long, sometimes tedious, novels into a few main points that can be used to write essays…or, as many a desperate student tells their parents, to better understand the story while reading said tedious novel. I was afraid to use them for fear of getting caught by teachers way smarter than my high school self. But, there is a valid argument for boiling down difficult ideas to make them more accessible. Here’s my attempt at the CliffsNotes version of Jesus’ parable of the Wedding Banquet in today’s reading from Matthew’s gospel:

The kingdom of heaven is like the guy who saw the king’s petty and rageful true self and wouldn’t put on the king’s robe, which led to the king throwing that guy into the outer darkness. [Read that twice for good measure.]

This CliffsNotes version of Jesus’ parable makes perfect sense. Why on earth would you want to party with a king who lacks self-control and rages against his people when his ego is bruised? He invited party guests who didn’t want to come, so much so that they killed the king’s messengers. The king’s rage turned on them and he torched their cities. This is not a king of grace, mercy, or kindness. This king lets you know how much you’ve disappointed him by killing you and burning your house down. I wouldn’t want to wear that king’s robe either. At least, I hope I would have the courage not to put on the robe but I don’t think I’m that brave.

Growing up in a fundamentalist Christian church, I often heard Jesus’ parable of the wedding banquet interpreted as if the rageful king was God and the last people invited who wore the king’s robes were the baptized and the poor robe-less guy was thrown into the outer darkness to suffer for all of eternity for not putting on the dang robe. As Pastor Gail has emphasized over the last two weeks, we need to be really careful with Jesus’ parables, especially these last three from the last three Sundays. Jesus’ told these three parables after he entered Jerusalem towards his execution on a cross. Time was of the essence, and he was being challenged by religious leaders who wanted him dead. Parables don’t lend themselves to easy interpretations and, as listeners, we often want to align ourselves with the characters that we think are the winners. Who doesn’t want to win when it comes to God choosing you or not choosing you – especially if eternal outer darkness has anything to do it.

Let’s break down the story unfolding around this parable. Jesus entered Jerusalem where he made angry religious leaders even more angry. The religious leaders arrested Jesus, took him outside the city limits to be crucified, stretched out on a cross until he was dead. It’s more than possible that the guy who gets thrown into the outer darkness was a story that Jesus was telling about himself because his message of absurd hope, extravagant grace, and expansive love was just too much for the powers that be. The wedding banquet echoes the crucifixion, both ending with the outer darkness. The king, the one in power, threw a fit when his party went awry. The king doesn’t align with the God who Jesus reveals. God is revealed at the end of the gospel of Matthew with a crucified king. “Over his head they put the charge against him, which read, ‘This is Jesus, the King of the Jews.”[1] There was no Holy War outside the city walls to save Jesus from death. Instead, “darkness came over the whole land.”[2]

As Christians, there are ways we say that God is revealed to us. First and foremost, “through Jesus Christ, and him crucified.”[3] We’ll also argue that God is visible through creation – the world and the wider universe a signature of the creator. But that first one, through Christ crucified, is important because we argue that God absorbs human violence, putting an end to violence as a solution to what ails humanity. Violence is not a solution. The cross is a shining example of the lost cause of violence and the darkness it perpetuates. Violence begets violence.

Violence replicates itself best, especially among humans. We struggle with the lesson of violence over and over again as we say things that hurt people or sometimes we actually hit people. Violence on the world stage is something we’re more than familiar with given Russia’s attack on Ukraine and Ukraine’s military defense against Russia. And again this week watching Hamas’ attack Israeli civilians and Israel’s military strike back. These cycles of violence are not just weeks or decades old. They’re centuries, even millennia old. People much smarter than me have made plenty of public comments regarding these violent conflicts. Those of us on the sidelines of them are often overwhelmed by compassion. Compassion means “to suffer together.”[4] We see people killed, bombs exploding, and buildings falling, and are moved by compassion, wanting to do something to alleviate the suffering and failing not because of lack of desire but because the problems are enormous, and the darkness is deep.

The news of the world is too much for most of us and especially for those of us who struggle with mental illness. News can serve as a tipping point into deep darkness especially when a compassionate urge to help is thwarted by a large-scale event. We’re not wired to manage the sensory overload from next door and around the world constantly pumped through our phones, computers, and TVs. Reminding each other to unplug from time-to-time, to recharge with quieter experiences and messages of hope is critically important. Today is one such message of hope. During the song after the sermon, we’ll light candles as we shine light into the darkness of mental illness. We’ll pray for those of us who struggle with mental illness and those people we love who struggle with mental illness. While faith can be a comfort, faith doesn’t prevent suffering. Our E4 Ministry for mental health is helping us learn to be a church that meets the suffering of mental illness with compassion and hope. When you come up and light a candle, you’re invited to take one of the smooth stones that says hope or compassion. You can hold the stone as a prayer when you’ve run out of words to pray.

Jesus knows the suffering in the outer darkness which means that Jesus has compassion for our own deep darkness and gives us a future with hope. Lutheran Christianity describes this as the Theology of the Cross. The Theology of the Cross means that there is nowhere that God is more available, more present, more loving than in our suffering, in our experience of darkness. Our ancient Jewish cousins in the faith knew this too in Psalm 23. We sang together, “Though we walk through the valley of the shadow of death, I shall fear no evil, for you are with me.” The valley of the shadow of death is more directly translated as deep darkness. God has always been in the darkness with God’s people. Jesus Christ expanded God’s promise of presence, of hope and compassion, to include the world that God loves. When we bear persistent pain, Christ’s compassion knows no bounds. Thanks be to God, and amen.

__________________________________________________

[1] Matthew 27:37

[2] Matthew 27:45

[3] 1 Corinthians 2:2

[4] Greater Good Magazine: Science Based Insights for a Meaningful Life. Compassion Definition | What Is Compassion (berkeley.edu)

Preaching, Sermons

Giving God the Stink-Eye [OR Taking a Leap of Faith] Matthew 20:1-16, Jonah 3:10-4:11, and Philippians 1:21-30

September 24, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on September 24, 2023

[sermon begins after three Bible readings]

Matthew 20:1-16 [Jesus said to the disciples:] ¹“The kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. ²After agreeing with the laborers for the usual daily wage, he sent them into his vineyard. ³When he went out about nine o’clock, he saw others standing idle in the marketplace; ⁴and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went. ⁵When he went out again about noon and about three o’clock, he did the same. ⁶And about five o’clock he went out and found others standing around; and he said to them, ‘Why are you standing here idle all day?’ ⁷They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’ ⁸When evening came, the owner of the vineyard said to his manager, ‘Call the laborers and give them their pay, beginning with the last and then going to the first.’ ⁹When those hired about five o’clock came, each of them received the usual daily wage. ¹⁰Now when the first came, they thought they would receive more; but each of them also received the usual daily wage. ¹¹And when they received it, they grumbled against the landowner, ¹²saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ ¹³But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for the usual daily wage? ¹⁴Take what belongs to you and go; I choose to give to this last the same as I give to you. ¹⁵Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ ¹⁶So the last will be first, and the first will be last.”

