Sermon for Pentecost Sunday 2019

Note: Today we had two youth who were being confirmed (affirming their faith) at one congregation; but there was no one being confirmed at the other. The main body of the sermon got preached at both congregations, but what you will see here is the sermon I preached at the congregation where the youth were confirmed.

Romans 8:14-39

If today’s passage from Romans sounds familiar to you, there’s a reason for that, as this passage is often used in funerals. But it’s even more important for us to read and hear in the daily life of the church. In some of his most beautiful language yet in Romans, Paul describes the actions of the Holy Spirit in the life of the baptized Christian. And today is Pentecost, the one day of the church year when we Lutherans actually talk about the Holy Spirit and the Spirit’s action in our lives. And this is the day when we are confirming two of our young people in the Christian faith, but what that really means is that they are taking on the promises for themselves that were made by their parents and their sponsors when they were baptized as children. And so, since Paul talked about baptism in the passage that we heard from him last week, we are going to trace that line of thinking from baptism to the Holy Spirit today.

Last week, Paul said that, because we were baptized into the death of Christ Jesus, we now walk in newness of life, and in hope of the resurrection. And this newness of life means that sin is no longer master over us; rather, Jesus Christ is our master and it is he whom we follow. So that means there is no such thing as “cheap grace,” where we go out and sin on Saturday night so we can be forgiven on Sunday morning only to go out and sin again. Rather, because Christ is our master, we live according to his teachings. Paul then gives two analogies to help the Christians in Rome understand what he is saying. The first analogy uses the metaphor of slavery, which was common in the 1st century Roman Empire, and which his audience would have understood. The second analogy Paul uses is a little bit easier for us: he uses the concept of marriage. When a woman is married, he says, she is bound to her husband until her husband dies; then she is free. So also, when we were baptized, we died to sin and therefore we are no longer bound to it, and we are now bound to Christ in our baptism. Paul then goes on to talk about how we still struggle with sin in this life even though sin is no longer our master, and he gives thanks to God through Jesus Christ that God has saved him from his sins.

Then we arrive at chapter 8, where Paul continues talking about how we are no longer bound to the demands of our sinful flesh, but rather, we are bound to the Holy Spirit through our baptism. Because we have the Holy Spirit in us, the law no longer condemns us. We are free: free to walk in that newness of life given to us through Christ Jesus in our baptism. And, Paul says, we have not received a spirit of slavery to fall back into fear, but we have received a spirit of adoption. We are children of God, and the Holy Spirit bears witness to that. We are free to address God without fear; free to call God our Father. Such marvelous news!

Then Paul talks about some of the ways the Holy Spirit is active in our lives. He begins by talking about how the whole creation is groaning and waiting with eager longing to be set free from its bondage to decay. So, in other words, we human beings tend to focus exclusively on our suffering: the pain from illness, the pain from watching those whom we love suffer from illness, the pain of being separated from those we love, and so on and so forth. But we neglect the rest of creation. Every time a species of animal or plant goes extinct, the whole creation suffers. Every time water is polluted, and it is no longer safe to drink or to wash with, the whole creation groans in pain. We’ll talk more about this idea when we get to our sermon series on creation, starting next week. Paul’s point here is that, just as the creation groans as it suffers, we, who have the Holy Spirit within us, groan inwardly as we await the resurrection and the new creation, where there will be no more pain and suffering.

But, the Holy Spirit does more than make us long for the resurrection with hope of that which we cannot see. The Holy Spirit intercedes for us when we pray, because, Paul says, we do not know how to pray as we ought to. I want to tell a story to illustrate this. In 2004, my paternal grandfather was diagnosed with leukemia. He was 80 years old, and at the time the doctors said that the chemo was just as likely to kill him as it was to cure him. So, he opted for comfort care and to let nature take its course. When I got the news, I was very distressed. And I didn’t know how to pray for him; it didn’t seem right to pray for his death, but I also knew that the diagnosis would not result in my grandfather continuing to live, so it didn’t seem right to pray for him to live if he was going to continue living in pain. After talking with a counselor about this, I concluded that the best way to pray was for God to not allow him to suffer for too long. I don’t know if this was the right prayer—but I do know that the Holy Spirit was interceding for me with sighs too deep for words. And I know that God heard those prayers and knew what was in my heart, even though I couldn’t express it the right way. And I know this because of that promise of the Holy Spirit who was there with me, advocating for me before the throne of God.

Even more wonderful than these already wonderful words about the Holy Spirit is the last section of chapter 8. Paul summarizes all of his arguments up to this point by asking, “If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else?” No one condemns us, Paul says, because God loves us. And nothing can separate us from God’s love. Nothing, no one. It doesn’t matter what sin you have committed when you’ve lost your struggle to resist it. God still loves you. You are baptized in Christ Jesus and into his death; nothing will separate you from the love of God in Christ Jesus our Lord. How amazing is that?

Emilee and Heather, in just a little while you will be affirming the promises that your parents and sponsors made for you when you were baptized. That means that you are taking the responsibility for fulfilling those promises on yourselves. Here are those promises: to live among God’s faithful people; to hear the word of God and share in the Lord’s Supper; to proclaim the good news of God in Christ through word and deed; to serve all people, following the example of Jesus, and to strive for justice and peace in all the earth. There are times when we will be great at fulfilling those promises, and there will be times when we will fail. Paul’s words about the struggle against sin still ring true over 2000 years later. But the good, wonderful, amazing news is this. When we fail, we are not alone: the whole creation groans with us, including the community of Christians that we find ourselves in. We have not received a spirit of slavery that makes us fall back into fear; rather, we have received the Holy Spirit, who frees us from all condemnation and gives us the promise of the resurrection, so that we are no longer afraid of anything the powers that be can do to us. When we don’t know how to pray, we can simply cry out to God and trust that the Holy Spirit intercedes for us and that God hears our prayers and our heartfelt cries. And finally, and most importantly, we know that nothing, absolutely nothing, can separate us from God’s love in Jesus Christ. God made us, God saved us through Jesus Christ, and God has sent the Holy Spirit to live in our hearts to be with us always. God is always with us, no matter what.

Emilee and Heather, you are taking on these promises of the Christian faith for yourselves in a time when the world is changing rapidly in many ways, some of them for the better and some of them for the worse. You are here to show us who are older how to live out our Christian faith in this new world. We are here to support you with the wisdom we have gleaned in our years of living. It’s going to be challenging for you, and it’s going to be frustrating when we older folks get stubborn and don’t want to follow where the Holy Spirit is urging you to lead us. In fact, one of my colleagues, John Stevens, who is a pastor in Oregon City, Oregon, wrote this series of three haikus that I think you will identify with in the coming years:

Annoying Spirit,

My life was fine before You.

Or at least I thought.

Annoying Spirit,

No longer can I sit still.

Feeling Your call deep.

Annoying Spirit,

You give me new ears to hear

My neighbors in need.

My prayer for you is that you would not give up on us. We love you and we want to support you as you continue living your lives as the Holy Spirit has called you to live: free from fear and resting secure in the knowledge that nothing can separate you from the love of God in Christ Jesus our Lord. Nothing. No one. God loves you. Period. Amen.




Sermon for Easter 7 Narrative

Romans 6:1-14

Last week in Romans, we talked about how Paul says that everyone is equally sinful, no matter who they are, whether they are Jewish or Gentile. We talked about how it is not your nationality that makes you right with God, but rather, it is Jesus Christ who makes you right with God. And then we talked about God’s radical love for us: that Christ died for us while we were weak, while we were sinners, and while we were enemies of God. Do you remember the homework assignment I gave you last week? About how every time someone makes you angry or you find yourself hating someone because of something reported in the news, you were to stop and pray for that person? How’s that going? I want you to know that I don’t ask you all to do something like that without disciplining myself to do the same thing, and yes, I found it very difficult this week when I stopped to pray for someone in a news story that I discovered I was hating. So, I want you to know that I feel your pain, and I hope that we all can continue to discipline ourselves to do this.

