The Feast of the Holy Trinity - Proverbs 8:1-4, 23-31

Proverbs 8:1-4; 22-31

This Sunday is the Feast of the Holy Trinity and wisdom would be wise to advise us to say as little as possible about the mystery that defies definition. Or if we are so bold to attempt an analogy we should preface everything we say with St. Paul’s word picture of the temporal peering into the eternal, “Now we see but a poor reflection as in a mirror…” or the words of Job after God showed up. “I’ve spoken of things too great for me to understand.” That doesn’t mean there isn’t something to say. It just means an analogy easily understood will always be a poor reflection of a mystery. Like a joke that has to be explained it loses something in the translation. So the best thing to be said is that the unity of the Trinity is not to be explained to the human mind but believed in the human heart. What we are to believe is that the unity of the Trinity is the ultimate expression love. In the creative unity of love Father Son Spirit calls forth from nothing all that is and it is very good. In the redeeming unity of love Father Son Spirit dies for the created whose lust for creator status turned the goodness of creation into something less. In the sustaining unity of love Father Son Spirit rejoicing in the inhabited world and delighting in the human race continually recreates us so that the goodness of God’s creation, light and love, might overcome the darkness and death of human design. Father Son Spirit is the Unity of Love beyond knowing. The Good News is that the Unity of Love beyond knowing knows us and that is all we need to know to be holy and whole.

The Feast of Pentecost Year C - John 14:8-17, 25-27

John 14:8-17, 25-27

Years ago I had one of those moments when I desperately wanted a clear word from the Lord. Nothing seemed to be working. Not prayer or conversations with colleagues or time in silent meditation. I don’t recommend what I did next because I think it treats the scripture like a Christian version of the Magic 8 ball®, but desperate times called for desperate measures and so I opened my Bible at random and landed on John 14:9. “Have I been with you all this time, Philip, and you still don’t know me?” That’s the other reason not to do it. God might use your name and when God has to use your name you know you haven’t been paying attention. Philip asks the question that is on everyone’s mind and though Jesus' answer sounds like a rebuke Jesus honors the question and shows Philip what he asks to see. It is in the person of Jesus that the mystery of the Holy One is made known. And even if the humanity of John’s Jesus plays second fiddle to his divinity Jesus is for Philip and the disciples a present, physical reality that can be seen. And it is in keeping the word from Jesus’ own lips, “Love one another” that God continues to be made known. The Holy, Invisible, God Only Wise revealed in kindness offered, in mercy shown, in comfort extended, in generosity sown, all in the name of Jesus. And in love extended and received we become the answer to someone’s desperate prayer - ask anything in my name. God made visible in love. In the same way that the internal unity of Father, Son, Spirit cannot be separated so we too cannot be separated from the love of God in Christ Jesus our Lord. We will not be left orphaned and alone without a home for the good news is that God knows our name.

The Feast of Pentecost Year C - Romans 8:12-25

Romans 8:12-25
The first readers of Romans never thought the creation would still be waiting 2000 years later to be set free from its bondage to decay. Given the weight of the human foot print in 2016 it may be waiting more eagerly than ever. According to Genesis it was human rebellion that subjected the creation to frustration and the ground of the garden where only good things grew was cursed so that only painful toil produced fruit. Paul imagines a day of redemption where the curse of the fall is reversed and the whole creation rejoices in the homecoming of the prodigal human race welcomed home by a waiting Abba Father. Which is why the very real sufferings of the first readers of Romans were not worth comparing with the glory to be revealed. That is not meant to minimize suffering but only put it in the proper perspective. In all our trials and tribulations, in all our suffering and hardship, in all our sorrow and pain, we too eagerly long for redemption, groaning inwardly, but not as those who have no hope. (1 Thessalonians 4:13) And what might be our brightest and best hope? Isaiah saw it and it sustained him while he suffered slavery in Babylon. The Assyrian lion lies down with the lamb of Judah, swords and spears are beaten into plow shares and pruning hooks, and people of every tribe and tongue sit down to feast together as God dines on death. I consider whatever I have to face today or any day not worth comparing with what I believe will one day be true for you and me and all people. And if on any given day I wait impatiently, groaning outwardly, complaining and frustrated, the hope of the future is held in trust by you for me. And when you grow weary my hope will be yours because we are in this thing together until at last the hope of the future that we can only now dimly imagine is fully revealed. Amen. Come Lord Jesus.

