Christian Freedom - Sermon for Reformation Sunday B

Christian Freedom

Reformation B

October 31, 2021

Good Shepherd, Wells, MN

John 8.31-36; Romans 3.19-28

From time to time, when I was in junior high school, one of my classmates would disappear unexpectedly and without explanation. Usually, this was a boy of questionable behavior, but sometimes it was a young girl. When this happened, the rumor was that he (or she) was “up the river,” i.e., in reform school. We didn’t really know what was “up the river,” but we knew it wasn’t good, and perhaps even threatening. So it is that the word reform carries the notion of something broken that needs to be fixed. 

Indeed, when Martin Luther nailed the 95 theses (propositions for debate) on the castle church at Wittenberg on this date in 1517, it was because he saw something greatly amiss in the church of the day. But I was reminded by Rolf Jacobson, Luther Seminary Old Testament professor, that there are plenty more “Re words” that can be used to celebrate this day. Return. Renewal. Restoration. Reawakening. Revival. Recommitment. Re-creation. This is not to gloss over the fact that something might be terribly misguided in our churches today. It’s to say that perhaps this is an opportunity to see where God’s Holy Spirit might be blowing through the church in new ways. It’s an opportunity to remember (another “Re word”) that our God is an active God, constantly on the move, doing new things in our midst.

There were some people following Jesus 2,000 years ago who had a hard time seeing this new thing that God was doing. People were stuck in a particular way of thinking and doing things, especially the religious leadership of the day. Jesus invites them into a new relationship, a living, loving relationship with God through him. That’s what Jesus means by continuing in his word and by continuing he means that favorite world in John’s Gospel that means abiding, staying, or resting. By abiding in Jesus, we follow the way of Jesus which is true life freely lived. But some of these folk can’t see it.

Lately, there has been a lot of noise about freedom of the “You can’t make me [fill in the blank]” variety. Sadly, what gets lost in the cacophony is that we not only have freedom from things, but we also have freedom for things. We forget that our freedom as Christians comes as a gift. As the Apostle Paul reminds us in our Romans passage that we have been “justified by faith apart from works,” i.e., set free by a gift of God’s grace. Because we don’t have to prove ourselves worthy of God’s love, we are freed to serve God and our neighbor.

Good Shepherd is in a time of transition and times of transition can be a bit uncertain, perhaps even scary. Of course, coming on the downside of the pandemic adds a whole other layer to the uncertainty. There might be a tendency to wonder what is broken at Good Shepherd that needs to be fixed, and that’s okay; it’s not a bad question to ask. But what if we look to one of the other “Re words” and see this time as an opportunity to see what God is up to in this place, where the Holy Spirit is blowing, and what new thing is happening? Return. Renewal. Restoration. Reawakening. Revival. Recommitment. Re-creation.

This Reformation Sunday, I invite you into this process of discerning where God is leading us. What if we entertain new ideas, try small experiments, and invite new voices to the table? Speaking of the table, maybe when we say “All are welcome to the Table,” we mean more than just those who are 5th graders or older. And maybe we set that Table at every service, every week because we all need it to receive God’s love and mercy more often than not. God has a mission to love and bless the world, and for that mission God has a church, one of which is Good Shepherd. The Son has freed you from worrying about your future so that you can dream a dream only God can fill. Thanks be to God. Amen.

For the video version in worship click here.

To See or Not to See? - Sermon for the Twenty-Second Sunday after Pentecost B

To See or Not to See?

Pentecost 22B (Lectionary 30)

October 24, 2021

Good Shepherd, Wells, MN

Mark 10.46-52

I think one of the worst things in life is to be ignored, to not be seen as a person. A couple of months ago I walked into a fast-food restaurant and was ignored. No one even said, “Somebody will be with you soon.” After about five or ten minutes, I left. It’s bad enough when it’s strangers that ignore you, but it’s worse when it’s somebody closer to you. I joined a fraternity my freshman year at Gustavus and was generally involved, but over time I grew disenchanted largely because of the initiation proceedings.

My senior year, the guys were wrestling with the issue of our group picture – not everyone could be there when the yearbook photographer could come. After a while of this, I quietly raised my hand and when I was finally acknowledged I simply suggested we take two pictures, one for the yearbook and one for us. The frat president looked at me, stunned, and exclaimed, “That’s a great idea O!” (My nickname.) The affirmation was hollow because until that point I had not really been seen as a valued member of the fraternity.

