Tag Archives: Peter

Nobody Puts Jesus in a Corner – Mark 8:27-38

Caitlin Trussell with Augustana Lutheran Church on September 16, 2018

[sermon begins after Bible reading]

Mark 8:27-38 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” 28 And they answered him, “John the Baptist; and others, Elijah; and still others, one of the prophets.” 29 He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah.” 30 And he sternly ordered them not to tell anyone about him. 31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are setting your mind not on divine things but on human things.” 34 He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36 For what will it profit them to gain the whole world and forfeit their life? 37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels.”

[sermon begins]

Thump-thump-thump-thump.  Sounds of jumping away in a corner are a vivid memory from from Mrs. Gaines 4th grade class.  Mrs. Gaines cut a tall, elegant, utterly intimidating figure with her long, elegant hair flowing down just so and dressed to the nines in her long, elegant skirts.  She kept an eagle eye out for misdeeds and that eye seemed to be in the back of her head.  Her dreaded eye would fall on one of us attempting to get away with something. (Or, in my case simply talking too much with my desk neighbors.)  And, just like that [snap], the thumping began as 4th grade bodies did penance in the corner. Some of our more foolishly courageous classmates would try to thwart the system by not jumping. They’d use one leg to pound the floor without jumping.  I don’t remember anyone ever actually getting away with it though.  It’s this memory, this sound, of jumping in a corner that popped into my head when I read today’s Bible reading.

In my mind’s eye, I first saw Peter jumping in the corner.  He pulls a typical Peter-y move and clearly annoys Jesus. That isn’t a deep insight. You just know it’s bad when the name-calling starts with “Satan.”  Peter’s busted. There’s a simple problem unfolding here.  Jesus has a hard thing to do and he doesn’t need anyone taking him aside and chewing him out.  If Peter was anything like Mrs. Gaines, he would’ve had Jesus jumping in a corner.  And, nobody puts Jesus in a corner.

I’ve been thinking about how we do this very thing; how we pull Jesus aside and try to contain his wild talk about suffering, death, and new life.  The Bible reading gives us some help when Jesus asks the question, “Who do people say that I am?”  The people around Jesus give various answers about the word on the street in Caesarea Philippi – John the Baptist, Elijah, or one of the prophets.  Most of these answers would require a resurrection of someone who died for them to be true. So there is an accidental parallel between their answers and Jesus’ claims about the Son of Man rising again. Jesus then asks the disciples, “Who do you say that I am?” Peter gets closer than the current street gossip with his answer about the Messiah.  This variety of answers about Jesus’ identity is like a snapshot of the Bible’s New Testament.[1]

The 27 books in the New Testament are a conversation much like Jesus’ conversation with his disciples.  Even in the 13 letters attributed to the apostle Paul there are various angles on the Jesus question.  Between the four Gospel books – Matthew, Mark, Luke, and John – each writer forms part of the conversation about Jesus’ question and sometimes the writers disagree with each other or even contradict themselves in the same book! The First Century church apparently wasn’t much different than our own in that regard.  When you talk to people who have spent some time in the New Testament, you’ll hear people claim a favorite Gospel book  (mine is John) or tell you whether or not they like the Apostle Paul (I do but I wish there were things he’d kept to himself).  Along this line, Pastor Ann begins a three-week Adult Sunday School class today called the “Bible for Busy People.”  If you miss this week, come next week.  This class is for you whether you’re a seasoned reader or just starting to get to know the Bible.  It can be tough with Sunday readings like today’s to figure out where they fit in the overall story that the Bible tries to tell much less just the four Gospels. The opinions that we have about our favorite Gospel or the Apostle Paul are connected to Jesus’ question, “Who do you say that I am?”  Jesus’ question about who people say he is has a flip-side.  When we say who Jesus is, we also say who we are.  Answering the question of Jesus identity means also having to give voice to our own identity.

Here’s a small example of one way we do this together.  Our worship regularly begins with Confession and Forgiveness.  Before we sing a hymn, before we hear scripture, before a drop of wine is shared, we confess that we’re flawed, that we don’t get things right even when we’re trying, that sometimes we don’t even try, and that we could really use some help loving ourselves and our neighbors – God’s help in particular.  The act of confessing is subversive in a culture that demands best self at the cost of real self.  And it’s pretty powerful to be told that you’re real.  Even in Peter’s tough moment with Jesus, Jesus is telling Peter what’s real.

Real doesn’t mean easy. Real doesn’t pretty things up.  Real means crosses.  Crosses sometimes enter in our lives from the outside in the form of trauma, ill health, death, or disaster.  And crosses sometimes come from the inside in the form of pride, self-sabotage, or addiction – ways we sabotage the good that God has created in us. There are crosses aplenty in our lives without borrowing trouble from other people. It’s also important to say that we may not necessarily be asked by Jesus to go out and suffer some more.

In our confession at the beginning of worship, we tell the truth about our shadows, our pain, and our sin; about where we fall short because we are lost and we’ve forgotten how to care about it. We tell the truth about our crosses that hem us in much like being in a corner and not being about to turn ourselves toward the way out.  Peter makes this kind of move. He pulls Jesus to the side and rebukes him.  We make similar moves all the time – justifying our actions and disguising it as rational thought.

Jesus turns toward the crowd and disciples and calls to them. Bringing more people into the situation and leading Peter out.  Where Peter would isolate, Jesus turns toward other people and shows Peter the way out of the corner he just tried to put Jesus in.  Jesus does the same with us.  Jesus is in the corner with us doing what Jesus came to do which is shine a light into that corner where we disguise our misdeeds as rational thought and ending up hurting ourselves or other people.  In the confession and forgiveness at the beginning of worship, we don’t only confess how we’re cornered.  We are told the corresponding truth that Jesus is with us, naming the power of sin, taking its power away, and naming what is real and true and good about who God made us to be and who God calls us to be.  God is not in the sin accounting business. God is in the new life business.  Not a business of best self but rather a recognition of what is real – as much flawed and fragile as we are created good.  Jesus turns to us, calls us by the gospel, shattering the illusion of best life someday while drawing us into real life now.

Thanks be to God! Amen.

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[1] Karoline Lewis. Associate Professor of Preaching and the Marbury E. Anderson Chair in Biblical Preaching, Luther Seminary.  On Mark 8:27-28 for “Dear Working Preacher.”  September 11, 2018.  www.workingpreacher.org/craft.aspx?post=5220

Disruptive Love with an Indulgent Dash of Lyle Lovett [Acts 10:44-48, John 15:9-17, 1 John 5:1-6]

Caitlin Trussell with Augustana Lutheran Church on May 6, 2018

[sermon begins after three Bible readings. If you only have patience for one, read the Acts reading.]

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

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

1 John 5:1-6 Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the parent loves the child. 2 By this we know that we love the children of God, when we love God and obey his commandments. 3 For the love of God is this, that we obey his commandments. And his commandments are not burdensome, 4 for whatever is born of God conquers the world. And this is the victory that conquers the world, our faith. 5 Who is it that conquers the world but the one who believes that Jesus is the Son of God? 6 This is the one who came by water and blood, Jesus Christ, not with the water only but with the water and the blood. And the Spirit is the one that testifies, for the Spirit is the truth.

[sermon begins]

In a hilarious song called “Church,” there’s a preacher whose sermon is running waaayy long and

“…everyone was getting so hungry

that the old ones started feeling ill

and the weak ones started passing out

and the young ones they could not sit still.”[1]

Lyle Lovett sings from the viewpoint of a child whose stomach is growling for the potluck but the preacher keeps on preaching. At one point…

“…the preacher he stopped preaching

and a hush the church did fill

and then a great white dove from up above

landed on the window sill.”[2]

You’ll have to listen to the song to hear what happens next but suffice it say that everyone gets to go eat soon after getting disrupted by a great white dove and the preacher’s own hunger pangs.  Apparently that preacher isn’t the only preacher ever disrupted by the Holy Spirit from saying more.

