Category: Sermons

An Invitation

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Biblical Text: Luke 14:1-14

Jesus’ invitation to a dinner party is a surprisingly deep text. For something that on the surface is a simple text about compassion and justice, it dives to the heart of the gospel. It opens with a view to a status game. Is Jesus clubbable? Which the answer is both “no” and “how ridiculous are you in thinking you have the ability to ascribe status to The Son of Man?” In Jesus’ first answer, the healing, he sets the real terms. The Son of Man has come to pull all of us out of the well on the Sabbath.

But Jesus then turns around and observes how we assign honor. He tells a parable to the entire guest list. And then he gives some advice to the host. In the parable the key point is that it is an invitation to the wedding feast. How we assign honor is inescapable in this world. And such civil righteousness might not even be bad. But we need to check realm we are thinking of when we show up. If we are talking about the wedding feast, forcing ourselves forward to the place of honor will just shame us. The advice Jesus gives to the host is to ponder who you want to owe you? Those of this world who can reciprocate in worldly status, or God. It’s a challenge to live into the grace and love of Christ, which is always costly.

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The East and the West

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Biblical Text: Luke 13:22-30

This is my first sermon at Mt. Zion. I think the text hovers around something quite important but rarely talked about. “Will many be saved?” is the question that kicks it off. That question plays on the fears of our loved ones and the doctrine of election. The all too easy answer is universalism. It also plays on our prejudice. Just our people, right? But Jesus’ answer is “the east and the west, the north and the south.” Anytime we become too concerned – taking responsibility for – the salvation of others Jesus and the apostles but the onus back on ourselves. “You strive to enter through the narrow door.” The election of God is God’s business. And the way he has chosen to work it out in time is our witness to our hope in how we live and faith in the work of Jesus Christ. Today is the day of grace for those who would here by those means.

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An Enjoying Toil (A Farewell Sermon)

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Biblical Text: Ecclesiastes 2:24-25

This was my final sermon at the call at St. Mark’s Lutheran in West Henrietta, NY. A wonderful church. A great part of the body of Christ. We were there for just over 14 years. Leaving was a hard decision, but I believe the right one. Both for the call I am heading towards, and for the good of St. Mark’s. Some problems are bigger than just one congregation, and nothing happens on those problems in the LCMS until there is a vacancy. But that is not the sermon. The lectionary texts of the day (proper 13, year C, Ecclesiastes 1:2, 12-14, 2: 18-26 and Luke 12:13-21) were tough texts for the purpose of a final sermon, but worth pondering. They challenge you about how you take stock. The way the Kingdom of God takes stock is completely different. In reality it doesn’t. Because the needful things are assured in Christ. The work we have to do is from the hand of God, and to recognize it as such is an enjoyable toil.

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The Father of Jesus Christ is Ours

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Biblical Text: Luke 11:1-13

Ok, I start off with something a bit hokey – Tony Stark/Iron Man – but this is about Fathers and Sons. (And yes it includes daughters, but the language we are given in Father.) The Lord’s prayer in Luke is a revelation of the Father of Jesus Christ. The Father of Jesus Christ is good, compared to all of us earthly fathers who are by nature sinful. This sermon is a meditation on what that means. The biggest hurdle is what Luther’s catechism emphasizes about it – believe it. The Father of Jesus Christ has been made Our Father in Christ, and he gives us good gifts.

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Contemplated Action

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Biblical Text: Luke 10:38-42

The text is Mary and Martha which is usually taken as a compare and contrast of two symbols. Martha representing the active life and Mary the contemplative life. But I think that is a bit facile. And I’m basing that on both the immediate context – largely Luke 9-10 – and the life situation that is being displayed. Martha and Mary are not simple cut outs. Both are making choices about actions. And Martha’s request and Jesus’ words are not directed at action, but disordered action. Mary is acting. She is just acting after contemplating the good of the Kingdom. Not what her own anxieties and troubles desired, but what Jesus desired. As a sermon, it is probably a bit subtle. But the take away if I were to force one would simply be ordered action. A gift of the spirit is self-control. In the spirit we have the ability to act with kingdom purpose, not out of our anxiety.

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The Old Old Story

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Biblical Text: Luke 10:25-37

The Text is the Good Samaritan. When you are preaching on such a story you really have to be content with telling the old old story. And as a Lutheran that Old Old story is captured in this incredibly compact story of law and gospel. The law story is clear and is the direct text. You have a lawyer, arguing points of the law, and a command to go and do likewise. The gospel? The gospel is the subtext of the story. Because you eventually realize that the text is impossible. Something or someone must deliver us from this narrative that we have been living. That someone is Jesus the Good Samaritan.

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70 or 72? Call, Authority and Mission

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Biblical Text: Luke 10:1-20

The text is Jesus sending out the 70, or is it the 72? That is one of the few textual questions of the New Testament. Which like all textual questions is ultimately unanswerable. It becomes a matter of faith. But if you side with the King James Version and the manuscript that usually “wins”, 70 opens up a bunch of old testament references that could see their fulfillment in these 70. There is a tie in with Moses’ 70 elders who received a part of his Spirit. The fulfillment being the Priesthood of All Believers where Moses’ wish that all would have the Spirit becomes true. There is a tie in with the teaching authority of the 70 members of the Sanhedrin. The called and ordained ministry sent out with the authority of the Word. And there is a fulfillment of the 70 nations from the table of nations in Genesis 10. The proclamation of Jesus being sent to all the world.

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Among the Tombs

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Biblical Text: Luke 8:26-39

The Gerasene Demoniac is one of those stories that is so vivid for me it stands a proof of the rest of the biblical story. Nobody could make it up. And it is such a perfect living symbol that only God could be behind it. This sermon ponders the demonic for a bit and how at least compared to my childhood, it is so much more apparent today. We live among the tombs, in Phillip Rieff’s word, among the deathworks. But you Christian have been cleansed and put in your right mind. Which causes its own problems. We know the trouble of demons. We know we have enemies. And that our very existence reminds them that they have been defeated and their time grows very short. Yet Jesus bids us “go home and tell what God has done.” The right mind knows what kind of request that is. It also knows that our Lord is with us and does not ask more than he has given.

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Solid Spiritual Words

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Text: The Athanasian Creed

It was Trinity Sunday. Probably the one Sunday a year where I don’t have a very specific biblical text as the basis of the Sermon. That’s ok, because the Creeds in the Lutheran tradition are part of the Confessions, sometimes called the symbols. The Bible is the Norming Norm, but the Confessions are the Normed Norm. The creeds are meaningful texts for preaching because they are faithful expressions of the faith. They are norms of doctrine and life which have been normed by the Scriptures.

In this case I had a specific teaching I wanted to cover: the faith which believes vs. the faith which is believed. Then I wanted to think a bit what it means to ponder the faith which is believed. The creeds point at that Holy Spirit given stuff – the faith which believes – while giving us sound Spiritual words to talk about the faith which is believed. Call it a teaching with an invitation to meditation on the unity of the Trinity.

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