Jonah 3:10-4:11 When God saw what [the people of Ninevah] 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.

Philippians 1:21-30 For to me, living is Christ and dying is gain. ²²If I am to live in the flesh, that means fruitful labor for me; and I do not know which I prefer. ²³I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; ²⁴but to remain in the flesh is more necessary for you. ²⁵Since I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in faith, ²⁶so that I may share abundantly in your boasting in Christ Jesus when I come to you again.
²⁷Only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, ²⁸and are in no way intimidated by your opponents. For them this is evidence of their destruction, but of your salvation. And this is God’s doing. ²⁹For he has graciously granted you the privilege not only of believing in Christ, but of suffering for him as well—³⁰since you are having the same struggle that you saw I had and now hear that I still have.

[sermon begins]

Sometimes all we have is a leap of faith. A leap of faith means that we don’t know what’s going to happen. For some people, leaping in faith means getting out of bed in the morning. For others, leaping in faith means changing careers. Heck, life is a leap of faith. Life choices and events beyond our control all take leaps of faith. In Paul’s letter to the church in Philippi, a.k.a. the Bible book of Philippians, he took a leap of faith in sending that letter. He encoded it with words that the Roman authorities would see as meaningless – gospel of Christ, faith, salvation, grace, joy and suffering.1 The church folks would know the hidden code, that God turns things upside down. Paul was writing from prison to people who had everything taken away from them by Rome. They knew that suffering didn’t have the last word. Challenging times make it difficult to feel joy much less acknowledge joy. But there’s Paul talking about joy in faith and their faith in the gospel. Trust is essential for experiencing joy in the middle of trauma, political or otherwise. Many people tell me that they don’t know how they would live life without their faith. I know that my faith and the faith of so many others kept me going over the last few months.

The faith that claims us is of a God who “is gracious and full of compassion, slow to anger and abounding in steadfast love.” While the psalmist is praising God for those qualities, Jonah gives God the stink eye, accusing God of grace, mercy, patience, and steadfast love.2 How dare God be God with those horrific enemies?! How dare God extend beauty to people Jonah can’t stand, even if they did repent of their murderous ways? Jonah’s stink-eyed grievance is legit. As non-Jews, the Philippians may not have known the story of Jonah, but Paul as a Jewish Christian did know the story of Jonah. He planted churches with faith in Jesus who revealed God’s grace, mercy, patience, and steadfast love. Paul formed these churches as a leap of faith in circumstances that were less than favorable because he believed in the God of his ancestors from whom Jesus was embodied, took flesh, and launched a ministry of grace and God’s kingdom. Jesus wasn’t a professor in front of a classroom. He taught his followers as life presented itself.

Parables were part of Jesus’ teachings. Parables are stories that are open to interpretation and slippery when it comes to direct answers. Just before our parable today in the Matthew reading, Peter had asked Jesus what the benefits of following him were. Jesus gave a convoluted answer but then launched into a parable to try to explain his answer. “For the kingdom of heaven is like a landowner…” Then Jesus goes on to say that the landowner hires several groups of people in town. The first group he hires early in the morning committing to paying them a daily wage. The next three groups he hired with the promise that he’d “pay what is right.” At the end of the day, he hires the last bunch without one word about payment. We know the drill. The landowner starts with that last bunch who worked an hour by paying them a full daily wage. The story is absurd. No landowner would have stayed in business if word got out that you could make a daily wage working for an hour.

Let’s go with it for a minute though. Imagine the last hour workers’ joy being able to feed their families for a few days. Imagine their joy. But each group was paid a daily wage, and the early morning group was furious. They were angry. If we read closely, we hear their reason, they said to the landowner, “…you have made them equal to us.” “You have made them equal to us.” A scathing rebuke from the workers to the landowner. It gets better. The landowner questions the workers, “Are you envious because I am generous?” In the Greek, this question more precisely asks, “Is your eye evil because I am good?” In other words, the landowner asks, “Are you giving me the stink eye because I’m good?”

Does anyone relate to the stink eye wielding workers? Maybe a teacher gave everyone an “A” after you studied, actually got an “A,” and they didn’t. Maybe your gifts and skills aren’t recognized or reimbursed in a way that leaves you feeling overlooked and undervalued. Are we inclined to give the stink eye to people who haven’t worked as hard as we have or, even better, to give the stink eye to God for God’s generosity or to people who keep harping on God’s generosity?

We could read this parable and argue for workers’ rights, tying the United Auto Workers’ and The Writers Guild’s strikes against corporate greed to the lesson today. We could also argue that this parable isn’t practical guidance but theological argument for God’s grace available in Jesus Christ to all people at all times. I’m more interested in arguing that we are like the workers – skeptical, cynical, and worried about being declared equal to other people who aren’t. This may be part of the reason we get concerned about helping people. We can think that if we help them too much it won’t be good for them. That rabbit hole contains sticking points that make it hard to leap in faith.

I’ve gone back and forth about talking about Augustana Homes and Bless the Build as a leap of faith, but I think it’s worth the risk. Construction begins in October and this afternoon at 1 p.m. in the Sanctuary we’ll have a brief program that ends in Augustana’s Community Park, right next to the site of future affordable homes built by Habitat for Humanity Metro Denver on land leased to them by you, the Augustana congregation. The land lease keeps the cost of the homes affordable. The project began five years ago.

In March of 2018, four Augustana folks went to a breakfast hosted by Interfaith Alliance and heard about the Congregation Land Campaign. Interns at Interfaith Alliance had been assigned the task of calculating how many unused acres of land in Metro Denver were available on faith community properties. 5,000. 5,000 acres across Metro Denver that could be used to build affordable housing as one piece of Denver’s housing puzzle. After the breakfast, these four folks met with the pastors to share what they learned. Each tiny, incremental step, the congregation’s team made headway, led by retired Pastor Ann Hultquist. A team was formed in the congregation to imagine the use of this land for housing. In 2019, over a year after the Interfaith Alliance breakfast, the congregation voted for the project. With other options to sell the land, I call that a leap of faith. By December 2019, we selected Habitat for Humanity as our construction partner out of three possibilities. And we all know what happened in March of 2020 when the world shut down.