Peter’s sermon in the reading from Acts gets shut down too. Except he hasn’t been preaching all that long – maybe a minute or two by the word count. He had been summoned by a man named Cornelius who “had called together his relatives and close friends” to hear about God.[3] Cornelius is “a centurion of the Italian cohort,”[4] NOT a circumcised Jew like the disciples with Peter. Peter’s sermon starts in the verses before our reading today with these words, “I truly understand that God shows no partiality…”[5]  He continues preaching BUT, “While Peter was still speaking, the Holy Spirit fell upon all who heard the word.”[6]  Confusion and chaos ensued. Into that disruption Peter asks the disciples with him, “Can anyone withhold the water for baptizing these people who have received the Holy Spirit just as we have? So [Peter] ordered [Cornelius, his family, and his friends] to be baptized in the name of Jesus Christ.”[7]  Wait a minute, did the Holy Spirit come on those people before baptism?  Don’t we usually say the Holy Spirit is given in baptism?  Which is it?  Before?  After?  Both?  You may wonder who the heck cares about such things but there are Christian denominations that were started on less vexing questions.

Let’s do a quick review to catch us up along with the disciples with Peter. Way, way, way back in Genesis 12, near the very beginning of the Bible, God makes promises to man named Abrahm, later re-named Abraham. God told Abraham that, “…in you all the families of the earth shall be blessed.”[8]  God’s promises to Abraham are called the Abrahamic covenant.[9]  Circumcision was given at that time as a sign of God’s covenant.  Fast-forward through Moses and the 10 Commandments, through the prophets, and through Jesus’ birth, death, and resurrection, to the baptism of Cornelius and his Gentile family and friends.  This is the moment that the larger Biblical story is careening toward.  This is the moment that God’s life in Jesus disrupts into the wild abandon of the Holy Spirit.  This is THE moment.  It’s not the only moment though.  We know that, of course.  But this moment is easy to miss because we don’t hang around in the book of Acts very often.

Disruptive love sees other people as equally beloved.  This can be tough because it reframes a lot of our interactions.  Small example. I was in the middle of drafting this sermon about disruptive love during the last few days at the Rocky Mountain Synod Assembly. I was taking my suitcase to the car and trying to get to breakfast and, most importantly, to that first cup of coffee. As I was winging through the hotel door, a gentleman saw my tell-tale green name tag.  He stopped me and asked me how I was enjoying the “conference.”  He then went on to tell me his church history and asked me about the Lutheran church.  Even in that moment, I found it ironic that I had just come from writing about the disruption of the Spirit and there I was, salivating at the thought of coffee, and obstructed in a doorway by someone who wanted to talk about faith and church.  That wily Holy Spirit has some sense of humor.

But there are other times that are more frustrating than humorous.  There are some of us who know disruptive love very well.  Parents in the pews who are worshiping with their little kiddos, for the sake of their kiddos, while they themselves are only catching every 5th word of the liturgy.  Others of us struggle to encounter other people with vulnerability and connection. The Gospel of John and the First John reading lead us into the even harder moments.  Jesus says, “No one has greater love than this, to lay down one’s life for one’s friends.”[10]  Seems to me that death is the ultimate disruption – both for the dead and the living.  Jesus commands us to love out of his own self-sacrificing love.  Disruptive love is risk.  Risking reputation, comfort, and safety for people besides ourselves.

Peter gets a taste of these side effects of disruptive love – risking his reputation, comfort, and safety on behalf of the newly baptized Gentiles.  Peter and the disciples baptize Cornelius, his family, and friends and the newly baptized invite Peter “to stay for several days.”  Then Peter heads back to Jerusalem.  Criticism from his friends welcomes him.  Apparently it’s all fun and games until you start baptizing Gentiles and eating with them.  I invite you into a little homework for the week.  Read the chapters of Acts 10 and 11.  Go ahead and grab a pen from the pew pocket in front of you. Write it down – Acts chapters 10 and 11. Think about who you believe belongs in the church and who doesn’t.  Also think about who you believe is worthy of attention by the church and who isn’t.  The Holy Spirit not only disrupts our ideas about good order; the Spirit also disrupts our biases. While you’re reading Acts 10 and 11, think about what God is doing through faithful people to disrupt what other faithful people think and do.

It’s tough to know the difference between sheer human agenda with a hefty dose of ego versus what might be the God thing. Chances are good that the God thing of disruptive love is incredibly uncomfortable for the people doing the God thing.  Remember, Jesus said, “No one has greater love than this, to lay down one’s life for one’s friends.”  That’s a pretty hefty amount of personal discomfort if you’re the ones laying your lives down.  Pick a word, any word, to describe the discomfort. Here’s a few…weird, nauseous, uncomfortable, scary, exposed, patronized, compromised, denied, betrayed, beaten, abandoned, assassinated…  Quite a list. Because when you do the self-sacrificing thing and not the self-protective thing, it’s not often that cozy warm-fuzzies await you.  That’s not the way it works. It’s not the way any of this works.  Although, let’s remember that it’s also not simply disruption for disruption’s sake.

Jesus says, “As the Father has loved me, so I have loved you; abide in my love.” Jesus reminds us that this love shatters orthodoxy or creeds.  Much blood has been spilled over the centuries as various groups of Christians go after each other about right teaching and good order.  Jesus invites you into the love of the Father by loving you.  This is anti-orthodoxy.  It moves you beyond the attempt at right thinking and pulls you into the love of the God and love of Jesus, sending you to be what you’ve received by abiding in their love.  Your flesh and bone born of water and blood embodies the faith of Jesus for the sake of the world.[11]  You did not choose.  You, beloved of God, have been chosen.[12]  Thanks be to God for this indescribable gift.  Amen.

_______________________________________________

[1] Lyle Lovett. “Church” in Joshua Judges Ruth (MCA/Curb, 1992). https://www.youtube.com/watch?v=zZI0zO2TS1Y

[2] Ibid.

[3] Acts 10:24

[4] Acts 10:1

[5] Acts 10:34

[6] Acts 10:44

[7] Acts 10:47-48

[8] Genesis 12:1-3

[9] Genesis 15 includes more promises and the ritual of the covenant.

[10] John 15:13

[11] 1 John 5:6

[12] John 15:16

 

Cross, Kinship & Redemption – Mark 8:31-38

Caitlin Trussell with Augustana Lutheran Church on February 25, 2018

[sermon begins after the Bible reading]

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

[sermon begins]

Late night comedians would have a field day with Peter – the classic straw man, so easily critiqued. He’s perfected the theological equivalent of the prat fall. But Peter’s comments are often reasonable with a consistent logic. Just a couple of verses before the Bible reading from Mark, Jesus asks the disciples, “But who do you say that I am?”[1] We can imagine Peter’s answer, filled with awe, love, and bumbling pride. “You are the Messiah,” he says. Only thing is that Jesus never calls himself the Messiah in Mark’s gospel.

A couple of verses after Peter’s “Messiah” answer, Jesus refers to himself as the Son of Man in our reading today. The Son of Man title comes from the book of Daniel and refers to a person who disrupts human powers from their questionable goals.[2]  Jesus’ self-reference as the Son of Man is in conflict with Peter naming him as the Messiah. In this light, Peter’s rebuke of Jesus is actually quite reasonable. The internal logic of identifying a Messiah means that a shameful death of said Messiah wouldn’t compute. Peter’s rebuke seems meant as a reminder to Jesus about the righteous path – or what Peter reasons out at as righteous.

The rebukes come quickly. Peter takes Jesus to the side and rebukes him. Jesus opens the conversation to include all the disciples and rebukes Peter. Peter is trying to rebuke the idea of Jesus’ death on a cross. Jesus is reporting the logical end of his work. His work includes tossing out demons, healing blind people, forgiving sins, and confronting the status quo of the powers that be. Jesus can only confront the powers that be for so long before the inevitable power play. In the first century, for Jesus, this meant an epic public smack down, a death on a cross, in return for his efforts. It’s not rocket science. It’s retribution.

Jesus says, “If any want to become my followers, let them deny themselves and take up their cross and follow me.”[3] There are many a good sermon about personal crosses to bear. However, Jesus words here in Mark seem to connect to the public nature of crucifixion. People crucified in the first century had to literally carry their cross to the place of execution.[4] Jesus’ listeners would have seen in their mind’s eye this image of carrying the cross and heard the mocking taunts that accompany the procession.

Jesus is asking his disciples to pick up the cross. Choosing people over power, prestige, and even life itself. That’s a tall order. Pretty much the only one who’s able to fill the tall order is Jesus. In just a few short chapters, he’ll be carrying his cross with the help of Simon of Cyrene.[5] The disciples fall away the closer Jesus gets to the crucifixion. Mark’s gospel reminds everybody of the call of discipleship and what it means to follow the One who is actually faithful to the end.[6]  Jesus opens up the possibilities beyond what we can imagine. His faithfulness to his death and through his death fuels the fire of disciples. Their early stories are in the New Testament. But there are plenty of disciples alive today who continue to inspire. We see these people and see Jesus working through them.

