Tag Archives: Matt Skinner

**sermon photo: X user @kylenabecker

Caitlin Trussell with Augustana Lutheran Church on August 11, 2024

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

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

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

[sermon begins]

Jesus said, “I am the bread of life.” He didn’t just say it once. He kept saying it. (Hence why this sixth chapter of John is often called The Bread of Life Discourse.)[1] Adding fuel to his carb-loaded speech, Jesus also said that that he was “living bread from heaven.” The crowd couldn’t understand. Generations of Jews recite a daily prayer in good faith that only God is God and God is One.[2] For Jesus to self-identify using THE divine “I AM” statement, the same “I AM” name used by God with Moses. Moses was to tell the people of Israel that, “I AM has sent me to you.”[3] When Jesus was feeding 5,000 of them a few verses ago in this same sixth chapter of John, the crowd of Jews were ready to enthrone Jesus as king. But calling himself “I AM?!!” That crossed the line. No wonder they were complaining. This was tough stuff. They couldn’t accept it from Jesus. But not because God wasn’t already a sustaining God in scripture.

The crowd knew the ancestral stories from past generations like God’s provision of manna from heaven for Moses and the people Israel, and like God’s provision for Elijah when he fell into despair after fleeing Queen Jezebel who wanted to kill him. He was full of fear and more than ready to die under that broom tree. He preferred a quiet death over the one that the Queen would inflict. God’s angels woke Elijah up from his nap and fed him cake baked on desert stones. Elijah’s story is a good reminder to sleep and snack when things seem at their most bleak. More importantly, it’s a reminder that God has long been a sustaining God through the covenant given to the Jews that expanded to become the covenant given through Jesus to Gentiles, non-Jews.

It’s the new covenant that is the sticking point for the crowds around Jesus. Three Sundays ago, the sixth chapter of John’s gospel, Jesus met their 5,000 immediate needs and quieted their hunger pangs. Last Sunday, Jesus and the people talked about their ongoing need for food and the security it brings. It’s well known that you must feed people before anything else can happen. If people are hungry, they cannot absorb information. The arc of the Bread of Life Discourse started with their immediate needs and then moved towards their ongoing needs.[4] The third move from Jesus is about eternal life. In John’s gospel, eternal life is layered with abiding which is layered with believing which is layered with relationship. Jesus uses all these words – eternal life, abiding, believing, and relationship – to convey the intimate relationship that Jesus has with the Father who is the eternal One.[5] It’s their abiding relationship, their oneness, that we are also drawn into because of Jesus, the bread of life from heaven.

Some of you may know about a particular controversy during the Opening Ceremony of the Olympic Games in Paris.[6] It was a raucous scene of colorful, flamboyant people sitting behind a long table. The central figure wore a crown and was the D.J. for a dance party. When I saw it, I thought, huh, the Last Supper, that’s a different take on it. I know enough to be dangerous when it comes to serious art and my mind connected the Opening Ceremony scene to Da Vinci’s painting, “Last Supper.”[7] Turns out, that wasn’t the intention of the producers of that scene. Their goal was an homage to the original Roman Bacchanalia festivals celebrating the Greek God Bacchus. But at the end of the day, it didn’t matter what their intention was because some Christians reacted strongly against the scene. Things got ugly across the social medias. The complaining was loud. The reaction that followed was neither patient nor kind. But I’d like to pause, two weeks after the Opening Ceremony, and wonder about the collective Christian imagination that did see the Lord’s Supper taking place on that Paris bridge. That colorful, joyous scene and all that followed was a missed opportunity to talk about what the Lord’s Supper does and why the bread of life is holy to those of us who receive it and are transformed by it, and that everyone is welcome at Jesus’ table.

Jesus said, “I AM the bread of life.” The same Jesus who came into the world that God so loved and explicitly said that he didn’t come to condemn the world.[8] But it didn’t take long for Jesus followers to begin condemning the world rather than loving it. I’m curious about what that means in terms of the people we can’t imagine he would include in his promises and how we justify our words and behavior condemning them. Our Savior is the bread of life, the “I AM” who abides with us, bringing us into full communion with the eternal One, transforming our hearts to love the world with his heart. Now that’s a promise to rest in, hope for, and act upon.

How then should we act? The Ephesians reading offers us life-giving actions to practice. Apparently, the Ephesian church needed a lot of practice to live in unity across their different perspectives. Perhaps they are a good example for our times, our nation, and our world, especially when some Christian siblings and sometimes even we think that defending the faith means holding people in contempt rather than compassion. This sounds incredibly appealing for what ails us. Hear my paraphrase of the reading:

Be angry but don’t sin. Work honestly to have something to share with those in need. Speak no evil. Speak only grace-filled words that build up. Put away bitterness, wrath, anger, wrangling, slander, and all malice. Be kind, tenderhearted, and forgive as Christ forgives you. Imitate God, you beloved children, and live in love as Christ loved us – Christ who gave himself up for us.

Those words make a wonderful world sound possible. It also sounds a little like a kindergarten lesson that never quite stuck in our time of cheap talk and online bullying at every level of society including political discourse.[9] It’s one thing to talk theoretically about Paris and it’s quite another to practice what we’re called to be as Jesus followers. The practice starts here. In our congregation. With each other. Saying things that we need to say across our differences. Speaking truth from each perspective and hearing each other in love. Our Augustana congregation is a kind one. The welcome people experience here is real. People comment on it. It’s observable. But kindness serves truth, not the other way around. The goal isn’t to avoid conflict. The goal is to consider different perspectives as information so that anger doesn’t win the moment. That takes practice.

Righteous anger feels so good that it’s hard to know when the line crosses into condemnation and evil. It’s why Christianity is a group project across many denominations. We’re bound to each other but also freed by Christ to faithfully fail, forgive ourselves and each other, and faithfully try again as we practice speaking truth in love.[10] God doesn’t need defending. God’s big enough to handle whatever the world throws around when we know not what we do.[11]

We need God’s love just like the rest of the world.

Thank God that Jesus IS the bread of life, abiding and eternal, and there IS plenty enough to share.

__________________________________________________

[1] Karoline Lewis, Professor and the Marbury E. Anderson Chair of Biblical Preaching, Luther Seminary, St. Paul, MN. Sermon Brainwave podcast about Bible readings for Sunday, August 11, 2024. #977: Twelfth Sunday after Pentecost (Ord. 19B) – Aug. 11, 2024 – Working Preacher from Luther Seminary

[2] The Shema: An affirmation of God’s singularity, its daily recitation is regarded by traditionally observant Jews as a Biblical commandment. myjewishlearning.com/article/the-shema/

[3] Exodus 3:14

[4] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon Brainwave podcast about Bible readings for Sunday, August 11, 2024. #977: Twelfth Sunday after Pentecost (Ord. 19B) – Aug. 11, 2024 – Working Preacher from Luther Seminary

[5] Ibid., Lewis

[6] Jack Izzo, 7/30/2024, Olympic Opening Ceremony Featured da Vinci’s ‘Last Supper’? (msn.com)

[7] Isabella Mayer, Art in Context: The Last Supper Da Vinci – A Glimpse into The Last Supper Painting, August 1, 2023. The Last Supper Da Vinci – A Glimpse into The Last Supper Painting (artincontext.org)

[8] John 3:16-17

[9] Ibid, Skinner.

[10] Ephesians 4:15

[11] Luke 23:34 [Jesus from the cross] “Father, forgive them, for they know not what they do.”

__________________________________________________

Ephesians 4:25-5:2 So then, putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another. ²⁶Be angry but do not sin; do not let the sun go down on your anger, ²⁷and do not make room for the devil. ²⁸Thieves must give up stealing; rather let them labor and work honestly with their own hands, so as to have something to share with the needy. ²⁹Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear. ³⁰And do not grieve the Holy Spirit of God, with which you were marked with a seal for the day of redemption. ³¹Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, ³²and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you. ^5:¹Therefore be imitators of God, as beloved children, ²and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Preaching, Sermons

Glorious Grace [OR Christians in a Country that Separates Church from State] Mark 6, Ephesians 1, and Amos 7

July 14, 2024 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on July 14, 2024

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

Mark 6:14-29 King Herod heard of [the disciples’ preaching,] for Jesus’ name had become known. Some were saying, “John the baptizer has been raised from the dead; and for this reason these powers are at work in him.” ¹⁵ But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” ¹⁶ But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”
¹⁷ For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. ¹⁸ For John had been telling Herod, “It is not lawful for you to have your brother’s wife.” ¹⁹ And Herodias had a grudge against him, and wanted to kill him. But she could not, ²⁰ for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. ²¹ But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. ²² When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will give it.” ²³ And he solemnly swore to her, “Whatever you ask me, I will give you, even half of my kingdom.” ²⁴ She went out and said to her mother, “What should I ask for?” She replied, “The head of John the baptizer.” ²⁵ Immediately she rushed back to the king and requested, “I want you to give me at once the head of John the Baptist on a platter.” ²⁶ The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. ²⁷ Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, ²⁸ brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. ²⁹ When his disciples heard about it, they came and took his body, and laid it in a tomb.