While the pandemic slowed the progress, the team persisted, engaging the congregation and neighbors in ongoing discussions for updates and feedback. There were behind-the-scenes tasks that Habitat and the congregation picked away at with the city and the neighborhood association – rezoning, water issues, build size, you know, the fun stuff. Why all these details? Because ultimately families will have affordable homes because of the inspiration to dream and the determination to see the dream through the details. Families will have homes. That’s the dream. Today is as much about celebrating breaking ground on Augustana Homes as it is about inspiring other people to dream about other empty land with potential for homes. If we can make this audacious leap of faith as a large-ish, reserved, and responsible congregation then maybe other faith communities can dream it too. Building affordable homes is one piece of the housing puzzle in Denver. For the eight families who will own Augustana Homes, it’s THE piece that will make their dream a reality.

It would have been easy, and perhaps even advisable, for the congregation to make a different decision. In light of today’s readings, we could argue that the leap of faith we’re taking is the kind of thing that we’re called to do. We can argue it till kingdom come. In the meantime, we’ll catch glimpses of the kingdom that is like a landowner whose generosity earns the occasional stink eye when generosity is on the line. Thanks be to God. And amen.

Sermons

Red Carpet Treatment [OR Who are You Wearing?] Matthew 18:15-20 and Romans 13:8-14

September 10, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on September 10, 2023

[sermon begins after two Bible readings]

Matthew 18:15-20 [Jesus said to the disciples:] ¹⁵“If another member of the church sins against you, go and point out the fault when the two of you are alone. If the member listens to you, you have regained that one. ¹⁶But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. ¹⁷If the member refuses to listen to them, tell it to the church; and if the offender refuses to listen even to the church, let such a one be to you as a Gentile and a tax collector. ¹⁸Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. ¹⁹Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. ²⁰For where two or three are gathered in my name, I am there among them.”

Romans 13:8-14 Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. ⁹The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” ¹⁰Love does no wrong to a neighbor; therefore, love is the fulfilling of the law.
¹¹Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; ¹²the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; ¹³let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. ¹⁴Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

[sermon begins]

What comes to mind when you hear the words, “red carpet?” Do you see cars, stars, and celebrities getting the royal treatment? Are you thinking of Emmys, Grammys, Oscars, or People’s Choice? Years of watching red carpet entrances makes me think about gowns. Eye catching gowns ranging from vintage to vixen, vanilla to vermilion, Versace to Veronica,[1] and photographers yelling, “Who are you wearing?!”[2] Stars and celebrities shout out the gown’s designer and, in doing so, they pay for the privilege of wearing a one of a kind, once and done, gown. “Who are you wearing?” Great question. Although not a question directed at those of us wearing these goldenrod-colored t-shirts the ELCA selected for “God’s work. Our hands.” Sunday.[3] Eye catching? Totally. Couture? Certainly not. Imagine it for a second. Walking along in one of these t-shirts and someone shouting, “Who are you wearing?” I checked. They’re Fruit of the Loom (not to be confused with fruit of the Spirit).[4]

While our wardrobe choices may not be red carpet worthy, the red-carpet question is worth walking with – “Who are you wearing?” Paul’s take in our Romans reading this morning is kinda cool when he tells readers to “…put on the armor of light.” Although he gets pretty Jesus-y with it a few verses later when he says to, “…put on the Lord Jesus Christ.” Lutheran Christians can get twitchy when there’s a call to “put on” something because of our utter dependence on God’s grace. God’s grace means that our faith is about what God does for us regardless of our ability or merit. We don’t climb to God on the goodness of our works. God comes down to us because of the goodness of our God. No works righteousness in this crowd, thank you very much. WE cling to the righteousness of God. That’s all well and good. It aligns with how I think about God. Taking this a step further, it’s how baptism is understood. Through the waters of baptism, Jesus is put on us daily by the power of the Holy Spirit, not once and one. Daily we die and rise in Christ’s death and resurrection, and we’re named children of God. For baptized people, this means that Jesus is the answer to the question, “Who are you wearing?”

In churchy language, baptism both justifies us by making us right with God and baptism sanctifies us by making us holy and set apart for God’s purposes. Justification and sanctification happen at the same time in baptism. Great. Good. We can all go home now. You’ve heard the good news. And it is good news. God’s promise of grace in Jesus Christ is our hope and salvation. That answers the question about, “Who are you wearing?” But there’s a question that deeply concerns Jesus once you’re reassured by God’s promise and know who you’re wearing. The question is, “How are you living?”

A wordier version of Jesus’ question would be, “Are you living in a way that loves your neighbor as yourself?” In our gospel of Matthew reading, Jesus is concerned about how conflict is handled between church people. In the verses before and after our Matthew reading today, Jesus is concerned about his people being stumbling blocks to others, being able to forgive each other, and being gracious and patient with people who are in their own struggle.[5] In the next chapter of Matthew, Jesus teaches his listeners to follow the commandments and to love your neighbor as yourself.[6] Three chapters later, Jesus repeats himself as he teaches ‘love of neighbor as self’ as the second greatest commandment next to loving God.[7] Jesus’ is concerned for how his followers live and treat other people.

Many of us have had church experiences that haven’t gone well. Jesus’ lessons about conflict are not without examples in our own congregation or in other churches around the world. Those of us who still go to church or have returned to the church know many people who will never darken the door of another church. Their stories are difficult to hear. Pain inflicted by well-intended Jesus-people is bad enough. Pain inflicted by malicious people in the name of Jesus is anathema to the gospel itself. But as we hear in the Ezekiel reading, “God takes no pleasure in the death of the wicked.” (Ezekiel 33:7-11)

Our experience and example as church people, as Jesus people, mean a lot in the world. This includes the virtual world of social media.[8] Virtual community is real community. Real people are involved. (Let’s leave bots out of the discussion for now). It can be argued that what’s portrayed on social media isn’t reality or is a limited view of reality but the people posting are real people. Our posts and comments to other people’s posts are read not only by those reacting to them but also by people scrolling by them. It’s a little lofty to think about Jesus as our editor. Perhaps a step in the right direction is to wonder if our posts and comments accurately reflect a love of neighbor as love of self especially given that our churchwide slogan of “God’s work. Our hands.” implicates our hands whether they’re keyboarding or repackaging rice and beans for Metro Caring’s grocery shelves.[9]

And, just like that [snap], we’re back to the big question, “Are you living in a way that loves your neighbor as yourself?” We may disagree about the particulars when it comes to answering this question as the church. There may be occasional conflict about what being a Jesus follower means or how we as the church work together to be God’s hands in the world or if it’s even right for us to try. Some of us may be more comfortable working with our neighbors in poverty. Some of us may be ready to dive into advocacy and legislative efforts. Some of us may have gifts for showing up for people in crisis. The list goes on and on. Regardless of tasks, it’s worth walking with the question as a church.

