In the Wilderness

Biblical Text: Luke 15:1-10 (Ezekiel 34:11-24)
Full Sermon Draft

Congregationally we were saying good bye to beloved members. The day also had the national overtones of the 15th anniversary of 9/11. I might be wrong in this, but to me part of preaching is giving the hearers ways to understand or recognize the Kingdom of God in our midst, even in sad things, especially in sad things. The primary theme of the texts of the day was not perseverance. The primary theme was forgiveness. But there is a secondary theme that hints at perseverance in the Christian life. This sermon attempted to spotlight that secondary thread for the purpose of understanding the day.

As with most days, the hymnody of the church is so much better than anything we say. Those hymns are sermons that meant so much to so many that they survived in some cases millennia and translation, in others simply centuries. Jesus Sinners Doth Receive was the Hymn of the Day on the primary theme, but I left in our final hymn. LSB 839, O Christ, Our True and Only Light. If one heard the message that we were attempting to speak, this hymn was a good and proper response. It reminds us that in this world Christ is our only true light. It reminds us that here we walk in darkness, the metaphorical equivalent of the text and sermon’s wilderness. It asks for the one to be reunited with the 99, and the perfect 100 to find the eternal joy. And it asks that we might be a part of that. Beautiful hymn.

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Pronouns

Biblical Text: Acts 2:1-21 (Genesis 11:1-9, Acts 2:22-41)
Full Sermon Draft

Pentecost, especially in the readings this year, is a day about language. For all we depend upon it, language is something that we don’t really think much about. We let writers and preachers do that. But if we don’t have the language for something there is a question how long it can actually exist, or if we can truly experience it. That is one of the spurs for stealing words from other languages – to experience and describe experience more precisely. One of the deep lessons of Babel is that when language breaks down, that is God’s punishment. Babel is God’s Punishment, Pentecost is God’s salvation.

The Jewish Pentecost was the receiving of the law at Sinai. That is the start of our salvation. It starts to make things clear, but the law itself has no power. That is this later Pentecost, when the Spirit is poured out.

The title comes from the diagnosis of a Babel and a call to a new Pentecost.

Our concluding Hymn is my favorite Pentecost one. LSB 500, Creator Spirit, by Whose Aid. The text is an ancient chant from the 8th century that comes to us through John Dryden the English poet. It displays both a sacramental view of the world and worship. At the end of verse two: Your sacred healing message bring, to sanctify us as we sing. But the jewel of it for me is verse three in how it describes the work of the Spirit abiding in us.

Your sevenfold gifts to us supply
Help us eternal truths receive
And practice all that we believe
Give us yourself that we might see
The glory of the Trinity.

Through the working of the Spirit, through His sanctification, we receive the eternal truth which is Jesus Christ. Receiving Christ and repenting, we then seek to follow him, to put into practice the love we have been give. And we do this because of our hope in the resurrection, that we might see the Trinity face to face. Just a beautiful hymn that maintains a bit of its chant origin.

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Pastor’s Circuit – “Your Sins are Forgiven”

Our Pastor’s circuit meetings always start with worship. The host, which this past week was St. Mark, is the presiding minister. Sometimes you get the previous Sunday sermon. Sometimes you get a recent “good one”. Since audience recognition is an important part of any sermon, I recognized that for me editing a sermon intended for the congregation for a group of pastors would often be just as much work as starting fresh. The second part of that is the topic to this group modifies itself. You can use a little more theological slang or shorthand for ideas. Your biblical allusions which make the sermon think and resonant don’t have to be quite as readily apparent. And what they are typically worrying about is a derivative of the congregational worries.

In this case the congregation might wonder how Christ works in their life or what is the purpose of the Christ. The simple answer is the forgiveness of sins. So you preach that pointing at word and sacrament. To the pastor’s group the worry might shift in a couple of ways: am I being faithful in that calling to preach, and does this really work especially with a flawed servant? In this specific case, are the numbers telling me I’m a loser or a heretic. The proclamation, if it works as I would hope, works as the law to call preachers to faithfulness in their preaching and works as the gospel to calm fears about its power and effectiveness as measured by simple worldly standards.

So, I didn’t record it. I wavered about posting it, but if you want to get a glimpse at a message for pastors. Take a read.

Biblical Texts: Ecclesiastes 3:1-8, 1 Tim 1:18-20, Mark 2:1-12
February Circuit Meeting Sermon

Christmas Eve 2014

Full Sermon Draft

This sermon is about our Candles and Silent Night ritual placing it within the context of the carols sung. It is not the ritual of earlier times, but it is beautiful and right and proper in its own way.

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The Proper Work of Mercy

Biblical Text: Matthew 18:21-35
Full Sermon Draft

The word cloud are completely random outside of reflecting the usage in the sermon, but I like the one above for two reasons. I went with the black and white because that is how Jesus present having mercy. It is a black and white issue. Not being merciful to your fellow christian is the same thing as cutting yourself off from Christ. The second reason is the order the big words got spit out in. The Mercy flows down from the Lord God to fellows slaves. Fellow slaves become the conduits, the extra nos or outside of us paths of the mercy of God. It is through our fellow Christians that we hear the good news and the absolution of Christ. This sermon reflect on that through the parable of the unmerciful servant in the gospel text for the day.

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Sacramental Life – A Maundy Thursday Meditation

John’s gospel is what is sometimes called thick. This is my attempt to ponder John’s Last Supper, which is a Last Supper and not one at the same time. The icon at the left is the footwashing. That is what John talks about when the synoptics relate the institution of the Lord’s Supper. This sermon meditates on how John captures the sacramental life: Baptism, Lord’s Supper and Confession in one scene. And then relates how we live that sacramental life.