Gregory Boyle is one such disciple. Thirty years ago he began working with young people in the heart of Los Angeles as they figured out life after gangs. He’s still doing it. His latest book is about radical kinship.  It’s called Barking to the Choir because one of the young people he worked with waved off Boyle’s comments with the comment, “Don’t sweat it bald-headed…Your barking to the choir.”[7]  Mixing his metaphors became an apt description for jostling the status quo of a world divided into us and them, into powers that be for themselves and not for everyone. Boyle encourages us with a gospel that Jesus took so seriously that he lost his life barking about it. And by barking, I mean the radical kinship embodied by Jesus – healing, forgiving, loving, and kicking those demons to the curb.  That kind of barking is hard to ignore because it’s about redemption.

Barking makes me think about my dog Sunny. When she’s determined about something, she barks. It’s her go to move and, when she’s about it, it’s difficult to pay attention to anything else. Boyle is specific about the kind of barking he’s talking about. He makes the point that the radical kinship embodied through the gospel of Christ is not one of anger. Anger continues to close the fists we end up shaking at each other.[8]  Radical kinship opens those fists and calls us together.

Notice that Peter takes Jesus off to the side and, in response, Jesus turns back to include the other disciples and then not just the disciples but he called the crowds with them, too. Jesus says to all of them that following him includes taking up their crosses and losing their life to gain their life. Their cross. Their life. A cross that comes through Jesus’ radical kinship. A cross that means each of us engaging in the way we’re empowered through baptism by the gifts of the Spirit to engage. This engagement does and will disrupt the status quo and the powers that be in our own lives and in the wider world. That’s what happens when the status quo is redeemed – redeemed out of what Boyle calls the status quo of “incessant judging, comparisons, measuring, scapegoating, and competition.”[9]

The status quo goes to town in each of us, showing up in unconscious behavior and attitudes. Think about the ways you keep beating yourself up over past actions as if you’re beyond God’s redemption. Think about the ways you decide that other people are undeserving or outside of God’s love and acceptance. We tend to draw a line around where God’s redemption is possible. There are a variety of situations that beg the question, “Do we believe in redemption or don’t we?” Our answer to that question is often “no” and we continue to judge, compare, measure, scapegoat, and compete; like Peter we continue to separate Jesus from the very people Jesus includes in ever widening circles of redemption.

Fortunately, the God of redemption is alive and well. Just look at Peter’s work after the death and resurrection of Jesus. Peter became a preacher extraordinaire, tireless in his quest to share the good news. Or look at Gregory Boyle and the men and women who find redemption after gang life. Or look at you. In you, the God of redemption is alive and well, undiverted by your lack of will or understanding of what the cross means and who Jesus is.

Jesus reminds us that separation from each other isn’t true – even when we act like it is.

Jesus meets our separation with kinship, disrupting the status quo and enlivening us for the sake of the gospel.

By proclaiming the cross to his disciples, Jesus empowers us to take up the cross and follow him on the way of redemption for the sake of the world. Thanks be to God.

___________________________________________

[1] Mark 8:27-30

[2] Pastor John Petty. Lent 2:::Mark 8:31-38 on February 19, 2018. http://www.progressiveinvolvement.com/progressive_involvement/2018/02/lent-2-mark-8-31-38.html

[3] Mark 8:34

[4] Petty.

[5] Mark 15:21

[6] David Lose. In the Meantime: Mark 8:34-38. July 4, 2012. http://www.davidlose.net/2012/07/mark-834-38/

[7] Gregory Boyle. Barking to the Choir: The Power of Radical Kinship.  (New York: Simon & Schuster, 2017), 1.

[8] Boyle, 6.

[9] Boyle, 10.

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

Caitlin Trussell with Augustana Lutheran Church on September 3, 2017

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

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

[sermon begins]

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

Stick with me Jesus through the coming storm

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

Shine down a light on me and show a path

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

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

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

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

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

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

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

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

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

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

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

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

______________________________________________________

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

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

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

[4] Matthew 16:21a

[5] Matthew 16:21b

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

[7] Matthew 14

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

[9] Ibid.

[10] Ibid.

[11] Matthew 26:50-52

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

[13] Matthew 16:21

[14] Exodus 1:8-20a

[15] Exodus 1:22-2:10

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

_________________________________________________________

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

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

 

The Creed, The Comma, And The Christian Community [OR I Love You Baby] John 21:15-19; Deuteronomy 6:1-9; Psalm 32; Acts 2:42-47a

Caitlin Trussell with Augustana Lutheran Church on July 9, 2017

[sermon begins after 2 reading; 3 additional readings at end of sermon]

John 21:15-19 When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” 16 A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17 He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. 18 Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” 19 (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”

Apostles Creed

I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, God’s only Son, our Lord,
who was conceived by the Holy Spirit,
born of the virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. Amen.

[sermon begins]

Last weekend is a little something I like call, “Two weddings and a funeral.”  Friday, a wedding; Saturday, a funeral and a wedding rehearsal; and Sunday, a wedding. I guided the action as the officiant.  At each event, there was laughter through tears, flowers, and a LOT of talk about love. God’s love. Family love. Partner love. Love was the topic of readings, songs, and promises.  At one point, the father of the bride and her sisters serenaded the happy couple with Frank Valli’s “I Love You Baby” and kazoos were busted out by guests for the refrain.[1]  It was awesome! Each moment like that one became part of the love letter that family and friends write together despite complicated relationships and realities.  The opening line of our gathering song this morning captures it perfectly. “Let us build a house where love can dwell and all can safely live, a place where saints and children tell how hearts learn to forgive…”[2]  You and I know that it’s one thing to hold love up as an ideal and it’s quite another to live it out day-to-day with “hearts that learn to forgive.” A beautiful sentiment that’s tougher in reality.

The tough reality is partly why I love the Apostle’s Creed. The creed is about what God is doing, not what we’re doing. It’s easy to get mixed up about that and make the creed about our belief because of those “I believe” statements. Though really, the creed is a love letter from God to us: God creates, God shows up in Jesus, and God is with us today in God’s Spirit.  We’ve focused four Sundays on the creed, wrapping up today.  Of course that makes sense.  Three articles of the creed – Father, Son, and Holy Spirit – and four Sundays.  Hmmm…that doesn’t quite add up. Except that it does. It’s like von Neumann said, “…in mathematics, you don’t understand things, you just get used to them.” [3]  Regardless, four Sundays on the creed allows for a conversation about we the people who confess it by faith, the people in Christian community called the church.  Right, that should be doable in 10 minutes of preaching…

In today’s Bible reading, the resurrected Jesus asks Peter a question. Three times he asks Peter, “Do you love me?”  Three times come Peter’s heartfelt reply, “Yes, Lord, I love you.”  The three-part dialogue mirrors Peter’s three denials during Jesus’ trial.[4]  Jesus redeems Peter through this very short chat that mends their relationship. Jesus reconciles with Peter because he can. He spends a lot of the Gospel of John talking about how he and the Father are one and also describing himself using “I AM” statements which his Jewish listeners would equate with the divine name of God.  Peter is face-to-face with the One who has the power.  And the One who has the power says, “Feed my lambs; tend my sheep; feed my sheep; and follow me.”  Verse 18 is tucked in the middle of all that feeding and following. Jesus reminds Peter that he too is going to die.  Time is short for Jesus before his ascension. Time is short for Peter.  In the meantime, Peter is given work to do – the work that Jesus himself began.

Has anyone ever noticed in the creed the profound quiet about Jesus’ life and ministry? Open up your bulletins and look at the creed with me for a minute. Find the second article that begins, “I believe in Jesus Christ…” It continues with conception and birth then (bam!) onto suffering, death, and resurrection.  Take another look, go back to the line about that ends with Mary. There’s a comma there that represents three years of Jesus’ feeding, healing, and forgiving people who are restored back into their communities.  First they are redeemed by grace through Jesus and then they’re re-connected with their people.  Similarly, Jesus first restores Peter and then co-missions him into the ministry designated by the comma of the creed.