Which brings us back to love. I thought I knew a lot about love. And I did. But I’ve learned more about love in the last few months. Being diagnosed with cancer and discovering how much I’m capable of loving life, other people, and this small, revolving planet makes me wonder even more about how much God must love us. Us. Broken, misbehaving wonders of creation. Created good yet challenged to be good. Beloved yet disbelieving just how much we are loved. Our identity as baptized children of God means daily dying to the way we hurt ourselves and each other and rising into the way that Jesus’ love triumphs over pain and suffering. “God’s work. Our hands.” Sunday is a touchpoint that reminds us of who we’re wearing every day as we look to God to teach us God’s ways of loving through suffering and loving our neighbors as ourselves. Thanks be to God and amen.

____________________________________________________

[1] Veronica Beard, that is.

[2] Karoline Lewis (Preaching) and Matt Skinner (New Testament), Luther Seminary, St. Paul, MN. Discussion about Romans 13:14 and “Putting on Jesus Christ.” Sermon Brainwave podcast for September 10, 2023. https://www.workingpreacher.org/podcasts/920-15th-sunday-after-pentecost-ord-23a-sept-10-2023

[3] Today is a church-wide emphasis of the Evangelical Lutheran Church in America (ELCA) uniquely embodied by each ELCA congregation. ELCA Presiding Bishop Elizabeth Eaton invites us to be “church together” in this way, on this day, to remind us of our baptismal identity in the world.

[4] Galatians 5:22-23 …the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.

[5] Stumbling block (Matthew 18:6-14), forgiving (Matthew 18:21-22); gracious and patient (Matthew 18:23-35).

[6] Matthew 19:16-19

[7] Matthew 23:34-40

[8] Joy J. Moore, Professor of Biblical Preaching and Academic Dean, Luther Seminary, St. Paul, MN. Sermon Brainwave podcast for Sunday, September 10, 2023. https://www.workingpreacher.org/podcasts/920-15th-sunday-after-pentecost-ord-23a-sept-10-2023

[9] www.metrocaring.org

Sermons

Accelerating the Timeline [OR The Zipper Merge Gets Us All There Sooner] Matthew 15:10-28 and Genesis 45:1-15

August 20, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on August 20, 2023

[sermon begins after two Bible stories]

Matthew 15:10-28 [Jesus] called the crowd to him and said to them, “Listen and understand:¹¹it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles.” ¹²Then the disciples approached and said to him, “Do you know that the Pharisees took offense when they heard what you said?” ¹³He answered, “Every plant that my heavenly Father has not planted will be uprooted. ¹⁴Let them alone; they are blind guides of the blind. And if one blind person guides another, both will fall into a pit.” ¹⁵But Peter said to him, “Explain this parable to us.” ¹⁶Then he said, “Are you also still without understanding? ¹⁷Do you not see that whatever goes into the mouth enters the stomach, and goes out into the sewer? ¹⁸But what comes out of the mouth proceeds from the heart, and this is what defiles. ¹⁹For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. ²⁰These are what defile a person, but to eat with unwashed hands does not defile.”
²¹Jesus left that place and went away to the district of Tyre and Sidon. ²²Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” ²³But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” ²⁴He answered, “I was sent only to the lost sheep of the house of Israel.” ²⁵But she came and knelt before him, saying, “Lord, help me.” ²⁶He answered, “It is not fair to take the children’s food and throw it to the dogs.” ²⁷She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” ²⁸Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed instantly.

Genesis 45:1-15 [After Judah offered himself in place of his brother Benjamin,] ¹Joseph could no longer control himself before all those who stood by him, and he cried out, “Send everyone away from me.” So no one stayed with him when Joseph made himself known to his brothers. ²And he wept so loudly that the Egyptians heard it, and the household of Pharaoh heard it. ³Joseph said to his brothers, “I am Joseph. Is my father still alive?” But his brothers could not answer him, so dismayed were they at his presence.
⁴Then Joseph said to his brothers, “Come closer to me.” And they came closer. He said, “I am your brother, Joseph, whom you sold into Egypt. ⁵And now do not be distressed, or angry with yourselves, because you sold me here; for God sent me before you to preserve life. ⁶For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. ⁷God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. ⁸So it was not you who sent me here, but God; he has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt. ⁹Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt; come down to me, do not delay. ¹⁰You shall settle in the land of Goshen, and you shall be near me, you and your children and your children’s children, as well as your flocks, your herds, and all that you have. ¹¹I will provide for you there—since there are five more years of famine to come—so that you and your household, and all that you have, will not come to poverty.’ ¹²And now your eyes and the eyes of my brother Benjamin see that it is my own mouth that speaks to you. ¹³You must tell my father how greatly I am honored in Egypt, and all that you have seen. Hurry and bring my father down here.” ¹⁴Then he fell upon his brother Benjamin’s neck and wept, while Benjamin wept upon his neck. ¹⁵And he kissed all his brothers and wept upon them; and after that his brothers talked with him.

[sermon begins]

Picture this, we’re merrily driving along in two lanes, getting where we’re going at a reasonable speed. Suddenly traffic slows. Up ahead we can see a flashing arrow redirecting us from two lanes down to one. People start merging over and before we know it, the lane that’s going to end is wide open for a quarter mile, maybe half a mile. What do we do? Do we start merging early? Or do we go for the zipper merge and drive up the empty lane until the last possible merge point? Traffic engineers tell us that the very legal zipper merge is the most efficient way to keep traffic moving when lanes decrease. [1] I’m going to confess to being a zipper fan. One of the few here in Denver as far as I can tell. In the zipper merge, we use all the lanes right up to the cones and flashing arrow sign and then we alternate taking turns merging into the open lane. I can’t tell you the number of times that I’ve been in a zipper merge situation where where someone who is an early merger blocks me from a lane that’s ending way up ahead as if I’m the demonic fiery beast Balrog in Lord of the Rings and they’re Gandalf – “YOU. SHALL. NOT. PASS!”[2] But the reality is that we all get where we’re going faster if we take advantage of the zipper merge, filling both traffic lanes as long as possible, and then taking turns to merge. Did I say that it’s legal? I’ve footnoted it in my sermon. Check it out. Honestly, in the thick of traffic, who doesn’t want to accelerate the timeline of getting where we’re going?

