Called by God: Disrupting the Church

Now King Hiram of Tyre sent his servants to Solomon, when he heard that they had anointed him king in place of his father; for Hiram had always been a friend to David. Solomon sent word to Hiram, saying, “You know that my father David could not build a house for the name of the Lord his God because of the warfare with which his enemies surrounded him, until the Lord put them under the soles of his feet. But now the Lord my God has given me rest on every side; there is neither adversary nor misfortune. So I intend to build a house for the name of the Lord my God, as the Lord said to my father David, ‘Your son, whom I will set on your throne in your place, shall build the house for my name.’

Then Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion. All the people of Israel assembled to King Solomon at the festival in the month Ethanim, which is the seventh month. And all the elders of Israel came, and the priests carried the ark. So they brought up the ark of the Lord, the tent of meeting, and all the holy vessels that were in the tent; the priests and the Levites brought them up. King Solomon and all the congregation of Israel, who had assembled before him, were with him before the ark, sacrificing so many sheep and oxen that they could not be counted or numbered. Then the priests brought the ark of the covenant of the Lord to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim. For the cherubim spread out their wings over the place of the ark, so that the cherubim made a covering above the ark and its poles. The poles were so long that the ends of the poles were seen from the holy place in front of the inner sanctuary; but they could not be seen from outside; they are there to this day. There was nothing in the ark except the two tablets of stone that Moses had placed there at Horeb, where the Lord made a covenant with the Israelites, when they came out of the land of Egypt. And when the priests came out of the holy place, a cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord filled the house of the Lord.

Then Solomon said,

    “The Lord has said that he would dwell in thick darkness.
    I have built you an exalted house,
        a place for you to dwell in forever.” --1 Kings 5:1-5, 8:1-13 (NRSV)

Grace, mercy, and peace to you from the Triune God - Creator, Redeemer, Sustainer. Amen.

I should have known. I should have known when I received the syllabus for my class at Pittsburgh Seminary last week that it would be a week of disruption. After all, the class entitled Death and Resurrection: Risk as a Faithful Practice of the Church.

As I looked through the syllabus and the plan for each day of the week, my anxiety increased. Each day was in a different location. Each day provided a different and disruptive experience. Each day was an opportunity to see the Church at work in some of the most challenging parts of the city. Each day de-centered whiteness, featuring only the voices of people of color.

But, honestly, it was the plan for the very first day that scared me the most. That felt as though it would be the most disruptive. The plan was that our cohort would participate in a challenging ropes course, 30 feet above the ground.

Now, let’s be honest. I’m not in the best physical shape. And, for my entire life, balance has been an issue for me. Not to mention the vertigo and disequilibrium I experience on a near daily basis. So, the idea that I would be 30 feet above ground, trying to maneuver across high wires, swinging rope ladders, and other ridiculous challenges, terrified me.

So, after we arrived and were dressed in our harnesses, I felt the relief flowing through my body when another member of my cohort made the decision to move down to the lower and less challenging course only 10 feet above ground, which gave me permission to do the same, too.

You might be asking what any of this has anything to do with our text today. It’s not about rope courses. But, about buildings. A building, in fact. The temple. The first temple. Built by King Solomon.

This call of Solomon was not revealed to him by God, but to King David, his father. David was the one who wanted to build the temple. But, God had forbidden him from it. There was too much blood on his hands from all of the wars he had fought.

So, even though Solomon didn’t come to the monarchy through divine intervention, God clearly approved of him, particularly because in a dream he had asked God only for wisdom with which to reign. This pleased God so much that God gave him not only wisdom, but riches, too. Vast riches. Enough to build this grand and beautiful temple that represented the transcendence and immanence of Yahweh. And where Israel’s worship and the twelve tribes of Israel would be unified.

This temple held deep meaning for the Israelite community. It was built on Mount Moriah where, without God’s intervention, Abraham would have sacrificed Isaac. It was built on land where life prevailed. It’s magnificence matched the dedication ceremony - an eight-day celebration that marked its completion. A joyful occasion filled with glorious music, lots of instruments, and singers galore. An offering of 22,000 oxen and 120,000 sheep - so large that extra space was required. All Israel gathered together in community to celebrate this magnificent building, full and overflowing, our text tells us, with the glory of the Lord! 

Now, we know that, eventually, all of this would fall apart. In time, Israel would split into two nations, the result of years of oppression by Solomon and later kings. Eventually, both of these nations would be destroyed. The temple, too, would be destroyed. Because, in part, Israel would lose sight of who they had been called and shaped and formed to be - God’s beloved people who were blessed to be a blessing.

How different are we from Israel? How different are we from the church in Martin Luther’s day? How quick are we to abandon God to all that distracts us from whom we are called to be? Where we come to church, not to worship God or to be formed to live more fully into our call, but for our own comfort? For our needs, rather than for those in need? Are we living into who God has called us, like Israel, to be - a beloved people of God who are blessed to be a blessing? 

I failed to mention to you at the beginning of my sermon that this ropes course was in a former Catholic church. A church that, like so many other churches past and present, is now closed. Is this happening because the Church is failing to live out its call? (Church with a capital “C”.) Is the Church failing to live into the mission to which God has called it? Is it possible that this is a time of dismantling by God? A time that the church as we know it is being disrupted by the Holy Spirit, perhaps as in 1517? That the church is being disrupted so that God whose presence will not be contained by any building might push us outside our walls, so that we might meet Jesus in the margins of our world?

You and I have been graciously set free in Jesus to be the Church, just as Martin Luther was called in his time and Israel in theirs. May we know and trust as they did that, even in times of reformation, God’s presence will surround us, guiding our way, even when we cannot see what the future will bring. Amen.

Preached October 31, 2021, at Grace & Glory, Prospect, and Third, Louisville.

Day of Reformation

Readings: 1 Kings 5:1-5, 8:1-13; John 2:19-21

Sent With Joy: Telling Your Story

Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen a member of the court of Herod the ruler, and Saul. While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for me Barnabas and Saul for the work to which I have called them.” Then after fasting and praying they laid their hands on them and sent them off.