This week, we need to trace Paul’s argument through the rest of chapter 5 before we start talking about today’s reading. At the end of last week’s reading, Paul tells us that if, “while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life.” Moving on into the rest of chapter 5, Paul says that this idea makes sense, because sin and death came into the world through one man—Adam. Therefore, righteousness and life come through the one man, Jesus Christ. And here is where the argument for translating the Greek as “the faithfulness of Christ” rather than “faith in Christ” makes sense, for Paul is saying that just as by Adam’s disobedience many were made sinners, by Jesus’ obedience—that is, his submission to death on the cross, or in other words, Jesus’ faithfulness in following the will of God the Father—many will be made righteous. Finally, in verse 20 of chapter 5, Paul talks about grace and sin. He talks about how, when sin increases, grace increases right alongside of it. God’s love and grace for those who sin is greater than all the possible sins we could commit.

This then leads to Paul’s opening question in chapter 6: “Should we continue in sin in order that grace may abound?” In other words, let’s go out and party and do bad things on Saturday night and then on Sunday morning we confess, and God forgives, so we have a clean slate and we can continue to do wrong things because God always forgives us. This idea is usually referred to as “cheap grace”. To the concept of cheap grace, Paul says, in a slightly more modern turn of phrase, “Oh, hell, no!” Because we have been baptized into Christ Jesus, he says, we were baptized into his death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.

Here I would like to use an image to help us understand what Paul is talking about in reference to baptism. I want to preface this by saying that I believe that baptism takes hold no matter the form: if you pour water over a person’s head, or if the person is fully immersed in water and comes back up. According to what Martin Luther taught, it is not the water itself or even the amount of water that is important. What is important for the Sacrament of Baptism is water combined with God’s saving Word; together, water and the word is what makes a baptism. Now, that being said, one of my goals for my pastoral career is to do a full immersion baptism, preferably in a river or a lake. Why? Because of Paul’s imagery here: we who are baptized into Christ Jesus are baptized into his death. And when you do a full immersion baptism, you are certainly getting the image of death by drowning, even though the person would hold her nose when going under the water. And what dies in baptism? Our sinful self. That sinful self was crucified on the cross with Jesus and died with Jesus.

Now, here’s the thing, though: Paul does not say that we are resurrected with Jesus when we come up out of the water. Our physical resurrection does not come until Jesus returns in glory. But what does come up out of the water is a new life for us. Baptism transforms us, so that we no longer even want to sin, to do bad things. We have a new life where we walk with Jesus and live according to his teachings. So, no, we don’t deliberately sin and then walk into church on Sunday morning to get forgiven so we can do it again. Rather, our baptism has transformed us so that we want to live that new life in Jesus Christ, in harmony with everyone around us.

But even though our baptism has transformed us, we are living in a time period that we call “now and not yet”. We only have to look around to see that, while we may be transformed by baptism, the world around us is certainly not. And even we who are baptized and walking in that newness of life still fall into sin. Paul says a little bit later, in chapter 7 of Romans, “For I do not do the good I want, but the evil I do not want is what I do.” We are still sinful human beings, and even though we want to do good and walk in that newness of life given to us in baptism, we still fall into the power of sin. We get angry with one another and we tear one another down rather than build one another up. We live in a system that does not care for the world around us and we uphold that system because we do not see a way that we can break out of it. We look at people who are different from us and condemn them without trying to understand them first. So, what good does baptism do if this is the case?

In fact, baptism does much good. Paul writes: “For if we have been united with [Christ] in a death like his, we will certainly be united with him in a resurrection like his.” In other words, the resurrection of our body does not happen immediately upon being baptized. But, because we have been baptized into Christ’s death, we have hope: hope in the promise that, one day, like Jesus, we too will be resurrected and have a completely new life. And because we have that hope in the resurrection, we do not need to be afraid of the powers that are at work in the world. We know that death is not the end. And because we now have no fear of death, we are free to resist the power of sin and to resist the evil that is at work in the world. When we see evil happening in the world, we can call it out and not be afraid of what the powers that be can do to us, because we have that hope in the resurrection that Jesus has promised us through our baptism.

At the end of today’s section of Romans, Paul calls on the Christians at Rome to “present yourselves to God as those who have been brought from death to life, and present your members to God as instruments of righteousness. For sin will have no dominion over you, since you are not under law but under grace.” Yes, sin is still in the world, and yes, we still fall into sin. But sin is no longer our master—Jesus Christ is our master, and it is him that we follow. What are some ways, then, that we can present ourselves to God as instruments of righteousness?

On Friday, there was news of yet another mass shooting, this time in Virginia Beach, at a municipal building, by a disgruntled employee. We in this country cannot seem to stop the tide of mass shootings. Every time one happens, people rise up and demand better gun control laws on one side of the issue and better mental health care on the other side of the issue. There’s a lot of noise, but nothing gets done, and then things quiet down until the next mass shooting happens. How are we as Christians to respond to this? In this case, what does it look like for us to present ourselves to God as instruments of righteousness? Well, God desires that we live in peace, safety, and in harmony with one another. To my mind, this is what that looks like: we are called to work for better gun regulations. After all, those who use guns for valid purposes, like hunting, really have no need of semi-automatic weapons. On the other side, God desires that we strive for the mental and physical well-being of our neighbors. This includes better access to mental health care and removing the stigma from asking for help with mental issues. Just as we would go to the doctor to heal a broken bone, we should also be able to go to a mental health professional for a broken mind or spirit. So, as Christians, we are called to advocate for everyone’s mental health and well-being. Practical ways to do this are to contact our federal and state legislators and to volunteer with organizations who are advocating for changes in the way our systems work. Change will not come overnight, but that doesn’t mean we can give up and stop working for that change.

Baptism into the death of Christ Jesus doesn’t mean that since we are saved, we can sit back and do nothing until he comes again. Baptism into his death does mean that nothing we do can save us, because Jesus has done that already. But what our baptism calls us into is that walk in newness of life. We are now called to actively resist sin and not just to throw up our hands and say there is nothing we can do. Sin is no longer our master; Christ Jesus is. And since death could not hold Jesus down, death cannot hold us down either. We are called to get out in the world and speak for our neighbor, and not just in matters of mass shootings. We are called to speak for our neighbor wherever matters of injustice are found, be they things that happen in our ordinary lives or things that happen on a bigger scale. And since we no longer have death to fear, that means that we should fear nothing, for Christ Jesus is with us. So, go, resting secure in the knowledge that you are safe in Jesus’ arms, live out your baptismal calling, and resist sin by calling it out and working for change. Amen.


Sermon for Easter 6 Narrative

Romans 3:28-30; 5:1-11

Last week, we were introduced to Paul’s letter to the Romans and why he was writing to the Christian communities in Rome. And we also talked about how the gospel is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. We talked about what salvation looks like today to people who are inside the church and to those outside the church, and how it can look like different things to different people. And we talked about how we have that power of God for salvation to everyone, no matter what salvation looks like; that power that comes from faith in Jesus, or the faithfulness of Jesus, depending on how you translate the Greek.

Today we’re skipping over a few chapters of Romans to get to our main text, but we do need to trace Paul’s argument in the chapters we missed in order to understand more fully what Paul is telling us in today’s reading. And for that, I want to go back to a little section of last week’s reading that I didn’t spend a whole lot of time on. Paul says that the gospel is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. When we read through the stories about Paul in the book of Acts, and when we read through the rest of Paul’s letters as well as Romans, we find this concern about how this new movement that proclaims Jesus Christ as Lord will relate to those who are not Jewish. Something that we modern Christians tend to forget is that Jesus and his disciples were Jewish, and that Christianity started out as a movement within Judaism. And so, the big discussion among first century Christians revolved around Gentiles, who Paul calls “Greeks” in this letter—those people who were not Jewish and who found that Jesus was calling them to follow him. The questions went something like this: Do Gentiles who believe in Jesus need to become Jewish first? If yes, then that means the men have to be circumcised and both men and women need to follow the dietary regulations laid out in the book of Leviticus. If Gentiles do not need to first become Jewish, how can a new Christian community form if Gentiles eat things that Jewish people are not allowed to eat? A lot of community, even today, forms around sharing a meal, so this was a really important question. And finally, what Paul is addressing in his letter to the Romans, is that there was simply prejudice going on: Jewish people in the community looking down their noses at the Gentiles because they were not God’s chosen people, they did not follow the laws laid down by God through Moses, and the Jewish Christians were asking how in the world God’s grace could be poured out on the Gentiles when the Gentiles did not follow God’s laws.

