God Will Carry You!

Five years ago, a remarkable young member of the congregation I serve as pastor, Sarah, underwent the first of two bone marrow transplants (BMTs).

A second one happened two months after I became her pastor, in January, 2008.

Both procedures involved long hospital stays and accompanying complications. Through it all, Sarah and her wonderful family--Mom Becky, Dad Bryan, and Brother Stephen--have displayed faith and tenacity. They are heroes of Christian faithfulness to me!

Putting it in the only terms I can understand, Sarah's second BMT was 93% successful. This means that she will continue to need treatments always, but that she can lead a normal life. (Whatever a normal life might be!)

In 2009, Sarah was the Logan High School Homecoming Queen. She graduated near the top of her class. (Sarah was inducted into the National Honor Society while in a hospital intensive care unit.) She's now in her sophomore year of college, a psychology major with aspirations of working with young oncology patients in hospitals. (I can't imagine anyone more qualified by temperament, experience, or faithfulness to Christ to do such work.)

Last week, Sarah contracted pneumonia and struggled to breathe. Years of chemotherapy have significantly weakened her immune system. The quickness with which the pneumonia struck, at a point when everything was going so well for her, was stunning for everybody, especially for Sarah and her family.

They all had to hit "battle stations" again.

For Bryan and Stephen, that entails not just visits to the hospital and lots of praying, but also exhausting errand-running and schedule-juggling, among other things.

For Sarah's mother, Becky, a professional person just like Bryan, this means remaining with Sarah 24/7, acting as her advocate, prayer partner, intermediary, and "pal." It's a role that Becky plays well and includes a healthy respect for the fact that Sarah is now a young woman of 19.

Becky says that the day before Sarah was taken to the hospital, they had been to a massive expo in Louisville. There, they saw the reproduction of a painting showing a cowboy carrying a calf on his shoulders. Beneath it was a passage of Scripture, the very one Becky said she needed to face the new challenge which, unbeknown to her, she would face the next day. (It's amazing how God works that way, isn't it?)

Thank God, Sarah is doing well! Last night, she didn't require oxygen. She isn't on oxygen today. The regimen of treatments, buttressed by the prayers and love of Bryan, Becky, and Stephen, along with the pleading of an army of prayer warriors, has been used by God to turn away this latest assault on an incredible young woman. Sarah is to go to a regular care unit today and may be discharged tomorrow, in time to spend a very happy Thanksgiving with her parents, brother, and extended family!

During a phone conversation a little while ago, Becky revealed to me for the first time, that she has a new favorite Bible verse. Throughout Sarah's previous hospitalizations, Becky grasped hold of Psalm 46:10, which says, "Be still, and know that I am God!" That's a great passage, part of the psalm that inspired the lyrics of Martin Luther's hymn, A Mighty Fortress is Our God. It's been a touchstone passage for her for several years.

Becky says that, over the past week or so, she's been holding onto words God revealed to the prophet Isaiah, words inscribed at the bottom of that print of a cowboy she found little over a week ago:

Even to your old age, I am He, even when you turn gray I will carry you. I have made you; I will bear; I will carry and will save (Isaiah 46:4)

God makes hundreds of promises in His Word, the Bible. Someone has said that all of those promises are like blank checks, just setting there for believers to "cash in." The God Who has never broken a promise is ready and willing to answer His promises to us. Of course, maturing believers realize that God takes an eternal perspective on things. This is why Paul says, in 1 Corinthians 15:19, "If for this life only we have hoped in Christ, we are of all people most to be pitied." We often want the things we pray for to happen immediately; God knows that He has an eternity to provide for us "far more than all we can ask or imagine" (Ephesians 3:20). But we know that God's promises--God's Word--are absolutely sure and completely reliable!

In Becky's new favorite passage from Isaiah, we see a promise from God for all believers who are exhausted and who know that the burdens on our shoulders are too huge for us to carry. God will take our burdens and carry them for us, just like Jesus, God incarnate, already took the weight of our sins to the cross.

We have an incredible God! 

He wants to bear the burdens you and I were never meant to carry. 

Peter talks about this in the New Testament: "Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time. ⁷Cast all your anxiety on him, because he cares for you" (1 Peter 5:6-7).

God cares for you!

So, when the things you're carrying get too heavy--even before they get too heavy--remember to do two things:

• Keep on praying!
• Keep following Jesus! 

God can carry you.

If you let Him, God will carry you!

