The Feast 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 - Acts 2:1-21

 

Acts 2:1-21

Lutherans are rarely mistaken for Pentecostals and even when the charismatic renewal blew through the church our version of Pentecost was more polite than possessed. It could be 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 burn them to a crisp. 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 the 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 - John 17:20-26

John 17:20-26

When the NTNL Mission office was in Dallas I liked to stop at the Starbucks at the corner of TX 183 and Mockingbird Lane before going to meetings at the office. It is perhaps the busiest and nosiest Starbucks on the planet. I’m not sure why since it is also one of the most difficult to get to given one way lanes and limited parking and Dallas drivers that don’t drive Texas Friendly.® It’s not that the patrons are noteworthy. They are pretty typical Venti, no fat, triple shot, apricot la-de-da whatever Lattes. The only thing that makes this SB stand out is that the half dozen baristas periodically break into singing things like “Row, Row, Row Your Boat” and other classics at the top of their lungs. It might be that after seeing you circle three times trying to park they just want to make it worth your while once you've arrived or maybe they just like to sing loudly but whatever the reason they seem to be enjoying themselves. And while I've never joined the song their singing always orders up a Venti no fat smile. I think that’s what Jesus is praying for in John 17. Not singing at Starbucks, but a unity of mind and spirit and purpose that like a loudly sung song in a public place prompts a response. And if the world would witness a people who sing with unrestrained joy about Jesus, even if they can’t carry a tune, and serve the other out of love because it’s the right thing to do then I think they might make the effort to overcome one way lanes and limited parking and less than friendly drivers just to join the song and share in the Jesus Venti no fat lifestyle.

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

Revelation 22:12-22

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, even Mr. Spud. (Front row center) Verses 18 & 19 don’t make the lectionary lesson either, but that has more to do with what one would add to Revelation than whatever one might leave behind. So warning and welcome live side by side and we do a disservice to the scripture when we pick and choose, even though denominations clearly discriminate. Those more liberal, or by self definition progressive, need to acknowledge the nasty with the nice, while those intent on saving the world as long as it is monochromatic need to look more closely at the Jesus who consistently colors outside the lines. But 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 doesn't really matter if they 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 about Jesus so 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 3. 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 for whom 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 melted like wax within him when, with his hands nailed to wood by the wicked, he forgave those who knew full well what they were doing even though they 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 as if they were you.

Easter 7 C - Acts 16:16-34

 Acts 16:16-34

In Acts 16 a healing happens because Paul “very much annoyed” by a slave girl outing him as a slave of the Most High God tells the divining spirit in her to shut up. Of course the slave girl freed 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 it was that kept Paul and Silas singing in the cell 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 adherence to a tradition or allegiance to a denomination, but when believing in Jesus means we stay put with and for the other when walking away would be much easier. And so whether we can carry a tune or not we 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 it. 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. Temporary and illusory the peace of the world 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. "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, some 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 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 nation'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" 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 forsakenness has sapped our strength and doubt 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 16:9-15

Acts 16:9-15

Even though Paul and his companions do enter Europe Through the Back Door® the Acts 16 travelogue would be more interesting if National Public Radio Travels with Rick Steves had recorded it. Luke, on the other hand, is more interested in conversion than conversation about where to dine and recline, though he could not possibly foresee how Europe would both shape and be shaped by Christianity. And so when one considers how the faith will one day be expressed in crown and cathedral it is worth noting that it begins with a woman named Lydia, who is not to be confused with the tattooed lady of the song. She was a convert to Judaism without a place to worship because Philippi must not have had the ten men necessary to start a synagogue. It would not have mattered if there were a hundred women worshipers of God, without ten men the Mosaic law's requirement for starting a synagogue could not be met, so "shall we gather at the river" became her place of prayer. On the other hand there may have been a hundred synagogues in Philippi but not one of them would welcome a woman who dealt in an industry that boiled Mollusks to dye the cloth reserved for the rich and famous. So stuck between a rock and hard place she is eager to receive the faith that declared there is neither Jew nor Greek, slave nor free, male nor female, for all are one in Christ Jesus. When the church is more conversant in who is worthy to dine and recline than the language of conversion we would do well to note that while the man of Macedonia called for help, it was Lydia who came to the rescue and started the church Paul prayed for and praised for its partnership in the Gospel.

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 died to love. That is not to say love is an invitation to be abused. You can love from a distance. But to look upon 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 the Jesus in the unreasonable other. Love the Jesus in the selfish other. Love the Jesus in the spiteful other. Love the 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 4 C - John 10:11-18

 John 10:11-18

We had a Rambouillet lamb named Louie who grew up to be a sheep so tame as to be a nuisance. I’m not sure the Good Shepherd analogy works when the lamb won’t leave you alone and even the wolf retreats from the constant bleating for treats. Then we tend to demand much from our Good Shepherd not the least of which is bleating for treats. But then this text is about the Shepherd and not the sheep and whatever it is we do or say or need doesn’t much matter as the Good Shepherd cares for us by giving and/or withholding. Unfortunately we, like Louie, are often tame to the way of faith so as to be a nuisance to ourselves and everyone else for that matter. The good news is that the Shepherd’s life laid down and picked up breaks through our “tameness” and gives us a new lease on life that is a treat in and of itself. "The Lord is my shepherd. I shall not want."

Easter 4 C - Psalm 23

Psalm 23

Souls are restored when guided along right pathways even if it takes a rod and staff to get us there. That’s because we can get lost in the shadow valleys of this world where the lines between right and wrong are obscured by selfish desire and sinful pride. Truth is our sight can adjust to low light and we grow accustomed to being less than we were meant to be and before you know it we can’t tell the difference between a green pasture and a desert. But the Lord like a shepherd does not abandon us to our wandering ways but prods us with the rod of the Law even as the staff of the Gospel frees us to live into peaceful places of soul refreshing rest.  

Easter 4 C - Acts 4:5-12

 Acts 4:5-12

The same Peter who cowered in courtyard and wept bitterly because of it has become the rock who will not back down even when confronted by the powers that be who “crucified Christ”. But that is what resurrection can do to you that the cross cannot. I don’t mean that we neglect the mandate to preach Christ crucified. We wouldn’t pay attention to this Galilean prophet if after being as dead as you and I will one day be he hadn’t walked out of the tomb. The Romans crucified Jews all the time. But as a good friend and colleague has pointed out to me our focus on the cross can obscure the point of the resurrection. We are meant to be transformed into resurrection people even if the cross is the way we get there. The cross accuses and convicts and like Peter brings bitter tears – and rightly so. But on the third day those who cower in courtyards of their own design are called to walk out of tombs of shame and guilt to live as people set free from sin and death once and for all. It doesn’t mean we stop sinning or falling short of all we will one day become. It does mean we recognize that confession is for the amendment of our sinful life and act accordingly.