It’s natural to focus on the healing of blind Bartimaeus in today’s Gospel reading from Mark 10, someone who was unable to see and, because of that, unseen. Indeed, after weeks of Jesus turning our world upside down with hard sayings about what it means to follow him, a good old-fashioned miracle story seems to be a welcome reprieve. Since chapter 8 where this section on discipleship started, Jesus apparently had figured out how to heal a blind man more quickly and efficiently. There it took a bunch of spittle and mud plus two tries to get it right. Here all Jesus has to do is declare him healed and Bartimaeus can see again.

Yet, if we look deeper into the text, there are elements about seeing we might otherwise miss. As Jesus, his disciples, and the crowd leave Jericho, Bartimaeus tries to get Jesus’ attention. He calls Jesus “Son of David,” the first time this occurs in Mark. The interesting thing to note is that Bartimaeus, a blind man, sees Jesus as the Messiah (or Christ) when Jesus’ own followers don’t. The crowd and disciples, first oblivious to his presence, try to shove Bartimaeus out of sight.

It’s not until Jesus stops and asks Bartimaeus to come forward that the crowd acknowledges his presence in any meaningful way. Suddenly, Bartimaeus becomes more than background noise to them. When this happens, there are two more things Jesus does that are huge. First, Jesus stands still to meet Bartimaeus. That’s important because in Mark’s Gospel Jesus is always “on the way,” meaning that he is always headed to Jerusalem, laser-focused in his mission. But here he has a “Mr. Rogers moment,” where he stops everything he is doing for the sake of the person in front of him.

The second thing Jesus does is ask Bartimaeus, “What do you want me to do for you?” Now, that’s the same question he asks the brothers, James and John, in last week’s Gospel reading, which they muffed by asking for positions of power. Although the question seems innocent enough, it’s important because it gives Bartimaeus agency. Jesus does not presume to know what Bartimaeus needs or wants, although he probably does. Even so, Jesus treats Bartimaeus as a whole person who has the ability to direct his own life. And then Bartimaeus does what the rich man two weeks ago couldn’t: he tosses aside his only possession and follows Jesus.

It’s all too easy to be blind to people on the margins of society. And if we do see them, we assume we know what’s best for them and make decisions on their behalf without involving them. When I was working on my doctorate, I came across something called The Participatory Golden Rule: “Consequence takers ought to be decision makers.” I love that there are differently-abled people here at Good Shepherd who are seen and valued. Today’s Gospel is a reminder to make sure they are given agency and full inclusion in our congregational life. It also prompts us to open our eyes to see who else in the community is on the margins and needs to be included. That may even be the person sitting next to you in the pew, someone who is feeling left out, unseen or ignored. To see or not to see, that’s the question Jesus poses today. Thanks be to God who gives us Jesus, the Son of David, the Messiah through whom we have the eyes to see. Amen.

For the video version in the worship service click here.

Service through Self - Sermon for the Twenty-first Sunday after Pentecost (Confirmation Sunday)

Service through Self

Pentecost 21B (Lectionary 29)/Confirmation Sunday

October 17, 2021

Good Shepherd, Wells, MN

Mark 10.35-45

When I served congregations in Mankato and Waseca, I had the opportunity to belong to the local Rotary clubs. For those who don’t know, Rotary is a service organization similar to the Lions and Kiwanis. I joined Rotary to connect with other community leaders and to learn more about what was going on in our respective communities. I also resonated deeply with what Rotary stood for, such as the Four Way Test: Of the things we think, say, or do 1. Is it the truth? 2. Is it fair to all concerned? 3. Will it build goodwill and better friendships? 4. Will it be beneficial to all concerned? Much of the Four-Way Test culminated in Rotary’s motto, “Service above Self,” which was celebrated annually with a banquet bestowing awards on community individuals and organizations that embodied this value.

Service above self seems to be a value Jesus is promoting in our Gospel reading from Mark 10. In fact, “service about self” could be argued to originate from Jesus himself. Here, two of his followers, James and John, want positions of prestige and honor when Jesus comes into his glory (whatever that means). When the other 10 find out they are livid, probably because they didn’t think of it first. What is ironic about this request is that Jesus has just made his third and final passion prediction, telling them in vivid detail how much he is going to suffer through his arrest, trial, torture and crucifixion, with only a passing reference to his resurrection, or glory.