Getting rid of earmarks is a fine idea, but...

...see here. (Two funny cartoons.)

(TY, to my son.)

Will You Stand Up or Just Watch?

A more literal translation of the original Greek in Luke 23:35, part of yesterday's Gospel lesson, reads like this:

And the people stood beholding. And also the rulers scoffed, saying, "Others he saved; let him save himself, if this man is the Christ, the Chosen One of God."

The verse comes as part of Luke's account of Jesus' crucifixion. It describes two groups: the people (in Greek, the laos, from which we get the English word laity) and the rulers (in Greek, the archontes, or the first ones), which can be translated as leaders. "The rulers" in this passage is not a reference to the civil rulers, the foreign Roman conquerors, but to the religious leaders. They were the Temple leaders of God's chosen people, the Jews.

The "actions" of each group interest me.

The people stand and watch as a man who has committed no crime is subjected to execution at the hands of the Gentile Romans. The people may have been horrified by what they saw, but they did nothing.

I think it's safe to say that they actually relish their lack of religious power or influence. These things enable them to hide behind a feigned ignorance about Jesus. Their ignorance must be fake because even one of the hardened criminals being executed next to Jesus can see that Jesus is the King. He understands that Jesus will somehow live on beyond death, confesses his sins to Jesus, and professing faith in Jesus as the King of kings, asks to be remembered in Jesus' kingdom. The people simply could not have been ignorant about Who Jesus is.

But the people know that if they confess their sins and profess faith in Christ, crosses might await them, too. They'd rather save their necks and forgo being part of Jesus' eternal kingdom than be with Jesus in paradise. Taking a stand is too risky for them, too inconvenient.

The other group in the verse is the leaders. One thing especially interests me about their words. There is an intrinsic confession of faith in Jesus' power: "Others he saved." They acknowledge the reports about Jesus to be true. They knew that Jesus had saved some from death (like Jairus' daughter and his friend, Lazarus), saved others from demon possession, saved some from blindness, saved some from execution, saved others from disease, saved still others from social shunning. In other words, they acknowledged all of the saving deeds that pointed to Jesus as the long anticipated Christ (Messiah or Anointed One or King), but refused to bow down to Him.

The leaders knew Who Jesus was, but instead of welcoming Him or trusting the witness about Him in God's Word--what we Christians know as the Old Testament portion of our Bibles, they wanted Jesus dead. They loved their own power and position more than they loved God. In fact, they had replaced God's Word with their own teaching. When God showed up in the flesh, He threatened them.

In the days of the Reformation, Martin Luther pointed out that the leaders of the sixteenth century Church had arrogated powers to themselves that didn't belong to them. Through an elaborate legalistic system, they stood between the God revealed in Christ and the laity. They tried to keep the people from reading the Bible. They changed the liturgy, usually spoken in a language only elites could understand, from a means of praising and interacting with God, to an object of terror, grim obligation, superstition, and extortion.

Luther, in many ways, sought to tear down the walls between the God revealed in Christ and the people. He pointed to passages like 1 Peter 2:9-10, to say that "ordinary" Christian laypeople had a priesthood. (A priest is a person who advocates for God before people and advocates for people before God.)

This, of course, is a liberating notion. Historians like Rodney Stark and Alvin J. Schmidt have shown that this teaching that all believers are equal in the sight of God, each with their own ministries, played a central role in the development of the Enlightenment, the idea of the individual, the modern democracy, and market capitalism.

But the priesthood of all believers also carries with it responsibility. Christian laypeople who know Jesus as Messiah and King can no longer dodge either His Lordship over their lives or their responsibilities as priests. Peter says that the priesthood of all believers has a purpose; God makes us priests "in order that you may proclaim the mighty acts of Him Who called you out of darkness into His marvelous light" (1 Peter 2:9).

In Lutheran circles, this means that while pastors have certain functions--our confessions speak of the pastor's ministry of "Word and Sacrament," it doesn't alter the fact that all Christians are privileged to have their own relationship with Jesus Christ. It doesn't alter the fact that they are called to know the Word of God for themselves. It doesn't alter the fact they're called to grow and mature in their faith and that they have their own ministries.

Today, many of the elites in my own Evangelical Lutheran Church in America (ELCA), in the name of what Dietrich Bonhoeffer would call, "cheap grace," are telling us that people don't need Christ for salvation, that repentance is unnecessary, that the Word of God is only one source of authority in the lives of Christians and the Church (rather than the authoritative source and norm of our life, faith, and practice), and that if you accept the Bible's teachings that sexual intimacy is to be confined to heterosexual marriage, you're guilty of sin.