The Feats of Pentecost Year C - Psalm 104:24-34

Psalm 104:24-34

The prayer in the Pilgrims Guide (turn to page 42) of every Cursillio, Via de Cristo, Walk to Emmaus, or Tres Dias is based on Psalm 104 30. “Come Holy Spirit, fill the hearts of your faithful and kindle in us the fire of your love. Send forth your Spirit and we shall be created and you shall renew the face of the earth…” I believe the page 42 prayer, prayed multiple times on a weekend, has a lot to do with what happens on a weekend. (You have to attend to fully comprehend) “You send forth your Spirit and they are created…” It is the Spirit sent forth that creates a community on a weekend in the same way that our weekly gatherings of the faithful in churches small and large and in-between are created by the same Spirit, albeit over a longer period of time. That might be enough for us to stand up and shout “Amen” but it’s really the next line that is meant to get us up and out of our pews. (And into the 4^th Day following a weekend) “And you shall renew the face of the earth.” God could renew the face of earth without us but God’s desire is that we become co-creators in imagining the reign of God come down onto the piece of the planet we inhabit where the Spirit in us preaches Good News to the poor, binds up the brokenhearted, proclaims liberty for the captive and makes the year of the Lord’s favor a present reality by intentional acts of kindness – even if they if they are random.

The Feast of Pentecost Year C - Acts 2:1-21

Acts 2:1-21

Lutherans are rarely mistaken for Pentecostals and even when the charismatic renewal blew through the mainline church our version of Pentecost was still a little more reserved than the Assembly of God. It could be due to our Nordic or Germanic heritage, where church doesn't look anything like drinking new wine in the morning. But that doesn't mean we are less spirit filled or on fire for the Lord. It just means our expression of Holy Spirit fire prefers to toast the faithful not light them on fire. It is a mistake to envy the more demonstrative Holy Spirit folk or think that they are holier than thou, though thou art free to discretely raise a hand while singing A Mighty Fortress or quietly add an “Amen” if your Lutheran pastor’s preaching warrants such a response. While those things are all well and good this text is not about personal expressions of emotional piety. The day of Pentecost is about speaking the story of Jesus in a language people can understand. In these “last days” it means speaking the story to those who are by self-definition spiritual but not religious but in truth still seeking for something that satisfies the restless heart. On that first day of the “last days” it meant speaking in the tongues of Gentile nations. In these “last days” it means the church must step outside of its holy halls and wake up from the illusion of privilege and power. It means we stop lusting after the myth of a Christian nation and acting as if we are victims of a secular conspiracy. For those of us who call on the name of the Lord in this day of the “last days” it means speaking the story subversively so that by sowing the seeds of curiosity we may be asked why we long for peace, why we feed the hungry, why we share ourselves in service, why we hope, why we love. It may be that by speaking from the heart about the Spirit that fills us with peace those who are spiritual but not religious might be tempted to become religiously spiritual which might be an apt description of a Lutheran Pentecostal.