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

[sermon begins]

Wonder with me for a minute about how different the world might be if each person in the world lived in grace and hope. If each person in the world understood themselves as formed by love for love. Let’s wonder with the letter to the Ephesian church that opens with the powerful blessing we heard today. The letter was likely sent in copies to the wider church, not just the Ephesians. The letter is to new converts following the Way of Jesus, both Jews and Gentiles (non-Jews), who are struggling to get along with each other. Christians who are learning the Jesus Way and challenged by their different opinions about what the church should be and do. The letter opens with this gorgeous blessing, flowing with hope. Phrases like, “glorious grace freely bestowed by the Beloved.” (The Beloved being Jesus.) And in the Beloved, “…we have redemption…through the riches of his grace that he lavished on us…” Those 1^st century siblings in the faith “set [their] hope on Christ” as do we in the 21^st century.

I invite you to take your worship bulletin home and re-read this opening blessing again. Underline the words that jump out at you. Cut it out. Tape it to your bathroom mirror or use one of your many fridge magnets to keep it front and center. If you’re anything like me, setting our hope on Christ gets slippery between Sunday mornings. The challenges of life, work, relationships, and politics can weary even the most faithful among us. It’s why we need each other as a reminder of the hope to which we cling when the world serves up horror on a platter.

I mean, good grief, don’t we have enough happening in the world without stories like these on Sundays?! King Herod Antipas, a.k.a. King Herod in our Bible story today, murdered many, many people who were threats to his power and executed John the Baptist on shameless impulse.[1]

This king was the son of THE King Herod who tried to manipulate the magi from the East and who murdered babies to eliminate the newborn king of the Jews.[2] Murderous mayhem ran in the family and attracted others like Herodias who King Herod Antipas stole from his brother Philip. Herodias had an opportunity and took it to rid herself of the pesky prophet for whom she carried a grudge because John wouldn’t stay quiet about her illicit marriage. Up to this point in the Gospel of Mark, demons and disease were causing the problems. King Herod Antipas added “depraved dictator” to the list of things working against God’s kingdom. The king liked listening to John’s teaching but not enough to let him live. John’s disciples braved a similar fate when they asked for his body to bury. It’s difficult to imagine their courage. They must have loved John very much to risk such a thing.

We don’t know what Jesus thought about John’s death. In the first chapter of Mark, Jesus’ ministry launched after John’s arrest.[3] It’s possible that Jesus’ launch was partly inspired by the arrest. And John’s execution foreshadows Jesus’ execution. Not only is someone NOT a prophet in their own hometown, as Jesus said at the beginning of this sixth chapter of Mark, but they apparently don’t live long after prophesying against preeminent power.

This summer’s book recommendation was brought to us by Augustana’s Human Dignity Delegates – The Cost of Discipleship by Dietrich Bonhoeffer. Leave it to this ministry to offer the seeming opposite of a “beach read,” although ironically it may be the perfect book to read on a beach given the United States entrance into World War II was on the beaches of Hawaii and France. Bonhoeffer was a German Lutheran theologian and pastor who lived as the Nazis rose to power in the 1930s. He is widely admired for his opposition to Hitler and the Nazis, resisting their influence on the Protestant Church as he founded the Confessing Church. His resistance led to his arrest, imprisonment, and execution in concentration camp. If Lutherans had saints, he’d likely be one of them.

In The Cost of Discipleship written in 1937, Bonhoeffer believed that discipleship includes personal sacrifice while we live out our faith in the world. He makes a distinction between “cheap grace” that requires nothing of us versus “costly grace” that inspires action to make a difference in the world. It’s costly not because God requires something from us before we’re given God’s grace. It’s costly because God lavishes grace so freely how could we do anything else but respond to it with our whole lives for the sake of the world. Bonhoeffer coached the local church to be a place where individuals can learn to act through their faith. Read The Cost of Discipleship. All are welcome for the book discussion after 10:30 worship on August 18^th.

In times of societal stress, there can be either a temptation to look away from the things that make us uncomfortable or a temptation to confront others in ways that demean and degrade our shared humanity. We mute ourselves or we scream back. Things have gotten even more complicated these days as some other Christian denominations are the face of public Christianity, believing that Jesus is only on our country’s side and NOT on the side of the whole world so loved by God. The desire to distance from those Christians and to go quiet is understandable. But Christianity has always been practiced by a wide variety of people. See the 1^st century Ephesian church as one example.

In the United States, our Founders separated the church and state with the belief that King George wasn’t any more divine than anyone else. Because of the Founders’ efforts, we are free to speak our minds and free to practice any religion in this country we call home. The first Amendment to the United States Constitution protects freedoms of religion, speech, press, assembly, and petition. As Jesus’ followers and as United States’ citizens, we are two things at once. It’s helpful that Christian theology makes space for being two things at once – saint and sinner, bound and free, fearful and courageous, weak and strong, wise and foolish. Being a faithful citizen fits nicely into the Founder’s framework. Things go awry when faithful people decide that the country must be a theocracy, that it must be Christian under divine authority. This is called Christian Nationalism and its neither Christian nor patriotic.

We freely worship this morning as Christians in a country that is NOT a Christian country. As our cousins in faith who are Jews and Muslims, as well as any number of spiritual or nonreligious folks, go about their Sunday mornings doing whatever they feel free to do.

As Jesus’ followers, listening to Mark’s gospel reading about John the Baptist’s death, how are we to understand the risks that we’re called into as Jesus’ followers on behalf of the world God loves? We tend to admire the courage of folks like John the Baptist and Dietrich Bonhoeffer after the fact, well, after their political executions anyway. But how do we hear prophets in our own day, calling us to account for the state of the world in which we all play a part. It’s easy to not be political when the current politics of the day are working in our favor. But how are we to act when the politics of the day don’t work in our neighbors’ favor? These are the tough questions we wrestle with when we speak against the Israeli government’s policies killing Palestinian people while we simultaneously stand with Jews in our families and around the world against antisemitism. Similarly, we speak to our own elected leaders about issues that may not personally affect us but affect our unhoused neighbors or our abused neighbors or our otherwise struggling neighbors.

More importantly, we speak to those elected leaders WITH our neighbors who are directly affected by policies that harm or exclude them. This is what the words accompaniment and advocacy mean – working with our neighbors for our neighbors. This is why our Augustana Human Dignity Delegates advocate and accompany alongside groups like Lutheran Advocacy Ministry Colorado and Together Colorado, groups of faith-based people who talk with and “petition” our public figures and elected leaders about issues of human dignity. (See Amendment I of the United States Constitution.)

We default so quickly into quiet self-preservation over and against lives being lost every day because of greed and political posturing. Yet, as the church we are told in scripture and in our worship that we are the body of Christ in the world. Christ the Beloved who freely bestows glorious grace through the cross. The risen Christ in whom we set our hope and from whom the riches of God’s grace are lavished upon us. When we are faced with the horrors of this world, we neither curl up in despair nor behave like the very enemy we say is the problem. Rather, we are Christ’s body in the world, revealing Christ courageously to the world with the lavish, glorious grace we first received from God. Something to celebrate as we sing…

#1050 in All Creation Sings Sometimes Our Only Song is Weeping

_________________________________________

[1] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Commentary on Mark 6:14-29 for Sunday, July 14, 2024. Commentary on Mark 6:14-29 – Working Preacher from Luther Seminary

[2] Read Matthew 2, the whole chapter.