And so, Paul makes the argument, beginning at the end of Romans 1, that everyone, both Jew and Gentile, is equally sinful. He starts out by naming behaviors that Jewish people condemn Gentiles for: specifically, idolatry and actions that result from worshiping idols. And just as the Jewish Christians in the group would be nodding their heads in righteous condemnation of those “wicked Gentiles,” Paul springs the trap: don’t condemn the Gentiles when you do the very same things. His argument here reminds me of when Jesus says, “Do not judge, so that you may not be judged.” Look at your own behavior, Paul says, and see whether or not you, too, violate the law that God has decreed. In the end, Paul says, “all have sinned and fall short of the glory of God.” It doesn’t matter if you are Jew or Gentile: all means all. And this is where the first part of today’s reading comes in: “For we hold that a person is justified by faith apart from works prescribed by the law.” Now, Paul is not advocating that the Jewish Christians stop being Jewish and no longer follow the dietary laws and the law that the men should be circumcised. Rather, he is saying that you can keep your identity as Jewish Christians or Gentile Christians, but since all have sinned, keeping those laws is not what makes you right with God. Instead, Jesus Christ is who makes you right with God.

In chapter 4, Paul uses Abraham as an example of his proposition that we are made right with God through faith and not through following the law. Finally, then, we come to chapter 5, which is the major part of the reading that we have heard today. Paul says that because we are made right with God through Jesus Christ, we have access to God’s grace, and this is what we can boast about. We don’t boast about who we are, whether we are Jewish Christians who have kept all of the commandments since our youth or whether we are Gentiles who are brand new to this whole Christian thing. Our pedigrees and our family trees don’t matter. Rather, we boast in “our hope of sharing the glory of God”. God’s grace has fallen on each one of us equally through our Lord Jesus Christ. God loves you just as much as God loves me. And this is the love that we as Christians want to share with the world.

Then, Paul says something that many of us want to argue with: “we also boast in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.” I don’t know about you, but when I was suffering from having my wisdom teeth taken out two years ago, I would have greatly preferred not having to suffer—I have enough character and hope already, God, thank you very much. How much more do those who are suffering more serious illnesses or more serious difficulties in their lives protest this idea! We want to believe that all God wants is for us to be happy and wealthy and all we have to do is follow these steps and trust in God to get there. And there are plenty of televangelists and others to tell us that. But as we can see from these verses in Romans, and in other places in the Bible, such thinking is not what the Bible teaches. We are not to seek out suffering, but in this world, suffering happens, whether it’s illness or poverty or persecution or something else. What Paul is saying here is that God is present with us and loves us even through all of that, and God can use that experience for good in our lives and the lives of others.

And then Paul gets to the heart of the matter, in some of his most beautiful verses in Romans: “For while we were still weak, at the right time Christ died for the ungodly.” And again he says, “But God proves his love for us in that while we still were sinners Christ died for us.” And a third time he says, “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life.” Think of that: while we were weak; while we were sinners; while we were enemies. We have been all of those things. And God loves us in spite of all of that. God loves us so much, that God goes to the length of sending Jesus, God’s Son, to earth to die for us. And we didn’t have to do anything. God wants a relationship with us so badly and God loves us so much that Jesus Christ died for us when there was nothing good to be found about us. Isn’t that amazing? Isn’t that worth praising God for? Isn’t that worth getting over our foolish fears and sharing with the people around us?

This is what Paul is implying by using this language: if God loved us while we were weak, sinners, and God’s enemies, then when Jesus commands us to love our enemies, this is not a pious ideal. This is something that we are to work very hard at doing, because this is the same thing that God did for us. This should cause us to examine ourselves and our lives and to ask, “Who are my enemies?” Now, most of us think that we are good, nice people, and that we don’t have enemies at all. But, what about that family member that we see sitting at the dinner table with us at Thanksgiving, the one that we go to great lengths to avoid talking to in order not to get into a big fight and ruin everyone’s holiday? What about that person who spread rumors about us that were untrue and nearly cost us a job? This did happen to me once, many years ago now. And when I told my pastor about it and how angry I was, the first thing that he said to me was, “Let’s pray for that person right now.” That’s what loving your enemies looks like, and no matter how good and nice a person we think we are, we all have enemies. And God’s love for us is so radical that God commands us to love those enemies and to pray for them, no matter how hard it might be. Because that is how God loves us.

As I was studying for this sermon, one podcast commented that this kind of enemy love is God’s “militant NO to the terms of hatred in this world”. I love that. This week, as we go about our daily lives, I want us to be mindful of our emotions. When we watch the news and we are stirred with hatred of someone because of a bad situation going on, let’s stop for a moment, mute the TV or turn off the radio, and pray for that person who we are in the midst of hating. Let’s remind ourselves that God could have hated us for what we had done, too, but that instead God chose to love us so much that God sent Jesus Christ to die for us: while we were weak, while we were sinners, and while we were enemies of God. And if you encounter yourself hating someone during a different activity this week—it doesn’t have to be listening to the news—do the same thing. Stop what you’re doing and pray for that person. It’s a good discipline, and it is very hard to do at first—trust me, it was very hard for me to pray for that person who spread rumors about me all those years ago! But I wonder if it might get easier for us as we practice it more. And just maybe, we might be able to lessen the tide of hatred in this world—just a drop. So, let’s give it a try, and trust that the Holy Spirit is with us, leading us and encouraging us as we go. Amen.


Sermon for Easter 5 Narrative

Romans 1:1-17

After only two stories from the book of Acts, we move into Paul’s letter to the Christian communities in Rome, and we will be spending the next few weeks on this letter. The good thing about exploring one of Paul’s letters is that, rather than hearing stories about Paul from a secondhand source, that is, the author of the book of Acts, we are now hearing from Paul himself: what his concerns are as he writes to the Roman Christians and even a few tantalizing details about who he is and what his life is like. The bad thing about going through one of Paul’s letters is that it is a letter, and it is not written directly to us. It was written to a community of Christians living in the first century of the Common Era, and so there are things that both Paul and this community would have understood that we have to struggle with, because we are not living in that time and in that culture. Furthermore, of all of Paul’s letters, Romans is probably the most densely packed with his theology, and it has been formative for the Christian faith, especially for Martin Luther and the other Reformers. So, during these weeks, we’ll try to move through this slowly and see what Paul still has to teach us about Jesus through this letter.

Let’s then start with the background of this letter. If you were to read the book of Acts from beginning to end, you would find that much of it is concerned with stories about Paul. However, Paul was not the only follower of Christ out there telling people about Jesus. Acts gives us stories of Peter, Stephen, and Philip, along with people like Priscilla and Aquila. And, there were many more Christians out there who traveled around spreading the good news. Some of those Christians ended up in Rome, the capital of the Roman Empire, and founded Christian communities there. At the time Paul wrote his letter to the Romans, he had not yet been to Rome and he wanted to go, not only to visit the Christians there and impart some of his teaching, but also to ask for their financial help so he could make a journey to Spain to continue spreading the good news of Jesus Christ. So, if you were going to visit a community you had never before met and ask for their help, what would you do? Today we might send an email or make a phone call. In Paul’s day, they wrote letters. And this is what Romans is: a letter of introduction, telling the Roman Christians who he, Paul, is, what he is teaching about Jesus, giving them some direction based on what he has heard is going on in their communities, and then, at the end of the letter, making his plea for financial aid to go to Spain.

Just as our letters today have a certain form, or order, to them, so did letters that were written in the first century. Paul starts out by saying who he is and establishing his credentials: he tells the Romans what he preaches. Then he says who he is writing the letter to: “To all God’s beloved in Rome, who are called to be saints,” and then he greets them. The next section of our reading today is what is technically called an exordium, in other words, Paul is thanking God for the Roman Christians and complimenting them, saying that their “faith is proclaimed throughout the world”. As we go through this letter, try and remember that, because not only is Paul complimenting them on their faith, he is also putting them on notice that people are watching them. The behavior that other Christians and the rest of the world see in them will reflect how they live out what it means to be followers of Christ. Later in Paul’s letter, he will address some of the behaviors that he has heard about that are happening there.

