Tag Archives: Life

Sermons

The Light Shines in the Darkness and the Darkness Never Will Overcome It – John 1:1-5, 14

Longest Night: A Service of Hope and Healing, offering a quieter time of reflection during the Christmas Season

Pastor Caitlin Trussell with Augustana Lutheran Church on December 19, 2018

[Reflection begins after the Bible reading]

John 1:1-5, 14  In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.                                         14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.

We have an advent wreath in our home.  Sometimes there’s a little chaos when I, the pastor, am somehow caught off guard by the arrival of Advent and end up dashing through the town to find candles.  (The irony of racing around for candles to mark the quiet expectation of Advent is not lost of me.)  Our wreath is a bit makeshift but that has its own appeal.  When they’re finally in place, three purple and one pink candle gradually burn down in their descending lengths over the four weeks of Advent.  Some years, the candles are lit without fanfare.  Other years, when I’m feeling especially pious (you know…in a good way), I find prayers to accompany the Sundays.

This year, without any planning, I simply said something like, “The light shines in the darkness and the darkness did not, cannot, will not, never will overcome it.”   There’s something about the promise of that verse.  It’s simple and powerful.  Simple because most of us know the comfort of light when we’re afraid in the dark.  Powerful because it doesn’t take much light to lessen the darkness but darkness is a necessary part of seeing light. We know this cosmically by looking at the stars in a moonless sky.  We know this intimately by lighting a candle in a dark room when the power goes out. Last Sunday in Adult Sunday School, one question Pastor Ann asked us in the class was “in what or where do you find joy right now or generally in this Advent season.”  There were several answers about Christmas lights and quiet moments.  Mine is the Advent wreath in all of its soft light meeting the darkness at its edges.

A rabbi friend of mine recently opened a meeting of interfaith leaders with a devotion about darkness and light.  The co-revealing of both the light of the menorah candles celebrating Hanukkah and the darkness in which we sat was framed, on the one hand, by the recent loss of life at a Pittsburgh synagogue and, on the other, by the joy of our shared connections with each other in the room, shadows holding the light.  The symbolism and the power of what it was representing was as plain as the candles burning in the dark room.  Candles have that way about them.  A pastor friend of mine likes to wave the occasional caution flag about finding a new use for candles in worship because they become so dear so quickly.  The small flame speaks volumes when words simply fail us.  While we’re worshiping together, we’ll have an opportunity to light a candle in remembrance or in prayer – powerful when words fail us.

And words often do fail us in the mystery of faith.  Deep in our bodies, in the life force of our bones, the words of creation are embodied but not explained.  The Gospel of John opens with the same words as Genesis, the first book in the Bible.  “In the beginning…”  In the beginning all was formless void in deep darkness until there was also light.[1]  John writes, “In the beginning was the Word, and the Word was with God, and the Word was God…what has come into being in him was life, and the life was the light of all people.”   Our candles symbolize something so much deeper with their flames.  With them we remember the God of history. God who creates light in the darkness and new life in a young mother’s body as the baby Jesus, new life as God’s Word made flesh.  God also promises to be with us today in Jesus – shining light in the darkness and new life here, now, in us, in OUR flesh.  We don’t always have the words to use but many of us know something about the light of the one who breaks into our darkness.  Whether that’s the darkness of illness, fatigue, grief, or the mess we’ve made of things, we know and have experienced God’s promise of light – most often it’s much to our surprise.  Being surprised by the light is kind of the best way because we know, deep inside, that we don’t create the light.

The Light is given by the One who is the Light and opens our eyes in deep darkness, in the midst of suffering.

From cradle through cross to new life, Jesus lives forgiveness that tells the truth about ourselves and each other, bending fear into courage and transforming hatred into love so that we too reflect the light, shining light into darkness. The Light shines in the darkness, and the darkness will not, cannot, does not, never will overcome it.

Amen.

——————————-

[1] Genesis 1:1-5

Sermons

The Life of the Party [Proverbs 9:1-6, John 6:51-58]

Caitlin Trussell with Augustana Lutheran Church on August 19, 2018

[sermon begins after two Bible readings]

Proverbs 9:1-6  Wisdom has built her house, she has hewn her seven pillars. 2 She has slaughtered her animals, she has mixed her wine, she has also set her table. 3 She has sent out her servant-girls, she calls from the highest places in the town, 4 “You that are simple, turn in here!” To those without sense she says, 5 “Come, eat of my bread and drink of the wine I have mixed. 6 Lay aside immaturity, and live, and walk in the way of insight.”

John 6:51-58 I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.” 52 The Jews then disputed among themselves, saying, “How can this man give us his flesh to eat?” 53 So Jesus said to them, “Very truly, I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; 55 for my flesh is true food and my blood is true drink. 56 Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever.”

[sermon begins]

Wisdom is ready to party. Her house is decked out down to the twinkle lights on the pillars. There’s meat in the smoker, sangria by the pool, and a table setting so full of Pinterest pins it’s downright holey.  Wisdom is ready to party.  No one can accuse her of holding a party only for people equal to her eternal, creative power.  She flings wide the doors and shouts from the rooftops. She calls for simple and senseless people. Wisdom is ready to party, dear friends, and it’s our simple, senseless ears that are listening.  Listening through the many voices competing for airspace. Listening for how Wisdom, in her eternal glory, makes sense to the senseless.

Regarding our simple and senseless ears, Wisdom doesn’t seem to be inviting us into a new opinion. Opinions are everywhere right now. It seems like everyone should be ready to weigh in about all things at all times. We confuse wisdom with the social tool of opinion. A tool that we use at parties, in the hallways at work, via text with our friends, on social media, in the car on the way home from church – you name the location and we’re wielding our opinions like clubs. To be clear, opinions are actually important. They affect real lives in real time. Opinions decide where food ends up, where people live, how we drive our cars, and who gets elected. Opinions guide our choices in each moment of each day. Opinions matter. However, today’s Bible readings invites us to consider the difference between opinion and Wisdom. Not the least of which is that opinions decide who gets to be at a party, while anyone and everyone is invited when Wisdom is ready to party.

One of the courses I took on sabbatical is called Executive Skills for Church Workers.  For five days and many hours at a time, professors and executives from the business world regaled 20 of us pastors in the ways of accounting, entrepreneurship, information systems, social media, and more. Our accounting professor worked for many years as a consultant to large banks. She is married to a pastor and has also served on church councils as treasurer. Go ahead, ask me to lay out my fledgling opinion about zero-based budgets versus growth budgets as they relate to the church. Even more fun, let’s talk entrepreneurship and how new ideas are thread and cast to change the world.

The point is, we know how opinions are formed and shaped. Opinions can be widely held – of COURSE, Aretha Franklin is Queen of Soul! Opinions can rightly hold people and institutions accountable for misbehavior – from our banks sub-prime lending to our schools support of teachers in classrooms full of priceless children to our government’s accountability to the people to our churches plagued by pastoral misconduct. We know that opinions can be limited, biased, uninformed, and misleading.  We also know that opinions can be wise and insightful. We know all of these things and, still, our opinions are challenged by Wisdom’s invitation.  Wisdom is ready to party.  Come hungry to the party because Wisdom is preparing food.

Ahhhh, food. I love food which for me means a love of cooking that includes cooking shows, movies about cooking, pictures of food, recipes, and foodie restaurants.  But the best part of cooking is actually cooking. As Rob and I have flirted with an empty nest, cooking has taken on a different quality.  It’s become more reflective at the end of a work day.  It’s sensory in a way that settles my spirit. Slicing, dicing, sautéing, smelling, tasting, serving, chewing, swallowing…you get the idea.  It’s not much of a stretch to envision Wisdom’s invitation that includes food, wine, and people sharing supper.  Although it’s quite a stretch to cross space and time from Wisdom’s party to Jesus’ invitation to eat flesh and blood in wine and bread.  Wisdom is ready to party and Jesus keeps it weird.  There’s a bumper sticker for you – Wisdom is ready to party and Jesus keeps it weird.