The question before laypeople in the ELCA is simple: Will you accept these false teachings and ignore your duties as priests of God, or will you lay claim to your God-given role and trust in Christ alone? Will you seek to reform our denominational body?

Today, in modern North America, no Christian leader can order your crucifixion. So, the only things impeding any ELCA layperson from praying and working to bring our denomination back under the Lordship of Jesus Christ are indifference, laziness, or complicity with false teaching.

ELCA Lutherans: Our denomination is in error. Will you stand up for Jesus or will you just watch?

If you're intent on doing more than watching, why not take the following initial steps?

• Pray that God will bring reform and renewal to the ELCA
• Get involved in a group Bible study in your church
• Go to the Lutheran CORE web site and see for yourself if what you find there doesn't make sense and square with what Lutherans believe about Christian faith (Lutheran CORE is a group committed to reform and renewal in North American Lutheranism, whether one is committed to remaining in the ELCA or to being part of new bodies, such as Lutheran Congregations in Mission for Christ or The North American Lutheran Church)
• Read The Book of Concord, containing the basic confessional affirmations of Lutheran Christianity
• You might also want to read a book of essays written mostly by Lutheran laypeople and clergy called, By What Authority?: Confronting Churches Who No Longer Believe Their Own Message
• Ask God what He might want you to do as part of your own ministry

[UPDATE: The verification words that popped up when I posted the link to this piece over on Facebook were: "On Lummox." They don't quite have the ring of, "Onward, Christian soldiers," but when spoken to a spectating denomination, might, I guess, have the same basic meaning.]

Who Sees the King?

[This sermon was shared during worship with the people of Saint Matthew Lutheran Church in Logan, Ohio, earlier today. As I explained this morning, this is an only slightly reworked version of a sermon I preached at Saint Matthew three years ago. Since I don't think it's possible to plagiarize one's own sermon, I guess that's OK.]

Luke 23:33-43
A family was moving to a new town. As they approached the outskirts of the place, they decided to stop at a local filling station and ask the attendant there what the town was like. “Well,” he said, “what was the last place you lived in like?” The family said, “It was awful. Neighbors were unfriendly. Delivery and repair people never showed up on time. Dogs barked at all hours. Our bosses were scrooges and the kids never once had a good teacher.” The attendant considered their answer for a while and said, “This place is pretty much like that. You’d be better off moving on.”

Later that day, the same scenario unfolded. Another family showed up at the filling station and wanted to know what this new town was like. “What was your old town like?” the attendant asked. “It was great,” the family said. “Everyone was friendly. The businesspeople did their best to get things done on time and always went above the call of duty. We had great bosses and the kids’ teachers were fantastic! Even the dogs were quiet.” The attendant considered their answer and said, “This place is pretty much like that. You’re going to love it here!”

Sometimes what we see is the thing we’re looking for. We see it because we’re open to seeing it.

On this Christ the King Sunday, the last Sunday of the Church Year, our Gospel lesson seems, at first, to be out of place. After all, we’re about to celebrate Thanksgiving and are looking ahead to Christmas. But the Gospel lesson is the story of Jesus’ crucifixion, an account of the first Good Friday.

But the lesson seems out of place in another way: Nobody seems less like a king than a man executed on a cross. Not many will look at the crucified Jesus and see a king, let alone the King of kings.

True story: A young woman rediscovered her faith in Jesus while she was a teenager. She bought a simple cross necklace. One morning, her father spotted her wearing the necklace and asked what was going on. She explained that she wanted to be able to see the cross in the mirror every time she washed her hands or combed her hair. It would remind her of Christ.

Her father was repulsed. “Do you have any idea what happened on the cross?” he asked her. He went on to explain in detail what a humiliating and life-crushing experience crucifixion was. To that man, Jesus’ death on a cross was proof that Jesus was no king, just another pathetic victim of the world. To him, the story of Jesus on the cross ended not in the Savior paying the price for our sins nor in His resurrection from the dead so that all who repudiate their sin and believe in Jesus will live with God forever. To him, Jesus’ story ended in death for Jesus and for us all. Intent on making his own way in the world, what that man wanted to see when he thought of Jesus on the cross was exactly what he saw.