Here I want to pause and reflect for a moment on Paul’s statement that the faith of the Christians in Rome is proclaimed throughout the world. The word used in Greek could also be translated as “faithfulness”, which gives the word a little different flavor than faith. Faith is not just a head knowledge. That is, faith does not mean only confessing that Jesus Christ is Lord with your mouth. Rather, faith, or faithfulness, also includes how our behavior is transformed by the good news of the gospel. How do our words and actions reflect the power of the Gospel for salvation to everyone? Can those around us see in both our words and our actions that we are Christians? If the apostle Paul were writing to us today, here at Salem and at St. John’s, would he say that our faith is proclaimed throughout the world? While it may not be necessary for someone to commend us for our faithfulness to the Gospel, I think it’s a good question for us to ask ourselves as we take stock of what we have been doing to spread the good news of Jesus Christ to our neighbors and what we might be able to do better.

St. Paul writes to the Romans, “For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.” The fact is, we should not be ashamed of the gospel, for it is powerful. If you were here during our Lenten midweek series, you will know that I and the other pastors have been encouraging the four congregations to write out our faith statements. I have followed up on that by sharing my faith statement during a sermon several weeks ago and also by asking individual members of the council to share their faith statements in council meetings as a way of practicing it in a safe space. I have heard a few people share theirs now, and they have moved me as I hear in awesome wonder how God works among us. That is the power of God for salvation among us, here and now.

The idea of salvation is another thing that we church folks need to discuss as we share our faith with others. Salvation is one of those church speak words that doesn’t mean a whole lot to people outside of the church. Those of us inside the church will automatically say that salvation means Jesus has saved us from our sins so that we might go to heaven when we die and live with him forever. That is not wrong and that is a big part of our faith. But we also need to remember that some of the early Christians, Luke especially, believed that salvation happened here and now, in this life, just as much as it does in the next. And the Gospel can effect salvation in the real world, too. As I was studying this week in preparation for this sermon, I ran across a story in one of the commentaries about a woman who came into the office of her religion professor mystified about something. At a low point in her life, she determined that she was going to commit suicide, and just as she was about to jump into the river, a verse of Scripture popped into her mind, “My life is not my own. I have been bought with a price.” What was puzzling her was that she said she was not a Christian and had not attended church. When the professor probed a bit, she remembered that her grandmother had taken her to vacation Bible school, where she remembered memorizing some Bible verses. Her professor smiled and said, “You see, God stored that gospel word in your heart, so that one day it would save you.” In this case, the Gospel had literally saved a woman from death.

Last week, I mentioned in the sermon that people may not have the word “sin” in their vocabulary any longer. So, if salvation happens in the here and now as well as for eternity, what does that salvation look like? Luke tells the story of Zacchaeus, that wee little man who climbed up a sycamore tree to see Jesus. Zacchaeus was a tax collector, and when Jesus went to his house to eat and the people complained, Zacchaeus vowed to give half of his possessions to the poor and to pay back anyone whom he had defrauded. And Jesus said that on that day, salvation had come to Zacchaeus’ house. So perhaps salvation today looks like those who have committed a crime working to restore what they have taken instead of languishing in prison, unable any longer to contribute to society. Or, perhaps if you are poor, salvation looks like having someone pay off all of your medical debt, as one church has done, so that you can climb out of poverty that much sooner. These are the kinds of things people in our society today want to be saved from: sentences in prison that don’t allow them to return to society easily; debts that cannot easily be paid off; illnesses that take a toll. And we have the power of God for salvation to everyone in the gospel of Jesus Christ.

That wonderful, powerful gospel sets us free: free from sin and free from the power of death. When we no longer fear death, we can be bold in the actions that God calls us to in Christ. We can look to the example of Arlington Presbyterian Church in Arlington, Virginia, who, faced with declining attendance and an aging building, decided to sell the property to make room for a multiuse building that will include a new space for worship, 173 units of affordable housing, and a nonprofit organization. Making affordable housing available is one way of proclaiming the gospel to those who are poor. Or, we can do things on a smaller scale: by sharing the good news of Jesus with the children who will come to Vacation Bible School, we may be giving these children what they need to withstand dark times in their lives, whether or not those children ever darken the door of our church on a Sunday morning. Even if our congregations eventually die, we still have the power of God—the gospel—for salvation to everyone, and God will use what we say and do to bring that salvation to all.

And so, I would like to close today with a short prayer written by Rose Tonkin for our evangelism efforts in Steelton, Oberlin, and Highspire. Let us pray:


He is Risen!! He is Risen Indeed!!!!

May the Power given to us by the Holy Spirit at our baptism, give us the courage to go into our neighborhoods proclaiming the good news of Jesus Christ. Amen, Let it be so!


Sermon for Easter 4 Narrative

Acts 13:1-3; 14:8-18

Last week, we heard the story about how Peter recognized, through his vision of the clean and unclean animals and his visit with Cornelius, that God poured out the Holy Spirit not only on Jewish people, but also on Gentiles. In chapter 11, Peter got called up on the carpet by the Jewish Christian believers in Jerusalem for eating with the Gentiles, and so he had to explain his actions to them. He described his vision and how the Holy Spirit had fallen upon the Gentiles, and when the believers in Jerusalem heard his story, they were silenced. And then they praised God in wonder and awe, because God had decided to save Gentiles as well as Jews. With this, a wall began to break, and people began telling both Jewish people and Gentile people about Jesus, and more and more people became believers. One city, called Antioch, located in Syria, soon became a center for the early Christians, and the church there grew enough so that, when there was a famine back in Judea, this new congregation sent goods to the believers in Jerusalem to help them out. But things were still not safe for the early Christians. King Herod began to persecute them, and he had James, the brother of John, killed with the sword. Next, Luke tells us, Herod imprisoned Peter, but, in one of the funnier stories in Acts, God sends an angel to break him out of jail. When the guards couldn’t find him the next morning, Herod had them put to death. But Herod got his in the end: read the end of Acts 12 to find out about the gruesome death that he suffered.

And with that, Luke brings us back to Paul in chapter 13, who is with the believers in Jesus in the Antioch congregation. One day when the group was worshiping, the Holy Spirit told the congregation to set aside Barnabas and Saul—by the way, Saul is the same man as Paul; Saul is the Hebrew name and Paul is the Greek name—for the work that God had called them to. Thus begins Paul’s first missionary journey. Our reading today skips over the first stops on Paul’s journey. He and Barnabas first go to Seleucia, which was the port city closest to Antioch, and they set sail for Cyprus, which is the island south of what is today known as Turkey that is still fought over by Greece and Turkey. They have some adventures on Cyprus as they speak the word of God, including blinding a magician who tried to turn a Roman official aside from believing in Jesus. Then they sail from Cyprus and land in the southern part of Asia Minor, which is today known as Turkey. They continue preaching Jesus, first in the synagogues and then to the Gentiles. Luke includes a sample of their preaching in another Antioch, this one in the region of Pisidia. But they get run off from Antioch by people who don’t believe what they are preaching, and they travel next to Iconium, where the same thing happens. And so, they come to the town of Lystra, where today’s story takes place.

And this is where the story gets really funny. Paul, seeing a man who had been crippled from birth, and seeing that he had faith to be healed, tells the man to stand up on his feet. And the Holy Spirit works through Paul and heals the man. But the crowds in Lystra are largely non-Jewish, and so they have a different response to the healing than Jewish crowds would. Steeped in a culture that worshiped many gods, and that had many stories of those gods coming down to earth to visit human beings, the crowds interpret this healing to mean that the gods had once more come down to earth. They thought that Paul was Hermes, the god of communication—yes, even the crowds back then thought Paul talked a lot!!—and they thought that Barnabas was Zeus. Well, this is a huge problem for Paul and Barnabas—as good Jews, they know better than to claim that they are gods. And so, they tear their clothes as a sign of mourning for the blasphemy of the crowds, and they frantically tell the crowds that they are not gods, but that they bring good news of the living God, the one God who created them all. But even then, they barely keep the crowds from offering sacrifices to them.

The question now is, what are the things that we can learn from this story? It seems as though Paul and Barnabas failed in their missionary work here, as the crowds did not have the proper framework for interpreting what happened to the man who had been crippled from birth. There are two things that I see that we can learn, and these things are tied together in the way that we are called to witness to others about Jesus Christ. One thing is this: we need to learn to communicate to people in ways that they can understand. The other thing is this: we need to be brave and to use words to tell people about Jesus, and not just depend on the nice things that we do.