Jesus doesn’t speak the classic words of communion in the Gospel of John.  The classic words of communion, what we call the Words of Institution, begin with the words, “On the night in which he was betrayed, Jesus took the bread…” Jesus’ Bread of Life chatter in the sixth chapter is what he throws down.  And what Jesus gives us in these verses is weird – flesh, blood, bread, and wine weird.  The weirdness moves the crowd around Jesus from complaining to outright arguing with each other as they start forming their opinions about what he’s said.  At this level, Jesus doesn’t seem interested in the opinions.  Nor does Jesus seem interested in being taken into our hearts. Jesus seems interested in our mouths, gullets and bellies, in what’s digested and becomes part of bodies, in what he calls true food and true drink. This word “true” in the greek, alēthēs (ἀληθὴς), is literally translated as “what can’t be hidden.”[1]  Another way we say this in the church is that Jesus is truly present in, with, and under the bread and wine.

Jesus tells us that eating this true food IS abiding in him and he in us. This abiding is happening at the gut level – digestion and nourishment. Jesus abides in our very selves at the cellular level. Literally, in our flesh. The infinite God contained in the finite; the divine mystery in bread and wine and in our very bodies. This is insight from the inside out. Talk of insight brings us full circle back to Wisdom’s party.  In verse 6 of the Proverbs reading, walking in the way of insight is defined a few verses later in verse 10 as knowledge of the Holy One. This is not meant as insight forming yet one more opinion to be explained and understood. Rather this insight is a relationship with the Holy One who is Jesus. The living Jesus sent by a living God.[2]

The Jesus in John’s gospel throws down communion words about flesh, blood, bread, and wine while he’s living his life early in his ministry. In the gospels of Matthew, Mark, and Luke as well as for Paul in First Corinthians, communion words are spoken at a Passover meal on the eve of his death.[3] In the gospel of John, Jesus’ words about flesh, blood, bread, and wine draw life into focus – bringing the eternal in the flesh, into the now of living.[4] Jesus IS life. More than that, Jesus is life now, today, as the eternal, infinite God meets us in bread and wine.  Neither just a crusty remembrance of life ended on a cross in the past, nor a golden ticket into a future life to be postponed as long as possible.  Jesus promises life today – the abundant life of God in real relationship with us here and now.[5]

God’s source and norm of life brings hope t a world choking on opinions that end relationships. This is good news for our simple, senseless ears.  We embody hope and life in the world as we abide in Jesus and he in us.

Wisdom is ready to party and Jesus is the life of the party.  Welcome to the Table.

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[1] ἀληθὴς as interpreted by HELPS Word-studies at https://biblehub.com/greek/227.htm.

[2] John 6:57

[3] Matthew 26:26-29; Mark 14:22-25; Luke 22:15-20; 1 Corinthians 11:23-26

[4] Karoline Lewis, Luther Seminary, Associate Professor of Preaching and the Marbury E. Anderson Chair of Biblical Preaching.  “A Living Bread” (John 6:51-58) on Dear Working Preacher for August 19, 2018. https://www.workingpreacher.org/craft.aspx?post=3667

[5] John 10:10 [Jesus says] I came that they may have life and have it abundantly.

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Sermons

Pops, Purity, and Promise [I Promise It’s Not What You Think] Matthew 5:1-12 and 1 John 3:1-3

Caitlin Trussell with Augustana Lutheran Church on All Saints Sunday, November 5, 2017

[sermon begins after two Bible readings]

Matthew 5:1-12 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then 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. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

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. 2 Beloved, 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. 3 And all who have this hope in him purify themselves, just as he is pure.

[sermon begins]

I was 9 years old when Mom and my stepfather were married after dating long distance for about two years between Washington D.C. and Pasadena, California. While they were dating and into their marriage my four sibs and I called him Bill.  Eventually we started talking about what we could call him differently that would signify the relationship. His children called him Dad so that didn’t fit. Plus we already had a Dad.  We eventually settled on Pops.

Early on I thought Pops looked like John Wayne. He had the gruff and tough thing down anyway.  He took us on our first road trip from Pasadena to Springdale, Arkansas, to meet his folks, Grandma and Grandpa Cloer. Somewhere in New Mexico, Pops laid down the law about fewer bathroom breaks. I’m sure with five kids that pit stops had spun out of control. At one point Mom turned around and I had quiet tears running down my face. I absolutely did not want to be the one who forced the next stop and didn’t want to fess up.  Pops felt terrible. This is a tale that we told in our family for years.

Pops also had season tickets to the Dodgers. My brothers and sisters and I each had a chance to go solo with him to games. Dodger dogs, peanuts, the 7th inning stretch, and Toni Tennille’s autograph are just a few of the highlights.[1] I’m a nostalgic Dodger fan because of that time with Pops. (Truth be told, I’ve only just found the tiniest bit of compassion for Houston’s first time Championship win…you know, given the hurricane and all.)

Then I became a teenager…dunh, dunh, duuunnh. Teens are really good at naming parental faults. I was no exception. Pops and I shared many a word about each other’s faults. I was most definitely NOT seeing him as the John Wayne epic hero at that time. He was real and human and deeply flawed. Pops died just after Christmas in 2002.  His were rough last days. He’s a hero in my eyes still. Marrying a single mother of five children after raising four of his own is nothing short of heroic even if he loved her. He was also flawed and fragile, sinner and saint, imperfect and beloved. He was and is enfolded in the life of God.

In a line from the First John reading today we hear, “Beloved, we are God’s children now; what we will be has not yet been revealed.”[2] It’s a word of promise. We are God’s children NOW. John goes on to talk about purifying “just as Christ was pure.”[3] The way I hear being pure in these verses is such a comfort. Called Beloved and named a child of God and then reading that in that mix there will be purity as Christ is pure?  Are you kidding me?!  Sign me up! And then, I pause…and think… Because our human minds set up purity codes pretty darn quick. The things that I hold near and dear and pure can quickly become how I assess someone else.  And before I know it, I don’t even measure up to my own purity code.

A blog writer wrote about her son’s decisions to do high school differently than his two older sisters who ended up at top universities.[4]  He sat his parents down toward the end of middle school to talk with them about his own ideas about academics, sports, and leadership that were vastly different than theirs. She wrote about learning how to “slowly and sometimes painfully put him – the real him – first before any specific notions about who he should be.”  Her words call to mind the beatitudes we hear in the Matthew reading.

Jesus names the blessed as he lists the beatitudes to his disciples with the crowd listening in.[5]  Blessed are the poor in spirit, the grieving, the meek, and those who hunger for righteousness; blessed are the merciful, the pure in heart, the peacemakers, and the persecuted.[6]  Jesus upends the purity code of his time and also ours. He is addressing specific situations in his speech that we can hear speaking into our own.

If we re-wrote the beatitudes with what counts for blessing these days they might sound like this:

Blessed are the thriving, the joyful, the confident, and those who hunger for victory; blessed are the moral, the great, the tough, and the prosperous.

Hearing the opposite of the beatitudes can help us to hear them more clearly. The beatitudes as Jesus lists them are a word of grace in the face of our own high expectations.  It’s human to disappoint other people and to be disappointed by them; to hurt and be hurt even as we love and are loved.  And it’s human to ignore grace and make statements like, “I’m a good person.”  Or, to turn it into a question, “Am I a good enough person?”  This question begs another question. Good enough for what?  Good enough for you to love me?  Good enough for me to love you?  Or maybe the question in its ultimate forms: Good enough for God to love you?  Good enough to be received by God and enfolded in the life of God?

I’ve been to four funerals in the last two weeks. One for an Augustana member, two for colleagues both just 67 years old, and one for a friend whose cancer had recurred. I’ve heard eulogy after eulogy, and homily after homily and I ended up pretty cranky after feeling too many deep feels. These were good people and deeply flawed people. Imperfect and beloved people. Sinner-saint people. People like you and me.

A son of one my departed colleagues is also a theology professor.[7] His eulogy for his dad dabbled in homily but, man, I’m so glad he did. He talked about his dad being “enfolded in the life of God.” He also said, “Death is not the enemy. Death can never unlive the life that is lived.”  I would add that death cannot unlove a life that is already loved.  In fact, nothing can unlove a life that is already loved because love is from God.[8] But I think it’s what we unintentionally do. We end up unloving lives that are already loved by creating purity codes and attaching the name of God to them. No quicker than that happens do we then turn those purity codes onto ourselves. Who could possibly measure up? I’ve talked to people who’ve been Lutheran all their lives, who have heard about the unconditional grace of God their whole lives, and who still doubt the full measure of God’s love as they breathe into their last days.

Just so we’re clear, 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?  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. Whatever defense you’re inclined to create for yourself or someone else as a good-enough-person is unnecessary.  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.”[9]

Alleluia! And Amen!