In Lystra there was a man sitting who could not use his feet and had never walked, for he had been crippled from birth. He listened to Paul as he was speaking. And Paul, looking at him intently and seeing that he had faith to be healed, said in a loud voice, “Stand upright on your feet.” And the man sprang up and began to walk. When the crowds saw what Paul had done, they shouted in the Lycaonian language, “The gods have come down to us in human form!” Barnabas they called Zeus, and Paul they called Hermes, because he was the chief speaker. The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates; he and the crowds wanted to offer sacrifice. When the apostles Barnabas and Paul heard of it, they tore their clothes and rushed out into the crowd, shouting, “Friends, why are you doing this? We are mortals just like you, and we bring you good news, that you should turn from these worthless things 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.” Even with these words, they scarcely restrained the crowds from offering sacrifice to them. Acts 13:1-3, 14:8-18 NRSV.

Grace and peace to you from God our Father, from Jesus Christ, our Savior and Lord; and from the Holy Spirit, our Advocate, our Helper, and our Sustainer. Amen.

We continue this week in the Acts of the Apostles. Or, perhaps, it is better named the Acts of the Holy Spirit. Because, as we saw in last week’s story, it is the Holy Spirit that is the primary character of the Acts narrative - the primary character in forming and shaping the people of God into the church.

Last week, we heard the story of Peter and Cornelius in Caesarea, located some 78 miles northwest of Jerusalem, along the Mediterranean coast. Today’s story begins in Antioch, which is another 300 miles north of Caesarea, also along the Mediterranean coast. 

It’s important for us to understand that, after Jesus’ resurrection, the disciples initially remained in Judea, the province where Jerusalem was located. Continuing to share what they had witnessed with their own eyes. They did this mostly in the temple and the synagogues simply because they were Jewish. This was their community. However, it wasn’t before this became a problem for the religious leaders. Things escalated. And, eventually, one of the apostles - Stephen - was stoned to death.

It was Stephen’s stoning that scattered and drove the disciples out of Judea in fear. Yet, we know that even in the midst of fear and darkness, God is always at work. Bringing about new life. So, as the disciples were being driven to places further away, their mission continued. And churches were planted along the way. 

One of those churches was the church in Antioch. Antioch was a cosmopolitan city located in the Roman province of Syria. It was the capital city, a center of Greek culture, and a commercial hub. After Stephen’s stoning, many Greek followers fled to Antioch, introducing Christianity to the large population of the Jewish diaspora who lived there. It was in Antioch that Jesus’ followers were first named “Christians.” Because of this growing community, Barnabas was sent by the Jerusalem church to guide the believers in Antioch. 

The Antioch church was diverse. We see that in the opening verses of chapter 13. Names that reflect many different cultures: Barnabus, from Cyprus - a Greek island off the Mediterranean coast. Simeon, nicknamed Niger, of African descent. Lucius, from Cyrene, a North African. Manaen, a foster brother of Herod Antipas, killer John the Baptist and ruler at the time of Jesus’ death. And Saul, whom we also know as Paul, which is his Jewish name - Saul being his Roman name. He had been brought to the church in Antioch by Barnabas, from his hometown of Tarsus, which is where he, too, had escaped under his own threat of persecution.

Our story opens with the community worshiping and fasting. Then, present their midst, the Holy Spirit tells them, “Appoint Barnabas and Saul to do my work.” They continue their fast and worship and it is then, after they have finished, that they lay their hands on Barnabus and Saul and send them on their way into the unknown to share their own stories of faith - their own stories of meeting Jesus.

Over the past few weeks, we’ve been talking about being sent. We live in a time that is very different, yet very similar to that of the early church. The church, as we know it, is in a period of decline as the reality of Christendom - where the church was once central to society and culture - is no more. As Christendom disappears, the church is being pushed to the margins. We are no longer an accepted part of the culture. We are moving into a time and place that is very similar to that of the early church. This can feel challenging. We might wonder how, in the midst of this upheaval and change, we are to continue to do God’s mission? As fewer and fewer people walk in the front doors of our church, how are we to continue to do God’s mission?

Last week, we talked about sharing our story - the story of this place. Grace & Glory. And how this community has, from its very beginning, like the Antioch church, been a place of inclusivity. Where difference and diversity are celebrated. Where those on the margins of society are welcomed and valued.

Today, our focus is on sharing your story. Yes, I said, sharing your story. Each one of us, like Paul and Barnabas, has a story to share. A story or stories of when we have met Jesus in our lives. Perhaps it was in a moment of utter darkness and, maybe, it wasn’t until years later that we recognized Jesus present. Beside us. Or perhaps it was in moments of light and Jesus’ presence was immediately clear to us. Whatever those moments, I, without hesitation, believe that each of us have stories to share of when we have met Jesus. Stories that, if they are shared, become life-giving stories in which God’s mission of sharing the good news is carried out. 

Yet, I think it only fair that, before I can ask you to share your stories, I must share one of mine.

It happened in the summer 2006. I was in my first year of seminary. With a group of students - none of whom I knew beforehand - I went to a small village in Italy for three weeks to study medieval theology, spirituality and worship.  One day, early in the trip, I met a fellow student - a young woman named Cari. She has given me permission to share this story. Now Cari had grown up in the Salvation Army. This is a church that does wonderful work in our world, but it is also a church with very fundamentalist beliefs.  Cari’s family had been in the Salvation Army for generations. Her grandparents were important leaders nationally in this church. Cari had been involved in it from early on and had been active as a youth leader and a summer camp director. She was on a trajectory to become an important leader in the Salvation Army.

But, there was one problem. Cari was gay. And, as much as she tried to fight and to deny it, eventually, to be her authentic self, she had to come out. And when she did, she was shunned by her church. By her own family. And by any community she had really ever known. This resulted in a deep depression, a suicide attempt, and a resulting 3 month hospitalization. By the time I met her in Italy, she had only been out of the hospital for a few weeks. And she was searching. Trying to make sense of everything. Trying especially to understand where or if, in the midst of this darkness, God existed.