Let’s talk about communicating with people in ways that they can understand first. When the people of Lystra saw what Paul did in healing the crippled man and interpreted it to mean that Paul and Barnabas were gods, and when Paul and Barnabas saw that the people were about to offer sacrifices to them, Paul talked to them in general terms about the one, living God. He knew that these were not Jewish people, and he knew that he could not refer back to Moses and the prophets to tell them about Jesus, because they would not have heard of Moses and the prophets. All the people knew were those Greek gods that even we, today, had to learn about in school. So Paul says this: “We are mortals just like you, and we bring you good news, that you should turn from these worthless things (that is, the pagan gods) to the living God, who made the heaven and the earth and the sea and all that is in them. In past generations he allowed all the nations to follow their own ways; yet he has not left himself without a witness in doing good—giving you rains from heaven and fruitful seasons, and filling you with food and your hearts with joy.” In other words, Paul chooses the most basic thing that he, a Jew, and this group of Gentiles have in common: God created them both, and not the pagan gods.

When we are witnessing to people outside the church, we need to find the most basic thing that we have in common with them so that we have the best chance of understanding one another. Many people in our society today have not grown up going to church. They are not going to understand what is sometimes called church-y language, or church speak. The word “sin” may not be in their vocabulary, let alone justification by grace through faith. Their question is not going to be, “How do I get to heaven when I die?” but rather it is going to be something along the lines of, “How do I live a good life?” Or, “What is it that makes life worth living?” Therefore, we need to be thinking of answers to those questions that start at the most basic thing we have in common, but that move towards speaking of Jesus and why Jesus is important to us. For example, it could be something like this: “You know, I’ve asked those questions in my life, too. And I find meaning by helping other people, especially when I have things that I can share, like food and clothes. But I do this not because I think I am a good person, but because I believe in Jesus and his love for me. Jesus loved me so much that he died on the cross for me, and so I share his love for me through helping others however I can.” This starts at something basic that I have in common with the other person—I’ve asked those same questions—moves to something that the other person can probably understand—sharing things with those in need—and finally moves on to why I do this—because of Jesus.

And this brings me to the second lesson that we learn from Paul and Barnabas today. There is a quote that is attributed to St. Francis of Assisi that says, “Preach the gospel always. If necessary, use words.” First, St. Francis never said it. I don’t know how or why it was attributed to him, but it isn’t in any of his writings. And second, it’s a bad saying. Don’t ever say it again. Your actions, no matter how good they may be, can always be misinterpreted. Paul did a good thing by healing the crippled man, but it turns out, his actions were misinterpreted, and the people decided they wanted to worship him and Barnabas as gods. And I think the philosophy behind this saying is why our congregations are in the situation that we’re in. Too often, we have worked in our social ministries and helped others, hoping that our actions would prompt people to ask us about Jesus. Well, that didn’t happen. And so now we need to get bold and talk to people about why we are doing the good works we are doing. When people come into our buildings for food and clothes, we can strike up a conversation with them and ask them if we can pray for them. And don’t just say, “I’ll pray for you,” stop and pray with the person, right there, if they are okay with it. Let’s invite people to our worship service, and not just a “Come to church on Sunday,” but rather a specific, “Come and worship with me this Sunday. Do you need a ride? I’ll come and get you. And, I’ll sit with you and help you through the service if you’re confused about what’s going on.” This is how we build relationships with people.

Our reading from Acts today ends with what seems like failure on the part of Paul and Barnabas. But the Holy Spirit never fails. Paul and Barnabas were driven out of the city, and Paul was stoned, but he did not die. He and Barnabas continued on to Derbe and made many disciples there. They then returned to Lystra, and there they found believers in Christ. Some people were obviously affected by the words that Paul spoke, even though he was driven out of the town. Today there are ruins near where Lystra was, and a large part of the site remains unexcavated. But, in the ruins that can be seen, there is a church building. The Holy Spirit works, but often does not work on our timetable. So, keep witnessing to others about Jesus and build relationships. You may not see any results, but you never know if you will be planting a seed that will grow long after your initial encounter with the other person. Do not be discouraged, for the Holy Spirit is with you and is working in you. Amen.

Sermon for Easter 3 Narrative

Acts 10:1-17, 34-48

This week, we move from the Gospel of Matthew into the book of Acts. And that’s a little odd, because the Book of Acts was written by the same person who wrote the Gospel of Luke, as a sequel to that Gospel to show the beginnings of the early church. So even though Acts could still be looked at as a sequel to the Gospel, this author is going to have some different concerns as he tells the story than what Matthew’s Gospel had. And, we’re starting in the middle of the story of Acts, so I’m going to try to fill you in on what’s happened in the book so far.

The Gospel of Luke ends with a brief description of Jesus’ ascension into heaven, and Acts, its sequel, begins with a more detailed story of Jesus’ ascension. Jesus promises that the disciples will receive power when the Holy Spirit comes upon them, and they will be his witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth. Pay attention to that, because that is how Luke structures his book of Acts: by telling stories of how the disciples witness to others first in Jerusalem, then in Judea and Samaria, and then all the way to Rome. Jesus then ascends into heaven, and an angel comes and tells the disciples to stop standing around and get to work. The disciples first take care of some “administrative business” by choosing Matthias to take the place of Judas, who betrayed Jesus and died. Then, on Pentecost, the Holy Spirit descends on the disciples; we will come back to that story on June 9, which is when we celebrate Pentecost this year. In the next few chapters, Luke recounts stories of Peter and the other disciples preaching to the crowds and healing those who are ill, with many people converting and the Christian community sharing their goods with one another and caring for one another. Luke also tells about how the disciples get brought before the authorities to explain what they’re doing. In chapters 6 and 7 we get the story of Stephen, who is, according to tradition, the first Christian martyr. In chapter 8 the disciples are scattered out from Jerusalem because of persecution, and we get stories of Philip witnessing to others and the Holy Spirit converting people to belief in Jesus through him. Chapter 9 tells us the story of how Paul, who was the great persecutor of the church, came to believe in Jesus and began preaching to others powerfully about Jesus. And then we return to Peter, who has landed in the town of Joppa, and is ministering to the Christian community there.

So now I want to take a look at a couple of things that we might otherwise miss in today’s story of Peter and Cornelius. Cornelius was a centurion, a member of the Roman force that was occupying Judea and ruling over them. But, Luke tells us, Cornelius was a “devout” man. This means that, instead of worshiping the Roman gods like his fellow soldiers most likely did, he instead followed the Jewish God. That means that, as again Luke tells us, he gave alms generously to the people and prayed constantly to God. There were people like this among the Romans: those who found the Jewish faith appealing, but who would not convert because of the requirement for men to be circumcised. So, here’s this Roman centurion, doing his best to follow what he knows of the God that the Jewish people worshiped and performing his duties as a soldier, when suddenly he sees a vision of an angel telling him to send for a man named Simon Peter. And so Cornelius sends his men on the 33-mile trip from Caesarea to Joppa.

In the meantime, in Joppa, Peter is also having a vision, but his vision is of a sheet full of animals, both clean and unclean. Peter is an observant Jewish man, and God has laid out in the Torah a list of animals that can be eaten and a list of animals that cannot be eaten. Among those considered unclean are, for example, pigs: so no bacon, ham, or pork products of any kind. Also not acceptable for eating are animals like the eagle, vulture, weasel, mouse, crocodile, gecko, and various other birds, rodents, and reptiles. Peter has had these rules drilled into him since he was a little boy, and so when he sees this sheet full of animals that are both clean and unclean, and hears the voice telling him to kill and eat, he is naturally horrified. Lord, he says, I have followed your law all my life; I will not eat anything unclean. And then God says that what God has made clean, Peter should not call unclean. This happens three times, and then the vision ends. Of course, Peter is puzzled. What does God mean to tell him? That it’s now okay to eat anything? That doesn’t seem right.

It is at this point that the messengers that Cornelius sent to get Peter arrive. Now, we who live so far removed from this time and place don’t always get how frightening this would be. For Jewish people, especially Jewish Christians who knew that they could be persecuted for their faith, this might be the equivalent of having a state trooper arrive at your doorstep. Even if the trooper has come for some reason other than to deliver bad news or to arrest you or someone in your house, your immediate reaction is going to be one of extreme fear. But, when the messengers tell Peter why they’ve arrived, Peter begins to think that God might be revealing what that vision he had was really about, and on the next day, he goes with the messengers to see Cornelius.