__________________________________________________________

[1] Toni Tennille of the 1970’s and 80s singing duo ‘Captain and Tenille.’ https://www.tonitennille.net/biography/

[2] 1 John 3:2

[3] 1 John 3:3

[4] Kristen Jones Neff. “I Wanted My Son To Be Happy But On My Terms.” Grown & Flown: Parenting Never Ends. https://grownandflown.com/wanted-son-happy-my-terms/

[5] John Petty. Matthew 5:1-12 for All Saints Sunday. ProgressiveInvolvement.com on October 30, 2017. http://www.progressiveinvolvement.com/progressive_involvement/2017/10/all-saints-sunday-matthew-5-1-12.html

[6] Matthew 5:3-10

[7] Eric Daryl Meyer. Assistant Professor – Theology. Carroll College, Helena, Montana. https://www.carroll.edu/faculty/meyer-eric

[8] 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.

[9] 1 John 3:2

Preaching

Suffering Defies Logic [OR Mondo Cozmo Answers the Religious Question] Matthew 16:21-28 Romans 12:9-21 Exodus 1:22-2:10

Caitlin Trussell with Augustana Lutheran Church on September 3, 2017

[sermon begins after Bible reading; Exodus and Romans reading at end of sermon]

Matthew 16:21-28   From that time on, Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering at the hands of the elders and chief priests and scribes, and be killed, and on the third day be raised. 22 And Peter took him aside and began to rebuke him, saying, “God forbid it, Lord! This must never happen to you.” 23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things.” 24 Then Jesus told his disciples, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 25 For those who want to save their life will lose it, and those who lose their life for my sake will find it. 26 For what will it profit them if they gain the whole world but forfeit their life? Or what will they give in return for their life? 27 “For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done. 28 Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom.”

[sermon begins]

I often listen to music on the radio on the way to worship, Sunday Sunrise on KBCO is a favorite.  One parishioner heard the bass pounding as I pulled into the parking lot and, as I got out of the car, asked if I was getting my pastor jam on.  Hadn’t thought of it that way, but yeah, I guess that’s part of it. One recent Sunday morning, a band I didn’t know was playing a song I’d never heard called “Then Came the Morning.”[1] Not a religious song, but I heard Psalm 30 in the music. Regaling my family with the concert video during dinner that evening, one thing led to another and suddenly Rob and I had concert tickets for a three-band evening at the Fox Theatre in Boulder. Being an early to bed person, I was super disappointed The Lone Bellow wasn’t on first. That slot was reserved for Mondo Cozmo, another unfamiliar band. It didn’t take too long before my ears perked up, though. The opening lines of their song Shine goes like this:

Stick with me Jesus through the coming storm

I’ve come to you in search of something I have lost.

Shine down a light on me and show a path

I promise you I will return if you take me back…[2] (my apologies to the band for my vocals on that one.)

The song has a great sound. The crowd of 500 was having a blast along with the band.  My ears perked up at the Jesus part.  (Shocker…I know.) Some of you have known me long enough to be unsurprised that I did some poking around about the band afterwards. One online interviewer asked an expletive-laced question about the song Shine and whether or not the singer was a religious man.[3]  Josh Ostrander answered, “I get asked this a lot, I’m not totally sure how to answer it ‘cause the song seems to be resonating with a lot of people, but for me it’s a song of hope.”  His answer seems reasonable answer given that the interviewer was aggressively negative in asking about being religious. Which also is fairly reasonable given that religious Christianity often shows itself in public spaces as ridiculous, repressed or radicalized and sometimes all three at once.  Let’s be honest, though. Jesus doesn’t especially help the cause in today’s Bible reading when he calls Peter, “Satan,” either.

It happens fast, too.  Just before this infamous Satan slam, Peter moves to the head of the class, getting an A+ for naming Jesus correctly.  Now? Not so much.  Let’s take a close look at the reversal.  The reading today begins, “From that time on…”[4]  We can hear this as: [From the time that Peter names Jesus correctly], “Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering…, and be killed, and on the third day be raised.”[5]  Jesus BEGAN…  This is the first that Jesus’ friends hear about the cross. Those fishers turned disciples follow him around, listen to sermons on the mount, walk on water, and feed thousands.[6] Sure, John the Baptist’s murder was terrifying but that was a one-off.[7] Up to this point it’s been mostly positive.

Peter appeals for Jesus’ safety.  Who among us wouldn’t do the same for a friend? But in the temptation of Jesus way back in Matthew’s 4th chapter, Jesus’ self-preservation by avoiding his own suffering was deemed “satanic”.[8]  Hence, the name-calling here in the 16th chapter. The cross talk is confusing.  Jesus warns against self-preservation in the face of suffering as he tells his followers to “deny themselves and take up their cross and follow [him].” Jesus’ first disciples know that crosses kill slaves and political rebels who defy Rome at their peril.[9]  They haven’t seen crosses on top of church buildings and worn around people’s necks. Crosses become a Christian symbol in the 5th century.[10]

Jesus BEGAN to show his disciples’ about suffering and the cross. He knew his teaching about the cross would need some repetition. The cross of Christ isn’t something that’s easy to bear or to understand. We remind each other that the cross is the foundational story of our faith while spending a lifetime working out what it means.

This morning, Phoebe and Benjamin get wet with the waters of baptism. I meet with families several weeks ahead of baptism.  These conversations are chances to get to know a family just a bit and also to talk about God’s promises in baptism.  We talk about God promising to be present, to always forgive, to form lives that are ever more Christ-shaped, and to keep these promises forever. That first promise of being present is a biggie.

God promises to be present even, and maybe especially, when we don’t feel God is with us or don’t feel faithful or don’t feel worthy.  In baptism, God promises to be present with us despite any of our feelings to the contrary. This is sometimes called Theology of the Cross.  It means that Jesus shows up in our most confused, messiest, darkest places. The parts of ourselves we don’t like to talk about or show anyone. We all know that we don’t have to go looking for suffering. It seems to be a part of how the world works. Sometimes we do bring it on ourselves. But many times it comes from other people or from the natural world. The times when we seem inclined to say that God is absent is the very time when God promises to be present with us. God, who is Jesus. Jesus, who is God.

Jesus’ unconditional love for all people regardless of class, gender, race, or sin, led to his execution on a cross. Jesus’ death on the cross means that God does not respond in violence. Later on in Matthew, the one who pulls out a sword to protect Jesus from being taken into custody by Roman soldiers is told by Jesus to put the sword away.[11]

Jesus’ death on the cross also means that God knows suffering. More than that, the cross reveals the mystery of God suffering with us when we suffer.  For some of us, this promise through the cross of Jesus makes all the difference even as it defies logic. It’s how we survive in the face of unspeakable suffering and loss.[12] It’s how we sit with other people in the face of their unspeakable suffering and loss.  The cross tells the truth about how we experience life.

Matthew writes, “Jesus began to show his disciples that he must go to Jerusalem and undergo great suffering…, and be killed, and on the third day be raised.”[13]  In this verse, we also hear the truth about how we experience joy.  God is a God of resurrection life, too.  We heard this in last week’s Bible story about the Egyptian midwives who defied Pharaoh and let the Hebrew babies live.[14]  We hear it again this week as Pharaoh’s daughter conspires with Moses’ sister and mother to keep him alive.[15] We hear it in Jesus’ teaching of his disciples that he would be raised on the third day.  We hear it in Paul’s letter to the Roman church:

“Rejoice in hope, be patient in suffering, persevere in prayer. Contribute to the needs of the saints; extend hospitality to strangers…Rejoice with those who rejoice, weep with those who weep…life peaceably with all…if your enemies are hungry, feed them…Do not be overcome by evil, but overcome evil with good.”[16]

God is a God of resurrection life through the cross of Jesus Christ.  Thanks be to God. Amen.

______________________________________________________

[1] The Lone Bellow performs “Then Came the Morning” live on the Honda Stage. https://www.youtube.com/watch?v=A4szaR8CJvA

[2] Mondo Cozmo – Shine (Live from Bardot) on December 9, 2017. https://www.youtube.com/watch?v=cN0H6dpa9nU

[3]  Mondo Cozmo interview by Jeff Laufner for RockBandsofLA.com on November 30, 2016. http://www.rockbandsofla.com/mondo-cozmo-shine-and-devine-intervention/

[4] Matthew 16:21a

[5] Matthew 16:21b

[6] Matthew 5-7 and 14 are the chapters that cover these stories.