In our lesson today, the jealous religious leaders who sought Jesus’ death, the cynical soldiers who gambled for His clothes, and one of the criminals crucified with Him all saw Jesus as they wanted to see Him. Each in their way, taunted Jesus, seeing Him as a loser headed for utter humilation and defeat.

“He saved others,” the religious leaders say. “If He is the son of God, let Him save Himself.”

“If you really are the king,” the soldiers taunt, “save Yourself.”

“Aren’t You the Messiah?” one of the criminals asks, “Then get us off the hook and save yourself too.”

Whether the leaders, the soldiers, or the first criminal harbored notions that Jesus really was the Messiah, God’s anointed King, may not be important. It's clear though, that the religious leaders knew that Jesus was the King, but wanted to get rid of anyone who might threaten their status. The others who taunted Jesus that day were probably just garden-variety cynics who believed, like the father of that young woman, that life must end at the grave.

Even the crowds who gazed on these events in silence appear to see only hopelessness in Jesus’ crucifixion. I suppose most people who take the time to consider Jesus on the cross see hopelessness. They can’t see how Jesus’ crucifixion proves that He is the King of kings.

But we who follow Christ have been helped to see things differently. Paul writes about these two different ways of seeing Jesus on the cross in First Corinthians in the New Testament. If you would, please turn to page 657 in the pew Bibles. Look at 1 Corinthians, chapter 1, verse 18. Read along with me silently. Paul says: “…the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.”

Only one person in today’s Gospel lesson was foolish enough to see the power of God in Christ’s crucifixion. He was one of the criminals. He looked at the suffering Jesus on the cross and saw not a defeated man, but the King of kings. He was so certain of Jesus being the King that he turned to Jesus and said, “Jesus, remember me when you come into your kingdom.” Jesus promised, not because the criminal deserved it, but because he both confessed his sins and professed his faith in Jesus, that he would on that very day be with Him in paradise.

Why did that one man see Jesus as the King of kings that Good Friday?

As good Lutherans who read our Bibles, we all know that it wasn’t because he was smarter than the others, or that he was a better person, or that he had done more good things. None of these things create faith or give us our places in Christ’s kingdom. Faith that saves us from sin and death is a gift from God. In another place in the New Testament, Paul says, “No one can confess ‘Jesus is Lord,’ unless he is guided by the Holy Spirit” (1 Corinthians 12:3, TEV). God creates and sustains faith in those who are open to seeing Jesus as their Savior and their King. Today’s Gospel lesson shows us that only one kind of person is open to seeing Christ as King. Only one kind of person will pay attention when God’s Spirit prompts them to confess their sins or follow Jesus Christ.

Michelle Akers was the first American woman to play professional soccer in Europe. After scoring ten goals in five games in the first-ever Women’s Cup in 1991, she signed an endorsement deal that brought her fame and money. She got a tryout to be a place kicker with the Dallas Cowboys, her longest attempt going 52-yards.

But in 1993, she was diagnosed with Chronic Fatigue and Immune Dysfunction Syndrome. “When it was really bad,” Akers says, “I couldn’t sit up in a chair. The racking migraines stranded me at home, unable even to get up to brush my teeth or eat.” Five minute walks required two days on the couch to recover.

Strength and hard work, the two kings on whom Akers had relied her entire life, could no longer be called on to help her. She says that it was unbearable to not be the “best in the world” or the person who could always bounce back from any injury. “I was forced to spend a lot of time thinking about who I was. I didn’t like what I saw,” she says. Then, her husband left her.

It was then that Akers was invited by her strength coach to worship with him. She didn’t know why exactly, but Akers accepted the invitation. It was the beginning of a new life with Christ as her king. Looking back, Akers says, she thinks that for years God had been calling her to follow. But, certain that she knew what she was doing, sure that she could make her own decisions, convinced even that she didn’t need forgiveness or help with living her life, she ignored God and the Church. Akers says “It took total devastation before I could [surrender] and say, ‘Okay, God. You can have my life. Please help me.”

Who sees Jesus Christ as King? People who see that their lives are broken without Him.

They see Jesus as King first of all, because they see themselves as they are: as sinners in need of forgiveness, as ordinary human beings who cannot make it without the eternal God.

They're also people who see that at the end of our power to cope or hope is a King Who fills His people with love and gives them the capacity to face any cross in the certainty that they belong to God forever!