And here is where the really important part of the story comes. Peter states that it is unlawful for a Jew to associate with or visit a Gentile, that is, a non-Jewish person. This is an overstatement of the matter: Jewish people did interact with Gentiles on a regular basis, but they did so with care, so that they would not be seen to be worshiping idols or eating prohibited foods. But up to this point, the Christian movement had largely been a Jewish sect, and non-Jewish people had not been included. But as Peter preaches Jesus to Cornelius and the other Romans there, the Holy Spirit falls upon them, and Peter realizes that this is what the vision of the animals was about: God gives the Holy Spirit to everyone, Jewish or not, and Peter realizes that he cannot withhold water for baptizing these new believers in Jesus Christ.

So, what does this mean for us today? Well, I’d like to approach that by telling a story. Last week, when I was visiting friends in upstate New York, I went to church on Sunday with my friend in Utica. We went to Grace Episcopal Church, and this is what I experienced there: Utica has been very open to having refugees resettle in their city, and at Grace Church, I saw many people worshiping there who were Karen. The Karen people are a minority group who originate from Burma and who have been persecuted by the Burmese government. In the church, the Karen people were fully accepted and appreciated in the congregation. They sang a song in their native language during the service, and they participated in the large choir. Grace Church is also very welcoming of LGBTQ people, of whom my friend is one, and at the lunch afterwards I observed people welcoming him, conversing with him, and laughing with him. The fact that he is gay was not an issue for these people who loved him as a fellow Christian, just as there was love and acceptance shown to all the different ethnicities who were present on that day. And, as a guest, I was also welcomed and fully included in the conversation around the table at the luncheon.

This is the kind of community that we should aspire to be. Now, my friend did tell me that, like any congregation, Grace is not perfect, and they still have some work to do. But from what I saw last Sunday, they have done a wonderful job welcoming everyone who comes to worship with them and supporting those in Utica who are not with them on Sundays without regard to race, gender, sexual orientation, and so on. In our communities of Steelton and Oberlin, however, we have a longer road to walk. Right before I left on vacation, it was brought to my attention that there is a refugee family from Syria, living in Steelton, who has been experiencing harassment from people in Steelton. Despite intervention from the school district and the police, and despite a supportive presence to walk alongside the family from volunteers in the community, the harassment has continued, and the family has decided to relocate. Funds are being raised to help the family as the father looks for work and the family decides where they can safely relocate; I will have the information available after worship if you would like to donate to this cause.  We as Christians need to do more to witness to God’s love and to act to show God’s love in our communities, so this kind of thing does not happen again.

On that long ago day in Joppa, Peter and the Jewish believers who had gone with him were very surprised at who God welcomed into the kingdom. I bet that God will surprise us, too, on who God welcomes into the kingdom. We will be astounded when God seats us at the banquet table next to someone who we did not treat well in our lifetime. Our call from God is to love everyone, not just our Christian sisters and brothers who think like we do, but also our Christian brothers and sisters who believe differently from us, and not just our white neighbors, but also our black neighbors, our Karen neighbors, our refugee neighbors, our LGBTQ neighbors, our Jewish neighbors, our Muslim neighbors, and so on and so forth. In short, EVERYONE. Any time we draw a boundary between us, Jesus is there behind us tearing down that boundary. Therefore, let us love our neighbors and welcome them regardless of who they are or where they come from. Amen.

To donate to help the family mentioned in this sermon, please follow these instructions:

Online at the National Resource Center on Domestic Violence webpage (NRCDV is the fiscal sponsor for the Community Responders Network)
  • Go to, Click the Donate Button on the top left
  • Choose either the Donate with PayPal or the Donate with a Debit or Credit Card option
  • Enter the amount of your donation
  • In the “Special Instructions to the seller” section, type in “For the Syrian family”
  • Complete the rest of the section
Checks can also be written to CRN, with “Syrian Family” in the memo line and sent to
6041 Linglestown Rd.
Harrisburg, PA 17112



Sermon for Easter 2019

Matthew 28:1-10

Earthquakes don’t scare me. I lived in Taiwan for 2 ½ years, which is an island formed by tectonic plates rubbing up against one another. In other words, earthquakes there were very frequent. Most of the time they consisted of everything shaking and the feeling of being very unsteady on your feet, but they were over before I had time to be afraid. Some of the bigger ones did scare me a little bit, especially the time I was up on the 13th floor of a building tutoring some students in English, and the building started swaying and I ended up with a monstrous headache. The last earthquake I felt was in 2011, when I was at seminary working on my approval essay before my senior year began and there was one with its epicenter in Virginia that was felt up the Appalachians. I looked around as the shaking started and said, “Wow. I think that’s an earthquake.” But again, it was over before I really had time to be afraid. And I don’t feel anything that’s below a 4.0 on the Richter scale anymore.

Somehow, though, I think I might have been afraid of the earthquake that Matthew describes in his account of the resurrection. Mary Magdalene and the other Mary—we’re not sure which Mary Matthew means, here, as there were many women in the New Testament who were named Mary—go to the tomb where Jesus had been buried at the dawn of the first day of the week. And suddenly there was an earthquake, caused, it seemed, by the angel of the Lord descending from heaven as he came and rolled back the stone and sat on it. I kind of imagine the angel sitting there with his arms crossed and one leg over the other and saying, “What you looking at, punk?” And the guards that had been stationed there were so afraid that they passed out. Big, scary, guards from the Roman occupation—passing out from fear at the sight of an angel. But you know who didn’t pass out? The women. These women had been with Jesus when he was crucified. They had seen how the Roman soldiers had tortured him to death. They had watched when Joseph of Arimathea had taken Jesus’ body and placed it in the tomb. And they had returned to the tomb that morning, in spite of the presence of the Roman soldiers, because they were determined to give Jesus the rites of mourning demanded for a dead relative. And nothing, not even Roman soldiers or an angel from heaven, was going to stop them.

This doesn’t mean, however, that the women were not afraid. In fact, the angel tells them not to be afraid, which is usually the first words out of an angel’s mouth when he encounters human beings. The difference between the women’s fear and that of the men was this: the women were simply not going to let their fear get the better of them. If they could watch their beloved teacher be tortured to death, then an earthquake and an angel would be nothing to them. And because they did not let their fear rule them, these women received the best news, the most incredible news, that anyone could ever receive: Jesus is not here, for he has been raised. You need proof? Come, see the place where he lay—he’s not there anymore. Go quickly and tell his disciples, who, by the way, are letting their fear get the better of them and are hiding out somewhere. The women, those brave women who were not going to give up, did as the angel told them to do. And as they ran with fear, joy, and a budding, trembling, hope within them, Jesus himself met them on the road. I can’t even imagine the joy they must have felt when they saw Jesus. Now, they really have proof: more than an empty tomb, more than the angel’s word, powerful as that angel might be—it is Jesus himself who meets them. And they can do nothing better than to fall at his feet and worship him. And Jesus tells them not to be afraid—it’s a natural reaction when someone you have seen die a horrible death comes to life and stands before you—but he tells the women to tell his brothers—his disciples are now called his brothers—to go to Galilee, for there Jesus will meet them.

Every year, when we celebrate Easter, we hear the majestic music announcing this, Jesus’ victory over death, and we celebrate with great joy. We shout out that Christ is risen, he is risen indeed! We sing those Alleluias that we were forbidden to say for six long weeks with vigor. But by the time Easter is over—and the season lasts for seven Sundays, one week longer than Lent does—we start to get tired of this. Christ is risen, he is risen indeed, is repetitious, and we want nothing more than to move on to the next season of the church year so we don’t have to say it anymore. Life returns to normal. The worries of everyday life take over again. We become fearful for the future of the church once more. Our loved ones still get sick, and they may die. So how do we keep Jesus’ resurrection in our lives when the celebration fades?

I think the Apostle Paul can help us out here with the section that we have today from his first letter to the Corinthians. There were some in the Corinthian church who were saying that there was no resurrection of the dead. I’m not quite sure why they were saying that—the Corinthian church was what in today’s slang is called a hot mess—they had lots of issues that Paul wrote to them about. Paul argues that if the dead are not raised, then Christ has not been raised. And, he says, “If Christ has not been raised, your faith is futile and you are still in your sins. . .. If for this life only we have hoped in Christ, we are of all people most to be pitied.” We can’t explain the resurrection of Jesus. People have tried over the years, and there is simply no satisfactory explanation. Therefore, we proclaim that it happened, that God has power over death and Jesus has proclaimed victory. And while we do follow Jesus’ teachings in this life, we know that because Jesus has been raised, we, too, have that promise of victory over death and of eternal life. Remembering this promise is how we keep that resurrection joy in front of us always as we live our lives here on earth.