Like the previous two times Jesus makes this same prediction, they can’t help but misunderstand and saying something stupid. And just like the other two times, Jesus clarifies what it really means to follow him. Furthermore, like the other times, Jesus flips their world around by saying that true greatness is found in serving others. In case they still don’t get it, he finishes up by saying that’s what his mission is all about: serving. The implication is clear: as Jesus serves by giving his life for others, so do they as his followers. “The Son of Man came not to be served but to serve and give his life as a ransom for many.” (BTW, no matter how obtuse the disciples are, Jesus still patiently teaches them and they still follow him, a good lesson for all of us.)

You may not be aware that each Confirmand here today wrote a Faith Statement Paper and had to endure a half hour interview with me. These young people wrote amazing, faith-filled papers that would bring tears to your eyes as they did mine. During the interview, I asked them all what they wanted to do at this point in their lives, what kind of vocation they seem to have. They all gave terrific answers. But I then challenged them to think deeply about how they will serve God and neighbor throughout their callings, because that’s what God calls each of us to do. 

(Another by the way: I also asked them if they considered being a pastor, but nobody did, some quite emphatically. I didn’t at that age either, and would have been just as emphatic. I told them it was my job to identify young people who might be thinking about ordained ministry and encourage them in that idea. But it is also your job as a congregation to encourage young people you think have the gifts for ministry. )

In all seriousness, I want to address the Confirmands, reminding them what they are about to do here today:

In our time together, I reminded you that you are going to say “Yes'' to what your parents did for you at your baptisms. They started you on this journey of faith of following Jesus, and you agreed that you were going to continue on that journey. What we didn’t talk about much is that you do not belong to yourself in the same way any more. Yes, you still belong to God in a way that will never change. But as such you belong to all of these others behind you, not to mention the world. You are not your own.

But the good news is that they also belong to you, which is great because following Jesus is one of the hardest things you’ll do. They’ll be here to help pick up the pieces when life goes sideways and you’ll be there for them for the same reason. Serving above self is a great ideal, borrowed from Jesus, but it’s more accurate to say service through self because it is God through Jesus and the Holy Spirit who makes this hard work even possible. Confirmands: know that God has set you aside for good works and gives you the strength to do it. You are blessed to be a blessing. Go in God’s peace to love and serve the Lord. Amen.

For the video version of this sermon, click here.

With an Open Hand - Sermon for the Twentieth Sunday after Pentecost

With an Open Hand

Pentecost 20B (Lectionary 28)

October 10, 2021

Good Shepherd, Wells, MN

Mark 10.17-31

In 2016, about five and a half years ago I took a sabbatical, my first in 20 years of ordained ministry. It was a wonderful gift of time and reflection. A major portion of the sabbatical was a Quiet Retreat (not totally silent) at the former Holy Spirit Retreat Center north of Janesville, run by the Sisters of St. Francis order based in Rochester. When I arrived, I was greeted by Sr. Monique, who greeted me by name. When I asked how she knew me, I learned quickly I was the only male attendee. I almost turned around and left, but I'm glad I didn’t. I was able to read, sleep, meditate, work with a spiritual director and take long walks.

One day as I prepared to take a walk, I made sure I had my wallet and cell phone before leaving. As I did so, I wondered why taking those was so important. Was I afraid the nuns would steal them? I didn’t need them; why was I so attached to them? So, I began leaving them behind, reflecting on how my possessions often end up possessing me and wondering where the fear came from. So likewise, today I’m inviting you into a spiritual practice, “With an Open Hand.” You should know there are other names for this practice, and you should also know that we will be traveling through some territory that may be uncomfortable for you. That’s okay; participate as you are able. If you need to take a break, sit quietly until we’re finished.

The difficult territory we are traveling through is our Gospel reading from Mark chapter 10, the story of a wealthy man who comes to Jesus wondering about eternal life. There’s a lot we don’t know about why the man comes to Jesus. Maybe he truly wants to know if there is anything he can do to merit God’s grace. Maybe he’s a seeker. Or maybe he is smug about his destiny and simply wants an “atta boy” from Jesus. There is much to be discussed here that we don’t have time for today, but what I want to focus on is how our relationship with our possessions affects our relationship to God and each other.

So, like my phone and wallet, I think that there are things we all hold so tightly it affects our functioning. There’s a story that says indigenous peoples trap monkeys by placing food in a hollow coconut tied to a tree, with a hole just big enough for a monkey’s hand, but not for its fist. All the monkey needs to do to be free is simply open its hand, but the monkey refuses to do so, even if it means saving its life. So, here’s the uncomfortable part: what are you holding onto with a clenched fist that’s trapping you and keeping you from the life God wants for you?