Years ago, at a national gathering of Lutheran youth in San Antonio, I met a nurse who worked in a nursing home. She told about caring for a retired pastor who was dying and had, for some time, been in a coma. She knew his favorite song and so, standing by his bed one day, sang it to him: “Yes, Jesus loves me; Yes, Jesus loves me; Yes, Jesus loves me, the Bible tells me so.” At that the pastor lifted himself from the bed as far as his weak arms would allow and looked the nurse straight in the eye to tell her, “Don’t you ever forget it!” Then, he fell back on his pillow and died.

In Jesus, the One Who, from His cross, forgave those who killed Him, we see the King...

• Who stands by us no matter what...
• Who heals our deepest hurts…
• Who forgives our sins…
• Who always loves us…
• and Who gives all who turn from sin and follow Him paradise.

Today, Christ our King tells us to consider all these things and then gives us a simple message: Don’t you ever forget any of that! Amen

Tough Faith in a Tough God

[This was shared during the funeral service for Irene, a member of our congregation.]

John 11:17-27
For me, there are two words that will always immediately spring to mind when I think of Irene. Those two words are humor and toughness.

There are other words that come to mind, too; words like cheerful, loving, strong-willed, and faithful. All of them are descriptive of Irene. But her humor and toughness, as a Christian, as a mother and a grandmother, and as a person, are what stand out to me.

She wore her good humor everywhere she went: in the greeting line after worship, in visits friends and family members had at her home, and even during her stays in the hospital. Irene could laugh even when things weren’t going well.

And she was tough! There were many weeks when I would call her, sometimes after she had gotten difficult news about her health or when she wasn't feeling particularly well, and she would tell me, “I’m planning on being in church on Sunday.” "OK, Irene," I would tell her, knowing that she would be as true as her word.

Irene wouldn’t let anything stand in the way of her being in worship on a Sunday morning! She knew that, as we gather to praise God and hear God’s Word in the company of other believers, God gives us the strength—you might even say, the toughness—to face all the good and the bad that life in this world brings.

She knew too that worship with our church family also recharges us with the hope that belongs to all with faith in Jesus Christ. This is one of the reasons God calls us to regular weekly worship and it’s why the Bible tells believers “not to [neglect meeting] together,” because in this habit we encourage one another.

Irene’s faith in Christ was evidenced in her humor and in her toughness and I, for one, was encouraged by her faith!

We meet another tough woman of faith in the Gospel lesson from John, chapter 11, which we read a few moments ago. Martha, along with her sister Mary and brother Lazarus, were friends of Jesus. As our lesson opens, Jesus arrives in His friends’ hometown of Bethany. Lazarus has died four days earlier. Many of the siblings’ other friends had come to comfort Martha and Mary, just as people have done for Irene’s family this morning.

Martha sees Jesus and calls out to Him. Martha’s words indicate anger and disappointment with Jesus. “Lord,” she says, “if You had been here, my brother would not have died.”

There is an impulse when we grieve to feel that God has abandoned us, to question God and His promises. Some time after the events recorded in John 11, even Jesus, God in the flesh, would feel that God the Father had abandoned Him. From the cross, as He neared His own death, Jesus cried out, “Father, why have You forsaken Me?”

Such feelings are normal. Deep in our bones, we know that what the Bible teaches is true; we weren’t made for death, we were made to live! Several translations of an Old Testament passage, Ecclesiastes 3:11, tell us that God has set eternity in human hearts. We know that death is a foreign intruder that exists in this imperfect world, but should not exist in the Kingdom of God that Jesus died and rose to bring to all who believe in Him. Martha experienced the same feelings all people experience when a loved one dies.

Her feelings are made more poignant by the fact that she, her sister, and her brother all believe in Jesus. Even in her anger and disappointment, Martha calls Jesus, “Lord,” a title the use of which indicates that Martha believes that Jesus is more than a carpenter who does some teaching. She sees Jesus as the Master of the universe, as the One Who brings sight to the blind, healing to the paralytic, and new life to the dying.

In our lesson, Martha underscores that, even in the midst of a situation she can’t understand or explain—the death of her brother—she still believes in Jesus. “Even now,” she tells Jesus, “I know that God will give You whatever You ask of Him.”

Later, Jesus tells Martha that He is the resurrection and the life and that all who believe in Him, even if they die in this world, will rise to newness of life. Jesus asks Martha if she believes Him and, in the midst of her grief, with no idea that a few short moments later Jesus will raise Lazarus from the grave, Martha says, “Yes, Lord, I believe that You are the Messiah, the Son of God, the One coming into the world.”