Accelerating the timeline is one way to understand the Canaanite woman in our Bible story today.[3] She’s very hard to ignore, taking up space and making noise where she’s not wanted. We often don’t know what to do with her any more than Jesus’ disciples did at the time. They just wanted her to stay in her lane, out of their way. The Bible would be easier to read without her there. And there she is, demanding that Jesus help her even after he calls her a dog. Most interpretations of this story leave us wanting, like finishing a puzzle only to find there aren’t enough pieces.[4] The interpretation that I like best at the moment has us reading backwards through the story. Starting with the woman’s faith. The Canaanite woman saw God’s promises as including her too. She spoke with that level of dignity in her moment of desperation. Perhaps she heard the stories about Jesus feeding of the 5,000 where men, women, and children ate their fill and there were baskets of broken pieces left over.[5] Did she equate the leftover broken pieces in those 12 baskets to the crumbs that fall from the table to the dogs? Somehow she knew that Jesus revealed God’s abundance. She seemed to know that God’s promise was expansive enough to include her. It’s not that Jesus doesn’t know about God’s promise to the whole world through the Israelites.

Jesus was raised on the stories of Jacob and Joseph too. Joseph who was sold into slavery by his brothers and then became his brothers’ salvation. Joseph who forgave his brothers, wept on them, fed and housed them during a multi-year famine because God gave Joseph the gift of dreams. Joseph who was part of the line of Abraham down through his father Jacob who was renamed Israel and whose descendants were called Israelites. Jesus was a part of Abraham’s lineage now called Jews. Jesus revealed God and the Canaanite woman knew him by faith. God made promises to bless the whole world through Abraham’s lineage.

Jesus, talking about the lost sheep of Israel, may have had a timeline is his mind in which the whole world would be blessed, but the woman accelerated it to include the Canaanites perhaps sooner than planned. The Canaanites were “Israel’s notorious ancient foe.”[6] But no one wants to be left out of God’s promise – especially a desperate mother. Desperation is often overlooked when groups of “others” exist who have no power. It’s easy to tell the “other” group, “We can’t do that right now, we have to do this in order.” Or, “Well, you’ll get yours later.” Or to say, “Don’t worry, the process moves slowly, yours will come.” The woman didn’t have time because her daughter didn’t have time. Waiting until a more feasible time, a better time, another time, was not an option while her daughter suffered. I often wonder in these kinds of stories what I would have done as a mother and as a woman. What would you have done? Questions and arguments of this sort often happen across race and gender.

Arguments across race and gender often have to do with power much like the story of Jesus and the Canaanite woman. We could argue that he had the power, and she didn’t. But we could also argue for the power that she had through faith, a faith that gave her the dignity to fight for her daughter. Her faith saw a God of abundance and claimed Jesus as “Lord.” If we’re honest about the power certain groups have over and above others, we can start working together across differences, with groups of others, to find a dignified path forward for everyone.

This afternoon, Augustana’s Human Dignity Delegates are inviting you on a field trip downtown to History Colorado to see the Sand Creek Massacre Exhibit that records the U.S. Military’s slaughter of over 230 children, women, and elderly Arapahoe and Cheyenne people in 1864.[7] Our Indian neighbors tell this story as not only as history, but as deeply personal and painful family history. The goal is to learn more about our Indian neighbors, so that we are equipped to love our neighbors as ourselves. To better understand Indian family history in Colorado allows for better understanding of our present moment and, perhaps, helps us to be better listeners as we attempt to live together in ways that move us all forward. If our God is a God who blessed the world through the ancient Israelites, then we are invited into God’s expansive view of the world as neighbor to neighbor. If we have enemies, Jesus calls us to love our enemies earlier in Matthew’s gospel, and to pray for our enemies as fellow human beings.[8]

Reading the Canaanite woman’s story backwards is a good way to challenge us from a place of faith through her story of difference and into some of the Pharisees’ ongoing challenge to embody the law. Pharisees were religious leaders like pastors. The law was a gift passed down to them from Moses through the generations, a baton in the form of a Torah scroll. The law was not meant for these Pharisees to follow blindly without seeing the people it affects or the God who bestowed it upon them. Jesus regularly took these particular Pharisees to task in Matthew’s gospel. Their high view of the law wasn’t the problem. We’re all supposed to see the law as a good thing – a good thing that helps us love our neighbors as ourselves.[9] These Pharisees knew and taught their people the verse in the book of Leviticus to love neighbor as self while making religion burdensome for the very people that it was supposed to free, creating stumbling blocks around blind corners that they could not navigate.[10]

Holding tightly to our faith and to God’s promises is encouraged. But holding tightly to tradition, to religion, at the expense of other people is something else entirely. Jesus expanded the circle of God’s promises time and again. Jesus saw this woman through God’s eyes. He saw her heart like God saw Job’s heart, knowing Job’s heart better than Job knew his own.[11] Jesus knows the Canaanite woman’s faith and “how much she knows the promise – he can question her, talk to her, challenge her, and offend her because she knows that God is good and that’s the God who Jesus is revealing in the flesh.”[12] His expansion of God’s promises through difference and beyond tradition means that we’re here by faith today, invited to the table by the crucified and risen Jesus. We eat at a table not our own. We eat at the table of Jesus who challenges us, offends us, blesses us, and asks us to build an even longer table. Amen.

_________________________________________________________

[1] Miles Blumhardt, “Roundabouts and zipper merging are polarizing, but here’s why traffic experts say they work.” September 23, 2021, for the Fort Collins Coloradoan. https://www.coloradoan.com/story/news/2021/09/23/roundabouts-and-zipper-merge-how-do-them-and-why-they-work/5795436001/

[2] Lord of the Rings: Fellowship of the Ring (2002). https://www.youtube.com/watch?v=3bReJswiMGM

[3] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave Podcast for the 12^th Sunday after Pentecost, August 20, 2023. https://www.workingpreacher.org/podcasts/917-12th-sunday-after-pentecost-ord-20a-aug-20-2023.

[4] Skinner, ibid.

[5] Matthew 14:20-21

[6] Richard Ward, Professor (Emeritus) of Homiletics and Worship, Philips Theological Seminary, Tulsa, OK.