Easter 7 C - Revelation 22:12-14, 16-17; 20-21

Revelation 22:12-21
The lectionary for Easter 7C leaves out verse 15 of Revelation 22 presumably because verse 15 leaves out “dogs and sorcerers and fornicators and murderers and idolaters and everyone who loves and practices falsehood.” I don’t know about you but the Heinze household believes all dogs go to heaven except maybe Josh’s new puppy Lola who will need to be potty trained in purgatory before passing through the pearly gates. Verses 18 & 19 don’t make the lectionary lesson either but that probably has more to do with what one would add to Revelation rather than whatever one might leave behind. Truth is warning and welcome live side by side in these verses and we do a disservice to the scripture when we pick and choose even though denominations clearly intentionally discriminate. Those more liberal, or by self-definition progressive, need to acknowledge the nasty with the nice while those intent on saving sinners as long as they conform to a monochromatic color scheme need to look more closely at the Jesus who consistently colors outside the lines. Both sides should take note that while we argue about what verses to include or exclude the rest of the world doesn’t give a damn which I suppose doesn’t really matter if they really are all going to hell. But if Jesus died to make a difference then we better figure out a better way than “turn or burn” or “all paths lead to the same place” to speak the truth of Jesus so that the dogs in verse 15 might actually want to find a welcome place in verse 17.

Easter 7 C - Psalm 97

Psalm 97

The Lord is king! Let the earth rejoice unless lit up by the Lord’s lightning the earth trembles. Let the coastlands be glad unless occupied by adversaries the coastlands are consumed. Psalm 97 imagines the mountains melting like wax and the Lord surrounded by clouds and thick darkness bringing it on like Iron Man. But for those rescued from the hand of the wicked and loved for hating evil the Lord is like the gentle light of dawn bringing joy to the upright who have survived the night. Here in lies the rub between judgment and justice, penalty and pity, the ones forgiven for eternity and those whose eternal punishment seems to outweigh the crime. How do we bow down before the throne of the Lord as King Iron Man and at the same time proclaim the servant God of Grace? It may be that the Lord as King brings a world of hurt to whoever boasts in worthless idols but the gospel proclaims a God whose heart melting like wax within him, his hands nailed to wood by the wicked, forgives those who knowing full well what they were doing didn’t have a clue why he allowed it to be done to him. So rejoice in the Lord then, you who have been made righteous by the Lord as King, who forgave the wicked in the same way the God of Grace forgave you.

Easter 7 C - Acts 16:16-34

Acts 16:16-34

In Acts 16 healing happens because Paul “very much annoyed” tells the divining spirit outing him as a slave of the “Most High God” to shut up. Of course the slave girl set free is a set up for the freeing of the Philippian jailer who doesn’t know he’s the one behind bars. Once the stage is set, Paul and Silas singing in the aftershock of the earthquake is such a surprise that the jailer brought back from the brink asks, “What must I do to be saved?” even though what he really wants to know is “Why are you still here?” The answer that saves the jailer and his household is to believe in whatever kept Paul and Silas in the cell singing when running away made more sense. That is the answer that saves us as well, for instead of coming down from the cross and saving himself Jesus stayed put so that like the jailer we might be brought back from the brink. In this we know we are saved, not by confessing a creed or adhering to a tradition or allegiance to denomination or ritual, (as good as those things might be) but when our believing in Jesus means staying put with and for the other when walking away would be much easier. And so whether we can carry a tune or not we are called to sing the mercy of God in the aftershock of whatever life throws at us for we know as slaves of the “Most High God” we are truly free.

Easter 6 C - John 14:23-29

John 14:23-29

“Do not let your hearts be troubled” might be mistaken for a Jesus “Just Do It” theology if it were not for the peace that precedes the “do not be troubled”. In the same way that “Believe in God. Believe also in me” precedes the same command in the beginning of chapter 14, the “do not let…” does not lead. It follows. And the peace that precedes the “do not let…” is not put on a happy face and the whole world smiles with you because the sun will come up tomorrow bet your bottom dollar solution to real life strife. In the same way, “believe in me” does not mean just get over it. Nor does it minimize trouble because it could be worse even if it clearly could be. That would be worldly peace. The peace of the world is temporary and illusionary as it denies sorrow, medicates pain with costly pleasure, or seeks solace by seeing to it that other hearts are equally troubled. The peace that Jesus gives embraces suffering and dies to destroy the power of death. Called to cling to the cross by which Jesus overcomes the world, and all the trouble in it, the people of Jesus’ peace believe that trouble is temporary while peace is eternal. In the fourth chapter of his second letter to the troublesome Corinthians the apostle Paul did not let his heart be troubled even though he had more than enough of his share of difficulty. “We have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed.” Do not let your hearts be troubled is not a command. It is an invitation.

