Tag Archives: Barbara Rossing

Preaching

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

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

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

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

[sermon begins after two Bible readings]

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

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

[sermon begins]

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

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

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

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

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

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

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

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

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

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

____________________________________________________________

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

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

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

[4] Ibid.

[5] Ibid.

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

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

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

[9] Dubov, ibid.

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

[11] Revelation 12:12

Sermons

Caught With Their Lamps Down [OR Peace As A Destination]  Matthew 25:1-13, Wisdom 6:12-16, 1 Thessalonians 4:13-18

Caitlin Trussell with Augustana Lutheran Church on November 12, 2017

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

Matthew 25:1-13  ‘Then the kingdom of heaven will be like this. Ten bridesmaids* took their lamps and went to meet the bridegroom.* 2Five of them were foolish, and five were wise. 3When the foolish took their lamps, they took no oil with them; 4but the wise took flasks of oil with their lamps. 5As the bridegroom was delayed, all of them became drowsy and slept. 6But at midnight there was a shout, “Look! Here is the bridegroom! Come out to meet him.” 7Then all those bridesmaids* got up and trimmed their lamps.8The foolish said to the wise, “Give us some of your oil, for our lamps are going out.” 9But the wise replied, “No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.” 10And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. 11Later the other bridesmaids* came also, saying, “Lord, lord, open to us.” 12But he replied, “Truly I tell you, I do not know you.”13Keep awake therefore, for you know neither the day nor the hour.*

Wisdom 6:12-16 
12 Wisdom is radiant and unfading,
and she is easily discerned by those who love her,
and is found by those who seek her. 
13 She hastens to make herself known to those who desire her. 
14 One who rises early to seek her will have no difficulty,
for she will be found sitting at the gate. 
15 To fix one’s thought on her is perfect understanding,
and one who is vigilant on her account will soon be free from care, 
16 because she goes about seeking those worthy of her,
and she graciously appears to them in their paths,
and meets them in every thought.

 

[sermon begins]

Before the age of GPS and voice directions, there were TripTik maps[1].  A small, narrow flip map, spiral bound at the top, showed page for page how I was going to make the trip.  Paper TripTiks are still available although now there’s an app for that. In the paper version, you flip the pages as you drive the miles. Construction alerts, hotels, and rest stops were part of the trip plan. Over the river and through the woods, to Grandma Ruth’s house I drove. Each page flipped meant I was that many miles closer. Pit stops were strategic for food, facilities, and fuel.  Of course, knowing the destination is essential to receiving the right map.

Jesus has a destination in mind as he tells a story to his disciples about bridesmaids. The destination is the wedding banquet and the bridesmaids need enough oil for their lamps to follow the bridegroom. The oil fuels the lamps through the midnight-hour.  Five of the bridesmaids get caught with their lamps down.  They are the foolish ones.  I want to know what makes the foolish ones foolish.[2]  If we’re supposed to hear that people who aren’t ready, who miss the mark somehow, or who don’t have enough faith are the problem then that pretty much includes most of the disciples who were listening to Jesus. The same disciples who abandon him at the cross.  If that’s the definition of foolish then it also includes most of us which hardly qualifies as good news.

It may be more accurate to say that the foolish bridesmaids are accused of being passive and neglectful.[3]  All ten bridesmaids knew the bridegroom was coming. They all fell asleep in the darkness. Only five were prepared with lamp oil to make the trip. Up to this point in the gospel book of Matthew, Jesus talked at least three times about his death and resurrection.  He also repeatedly scolded the religious leaders about their priorities. Just a short time before the Matthew reading today, Jesus chews out the religious leaders for neglecting “the weightier matters of the law: justice and mercy and faith.”[4]  The religious leaders had lost sight of the destination.

In Judaism, there is a destination called the End of Days. The End of Days is a messianic era marked by world peace with no wars or famine, and enough for everyone to live on. Rabbi Dubov writes that “even in his darkest hour, [the Jew] hopes and prays for a brighter future – a world of peace and spirituality.”[5] Biblical prophets including Isaiah, Jeremiah, Ezekiel, Joel, Amos, and Hosea repeatedly point to the End of Days messianic era.[6]  Christians were the ones in the 1800s who concocted doom-filled rapture theology.[7]  Because, you know, that’s so much better.

Here’s why any of this matters. It matters because our understanding of God’s vision for humanity at the End of Days affects the many days between now and then. It matters because people of faith tend to interpret God’s will for today in light of what they think will happen in God’s tomorrow.  It matters because what we say about Jesus’ return impacts the lives of people here and around the world today – the very people Jesus tells us to care about because he cares about them.