It could be possessions that are possessing you. One of my colleagues told me of a former neighbor who bought a very expensive car for his daughter who had just gotten her drivers license. Unfortunately, he couldn’t sleep because he worried she’d be car-jacked. It also could be anger at something that happened to you, a grievance you have against someone or suffering you have endured. As a congregation, it may be something that holds you back and keeps you from moving into the future. In this spiritual practice of “With an Open Hand,” I’m not suggesting that you “Let go and let God,” nor am I saying that you need to “Give it to God.” Those may be helpful practices for you. What I am suggesting is that you open your hand and hold whatever it is lightly. In other words, you acknowledge the item is yours, but that no longer has power over you.

We are able to do this because we have a God who opens his hand with his Son Jesus Christ. Jesus willingly opened himself through love, just as he loved that rich man, so we might have life abundant, not just at some future time but today. If you are willing, I’d like you to close your eyes and think of one thing that you are holding onto that is keeping you stuck. When you have thought of it, tightly clench it in one fist.  As I pray, slowly open your hand and hold that item lightly, acknowledging it but knowing that it has no power over you any longer. God loves you and opens his hand so that you may live because with God all things are possible. 

Good and gracious God, giver of all good things: help us open our hands when our fists are clenched tightly around the things that keep us from the life you intend for us. Free us from the tyranny of being possessed by our possessions. Loosen our fingers so that we may hold those things lightly, acknowledging they are a part of us but no longer control us. In Jesus’ name, amen.

For the video version of today's sermon click here.

The Heart of the Matter - Sermon for the Nineteenth Sunday after Pentecost

The Heart of the Matter

Pentecost 19B (Lectionary 27)

October 3, 2021

Good Shepherd, Wells, MN

Mark 10.2-16

If you want to boil a live frog, do you know how to do it? You don’t just heat up water and toss the frog in because the frog would immediately jump out. Rather, you put the frog in room temperature water and slowly turn up the heat. By the time the frog realizes what’s happening, it’s too late and the frog is done for. I don’t know if this is really true, but it does express a truth about what can happen in a relationship. That’s why I use this analogy when I’m working with couples preparing for marriage. If you’re not careful, your hearts harden a little bit over a period of time until it’s too late.

We have another of those texts that include “things I wish Jesus never would have said.” For those who have gone through the pain of divorce or watched our loved ones go through it, and for those who were brave enough to try again, these words are salt in old, yet still fresh wounds. To be up front about this, I don’t think God intends for us to be in abusive or life-sucking relationships. It seems clear that sometimes divorce is the best of not very good options. And in my experience, couples can find grace in trying again.

So, what do we do with this text? First, we have to acknowledge that Jesus was dealing with a real problem in his time. There was a strong disagreement about divorce, who should get them, and how easily they could be gotten. There were two schools of thought within the Pharisees, the religious leaders who came to Jesus. One faction believed divorce should only be done in extreme cases and the other faction believed that men could divorce their wives for any reason, as little as burning the breakfast toast. Second, we have to realize that the Pharisees were more interested in trapping Jesus and making him choose between one side so the other side could attack him.

In response, Jesus makes two moves. First, he appeals to the lawgiver himself, Moses, and tells them that in expounding the Law Moses only granted divorce because of their ancestors’ hard hearts. Second, he takes them back before the Law was given to Moses, back to the very beginning of creation to illustrate God’s intention that humanity be in mutual, life-giving relationships. So, whereas the Pharisees are only interested in what they can legally get by with, Jesus is more interested in how we treat each other, particularly the vulnerable, such as women and children.

In other words, this text is about relationships and what kind of community we are going to be. Africans have the word ubuntu, which can be loosely translated, “I am because we are.” It’s all about community. The reality is that we are not a community of the strong or the perfect or “rugged individuals.” We are a community that welcomes the vulnerable, the broken, and those on the margins who seek a place of loving, healing relationships. As Martin Luther noted, the church is a hospital for the sick, not the well. And in being such a place, we bring that loving and healing into the world.

Marriage is one of the most important relationships we have; it is not to be treated lightly. And we must do all we can to support people in their marriages. But it’s not the only relationship we have and in order to preserve all of our relationships we must watch out for hard hearts. I tell couples they need to pay attention to their hearts, that the work of marriage is keeping hearts soft. That’s a good reminder in all our relationships and is the heart of the matter for today. God’s intention is that through God’s love in Jesus crucified and risen that we experience healing and share it, too. Know that you are beloved children, wrapped in the arms of Jesus, and blessed to be a blessing. Amen.

For the video version of today's sermon click here.