Pentecost 17b - Jeremiah 11:18-20

Jeremiah 11:18-20 Jeremiah gives voice to the cry and complaint of the un-numbered and un-named throughout human history who led to the slaughter have looked to God, (or anyone who will listen) for help. But help does not always arrive in a timely fashion as Jeremiah himself will find out when his story of lament and complaint ends in silence. Despite all indications to the contrary we believe justice will have its day and the cause of the righteous will be upheld by the God who judges the heart and the mind. However, it may be that we who pray forgiveness for things done and left undone, things said and left unsaid, who have waited for God to act on behalf of those who suffer while God waited for us to act, will be judged equally guilty. “It was the Lord who made it known to me” means we are God’s agents of mercy and justice in a world that devises evil schemes against the weak and powerless. Too often Christian backs bristle at slights against the practice of our individual piety while the plight of those literally “led to the slaughter” hardly registers a reaction. Granted, the world will not conform to the kingdom of God and works against the principles of God’s reign, but when we are silent in the face of suffering we acquiesce to the evil schemes that would cut off the word of life from the land of the living.

Pentecost 16b - conclusion

I can’t say I’m suffering today but I am a little sore. Lisa’s horse Desperado decided he was done riding and I thought differently so when I went left he went right. It’s not quite the same as being thrown outright but you still land on your butt which is obviously more fun for the horse than it is for the rider. The effects of yesterday’s yahoo is a stiff neck and a sore elbow which is not much considering what can happen when horse and rider part company unscripted. Isaiah’s tongue of the teacher recounts the days of distress so that those who are weighed down and weary might get back in the saddle or at least get off the ground. The psalmist loves the Lord because the “brought low” psalmist has been lifted up by the Lord who loves those who cry out. James suggests not many should presume to teach, or ride for that matter, because pride goes before the fall. And in the Gospel Jesus’ idea of Messiah and Peter’s are polar opposites in the same way that I wanted to go around the arena one more time and Desperado was headed for the barn. Of course like Jesus dialogue with Peter I rebuked the stubborn gelding and got back on for a few more turns around the barn before I got off on my own terms.

Pentecost 16b - Mark 8:27-38

Mark 8:27-38 If Jesus thought of his generation as adulterous and sinful what would he say of ours? I know there are a number of well-meaning people of faith who think we've gone to hell in a hand basket and fear it’s fixin’ to get worse. But since the rebellion in the garden there has never been a time in human history when we have not been an adulterous and sinful generation. That doesn't mean there are not degrees of separation when it comes to what was meant to be and what is. “It was the best of times, it was the worst of times.” (A Tale of Two Cities – Charles Dickens) Peter publicly confesses the Christ; “you are the Messiah” and then privately rebukes Jesus when Jesus defines what it means to be Messiah in a way that does not conform to Peter’s preconceived notion. Messiahs are not meant to undergo great suffering and be killed, even if they promise to rise again. If Peter missed the Messiah boat before the resurrection we are more likely to do so on the other side of the empty tomb and so cast Jesus in our own image of power and glory. No one is ashamed of a mighty Messiah coming in majesty to smash the enemies of God to pieces. But if we preach Christ crucified, the King of Glory is never far removed from the place where the world was saved. “Father, forgive them for they know not what they do.” It was God’s design that the Messiah should be stripped naked and nailed to wood by religious authorities and Roman soldiers so that the Jewish rabbi from the Gentile region of Galilee could change all our ideas about power and prestige. Our problem is that we belong to an adulterous and sinful generation that holds onto to this life with a death grip and denies everything except ourselves believing we understand the divine mind when truth to be told we remain mired in human thinking.

Pentecost 16b - James 3:1-12

James 3:1-12

James does not mean to discourage “my brothers and sisters” to become teachers, nor does he expect them to be perfect, he just wants them to be aware that teachers (and preachers) are held to a higher standard by virtue of the task they have taken on. I’ve had some great teachers in my life but one of my favorites was Miss Kruse. She was my fifth grade teacher at Grace Lutheran School in River Forest, Illinois and years later I had the great gift of being her student teacher. She was a remarkable educator, well ahead of her time, but more importantly she embodied this text. I imagine there were days that were more difficult for her to be gracious and kind but as far as I could tell her way of being was her way of saying. That is, you cannot simply decide to be more disciplined in your speech while harboring anger and resentment in your heart. In the same way springs of water draw from what is down deep and not from what is on the surface. So if Miss Kruse is the bar for who should presume to teach we should all look for some other work. But because Christ is the well she drew from we can all tap into the same source and be as gracious and kind, not that we will ever be as remarkable.