In the 5th chapter of Matthew, Jesus says, “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill.”[8] Jesus says this right after the Beatitudes.[9] It’s also right after he tells his disciples that they are the light of the world and that lighting a lamp gives light all around it.[10]  Disciples are the light of the world; wise bridesmaids have lamp oil to light the darkness. In a couple more passages after the bridesmaids’ tale, the plot to kill Jesus begins his trip to the cross. Dark times indeed. But the letter to the Thessalonians reminds us that we do “not grieve as others who have no hope.”[11]  There are things happening that cause grief that can lead to despair.  Whether it’s large-scale violence that sends refugees fleeing or interpersonal violence like the abuse coming to light in Hollywood and Washington, we can shut down in despair. Despair can lead to neglect and passivity. The very things for which the foolish bridesmaids stand accused.

The mapped history of humankind hangs in my kitchen. It’s four feet tall and two feet wide with vertical lines showing what was happening to world peoples at the same time. Who was impacting whom and the outcome of those impacts – whether or not a group of people ended up annihilated or subsumed into another group or whether they remained independent. Many victories are on the map.  Many dark times are on the map. Passive despair in the face of human violence is understandable. Jesus is a different destination.

In New Member class last week we talked about Christian freedom.  A great question was asked about personal responsibility when it can seem so easy to claim freedom by way of forgiveness. From that perspective there’s nothing to stop anyone from doing anything they want if they’re just going to be forgiven for it anyway. Jesus’ parable about the bridesmaids holds that tension between freedom and consequence, between self-determination and obedience.  He makes demands of the disciples through the parable and really through the whole book of Matthew. Jesus came to fulfill the law and the prophets so, by that measure, Jesus embodies peace. Not a negative peace that is the “absence of tension.”[12] Rather, Jesus is a positive peace that is the presence of justice.[13] Jesus creates plenty of tension by naming neglect and passivity as unacceptable and calls us to a positive peace as light-bearers in the world today.

Jesus’ call to urgency challenges church people’s quietism.  Quietism that looks like passive withdrawal from the world by relying on divine action alone.[14]  Quietism that sounds like when people say, “It will all work out in the end.” Quietism that simply watches events unfold without considering that our passive withdrawal amounts to complicity in what we fail to do. Quietism that puts foolish bridesmaids in tension with the wise.

This tension between the bridesmaids gives us a glimpse into the conflict of the first century Matthean Christian community as well as holds up a mirror to our time in history.  However, we are on the other side of the cross and resurrection unlike the disciples listening to the parable.  The very disciples who abandoned Jesus at the cross, whose lamps were empty when “darkness came over the whole land” as Jesus died.[15]  The same disciples who afterwards encounter the risen Christ and are given the destination of “all nations” for teaching and baptizing as they are reassured by Christ’s presence to “the end of the age.”[16]

One reason we worship is to remind each other what we so quickly forget in dark and confusing times. Ours is a world in need of constructive tension witnessing to the destination of peace. To the End of Days, Jesus lights up our discipleship, embodying peace and a living hope for the sake of the world God so loves. Thanks be to God.

_____________________________________________

[1] Here’s a link if you’re curious about TripTik https://midatlantic.aaa.com/travel/maps-directions

[2] Matthew L. Skinner, Professor of New Testament, Luther Seminary. Facebook post on the Parable of the Bridesmaids, November 7, 2017.  https://www.facebook.com/search/top/?q=matthew%20l%20skinner

[3] Ibid. Dr. Skinner’s comment to original post.

[4] Matthew 23:23-24 ‘Woe to you, scribes and Pharisees, hypocrites! For you tithe mint, dill, and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. It is these you ought to have practiced without neglecting the others. 24You blind guides! You strain out a gnat but swallow a camel!

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

[6] Dubov, Ibid.

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

[8] Matthew 5:17

[9] Matthew 5:1-12

[10] Matthew 5:14-16

[11] 1 Thessalonians 4:13

[12] Martin Luther King Jr. Letter from a Birmingham Jail (1963). https://www.africa.upenn.edu/Articles_Gen/Letter_Birmingham.html

[13] Ibid.

[14] Quietism: Religious Doctrine. Encyclopedia Britannica. https://www.britannica.com/topic/Quietism  “A doctrine of Christian spirituality that, in general, holds that perfection consists in passivity (quiet) of the soul, in the suppression of human effort so that divine action may have full play.”

[15] Matthew 27:45 [The Death of Jesus] From noon on, darkness came over the whole land until three in the afternoon.

[16] Matthew 25:16-20

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1 Thessalonians 4:13-18   But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 5 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.