Now, before I go further, there is a part of my own story that I need to share with you. A part that is immensely painful for me and that brings up a vast amount of shame and sadness. I’ve mentioned before to you that my father died when I was 14. What I have left out of the story is how how he died. Which was by suicide. Now, there is much to this story, but it’s important that you understand two things. First, he was dealing with mental health issues, which is often true with those attempting suicide. Second, at the time he died, suicide was not discussed. Unlike today, where we have finally began to speak about it more openly, it was a taboo subject at the time. And so, because of that, there was and still is for me a lot of shame connected to his death.

So, that day in Italy, when Cari shared her story with me, I felt as though the Holy Spirit was nudging me to share my story with her. To share my story of my own father’s suicide, so that she would know that she was not alone. And that, even though it might feel to her that God had abandoned her as her church and family had, God had not. I wanted to share with her that God had created her in her own uniqueness. That God loved her - a love reflected in Jesus' death on the cross. And that God would always be present with her, bringing new life for her out of this dark place. All these gifts of our Lutheran tradition that had taken me years to fully understand - I was being called to share this with her. 

But, I was afraid. Because I had never witnessed like this before. I had never evangelized like this before. It was terrifying, because it required me to be deeply vulnerable with her. To share my shame-filled story with her, not knowing how she might respond, or think of me. And I was uncertain of even what words to say. Yet, somehow, the Holy Spirit put words into my mouth and I shared my story and God’s story with her.

Each of us have stories to share. Stories of darkness where we have wondered where God is. Stories where, often in hindsight, we see that it was in the midst in those dark times where we truly met Jesus. Jesus, who knows our suffering. And our shame. Jesus, who brings us out of death to life.

What is your story? You - me - like Barnabas and Paul, we are called to share it. And, as we do, things may not happen exactly as we expect, as we heard in the second half of today’s story. Yet, somehow, even in the midst of our human messiness, the Spirit continues to work. Through us. Giving us the words so that others might meet Jesus, just as we have met him. 

May God give you the courage and the words to share your story. Amen.

Preached May 12, 2019, at Grace & Glory Lutheran Church, Goshen, KY.
Easter 4
Readings: Acts 13:1-3, 14:8-18; Matthew 10:40-42

Sent With Joy: Telling Our Story

Grace and peace to you from Almighty God - our Creator, Redeemer, and Sustainer. Amen.

We ended Matthew last week with the words of the Great Commission - with Jesus sending the disciples out to go and make disciples. To baptize. And to teach. With a promise - that he would be with them always. Matthew ends leaning into the future.  

Today and next week we move into the book of Acts. Now Acts is the next chapter in the story. Acts is about that future. About the work of the disciples. The mission of the church to share the good news of Jesus. In faith. And in doubt. Both, inevitable parts of a life of discipleship.

Our reading this morning is from Acts, chapter 10. It’s the story of the conversion of Cornelius, a centurion in the Roman Guard. But, really, it’s the story of the conversion of Peter. In five scenes.

Scene 1. There was a man in Caesarea named Cornelius, a centurion in the Italian Company. He and his whole household were pious, Gentile God-worshippers. He gave generously to those in need among the Jewish people and prayed to God constantly. One day at nearly three o’clock in the afternoon, he clearly saw an angel from God in a vision. The angel came to him and said, “Cornelius!”

Startled, he stared at the angel and replied, “What is it, Lord?”

The angel said, “Your prayers and your compassionate acts are like a memorial offering to God. Send messengers to Joppa at once and summon a certain Simon, the one known as Peter. He is a guest of Simon the tanner, whose house is near the seacoast.” When the angel who was speaking to him had gone, Cornelius summoned two of his household servants along with a pious soldier from his personal staff. He explained everything to them, then sent them to Joppa. Acts 10:1-8 (CEB)

Our story opens in Caesarea, a prosperous port that served as the Roman capital of Judea. Our focus is on an officer in the Roman guard, named Cornelius. A good Roman name. He is a centurion. In our day that would be equivalent of a colonel. He is no low level character. Instead, he is known for his generosity, for putting his money where his mouth is, and, particularly, for his devotion. Cornelius is a God-worshipper. A Gentile God-worshipper. For Cornelius to become a follower of Christ, it would mean converting to Judaism. Circumcision. And, in his case, a likely loss of position and social status. 

As our story opens, Cornelius has a vision. At the height of day, an angel appears to him and directs his attention to Peter, who is no short distance way, but is staying in Joppa, an area that is primarily Jewish. The angel instructs him to send for Peter, even adding directions to the house where Peter is staying. Cornelius, this field officer who is used to giving commands, follows the angel’s commands, sending his servants along with one of his trusted soldiers to go and get Peter. 

Scene 2. At noon on the following day, as their journey brought them close to the city, Peter went up on the roof to pray. He became hungry and wanted to eat. While others were preparing the meal, he had a visionary experience. He saw heaven opened up and something like a large linen sheet being lowered to the earth by its four corners. Inside the sheet were all kinds of four-legged animals, reptiles, and wild birds. A voice told him, “Get up, Peter! Kill and eat!”

Peter exclaimed, “Absolutely not, Lord! I have never eaten anything impure or unclean.”

The voice spoke a second time, “Never consider unclean what God has made pure.” This happened three times, then the object was suddenly pulled back into heaven. Acts 10:9-16 (CEB)

The delegation of three set out for Joppa. It’s a distance of about 4 miles. As they arrive, Peter is at prayer. Perhaps he’d been fasting, because during prayer, he becomes hungry. While he waits for food to be prepared, he has a vision. An odd vision. It it, he sees an object descending from an open heaven. Now, in scripture, heavens open for important revelations. Do you remember Jesus’ baptism, when the heavens opened, and the Holy Spirit came upon him in the form of a dove? This object in Peter’s vision, which appears to be a linen sheet, has on it various animals of the earth. Then, there is a voice from heaven, telling Peter to “Kill and eat.” 

But, Peter is a good Jew. He follows all of the required food laws. So, Peter objects. “I have never eaten anything impure or unclean,” he says. Then, the voice speaks a second time. “Never consider unclean what God has made pure.” This same dialogue happens three more times in the vision. And then, suddenly, the linen sheet is pulled back into heaven.