[3] Mark 1:14

___________________________________________

Amos 7:7-15 This is what [the Lord God] showed me: the Lord was standing beside a wall built with a plumb line, with a plumb line in his hand. ⁸ And the Lord said to me, “Amos, what do you see?” And I said, “A plumb line.” Then the Lord said,
“See, I am setting a plumb line
in the midst of my people Israel;
I will never again pass them by;
⁹ the high places of Isaac shall be made desolate,
and the sanctuaries of Israel shall be laid waste,
and I will rise against the house of Jeroboam with the sword.”
¹⁰ Then Amaziah, the priest of Bethel, sent to King Jeroboam of Israel, saying, “Amos has conspired against you in the very center of the house of Israel; the land is not able to bear all his words. ¹¹ For thus Amos has said,
‘Jeroboam shall die by the sword,
and Israel must go into exile
away from his land.’ ”
¹² And Amaziah said to Amos, “O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; ¹³ but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.”
¹⁴ Then Amos answered Amaziah, “I am no prophet, nor a prophet’s son; but I am a herdsman, and a dresser of sycamore trees, ¹⁵ and the Lord took me from following the flock, and the Lord said to me, ‘Go, prophesy to my people Israel.’ ”

Preaching, Sermons

Dance Lessons [OR Your Faith Has Not Failed You When You Can’t Get Better] Mark 5:21-43, Psalm 30, and Lamentations 3:22-33

June 30, 2024 caitlin121608

Sermon photo: Bollywood Jane Ensemble in rehearsals
Photography By Matthew Cawrey

Caitlin Trussell with Augustana Lutheran Church on June 30, 2024

[sermon begins after a long-ish reading from Mark; see the Psalm and Lamentations reading at the end of the sermon]

Mark 5:21-43 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. ²² Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet ²³ and begged him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.” ²⁴ So he went with him.
And a large crowd followed him and pressed in on him. ²⁵ Now there was a woman who had been suffering from hemorrhages for twelve years. ²⁶ She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. ²⁷ She had heard about Jesus, and came up behind him in the crowd and touched his cloak, ²⁸ for she said, “If I but touch his clothes, I will be made well.” ²⁹ Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. ³⁰ Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” ³¹ And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’ ” ³² He looked all around to see who had done it. ³³ But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. ³⁴ He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”
³⁵ While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” ³⁶ But overhearing what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” ³⁷ He allowed no one to follow him except Peter, James, and John, the brother of James. ³⁸ When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. ³⁹ When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” ⁴⁰ And they laughed at him. Then he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. ⁴¹ He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” ⁴² And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. ⁴³ He strictly ordered them that no one should know this, and told them to give her something to eat.

[sermon begins]

People say, “Laughter is the best medicine.” It’s up there, for sure. Laughing until your sides hurt and you’re out of breath is about as good as it gets. But spontaneous laughter comes out of nowhere. You can’t order it up at a drive through. It feels amazing partly because it’s so rare. Oh sure, other things might work – watching comedy, hanging out with a funny friend, flipping a laugh-a-day calendar. Laughing is a vital and strange human activity that makes us feel better in the moment and has lasting effects for the day. But is it medicine? Curative? Mmmm…that’s a stretch. So maybe not laughter, but what about faith? Is faith medicine? We’re in a church. It’s not a stretch to ask a question about faith especially when the Bible story serves it. The bleeding woman was healed by touching Jesus’ clothes. Jairus’ daughter is resurrected after he brings Jesus to her. Jesus talks about faith. Is faith a medicine? Does it heal? An even more terrifying question, is faith required for healing?

The bleeding woman and Jairus’ undead daughter could easily be used to say such things. But we know differently, don’t we. If faith in Jesus were the magic cure all, then the world would be Christian, and no one would suffer. Our faith would be enough to cure every disease and problem. We can see with our own eyes and feel with our own heartbreak that that is not how this works. That’s not how any of this works. We would never sit at someone’s deathbed and say, “Well, I guess they didn’t have enough faith.” Or say to a dear friend whose child has just died, “Shoot, if only you’d had more faith and asked Jesus for more help.”

Then what could Jesus mean when he ties together faith and suffering, or more to the point, faith and healing? In Mark’s Gospel, Jesus has already done a bunch of healing with touch and words. He cast out unclean spirits and calmed a storm on the sea. His holiness, his life-restoring power, his superpower, are on full display.[1] Jesus said to the bleeding woman, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

The Greek word sozo, translated in verse 34 as “made you well,” also means to be made whole; the word “healed” in this verse is a different Greek word. One interpretation is that being made whole by Jesus’ holiness, by the love of God, is different than being cured by medicine or other modern marvel.

When I was sick last year, I made a conscious decision to receive in love everything anyone said to me intending to be encouraging and supportive. Anyone, myself included, can say anxious, awkward things when someone we care about is sick and we try to say something rather than nothing. There were only two statements that I would reframe from my own faith: Everything happens for a reason and God doesn’t give you more than you could handle. I would say, “I know that some people find that idea comforting but for me, it’s more helpful to think that every situation is a chance for God’s love to be revealed.” Because sometimes the reason people suffer is environmental or genetic or behavioral or accidental and not of God at all. And there are incredibly stressful and horrific situations that are more than anyone can handle and certainly not of God. “Everything happens for a reason” and “God doesn’t give you more than you can handle” sound like they’re from the Bible but they are a common misinterpretation.

Without being aware that we’re doing it, we also jumble Bible verses like the reading from Lamentations today with stories like the bleeding woman and the undead daughter and think that God must be responsible for whatever terrible thing is happening. Lamentations is an important book that says something historical and specific about what was happening to God’s people in a time exile.[2]

Caution and care are necessary before we blame God for utterly human or earthly events, or carelessly mark God as a perpetrator of sin and suffering. The Bible’s book of First John says that, “God is love.”[3] If God is love, then God cannot be an agent of evil.

The Eucharistic Prayer during holy communion this summer says, “God of our struggles and celebrations, you have brought us this far along the way; you stayed with us in times of suffering and guided us on the path of love and light.” This prayer acknowledges God’s presence with us when we suffer. This is called the Theology of the Cross – God meets us in the darkest places and times of our lives. It’s one of many things that the cross means. The Eucharistic Prayer goes on to say that God “guided us on the path of love and light.” This part acknowledges that God’s holiness doesn’t make our lives perfect, stable or cured. God’s holiness makes our lives whole no matter what is happening in our lives. Our suffering will at times make us sad, angry, despairing, frustrated or whatever word you would give to your experiences. Faithful people are humans. We are human.

The peace offered by Jesus in our worst times can be felt deeply or not at all. It’s a peace offered by Jesus’ holiness, not our own. Wanting to live through a disease or injury, and doing everything in your power to be cured, means that we give ourselves a chance in the limited healing hands of modern medicine. Neither our determination nor our faith means we’re going to be cured. Our bodies are just too fragile. But our faith can help us to see our bodies and our diseases differently, to see God’s holiness differently.

Psalm 30 gives words to this holiness when the psalmist writes, “Weeping spends the night, but joy comes in the morning…you have turned my wailing into dancing.” The psalmist sings about pain and joy and God’s presence in the midst of it. Much like we do in worship when we sing and pray and sometimes even dance.

In worship, we learn God’s steps as we say prayers, sing hymns, and hear words in worship with language that comes directly from scripture. It’s like learning to dance.[4] When we take dance lessons, it takes a long time to make it look effortless. Not perfect. And, by the way, not actually effortless. That’s just what we get to see when a lifelong dancer dances. Living in faith and trust is like dance practice, formed week after week, day after day, by worship and scripture and Jesus’ holiness.

God is with us no matter how inelegantly we stumble through life and faith. God with us is God’s promise to us in Jesus. And we also have a good word to share with others about Jesus when our wailing and dancing move fluidly through the faith and cross of Jesus. Faith doesn’t make us superhuman. Faith helps us to acknowledge that we are oh-so-human. Not dredging up wholeness from within ourselves, but being made whole as Jesus heals our souls.

Thanks be to God and amen.

_______________________________________

[1] Matt Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Sermon brainwave conversation about Bible readings for Sunday, June 30, 2024. Working Preacher’s Sermon Brainwave: Sermon Brainwave 971: Sixth Sunday after Pentecost (Ord. 13B) – June 30, 2024 (libsyn.com)

[2] Skinner, Ibid.