[7] Sand Creek Massacre Exhibit, History Colorado, Denver. https://www.historycolorado.org/exhibit/sand-creek-massacre-betrayal-changed-cheyenne-and-arapaho-people-forever

[8] Matthew 5:44

[9] Leviticus 19:9-18, see v18.; and Matthew 22:34-40, see v.39

[10] Skinner, ibid.

[11] Joy J. Moore, Professor of Biblical Preaching, Luther Seminary, St. Paul, MN. Sermon Brainwave Podcast for the 12^th Sunday after Pentecost, August 20, 2023. https://www.workingpreacher.org/podcasts/917-12th-sunday-after-pentecost-ord-20a-aug-20-2023.

[12] Ibid.

Preaching, Sermons

Jews, Jesus, and God’s Promises [OR Longing and Wrestling with God]

August 6, 2023 caitlin121608

sermon art: Jacob Wrestling the Angel by Edward Knippers (b. 1946), 2012 – oil on panel – 8 feet by 12 feet.

Caitlin Trussell with Augustana Lutheran Church on August 6, 2023

[sermon begins after two Bible readings]

Genesis 32:22-31 [At night Jacob] got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok.²³He took them and sent them across the stream, and likewise everything that he had. ²⁴Jacob was left alone; and a man wrestled with him until daybreak. ²⁵When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. ²⁶Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” ²⁷So he said to him, “What is your name?” And he said, “Jacob.” ²⁸Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” ²⁹Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. ³⁰So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” ³¹The sun rose upon him as he passed Penuel, limping because of his hip.

Romans 9:1-5 I am speaking the truth in Christ—I am not lying; my conscience confirms it by the Holy Spirit—²I have great sorrow and unceasing anguish in my heart. ³For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh. ⁴They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; ⁵to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen.

The Matthew reading of the Feeding of the 5,000 is at the end of the sermon.

[sermon begins]

I was a letter writer in middle school. I wrote to my cousin and my grandmothers and to a boy whose grandmother went to my church. He visited her occasionally. And we wrote letters. I wish I had them, those letters. Lord only knows what was in them. They are lost to time. But I would love to know what I thought was important at 13 years old, what was worth remembering and sharing. Many of the letters we used to write are long gone unless you’re a historical figure of some importance like the Apostle Paul who wrote a lot of what we consider to be the New Testament in the Christian Bible. He wrote at least seven of the thirteen letters attributed to him and the other six are likely written by his students. We wing around Paul’s name so much that sometimes I wonder if people who are new to church may not know he was a Jewish religious leader responsible for deaths of the earliest Christians. His conversion to Christianity is told in the book of Acts. It’s flashy, dramatic, and memorable – maybe even Hollywood worthy. His skills as a religious leader came in handy as he planted churches, moved on to plant another one, and started writing them letters telling them he loved them and addressing any concerns.

Paul’s letter to the Roman church became the Bible book of Romans. My Bible at home runs 15 pages for the letter to the Roman church. Imagine opening up that one back in the 1^st century day. In Paul’s time, Greek writing ran together without spaces or punctuation and no chapters and verses. In our reading today from Romans 9, Paul had just finished writing that nothing can separate us from the love of God in Christ Jesus. Nothing. He then goes on to wrestle with what this means for Jews, for his people, his kindred in the flesh. Turns out that Jesus’ message wasn’t as well-received as his followers would have hoped.[1] Paul rambled but he wasn’t coming up with satisfactory answers. He wrote, “…my kindred according to the flesh; they are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and from them according to the flesh, comes the Messiah, who is over all, God blessed forever, amen.” Or as Pastor Gail likes to say, “Bless their hearts.” Paul means it like she does, for real.

The Israelites, the Jews, are blessed by God. And who are they? We can get this confused too. In our times, Israel is a country. In our Bible story from the book of Genesis today, Israel is a person, a person who name was changed from Jacob after he wrestled “with God and with humans and prevailed.” From the Hebrew people freed from Pharoah by Moses, to the people Israel named after Jacob, to the Jews – generations of people to whom God made promises, promises in the form of a covenant through which the whole world would be blessed through a new covenant that includes everyone.

In Lutheran Christianity, we talk about God’s promises quite a bit. At the communion table, we hear God’s promise through Jesus as the “new covenant in my blood.” God also makes promises to us in our baptism. God promises to be present with us in suffering and in celebration, to always take us back through forgiveness, to make us ever more Christ-shaped as disciples, and to keep these promises forever. We trust God to keep God’s promises. Like Jacob, we sometimes wrestle with God and demand to be blessed by the promises. Holding God accountable for the promises God has made. God’s promises are forever. Paul could have argued that Christianity is over and against Judaism, but HE DIDN’T. For good reason. Paul knew that either God keeps God’s promises or God isn’t trustworthy to keep any promises. The new covenant is an extension of the covenant that God made with the Jews, not erasure.

God’s promised covenant with the Jews matters today as much as it ever has. Antisemitism is the word that describes hatred for Jews and antisemitism is on the rise all around the world and here at home in Denver. How we talk about our Christian faith becomes a matter of life and death for our Jewish family, friends, and neighbors. Out of 8 billion people on the planet, only 15-20 million are Jews, 0.2% of the world’s population. Meanwhile there are over 2 billion Christians. We carry weight in the world – political and practical weight that impact issues of life and death. As we call the modern state of Israel to account for its treatment of Palestinians, we need to take care that we don’t paint Judaism with the broad brush of antisemitism as demands escalate for peace in that region. It’s very complicated and it’s all too real with Palestinian and Jewish people’s lives at stake. We work for peace with people there even as we long for it.

Paul longed for full knowledge. His letters are filled with longing to see the fullness of God. In another letter he writes about being human as seeing through a mirror dimly.[2] We simply cannot see the big picture. Every so often we get glimpses of it, but our human highs and lows distract us. We get lost in our own thinking. Especially when we suffer. Last Sunday, I woke up on the ornery side of the bed. That’s an especially hard place to be as a pastor who leads worship. But, as I was telling Rob about it, I also said that this is why I need worship and singing and praying and listening (thank God Pastor Gail preached last week.) I’ve experienced it many times both as not a pastor and as a pastor where being in worship drops me into a collective longing for God’s promises to comfort and challenge us.