Scene 3.  Peter was bewildered about the meaning of the vision. Just then, the messengers sent by Cornelius discovered the whereabouts of Simon’s house and arrived at the gate. Calling out, they inquired whether the Simon known as Peter was a guest there.

While Peter was brooding over the vision, the Spirit interrupted him, “Look! Three people are looking for you. Go downstairs. Don’t ask questions; just go with them because I have sent them.”

So Peter went downstairs and told them, “I’m the one you are looking for. Why have you come?”

They replied, “We’ve come on behalf of Cornelius, a centurion and righteous man, a God-worshipper who is well-respected by all Jewish people. A holy angel directed him to summon you to his house and to hear what you have to say.” Peter invited them into the house as his guests. Acts 10:17-23a (CEB) 

As Peter is upstairs puzzling over this fascinating vision, there is a knock at the door. The Spirit tells Peter to go downstairs and meet this delegation. And to not ask any questions. So Peter does. He meets them and hears their report of a second vision - that given to Cornelius. Then, he offers them lodging. Because hospitality is not simply about being polite. To show true hospitality is to offer a social bond. In the case of Peter and these Gentiles, inviting them into the place where he is staying as his guests, is a big deal. It is a big, anti-cultural deal. And it foreshadows our next scene. 

Scene 4. The next day he got up and went with them, together with some of the believers from Joppa. They arrived in Caesarea the following day. Anticipating their arrival, Cornelius had gathered his relatives and close friends. As Peter entered the house, Cornelius met him and fell at his feet in order to honor him. But Peter lifted him up, saying, “Get up! Like you, I’m just a human.” As they continued to talk, Peter went inside and found a large gathering of people. He said to them, “You all realize that it is forbidden for a Jew to associate or visit with outsiders. However, God has shown me that I should never call a person impure or unclean. For this reason, when you sent for me, I came without objection. I want to know, then, why you sent for me.”

Cornelius answered, “Four days ago at this same time, three o’clock in the afternoon, I was praying at home. Suddenly a man in radiant clothing stood before me. He said, ‘Cornelius, God has heard your prayers, and your compassionate acts are like a memorial offering to him. Therefore, send someone to Joppa and summon Simon, who is known as Peter. He is a guest in the home of Simon the tanner, located near the seacoast.’ I sent for you right away, and you were kind enough to come. Now, here we are, gathered in the presence of God to listen to everything the Lord has directed you to say.” Acts 10:23b-29 (CEB)

So, the next day, Peter and the delegation get up to go to Cornelius. Notice that Peter does not go by himself, but he takes with him some of the believers from Joppa. This is not simply a personal mission, but a mission of the church. Cornelius, in Caesarea, has timed their arrival. To prepare, he has gathered together his entire household, as well as, some close friends. Then, Peter and the delegation arrive. And, as Peter, the Jew, crosses over the threshold into this Gentile’s house - something that would be completely unacceptable in Jewish custom. An act that would make Peter unclean and, afterward, would require that he go through cleanliness rituals. As Peter enters his home, Cornelius - this important military official - falls at Peter’s feet and worships him.

But, this isn’t about Peter. This is about the mission on which he’s been sent. Jesus’ mission. The church’s mission. Peter tells Cornelius to get up. He reminds Cornelius that he is human, just as Peter is human. Then, Peter asks Cornelius why he there

Scene 5. Peter said, “I really am learning that God doesn’t show partiality to one group of people over another. Rather, in every nation, whoever worships him and does what is right is acceptable to him. This is the message of peace he sent to the Israelites by proclaiming the good news through Jesus Christ: He is Lord of all! You know what happened throughout Judea, beginning in Galilee after the baptism John preached. You know about Jesus of Nazareth, whom God anointed with the Holy Spirit and endowed with power. Jesus traveled around doing good and healing everyone oppressed by the devil because God was with him. We are witnesses of everything he did, both in Judea and in Jerusalem. They killed him by hanging him on a tree, but God raised him up on the third day and allowed him to be seen, not by everyone but by us. We are witnesses whom God chose beforehand, who ate and drank with him after God raised him from the dead. He commanded us to preach to the people and to testify that he is the one whom God appointed as judge of the living and the dead. All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”

While Peter was still speaking, the Holy Spirit fell on everyone who heard the word. The circumcised believers who had come with Peter were astonished that the gift of the Holy Spirit had been poured out even on the Gentiles. They heard them speaking in other languages and praising God. Peter asked, “These people have received the Holy Spirit just as we have. Surely no one can stop them from being baptized with water, can they?” He directed that they be baptized in the name of Jesus Christ. Then they invited Peter to stay for several days. Acts 10:30-48 (CEB)

Invited by Peter, Cornelius shares his vision. We might expect that, in turn, Peter would share his. But, he doesn’t. Instead, Peter shares Jesus. He shares the good news in words, using a cultural model of Jesus that helps Cornelius understand.  Peter adapts his Christian message to the circumstance. Peter meets Cornelius where he is.

And, then, even before Peter has finished his brief sermon, the Holy Spirit swoops in. And falls on everyone - Jew and Gentile alike. The Jews that Peter has brought with him are astonished at this. Peter now fully gets it. He understands the vision. And, for him, there is only one conclusion: these people are to be baptized. Our scene, and our story, ends with an invitation for Peter to stay. And, in accepting this invitation, Peter is accepting a social bond. Affirming that Cornelius and his entire household are full members of the body of Christ. 


I’ve been thinking alot over the past several weeks about the story of this church. How the founders of this congregation sought to form a church here. In Oldham County. An area that, by then, had doubled in size since the mid-1970’s thanks, in part, to the construction of Interstate 71. But, also - let's be honest - thanks in part to white flight out of Louisville in response to school desegregation. 

How, in a time and place,where cultural norms might have frowned upon an openness to anyone of any race, sexual orientation, or any other difference that might put someone at the fringes of our world, this church was boldly formed as a Reconciling in Christ congregation, breaking boundaries that separate people. Celebrating differences. And proclaiming that unity here in this place is found in Christ.