Pentecost 16b - Psalm 116:1-9

Psalm 116:1-9

Do we love the Lord because we are heard or are we heard because we love the Lord? It sounds like the psalmist would opt for the former but then there are plenty of passages (including this week's Gospel) that lean toward the latter. I’m going to do the Lutheran two-step and say it is both and. We love the Lord because the cords of death that choked the life out of us have been loosened. But then we wouldn’t have called on the name of the Lord in our anguish and distress if we didn’t trust the Lord to hear. And trust is just a five letter word for love. The Lutheran song is that the Lord loves us regardless of whether we love the Lord or not (the melody of grace) but maybe the Lord is equally adept at dancing the two step both and. The Lord answers because we love the Lord and the Lord loves because we ask. Grace certainly exists apart from the call and response relationship of love but it is not nearly as noticeable as when faith two steps with the Lord.

Pentecost 16b - Isaiah 50:4-9

Isaiah 50:4-9

The word that sustains the weary is that the teacher knows a thing or two about suffering. He has endured far more than verbal ridicule and yet morning by morning remains confident of God’s presence and help. It is one thing to suffer and quite another to suffer alone. That is a disgrace the teacher could not long endure which is how laments become songs of praise even when one continues to suffer at the hands of the unjust. The teacher who endured the cross for the sake of the world is more than able to sustain us with a “morning by morning” word of peace that surpasses the world’s ability to understand. Therefore, like the One who teaches us, we do not turn back or rebel against difficult things done for the sake of the weary. 

Pentecost 15b - conclusion

I will be officiating at the wedding of Rachel Herring and David Perlich on the beach at Mustang Island State Park this afternoon. It has been a favorite place for the Herrings (at least the younger ones) and the Heinzes for a long time. So it makes sense for Rachel to “tie the knot” in the sand and surf even if it’s 100 degrees and the West Nile Mosquitos are on the guest list. (Ask Craig Loest about beach camp) But folks will fly down for a day and this pastor will perform the ceremony and turn around to drive home for a big Sunday because we love Rachel and we trust David does as well. The lessons for Pentecost 15b start with one of the great chapters in all of scripture. Isaiah envisions the promised restoration of the people and plant. The psalm continues the theme of revival where the hungry are fed and the oppressed are set free. The healing stories in the Gospel reveal the God come down who makes good on the promises celebrated by Isaiah and the psalmist. But in the passages from James we are the ones who act as the hands and feet of the promise. “What good is it my brothers and sisters…” might read as a corrective but it is really an invitation to participate in the promise come true. If faith without works is dead then so are we. But when by faith we feed the hungry, clothe the naked, free the oppressed, heal the sick, care for the planet and creatures that populate it we are the ones who come alive. 

Pentecost 15b - Mark 7:24-37

Mark 7:24-37
It is a difficult story to deal with if you wonder what Jesus was thinking when he called the desperate woman a dog. She didn't object to the insult because her daughter was possessed and there was nowhere else to go for help. Jesus recognizes the kind of need that leads one to bow down low and accept ridicule and insult for the sake of someone you love and so he banishes the demon from her daughter. The second story is similar as the deaf man with slurred speech is helped by those who beg Jesus to heal their friend. Spit and speech (Ephphatha!) do what doctors could not. Astounded beyond measure the crowds marvel at everything done well. Jesus' “everything done well” won’t be remembered when he is accused of being in league with the devil he dispossessed from the desperate woman's daughter. (Matthew 9:34) And it won’t be long before people hurl more than insults at him as they strip him naked and nail him to wood. But when the world is possessed and you have nowhere else to go you’ll go to the cross to save those you love.