The Gospel of John is pretty clear about the church being co-missioned as the “I Am,” the resurrected body of Christ, to feed people and to follow Jesus.  I’d like to suggest that, for this moment, we think of ourselves as people of the comma.  Peter is co-missioned by Jesus into that work and so are we. In chapter 10 of John’s gospel, Jesus says, “I came that they may have life and have it abundantly.”[5] We experience the abundance of Jesus’ very self in worship.  We are fed by God’s love through bread and wine, the waters of baptism, and God’s word preached and sung.  We remind each other of God’s abundant intention for us and for all people.  In this congregation, we say it like this, “Guided by the Holy Spirit we gather in Christian community, reach out and invite, offer hope and healing in Jesus Christ, and walk humbly with our God.”[6]  This means that:

some of us live our faith into family, school, and work by loving neighbor as self;

some of us work in diplomacy, loving our enemies while praying for them;

some of us spend hours of time in retirement volunteering like crazy;

some of us give and raise money for ELCA World Hunger;[7]

some of us give to the mission and ministry of this congregation by way of our stewardship giving;

some of us show up in the public square and advocate with people living in poverty;

some of us cross racial, religious, and socio-economic lines to connect and save lives;

some of us take that comma pretty seriously even if we’ve never called it that before today.

It’s tempting to make the gospel all about the comma, and some people do. I appreciate the creed for the tension it builds between God’s activity and our passivity.  If grace is grace, then there are no conditions.  We’re pretty much sunk if grace is dependent upon us running all over the planet doing good in order to be in good standing with God.  There will never be enough good done to get us there.  Sinners, the lot of us. Like Peter, first we are redeemed by the grace of divine love, reminded that we are finite creatures, and then co-missioned into service.

Jesus says to us, “Augustana friends, children of God, do you love me more than these?”  “Yes, Lord, we love you.” Jesus says, “Feed my lambs.” A second time, Jesus asks, “Augustana children of God, do you love me?”  We say to him, “Yes, Lord, you know that we love you.” Jesus says, “Tend my sheep.”  He says to us a third time, “Augustana people of God, do you love me?” And we say, “Lord, you know everything; you know that we love you.” Jesus says, “Feed my sheep…Follow me…”

 

[1] Frankie Valli and the Four Seasons. You’re Just Too Good To Be True. https://www.youtube.com/watch?v=hQugcviHDTA

[2] All Are Welcome. Hymn 641 in Evangelical Book of Worship (Minneapolis: Augsburg Fortress, 2006).

[3] John von Neumann (1903-1957). http://www.goodreads.com/quotes/42636-young-man-in-mathematics-you-don-t-understand-things-you-just

[4] John 18:12-26

[5] John 10:10

[6] Augustana’s mission statement. http://www.augustanadenver.org/augustana-lutheran-church/

[7] ELCA.org/hunger “is uniquely positioned to reach communities in need. From health clinics to microloans, water wells to animal husbandry, community meals to advocacy, your gifts to ELCA World Hunger make it possible for the ELCA to respond, supporting sustainable solutions that get at the root causes of hunger and poverty.”

Acts 2:42-47a They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. 43 Awe came upon everyone, because many wonders and signs were being done by the apostles. 44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46 Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47 praising God and having the goodwill of all the people.

Deuteronomy 6:1-9 Now this is the commandment—the statutes and the ordinances—that the Lord your God charged me to teach you to observe in the land that you are about to cross into and occupy, 2 so that you and your children and your children’s children may fear the Lord your God all the days of your life, and keep all his decrees and his commandments that I am commanding you, so that your days may be long. 3 Hear therefore, O Israel, and observe them diligently, so that it may go well with you, and so that you may multiply greatly in a land flowing with milk and honey, as the Lord, the God of your ancestors, has promised you. 4 Hear, O Israel: The Lord is our God, the Lord alone. 5 You shall love the Lord your God with all your heart, and with all your soul, and with all your might. 6 Keep these words that I am commanding you today in your heart. 7 Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. 8 Bind them as a sign on your hand, fix them as an emblem on your forehead, 9 and write them on the doorposts of your house and on your gates.

Psalm 32 Happy are those whose transgression is forgiven, whose sin is covered. 2 Happy are those to whom the Lord imputes no iniquity, and in whose spirit there is no deceit. 3 While I kept silence, my body wasted away through my groaning all day long. 4 For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. (Selah) 5 Then I acknowledged my sin to you, and I did not hide my iniquity; I said, “I will confess my transgressions to the Lord,” and you forgave the guilt of my sin. (Selah) 6 Therefore let all who are faithful offer prayer to you; at a time of distress, the rush of mighty waters shall not reach them. 7 You are a hiding place for me; you preserve me from trouble; you surround me with glad cries of deliverance. (Selah) 8 I will instruct you and teach you the way you should go; I will counsel you with my eye upon you. 9 Do not be like a horse or a mule, without understanding, whose temper must be curbed with bit and bridle, else it will not stay near you. 10 Many are the torments of the wicked, but steadfast love surrounds those who trust in the Lord. 11 Be glad in the Lord and rejoice, O righteous, and shout for joy, all you upright in heart.

I Can See No Way Out But Through** [OR Leviathan’s Lesson on Playfulness] John 14:15-17, 25-27, Acts 2:1-21, and Psalm 104:24-34, 35b

**Robert Frost’s poem “A Servant to Servants” (1915)

Caitlin Trussell with Augustana Lutheran Church June 4, 2017 – Pentecost Sunday

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

Psalm 104:24-34, 35b O Lord, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures. 25 Yonder is the sea, great and wide, creeping things innumerable are there, living things both small and great. 26 There go the ships, and Leviathan that you formed to sport in it. 27 These all look to you to give them their food in due season; 28 when you give to them, they gather it up; when you open your hand, they are filled with good things. 29 When you hide your face, they are dismayed; when you take away their breath, they die and return to their dust. 30 When you send forth your spirit, they are created; and you renew the face of the ground. 31 May the glory of the Lord endure forever; may the Lord rejoice in his works— 32 who looks on the earth and it trembles, who touches the mountains and they smoke. 33 I will sing to the Lord as long as I live; I will sing praise to my God while I have being. 34 May my meditation be pleasing to him, for I rejoice in the Lord.
35b Bless the Lord, O my soul. Praise the Lord!

John 14:15-17, 25-27 “If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate, to be with you forever. 17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.
25 “I have said these things to you while I am still with you. 26 But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. 27 Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.

Acts 2:1-21 When the day of Pentecost had come, they were all together in one place. 2 And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3 Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. 5 Now there were devout Jews from every nation under heaven living in Jerusalem. 6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 7 Amazed and astonished, they asked, “Are not all these who are speaking Galileans? 8 And how is it that we hear, each of us, in our own native language? 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.” 12 All were amazed and perplexed, saying to one another, “What does this mean?” 13 But others sneered and said, “They are filled with new wine.” 14 But Peter, standing with the eleven, raised his voice and addressed them, “Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. 15 Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. 16 No, this is what was spoken through the prophet Joel: 17 “In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. 18 Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy. 19 And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist. 20 The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day. 21 Then everyone who calls on the name of the Lord shall be saved.’

[sermon begins]

In the Bible reading today, Peter’s preaching is nothing short of extraordinary, not because of what he says but because he’s preaching at all. Let’s talk about Peter for a minute.  His story is ripe for a made-for-T.V. movie.  Or maybe even a Hollywood blockbuster if the casting and writing goes well.  A man of simple means, a fisherman, Peter is called into service by the itinerant preacher Jesus who used to be a carpenter.[1]  Traveling around Judea together with a few more men and women added to the mix, they preached as they healed, gathered and fed.  It doesn’t last. It ends in a mess of scattered betrayal, denial, and death on a cross.  Peter is a complicated person.  Many of us take great comfort from the way he blurts out wild ideas or tries to boss Jesus around.[2]  Some of us even take comfort from the way Peter denies knowing Jesus during his trial.[3]  Regardless, Peter is preaching on the rush of the Spirit at Pentecost. His preaching is immediately complicated by people’s perception of what’s happening and how people make sense of it.  Some people think he and his other preaching friends are drunk.  But, no, simply human.