As Jacob wrestled for God’s blessing, we too can wrestle with God. The story before and after the part about Jacob wrestling with God and with humans is about Jacob’s fear of his brother Esau. Esau had been furious with Jacob for good reason. Jacob hoped to woo Esau into a better mood with gifts upon gifts. When Jacob limped away from his wrestling match, he was anticipating Esau’s wrath. “But Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept…Jacob said, ‘…truly to see your face is like seeing the face of God.’” Let’s recap. Jacob wrestled with God and with humans, limped away with a hip out of joint towards his brother Esau who he thought wanted to kill him. Instead, they were reconnected through Esau’s forgiveness, so much so that Jacob saw the face of God in Esau’s face.

Last week, Pastor Gail preached about the invasive extravagance of God’s kingdom. This week, Paul and Jacob’s stories give us permission to wrestle and long for the abundance Jesus revealed in the feeding of the 5,000. The longing to be useful disciples who miraculously were able to do what Jesus asked them to do, and the longing to be filled as the ones who were fed. On any given day, each of our longings are different. Lately, and to no one’s surprise, I long for healing through the wisdom and hands of doctors and nurses. I wrestle more with myself than I do with God. There are signs of the kingdom and the peace of God’s promises throughout my story. But there is also fear and darkness. To say there isn’t, wouldn’t be telling the truth.

Today’s Bible readings encourage us to wrestle with God as we acknowledge our longings. What wrestling are you doing with God? What do you long for? Today is a day to trust God’s promises and to hold God accountable to them. There may be someone who is the face of God for you as Esau was for Jacob in the act of loving forgiveness. There may be a Jew who you can walk alongside as a cousin in the faith as Paul did for his people, his kinsmen in the flesh, acknowledging God’s unbreakable promise for them. There may be someone who encourages and loves you until your empty, broken heart is filled. On any given day, and maybe especially on Sundays, we help each other glimpse God’s kingdom coming near even if it’s not fully here yet.[3] May it be so. Amen.

___________________________________________________

[1] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave Podcast for August 6, 2023.

[2] 1 Corinthians 13:12

[3] Matthew 4:17

____________________________________________________

Matthew 14:13-21 Now when Jesus heard [about the beheading of John the Baptist], he withdrew from there in a boat to a deserted place by himself. But when the crowds heard it, they followed him on foot from the towns. ¹⁴When he went ashore, he saw a great crowd; and he had compassion for them and cured their sick. ¹⁵When it was evening, the disciples came to him and said, “This is a deserted place, and the hour is now late; send the crowds away so that they may go into the villages and buy food for themselves.” ¹⁶Jesus said to them, “They need not go away; you give them something to eat.” ¹⁷They replied, “We have nothing here but five loaves and two fish.” ¹⁸And he said, “Bring them here to me.” ¹⁹Then he ordered the crowds to sit down on the grass. Taking the five loaves and the two fish, he looked up to heaven, and blessed and broke the loaves, and gave them to the disciples, and the disciples gave them to the crowds. ²⁰And all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full. ²¹And those who ate were about five thousand men, besides women and children.

Preaching, Sermons

Fragile, Fallible, and Impatient [OR Let’s Have Some Fun]

July 16, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on July 16, 2023

[sermon begins after two Bible readings; the Romans reading is at the end of the sermon]

Genesis 25:19-34 These are the descendants of Isaac, Abraham’s son: Abraham was the father of Isaac, ²⁰and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean. ²¹Isaac prayed to the Lord for his wife, because she was barren; and the Lord granted his prayer, and his wife Rebekah conceived. ²²The children struggled together within her; and she said, “If it is to be this way, why do I live?” So she went to inquire of the Lord. ²³And the Lord said to her,
“Two nations are in your womb,
and two peoples born of you shall be divided;
the one shall be stronger than the other,
the elder shall serve the younger.”
²⁴When her time to give birth was at hand, there were twins in her womb. ²⁵The first came out red, all his body like a hairy mantle; so they named him Esau. ²⁶Afterward his brother came out, with his hand gripping Esau’s heel; so he was named Jacob. Isaac was sixty years old when she bore them.
²⁷When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, living in tents. ²⁸Isaac loved Esau, because he was fond of game; but Rebekah loved Jacob.

²⁹Once when Jacob was cooking a stew, Esau came in from the field, and he was famished. ³⁰Esau said to Jacob, “Let me eat some of that red stuff, for I am famished!” (Therefore he was called Edom.) ³¹Jacob said, “First sell me your birthright.” ³²Esau said, “I am about to die; of what use is a birthright to me?” ³³Jacob said, “Swear to me first.” So he swore to him, and sold his birthright to Jacob. ³⁴Then Jacob gave Esau bread and lentil stew, and he ate and drank, and rose and went his way. Thus Esau despised his birthright.

Matthew 13:1-9, 18-23 That same day Jesus went out of the house and sat beside the sea. ²Such great crowds gathered around him that he got into a boat and sat there, while the whole crowd stood on the beach. ³And he told them many things in parables, saying: “Listen! A sower went out to sow. ⁴And as he sowed, some seeds fell on the path, and the birds came and ate them up. ⁵Other seeds fell on rocky ground, where they did not have much soil, and they sprang up quickly, since they had no depth of soil. ⁶But when the sun rose, they were scorched; and since they had no root, they withered away. ⁷Other seeds fell among thorns, and the thorns grew up and choked them. ⁸Other seeds fell on good soil and brought forth grain, some a hundredfold, some sixty, some thirty. ⁹Let anyone with ears listen!”

¹⁸“Hear then the parable of the sower. ¹⁹When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what is sown in the heart; this is what was sown on the path. ²⁰As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy; ²¹yet such a person has no root, but endures only for a while, and when trouble or persecution arises on account of the word, that person immediately falls away. ²²As for what was sown among thorns, this is the one who hears the word, but the cares of the world and the lure of wealth choke the word, and it yields nothing. ²³But as for what was sown on good soil, this is the one who hears the word and understands it, who indeed bears fruit and yields, in one case a hundredfold, in another sixty, and in another thirty.”

[sermon begins]

Addiction counseling uses an acronym to help people pause before taking action – H.A.L.T. H is for Hungry. A is for Angry. L is for Lonely. T is for Tired. Hungry – Angry – Lonely – Tired. Pausing gives your brain a moment to assess your survival instinct in the race to do something. Impulsive actions that feel like survival can have disastrous consequences. Just ask Esau, the impulsive, impatient older brother in our Bible story today. He could have used the H.A.L.T. acronym before swapping his birthright for a bowl of stew. He wasn’t just hungry. He was famished. Hard to say how hungry he actually was but it’s safe to say that he was hungry enough to not be thinking clearly, hungry enough that impatience for a bowl of stew was his undoing.