[7] Matthew 14

[8] John Petty. Commentary on Matthew 16:21-28 on August 28, 2017 for Pentecost 13. http://www.progressiveinvolvement.com/

[9] Ibid.

[10] Ibid.

[11] Matthew 26:50-52

[12] Matthew Skinner. Sermon Brainwave podcast for Thirteenth Sunday after Pentecost. Posted August 26, 2017. http://www.workingpreacher.org/brainwave.aspx?podcast_id=919

[13] Matthew 16:21

[14] Exodus 1:8-20a

[15] Exodus 1:22-2:10

[16] Romans 12:12-13, 15, 18b, 20a, 21. (I picked a few of the many beautiful exhortations from Paul in the reading for today.)

_________________________________________________________

Exodus 1:22-2:10  Then Pharaoh commanded all his people, “Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live.”  2:1 Now a man from the house of Levi went and married a Levite woman. 2 The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. 3 When she could hide him no longer she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. 4 His sister stood at a distance, to see what would happen to him.  5 The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. 6 When she opened it, she saw the child. He was crying, and she took pity on him. “This must be one of the Hebrews’ children,” she said. 7 Then his sister said to Pharaoh’s daughter, “Shall I go and get you a nurse from the Hebrew women to nurse the child for you?” 8 Pharaoh’s daughter said to her, “Yes.” So the girl went and called the child’s mother. 9 Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will give you your wages.” So the woman took the child and nursed it. 10 When the child grew up, she brought him to Pharaoh’s daughter, and she took him as her son. She named him Moses, “because,” she said, “I drew him out of the water.”

Romans 12:9-21  Let love be genuine; hate what is evil, hold fast to what is good; 10 love one another with mutual affection; outdo one another in showing honor. 11 Do not lag in zeal, be ardent in spirit, serve the Lord. 12 Rejoice in hope, be patient in suffering, persevere in prayer. 13 Contribute to the needs of the saints; extend hospitality to strangers. 14 Bless those who persecute you; bless and do not curse them. 15 Rejoice with those who rejoice, weep with those who weep. 16 Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. 17 Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. 18 If it is possible, so far as it depends on you, live peaceably with all. 19 Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” 20 No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” 21 Do not be overcome by evil, but overcome evil with good.

 

Preaching

Spiritual and Religious – Acts 2:14a, 22-32 and John 20:19-31

Caitlin Trussell with Augustana Lutheran Church on April 23, 2017

[sermon begins after two Bible readings]

Acts 2:14a, 22-32  But Peter, standing with the eleven, raised his voice and addressed them, “Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say.
22 “You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know— 23 this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. 24 But God raised him up, having freed him from death, because it was impossible for him to be held in its power. 25 For David says concerning him, “I saw the Lord always before me, for he is at my right hand so that I will not be shaken; 26 therefore my heart was glad, and my tongue rejoiced; moreover my flesh will live in hope. 27 For you will not abandon my soul to Hades, or let your Holy One experience corruption. 28 You have made known to me the ways of life; you will make me full of gladness with your presence.’ 29 “Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. 30 Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. 31 Foreseeing this, David spoke of the resurrection of the Messiah, saying, “He was not abandoned to Hades, nor did his flesh experience corruption.’ 32 This Jesus God raised up, and of that all of us are witnesses.

John 20:19-31 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.” 24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.” 26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.” 30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

[sermon begins]

In Genesis 1, the first account of creation, God’s spirit moved over the waters and created humankind in the image of God.  In Genesis 2, another account of creation, the Lord God breathed the breath of life into the first human.[1]  In the 18th book of the Hebrew Bible, Job writes, “The spirit of God has made me, and the breath of the Almighty gives me life.”[2]  Eleven books later, in the book of Joel, “…the Lord said:  …I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, [and] your old men shall dream dreams…”[3]  In today’s reading from the Gospel of John, Jesus breathes on the disciples and says to them, “Receive the Holy Spirit.”[4]  And in the Acts reading we just heard, Peter preaches on the breath of the Spirit just received on Pentecost.[5]  That’s so much Spirit in one sermon-opening it would be easy to think your pastor was ordained by Pentecostals![6]  Although I’m guessing some of you may still be back at “the first account of creation” and “another account of creation.”

These creation stories caught me in seminary.  First semester, first assignment in Hebrew Bible we had to read Genesis 1 and 2 and write a brief exegesis.  Not once in the prior 38 years had it occurred to me that these are two accounts.  Needless to say, my exegetical commentary didn’t go over very well with the professor.  It was a rude awakening for me on several levels, letter grade notwithstanding. The gift in it was a new experience of the Bible.  66 books written over many thousands of years by faithful people trying to understand God, their faith, and each other.  Recently I gave a Lutheran Study Bible to a new friend along with a brief introduction to what’s in it and an invitation to come back around with any questions that come up.  I also said, “It’s a weird book, sometimes the people writing it disagree amongst themselves.”  Internal disagreement is one of the things I love about the Bible as it echoes conversations about faith we have right up through today.  Although, discovering these biblical wrinkles can be one of the things that shakes up faith.  Faith can also be shaken by challenges of modernity, by confrontations with other religions, or by suffering we see and experience ourselves.[7]  Just ask Thomas.

Thomas experienced trauma through the suffering and death of Jesus. He missed the first sighting of Jesus with the other disciples so they’re in a different place of faith than Thomas is himself. Jesus arrives and starts showing off his resurrected wounds in a way that reminds me of the scar scene from the movie Jaws, mesmerizing yet gruesome.[8]  Some of us crave a similar moment of certainty with Jesus, an unequivocal, supernatural revelation that proves faith once and for all time.  Most of us experience Jesus differently, the power of the Spirit moving slowly and methodically like water on stone.  The gospel of John calls this movement of the Spirit, “Word,” – “…And the Word became flesh and lived among us, and we have seen his glory.”[9]  The Word proclaimed by John is continuous with the breath of God at creation,[10] continuous with the Word made flesh in the earthly ministry of Jesus ending in glory on a cross,[11] continuous with Peter’s sermon inspiring the early church, and continuous with the Word we hear and speak today.  Therein lies the question.  How does the Word find us today? As Genesis tells it, the whole world is enlivened by the breath of the spirit. The assertion makes all people spiritual by definition, if not by confession. This aligns with nursing science that describes well-being as physical, emotional, and spiritual.  It also aligns with people who self-describe as “spiritual but not religious.”  But what about those of us who are religious?  How is the religious understood in continuity with the spiritual?  Just ask Thomas, and maybe Peter too.

Thomas is caught.  His friends are talking about something he hasn’t experienced first-hand.  These people are his people but he’s on the outside even though he’s in the same room with them.  It makes me think of the conversation that I have with new and continuing visitors – that there are as many different reasons for being here together as there are people here.  Gathered by the Holy Spirit into this time and place, we receive faith through Word and sacrament and we practice faith through worship with other people.  Continuous with the faith of the early church enlivened by the Spirit and proclaimed by Peter.  Religious Christianity involves a people and a practice that proclaims something about Jesus, something lively, something universal for the world, and something particular for each person.  For all and for you.

Religious Christian practice necessarily involves people’s stories about faith and life like Thomas and Peter’s stories. How else do people come to faith otherwise? This struck me again recently during Lenten worship on Thursdays. Different people each week chose Bible verses and talked about why they chose them related to their life of faith. Hearing about their faith and experience was powerful. Along this line, I recently invited a few people to be interviewed for a video about this congregation.[12]  The questions were simple.  What drew them here and what keeps them here? Now, of course, as a pastor I believe the Holy Spirit ultimately draws us all together. But the Spirit draws us by how we hear God’s voice.  I’ve made the comment to visitors and members alike to listen for the ways they hear God’s voice during worship and time with a congregation.  I also tell them that I know good colleagues and good congregations elsewhere if they’re still working on figuring that out.

In the video interviews, we hear people who worship as part of this congregation reflect on how being a part of this religious people and practice enlivens their faith. Again, hearing from each one of them talk about their faith and experience is powerful.  At one point, Nick makes the comment that being part of this congregation allows he and his family to talk about faith and “the time that it’s challenged, and the time that it’s raised up, the time that it’s evident, and the time that it’s absent.”[13]  Thomas and Peter both could speak to this fluidity of faith.  Thomas, trying to figure out faith in the aftermath of trauma.  Peter, a denier of Jesus during his trial in one moment and a public preacher in the next.  On any given day, in any given minute, our faith can be challenged or raised up or evident or absent.  Jesus meets us by the power of the Spirit in any and all of those moments.