It’s an interesting time to be a human in the world.  It’s also an interesting time to be a preacher. Many of my longer-tenured colleagues of various denominations talk and write regularly about this unprecedented moment in time.  There simply is no sweet spot between Jesus’ emphases of loving God, self, neighbor, and enemy and the current political rhetoric.  To ignore world and national events puts preaching in an artificial bubble that “separation of church and state” never intended. To incorporate said events into a sermon leads to contradictory feedback that it either didn’t go far enough or it went too far into political conversation.  It’s even become so tricky that to simply preach Biblical language is interpreted politically by listeners; think “welcoming the stranger” and current immigration issues.[4]

What is a preacher to do?  Keep preaching.  The prophet Isaiah writes that the word of the Lord goes out and accomplishes its purpose while the Lord’s thoughts are not our thoughts nor the Lord’s ways our ways (Isaiah 55:8-11).  I take comfort in the human limitation implied by Isaiah and God’s word succeeding despite a preacher’s well-intentioned bumbling.  As Robert Frost wrote in his poem, A Servant to Servants, “I can see no way out but through.”[5]

What’s a congregation to do?  Keep being the church lit up and winded by the Holy Spirit.  Baptize. Commune. Preach.  Pray.  Visit the sick and home-centered. Remind each other of God’s promises. And live the gospel freedom to sin boldly on behalf of God and neighbor.  Sinning boldly is not a free-for-all but rather a “freedom for” which unleashes Christians to work on behalf of our neighbors knowing that we will bumble through the work.  Web-search “Freedom of a Christian pdf” or visit Augustana’s library to read Luther’s no-nonsense take on this one.[6] In it, Luther lays down two propositions:

A Christian is a perfectly free lord of all, subject to none.

A Christian is perfectly dutiful servant to all, subject to all.

Frost’s servant poem applies again, “I can see no way out but through.”

What’s Augustana to do specifically?  For today, there’s a couple things on my mind.  Welcoming new members is one of them. People and families for whom a variety of reasons accompanies the call of the Spirit to connect through this congregation.  The other thing on my mind today? Keep moving for hunger. Our congregation has a long history of supporting ELCA World Hunger accompanies people from poverty to self-sufficiency in the U.S. and around the world – from health clinics to microloans, water wells to animal husbandry, community meals to advocacy. ELCA World Hunger is something that has made sense over time to a lot of people in this congregation.

The 500 year anniversary of the Reformation ramps up our partnership as the Rocky Mountain Synod’s (ELCA) Hunger Network is challenging congregations to commemorate the 500 year anniversary of the Reformation with “500 Years On The Move For Hunger” that each congregation is able to construct from their particular gifts and personalities.  Augustana’s goal is to increase movement and raise a congregational total of $15,170 for ELCA World Hunger over 150 days – June 4 – October 29, Pentecost to Reformation Sunday.  Individuals or Teams are encouraged to “Move” physically by walking, biking, running, etc., or to “Move” spiritually by spending time volunteering for hunger organizations, praying for others, meditating, etc. (15 minutes = 1 mile). Participating individuals or teams will keep track of their “miles” and either give or raise money, based on their miles, toward ELCA World Hunger.

Naturally, with a serious issue such as hunger, we get so serious, so quickly. Or maybe it’s just me. But in serious times it’s easy to forget to laugh, to enjoy the gift of life, “to sport” in creation like the Leviathan in the psalm.[7]  “500 Years On The Move for Hunger” is a fun way to celebrate life while working towards life for all.  “I can see no way out but through.”

Most importantly, what’s Jesus to do?  Here’s the amazing thing. Jesus keeps doing what Jesus does – forgiving, strengthening, inspiring, leading, connecting, healing and loving.  Towards the end of the gospel of John, the risen Christ has a come-to-Jesus meeting with Simon Peter who had denied him three times during the crucifixion trial, the same Peter preaching at Pentecost.[8]  Jesus asks Peter three times, “Simon, son of John, do you love me?”[9]  …“Simon, son of John, do you love me?”  …“Simon, son of John, do you love me?”  Each time, Peter answers, “Yes, Lord, you know that I love you.”  Jesus responds, “Feed my sheep.”[10]  First and foremost, Peter experiences grace from Jesus after the pain and disappointment of his denials. Only then does Jesus put him to work.

In today’s gospel of John reading, Jesus is still alive, before the crucifixion.  He promises the Holy Spirit, the Advocate, to his disciples BEFORE Peter’s bumbling denials and the other disciples’ abandonment during the crucifixion. His promise to them isn’t connected to points for good behavior.  First and foremost, they receive grace through a promise from Jesus. …“I can see no way out but through.”…Jesus doesn’t play the game of retributive justice. He isn’t out for revenge. His disciples receive grace through a promise. They receive the Holy Spirit as promised and so do we. Jesus’ promise to the disciples is also his promise to us:

“…the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.”[11]

Amen.

___________________________________________________________

[1] Luke 5:1-11 The story of Jesus calling Peter, James, and John to follow him.

[2] Matthew 16:21-23 (Get behind me satan), Luke 9:28-36 (Transfiguration)

[3] John 18:15-27

[4] Matthew 25:43-45, Hebrews 13:2, Exodus 22:21, etc.

[5] Robert Frost.  “A Servant to Servants” in the Complete Poems of Robert Frost. (New York: Holt, Rinehart, and Winston, 1949), 83.

[6] Martin Luther. Freedom of a Christian (1520) in Luther’s Works 31.: Eds. Harold J. Grimm and Helmutt T. Lehmann; online at http://www.spucc.org/sites/default/files/Luther%20Freedom.pdf

[7] Psalm 104:24-26 O Lord, how manifold are your works! In wisdom you have made them all; the earth is full of your creatures. 25Yonder is the sea, great and wide, creeping things innumerable are there, living things both small and great. 26There go the ships, and Leviathan that you formed to sport in it

[8] John 18:15-18, 25-27 – The story of Peter’s denials.

[9] John 21:15-21

[10] John 21:17

[11] John 14:26-27

Into the Mystic [OR Christian Mystics On The Love of God] Matthew 17:1-9

Caitlin Trussell with Augustana Lutheran Church on February 26, 2017

[sermon begins after two Bible readings]

Matthew 17:1-9 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, “Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah.” 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, “This is my Son, the Beloved; with him I am well pleased; listen to him!” 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, “Get up and do not be afraid.” 8 And when they looked up, they saw no one except Jesus himself alone. 9 As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.”

Exodus 24:12-18 The Lord said to Moses, “Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” 13 So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. 14 To the elders he had said, “Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them.” 15 Then Moses went up on the mountain, and the cloud covered the mountain. 16 The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. 17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 Moses entered the cloud, and went up on the mountain. Moses was on the mountain for forty days and forty nights.

[sermon begins]

Wow.  Mind-blowing is the right description.  There is a ton happening in this short Bible story about the transfiguration of Jesus.[1]  The layers of thought are astounding.  Connections between Moses, Mount Sinai, and the 10 Commandments made with Jesus and his disciples’ ascent up the high mountain.  Shining Jesus on the high mountain parallels shining Moses after his mountain encounter with God.[2]  Dazzling white clothes of the divine are found in both the Old and New Testaments.[3]  And then there’s Elijah, the beloved, long-awaited, and oh-so-wise prophet.  Elijah who also encountered God and who anointed kings and prophets many hundreds of years previously.[4]  There are more time-bending parallels in this short story.[5]  The parallel that I invite us to hone in on today are the dwellings.

Peter wants to build three dwellings – “one for [Jesus], one for Moses, and one for Elijah.”[6]  What is it about these dwellings that are so important?  Parallels are again made to the Exodus where encounters between the Lord God and God’s people happened in dwellings called the tent of meeting and the tabernacle for the Ark of the Covenant.[7] Peter’s understanding is that dwellings are tents where we meet God.  Jesus’ transfiguration is how God meets and dwells with us through the beloved son.[8]

God dwelling with us through Jesus is what Christian mystics encounter throughout the centuries.  Hildegard of Bingen, John of the Cross, C.S. Lewis, Thomas Merton, the list seems endless.  To be clear, mystics are not playing a theological mystery card whenever something is hard to understand.  Rather, God dwelling with us, God’s claim on us, is part of what mystics understand by faith as a promise from God.

Peter understands God dwelling. Peter, the rock on whom Jesus builds the church.[9]  Peter, one of the first Christian mystics. Peter’s understanding of God’s dwelling starts him talking about building dwellings.  Peter’s understanding is simply limited.  His architectural plans are shut-down by the voice from the blinding cloud but he is not rebuked for wanting to build these dwellings.  Then look what happens.  “Jesus came and touched them, saying, ‘Get up and do not be afraid.”  From Jesus touch, the disciples are able to look up from their fear.  The dwelling does not happen through Peter’s hands.  Dwelling comes from Jesus’ touch.  Jesus touches the three of them.  One way Christians have talked about God dwelling with us is by talking about God’s love.