Easter 6 C - Revelation 21:10 - 22:5

Revelation 21:10-22:5

It is a strange vision of a city that is out of this world. Carefully measured and described with twelve gates of pearl, walls of jasper, streets of gold and foundations adorned with jewels, with names that will twist the tongue of Sunday’s lectors, the vision is intended to impress. Written to those suffering the pain of persecution it must have seemed a dream too good to be true. But the vision went beyond the immediate need for rescue and redemption. For those who longed for Jerusalem’s ruined temple to be rebuilt God and the Lamb will be in plain sight and no curtain will hide the Holy of Holies. There will be no need of sun or moon, or gates shut to keep out the danger that lurks in the dark, for all that threatens and practices falsehood will be banished. And the twelve tree forest will heal the world’s warring madness so that all that follows in the wake of war, pestilence and plague and famine and death, will be forever erased from the human lexicon. It may be a vision of the future but it came from someone who in this world longed for the “out of this world” reality that only peace can bring. We might have to wait for the city to come down but there is no reason we cannot be building the foundation today by dreaming the dream and casting the vision while working to make this world look a little more like the next. That really would be out of this world.

Easter 6 C - Psalm 67

Psalm 67
The psalmist was a having a good day when Psalm 67 was written. Not like the day “My God! My God! Why have you forsaken me” Psalm 22 was penned. That both praise and lament are sung in the same song book is a testament to the truth telling of the Psalter for life is both blessing and bust. There is a tendency in the American mega-denomination to attribute only glory to God and prosperity to God’s people who invest wisely and often. But the graciousness of the crucified God is to be present in plenty and in want, in sickness and in health, in sorrow and in joy. The blessing of the crucified God is to shine the light of God’s face into the darkness of our lives when forsakeness has sapped our strength and doubt has overshadowed our hope. The way of the crucified God and the saving power made known to the nations is justice for the oppressed, freedom for the captive, good news for the poor. When the blessing of God is no longer seen as a right for the righteous then equity among the peoples will be established and the increase of the earth will not be hoarded or squandered but freely shared. And that will be a good day indeed.

Easter 6 C - Acts 17:22-31

Acts 17:22-31

A statue to an unknown god presented Paul with an opportunity to proclaim to the “extremely religious” Athenians the God “in whom we live and have our being.” It seems such an obvious mission strategy surely someone else had tried to slap a name tag on the god “yet to be named” pedestal but then maybe the Athenians were just as happy to allow this god to remain anonymous. Paul managed to persuade at least two people, Dionysius and Damaris, but the absence of a New Testament letter to the Athenians might be an indication of his lack of success. A good number of people in our time prefer that God remain unnamed even if they might go to God in times of crisis or for cultural rituals that still crop up in even decidedly secular societies. The God not served by human hands still desires humans to search and perhaps in their groping find the One who “is not far from each one of us.” It looks to me as if God leaves a lot up to chance so it hardly seems fair that a day would be fixed where ignorance is no longer bliss. On the other hand, if the world is judged in righteousness by the man God appointed and that same One named Jesus forgave even those who nailed him naked to wood maybe the rest of God’s offspring have more than just a chance in hell to bump into the God who died to be found.