Jesus says, “Blessed are those who have not seen and yet have come to believe.”  In large part, the faith we are called to share deals not in what we see but what we experience in our lives of faith.  Jesus encounters us through the practices of bread, wine, water, Word, and each other as God’s voice is heard through people’s flawed and faithful stories.  As God enlivens all things by the breath of the Spirit, may God enliven you by faith, joining in the prayer of the Apostle Paul:

“I bow my knees before the Father, from whom every family in heaven and on earth takes its name. I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God. Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.”[14]

[1] Genesis 1:2 and Genesis 2:7

[2] Job 33:4

[3] Joel 2:28

[4] John 20:22

[5] Acts 2:1-13

[6] Pentecostal [def] https://www.merriam-webster.com/dictionary/Pentecostal

[7] Peter Enns, Abram S. Clemens Professor of Biblical Studies, Eastern University.  The Sin of Certainty. (Harper Collins Publisher: New York, 2016), 150.

[8] Jaws Movie CLIP HD – Scars (Zanuck/Brown Productions and Universal Pictures, 1975).  https://www.youtube.com/watch?v=dLjNzwEULG8

[9] John 1:14

[10] John 1:1

[11] John 13:31-31 and John 17:4-5

[12] “Why Augustana?” published March 30, 2017 and produced by Ken Rinehart for Augustana Lutheran Church.  https://www.youtube.com/watch?v=Up03qnMqB-0

[13] Nick Massie, Ibid.  Video: “Why Augustana?”

[14] Ephesians 3:14-19

Sermons

Esther: Fate? Luck? A Story for Our Time – Esther 4:12-17, Romans 14:7-10, and John 14:25-27

Pastor Caitlin Trussell with Augustana Lutheran Church on July 17, 2016

[sermon begins after 3 short Bible readings]

Esther 4:12-17 When they told Mordecai what Esther had said, 13 Mordecai told them to reply to Esther, “Do not think that in the king’s palace you will escape any more than all the other Jews. 14 For if you keep silence at such a time as this, relief and deliverance will rise for the Jews from another quarter, but you and your father’s family will perish. Who knows? Perhaps you have come to royal dignity for just such a time as this.” 15 Then Esther said in reply to Mordecai, 16 “Go, gather all the Jews to be found in Susa, and hold a fast on my behalf, and neither eat nor drink for three days, night or day. I and my maids will also fast as you do. After that I will go to the king, though it is against the law; and if I perish, I perish.” 17 Mordecai then went away and did everything as Esther had ordered him.

Romans 14:7-10 We do not live to ourselves, and we do not die to ourselves. 8 If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. 9 For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.

John 14:25-27 [Jesus said to his disciples]  “I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. 27 Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.

[sermon begins]

I went to a play called “Sweet and Lucky” about a month ago.[1]  Not your usual play in which you walk into a theater, sit down, and watch the actors on a stage.  “Sweet and Lucky” guides the audience in small groups, out of sequence from each other, across many rooms and sets as it tackles the idea of memory and how it works.

A relevant aside, I just found out last week that the show’s New York director, Zach Morris, is a confirmed son of the Augustana congregation. I mean that in the ritual sense.  Years ago, he affirmed his baptism in the rite of Confirmation here. His mother Maggie and sister Katelynn continue to worship here regularly.  Maggie handed me an article last Sunday about the play.  Funny how things happen like that and a connection can be seen only in hindsight.

And that takes us back to the play and why it may be at least loosely relevant to the sermon today.  At one point, an actor asked me if I believe in luck.  I said, “No.” She then asked if I believe in fate.  I said, “No…I think there’s an option that we aren’t able to understand.”  Just her luck that she got to talk with me, eh?  But her questions are onto something.  We are meaning-making beings.  Things need to mean something. If they don’t mean something, we’re stymied.  If they mean something terrifying, we’re still stymied.  We throw everything we can at situations to find some kind of answer to feel better about them. Whether it’s luck, fate, karma, God’s will, free will, or something else I can’t think of at the moment. Things happen and we start asking “why?” We want answers.  We are answer mongers and meaning makers.  When things happen, either we find answers or we make them up.

This reasoning out the “why” is the surface appeal of the Book of Esther.  Esther is an orphan 500 years before Jesus.  Not just any orphan, she’s descended a few generations from the Jewish people who were rounded up in Jerusalem and carted off into Persia by the king of Babylon. Esther is adopted by her cousin Mordecai and raised as his own daughter.[2]

Through a series of circumstances, Esther becomes the Queen of Persia, married to King Ahasuerus.[3]  She remains a Jew but this secret is kept from even the king himself.  Then comes Haman, second in power only to the king.  Mordecai refuses to bow down to Haman so Haman plots to murder Mordecai, and I quote the Bible story here, “by giving orders to destroy, to kill, and to annihilate all Jews…”[4]

Mordecai catches wind of Haman’s orders to kill the Jews. What follows are a number of servant delivered messages between Mordecai and Esther.[5]  Mordecai challenges Esther to save her people. Esther argues back that the king could have her put to death if she shows up uninvited.  And then comes Mordecai’s message back to her, “Do not think that in the king’s palace you will escape any more than all the other Jews…Who knows? Perhaps you have come to royal dignity for just such a time as this.”

Even Mordecai is looking for an answer to the “why” question while he’s looking for an answer to help his people.  The way he asks Esther to help implies that it is either her fate or God’s will or some combination of the two.  In the end, she resolves to help even through it could mean her death and she says, “…if I perish, I perish.”[6]

Esther’s story is cleaned up quite a bit for the G-rated worship musical the kids are preaching through this morning’s 10:30 worship. To get the full story takes reading this Bible book laced with dark humor and questionable outcomes. While reading, it’s engaging to wonder about your own life as reflected in Esther’s self-sacrificial courage, Mordecai’s righteous determination, Haman’s fearful self-preservation, and King Ahasuerus’ detached ignorance.

Esther’s story is meaningful and relevant to the current moment in the world. She begins in the royal court, a place of comfort tainted by episodic fear and indifference. Rattled by Mordecai’s truth, her acceptance of risking death has a self-sacrificial purpose – neither fatalistic nor nihilistic. She listens to him, formulates a dubious plan, and goes into action on behalf of her people.  And the parts of the story you just heard happen in only four short chapters with a little over half the book to go.

Mark George, my Hebrew Bible professor was asked why the stories in these earliest writings are the ones that remain.  Dr. George resisted pious or academic answers.  He said with high intensity, “Because they’re GOOD stories!”  He might have even had a fist in the air when he said it.  There was that much emphasis.  “Because they’re GOOD stories!”

They’re good partly because the stories they tell are about complicated people. Trusty Noah?  Read what happens after the flood when he builds a vineyard and makes wine.[7]  Faithful Abraham?  Lied about Sarah being his sister to save his own skin not once but twice![8] Biblical heroes are often as flawed as they are faithful.  That makes for good story.

It also makes for something more than a good story.  It means that we have a shot at seeing our particular iteration of flawed and faithful in the pages of the Good Book.

Esther is no exception to Dr. George’s “GOOD story” category.  In the face of Haman’s treachery and King Ahasuerus’ indifference, Esther is challenged to save her Jewish people, putting her life at risk to do so.  But the reality is that while we aspire to Esther, we’re regularly caught in moves that smack of King Ahasuerus’ ignorance or Haman’s power grab.  Comparing Esther’s self-sacrificial resolve to Christ’s self-sacrifice may get us a little further.  Today’s reading from the Gospel of John is good for this comparison.

In John’s Gospel, Jesus’ death on the cross is the inevitable outcome to his life-giving ministry.  Inevitable because the life he offers is one of mercy, freedom, and peace which is perceived as a threat by the people around him.  In his death no hand is raised against the people God so loves. Rather, Jesus is resolved to see it through. Resolve that ends in self-sacrifice on a cross.

Jesus’ resolute self-sacrifice means that Christians are neither nihilists nor fatalists.  Nihilists argue that life is meaningless. Fatalists argue that life is determined by an impersonal fate.  Paul’s words from his letter to the Romans reflect a Christian’s take on life – “We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.”

Paul’s words are a confession of faith.  Not a faith that protects us against the struggles of life and death.  Rather, a faith that confesses Jesus’ resolve to make redemption and healing known even from the most difficult situation.[9]  And still we may not see the redemption and healing except for time passing and hindsight, if we get to see it at all.