Or how, this congregation, once again, broke boundaries in welcoming our elders to gather, to share their experiences and their wisdom - wisdom that comes from many years of living. Affirming their value in a world that values youth over age.

Or how, again, this congregation broke boundaries in this place - the wealthiest county in Kentucky, where one would not expect people to be hungry. But a place with a hidden population of people who are food insecure. And how this community would lean into the future by opening a food pantry - something inconvenient and time consuming. Yet, something that has become a beacon in this community, bringing people on opposite sides of the economic ladder together. A place where dignity and God’s love flourishes. 

Or how, last year in a time when anti-immigrant and anti-refugee rhetoric was at some of the highest levels we have seen in decades, this community publicly responded by co-sponsoring the Girmay family through Kentucky Refugee Ministries, along with Third Lutheran. This family who, after nearly 10 years in camp, is successfully building a new life for themselves and whose presence blesses us here today.

What amazing boundaries this congregation has crossed in its 26 years! What more there is to do! We, like Peter and the early church, are sent out into the world. To proclaim the Good News in our words. To share our story - the story of Grace & Glory - and how our story connects with God’s story and with the mission of Jesus Christ. And with the Holy Spirit, already at work, ahead of us, awakening curiosity, preparing hearts and minds, and sending other Corneliuses to us or we to them, giving us the words to help them connect their story with God’s story. And, in the process, like Peter, experiencing our own conversion.

This is the Good News of Jesus Christ. Crossing boundaries. Open to all people. May we continue to follow the work of the Spirit here in this place. Amen. Alleluia!

Preached May 5, 2019, at Grace & Glory Lutheran Church, Goshen, KY.
Third Sunday of Easter
Readings: Acts 10, Matthew 9:36-37

Sent With Joy

Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshiped him; but some doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.” Matthew 28:16-20 (NRSV)

Grace and peace to you from God, our Father, and from our resurrected Lord and Savior, Jesus Christ. Amen.

A few years ago, there was a book that was very popular, entitled, Eats, Shoots and Leaves. Any of you remember it? Well, if you’re even a bit of a punctuation nerd as I am, it’s probably sitting at home on your bookshelf. Its author, Lynne Truss, a former editor seriously concerned about the current grammatical state of our world, defended proper punctuation. Stressing how important a correctly placed comma or semicolon or apostrophe or question mark could be for our understanding. And for world peace!

Punctuation is really important. So important that, in fact, there is a huge subculture of people who write punctuation jokes. Here’s a couple for you. Why did the comma break up with the question mark? Because it questioned everything. (I promise, they get better!) Why did the comma break up with the apostrophe? Because it was too possessive. (One more.) Why did the comma break up with the exclamation point? Because it was always yelling!

Okay, so what does punctuation have to do with today’s reading? If you remember, last week, after Mary heard from the angel that Jesus was risen, she was told to go back to the disciples and tell them to meet their risen Lord in Galilee. Then, on her way, she ran into Jesus, and, after she fell at his feet and worshiped him, he, too, told her to go back to the other disciples and to direct them to Galilee.

When we started reading the Gospel of Matthew at the beginning of this year, do you recall where Jesus started his ministry? He’d been baptized by John at the Jordan in Judea. Then tempted in the Judean wilderness. It was after those two events that he began his ministry. But, not in Judea. Because he heard that John had been arrested, he moved to Galilee. It was there, in Galilee, where he began. Matthew points out that this move fulfilled a scripture from the prophet Isaiah. That the people who lived in the dark - in the Land of Zebulun and land of Naphtali, alongside the sea, across the Jordan, in Galilee of the Gentiles - that these people living in the shadow of death had seen a great light. In the Galilee of the Gentiles.

Jesus healed and taught in the Galilean countryside, moving ever and ever closer to Jerusalem. Where the conflict with the religious and political leaders would escalate to the point that Jesus would be crucified. Then to Golgotha, the hillside outside of Jerusalem, where he would be crucified and buried. And then, on this same hillside where Jesus would rise from the dead. The conclusion of Jesus’ mission on earth. Marked - and here’s the punctuation part - marked with a huge exclamation point!

And now, with today’s story, we are back once again in Galilee. And beginning a new phase in the mission of Jesus. Marked with a different punctuation marked. With a colon. A punctuation mark that is not an ending. But that points us forward into another phase. An unfinished phase. A phase in which we are still taking part. The unfinished story of the church.

But, let’s look a little closer at today’s story. Notice that Matthew writes that the eleven disciples meet Jesus on a mountain. The curious thing about this is that there are no mountains in Galilee. By including this in the story, the gospel writer is reminding us of all of the mountaintop revelations we have witnessed before. Think of them. (I once wrote an entire research paper on these mountaintop experiences.) There is the mountain where Noah’s ark rested after the flood, where he offered a sacrifice to God and where God made a new covenant with creation. Then, there is Mount Horeb where God called Moses, speaking to him from the burning bush and revealing God’s name, and calling Moses to deliver God’s people out of bondage. Then, there is Mount Sinai (also known as Mount Horeb), where God delivered the Ten Commandments to Moses, after Israel had been freed, and where God and Israel entered into covenant.

Then, there is the New Testament. Think about Jesus’ own story. He was tempted on a mountain in the wilderness. His first teaching, the Sermon on the Mount, was on a small mountain. Jesus was transfigured. On a mountaintop. And it was on a mountaintop, where Jesus had risen in glory. By including this, by making reference to this simple location, Matthew is recalling for us all of the salvation story, from one revelation to the next. The first phase of a story that has been marked with an exclamation point. And the second phase that is about to begin.

So, the disciples meet Jesus. Like the two Mary’s, they fall at his feet and worship their risen Lord. Did you catch the entire phrase there, in verse 17? “When they saw him, they worshipped him, but some doubted.” The word for “doubt” used here - distazo - is used only one other place in all of the New Testament. In a story we heard a few weeks ago, when Peter jumped out of the boat and began to walk on water towards Jesus. Matthew 14:29. “Then Peter got out of the boat and was walking on the water toward Jesus. But when Peter saw the strong wind, he became frightened. He distazo. He doubted. 