[3] 1 John 4:16a

[4] C.S. Lewis says this ever more elegantly. See his quote from “Letters to Malcolm: Chiefly on Prayer” here: A REFLECTION ABOUT WORSHIP – C.S…. – St. Aidan’s Anglican Church | Facebook

________________________________________

Psalm 30

Lamentations 3:22-33

The steadfast love of the Lord never ceases,
his mercies never come to an end;
²³ they are new every morning;
great is your faithfulness.
²⁴ “The Lord is my portion,” says my soul,
“therefore I will hope in him.”

²⁵ The Lord is good to those who wait for him,
to the soul that seeks him.
²⁶ It is good that one should wait quietly
for the salvation of the Lord.
²⁷ It is good for one to bear
the yoke in youth,
²⁸ to sit alone in silence
when the Lord has imposed it,
²⁹ to put one’s mouth to the dust
(there may yet be hope),
³⁰ to give one’s cheek to the smiter,
and be filled with insults.

³¹ For the Lord will not
reject forever.
³² Although he causes grief, he will have compassion
according to the abundance of his steadfast love;
³³ for he does not willingly afflict
or grieve anyone.

Sermons

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

September 10, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on September 10, 2023

[sermon begins after two Bible readings]

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

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

[sermon begins]

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

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

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

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

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

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

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

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

____________________________________________________

[1] Veronica Beard, that is.

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

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

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

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

[6] Matthew 19:16-19

[7] Matthew 23:34-40

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

[9] www.metrocaring.org

Sermons

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

August 20, 2023 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on August 20, 2023

[sermon begins after two Bible stories]

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

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

[sermon begins]

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

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

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

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

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

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

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

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

_________________________________________________________

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

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

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

[4] Skinner, ibid.

[5] Matthew 14:20-21

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

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

[8] Matthew 5:44

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

[10] Skinner, ibid.

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

[12] Ibid.

Preaching, Sermons

Impatient Patience? Yup, It’s a Thing [Matthew 11:2-11, Luke 1:46b-55, James 5:7-10]

December 11, 2022 caitlin121608

Caitlin Trussell with Augustana Lutheran Church on December 11, 2022

[sermon begins after the Matthew Bible reading. The Luke and James readings are at the end of the sermon]

Matthew 11:2-11 When John heard in prison what the Messiah was doing, he sent word by his disciples ³and said to him, “Are you the one who is to come, or are we to wait for another?” ⁴Jesus answered them, “Go and tell John what you hear and see: ⁵the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. ⁶And blessed is anyone who takes no offense at me.”
⁷As they went away, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to look at? A reed shaken by the wind? ⁸What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. ⁹What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ¹⁰This is the one about whom it is written,
‘See, I am sending my messenger ahead of you,
who will prepare your way before you.’
¹¹Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.”

[sermon begins]

My friend Beth and I have talked on the phone a lot lately. She’s one of the first friends that I made when I moved to Denver in my early 20s. Our conversations move quickly between silly, serious, sacred, and back again. What a gift. Beth’s mom, Maureen O’Brien Courville, had a few rough years health-wise but her sudden and recent death was unexpected.[1] The doctor told Maureen the news that she was in her last few days of life and within minutes she started telling her kids what she wanted done with her ashes, and the service and music, and then she said, “I am gonna die sober.” She smiled and said with pride, “I don’t care, let them know I am an alcoholic.” Maureen died the next day. Her daughter-in-law texted her words to the other kids so that everyone would remember exactly what Maureen said. Beth read me the text over the phone. I said, “Oh Beth, your mother died healed.” And then she cried while I cried with her.

John the Baptist was on a timeline like Maureen although his story was slightly different. He was in prison and soon to be executed. Regardless, his message was time sensitive in his last days too and not an epitaph but a question. It’s fascinating that he asked Jesus, “Are you the one who is to come or are we to wait for another?” John had no time for patience. He was out of time. He wanted definitive answers to his questions. It’s odd that he would have them. Questions, that is. Last Sunday, we heard John’s speech earlier in the Gospel of Matthew about the powerful One who was to come after him.[2] Just after that reading, John baptized Jesus in the Jordan River after almost refusing to do because of who he thought Jesus was.[3] But in prison, John had questions. “Are you the one who is to come or are we to wait for another?” Jesus’ reply to John’s questions is awesome. Of course, it’s not “Well, yes, wait no more, I’m the one who is to come!” That would be too easy. Instead Jesus points to others who embody the answer to John’s questions – those who now see, hear, and walk; and those who are cleansed, raised, and receive good news.[4] We could summarize these folks into the ones whose lives are transformed, the ones who are healed.

I gotta tell you that that answer makes me impatient even as the James’ reading calls us to patience. In this life, in these fragile bodies, the now and not yet of God’s kingdom promise is only partially revealed. Or as the Apostle Paul says about life on earth elsewhere in the Bible, “For now we see through a glass dimly, but then we will see face to face; Now I know only in part; then I will be fully known…And now faith, hope, and love abide, these three; and the greatest of these is love.”[5] Paul’s words are pretty and they’re meaningful. But in the face of our human frailty, James’ call to patience is a challenge when there are folks who want to see, hear, and walk now, and when there are people who are poor who need good news now. I hear James’ call to patience which makes me hear Jesus’ response to John the Baptist as patience training.

Jesus gave clues about what God’s kingdom looks like. It looks like seeing, hearing, and walking. It looks like being raised and also like poor folks being brought good news. Not in the sweet by and by but in the sacred now. Jesus then praises John as a prophet but more than a prophet, a messenger of Jesus, a preparer of the way, greater than anyone else born. Jesus was ready to share.

I like to think of him as sharing power with John. John was a leader in his own right. He preached in the wilderness about the kingdom of heaven come near. People flocked to see him, listen to him, and be baptized by him. John the Baptist had disciples of his own as our reading today describes them in verse two. Jesus shared power with John as he praised him. How is the question about Jesus answered? Jesus shares his power. Jesus shared himself with his own disciples, with the people around him, with John, and with John’s disciples.

My friend Beth’s mother Maureen shared her power too. The day before she died, she wanted people to know her truth. First that she was sober and then that she was an alcoholic. “I am gonna die sober” she said, “I don’t care, let them know I’m an alcoholic.” She wanted it known that her body held an incredible challenge and a profound hope – both at the same time – so that her truth could serve others who may be actively struggling with their sobriety and shame, so that her truth could offer a taste of something different, a taste of hope in her rejoicing.

We sang the song of Jesus’ mother Mary as a hymn earlier in worship. Called the Magnificat because Mary sings about her soul which magnifies the Lord, proclaiming God’s greatness. She also sings about her rejoicing spirit because she consented to God’s invitation. As Mary sings, she shares her praise for God’s mercy and strength, God who lifts the lowly, fills the hungry, and inspires the rich to leave empty handed – sharing what they have, transformed by God’s promise. Mary sings and inspires a holy imagination. An imagination that acknowledges our need for God’s mercy while we make mistakes that hurt us and our neighbors and, at the same time, an imagination fueled by same power of the Holy Spirit that birthed God’s love into the world for the sake of the world. An imagination that names the tension between God’s promise and the fulfillment of God’s promise as the kingdom come here and now.[6]

As Jesus followers, we are an Advent people. Waiting on the promise of a pregnancy, a baby, a Messiah. Waiting with patience while impatiently naming the frustrations of the human condition. Claimed by hope so then able to tell the truth of our fragility, our pain, and our suffering through the eyes of a suffering Christ. There are times of suffering when the hope feels insufficient. We struggle with why things happen the way that they do. Like John the Baptist in prison, we struggle to see Jesus as the one who is coming and we wonder if we should wait for another. Like John, we long for action and answers when we find ourselves stuck in a box asking unanswerable questions.[7]

And still, like Mary, we sing as our spirits rejoice in God’s saving grace, as we endlessly clear our Advent eyes to see signs of God’s kingdom come near. We are an Advent people, waiting with impatient patience and gathered by God’s grace to proclaim the mystery of faith, a rejoicing hope, and the depth of divine love revealed in the One who is to come. Thanks be to God. And amen.

__________________________________________

[1] Beth gave me permission to use her mother’s story and name as a tribute to her mother.