The readings today from Esther, Romans, and John, offer slightly different perspectives on fear, death, and peace.  In John, Jesus promises peace as the One whose ultimate self-sacrifice on the cross is purposeful rather than nihilistic – gathering us around the tree of the cross, transforming death into life as well as our self-preservation and indifference into action for the sake of the world God so loves.

________________________________________

[1] Zach Morris. Sweet and Lucky, a collaboration between Third Rail Projects and Denver Center for Performing Arts Off-Center.

[2] Esther 2:7

[3] Esther, chapters 1 and 2

[4] Esther, chapter 3. Direct quote is from verse 13.

[5] Esther, chapter 4

[6] Esther 4:16

[7] Genesis 9:20-27

[8] See Genesis chapters 12 and 20.

[9] David Lose. “Faith, Forgiveness, and 9-11.”  Dear Working Preacher… September 4, 2011. https://www.workingpreacher.org/craft.aspx?post=1595

Sermons

A Baptism in the P.I.C.U – John 12:1-8

Pastor Caitlin Trussell with Augustana Lutheran Church on March 13, 2016

[sermon begins after the Bible story]

John 12:1-8 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?” 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.”

[sermon begins]

There are Bible moments so absurd and disruptive that they are difficult to imagine.  Mary’s anointing of Jesus is one of them.  Oil and hair and fragrance are dripping, cascading, and emanating.  There is no ignoring this moment if you’re around that dinner table.

Lazarus is there, having just recently been raised from the dead by Jesus.  His story is told in the chapter just before the reading today.[1]  We can imagine this dinner as a celebration.  Lazarus is back and people are ready to party.  His sister Martha is serving. Judas is there enjoying the circle of friendship as a disciple of Jesus.  Then there’s Lazarus’ other sister, Mary of Bethany. Her exuberance knows no bounds. Her adoration of Jesus must be expressed.  And so it goes, with dripping oil, cascading hair, and emanating fragrance.  A feast of the senses at a table set for dinner.

How are we to understand this adoration she pours on Jesus?  The purity and price of the nard are emphasized.  A rare, imported Himalayan treasure.  A year’s wages.  The nard’s purity and price lead me to wonder about the purity of Mary’s adoration and the cost to herself as she disrupts the dinner party.

One cost is Judas’ poor opinion.  Judas feels free to give his opinion. He demeans her adoration with pious words.  He attempts to put her into her place and uses the poor to do so.  His argument is a vulgar appropriation of the poor – using them as a means to an end.  Jesus is having none of it and slams Judas’ argument.  There are plenty of other Jesus stories that assure us of his determination to eradicate poverty and not leave the poor to their subsistence or our hands clean of their plight.  Regardless of Jesus’ intervention, what does Judas’ poor opinion matter?  He can put it into pious language all he wants.  Mary’s joy will not be stolen by him or anyone else.  Judas’ disapproval is but a pittance.

A few years ago, a fellow seminarian said about Mary’s anointing of Jesus that if he had long hair this is what he would do for someone similarly important to him.  His comment opens the story slightly differently as the imagination plays across gender and time between Mary of Bethany and our moment in time today.  What does adoration look like on a personal level this century?  Set celebrity culture aside for a moment.  Groupies are a different conversation. Mary is in her home. Jesus is known to Mary and her family personally over the course of time.  Her adoration of Jesus is pure and costly.  And she is breaking gender barriers all over the place.  She is a woman of her time whose hair should be tucked away.  She should not be touching a man in the company of others.  In fact, it is life-threatening for her to do so. He, a man, would ordinarily rebuke her like Judas does.  Yet, there they are, oil dripping, hair cascading, and fragrance emanating.

There is something else happening in parallel to Mary’s adoration.  After raising Lazarus from the dead, Jesus is now a target for death himself. The story of Lazarus raised from the dead is followed by the plot developing to arrest Jesus and kill him. [2] And then we get this dinner party. Mary of Bethany calls Jesus “Lord” in previous texts and now anoints him.  Jesus talks openly about his death when he says to Judas, “Leave her alone…She bought it so that she might keep it for the day of my burial.”[3]  The implication is that she is anointing him for his death.

This past week I received a phone call from a man who asked me to come baptize his one month old son who was on life support.  They were at Children’s Hospital having been flown in by Flight for Life.  He was not expected to live. We arranged for me to come out that evening.  Via text, the father rescheduled our time for the following morning since the baby’s mother was arriving in the middle of the night from out-of-state.  When I arrived, they were both in the room along with the baby’s grandparents.

We talked briefly.  I assured them that, despite whatever we thought we were doing, this moment is first and foremost about God’s promise to be present for their baby even in this most painful time.  Then, with water from a clay bowl, this little one was baptized in the name of the Father, and of the Son, and of the Holy Spirit.  His head dried with the linen baptismal napkin from the church.  I told him he was sealed by the Holy Spirit and marked with the cross of Christ forever while making the sign of the cross on his forehead with oil-lotion scented with frankincense and myrrh.

As the fragrant cross was made on his forehead, Mary’s anointing popped into my mind along with these words from Thanksgiving for Baptism in the funeral liturgy which begins, “When we were baptized into Christ Jesus, we were baptized into his death.”[4]  These words took on new meaning for me in the P.I.C.U. this week.

After this little one was baptized, I handed the parents the un-lit baptismal candle and told them that his light was shining even in his short life and that God is with him.  The family and I shared the bread and wine of communion and then the grandfather asked if I would give this little one “last rites.”  I briefly explained that I would pray what we call the “Commendation of the Dying.” And so we did.  He died within the next few days.

The anointing of this little one in baptism echoes with Mary’s anointing of Jesus before he entered Jerusalem for the last time.  It also echoes the prayer and anointing for healing that you can choose to receive during this worship service.  The Health Minister will anoint your hands with olive oil and say this prayer for you: “May our Lord Jesus Christ uphold you and fill you with his grace, that you may know the healing power of his love…Amen.”

Lent invites reflection on our own baptism.  We reflect on the things that are being “put to death” in us so that something else, something we cannot imagine on our own, may come to life in us by the power of the Holy Spirit through each of our baptisms.  This is part of the healing for which we pray.

Jesus is about life and living.  Lazarus discovered it first-hand. Mary of Bethany adores and anoints Jesus.  She adores and anoints him for the life he brings even as she prepares him for the death he will face because there are those who find his life threatening.  But, even in Lent, we are an Easter people – celebrating that Jesus brings life even through the darkest times by way of his death on a cross.  We remember this promise at funerals with these words, “We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might live a new life.”[5]  This new life is for today.  For you.  Our baptism is God’s daily promise by way of a cross and a savior in whom “we live and move and have our being.”[6]   All glory be to God for this indescribable gift![7]

 

[1] John 11:1-44 – These verses tell the story of Lazarus’ illness, death, and being raised from the dead by Jesus.

[2] John 11:45-57 – These verses tell the story of the plot to arrest Jesus and put him to death for bringing Lazarus to life.

[3] John 12:7

[4] Evangelical Lutheran Worship. Funeral. (Minneapolis: Augsburg Fortress, 2006), 280.

[5] Ibid.

[6] Acts 28:17

[7] 2 Corinthians 9:15

Sermons

John 2:1-11 – Best Bible Story Ever (or maybe just this preacher’s favorite, come and see)

Pastor Caitlin Trussell with Augustana Lutheran Church on January 17, 2016

[sermon begins after the Bible reading]

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

[sermon begins]

Take a walk down a grocery store aisle with me.  Imagine it.  Laminate tile floors. Bright fluorescent light.  A slow, very relaxed shopper in front of us.  A parent telling their child “no” as they walk by the soda.  We’re making a quick stop at an unfamiliar store because it’s our job to show up with water.  We’re checking aisle signs so we can get in and get out of the store quickly.  Down at the end of the next aisle we can see the sign for water.  Arriving at our destination under the water sign, there is row upon row upon row of wine bottles.  Three shelves high, wine bottles in rows underneath the sign for water.  And you turn to me and say dryly, “Jesus was here.”[1]  Not only do I have a little envy that you thought of it first but, more importantly, we laugh like crazy about one of my favorite Bible stories.