Easter 5 C - John 13:31-35

John 13:31-35

“I give you a new commandment, that you love one another.” You would think the church could get this one right. After all, love is what we preach and teach and claim to believe in the pulpit and in the pew. In fact, if there is anything we should be able to get right it is this simple command. Love one another. Just do it. It’s not rocket science. Of course that would mean the “one another” we are commanded to love would have to be a little more loveable or in other words a little more like us or better, more like me. It is a sign of our sinfulness that loving one another is contingent on conforming to my way or the highway. But in “love one another as I have loved you” we are called to conform to the selfless way of Jesus whose love was made visible in death to rescue those who refused to be loved. So if we do not love one another it is because we do not love Jesus for we cannot love Jesus without loving the “one another” Jesus was dying to love. That is not to say love is an invitation to be abused. You can love from a distance. But to love the “one another” as those loved by Christ means we see the other as Christ does. Therefore, love one another as I have loved you means love Jesus in the unreasonable other. Love Jesus in the selfish other. Love Jesus in the spiteful other. Love Jesus in the weak willed and untrustworthy other. Then others will know that we are disciples of Jesus for we love one another, for Jesus’ sake, so that others will love Jesus. None of which can happen unless you love the Jesus in you. So I guess in that way it really is all about me.

Easter 5 C - Revelation 21:1-6

Revelation 21:1-6

No sea on the new earth? And here I was planning on boogie boarding my way through at least half of eternity. Some read this word literally and explain that the “no sea” on the new earth is to accommodate the vast multitude too great to count. But that misses the point of the vision. The sea represents the chaos that existed before creation when the earth was formless and empty and darkness was over the surface of the deep. God’s spirit hovered over the water and in the word “Let there be…” order is called forth and chaos is contained. In this creation account the chaos that threatens is not the sea (which is good news for me.) It is death, for mourning and crying and pain and tears caused by loss can make our lives formless and empty and dark. So the new thing that God is doing here is no different from the first thing God did. In Christ crucified and risen God creates order out of chaos, life out of death, joy out of sorrow, laughter out of tears. I suppose that should enough but I’m halfway hoping for a new sea with really big waves and the ability to walk on water so I can boogie without the board.

Easter 5 C - Psalm 148

Psalm 148

The Psalm 148 praise the Lord list is all inclusive even though not everyone on the list gets along. Wild animals eat cattle, kings make war on princes, fire and hail and wind do damage to fruit trees and of course sea monsters are not called monsters for being friendly to sailors. I don’t think the point is that if the all inclusive list spent more time praising the Lord they would spend less time preying on one another. You can over think a psalm in the same way that the marriage of melody and lyric loses something when the words of a song are over analyzed. So let’s just say the symphony of the all inclusive praise psalm is the song of everything all at once exalting the name of the Lord which in and of itself is a joyful noise to the Lord (even if the sound a sea monster might terrify us).

Easter 5 C - Acts 11:1-18

Acts 11:1-18

I think I might just have to remain kosher if the Lord told me to eat reptiles even if rattlesnake does taste like chicken. Of course the come down on a sheet menu is really just a set up for what comes next. Three gentiles come a calling and Peter goes to their house which is like eating shrimp on the Sabbath. The categories of clean and unclean are designed to keep one group pure by profaning the other. It begins with keeping oneself separate and while segregation will satisfy for a time eventually violence is the final solution. In the vision of the sheet the future imagined by God is revealed where distinctions of clean and unclean and everything in between are erased from the human vocabulary. The prophet Isaiah sees it as the sheet that covers the nations, hatred, violence, pride leading to prejudice, lifted in favor of forever feasting. To be faithful to the future is to follow it in the present so as not to hinder God. Paul will say it this say it this way. There is neither Jew nor Greek, male nor female, slave nor free because in Christ God declares there is no distinction. So, while you certainly may decline the rattlesnake appetizer, loving neighbor as self is not optional on the Christian menu.