[2] Matthew 3:11

[3] Matthew 3:13-17

[4] Matthew 12:4-5

[5] 1 Corinthians 13:12-13

[6] Matthew L. Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Advent Perception for Dear Working Preacher. https://www.workingpreacher.org/dear-working-preacher/advent-perception?utm_campaign=Working%20Preacher&utm_content=230466817&utm_medium=social&utm_source=twitter&hss_channel=tw-23086402

[7] Skinner, ibid. I love this line that Dr. Skinner uses about preachers being “under the impression they’ve signed up to be part of the action, not stuck in a box.” It’s applicable to Christians more generally as well.

___________________________________________________

James 5:7-10 Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. ⁸You also must be patient. Strengthen your hearts, for the coming of the Lord is near. ⁹Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! ¹⁰As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord.

Luke 1:46b-55 Mary’s Magnificat

And Mary^* said,
‘My soul magnifies the Lord,
⁴⁷ and my spirit rejoices in God my Saviour,
⁴⁸ for he has looked with favour on the lowliness of his servant.
Surely, from now on all generations will call me blessed;
⁴⁹ for the Mighty One has done great things for me,
and holy is his name.
⁵⁰ His mercy is for those who fear him
from generation to generation.
⁵¹ He has shown strength with his arm;
he has scattered the proud in the thoughts of their hearts.
⁵² He has brought down the powerful from their thrones,
and lifted up the lowly;
⁵³ he has filled the hungry with good things,
and sent the rich away empty.
⁵⁴ He has helped his servant Israel,
in remembrance of his mercy,
⁵⁵ according to the promise he made to our ancestors,
to Abraham and to his descendants for ever.’

Preaching, Sermons

Mental Health Sunday and the Church Getting Out of God’s Way – John 13:31-35 and Acts 11:1-18

May 15, 2022 caitlin121608

Pastor Caitlin Trussell with Augustana Lutheran Church on May 15, 2022

[sermon begins after two Bible readings]

John 13:31-35 When he had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. ³²If God has been glorified in him, God will also glorify him in himself and will glorify him at once. ³³Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ ³⁴I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. ³⁵By this everyone will know that you are my disciples, if you have love for one another.”

Acts 11:1-18 Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. ²So when Peter went up to Jerusalem, the circumcised believers criticized him, ³saying, “Why did you go to uncircumcised men and eat with them?” ⁴Then Peter began to explain it to them, step by step, saying, ⁵“I was in the city of Joppa praying, and in a trance I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. ⁶As I looked at it closely I saw four-footed animals, beasts of prey, reptiles, and birds of the air. ⁷I also heard a voice saying to me, ‘Get up, Peter; kill and eat.’ ⁸But I replied, ‘By no means, Lord; for nothing profane or unclean has ever entered my mouth.’ ⁹But a second time the voice answered from heaven, ‘What God has made clean, you must not call profane.’ ¹⁰This happened three times; then everything was pulled up again to heaven. ¹¹At that very moment three men, sent to me from Caesarea, arrived at the house where we were. ¹²The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man’s house. ¹³He told us how he had seen the angel standing in his house and saying, ‘Send to Joppa and bring Simon, who is called Peter; ¹⁴he will give you a message by which you and your entire household will be saved.’ ¹⁵And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. ¹⁶And I remembered the word of the Lord, how he had said, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ ¹⁷If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” ¹⁸When they heard this, they were silenced. And they praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life.”

[sermon begins]

It’s good to see that Peter is still getting into trouble after Jesus’ resurrection. Although it’s more accurate to say about this story in Acts that Peter had progressed to getting into good trouble, a bit different than his bumbling ways when Jesus was alive. Peter’s friends in Jerusalem called him out for staying in a certain Roman centurion’s home and eating there – a big no-no in Jewish circles at the time.[1] He told his friends about the vision he’d had from God, concluding his defense by asking his friends, “Who was I that I could hinder God?” The book of Acts tells the disciples’ stories after Jesus’ resurrection but it’s arguable that Acts was written down before the Gospel stories were – the Gospels framing the theology that was already being practiced by the early church. What had not changed was Peter being at key dinner parties.

In the Gospel of John reading, Peter was at another meal, the meal that turned out to be Jesus’ last meal. At that last supper, Jesus’ command to love one another comes right after Judas’ betrayal. Immediately before Jesus commandment, Judas left the dinner party and his friends watched him go. The friends must have been confused to see Judas leave, only then to hear Jesus talking about loving each other without Judas there with them. They’d been together for three years through the wringer of ministry. Those friendships formed in a similar intensity to the ones we form at camp together where a lot happens in a short period of time. Watching Judas leave under the threat of his betrayal was inconceivable to the friends who had his back and then saw that back disappear through a doorway before dinner. The friends carried Judas’ departure and death differently than Jesus’ departure and death for sure, but they still carried it with them.

I wonder if Peter also had his old friend Judas in mind when he had dinner with his new friend Cornelius. After all, God wastes nothing from our experiences where the gospel is concerned. It’s reasonable for Peter to remember Jesus’ command to love one another in the aftermath of the resurrection and the early days of the church. How could he forget Jesus’ command to love after Judas’ betrayal when he dined with unexpected people in unexpected places at God’s invitation only to hear accusations of betrayal from his Jerusalem friends. Except that it wasn’t a betrayal. But we can label things a betrayal when events surprise us and when unexamined assumptions are shattered. The shock takes our breath away.

Shock fits with mental health and illnesses too. Mental illness is surprising, and it can feel like a betrayal of our own body when it happens to us or a betrayal by someone else when mental illness happens to someone we love. As if we ourselves or the people we love could choose whether or not our minds lose control. Or, even worse, to doubt our own or someone else’s faith when minds succumb to mental illness, as if faith is protective of bad things happening. In our more rational moments, we know that faith doesn’t protect us from bad things happening. We see faithful people near and far struggling with all kinds of things including mental illness. On Mental Health Sunday, it’s a reminder we say out loud. Faith can certainly infuse us with courage and hope to think about mental illness differently. Faith also connects us with each other as church to do church differently. Much like Peter did with his friends in Jerusalem when he advocated for his new friend in Christ, Cornelius.

As a faith community, we can offer each other practical help. Yesterday, 24 Augustana people took First Aid Mental Health training through our E4 Ministry. 24 people gave time and energy, not only learning what to do in a mental health crisis but also learning about earlier warning signs. Their training makes visible the love that we have for each other at church, and it also sends trained people from Augustana into their families, neighborhoods, and workplaces. We talk, sing, pray, and learn a lot about God’s love in the church. Being honest about mental health and illness and being prepared to intervene in a crisis is one way to take action in love. Although taking action can feel like betrayal to someone who is in a mental health crisis, taking action may mean the difference between life and death and giving someone a chance to heal.

Augustana’s E4 Ministry itself is another way to take action. E4 is an ongoing effort to Enlighten, Encourage, Educate, and Empower each other. Get it? There are Four Es – Enlighten, Encourage, Educate, and Empower. E4 meets on second Thursdays of the month at 7 p.m. here at the church. People who have friends or family or coworkers who deal with mental health diagnoses and also people who know first-hand the challenges of having a mental diagnosis themselves are welcome to E4 conversations. This means that pretty much everyone has a place in E4.

Humility is a helpful correction when we talk about ministry of any kind. It’d be cool to be like Peter asking his friends, “Who am I to hinder God?” But we’re often those friends in Jerusalem with a million questions about whether or not something will work or whether it’s right or wrong or some other ministry-limiting question. So it’s kind of cool that we get to be church together to occasionally break ministry loose from our questions and see what happens. The book of Acts is a bit different than the Gospel of John in this regard. The full name of the book the Acts of the Apostles. But really, it’s a book in which God’s initiative is front and center and the church simply follows God along and lives into the new thing that God is doing.[2] When Peter asks his friends about not hindering God, God had already broken down barriers, destroyed what the friends thought of as permanent walls, and it was up to Peter and his friends to simply respond in kind.[3]

Too often, mental illness becomes a barrier to community and to being a part of the church. Practicing a resurrection ethic means figuring out how to love each other through our trials and challenges. The church, like humans everywhere, has a tough time loving each other as Jesus commands. Being church means it’s going to be messy. Being church is also full of surprises because that’s what it looks like when we follow a God who loves us first. Thanks be to God, and amen.

_______________________________________________

[1] Acts 10

[2] Matt Skinner, Sermon Brainwave podcast for May 15, 2022. https://www.workingpreacher.org/podcasts/844-fifth-sunday-of-easter-c-may-15-2022

[3] Ibid.