Which leads me to the point that this Bible story is difficult for me to preach.  Not because it’s in the Gospel of John.  Not because of any need to try and explain how or if the supernatural sign occurred.  Not because of its links to Hebrew scripture and God’s covenant with God’s people that’s compared to marriage vows.  And not because I’m left wondering why the wine steward doesn’t seem to have any of that bad wine to serve the drunk wedding guests.  (Do those drunk people really need more wine?)  It’s difficult for me to preach because it is dear to me.  It’s dear to my experience of faith and my experience of life.  A dear taste of grace in scripture when other verses can be so puzzling.  When something is so dear and well-worn, it makes preaching trickier.

Regardless, we begin at a wedding.  Joy and celebration abound.  Jesus is there.  His mother is there.  It’s an epic party where the wine is flowing until it runs out.  The celebration seems fitting.  Jesus’ ministry is inaugurated by the events at this wedding.  Parties are commonplace at inaugural events but how often do inaugural events happen at parties?  During a party like this one, I can imagine someone saying, “I feel like I shouldn’t be having fun when there is so much suffering in the world.”  Why can I imagine that question?  Because people say that kind of thing to me fairly regularly.

It is in this tension between joy and suffering that the Wedding at Cana really shines.  Jesus is at a wedding celebration.  He is embodied grace smack in the middle of it.  His presence and activity at the wedding does not obscure the very real problem of Roman oppression or the pain that is experienced in everyday living.  He is an example of celebrating life in spite of Rome and in spite of day-to-day suffering.  He is also more than an example.

Turning water into wine and other things happening at the Wedding at Cana points us somewhere.  It’s a little bit like echolocation that bats and whales use.  Those animals make a sound and they can figure out their position in relation to another location based on the echoes that return.  If fact, when I preach from these verses at weddings and funerals, I often use the word “echoes” to describe what’s happening between the wedding celebration and Jesus’ death on the cross.

Some of the words in the story echo back from the cross.  The story itself begins “On the third day” which echoes Jesus’ resurrection.[2]  Jesus references his “hour not yet come.” In the Gospel of John, Jesus’ hour refers to the time that he will hang on a cross.[3]  Even the tasty wedding wine itself echoes back from the sour wine given to quench Jesus’ thirst on the cross.[4]  Jesus’ mother is not named in the Gospel of John.  She is called “the mother of Jesus.”  She shows up in the gospel only twice – once at the Wedding at Cana and then again at the cross.[5]  Jesus’ mother is another echo.  From his first sign of turning water into wine, the cross is already in play.  Suffering is on the horizon.  And curiously, Jesus is at a party.

The Wedding at Cana is how life works.  There are moments of joy and there are moments of suffering.  Neither joy nor suffering are completely absent while the other is present.  Both are human.  Both are faithful.  I want to be clear here that I’m not talking about blind optimism in the face of suffering.  As if everything is fine despite all evidence to the contrary.  I’m talking about faithful joy in the gift of life while being honest about the truth of suffering and working to alleviate it as Jesus calls us to do.

Jesus is at a party where the wine steward knows how things usually work in the world.  After Jesus turns the water into wine, the wine steward goes to the bridegroom and says, “Everyone serves the good wine after the guests have become drunk; but you have kept the good wine until now.”  I read this as the place where sin shows up in the story.  “Everyone” tries to hide what they’re doing and get away with substandard wine late in the wedding celebration.  This shenanigan is the norm.  But not this time.  Not this wedding.  Not this Jesus.

Jesus’ turning of water into wine toward the end of the wedding party throws the reverse switch on how things often work in the world.  Jesus’ sign reverses what we expect as normal.  Like the wine steward, expecting that people will protect their own interests at the expense of people who are unaware of the mischief at their expense.

Tomorrow this country celebrates Dr. Martin Luther King Jr.’s life and ministry.  He stands among the saints as an example of throwing the reverse switch against the accepted cultural norms of racism and poverty in his day. He believed people could do better in the face of black people suffering at the hands of white people.  He believed that racism makes everyone less than human – victims and perpetrators alike.  He believed this from a place of faith that is unequivocal about God loving all people.  All people.  And God’s love for all people inspired a movement of human dignity that continues through today.  People of all colors continuing to throw the reverse switch against the cultural norms of racism and poverty. He believed this from a place of faith that is unequivocal about God loving all people.  All people.

There is a relevant aside about MLK Jr. to add to our conversation about living in joy while being honest about suffering and our own hand in it.  He is attributed as saying, “It is cheerful to God when you rejoice or laugh from the bottom of your heart.”[6]  This from a man who saw and experienced raw suffering as racist cultural norms were viciously protected.

We sing songs and pray prayers of praise, joy, and thanksgiving in worship today as our bodies turn toward the processional cross as well as face the cross at the front during worship.  Our worship mirrors the tension between joy and suffering at the Wedding at Cana.  Our worship mirrors life.  Life that Jesus gives as he shows up with us in both celebration and suffering.

Jesus gives life by way of his own life.  Life that showed up in the skin of a baby.  Life that laughs with joy at a wedding party.  Life that knows suffering.  Life that is given for all people.  Life that is given for you despite your own efforts to live on your own terms.  That’s the promise God makes to you.  Let’s celebrate.

 

[1] Meme posted: http://dailypicksandflicks.com/2012/05/20/daily-picdump-464/jesus-was-here-wine-on-water-aisle/

[2] John 21:11-20

[3] John 16:32

[4] John 19:28-29

[5] John 19:25-27

[6] Martin Luther King Jr.  http://martinlutherkingjrquotes.org/martin-luther-king-jr-quotes-bootstraps.html

Sermons

Looking Backward to Move Forward – John 11:32-44

[sermon begins after the 3 Bible readings]

John 11-32-44  When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. 34 He said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus began to weep. 36 So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?” 38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, already there is a stench because he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed, you would see the glory of God?” 41 So they took away the stone. And Jesus looked upward and said, “Father, I thank you for having heard me. 42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.” 43 When he had said this, he cried with a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, “Unbind him, and let him go.”

Isaiah 25:6-9 On this mountain the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear. 7 And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations; 8 he will swallow up death forever. Then the Lord God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the Lord has spoken. 9 It will be said on that day, Lo, this is our God; we have waited for him, so that he might save us. This is the Lord for whom we have waited; let us be glad and rejoice in his salvation.

Reveleation 21:1-6a  Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them; 4 he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.” 5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end.

[sermon begins]

One of the things I get to do at Augustana is work with a Faith Community Nurse as part of the staff here.  Sheryl is so titled because (a) she’s a nurse and (b) she works in a faith community.  See how that works?  She has a Master’s Degree. She’s a Nurse Practitioner.  She has worked in an ICU.  She has worked in an outpatient clinic. She has a passion for wellness.  She has a heart for the gospel.  She brings an amazing amount of knowledge to the congregation.  We all benefit.  She’s on vacation this week so I get to brag on her all kinds while she’s out of town.  That has to be some kind of reverse gossip, #Lutheranhumility, right?

Sheryl is part of our weekly Care Team meeting that also includes our Children and Family Minister and the pastors.  Two weeks ago she told us about a conference she attended to prepare for the upcoming Grief Support Group at Augustana.  The conference was led by Dr. Alan Wolfelt, Director of the Center for Loss and Life Transitions in Fort Collins and known for healing and grief.[1]  Sheryl summarized Dr. Wolfelt’s three main points in this way – we need to say hello to the person who died before we can say goodbye, we need to sit in the darkness before we see the light, and we need to look backwards before we can go forward.

All three points are worth addressing.  And Sheryl will facilitate the Grief Support Group beginning on Sunday, November 15th between worship services.  I encourage you to take advantage of it.  However, it was the last point that really caught my attention.  “We need to look backwards before we can go forward.”

The story of Lazarus is a long story in the Bible.  We are only privy to part of it in the reading today.  Lazarus has died.  Jesus takes his time getting there.  Martha, Lazarus’ sister, is in tears.  Mary, Lazarus’ other sister, is also tears.  The Jews are in tears.  Jesus ends up in tears.  There are a lot of tears.  The Isaiah and Revelation verses reference no more tears but we are not there yet.  We are in the Gospel of John with a lot of tears.  Mary says, “Lord, if you had been here, my brother would not have died.”  Mary is looking backwards.  She is looking backwards on the event of her brother’s death with Jesus by her side and with her people, the Jews, by her side.  She is doing the work of grief and the people around her are doing the work with her.