These disciples. As they greet their risen Lord, who they are seeing alive with their very own eyes and who they now fully understand - at least some of them understand - that Jesus is truly the Son of God. Even then, some doubt. 

Have you ever doubted in Jesus? Has something ever happened to you that put a big question mark there in your life right in place of your faith? Perhaps it was an unexpected and tragic death in your family. Or an illness. Or perhaps it was the loss of a job. Or a divorce. When it seems that this resurrection stuff is just too much to believe in. When it feels as if we, just like the Galileans, live in the shadow of death. And we, too, like the disciples, doubt.

In Matthew, though, doubt is not the opposite of faith. Instead it is an inevitable part of a life of faith and discipleship. Peter, who, as he was walking on water and then heard the wind and became afraid and doubted - that same Peter would become the “rock” on whom the church would be built. As Wes Allen notes, doubt does not preclude the disciples from being entrusted with the ongoing work of the mission of Jesus. With God’s mission. Because even in the midst of their doubt, they are being sent out into the world. Sent to share the joy of Jesus’ resurrection to all nations through the full authority of God, given in its entirety to Jesus. Because it is in raising Jesus, that God has vindicated his life and mission. It is in raising Jesus, that God has demonstrated power and authority that is greater than that of any human ruler. It is in raising Jesus, that God has shown power and authority that is greater than the forces of evil and death. It is with this authority, given fully by God to Jesus, that the disciples are sent into the world. To make disciples by baptizing them - welcoming them into God’s family just as we welcomed Marcus a little over a week ago - and teaching them to obey everything that Jesus had taught and commanded them. It is with the full authority of Jesus Christ that the disciples will go out into the world. Even in the midst of their doubt and fear. Because it is not the disciples’ power and authority that will accomplish this second phase of Jesus’ mission. It is God’s power and authority in Jesus Christ that will accomplish their mission. That will accomplish our mission.

That’s right. Our mission. This is our mission, too. Our mission as the church. Our mission as God’s people here at Grace & Glory. Because this mission is not simply for those who are called to full-time ministry or mission work in the church. This mission is your mission as disciples of Jesus Christ. Just like those first disciples, you are sent with the same power and authority in Jesus Christ. To witness. And to share where Jesus has met you. To share even in the midst of your doubt and your sense of unworthiness and your fear that you won’t have the right words to say. You are called. And you are sent. Just as the early disciples, to witness to the love of Christ with God’s full authority behind you. 

That, my friends is our mission statement here at Grace & Glory. A mission statement that belongs to each and every one of us. To gather as God’s people. To grow in faith and the love of God. To go out into the world to share God’s love with others. And to give to others what God has first given to us. 

Finally, if all of this feels way too overwhelming, may you remember what Jesus told the early disciples in the midst of their own fear and doubt and unworthiness. What Jesus tells us in the last verse of Matthew. “And, remember, I am with you always, to the end of the age.” 

May you journey with joy, walking with the courage that Jesus is beside you as you share the good news of Jesus Christ with the world. Amen.

Preached April 28, 2019, at Grace & Glory Lutheran Church, Goshen, KY.
Second Sunday of Easter (Holy Hilarity Sunday)
Readings: Matthew 28:16-20, Psalm 40:9-10

Misseo Deo

After a long time the king of Egypt died. The Israelites groaned under their slavery, and cried out. Out of the slavery their cry for help rose up to God. God heard their groaning, and God remembered his covenant with Abraham, Isaac, and Jacob. God looked upon the Israelites, and God took notice of them.

So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.” But Moses said to God, “Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?” He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.”

But Moses said to God, “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” God said to Moses, “I am who I am.” He said further, “Thus you shall say to the Israelites, ‘I am has sent me to you.’” God also said to Moses, “Thus you shall say to the Israelites, ‘The Lord, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you’:

This is my name forever,

and this my title for all generations.

But Moses said to the Lord, “O my Lord, I have never been eloquent, neither in the past nor even now that you have spoken to your servant; but I am slow of speech and slow of tongue.” Then the Lord said to him, “Who gives speech to mortals? Who makes them mute or deaf, seeing or blind? Is it not I, the Lord? Now go, and I will be with your mouth and teach you what you are to speak.” But he said, “O my Lord, please send someone else.” Then the anger of the Lord was kindled against Moses and he said, “What of your brother Aaron the Levite? I know that he can speak fluently; even now he is coming out to meet you, and when he sees you his heart will be glad. You shall speak to him and put the words in his mouth; and I will be with your mouth and with his mouth, and will teach you what you shall do. He indeed shall speak for you to the people; he shall serve as a mouth for you, and you shall serve as God for him. Take in your hand this staff, with which you shall perform the signs.”  Exodus 2:23-25; 3:10-15; 4:10-17 (NRSV)

Grace and peace to you from God--our Creator, Redeemer, and Restorer.  Amen.

This past summer, when our worship committee made the decision to shift to a new lectionary--to the Narrative Lectionary--it was after we’d spent much of the summer immersed in the stories of the Hebrew Scriptures. 

I don’t know about your own experiences, but these are the stories I grew up with. The stories that were told to us in Sunday school and in Vacation Bible School. The stories of creation and of the fall, the stories of Noah and the ark, the stories of Abraham and Isaac and Jacob, the stories of Moses and Israel. First, in Egypt and, then, freed from the bondage of slavery. And on and on and on. There were the stories of our faith, I was told. The stories of who we are as a people.

But, somehow, I could never really connect the dots. What was God’s meta-narrative anyway? How did these stories connect to it? And, more importantly, what was my connection to these stories and to this meta-narrative?

It was only until seminary, in a missiology class, that the light bulb went on.

Missiology is just a fancy word for the study of mission. More particularly, it is the study of God’s mission. The misseo Deo. Of God’s plan. And how, as God implements that plan, God continues to reveal more and more of God’s nature to us.

What that plan is--that meta-plan or meta-narrative--what it is has long been debated among theologians. Generally, though, it can be reduced down into four basic elements: creation, fall, redemption, and restoration. Creation. Fall. Redemption. Restoration.