Sermons

Waiting on Emmanuel, the Non-Violent One [A Sermon for the First Sunday in Advent ]Matthew 24:36-44, Isaiah 2:1-5

December 1, 2019 caitlin121608

**sermon art: http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54228

Title:	Let Us Beat Our Swords into Plowshares
Notes:	“The bronze sculpture “Let Us Beat Our Swords into Ploughshares,” was created by Soviet artist Evgeny Vuchetich, and presented to the United Nations on 4 December 1959, by the Government of the USSR. The sculpture, depicting the figure of a man holding a hammer aloft in one hand and a sword in the other, which he is making into a ploughshare, is meant to symbolize man’s desire to put an end to war, and to convert the means of destruction into creative tools for the benefit of mankind. It is located in the North Garden of the United Nations Headquarters. 1/Oct/2001. UN Photo/Andrea Brizzi.” — (from Flicker.com)
Date:	1959
Artist:	Vuchetich, Evgeniy Viktorovich, 1908-1974

Caitlin Trussell with Augustana Lutheran Church on December 1, 2019

[sermon begins after two Bible readings]

Isaiah 2:1-5 The word that Isaiah son of Amoz saw concerning Judah and Jerusalem. 2 In days to come the mountain of the Lord’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. 3 Many peoples shall come and say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.” For out of Zion shall go forth instruction, and the word of the Lord from Jerusalem. 4 He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. 5 O house of Jacob, come, let us walk in the light of the Lord!

Matthew 24:36-44 “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. 37 For as the days of Noah were, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, 39 and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. 40 Then two will be in the field; one will be taken and one will be left. 41 Two women will be grinding meal together; one will be taken and one will be left. 42 Keep awake therefore, for you do not know on what day your Lord is coming. 43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.

[sermon begins]

Wreath, check.

Candles, check.

Flickering candlelight, check.

Catchy Adventy tune, check.

One candle lit and we’re on our way OR, as our song went today, God’s kingdom is on its way, and, in fact, God’s kingdom is already here. Whew! Thank God! Because to hear our readings might give one pause to fear something terrible and rash is about to happen. Immersed in a culture that pivots around the idea that people get what they deserve – whether its wealth or punishment – it’s easy to become people who hope that other people get what they have coming to them. Not us, though. Funny how that works. That wishing that other people get what they have coming never includes those of us who think those thoughts. Oh sure, grace is a good theory, but it’s not actually how the world works, we think to ourselves. Or perhaps that thought isn’t even conscious. Our unconscious thought is that grace doesn’t or can’t really function in the world. With a gospel book like Matthew, that line of thinking may be understandable.

One of my favorite theologians is Rene Girard.[1] Originally an anthropologist and an atheist, he began to study the writings of major world religions for their practices of scapegoating. Scapegoating is the way groups identify someone in their midst who must be expelled for the group to survive. Group anxiety goes up. A source for that anxiety needs to be identified. Once identified, the source, the scapegoat, needs to be destroyed or at least kicked out of the group. Girard specialized on the topic through his study of apes and wanted to see how humans went about it. Late in life, Girard concluded that Christianity was unique among world religions for its vehement rejection of scapegoating and the assertion that the human family was called to move beyond it – the parable of the Good Samaritan loving-neighbor-as-self is the case in point.[2] As Girard’s argument goes, Jesus was the ultimate and final scapegoat through his self-sacrifice on the cross. His nonviolent consent to his death subsumed the violence inflicted on him into himself and negated it. At the same time, Jesus’ death reveals our tendency to inflict violence and justify scapegoating.

We find ourselves scapegoating right down to our least favorite books of the Bible. Well, perhaps you don’t. I’ll speak for myself. I scapegoat right down to my least favorite books of the Bible. The Gospel of Matthew falls in the top tier. I find its focus on who’s in and who’s out a bit exhausting. No surprise, really, given how I was raised in a different denomination that preached the heck out of misguided rapture theology. Recently, the Girardian Lectionary website encouraged readers to lean into the books of the Bible in which we struggle, the books we’re inclined to scapegoat. No time like the present given that today, December 1, begins a new church year centered by the Gospel of Matthew. We’ll get a lot of Matthew over the next year. Happy New Year, people! Here’s the thing. Lutherans claim that the Holy Spirit shapes us through scripture, shattering our tightly held assumptions, and reforming us. This claim is true even in my hesitation about Matthew. I’d even go so far as to say it’s especially true about the Bible books we feel need not apply to our lives.

The Gospel of Matthew was likely written late in the first century, after the destruction of the Jerusalem Temple, fifty years after Jesus’ death. The Matthean community seems to have been primarily Jews who believed Jesus was their long-awaited savior. Initially a part of life in the synagogue, a conflict began with either other Jews, or with Roman authorities, or both, that escalated to the point of the Matthean group splitting off to form its own community.[3] The book is deeply concerned about true and false belief and God as the final judge. The verses today are a good example of the divide as well as illuminates what we think we already know about these verses. For instance, in this story, is it better to be taken or left behind? The comparison with the people swept away by the flood in the Noah story indicates that being left behind might be the better outcome. If it’s the case that being left behind is the better option, it brings up another question. Who is doing the taking? The verses aren’t clear which opens the possibility that there’s a group, perhaps Roman agents, who is taking some people while others remain – not unheard of in the Roman Empire or modern empires for that matter. If it’s possible that Rome is snatching people, why are we so quick to read it as divine judgment.

It’s curious that we’re more inclined to believe in divine punishment than mercy. Or perhaps it’s more accurate to say that we’re cool if that punishment applies to someone else. Out of that desire for retribution, even if we know better than to say it out loud, we can see how it’s possible to create God in our own violent image. But the birth we celebrate on Christmas and the return we actively wait for both hinge on the cross of the Savior who would rather die than raise a hand in violence against the world beloved by God. Isaiah envisions a Peaceable Kingdom with these words – “…they shall beat their swords into plowshares, and their spears into pruning hooks.” No more learning war. Perhaps John Lennon’s song “Imagine” had a bit of Biblical influence imagining a future in which non-violence becomes possible. For Matthew’s Gospel it was difficult to imagine even though Jewish scriptures run throughout the whole thing. This Gospel is deeply connected to the Jewish covenants through Abraham and following.[4] When you get a chance, read Jesus’ genealogy in the first chapter of Matthew. Web search those names to find their story in the Old Testament. The genealogy is more legal than biological as Matthew goes on to tell Jesus’ birth story. But among the stalwart patriarchs in the list of names are surprising characters, including five women, that become part of God’s story through unexpected or unconventional ways.[5] Actually, don’t stop at the genealogy, read the whole book of Matthew as we begin our year within its chapters. Underline things you like. Jot a question mark by things that are confusing or troubling. The gospel of Matthew was written in a community that experienced polarization and tension about their Jesus claims with other groups.

Those tensions between the groups play out in some big language and rhetoric. But other, deeper tensions are also playing out in Matthew’s story of Jesus – Emmanuel, God with us – “between the expected and unexpected, between the old and the new, between sternness and mercy, and between respectability and scandal.”[6] Through these stories, the Holy Spirit brings new life to fragile faith and heals soul deep wounds. The whispers of hope have begun this Advent during which we’ll hear the promise to Mary – that she’ll conceive and bear a son, name him Emmanuel which means “God is with us.”[7] Hope arriving through the baby we’ll celebrate and the return of Emmanuel who showed us the natural end of our violent scapegoating while showing us a different, peace-filled way forward as we stay awake and watchful. Thanks be to God and Amen.

__________________________________________________

[1] Read more about Rene Girard and his work at girardianlectionary.net

[2] Luke 10:25-37 (Matthew 22:34-40 gives the greatest and second commandment on which hang the law and prophets.)

[3] Matthew L. Skinner. The New Testament: The Gospels and Acts. “The Gospel of Matthew.” (Waco: Baylor University Press, 2017), 114-115.

[4] Matthew 1:1-17 see Jesus’ genealogy and note both the stalwart and surprising players in the list.

[5] Skinner, 109-111 regarding Jesus’ genealogy.

[6] Ibid, 111.