Funerals happen here in Augustana’s Christ Chapel and Sanctuary.  Sometimes the funeral is for a member of the congregation.  Sometimes they are not.  As a pastor, I make no distinction between member or not.  We are a visible church on a busy road and a lot of people know people connected to the people here.  Sometimes they just know that the building is here.  Sometimes they know the Early Learning Center is here.  Regardless, this congregation offers hope and healing in Jesus Christ and there is no more significant moment in which God’s promise is more alive than at the time of death.

A few weeks ago, Pastor Todd was the officiant for one such funeral here in Augustana’s Christ Chapel. The Early Learning Center children were on their way to lunch.  I was headed downstairs as they were headed up.  Their teacher was reminding the children to walk quietly with the funeral going on upstairs.  I crouched down and whispered to the kids, “There are people upstairs who are sad because someone they love died a few days ago…can you all help them by being quiet on your way to lunch?”  They all nodded at me, big-eyed, some serious, some smiling, some telling me their names, some waving wildly.  The children became part of the community doing the work of grief with the people at the funeral.  They started ever so quietly on their way to lunch while looking backwards up the stairs before moving forward.

There is sometimes a misconception that tears show a lack of faith. Or that funerals should be only a celebration of life – no sadness allowed.  Indeed, funerals are a celebration of the person who lived.  But they also make space for our loss and surround us with people who also feel that loss.  In the Lazarus story, Jesus cries with Mary and the people with her.  When people we love die, Jesus cries with us too.  There is indeed a time for tears to be cried and we do well to let our bodies do what bodies do cry them.  When we allow the tears to come, we are looking backward to move forward.

Today is All Saints Sunday.  Today we remember by name those who have died as part of the Augustana congregation or loved by those in the congregation over the last year.  Some of us are in worship today to hear a particular name.  Like Mary, there are people with and around us.

Today is All Saints Sunday so we also remember the saints who came before us in last two millennia.  Today there is a sign marking the stairs to the choir loft.  It reads, “No seating upstairs in the choir loft for worship today. We leave them empty in remembrance of our ancestors in the faith.”   I like the idea of seats held empty in remembrance of the people who came before us.

Saints, so named by their baptism, whose lives and voices proclaimed the good news of Jesus Christ so that we might live in faith today.  Some of whom went on to lead extraordinary lives that we can look to as examples for our own lives of faith. Looking back toward the saints, we look forward in faith.  We can look as far back as Mary, Martha, and Lazarus.  Slightly more recently through history to Hildegard of Bingen, Dietrich Bonhoeffer, and Rosa Parks.  We look backward and hear them crying with grieving people, proclaiming Christ crucified and risen for you, and setting the captives free.

In the Lazarus story, Jesus cries with Mary and the people with her.  There is a time for grief.  Jesus spends time looking backward with them.  And, only then, Jesus looks forward.  He rejoins them with Lazarus raised from the dead.

Jesus is the one who turns death into life.  Jesus turns death into life for Lazarus.  Jesus turns death into life for you.  This is an unconditional promise made by the power of the Holy Spirit through the cross of Jesus Christ, through Christ crucified and risen, for you.

God, the Alpha and the Omega, cries with us and opens our future through Jesus Christ.  “[God] will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more.”

Amen and thanks be to God!

 

[1] Alan D. Wolfelt. Understanding Your Grief: Ten Essential Touchstones for Finding Hope and Healing Your Heart.  (Fort Collins: Companion Press, 2003).

Sermons

A funeral homily for E.J.: Blessed are the poor in spirit, for theirs is the kingdom of heaven – Matthew 5:3 and John 14:1-6

A funeral homily for E.J.: Blessed are the poor in spirit, for theirs is the kingdom of heaven – Matthew 5:1-4 and John 14:1-6a

Matthew 5:1-4  When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2 Then 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.

John 14:1-6a “Do not let your hearts be troubled. Believe in God, believe also in me. 2 In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? 3 And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4 And you know the way to the place where I am going.” 5 Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” 6 Jesus said to him, “I am the way, and the truth, and the life.

Elizabeth Jane, E.J. – a daughter, a niece, a sister, a cousin, an aunt, a friend, a flight attendant.  All of these titles belong to E.J.  And all of these titles communicate a relationship of one sort or another.  Born and baptized in Fargo, E.J.’s life was filled with relationship both through what I like to call the accident of family and through the choices of friends and work.

These relationships sustained E.J. through thick and thin.  Her work for the airline fueled and fed her love of travel as well as gave her access to the art that brought her joy.  Her work also brought her enduring friendships that stuck through long hours in the air, on the ground, and over the holidays. Friendships with Marianne and Wendy sustained her through to the end. And her work brought her stories.  Stories that engaged the funny bone and entertained many of you over the years.  Leaving you with the satisfied feeling that only shared laughter with someone who loves to laugh can gift you.

The relationships of family carried E.J. through some tough times, including her last years when her health took a turn.  Some of the organizing and conversations were hard on everybody, including E.J.  But, this case, family sticks together even amid the practical challenges of E.J.’s outer world and the darker effect of E.J.’s inner world.

It was E.J.’s inner world that became her greatest challenge.  Beginning in her teens and lasting through her life, anxiety and depression were regular companions.  Her attempts to quiet the anxiety and mask the depression with alcohol only made matters worse for her and for the people who love her.

“Blessed are the poor in spirit for theirs is the kingdom of heaven.”  This is the verse out of the Matthew reading that came to mind as I listened to stories about E.J.  “Blessed are the poor in spirit.”  There isn’t a lot of agreement about what “blessed” means in this 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 the different view that a blessing is something akin to being tapped by a fairy wand and something good happens because of how deserving we are.

The Jewish notion of “blessed” helps us see E.J.’s life in full, revealing what belongs to her even though she herself could not see it as one who was “poor in spirit.”  Hers is the kingdom of heaven.  In the John reading, Jesus says, “Do not let your hearts be troubled.”

He says this because he knows that your hearts already are troubled.  How could they not be?  Along with the laughter that E.J. shared with you was her struggle with herself.  Also in the reading, Thomas says to Jesus, “Lord, we do not know where you are going…how can we know the way?”  Jesus’ reply? “I am the way, the truth, and the life.”  What is Jesus’ way?  Jesus’ way goes through a cross.

And the cross is God speaking in human terms.  The human terms of self-sacrifice to save someone else.  For instance, when we hear of someone who dives into a raging river to save someone from drowning, saves that person but succumbs and dies in the flood waters themselves, our first thoughts are often respect and awe.  We also honor the soldiers who return again and again to the firefight to save fallen friends and then die in the firefight themselves. Jesus says, “No one has greater love than this, to lay down one’s life for one’s friends.”  After all, how much more can be given?[1]  Jesus was tried, crucified, dead and buried.  In every way that the cross could be offensive, it is.

It’s offensive to think that the cross, and Jesus hanging there, was effective in any way.  That we even need saving is offensive.  That Jesus’ execution can change anything about real life seems a deception at worst and an utter folly at best.  And yet, quite surprisingly, it does.  Jesus’ self-sacrificing death on the cross changes everything.  Time and again in the gospel, we hear that God and Jesus are one.  Jesus is God and God is Jesus.  And Jesus focuses on the goal of bringing people back into relationship with God.

The self-sacrificing love of God, given fully on the cross, draws us back into relationship with God. [2]  Jesus as “the way, the truth, and the life,” means that he has already opened up whatever we perceive the barrier to be between us and God.  The poor in spirit often experience life as a series of barriers in one form or another.  Jesus says, “Blessed are the poor in spirit for theirs is the kingdom of heaven.”  Jesus calls the poor in spirit blessed because their relationship with God is not dependent on their own mindset and agency.  The poor in spirit are blessed because their relationship with God already exists through no effort of their own.

We do not make a way out of no way on our own.  Like Thomas, we do not know the way.  Jesus makes the way to God through the cross on our behalf.  The way is made by Jesus which means that the movement is from God to us, from God to E.J.  And because it is God’s movement to us, God’s movement to E.J., God gives us a future with hope as God also brings E.J. into a future with God.

_______________________________________________________________________

[1] Craig Koester, class notes, Luther Seminary: Gospel of John class: John’s Theology of the Cross.  December 1, 2010.  I am sincerely grateful for Dr. Koester’s faithful witness as a master of holding aspects of Jesus Christ’s life and work in formative tension.  His work is beautiful, articulate, and draws me more deeply into faith and love of Jesus.

[2] Koester, course notes, 12/1/2010.  For further study see: Craig R. Koester, The Word of Life: A Theology of John’s Gospel (Grand Rapids: Eerdmans, 2008).