Julian of Norwich was a Christian mystic in the 1300s.  Her faith was informed by the Bible and the church’s teachings.[10]  Her book was entitled, Revelations of Divine Love.  She writes:

“For we are so preciously loved by God that we cannot even comprehend it. No created being can ever know how much and how sweetly and tenderly God loves them.  It is only with the help of [God’s] grace that we are able to persevere…with endless wonder at [God’s] high, surpassing, immeasurable love.”[11]

Julian’s faithful witness emphasizes that God’s action comes first, before our action of loving.  Her prayers include the desire “to live to love God better and longer.”[12]  Prior to Julian, Bernard de Clairvaux lived at the turn of the first Millennia.[13]  He too wrote down his witness as a Christian mystic and leader in the history of the church.  The title for his major work is On the Love of God.  Bernard wrote about four degrees of love.  In the fourth degree of love, he writes:

“This perfect love of God with our heart, soul, mind, and strength will not happen until we are no longer compelled to think about ourselves…it is within God’s power to give such an experience to whom [God] wills, and it is not attained by our own efforts.” [14]

Bernard’s witness informed the faith of Martin Luther.[15]  So did Augustine of Hippo in the 400s, also a Christian mystic.  Augustine thought that our core human problem, our sin, is that we use God and love things rather than loving God and using things.  Martin Luther was a 16th century Augustinian monk.  Parallels abound between Augustine and Luther.  Luther’s explanations of the Ten Commandments in the Small Catechism are one example. They each begin with the statement, “We are to fear and love God…”  I find myself wondering about loving God through this Augustinian lens as we hear Peter talk about dwellings and Jesus’ touch that redirects Peter’s understanding.

Luther’s explanation of the Third Article of the Creed, the part of the Apostle’s Creed when we confess our faith in the Holy Spirit, reads, “I believe that by my own understanding or strength I cannot believe in Jesus Christ my Lord or come to him, but instead the Holy Spirit has called me through the gospel…”  Luther is speaking from a really low theological anthropology here, meaning that we are drawn to faith by God not by our own intellectual striving – again, very Augustinian.  Just as we are brought to faith in Jesus by God’s power through the Holy Spirit, we also love God by God’s power through the same Spirit.

I often end my public prayers at the children’s sermon, in meetings, or pastoral care by saying, “We love you God, help us love you more, amen.” I picked it up several years ago from a faith-filled friend.  This prayer aligns with the witness of Christian mystics, including Luther’s explanation of the Third Article, because it is only with God’s help that we are able to love God. There is nothing we can do or not do to make God love us any more or any less.  God already dwells with us through the beloved son.

Loving God and asking for God’s help to love acknowledges our need to move from using God to loving God – redirected only by God’s help.  May we all be so redirected by God’s self-sacrificing love in Jesus as we’re drawn into faith and dwell in the love of God.  We love you God, help us love you more.  Alleluia and amen.

 

 

[1] Warren Carter, Professor of New Testament, Brite Divinity School.  Commentary: Matthew 17:1-9 for Working Preacher on February 26, 2017. http://www.workingpreacher.org/preaching.aspx?commentary_id=3172

[2] Exodus 34:29

[3] Daniel 9:1 and Mark 16:5

[4] 1 Kings 19:11-16

[5] Matthew 3:17 (at Jesus’ baptism)  And a voice from heaven said, “This is my son, the Beloved, with whom I am well pleased.”

[6] Matthew 17:4

[7] Exodus 33:7-10 and Exodus 40:2, 17-22

[8] Matthew 17:5

[9] Matthew 16:18 [Jesus said] “And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it.”

[10] Richard J. Foster & James Bryan Smith. Devotional Classics. (HarperCollins: New York, 1993), 68.

[11] Ibid., 71.

[12] Ibid., 69.

[13] Ibid., 40

[14] Ibid., 42.

[15] Ibid., 40.

 

Money in Motion, So Goes the Heart – Luke 12:32-40 and Genesis 15:1-6

Caitlin Trussell with Augustana Lutheran Church on August 7, 2016

[sermon begins after two Bible readings]

Luke 12:32-40 “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also. 35 “Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves. 39 “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also must be ready, for the Son of Man is coming at an unexpected hour.”

Genesis 15:1-6 After these things the word of the Lord came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O Lord God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “You have given me no offspring, and so a slave born in my house is to be my heir.” 4 But the word of the Lord came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” 5 He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” 6 And he believed the Lord; and the Lord reckoned it to him as righteousness.

[sermon begins]

Right after Jesus’ lovely speech we just heard, Peter says, “Lord, are you telling this parable for us or for everyone?”[1]  It’s a classic question.  Is Jesus’ speech a general kind of “all y’all” or is Jesus talking to me?  As if I’ll fly under the radar just as long as I don’t make eye contact with Jesus on this one.

We don’t get to hear Peter’s reply to Jesus in the Bible reading today although it comes as the very next verse in Luke.  Jesus is still talking to the crowd of thousands.  In the verses just before ours today, he warns the crowds.  “Be on guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” He wraps up those verses telling them not to worry about their lives but to strive for the kingdom.

Right away, though, Jesus says:

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”

This is one of the challenges in the way we read the Bible Sunday-to-Sunday.  If left with the striving of last week’s verses, we could assume wrongly that striving is the whole plan.  It’s an easy move from striving to earning.  Earning God’s pleasure.  Earning God’s salvation.  And with earning comes deserving.  I deserve God’s pleasure.  I deserve God’s salvation.  Until, suddenly, I’m left wondering if I’ve strived enough, earned enough, and am deserving enough.

Jesus says, “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”   In scripture, “do not be afraid” is the clue that we’re going to hear about God’s power and promise; God’s mighty deeds.[2]  We hear it multiple times in Luke.  Abram hears it in the Genesis reading.  These promises come from God to Abram, to Luke, and to us – unconditional promise.

Last week, I challenged us to keep our fingers pointing at ourselves to confess our own greed rather than pointing away from ourselves to someone else.  This week, Jesus is offering another way to be on guard against the greed he warns about in the earlier verses.  Jesus says:

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys.  For where your treasure is, there your heart will be also.”[3]

It is God’s good pleasure to give us the kingdom!  This means that through this promise, disciples can guard against all kinds of greed and resist the urge to worry 24/7.  Jesus tells us to love our neighbor and then directs us to be generous with money.[4]  Telling us that where our treasure, our money, goes then our hearts will follow.

For Rob and I, this kind of giving starts with our family’s congregations and moves beyond it.  10% of my income comes to Augustana and 5% of his income goes to Lutheran Church of the Master with more going to other non-profits and NGOs.  At this point, we know our money goes to the work of the church impacting not only congregational ministry but also passing through to local, national, and global efforts like Metro Caring in Denver and Lutheran World Relief worldwide.  This has long been important to us although we started off low and slow – well before I began working toward becoming a pastor.  Our giving was about 2.5% when we started into it.

Why does any of that detail matter?  It matters because there’s a tendency to be private about money in a way that becomes unhelpful to anyone.  Money impacts everyone on the planet and we talk gingerly around the topic.  Funny how hesitant we can be as Jesus followers because Jesus didn’t mess around talking about money:

16 out of the 38 parables told by Jesus dealt with money and possessions.

1 out of 10 Gospel verses, 228 verses in all, talk about money directly.[5]

I get it.  The church across denominations worldwide gets into problems with money. Sinners, the lot of us.

As a group of Jesus followers who make up this congregation, we have ongoing opportunities to talk about money and its impact.  Certainly we do in our own households as we grapple with Bible verses like today’s story on our way home after worship.  The opportunities to talk about money also exist congregationally – Stewardship Committee, Congregational Council or Council’s appointed Finance Support Committee.  Recently, in fact, the Finance Support Committee put forward a recommendation to consolidate and track funds differently.  They did a ton of work.  They talked to many people in the congregation.  Council voted unanimously to adopt the recommendation.  Leadership in this congregation is aware of the accountability and works hard on it.

Jesus’ words give us pause to talk about giving and generosity – each of us in our households as well as disciples together congregationally.  This could mean that our assumptions get tossed about a bit.  Jesus is especially good at flipping over assumptions and messing with the way we think things are true.  Being the church, the body of Christ in this place together means that we span pretty much the entire socio-economic spectrum among our households.  It’s a good opportunity to have our assumptions flipped.

As with many things Jesus has to say, there are a couple of ways to hear them.  In regards to generosity, people can easily hear law.  We can hear it as “we must,” or in commandment language, “you shall.”  The other way to hear Jesus words is as “gospel.”  When we hear things as gospel promise we can hear it as “we get to.”

“Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.”  Jesus gives faith along with the promise of God’s kingdom.  From his gift of faith to us – Jesus frees us to live generously, less anxiously, and into a future of God’s mercy not based on human merit.[6]  A future toward which the watchfulness commanded by Jesus is not one of uneasy anticipation but rather an secure confidence.[7]

God calls you through your baptism back to God and to neighbor.  God also knows that where your money goes, so goes your hearts.  A heart that is real, beating inside of you, and oxygenating your body is the heart through which God draws us towards each other and into the kingdom life that God gives in the here and now.

To answer Peter’s question, yes, Jesus is talking to you.  This is good news, indeed – for you, for your neighbor, and for the world.  Thanks be to God.

___________________________________________

Link: Lutheran World Relief

Link: Metro Caring

[1] Luke 12:41

[2] David Lose, President of Lutheran Theological Seminary in Philadelphia. Commentary on Luke 12:32-40 for WorkingPreacher.org, August 8, 2010.  http://www.workingpreacher.org/preaching.aspx?commentary_id=729

[3] Luke 12:33-34

[4] Luke 10:25-37 Parable of the Good Samaritan: Love God and love your neighbor as yourself.

[5] Howard L. Dayton, Jr.  Sermon Illustration: Statistic: Jesus’ Teaching on Money.  (Preaching Today, 1996). http://download.elca.org/ELCA%20Resource%20Repository/Economic_LifeSS.pdf?_ga=1.79714647.1553381420.1424715443

[6] David Lose, President of Lutheran Theological Seminary in Philadelphia. Commentary on Luke 12:32-40 for WorkingPreacher.org, August 8, 2010.  http://www.workingpreacher.org/preaching.aspx?commentary_id=729

[7] Ibid.

 

Redemption: Vader, Peter…you?  John 21:1-19 and Acts 9:1-20

Pastor Caitlin Trussell with Augustana Lutheran Church on April 10, 2016

[sermon begins after two chunky Bible stories from John and Acts]

John 21:1-19 After these things Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. 2 Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing. 4 Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, you have no fish, have you?” They answered him, “No.” 6 He said to them, “Cast the net to the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in because there were so many fish. 7 That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. 8 But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off. 9 When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and did the same with the fish. 14 This was now the third time that Jesus appeared to the disciples after he was raised from the dead. 15 When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” 16 A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17 He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. 18 Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” 19 (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”

Acts 9:1-20 Meanwhile Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. 3 Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” 5 He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. 6 But get up and enter the city, and you will be told what you are to do.”
7 The men who were traveling with him stood speechless because they heard the voice but saw no one. 8 Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. 9 For three days he was without sight, and neither ate nor drank. 10 Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” 11 The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; 14 and here he has authority from the chief priests to bind all who invoke your name.” 15 But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; 16 I myself will show him how much he must suffer for the sake of my name.” 17 So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, 19 and after taking some food, he regained his strength. For several days he was with the disciples in Damascus, 20 and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”

[sermon begins]

Picture a dinner table.  My husband Rob and my almost 17-year-old daughter Taryn are eating and chatting.  I get to talking about how I’ve been thinking about redemption lately.  (I’m pretty fun at a dinner table, let me tell you.) I talk a little about wondering what redemption means today and what redemption stories make sense to people across groups.  And then I say, “So I’ve been thinking about Darth Vader.”[1]  Without even a pause to blink, Taryn turns to her dad and says, “I thought she was going to say something about Jesus.”  Much hilarity ensues.

But she wasn’t far off in her assumption.  I’d been pondering the upcoming Bible verses that we heard read in worship today.  I’ve known they’ve been coming for a few weeks.  Deciding what to preach on Good Friday from Jesus’ Passion came from looking ahead to see when this story about Peter and Jesus would be told.[2]  There it was, scheduled for today.

The Good Friday sermon just before Easter Sunday emphasized the part of the Passion story when Peter denies knowing Jesus three times.[3] Peter is one of the original twelve disciples. He knows Jesus very well. Peter’s pledge of allegiance to the death was still warm when he started telling people he didn’t know Jesus.[4] Peter’s denials happen in the dark of night, over a charcoal fire, during Jesus’ crucifixion trial.  He chooses camouflage over courage and saying the easy thing over the right thing.  His denials of Jesus are an epic fail.  And Peter knows it.

In the Bible verses today, there’s Jesus standing on the beach just after daybreak.  Having apparently worked up quite the appetite after his resurrection, he cooks breakfast over a charcoal fire.  He passes around loaves and fish.  Everyone eats.  Then Jesus and Peter have their moment that includes questions, love, and ways to make amends.

Three denials from Peter before the crucifixion. Three pledges of love following the resurrection.  And Jesus in between those denials and pledges.  Jesus opens up a moment of redemption for Peter.  Interesting that Peter didn’t instigate this moment.  He didn’t launch into explanation or confession or ask for forgiveness.  Interesting that he’s hurt when Jesus keeps asking about the love.  Although Jesus would have at least three reasons to doubt what a profession of love from Peter means on the ground.  And, still, redemption comes whether or not Peter instigates it or understands it.

Saul’s story from the Acts reading is also one of redemption.  This man known as Saul zealously guards the faith of his ancestors to the point of attending the stoning of Jesus followers.  He watches the coats of the witnesses during the stoning and approves of the killing.[5]  He was hunting “anyone who belong to the Way, men or women,” so that “he might bring them bound to Jerusalem.”  Saul is frightening and poses real threat to people who don’t agree with him.  He is blinded on his way to do terrible things and Ananias is sent to him to heal him.

Ananias has no interest in being with the man who very recently was part of butchering Jesus followers.  Who can blame him?  But Ananias goes and does what is asked of him.  Saul immediately became a preacher.  Saul is “also known as Paul.”[6]  He ends up starting churches of Jesus followers and encouraging them with his visits and the letters we now read as part of the New Testament.  He is, in short, a man redeemed.

What is it about redemption?  People doing horrible things and seeming beyond all help.  Something happens.  And they are on a new course.  Relating differently to the people around them.  I wasn’t kidding when I said that I’d been thinking about Darth Vader.  The story of Star Wars is a long arc to Vader’s redemption.  (I’m not addressing the 7th film in this statement).  Audiences cheer it.  Fans argue about it.  There’s something about redemption that captures our imagination.

For Peter and Paul, and one could argue Vader, there are people involved in these redemption stories.  For Peter, there is Jesus in his resurrected body.  For Paul, there is Ananias who is fearful and faithful.  For Vader, there is Luke.  Bottom line: There are other people involved in the redemption.

As part of my work at the women’s prison, I met a woman we’ll call Jane.  During the Bible Study before Friday evening worship, the group of women and I were discussing the Ten Commandments found in the book of Exodus.[7]  Jane eventually raised her hand and said that she had broken every one of the commandments.  She looked at the Bible verses again, nodded, and said, “Yup, every one.”  She talked about Jesus’ love and the church in which she heard about it, not believing it could be for her.  Until, one day, she did.

I attended a parole hearing for Jane who was to serve a life sentence for murdering her lover’s wife.  The family of the woman who was murdered was outraged that the hearing was even happening.  Jane did not receive parole at that time.  She did eventually.  Jane’s story is not an easy one. There is carnage in her history.  Her redemption is messy, fragile, and uncomfortable – for her victim’s family and, therefore, for her.  You can’t pretty it up with a bow or a Hollywood movie or a sermon.

What about those of us who may not have as big of a story as Jane, Peter, or Paul?  What about redemption stories that simmer quietly and are still in their “before” moment?  Some of us know what I’m talking about.  Whether it’s quiet addictions that are slowly breaking relationships – a favored chemical or porn or incessant gaming.  Or behind-the-scenes behavior that can be masked in public – rage and abuse that is verbal or violent or sexual.  Or public behavior that is deemed acceptable but destroys people – jonesing after power by way of gossip or ridicule or racism.

Redemption doesn’t erase the reality or consequence of what we’ve done.  Redemption allows for a different way of living moving forward – consequences and all.  After Jane’s parole was denied, her reaction was disappointment and also some clarity that ministry does and will continue to happen in the prison.  Her conversion did not negate the reality of the murder she committed.  The woman she murdered is still dead and missed by her family.  Neither did Saul’s conversion negate what he did. Thomas, the Jesus follower, was still dead by stoning.

How do you suppose Peter took the news that Jesus came back?  Given his denial of Jesus during the trial, Peter’s initial thoughts about resurrection likely included some fear.  But there was Jesus.  Offering redemption and a way to make amends.