Folks, this is resilient faith. This is tough faith. It’s the kind of faith that I saw in Irene. It’s the kind of faith I am sure that she wants you to take hold of today.

It’s a faith that acknowledges the realities of this present, imperfect, sinful world in which we live. But it's a faith that trusts that Jesus, the resurrected Lord, is bigger than all our sorrows and that He gives eternity to all who turn from sin and believe in Him.

Today, in spite of sorrow, there is reason for us to be glad.

You see, God is tough too! He went all the way to a cross to bring you forgiveness of sin and everlasting life. It’s to you and me, as much as it was to the people who first heard Him in first-century Judea, that Jesus says, “Repent and believe in the good news.”

That good news is what, even in her sorrow, Martha believed and what, even in her trials and suffering, Irene believed: “God so loved the world that he gave His only Son, so that whoever believes in Him may not perish but may have eternal life.”

Trust that God’s love is tough enough to love you wherever you are, whatever you’ve done, however weak and unworthy you may sometimes feel.

God endured the cross just because His love for you is resilient, tough, and uncompromising.

Let Him be your Lord today and in all the days of your life. He will give you the faith—and the humor and the toughness—you need to live each day.

And if you let Him, He will give you exactly what Irene is enjoying at this very moment: new life, life as it was meant to be, life forever in the presence of God! Amen

Keep Holding On!

[This was shared during worship this morning with the people of Saint Matthew Lutheran Church in Logan, Ohio.]

Luke 21:5-19
As followers of Jesus Christ, we know and cherish the promise that all who repent and believe in Jesus Christ receive the forgiveness and grace that God freely offers the whole world. Believers in Jesus are the only people in the world who have an authentic and eternal hope for life with God. This hope should mean everything to us!

In twenty-six years as a pastor, I have seen that there is a qualitative difference between how those who trust in Jesus Christ face eternity and how those who are without faith in Christ face eternity.

Christians grieve the loss of other Christians, of course. It would be strange and unnatural not to grieve the loss of loved ones and friends. But, as Paul writes in First Thessalonians in the New Testament, believers in Jesus do “not grieve as others without hope” do.

To the grieving sister of His friend, Lazarus, Jesus says in John 11, “I am the resurrection and the life. Those who believe in Me, even though they die, will live, and everyone who lives and believes in Me, will never die.”

Elsewhere in the Gospels, Jesus says: “The one who believes and is baptized will be saved; but the one who does not believe will be condemned.”

We can live each day in hope and confidence because we have good news, bought and paid for with Jesus’ blood on the cross. This is the good news to which Jesus points all people in the Gospel of Mark when He says, “The time is fulfilled, and the kingdom of God has come near; repent and believe in the good news.”

Jesus has secured an eternity of hope for us!

So, how do we live now? How do we live in this messy, sin-infested, dying world? How do we live today, in all of the moments of our lives?

It’s ironic that today’s Gospel lesson is really all about how to live in the day-to-day world in which you and I live. It's ironic because our lesson, Luke 21:5-19, is the first segment of a section of Luke’s Gospel that is described by the scholars as “apocalyptic.” From our look at Revelation earlier this year, you’ll remember that the word apacalupto, from the Greek language in which the New Testament was written, literally means, “I reveal.”

Apocalyptic literature in the Bible, which includes most of Revelation in the New Testament and Daniel in the Old Testament, basically contains God’s revelation of how this world will end and what lies beyond that end for you and me.

In the apocalyptic words of Jesus quoted in Luke 21:5-38, Jesus does reveal much about the end of the world. But in the verses that make up our Gospel lesson for today, Jesus tells us how to live today.

So, please pull out the Celebrate inserts and turn to our Gospel lesson. Verses 5 and 6 set the stage:

When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, he said, "As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.”

Imagine Jesus being here with us this morning and someone asking Him if He didn’t agree that Saint Matthew’s sanctuary was beautiful and Jesus saying, “It won’t last. Some day, it's going to be destroyed.” Or, imagine Him being shown, in a single moment, Saint Patrick's Cathedral and the Statue of Liberty in New York City and hearing Him say that every fragment of those places would one day crumble to pieces.

Scenarios like these can only approximate how Jesus’ words about the Temple must have seemed to His first hearers. The Temple in Jerusalem was the living symbol of Judea’s religion and nationhood. It was the place where the presence of the God of the universe came to be among His people.