Pentecost 15b - James 2:1-17

James 2:1-17

What good is it my sisters and brothers if you supply the bodily needs of those who are hungry and do not wish them well by warming them with the sharing of peace? What good is that? I’m taking some liberties with the word from James but only because there is a tendency for well-meaning people to provide for people in need without ever getting to know or appreciate the person in need. Calvary’s participation in the Room in the Inn ministry attempts to meet both the relational and physical needs of the guests who spend the night in our family life center and if you ask them I think they appreciate the relational aspect as much as the physical. Case in point; Pastor Phil’s made to order omelets are an often mentioned breakfast with the RITI crowd but others provide wonderful egg casseroles with the same ingredients so I think the difference must be in the ability to choose. There is a huge difference between eating from a predetermined menu and having a choice, especially when most decisions in your day to day are determined by someone else. The homeless need help, no doubt, but I think what they long for is dignity and that doesn't come to anyone as charity. It can only be found in true friendship and genuine love that looks past possessions or lack thereof to value another person as a human being created in the image of God. 

Pentecost 15b - Psalm 146

Psalm 146

Trusting in the temporal is no help at all when what one hopes for is eternal. That doesn’t mean we do not put stock in the here and now. The Lord does not care for the stranger or sustain the orphan and widow or frustrate the wicked without help. Even opening the eyes of the blind and lifting up the bowed down calls for the loved by the Lord righteous to be involved. But when I’m finished praising the Lord “as long as I live” I hope there is a refrain that follows my life long singing. That means we live our lives anticipating what will be while being fully engaged in what is. 

Pentecost 15b - Isaiah 35:4-7

Isaiah 35

Isaiah 35 begins with the parched land rejoicing and ends with the ransomed of the Lord returning to Zion with song as they are overtaken by joy and gladness. In the in-between are feeble hands and weak knees and fearful hearts that long for redemption. But since the chapter begins and ends with a promise Isaiah can say, “Be strong” to the feeble and weak and fearful of heart instead of “suck it up”. The ability to “be strong” comes from anticipating the promise as if it already was so that hands and knees become steady even when the ground is shaking. The blind are still blind. The deaf still cannot hear. The lame still limp and the dumb are still speechless. It is as simple and as difficult as that because we are more accustomed to “suck it up” than “be strong” or perhaps think they are the same thing and therefore are always running too fast in the present for the future to catch up. But when God’s ultimate vision becomes our eternal imagination the future bursts into the present like a rainstorm in the desert and the blind see and the deaf hear and the lame leap and the dumb shout for joy. What will be already is when by faith we stop “sucking it up” and allow the future gladness to overtake us. 

Pentecost 14b - conclusion

The Calvary Café opened in the fall of 1999 but it didn’t take off until the spring of 2000. It was Thyme marinated Pork Loin and Mashed Potatoes that brought out the senior citizens who are the reason the café went from a convenience for confirmation parents to “gourmet on paper plates” for Calvary members and more. Over the years the café has grown exponentially and the menus have become more elaborate but the idea of a weekly gathering around food that is “cheap but never common” remains the same. The statues and ordinances given to Israel were for the common good so that they could live together in such a way that God was glorified and the people of God were edified. Psalm 15 celebrates the relationship with friend and neighbor where the walk that is blameless means no harm done. James remembers that his half-brother Jesus said, “You will know them by their fruits” and so caring for widows and orphans is the way faith is made known. And in the Gospel Jesus speaks for himself about the meaning of all the regulations surrounding the act of eating. I suppose if Jesus were to comment on the café he might say that while Pastor Phil’s “even better than mom’s” Meatloaf doesn’t violate the commandment to honor the one who gave you birth I should come up with another name. To which I might be bold enough to quote the scripture, “speak the truth in love.” Sorry Mom. 