And because we have that promise of resurrection from Jesus himself, it makes a difference in how we live our lives today. We do not need to fear death, because we know that death is not the end: we have been promised eternal life because Jesus has conquered death for us. So, we can be bold in showing God’s love for others in sacrificial ways. We can start by getting out of our comfort zones and talking to other people about Jesus and about his great love for us. With such an amazing God, who loved us so much that God sent Jesus to die on the cross for us, and not only to die, but to live again so that we, too, might live again, how can we not share this news with everyone in our lives? Of course, it doesn’t stop with telling people about Jesus. We also need to walk the talk by living as Jesus has taught us to live: caring for those in need, caring for this earth which God has given us, and serving one another in love. And with this promise of resurrection, we know that, no matter what troubles we face from day to day, this is not the end. God’s love wins. Every day.

So, live with that courage that Mary Magdalene and the other women showed, as they stood by Jesus through his crucifixion and showed up at his tomb on that first day of the week. Have that courage strengthened because you know that death cannot harm you, for you have the promise of resurrection and eternal life through Jesus Christ. Live with joy and joyfully share the good news of Jesus with everyone you encounter from day to day. Live with the love that Christ has given each and every one of us, and serve one another with love for the sake of the love that God has shown us through Jesus Christ, who lives eternally and has promised us that resurrection life. Show everyone through your words and your actions that Christ is risen, and because he lives, you too will live a full and abundant life. Christ is risen! He is risen indeed! Alleluia! Amen.


Good Friday Homily

Matthew 27:27-61

Tradition says that Jesus spoke seven words from the cross. That is what our worship service tonight is centered around: those seven last words that Jesus uttered. What we don’t always remember is that those seven last words are taken from four different gospels, written by four different people who, although inspired by God to write Jesus’ story, had different viewpoints about who Jesus was and what he came to earth to do. And so, it is beneficial for us to read the crucifixion account from each Gospel’s point of view, to see the differences in how they interpreted Jesus’ death on the cross. And since we’ve been working our way through the Gospel of Matthew this year, I would like to speak about Matthew’s account of how Jesus died.

According to Matthew, Jesus said only one sentence from the cross, and that sentence was actually a question, ripped out of Jesus’ throat just as the nails ripped through his flesh: “Eli, Eli, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” When Jesus uttered that desperate cry, he had already been hanging on the cross for about three hours, and this after a night when he had been tried, beaten, spit on, and then, early in the morning, had seen his people call for his death, had watched the Roman governor wash his hands of him, had been mocked with a purple robe and a crown of thorns, and then been nailed to the cross. There is a difference, I think, between knowing that you are going to die and then experiencing it, especially experiencing the cruelty that human beings can inflict on one another. Is there any wonder that Jesus would think that God had forsaken him in the midst of all of that suffering?

We wonder how Jesus, who was divine and who knew that this was going to happen to him, could still cry out and wonder how God had forsaken him. I don’t know the answer to that question; it is a holy mystery that we are left to ponder. But here we see Jesus in his full humanity, not afraid to cry out in his pain and his agony, to cry out to the God who has been with him his whole life and who now seems to have deserted him, and it is a witness to us as well. If even the Son of God on the cross felt free to cry out and wonder where God is in the midst of suffering, then so can we. When we are in the hospital after a surgery and we are in pain and fear despite the medications that we have received, we can cry out to God. When we who have been healthy our whole lives go to the doctor and discover that we have cancer that cannot be cured, we can rage at God and ask why God has forsaken us. When we are feeling alone and lost, we can cry out to God and ask where God is. If Jesus can do it, then certainly we who follow Jesus can do it as well.

And here is the good news: God hears our cries. It certainly didn’t seem like God was anywhere around on that day when Jesus was crucified. But if we look more closely at Matthew’s account, we will see signs of God’s presence. We look for God in the supernatural events that accompanied Jesus’ death: the ripping of the curtain in the temple from top to bottom; the earthquake and the splitting of the rocks; and the raising of the saints who had died (which only the Gospel of Matthew mentions). But even more than that, God was present in the women who stood by Jesus as he died: Mary Magdalene, Mary the mother of James and Joseph, and the mother of James and John, as well as other women who were there. God was present in the man Joseph of Arimathea, who boldly went to Pontius Pilate and asked for the body of Jesus so that he might bury it in his own new tomb. God did not forsake Jesus on that day; God was with Jesus and suffered in him and with him.

That is good news for us as well. When we cry out to God and ask why God has forsaken us, the answer comes back that God does not forsake us. God is always with us through those times when we are lost, scared, and hurting. When we cry, God understands what we are feeling, intimately, and God weeps with us. God is with us in the community which surrounds us with love and prayer. God is with us always, and nothing—not even death—can separate us from that love of God, which is found in Jesus Christ, our Lord, who suffered and died for us on that cross.

This week, the cathedral of Notre Dame in Paris was partially burned in a fire that initial investigations have revealed to be connected to renovations that have been going on. It was heartbreaking to see this happen to such an old, old cathedral that is a marvel of architecture and engineering even today. But what was moving to me was to see the picture of the interior of the church, where, amidst all the rubble still on the ground, the cross on the altar still stood as a beacon shining in the dimness. That is what Jesus’ death on the cross means: we have a God who is near to us even when all seems lost. God suffers with us. God is still with us amidst the rubble that happens in our lives. God weeps with us. God loves us. And God gives us hope that this is not the end of the story. Look upon the cross tonight and see there your Savior. Look upon the cross and see how much Jesus loves you. Amen.

Maundy Thursday Homily

John 13:1-17; 31b-35

This week it has been St. John’s turn to host Family Promise, and it also happened to be the week of the month when the Harrisburg Area Youth Initiative meets. So, the youth group decided that they would make the meal for the participants in Family Promise, and they also gathered to hear from past participants about what Family Promise was and how it worked in their lives. And I was very happy to hear that they really enjoyed coming to St. John’s, because the volunteers, both at St. John’s and from the other three churches in SOHL, treated them like family; eating with them, our kids playing with their kids, talking with them, and generally making every effort to make sure they were comfortable and taken care of. And one thing that Michael, one of the participants, said stuck with me. He told the youth that if they were going to volunteer with Family Promise, they should make sure they were doing it because they truly wanted to and not because it was some duty that they had to do. The participants in this program, he said, can tell the difference between people who truly care for them and people who are just there out of duty. He said that those who were volunteering out of duty made it clear in their attitudes that they were doing them a favor and would not eat with them, whereas those who showed care for them did what St. John’s has been doing. First of all, I want to say that I am so proud of all of you who have volunteered for this program and showed such love and care for the families who have come through our doors. But second, and most importantly, I think this illustration is a good lead-in to tonight’s Gospel text, where Jesus washes his disciples’ feet.

We’re going to step back in time for a moment to try and understand the cultural context of what Jesus was doing when he was washing his disciples’ feet. And the first thing to note is that a free person would never wash another person’s feet. For a host to offer hospitality to his guests, the proper procedure would be to give them a basin of water and let them wash their own feet. If the host were particularly wealthy, he might have a slave do the duty of washing his guests’ feet. So, when Jesus washes his disciples’ feet, he is doing something that just wasn’t done: he is taking on the role of a slave. Is it any wonder, then, that Peter was so shocked and protested that Jesus should never wash his feet? The only reason that a free person would wash someone else’s feet would be to declare his or her utter love and devotion to that person. Jesus is declaring to Peter and the other disciples his complete love and devotion to them; that passion that would send him to the cross in just a few short hours.

But did you ever notice something about the foot washing scene? Jesus washes the feet of Peter, who he knew would deny knowing him, and of Judas, who he knew would betray him. The example that Jesus is setting for his disciples is this: the love and devotion that Jesus shows for them includes them even when Jesus knows their flaws. Beloved in the Lord, Jesus has the same love and devotion for you and for me. He knows our flaws; he knows the times when we will deny him; he knows the things that we will do that will betray him. And yet, Jesus loves us so much that he reduces himself to the position of a slave in order to wash our feet.