Yet Jesus says the Temple would be destroyed. Little more than forty years later, it was destroyed, undoubtedly caused by the God Who, in Jesus, said that worshiping Him “in spirit and truth” was more important than having the "right places" for worship. Jesus' words show us that often, places of worship like the Temple devolve into monuments to human egos rather than the places of humility and submission to God they were meant to be. Jesus’ words suggest that some of our most cherished religious traditions may be worthless, especially if in keeping them, we forget about truly worshiping Him as God and King over our lives!

In verse 7 of our lesson, no doubt frightened by Jesus’ words, His listeners ask what sign will be given that the Temple would be destroyed. Read along silently with me at verse 8 for Jesus’ response:

 “Beware that you are not led astray; for many will come in my name and say, ‘I am he!’ and, ‘The time is near!’ Do not go after them.’” 

Jesus warns us to not fall for false messiahs. Years later, in letters like First and Second Timothy, which we looked at a few weeks ago, the apostle Paul warned Christians not to fall for false teachers. Such people still pop up today. They’re on religious TV stations, on the New York Times lists of best selling books, and even in the assemblies of the very Lutheran body to which we belong and that we cherish.

The moments when these false teachers make their plays to lead us away from God can come at any moment, which is why it’s important for us to use as many moments as we can steeping ourselves in God’s Word, getting to know the God of the Bible, not the false versions of God pushed by false teachers. That’s why Sunday School and other opportunities to study the Bible with others are important, even for we adults.

In verses 9 to 11 of the Gospel lesson, Jesus says not to be surprised or frightened by all of the disasters, natural and human-made, that happen in this fallen world.

Then, starting at verse 12, He warns that persecution will naturally befall believers in Him. We’ve seen exactly what Jesus was talking about in recent international events.

• Two weeks ago, a Catholic church in Iraq was attacked during worship; 70 people were killed. 
• This past week, a series of roadside bombs was detonated in Iraq, 11 in all, were set off in Christian neighborhoods there. 
• This past week, in Pakistan, a Christian woman, Asia Bibi, a mother of five, whose crime appears to be that she offered water to some co-workers who deemed her unclean because of her faith in Christ, was sentenced to be hanged for blasphemy. 
• And frequently, all across China, where a groundswell of conversions and baptisms help to make Christianity the fastest growing religion in the world, Christians are, every day, subject to arrest, torture, and execution by the Chinese government. 

Now, there’s all sorts of persecution in the world, of course. Some of it is even perpetrated by those claiming to be Christians. Whenever persecution happens, it is always wrong.

It’s also true that if you proclaim a Lord and Savior Who is more important than you, your family, your country, your neighborhood church, the denomination with which you’re affiliated, or anything else, you will incur opposition, snubbing, and persecution. Bank on it, Jesus says.

All forms of persecution toward those who confess Jesus as Lord and Savior of the world are the death throes of a sinful world Jesus is going to destroy, the early warning signs of the new creation that is already being born in all who repent and believe in Jesus.

In verse 13, Jesus says something peculiar about being persecuted for faith in Him: “This will give you an opportunity to testify.”

If you have a pencil or pen, you might want to circle that word, “opportunity.” In Jesus’ mathematics, Persecution=Opportunity.

Jesus is telling us that when Christians are persecuted, that’s when the depth and reality of our faith shows. It’s easy to confess faith in Jesus on Sunday mornings in a free country. But the authenticity of our confession is seen when being a Christian is marginalized, dismissed, or distorted, as happens today to Christians in America, to Christians in Logan, Ohio.

Listen carefully: God’s primary project in you and me is not to give us easy lives, but to build our characters, to retrofit our sinful natures, and through the work of the Holy Spirit, to recreate us in the very image of Jesus.

The character that people see in us when adversity strikes is our “testimony,” for good or ill. There is really only one way to ensure that our testimony for God is positively Christian and that’s to humbly own up to our imperfections, turn ourselves over to Christ, repent for our sins, and allow the Holy Spirit access to our lives every moment of every day.

And, we need to do those things every single day if we are to become, in Martin Luther’s wonderful phrase, which I’ve mentioned before, “the Holy Spirit’s workshop.”

Acts, chapter 4, in the New Testament, is a very important place in Scripture for me. After a decade of atheism, I came to faith in Christ through the witness and confessions of the Lutheran Church. The first book of the Bible I read as a new Christian was Acts. I chose it because, in recounting the history of the Church in the first three to four decades after the risen Jesus' ascension, it would show me how Jesus' imperfect followers lived from day to day without Jesus being physically present to them. 