Pentecost 14b - Mark 7:1-23

Mark 7:1-23

Thank God we’re back to the Gospel of Mark. Don’t get me wrong. I’m not into gluten free Gospels but five weeks of bread, even from heaven, is more than I can stomach. Okay, that might be a little over the top for a lectionary based joke but I don’t think the lectionary needs five weeks to deal with John chapter six. Be that as it may it turns out the Gospel lesson for this week still has something to do with food and the rituals that surround it. I find it noteworthy that things necessary for survival, the very act of eating and drinking, take on additional layers of meaning. But maybe that is the point. Things basic but necessary are always more than ordinary. Many of us are far removed from the production of sustenance, let alone the lack of it, so that we can grab a burger from In and Out (after waiting in a long line of course) and think nothing of the sun and soil and rain and crops and cattle and rancher and farmer and slaughter house and silo and purchaser and packager and shipper and cook and wait staff that eventually put burger on bun with fries on the side. Being disconnected with what goes in (the ordinary act of eating) is not that different from being disconnected with what comes out. (LOL) I don’t mean to be crude, even though I think Jesus did. He was far more pointed than our piety allows us to be. That’s because all our piety tends to limit the mercy of God in the same way all our mercy tends to limit the piety of God.

Pentecost 14b - James 1:17-27

Lisa and Josh and 100 bales of hay

James 1:17-27

Martin Luther called James “an epistle of straw” for its less than solid declaration of the Gospel but every time I read it I hear Jesus speaking. I bet that’s because James knew his half-brother better than Luther did even if Luther had the apostle Paul to tell him what he needed to know. (Luther was born again while reading Romans and practically gushes over Galatians) That might be why James reads more like Jesus in Matthew's Sermon on the Mount than Paul’s letter to the Ephesians. Of course we Lutherans tend to read everything through the Pauline lens but that being said we’d be well served to apply the lesson of James to the way we live the Gospel. A person who participates in House for All Sinners and Saints suggested that the link to the tab “what we believe” should be “come see what we do” and if you look at it that way the epistle of straw is the brick and mortar of the Gospel house. “So be doers of the word and not merely hearers.” (James 1:22) sounds a lot like “You will know them by their fruits.” (Matthew 7:16-20) 

Pentecost 14b - Psalm 15

Psalm 15

So I guess verse 5a (do not lend money at interest) means all the bankers are out of luck when it comes to real estate on the holy hill. I’m not a Hebrew history scholar but I’m willing to bet very few people lent anything without expecting something in return so either the holy hill is a vacant lot or there must be another way to walk blamelessly. I think the key verse might be 4c (who stand by their oath even to their hurt) Walking blamelessly and doing what is right while speaking heartfelt truth and not slander is a way of living and being that considers the needs of friends and neighbors and the needy to be as great as one’s own. The reason those who do these things are never moved is because they embody the heart and soul and will of God. From the very beginning God refused to abandon those who were made in the image of God even though they chose to abandon God. That oath led God to the “hurt” of the cross and if there is interest owed on the loan of his life I certainly can’t pay it.

Pentecost 14b - Deuteronomy 4:1-9

Deuteronomy 4:1-9

It sounds fairly straightforward. Obey and live or don’t and die. For a while it was as simple as that. But then the wise and discerning people figured out that going through the motions worked just as well so that much later God speaking through the prophet Isaiah will lament, “these people honor me with their lips but their hearts are far from me.” (29:13) Maybe it was the do or die that confused them. That’s not the best basis for a relationship. Oh, of course there are consequences and rewards in any relationship but what God earnestly desired were people whose hearts were close because they wanted to be close; because they remembered they were slaves in Egypt and God heard their cry; because they remembered God led them through the waste land and did not abandon them though they continually complained; because they remembered the first sight of the land flowing with milk and honey. It turns out the burden God bears is the not so wise and discerning forgetful people God loves. And so God continually reworks what the relationship is supposed to look like – dumbing it down if you will. Like the prophet Micah speaking for God - how about if all you do is act justly; love mercy, and walk humbly with me. Would that work for you?  (6:8) Jesus reduces the whole of scripture and the 613 mosaic laws to two - love God and love neighbor. Now if we could do that we’d really be wise and discerning and I bet folks would notice. So take care and watch yourselves in such a way that you remember to love the God you cannot see as best you can and maybe the neighbor you can see, even a little better.  