At the beginning of September, we started at the beginning with the creation story. About how God--a god already in relationship (Creator-Father, Redeemer-Son, Restorer-Spirit)--desired to be in even greater relationship. And so, this relational God creates. God enters into the world and begins to create. To first bring a place of chaos into an ordered world. Then, to populate that newly-created, newly-ordered place. With animals and birds and other creatures. And then with human beings--called to be caretakers of that world. God entered in and created a place of beauty and flourishing. God created a place that was good.

Creation.

And, then, it all fell apart. Literally.

Beginning with the fall of those first beings and then a continued descent into anger and hatred, murder and devastation. God saw how sin and brokenness was tearing the world--God’s good and beautiful world--apart. Full of wickedness. And falling apart. The result of sin and brokenness.

The Fall.

At first, God regretted God’s creation. Genesis 6:7 tell us that God was sorry he had made creation. God regretted it--but, just a moment. God refused to walk away. Instead, God devised a plan. God’s mission. The misseo Deo, if you like. And that plan started with a remnant of people. Noah and his family. People who continued to follow God, who sought to live out who God desired them to be. Human beings who found “favor in the sight of the Lord.” 

So, God started on a plan of redemption. To begin with a remnant of humanity and to form them into a select people. To enter into a covenant with them. A covenant that sought to redeem them and bring them back into full relationship with God. And, then, to expand that to all of humanity.

Redemption.

The story of God seeking to bring redemption to a fallen humanity began with Abraham. It began with Abraham and a promise. A promise that through Abraham this blessed nation would come and that Abraham and his descendants would be blessed so that they could be a great blessing to others. 

Today, in our reading, we have an important next step in that redemption narrative, in the formation of God’s people. Last week, we left off with Jacob. Jacob, that son of Isaac, grandson of Abraham, who lived so fully into his name. Meaning trickster. 

If you haven’t noticed it yet, names are really important in scripture. Jacob’s name would eventually be changed to Israel. Which means “God strives.” It would be through Jacob--through Israel--that God would strive to continue to grow God’s people. To grow them into a nation.

By the time our story begins today, several generations have passed. We have moved out of the book of Genesis (meaning “beginning”) and into the book of Exodus (meaning “departure”). The book begins in Egypt, which is where Jacob would eventually end up. Jacob (or Israel) has grown into a large nation. So, large, in fact, that they are becoming a threat to the Egyptians. Particularly to the political leadership of Egypt, who are watching them grow and become increasingly worried that their own people will become a minority people. 

And, so, they begin to oppress Israel. Ruthlessly. The first two chapters of Exodus tell us that the Egyptians made their lives bitter. And that Israel groaned under their slavery. That they cried out. That out of their slavery “their cry for help rose up to God.” 
God heard them. We read in the first verse of our lesson today that [read Exodus 2:24-25]. 

So God devised a plan. To rescue Israel.

Do you notice here that God doesn’t choose to work alone, to rescue Israel alone? God could, you know. God could make that choice. God takes the initiative, develops a plan, but does not work alone. God calls Moses. “Moshe” in the Hebrew, which means “to draw out.” God calls Moses to draw the Israelites out of Israel, out of bondage and servitude, out of slavery. 

Then, there’s this amazing dialogue after God calls Moses. Moses doesn’t drop everything and run. He doesn’t immediately agree with God. He raises sharp objections to God over God’s call. Eight objections, to be exact. God never tells Moses to be quiet. Or ignores his concerns. Instead, God responds to each objection in turn. One after the other. It is through this conversation, this dialogue, that Moses gains fuller knowledge. In God’s interaction with a questioning human, God more fully reveals who God is. 

It is one of God’s responses to Moses, in particular, that we gain a much deeper understanding of who this God is. When Moses asks God, “When they ask me ‘Who this God’s name is?’ what will I tell them?” God responds with God’s name. For the very first time, in conversation with a questioning Moses, God gives him God’s own personal name. 

The Hebrew here is actually untranslatable. Ehyeh-asher-ehyeh. Untranslatable. The earliest recorded understanding of the divine name--of God’s personal name--was as a verb derived from a three-letter stem. The verb “to be”. An absolute Being. Eternal. Unchanging. Dynamic. We know it in English as the Tetragrammaton, which means the “four consonants.” A name that has been translated to mean “I Am That I Am,” or “I Am Who I Am,” or “I Will Be What I Will Be. A name that would be so revered by Israel that, in later Jewish history, they would not say it out loud. 

In giving God’s own, personal name to Moses, God is saying to him, “I am entering into relationship with you.” God has called Moses into relationship. And promises “to be” for Moses. Absolute. Eternal. Unchanging. Dynamic.

In the same way, God has called us in our baptisms. Giving us God’s name. Children of God. Entering into relationship with us. And promising, in Christ, “to be” for us. Absolute. Eternal. Unchanging. Dynamic. God’s meta-narrative becomes our micro-narrative. One by one. Redeemed and restored into relationship with God.

And, yet, our story, our micro-narrative, is part of God’s overarching story. A story of salvation. Of God seeking redemption for us in Christ Jesus. It is a story of freedom from bondage. And it is a story of God’s formation of God’s own people. So that we, and all of humanity, might be restored into fullness of relationship with God. Into fullness of relationship with our animals here, with all creatures, and with creation.  With God and all of creation.

This is God’s plan. God’s mission. We are part of it. Fully redeemed in Christ, it is our mission, too. Our mission with God to all the world.

May God bless out work together. Amen.

Preached October 1, 2017, at Grace & Glory Lutheran Church, Goshen, KY.
Pentecost 17.
Readings: Exodus 2:23-25, 3:10-15, 4:10-17; John 8:58.

In the Image of God

Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshiped him; but some doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age.” Matthew 28:16-20 (NRSV)

Grace and peace to you

from the One who is

and who was

and who is to come.

Amen.

Welcome to Holy Trinity Sunday!

Every pastor’s nightmare.

Why? You might ask.

Well,

it’s because no matter what I

or any other pastor tries to say about the Trinity,

it is inevitable

that we will lapse into some form of heresy.

So, I am not going to preach today

about the Trinity--

the Triune God,

the Three Persons of the Godhead,

or whatever other name

you want to give our God.