And after this, Jesus tells his disciples, and us many centuries later, “So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have set you an example, that you also should do as I have done to you.” Twenty-one centuries later, in a completely different culture where foot washing does not have the significance that it did in 1st century Palestine, we debate what this means. Loving one another does not mean just being helpful to one another and volunteering at different events because we think it is our duty. Loving one another as Jesus loves us starts with something like sitting down for a meal with the participants in the Family Promise program and getting to know them as human beings. Loving one another as Jesus loves us means that, in a long-standing argument where grudges are held, one person humbles himself or herself, admits that they were wrong, and asks for forgiveness from the other. Loving one another means giving of oneself sacrificially so that the other person might be better off. Loving another person means loving that person completely and without anything held back, even when you know that person is going to deny or betray you, and even when you know that person has so many flaws that irritate you or make you angry.

This is the way that Jesus loves us: completely and without holding anything back. This is the message that he was conveying to his disciples when he washed their feet before he went to the cross. And no, washing feet today does not hold quite the same significance as it did then. But I think it can still be a meaningful experience as we try to understand the power of what Jesus has done for us. So tonight, after we sing our hymn, I would like to invite anyone who wishes to come forward and have their feet washed. Come and experience a physical reminder of what Jesus has done for us. Amen.

Sermon for Palm Sunday 2019

Matthew 21:1-17

Today marks a highly anticipated moment in our culture. Today is the day when we start the final leg of the journey to discover who the true king is going to be. We’ve been on this journey for a long time, and we can see that the end is in sight. There’s going to be all sorts of drama and violence coming down the road, but in the end, everything will be revealed, and we will find out who will sit on the throne and rule the kingdom. Yes, today is the first episode of the final season of Game of Thrones on HBO. For those of you here today who are not familiar with this show, it is a TV adaptation of a series of novels written by George R.R. Martin, set in a fantasy world but whose inspiration comes from the Wars of the Roses that took place in medieval England. In Game of Thrones, a king has come to power after dethroning the previous king, who had gone insane. But when this king dies, it sets off a series of conflicts and of violence as different factions in the kingdom of Westeros, plus the daughter of the insane king who is living and ruling in exile, vie to gain control of the Iron Throne and of the country. And it’s not all that different from the world in which Jesus and his disciples lived, in 1st century Palestine.

So, let’s set the scene. The Romans have occupied Judea since the year 63 BCE, when they wrested control of the country from the Maccabees, who had been ruling for about 100 years before that. Now we’re about in the year 30 or so CE. Unlike many countries around the Mediterranean, who welcomed Romans as the bringers of order and civilization, the Jewish people did not appreciate the Romans at all. They remembered with longing the times that they had ruled themselves, and they yearned for someone to save them from the oppression of the Romans. Now we’re approaching the festival of Passover, a holiday which celebrates God’s liberation of God’s people from Egypt, another country who had oppressed them. In Jerusalem, the atmosphere is tense as Rome increases its military power to keep the population under control, and the Roman governor himself, Pontius Pilate, is in residence as an added sign that Rome is not going to tolerate any nonsense from its subjects.

Into this scene comes Jesus. Now, it would be easy to say that the Jewish people were expecting a Messiah who would liberate them from Rome, and given the political situation with the overtones of the Passover holiday, that would seem to help us understand why the people welcomed Jesus on the day he rode into Jerusalem and then were calling for his crucifixion by the end of the week. But, as with many things in history, it’s just not that simple. Some people thought that John the Baptist was the Messiah, and—I actually learned this in an article I read this week—there is still a group of people who believes this today, who are called the Mandaeans. Some were expecting a priestly Messiah, and others were expecting a military figure. Some people thought the archangel Michael was going to be the Messiah. And still others thought the prophet Elijah would usher in a messianic age. Still more thought the Messiah would be a shepherd.

So, what was Jesus doing when he rode into Jerusalem on a donkey that day? Well, according to Matthew, he was fulfilling the prophecy spoken in Zechariah about Israel’s king coming to them humble and riding a donkey. This is important, so let’s stay with this image for a moment. In ancient Israel, horses were only used in warfare. When it came to tasks like plowing or pulling carts, oxen and donkeys were the animals of choice. For Jesus to ride in to Jerusalem on a donkey signifies that yes, he is a king, but he is not a military king. He is a king who will usher in his kingdom in peace. This most likely means that he is not there to forcefully overthrow the Roman occupiers. But if he comes in peace, and his kingdom is one of peace, the question among the crowds is probably going to be: how exactly will he be a king?

Let’s then turn our attention to those crowds who are shouting out, “Hosanna to the Son of David.” We think the word “Hosanna” is a word of praise. We sing it whenever we have our communion liturgy: Hosanna in the highest. The account of Palm Sunday is where we get that from. But “Hosanna” is not a word of praise. “Hosanna” means “save us”. The crowds were shouting to the Son of David, “Save us!” But from what did they want saving? Well, let’s look at all the different expectations of what the Messiah was going to do. I’m sure there were some who wanted Jesus to save them from the Romans and to liberate them from their oppressors, just as Moses had liberated them long ago from the Pharaoh of Egypt. Perhaps there were some who had heard stories of how Jesus had miraculously healed people, and they wanted to be saved from the oppression of their illnesses. That would fit in with the later part of the story, where, after Jesus clears the temple of the money changers and those who were buying and selling, people came to him and he healed them. But it’s really hard to know what was in the minds of the people on that long ago day.

However, here’s one thing that we can be certain of: Jesus does not fit our expectations of what a king should do. Instead of entering the city of Jerusalem in glory on a magnificent horse, Jesus comes in riding a humble donkey. Instead of kicking the Romans out of the holy city, he clears out the temple to make room for people who are seeking to be healed from their illnesses. Instead of gaining power in the ordinary ways that people gain power, Jesus teaches the people in the Temple, seeking to transform the minds and hearts of the people who hear him. And, finally, instead of a glorious seat for a throne, Jesus will be enthroned on a cross, a gruesome form of Roman execution, and it is there that God’s power is made perfect in weakness, as the apostle Paul wrote in his first letter to the Corinthians. Jesus is a king who gains power not in human ways, but through his love for all of humanity and his apparent weakness as he dies on a cross.

So, what does all of this mean for us today? Well, first, let’s ask ourselves: when we cry out to Jesus, “Hosanna!” what are we asking Jesus to save us from? The standard answer in church is “our sins,” and of course, that is a good answer. But do we really and truly believe that Jesus has set us free from our sins? Because if we do, then we should be shouting out this good news from the rooftops. As I was working on this sermon this week, Jehovah’s Witnesses came to my door to invite me to their Good Friday service, which they called “the annual commemoration of the death of Jesus Christ”. Now, I don’t agree with the theology of the Jehovah’s Witnesses at all. But I do admire them for being brave enough to go door to door and invite people to come. They clearly think that they have something worth sharing with people around them. And guess what? We do, too! We have the good news that Jesus has saved us from our sins. We have experienced the salvation of Jesus Christ first hand. We should be excited to come to our church building on Sunday mornings to worship this one who has answered our cries to save us. We should be smiling, laughing, crying—and those emotions should be bubbling over as we speak to other people about Jesus and invite them to come and experience what it is like to worship a God who loves us enough to go to the cross and die for us.

But even more than that. Jesus came as a king into Jerusalem on that long ago day, but he came as a king of peace. And Jesus introduced his reign in Jerusalem by clearing the money changers out of the temple and making room for people to come in to the temple to be healed of their diseases and to listen to him teach about what God was like and about what the kingdom of heaven was going to be like. In other words, he made room for people to come closer to God—the God who loved them so much that he became flesh in the person of Jesus Christ and died on the cross for them. We, as Jesus’ followers, are also called to go and make disciples, to make room for people to come close to God, to love them, and to teach them; to pray for them and to help them. This is what Jesus calls us, his disciples, to do.

As we turn our attention from Jesus’ triumphal entry into Jerusalem and begin to focus on the events of his Passion, it is appropriate for us to remember what kind of king Jesus intends to be. He has come as a king, yes, but as a humble, servant king, one who wins the hearts of his people by making room for them to come close to the God who loves them. As we meditate on Jesus’ passion this week, let us reflect how, as Jesus’ followers, we can tell others about this servant king who loves us so much that he died for us, freeing us from our sins. Let us reflect on how we can make disciples by first making room for them to come closer to God who has already drawn near to us through Jesus Christ. And let us consider how we might sacrificially serve one another as Jesus first served us. Amen.