Pentecost 13b - conclusion

I’m blogging from a Starbucks on 55^th and University in Chicago, Illinois. Later this afternoon I’ll have the privilege of preaching at former Calvary intern and soon to be pastor Paul Moody’s ordination. Earlier this morning I ran for an hour along Lake Michigan and as is my habit did a little preaching in my mind (and to be honest out loud when I got a little Spirit filled!) It didn’t seem to bother anyone as there a lot of people in Chicago who talk out loud to no one in particular. There’s a lot you want to say in an ordination sermon but I think the most important thing is to remind us all that the one set apart for the sake of the church is set apart for the sake of the Gospel. We are keepers of the flame, so to speak so that people of God are fully equipped through the proclaiming of the Good News and the Spirit’s fire to BE the people of God in the world. Which is to say it is a call to be a servant of Christ and a steward of the mysteries of God (1 Corinthians 4:1) to care for God’s people by proclaiming the hope that is neither false nor illusory. Twenty one years ago today a wise man preached at my ordination and reminded me of these very things. So here’s hoping that the message proclaimed to Paul and the gathered congregation will serve them as well as my father’s words have served me.

Pentecost 13b - John 6:56-69

John 6:56-69

By the end of chapter six the five thousand fed on loaves and fishes have gone home and “many of his disciples” desert him. Only the Twelve are left and as usual Peter gives voice to what they’re thinking. They have come to accept what the crowds cannot and because they believe Jesus is the Holy One of God they aren’t turned off by his “eat my flesh and drink my blood” talk. I don’t think they understand what he is saying any better than those who declare it to be “a hard teaching”, but then accepting doesn’t require understanding. Not that they don’t have limits to what they will accept as in Peter’s “God forbid it!” when Jesus says he will suffer and die and rise again. And when the mob comes to the garden to grab Jesus the Twelve (minus one) find another “to whom shall we go” place to hide until the risen Jesus breaks in on their pity party to prove with nail scarred hands that death itself has died. But for now they are the ones enabled by the Father to believe. We too have been enabled by Spirit filled words to believe what we cannot fully understand and only dimly perceive, that all our best hopes and dreams for the here and now and the forever future are found in the Holy One of God. 

Pentecost 13b - Ephesians 6:10-20

Ephesians 6:10-20

Being strong in the Lord is not the same thing as being strong. In fact the only way to be strong in the strength of the Lord is to let go of whatever strength you think you might have. Even the self discipline of daily devotionals or spending time in the word and worship can get in the way of surrendering self-sufficiency in order to pick up what God would have us put on. Don’t get me wrong. Acts of piety are helpful but they are not the source of strength that allows one to stand against all that is against us. So the first piece of armor to put on is the belt of truth because everything else attaches to it. We admit the truth about ourselves (that we are our own worst enemies) while confessing the truth about God, who dies so that enemies might be called friends. The breastplate of righteousness cannot be attached to dishonesty therefore our admission and confession makes a place for being right with ourselves and God. The mission of the church is often mired in mud and would have the world worship at its altar but the truth of the Gospel compels feet to go to proclaim peace to those who would never darken the door of our sanctuaries. The shield of faith allows us to live with all that threatens without being threatened by those very same things. And heads fitted firmly with salvation means the “here and now” is fully fitted with the “there and then” which is to say we live the forever future in the present whenever we think of ourselves as eternal creatures.  

Pentecost 13b - Psalm 34:15-22

Psalm 34:15-22

Psalm 34 declares that even the name of those who do evil will be blotted out from the face of the earth while the Lord will remember the brokenhearted and save those whose spirits are crushed. Of course broken hearts are often brought about by those who do evil and as the prophet Habakkuk points out the wicked prosper long enough for the righteous to wonder why. (Habakkuk 1:1ff) But the psalm declares it is the very act of evil that slays the wicked while those who patiently endure troubles (albeit while crying out for help) will be rescued from whatever condemnation is reserved for those who oppose the way of righteousness. While we might interpret this psalm as being willing to wait for the scales of justice to ultimately and finally balance the equation between good and evil the psalmist sings of justice in the present tense and will not stand idly by while the wicked prosper. That means Psalm 34 might respond to Habakkuk’s question, “How long, O Lord, will the wicked prosper?” with a defiant, “no longer.” And so we live the future, which is the present tense of Psalm 34, whenever we tip the scales of justice in the favor of the troubled while setting our face (and our energy and resources) against those who do evil. The petition, “thy will be done on earth as it is in heaven” has as much to do with our will as God’s.