If Esau paused, he may have thought to ask important questions. Was Jacob the only one who had food or was someone else’s stove just a tad inconvenient? Was he really hungry enough to die? Was filling his hunger worth trading his inheritance? Esau’s decision to eat from his brother’s kitchen changed Esau life. Jacob likely knew his brother’s weaknesses and exploited them to trick him out of his birthright. We can clean it up a bit by appreciating Jacob’s determination to extract a blessing from God and by justifying it with Esau taking his birthright for granted, but the brothers’ story is not an easy one. Parental favoritism, sibling rivalry, and sly scheming, reveals a family like many of our own. Theirs is not a perfect family. Good to know that dysfunction isn’t new. We didn’t just make it up in the 21^st century. There are other stories in the Bible that push back on bad behavior but for now, let’s just see the family’s story for what it is.

Esau and Jacob, his parents Rebekah and Isaac, were complicated people, just like us.[1] Esau gives us a snapshot of the power of our flesh as Paul writes about it his letter to the Romans, our second reading in worship today. The recipients of his letter, the 1^st century house churches in Rome, would be familiar with stories like Jacob and Esau’s. Bible stories about complicated people through whom God is still able to bless the entire world. After all, the original covenant that God made with Abraham, the grandfather of Jacob and Esau, is ultimately about blessing the whole earth. There were many twists and turns in the story, and those fallible moves continue right through today.

Esau has me thinking about patience. First and foremost, he makes me think about God’s patience. As fragile and fallible people go, Esau is right up there. This may come as a shock to you, but I’m not outdoorsy when it comes to hunting or farming. Either one of those pursuits would take a steep learning curve on my part. But I know from my hunting and farming friends that both take an incredible amount of patience day-to-day and year-to-year. Jesus tells the Parable of the Sower and I hear how patient God must be as the seeds fly and either die or thrive. The parable validates the power of anxiety, greed, and persecution as obstacles to faith.[2] Rather than think about these experiences individually, and telling everyone to go be better soil (cuz that’ll work), I invite us to consider how our congregation may function as a buffer to the many kinds of soil any of us are on any given day.[3]

Jesus points out that anxiety, greed, and persecution are toxic to faith. We only have to look at ourselves or the people around us or the social medias to see how quickly we’re shaken off of our high horses and our behavior is not what we’d like it to be. So how do we help each other pause when this is the case? How do we help each other pause when we’re Hungry, Angry, Lonely, or Tired (see H.A.L.T. at the beginning of the sermon)?

Confession and forgiveness give us a good start. There’s a reason we begin worship in this way for most of the year. When we give voice to the weakness of our flesh, confessing how we hurt ourselves, each other, and the earth, the truth about our fallibility and God’s goodness is laid before us. We’re right sized alongside each other, neither elevating ourselves over and against nor self-deprecating ourselves into something unworthy. Neither over-apologizing nor under-apologizing, we hold ourselves accountable to what we have done and what we have left undone because God is a God of faith, hope, and love.

The pastoral transition we’re in after Pastor Ann’s retirement is enough to cause anxiety to bubble up here and there. Add my cancer to the mix and we can easily forget to pause and trust the guidance of the Holy Spirit in the process. It’s way too easy to come up with what we each individually think is the perfect solution or timing or staffing model. It’s very easy to become impatient and lose sight of our collective wisdom. Collaboration takes time. Listening takes time. Process takes time.

The Transition Team meets tomorrow evening and part of their work will be to set dates for Listening Circles. Listening Circles will give everyone an opportunity to talk about our congregation – who we’ve been, who we are now, and who we dream of being. Watch for more information about the Listening Circles. Pick one to attend. They’re small. Just a few people in each group each time to give each person a chance to talk. It takes all of us to run the church because the church is all of us. The Congregation Council will also lead in this regard. They meet on Tuesday to begin brainstorming various leadership models alongside the process of the Listening Circles. Churches that attend well to transitions and the process are better equipped to move into what comes next. They also have more fun.

As Paul wrote to the Romans, “…you are in the Spirit, since the Spirit of God dwells in you.”[4] Since, as Paul writes, the Spirit makes its home in us, there’s a chance that the variety of dirt that Jesus talked about becomes less of an issue. On any given day, anxiety about the future may get the best of some of us. We may feel joy one minute and choke the next. But we can hope that others of us will be having a better day. Setting our minds on the Spirit, according to the letter to the Roman Church, brings life and peace which sounds a whole lot better than anxiety and greed having their way.

It’s been my experience that no one sermon is for everyone. When a sermon doesn’t resonate for me, I figure it must be for someone else. Same as when I preach. For some, it was just what they needed to hear. For others, it’s a shrug and a bit puzzling. The sermon was for someone else. It’s similar with scripture. While the Bible is for all of us all the time, there may be parts of it that leave us scratching our heads while other parts leave us with filled hearts or shattered assumptions that change our hearts.

As we continue through the gospel of Matthew and the parables that Jesus’ told, we’ll be challenged to wring a good word from them as we set our minds on the Spirit who brings us life and peace.

Being church is counter-cultural in that our collective wisdom is knowingly balanced by our collective flaws. It’s a practiced humility as we celebrate God’s Spirit making a home in us giving us life and peace. Impatience may trip us up from time to time, but it serves to remind us of our fallibility. As such, we’re reminded to look to each other, right-sizing us alongside one another.

Ultimately, we’re reminded to look to God’s Spirit who bears fruit in us for the sake of the world. The covenant God made with us through Jesus Christ expands the covenant God made to Abraham which, despite our fallibility and impatience, is about blessing the whole earth. Blessing the whole earth means blessing each other which also means that each of us will be blessed. So, we pray that God’s kingdom come, God’s will be done, on earth as it is in heaven. Amen.

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[1] Joy J. Moore, Professor of Biblical Preaching, Luther Seminary, St. Paul, MN. Sermon Brainwave Podcast for July 16, 2023. https://www.workingpreacher.org/podcasts/912-seventh-sunday-after-pentecost-ord-15a-july-16-2023

[2] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave Podcast for July 16, 2023. https://www.workingpreacher.org/podcasts/912-seventh-sunday-after-pentecost-ord-15a-july-16-2023

[3] Ibid.

[4] Romans 8:8

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Romans 8:1-11 There is therefore now no condemnation for those who are in Christ Jesus. ²For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. ³For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, ⁴so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. ⁵For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. ⁶To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. ⁷For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law—indeed it cannot, ⁸and those who are in the flesh cannot please God.
⁹But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. ¹⁰But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. ¹¹If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.

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