I will let the two-and-a-half pages

of the Athanasian Creed

attempt to do that shortly.

Instead,

I am going to the beginning.

The very beginning.

To the beginning of all time.

Because that is where our Genesis reading begins.

“In the beginning

when God created the heavens and the earth.”

In the original Hebrew,

the word used for God is Elohim.

Interestingly,

this is a plural word.

The singular word for God is El.

It’s also helpful to know that the word,

elohim,

is a simple, ordinary word for God.

It can be used to identify any deity.

It’s not a personal name.

Its use implies

that this God is not just the God of Israel,

but God,

the creator of the entire universe.

Already,

in just the first phrase,

we have a sense

of not only the plural nature of this God,

but also the sovereign nature

of this creator of the whole world--

of a sovereign God

who creates effortlessly,

freely

and with no limits.

So, God goes about creating the world.

God thinks,

God speaks,

God births,

God prevails,

God creates,

God builds,

God arranges,

God shapes,

and, then,

God delegates.

We read in verse 26,

where God says,

“Let us

(Do you once again hear

the plural nature of God there?)...

let us make humankind in our image,

according to our likeness.”

Two early church fathers,

Gregory of Nyssa and Chrysostom,

called this phrase--

”let us”--

the divine deliberation

among the persons of the Trinity.

Luther wrote

that it confirms the mystery of our Christian faith,

namely,

that there is one eternal God,

in whose divine essence

there are three distinct persons.

It was the eternal Triune God there,

fully present at the creation of the cosmos.

And it was the eternal Triune God

who made humankind in God’s own likeness.

In the image of God.

The image of God.

That’s an interesting expression,

isn’t it?

We use it often,

but I wonder if we know what it really means.

In the image of God.

All of humanity,

created in the image of God.

We read that in Genesis 9

as God is instructing Noah

upon exiting the ark,

“Whoever sheds the blood of a human,

by a human shall that person’s blood be shed;

for in his own image,

God made humankind.

It would seem to me that,

if each of us

and all of us

are created in God’s own image,

there is great dignity in that.

Great dignity in what it means to be human.

For me

and for you

and for every person we meet.

How does it change your reaction

or response to someone

if you understand that they,

like yourself,

have been created in God’s own image.

That homeless person on the street?

That next-door neighbor

who makes you a little crazy?

That person

who just cut you off in traffic?

President Trump?

Hillary Clinton?

Does it change things for you

if you view each one in that list

and of all humanity

as made in the image of God?

There is great dignity

for all people

in being created in God’s image.

It is the same dignity,

and glory and honor,

that the psalmist writes about in Psalm 8…

“When I look at your heavens,

the work of your fingers,

the moon and the stars

that you have established;

what are human beings

that you are mindful of them,

mortals that you care for them?

Yet you have made them

a little lower than God,

and crowned them

with glory and honor.

You have given them dominion

over the works of your hands;

you have put all things

under their feet…”

Yes,

there is dignity

in being created in God’s image.

But,

there is also great responsibility.

There is this fancy word in theology

that I really like--

perichoresis.

Theologians often talk

about the perichoretic relationship

of the Triune God.

Perichoresis is a word

that describes this relationship:

as co-indwelling,

co-inhering,

and mutual interpenetration.  

Alistair McGrath writes that

“it allows the individuality

of the persons

to be maintained,

while insisting

that each person

shares in the life

of the other two.”

In this relationship of the Triune God,

there is separation,

yet there is togetherness.

There is individuality,

yet there is community.

How the three persons

of the Godhead

live in relationship to each other

is how God has created all creation to live.

Not just humanity,

but all creation.

Respecting the gifts

and individuality of the other.

Yet,

loving and caring for each other

and all creation

in full relationship,

together,

in community.

A community of being

in which each person

maintains its distinctive identity,

yet is interconnected to the other.  

Now,

we know

that we are not now perfect representations

of the image of God.

In our fallen state,

we constantly dismiss this

in others and in creation.

We ignore those who we think are unimportant,

or disrespect those with no power.

We manipulate others for our own ends.

We pollute and damage creation,

using it for our own selfish needs

instead of how God desires.

The good news,

however,

as we read in Colossians 3,

is that our new selves

are being “renewed in knowledge

according to the image of its creator.”

This renewal,

this creative work

doesn’t happen by our own understanding

or strength.

Instead it happens through God,

through the redemptive work

of the Son on the cross

and through the sanctifying work

of the Holy Spirit

that begins in our baptisms.

And, it happens here

in this place.

In community.

Here,

inside these walls,

with each other.

It is here

where we continue to be shaped

and formed

through the Word

and in the Sacraments,

in relationship with each other,

to become the people who God desires us to be--

people created in the image of God.

This is God’s desire for us.

This is God’s desire for all humanity.

God is determined

that we will all be reshaped

into God’s image,

just as God intended us to be

from the sixth day of creation.

This,

as the church,

is our task.

It is the same task given by Jesus

to the disciples:

to participate in God’s mission.

Did you hear that?

To participate in God’s mission.

Notice that it is God’s mission

and not ours

or that of the church.

It is God’s mission

that we will all be reshaped

into God’s image.

We are called to give witness

to that mission--

how we have experienced God

so that others might see

and wonder how God is working.

To witness through word and action

to what God is already doing

in our neighborhood,

our community,

and our world.

God is always ahead of us,

creating

and renewing.

Our task

is to join God in that work--

in God’s mission--

and to testify to God

as the source of all grace,

all love

and all community.

To join the dance of the Trinity.

To jump into that relationship of mysterious,

unexplainable,

yet, unbelievable

Three in One.

To be freed

in hope and love

and to be woven into full relationship

with the Triune God

and with all humanity

and all creation.

How else can we respond

except in the beginning

and ending words of our psalm today:

“O Lord,

our Sovereign,

how majestic is your name

in all the earth!”

Amen.

Preached June 11, 2017, at Grace & Glory Lutheran, Goshen, KY.

The Holy Trinity

Readings: Genesis 1:1-2:4a, Psalm 8, 2 Corinthians 13:11-13, Matthew 28:16-20