Easter 4 C - Revelation 7:9-17

Revelation 7:9-17

The promise to the white robed ones before the throne describes the great ordeal our faith forebears suffered. Indeed, when we make this portion of the letter a prophecy of the imagined future we dishonor the real people who went without food and water as they suffered the scorching sun and the heat of the day. They were mostly slaves and women, the least and the left behind, which is why using the testimony of their tribulation in best-selling books and cheesy DVDs by the rich and powerful insults the real people to whom these words were written. Their tears will be wiped away and though we might have much to make us weep the great multitude that came out of the great ordeal does not include us. It is not to say we are left out because we happen to live in a time when the empire embraces the church without trying to strangle it. It just means we can't read about those persecuted and ultimately killed for the faith and make it about us. What is about us, persecuted or not, is that the Lamb at the center of the throne is the Shepherd of every nation and tribe and people and language which means leaving anyone behind is the last thing on the Lord's mind.

Easter 4 C - Psalm 23

Psalm 23
The promises of Psalm 23; green pastures, still waters, soul restored, right paths followed, comfort and confidence in death’s dark valley, a feast in front of foes, head anointed, cup overflowing, goodness and mercy and a home in the house of the Lord are made possible by the statement of surrender, "the Lord is my shepherd." The second statement “I shall not want” is made possible by the first. Of course surrendering and being satisfied does not come naturally to us. The story of “the fall” is all about humans not being satisfied with paradise and in lusting after the fruit that was pleasing to the eye and useful for knowledge their attempt at an upgrade from creature to creator introduced a virus that infects us today. We infect this psalm with that virus when we think of the Shepherd as a service provider or make it all about the forever home in the Lord’s house. To surrender to the Shepherd is to be satisfied with creature status and trust that the One who comforts us through the valley of the shadow of whatever we face knows the way. That means green pastures can exist where there is no grass. Still waters can be found in the middle of a rushing river. The right path is the one we’re on as long as the Shepherd walks with us. And because we know the Shepherd is Jesus the feast prepared must be as much for the foe as it is for us. When we are satisfied with the Shepherd with us in whatever pasture we inhabit the goodness and mercy that “follows” catches up with us and the forever house of the Lord is our home today.

Easter 4 C - Acts 9:36-43

Acts 9:36-43

Peter, the fisherman turned physician, may have been the rock upon which the church was built but Tabitha was the one who made it work. Devoted to acts of charity, she takes Jesus at his word about the least of these, “when I was naked you clothed me” and does something about it. Her handiwork in the hands of weeping widows is a testimony to her devotion. Remembered well for the good she did Tabitha will be missed. But this is a resurrection story and so like Lazarus and Jairus’ daughter Tabitha will live to sew again. Luke tells the story as if a person coming back to life when called by name and told to get up happens all the time even though miracles tend to demand attention and get it. People like Tabitha, devoted to good works and acts of charity, do not and maybe that makes her life of service more of a miracle than sitting up at Peter’s command. The miracle of the church is that despite all of its drawing attention to itself, mostly for the wrong reasons, it still has a Tabitha or two quietly going about being church. A resurrection story is always more about this life then whatever comes next and though we might long for the day when we hear that final “get up” the world would be well served, and maybe even resurrected, by a church devoted to good works and acts of charity.

Easter 3 C - Revelation 5:11-14

Revelation 5:11-14

I remember the sound of angels singing in my backyard years ago. They must have been around three and five at the time and from somewhere inside the castle their father built for them they were singing “This is the feast of victory for our God. Alleluia!” That’s the only part they knew so they just sang it over and over again. Maybe that’s the only part we need to know when it comes right down to it. The Lamb who was slain is worthy and has won the victory over death so that songs of rejoicing might spring forth from children and angels alike. To that the living creatures say Amen which means Let it be so. To live into let it be so invites the future into the present so that we hear and sing the song in our everyday. Granted it is more difficult when life is anything but playful. In those times the invitation is a prayer and this is the feast is sung through clenched teeth. Which is why it’s the only thing we need to know. Despite all the difficulties of the day the battle is done, the final victory won. One day the feast of victory will be for all of us as children playing and singing this is the feast over and over again and the sound of suffering and sorrow will be stilled. And so the memory of angels singing in the backyard in the past enters the present of this day so that one is reminded of the future. Amen. Let it be so.