Amends are often insufficient and suspect, especially for the people who are hurt by our behavior.  But there’s Jesus, giving Peter something to do in the face of what he has done.  Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” 16A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.”

Jesus’ offer is on the table for you.  Even though you haven’t asked for it and maybe aren’t ready for it.  Do you think because you screwed up that you don’t deserve a second chance?[8] Forgiveness is the “gracious irritant” that leads to redemption.[9]  Notice again that redemption isn’t self-made and it doesn’t happen in the dark.  Other people are involved.  It happens in the light of day.  There is honesty.  There are consequences.  There is also freedom.

Amen and alleluia.

 

[1] George Lucas. Star Wars I-VI. http://lucasfilm.com/star-wars

[2] ELCA Lutherans, as a general rule, follow the Revised Common Lectionary that schedules scripture readings over a three year cycle. Read about the RCL at http://www.elca.org/Lectionary

[3] John 18:15-27

[4] John 13:37 Peter said to [Jesus], “Lord, why can I not follow you now? I will lay down my life for you.”

[5] Acts 7: 558 and 8:1 “Then they dragged [Thomas] out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul…And Saul approved of their killing him.”

[6] Acts 13:9

[7] Exodus 20:1-17

[8] Diablo Cody. Ricki and the Flash. (Clinica Estetico, LStar Capital, and TriStar Pictures, 2015). http://www.imdb.com/title/tt3623726/companycredits?ref_=tt_ql_dt_5

[9] L. Gregory Jones. Embodying Forgiveness. (Grand Rapids: Wm. B. Eerdmans Publishing Co, 1995), xvi.

It Seemed to Them an Idle Tale [OR How Idle Tales DO Pile Up] – Luke 24:1-12

Pastor Caitlin Trussell with Augustana Lutheran Church on Easter Sunday – March 27, 2016

[sermon begins after the Bible reading]

Luke 24:1-12 But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. 2 They found the stone rolled away from the tomb, 3 but when they went in, they did not find the body. 4 While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. 5 The women were terrified and bowed their faces to the ground, but the men said to them, “Why do you look for the living among the dead? He is not here, but has risen. 6 Remember how he told you, while he was still in Galilee, 7 that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again.” 8 Then they remembered his words, 9 and returning from the tomb, they told all this to the eleven and to all the rest. 10 Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. 11 But these words seemed to them an idle tale, and they did not believe them. 12 But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened.

[sermon begins]

 

Note-taking. Now there’s a topic filling sanctuaries across the land today.  You know, note-taking…jotting something down to remember something for later. It shows up in our day-to-day in one form or another.  In a meeting a work.  In a class at school. In a kitchen at home.  Or, even, in a church sanctuary near you.  One of the things I get to do with this church is read sermon notes written by our confirmation students who are in the 6th through 8th grade.

Yvonne and I both read their notes and write comments or ask another question in response to what’s been written.  These sermon notes are treasures.  As students, there’s a time to be honest about what is heard. As families, there’s a chance to talk about faith in a different way.  As a preacher, I learn a lot about how my sermons are heard – or are not hearable.  As a pastor, I learn a lot about what these young people are thinking about life, faith, and church – beyond what they tell me during the Children’s Sermons on these steps every Sunday.

There are some great questions in the most recent batch of sermon notes.  One of my favorites is, “How does taking notes help have a better connection with God?”  That’s a fair question especially if you’re the one who’s taking notes. It remains to be seen whether or not my answer about the value of listening differently to sermons is legit.  This is where it gets personal for me. I started going back to church as an adult after being a religious refugee for about a decade. My own notes filled the margins of the worship bulletins during the sermon.  Partly so I could remember what was said. And just maybe so I could ask the pastor about it later if I had the chance.  I had a lot of questions about what I had long set aside as an “idle tale.”[1]

These intrepid women from Galilee. Mary Magdalene, Joanna, Mary the mother of James, and the others were are there.  We’re told just earlier in the story that “the women who followed him from Galilee” were lurking about at the crucifixion, watching Jesus take his last breaths “from a distance.”[2]  We’re told that these women who “had come with him from Galilee” were watching when Jesus is taken down from the cross by Joseph of Arimathea.  “They saw the tomb and how his body was laid.”[3]   Apparently, he was laid to rest without the rituals of burial because these intrepid women of Galilee left the tomb and “prepared spices and ointments” in the time remaining before the required rest on the Sabbath.

We pick up the story on the first day of the week, after the Sabbath, when the women from Galilee return to the tomb to pack Jesus’ body in spices.  His body is not there.  The tomb is open and empty which they find perplexing.  Angels dazzle them and the women drop face down in terror. The angels ask them that great question, “Why do you look for the living among the dead? He is risen.”  Then the angels go on to say this really great thing, “Remember how he told you in Galilee…?”  And they remind the women that Jesus had told them he would die and rise again.  It made no sense the first time they heard it from Jesus.  Standing in the empty tomb, it’s sinking in just a little differently.   Then they remember what Jesus had said while still alive.  Isn’t that the way of hindsight?  We often don’t know what to make of something until more time passes and more information is available. Until we are reminded and have others to offer a new perspective on what we think we already know.

The intrepid women from Galilee head out from the tomb to tell the guys what happened.  “They told all this to the eleven and to all the rest…But these words seemed to be an idle tale and they did not believe them.”  Idle tale is a cleaned up version of the Greek word leros – garbage, drivel, baloney are euphemisms that get close.  Keep adding to the list and you’ll start adding words that are more like the salty speech of sailors or what farmers cart around as fertilizer. [4]  You can almost hear the eleven and the others saying to the women and each other, “That’s leros!”  The only time it’s used in scripture is right here, in Luke.[5]  A pithy, disrespectful response to the women’s report.

Those closest to Jesus can’t fathom the resurrection.  Jesus had told them about it during his ministry. They had been in Jerusalem and either watched or knew about Jesus’ execution. They knew he was dead, entombed.  But, regardless of what Jesus told them when he was alive, they know that the dead stay dead.  Of course they do.  It’s what makes sense.  Yet, the intrepid women of Galilee start chipping away at that truth.

In response to “that leros,” Peter races to the tomb and returns home amazed.  The story says nothing about his belief.  Another confirmation sermon-note writer recently asked, “Is it okay to be skeptical about God and his works?”  To which I would answer that skepticism finds good company with Peter this week…and next Sunday also as we’ll hear about Thomas’ unbelief.

For today, though, the intrepid women from Galilee are the real standouts.  They stuck around at the cross.  They showed up at the tomb. They go from perplexed, to terrified, to preaching, within a short period of time.  They remember what Jesus told them before he died and are no longer looking for the living among the dead.  A greater truth has broken through.  Death is now the idle tale.  By the power of God, the dead don’t stay dead.

In many ways the truth of the cross is closer to home than the resurrection. It’s a truth we get deep in our gut. The truth that being human involves real times of suffering and pain.  The truth of God’s self-sacrificing love. The truth that God would rather die than raise a hand in violence against the world that God so loves.  The truth that forgiveness comes from the cross as Jesus says, “Father, forgive them, for they know not what they do.”  The truth about the unflinching love of God in the face of our failures.  Those are hard truths but we can get at them from our own experiences of love, forgiveness, self-sacrifice, pain, suffering, and death.

Resurrection. Now that’s little more slippery.  A God who brings life out of death is unpredictable…destabilizing.  Here’s what I know.  Twenty years ago I had spent a decade outside of the church and was a decade into my work as a nurse. I would have laughed at you if you told me I’d be a Christian preacher.  There was a lot that had to die inside of me and God is not done yet.  You see, idle tales are easy. The leros piles up everywhere and we love getting out our shovels to heap it higher.  We tell idle tales in our personal lives as we hide our secrets.  We tell idle tales as we form our families with unrealistic standards of perfection.  We tell idle tales at school and work as the striving creates unlivable pressure cookers out of our lives.  We tell idle tales as we talk politics.

In contrast, the truth that God loves the world so much that “the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again” is a story that saves in the here-and-now.  The saving story is the love of God who lived and died and lives again as Jesus the Christ.  That leros that you protect so carefully? Watch out, God wastes nothing as despair is turned to hope and as death is turned to life.

Amen and alleluia!

 

[1] Luke 24:11 But these words seemed to them an idle tale, and they did not believe them.

[2] Luke 23:49

[3] Luke 23:50-56

[4] Anna Carter Florence, Preaching Moment on WorkingPreacher for June 2, 2008.

[5] Ibid.