[7] Matthew 1:23

Sermons

Keep Your Eye on the Ball [OR Full-Throated, Joyful Noise in the Playbook] Psalm 98, 2 Thessalonians 3:6-13, Luke 21:5-19

November 17, 2019 caitlin121608

**sermon photo: Quintorris Lopez “Julio” Jones, Wide Receiver, Atlanta Falcons. The Washington Times (Associated Press) August 7, 2018.

Caitlin Trussell with Augustana Lutheran Church on November 17, 2019

[sermon begins after two Bible readings]

Psalm 98 O sing to the Lord a new song, for he has done marvelous things. His right hand and his holy arm have gotten him victory. 2 The Lord has made known his victory; he has revealed his vindication in the sight of the nations. 3 He has remembered his steadfast love and faithfulness to the house of Israel. All the ends of the earth have seen the victory of our God. 4 Make a joyful noise to the Lord, all the earth; break forth into joyous song and sing praises. 5 Sing praises to the Lord with the lyre, with the lyre and the sound of melody. 6 With trumpets and the sound of the horn make a joyful noise before the King, the Lord. 7 Let the sea roar, and all that fills it; the world and those who live in it. 8 Let the floods clap their hands; let the hills sing together for joy 9 at the presence of the Lord, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with equity.

2 Thessalonians 3:6-13 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right.

[sermon begins (Luke reading is at end of sermon)]

“Keep your eye on the ball.” Wise words whether you’re up to bat with a fast-ball pitcher on the mound, launching up the line on the soccer field awaiting the sweet send, or hauling down the field and turning right when the quarterback’s pass is about to arc just so. Wise words, indeed. And you ball players among us can tell us just how hard it is to stay in the moment and keep your eye on the ball so that the bat connects with the ball before that mad dash to first (base), so that the ball goes from toe to toe for the boot into the goal, and so the pass lands in your hands before you shift toward the end zone.

Oh sure, those of us on the sidelines can easily declare that you should have had it. But you all know how hard it is to keep your eye on the ball. There are defenders rushing toward you, fans cheering, music blaring, refs in your way, coach’s threat to pull you out of the game, the urges to move toward scoring before you actually have the ball, and who knows what else on your mind to prevent you from keeping your eye on the ball. But there are those moments when all the blood, sweat, and tears of practice and past games come together, and the right things happen. Those moments when the joy of the game makes it fun. For those of us watching, we’re often trying to read the signs as to whether or not the team has the focus, grit, and spirit to play strong through the last seconds. Or whether they will give up. We can see it in their eyes, that giving up. They kind of disengage and glaze over – no longer energized by what’s happening on the field because eventually that last second will come and the game will be over. Sweet relief.

Perhaps we could call that beleaguered team, um, I don’t know, hmmm. Let’s go with Thessalonians. I know, some of you have a different beleaguered team on your minds. Regardless, we’ll call this team the Thessalonians. The Thessalonians were awaiting a Second Coming to save them. Jesus’ Second Coming, that is, not a new quarterback. As they waited, they grew idle in their community. It’s not totally clear why. Regardless, they sat out of the work and were getting challenged by friends in the letter.

These comments to the Thessalonians have been used in so many wrong ways over the years to prove one view or another about who deserves food. However, this letter is not about identifying the lazy people to justify sticking it to them.[1] The focus is on Jesus followers giving up on working together for what is right as Jesus taught them to do because they felt that Jesus was coming soon so their work didn’t matter. Perhaps in the face of real persecution they’d simply shut down in the hope that Jesus was coming soon. Whatever the reason, they were being challenged in verse 13 to “not be weary in doing what is right.” They had taken their eye off the ball and quit the game before it was over. Disengaged, eyes glazed, they had forgotten that doing what is right matters and that God has never called the church to withdraw into isolation and sectarianism.

Can we really fault the Thessalonians? With wars, insurrections, plagues, and famines common in their time as in ours, their temptation to connect these signs with what God must be up to in Jesus was possibly like what Jesus was warning his disciples about in the Gospel of Luke. Maybe not so different from us as we react to the extraordinary and disappointing events in our time. More than react, we interpret these events as if they were certain signs from God.[2] Time and again Jesus tells us not to interpret the signs. We do it anyway. I certainly do. This often comes from a trusting, faithful place. I’m good with that. But it makes the reminder given to idle Thessalonians even more relevant to us – “…do not grow weary in doing what is right.” Is that a Christian faith checklist item then? Not weary – check! I wonder how many of us could check that box today…

If “not growing weary in doing what is right” isn’t a checkbox then it’s likely something else. I’m going to go out on a limb here and suggest that it may have something to do with faith being more like a team sport than a solo effort, maybe even more like a team sport if we talk about keeping our eyes on the ball, on doing what is right without wearying. Perhaps it has something to do with what God is up to when we’re together as we are today in worship. Here’s where the psalmist gets unusual top billing in the program.

Psalm 98 slices through the mayhem of Malachi, the last days in Luke, and the lethargy of the Thessalonians, to focus on God. Not ignoring the realities of suffering but rather sustaining us through those realities and strengthening us for the work of engaging them. With the psalmist, we remember God’s steadfast love and faithfulness, first through God’s covenant with Israel and then to the nations, which is to say, to us through the ever-expanding, radically inclusive new covenant of Jesus Christ. Because the cross breaks down the barriers we create with the illusions of certainty, safety, and permanence. In place of our illusions, God gives faith and liberation into an unknown future with the reassurance of God’s prodigal grace, steadfast love, and righteousness.

For these marvelous things, we sing a new song to the Lord. Our full-throated, joyful noise joins with the oceans’ roar and the singing hills as we praise God.[3] God doesn’t need our unending praise. Rather, we need to praise God so that we can keep our eye on the ball and not grow weary of doing what is right. Not because God demands your praise and do-goodery in exchange for the perceived need for a golden ticket. If any kind of golden ticket is needed at the imagined pearly gates it was attained on through the self-sacrificing death of Jesus on the cross anyway…and not by you (just to be clear about that). God demands your do-goodery on behalf of your neighbor who God loves just as much as God love you. Appalling isn’t it? God’s love for all people is especially appalling when you think about those super unlikable people that you’d rather weren’t on the planet the same time as you.

God’s love is the source of our focus, grit, and spirit with which we do “not grow weary of doing what is right.” We join the psalmist’s celebration of God’s marvelous things, including the wonder of God’s radically inclusive love, which are worthy of our praise with a new song. Thanks be to God for this and for all that God is doing!

Song after the Sermon: Earth and All Stars

1 Earth and all stars! Loud rushing planets!
Sing to the Lord a new song!
Oh, victory! Loud shouting army!
Sing to the Lord a new song!

Refrain
God has done marvelous things.
I too, I too sing praises with a new song!
God has done marvelous things.
I too, I too sing praises with a new song!

2 Hail, wind, and rain! Loud blowing snowstorm!
Sing to the Lord a new song!
Flowers and trees! Loud rustling dry leaves!
Sing to the Lord a new song! Refrain

3 Trumpet and pipes! Loud clashing cymbals!
Sing to the Lord a new song!
Harps, lute, and lyre! Loud humming cellos!
Sing to the Lord a new song! Refrain

4 Engines and steel! Loud pounding hammers!
Sing to the Lord a new song!
Limestone and beams! Loud building workers!
Sing to the Lord a new song! Refrain

5 Classrooms and labs! Loud boiling test tubes!
Sing to the Lord a new song!
Athlete and band! Loud cheering people!
Sing to the Lord a new song! Refrain

6 Knowledge and truth! Loud sounding wisdom!
Sing to the Lord a new song!
Daughter and son! Loud praying members!
Sing to the Lord a new song! Refrain

Ending
I too sing praises with a new song!

______________________________________________________

[1] Thanks Matt Skinner, New Testament professor at Luther Seminary. https://www.workingpreacher.org/brainwave.aspx?podcast_id=1197

[2] Skinner, ibid.

[3] In Psalm 98: 4 and 6, “Joyful noise” is the translation of the NRSV and King James Versions of the Bible (among others). The psalmody in the worship bulletin today translates it as “shouts of joy.” Matt Skinner is also the source of that whole “full-throated” descriptor in the Sermon Brainwave podcast. Good word!

_______________________________________________________

Luke 21:5-19 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, 6 “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.” 7 They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” 8 And he said, “Beware that you are not led astray; for many will come in my name and say, “I am he!’ and, “The time is near!’ Do not go after them. 9 “When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” 10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven. 12 “But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls.