Full Sermon Draft

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The King who comes humbly – Palm Sunday

Biblical Text: Matthew 21:1-17
Full Sermon Draft

This is the biblical text for the events of Palm Sunday, the start of holy week. The outline is very basic law and gospel. The law consists of identifying where we have gone astray. That happens in the reactions of the crowds. Those who should have known don’t care. This is traced as a pattern in Matthew’s gospel. Those who have some idea never-the-less attempt to pervert the power of the Kingdom to their personal Kingdom. The gospel is simply that the King comes anyway. The King comes, and humbly offers himself to all who believe.

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Christ the King whose Throne is the Cross

Biblical Text: Luke 23:27-43
Full Draft of Sermon

The last Sunday of the Church year (today) is often called Christ the King Sunday. The appointed reading from Luke is the crucifixion. I usually dodge preaching directly on this text. For those who have been around Holy Week at St. Mark’s, Good Friday has been our collective reading of the passion text. We let the gospel preach itself in our midst. If you can’t be moved by the text itself…what am I going to say. I couldn’t dodge it today, but today compared to Good Friday the purpose is slightly different. Good Friday is more about the lens of atonement – the cross as what buys our salvation. Christ the King is about the revelation of the God. When we say Jesus is Lord, what kind of King or Lord do we have. It is that word – King – that the text can tell us about. “There was also an inscription over him, ‘This is the King of the Jews’”. It is here, at the place of the skull, we are to see most clearly, to learn the type of King we have.

This sermon looks at the text and application to our knowledge and lives through looking at three pictures that are concluded by memorable phrases of the gospel.
1) For if they do these things when the wood is green, what will happen when it is dry.
2) The mocking contrasted with the criminal’s – “remember me when you come into your kingdom”.
3) And Jesus’ words from the cross – “today, you will be with me in paradise.”
So, what what this sermon does is invite you to ponder three pictures or three phrases.

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Where Jesus is, There is the Temple – A Temple built for All Peoples

Biblical Text: Luke 17:11-19

Full Sermon Draft

I was somewhat shocked this week when I went to read what the church fathers had to say when commenting upon the text. Not shocked in a bad way, but maybe I should say surprised. Maybe it is the limits of my sources which are basically those contained in the ACCS. The ACCS is an updated form of the Catena Aurea or Golden Chain, a string of quotations and gloss that past commentators felt important. But the 10 lepers did not attract much comment, and the comments it did attract were not moralism. While I would not call them moralists, the church fathers were not ashamed to encourage holy living or acquiring virtue. (Again the could be because of later editors felt that was what was worth copying and preserving). Instead what was present was what I would call beautiful and clear allegory.

Now we think of allegory as meaning flight of fancy. I’ve read enough of it to know it can be that, but I also think that is an awful label for what was essentially a method of pondering the scriptures. After preaching for five years week in and week out, what I now recognize is a tool for preaching. The literal level is the basis, and it grounds what you say in history and the text. This is trying to understand the text in its own time. The typeological level is about bringing the specific literal to the eternal. A good reformation way of thinking of this is how does the literal story tell us about who Jesus is and his purpose and work. What does faith latch onto? The third section then asks the question: Knowing that eternal truth how do we live in the now? Having generalized the truth, how do we realize it today. The last section never loses sight of the final day. What is the final fulfullment, the eschatological or resurrection reality contained in the text. What is our hope derived from the text? Over the entire method it is a way to be grounded in the words of scripture and history while connecting it (and ourselves) to the grand story of salvation.

So, this sermon takes the form of an allegory. Not those flights of fancy, but just a way of structuring the proclamation. And to ground it further, the Hymn of the Day was A Great and Mighty Wonder. Celebrating Christmas in October might seem odd, but the hymn dovetails perfectly with what the Father’s said and what I tried to proclaim. As so often is the case, the hymnwriters preach better than the preacher.

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Hope – the Spirit and Flesh are opposed

Biblical Text: Galatians 5:1,13-25
Full Sermon Text

There are three theological virtues: faith, hope and love. We like to talk about love a whole bunch, but at least from my view we don’t understand it, at least not as a theological virtue compared to a pale emotion. Lutherans love to talk about faith, and when we talk about faith grace is right behind it. But Hope gets left to Star Wars and stale political campaigns. What is Hope?

The text from Galatians for the day revolves around the proclamation that you are free (grace and faith), but that freedom is not a pretext for the desires of the flesh but to Walk in the Spirit. And Paul contrasts what the desires of the flesh are with the fruits of the Spirit. One thing that we must understand is that our sex addled culture only hears more sex when Paul says the desires of the flesh, but Paul means a much wider view of our corruption. The desires of the flesh are everything that we would naturally do given free reign. And that is what we have been given. The law has no penalty in Christ.

If our adversary can’t attack grace and faith, he will immediately attack hope. “Sure, you are saved, but you can’t actually change who you are or what you do.” Such a hopeless grace is a submitting back to slavery – a slavery to the desires of the flesh which are natural in our fallen condition. Just as much as trying to add something to faith, trying to subtract from the extent of what God is doing is a denial of the gospel. Christ has placed His Spirit within us, and that Spirit opposes the desires of the flesh. The Christian has hope that we might crucify the desires of the flesh because it is not us but the Spirit of God with us.

Don’t live a hopeless life submitting to the desires of the flesh – which is submitting to death itself. But live in hope, walk with the Spirit, learn to carry the cross, to lose yourself to find life. Hope – the Spirit within us ensures the victory, because we are being made a new creation. In the resurrection we will put away the flesh that troubles us, until that day we struggle. And the struggle itself proves our hope.

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