Sermons

What’s Your Longing of Faith? [OR Making It Through the Day] Hebrews 13:1-8, 15-16 and a teaser from Luke 14:1, 7-14

September 1, 2019 caitlin121608

**sermon art: A Cubist Prayer by Anthony Falbo

Caitlin Trussell with Augustana Lutheran Church on September 1, 2019

[sermon begins after the Bible reading; see Luke reading at end of sermon]

Hebrews 13:1-8, 15-16 Let mutual love continue. 2 Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 3 Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured. 4 Let marriage be held in honor by all, and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. 5 Keep your lives free from the love of money, and be content with what you have; for he has said, “I will never leave you or forsake you.” 6 So we can say with confidence, “The Lord is my helper; I will not be afraid. What can anyone do to me?” 7 Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life, and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever.
15 Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.

[sermon begins]

What do you need to hear today? Deep down. What’s the longing of faith that’s hard to name? I was recently talking to some people underneath a clear starry night in the mountains – when the moon is brand new and the stars pile up on each other in the darkness. The Milky Way is so vivid that it seems like you could reach out and touch it. Looking up at all those stars, you realize that some of them no longer exist as we see their light reaching us. It can feel like good perspective to look up and take in the magnitude of the universe. Perhaps our problems or experiences are right sized in the context of the millennia that fill the sky. Or, as it was pointed out to me in the ponderings of the group, perhaps an alternate experience is wondering if anything matters when confronted with the magnitude of time, stars, and night sky. These are the big questions that run deeply for many of us when we get a chance to pause in the face of something so much bigger than ourselves. These are the kinds of questions that send people into mind-bending philosophy degrees. I love that stuff and can get lost in it for hours. But what’s become more urgent in the last several years is what people need to make it through their day or maybe their week. That’s my longing of faith. The preacher in the book of Hebrews seems similarly concerned.

This is our last week of Hebrews readings in the latest run and the verses are the next to the last verses in Hebrews. I went back and re-read this short book to listen to the arc of the sermon. It’s intense! That preacher is lit up! There’s ongoing concern about perfection – better translated as completion.[1] What makes the Hebrew church complete? Okay, yes, Jesus, who in the book of Hebrews is our sympathetic high priest who knows what it means to struggle being human so he also understands our struggles.[2] More specifically though, the church is made complete by each other – people given to each other, for each other and the world, by Jesus our high priest. You see, hope by way of faith is a major longing in Hebrews too. The preacher asks, how do we hang onto faith and live a life of hope? By hanging onto community. A better way to say it may be hanging in community. Faith is difficult to do as a solo effort. Heck, life is difficult to do as a solo effort. I can’t count the number of times that I’ve heard somebody say, “I don’t know how people make it without a church.” From the outside, that statement can be confusing. People regularly make it through all kinds of things without church. The essence of the statement is heartfelt, though. To say it personally, I don’t know how I would make it without church. The preacher in Hebrews doesn’t know either.

There was a lot coming down for the listeners of Hebrews. Violence directed at them in particular, and violence in the world in general made life incredibly difficult and made faith hard to hold onto in the meantime. Here we share similarities at least in the violence in the world. Watching the gun industry placed ahead of human life is repeatedly tragic. Watching immigration policy dehumanize our most vulnerable neighbors is disturbing. Watching healthcare costs work against wellness for patients and families is impoverishing. You get the picture. For some of us, this means getting into the fray of advocacy and working with policymakers and voters to change how we treat each other through laws and practices. For others of us, this means tending the sick, working on marriages, and visiting the prisoners. Not so very different, really, from our first century Jesus followers in the book of Hebrews.

Amid everything going on for the listeners of Hebrews, there was a preacher who was trying to focus the community on the main things. The main things in Christ. The main things in each other. And the main things around them. Shanna VanderWel, our Minister of Youth and Family, says it this way in the latest video that launched on Friday. Shanna hopes Augustana’s children and youth have a place to be their authentic selves, become friends, serve others, and have Jesus as their center – breaking down barriers caused by stressors that they might have in life. She’s keeping the main thing lifted up for those kids and families as they live their lives of faith in the church today.[3] It’s important to remember that many of the significant preachers in our lives aren’t necessarily the ones in Sunday’s pulpit. Shanna’s hope for the kids sounds a bit like the Hebrews preacher. Summarizing the Hebrews preacher sounds like this: continue mutual love, show hospitality to strangers, live free from the love of money, do good, share, confess faith, and praise God. These words are the final appeal about growing in faith amid difficult times when it might be easier to fade into isolation outside of community.

As Lutheran Christians, we depend on the promise that Jesus shows up in the waters of baptism and in the bread and wine of communion. That’s the baseline promise of our sacramental theology. It’s a bigger leap for some of us to say that Jesus shows up in the people of the church, the body of Christ. The Hebrews preacher urges showing up for each other in mutual love because Jesus is in the people around you. Not as perfection but in real, human frailty and in real, human hope – in the body of Christ. It’s an even bigger leap to start talking about angels. There it is in Hebrews. Show hospitality to strangers because you could be entertaining angels unawares. More than a cool notion, this call to hospitality suggests the possibility of the divine in our most human interactions.

The new Evangelism committee is forming. We’ll be focusing on two things. The first is reaching out and inviting. The second is welcoming and including. Connecting into community can feel tricky to newcomers who made a visit or two to Augustana online and liked what they saw there. More difficult is figuring out how to meet people and to have conversation beyond greeting each other in worship. Next week, between worship services, we’ll be repackaging beans and rice for Metro Caring. The week after that we’ll be started Faith Formation for all ages – from our littlest littles to our eldest elders. You’re invited into those community experiences as we grow in faith and go serve in the world. The connections we build with each other help us make it through this life and sustain our hope.

Ultimately, though, our hope as we long for completion is the reliability of Jesus Christ. Jesus, in the gospel of Luke, calls out the ladder climbing shenanigans of our wider world and calls us into community with each other. Jesus is the one who challenges our use of each other as social capital and connects us to each other in the living body of Christ that we call the church. He knows we need each other to make it through our days and weeks. The preacher in Hebrews echoes that call into community around Jesus Christ who “is the same yesterday and today and forever.”[4] Thanks be to God! And amen.

___________________________________________________

[1] Matthew L. Skinner, Professor of New Testament, Luther Seminary, St. Paul, MN. Fifteenth Sunday after Pentecost – September 1, 2019. Sermon Brainwave Podcast on https://www.workingpreacher.org/brainwave.aspx?podcast_id=1171

[2] Hebrews 4:14-16

[3] “Growing in Faith: Augustana’s Youth and Family Ministry.” Video launched on August 30, 2019. Produced by Ken Rinehart Media. https://www.youtube.com/watch?v=_OVD_lhRbtw

[4] Hebrews 13:8

_____________________________________________________

Luke 14:1, 7-14 On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.

7 When he noticed how the guests chose the places of honor, he told them a parable. 8 “When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, “Give this person your place,’ and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, “Friend, move up higher'; then you will be honored in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted.” 12 He said also to the one who had invited him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.”

Caitlin Trussell

Tag Archives: Matt Skinner

Everyone Eats at Jesus’ Table [OR Last Supper? Bacchanalia? Does it Matter?] John 6:35, 41-51

Glorious Grace [OR Christians in a Country that Separates Church from State] Mark 6, Ephesians 1, and Amos 7

Dance Lessons [OR Your Faith Has Not Failed You When You Can’t Get Better] Mark 5:21-43, Psalm 30, and Lamentations 3:22-33

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

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

Impatient Patience? Yup, It’s a Thing [Matthew 11:2-11, Luke 1:46b-55, James 5:7-10]

Mental Health Sunday and the Church Getting Out of God’s Way – John 13:31-35 and Acts 11:1-18

Waiting on Emmanuel, the Non-Violent One [A Sermon for the First Sunday in Advent ]Matthew 24:36-44, Isaiah 2:1-5

Keep Your Eye on the Ball [OR Full-Throated, Joyful Noise in the Playbook] Psalm 98, 2 Thessalonians 3:6-13, Luke 21:5-19

What’s Your Longing of Faith? [OR Making It Through the Day] Hebrews 13:1-8, 15-16 and a teaser from Luke 14:1, 7-14

Pastor, Preacher, Speaker