I'll never forget coming to Acts, chapter 4. It tells about how the apostles Peter and John, after healing a man in Jesus' Name, were dragged before the religious authorities, beaten, and told never to again speak in Jesus’ Name. "Whether it's right for you to forbid us to speak in Jesus' Name," they said, "we can't say. But we can't help but speak His Name because there isn't another name God has given by which we must be saved." Despite their defiance, the religious authorities released them.

Peter and John, the wounds from the whips still fresh on their backs, sought out the company of the other disciples. They all prayed together. When I first read their prayer nearly thirty-four years ago, I was thunderstruck. It begins: “And now, Lord, take notice of the threats they have made, and allow us, your servants…” And there, I expected them to ask God to help them to exact revenge against the men who had harmed Peter and John, the same authorities who had conspired with the Romans to crucify Jesus and who were then trying to stop the spread of the Gospel. But they didn't pray for vengeance. Instead, they asked God to help them “to speak your message with all boldness.” 

I remember that tears filled my eyes when I read those words and I stopped to pray, “Oh, God, please give me a faith like that!”

You see, God had forged new characters in these first Christians. They weren't interested in obtaining revenge on their persecutors. They only wanted the boldness to share Christ with others, in spite of persecutions.

I don’t know about you, but in my daily life, that’s what I want more than anything! I want to be faithful no matter what!

Persecution and all adversity are, as Jesus tells us, opportunities to live our faith and to share our testimony about Jesus, not just with our words, but with our lives. Jesus promises, you see in verse 18 of our Gospel lesson, that if we will be steadfast in following Him, seeking His help in all the moments of our lives, “not a hair on your head will perish.”

Jesus isn’t offering a cure for baldness here! Nor is He saying that all will go well in this life if we follow Him. He’s saying that, no matter the adversities we experience in this life, we can live each day in the certainty that we will be with Him for all eternity!

“By your endurance,” He says in verse 19, “you will gain your souls.”

Eternity, you see, belongs to those who hold onto Jesus even when the chips are down.

Today, Jesus’ message for us is simple: “Keep holding onto Me! Keep holding onto Me!"

What the Newest Zogby Poll Could Say

Yesterday over on Facebook, Ohio's outgoing Secretary of State, Jennifer Brunner, posted a link to a new Zogby Poll. Brunner, a progressive Democrat, understandably highlighted Zogby's finding that, in spite of the "shellacking" that Democrats took in the 2010 midterm elections a few weeks ago, voter majorities still favor government spending on infrastructure in order to create jobs. (That's what Zogby highlighted, too.) It's true, the majorities for such spending are still there.

But in looking at the poll results, something else became apparent.

This data, for the most part, indicates an overall moderation of views among Americans. The big red flag for those working in state governments across the country is the opposition to any help for states in balancing their budgets. Here in Ohio, of course, we face the prospect of an $8-billion shortfall. In California, the number is $52-billion.

The coming year may turn out to be the most challenging one for the country since World War Two. This makes the polarization offered up by the two parties even a greater problem than it has been; it will make it tougher to reach the compromises needed to go forward, I think.

Is there any chance that the two parties that both love to spend and give away money like drunken sailors (to their favorite special interest groups), will finally incite a moderate revolution? Or will the partisan kabuki dance continue until the American future is utterly mortgaged to the Chinese government and its allies, clients, and subjects? 


Right now, we have a very polarized electorate whose main question seems to be, "What's in it for me?" (And who nonetheless claim, if the exit polls are any indication, want the parties to work together in Washington.) That isn't a very promising political landscape. 


Praying, for those so inclined, like me, seems more than appropriate.

Just My Opinion: Watch Out for the Beijing Regime

Charles Krauthammer is no fan of President Obama, but he had no use for the silly (and largely misinformed) carping over the cost of the president's recent trip to Asia. I agree with Krauthammer. It's important for Presidents of the United States to go abroad for these diplomatic missions. The president is America's diplomat-in-chief. When presidents take such trips, it is in everybody's interest that he be kept safe and protected.

More substantively, I emphatically agree with Krauthammer on the wisdom of Obama's special overtures to India. The US and India, along with the rest of the world really, has an abiding interest in these two countries having strong relations. That abiding interest is the Chinese government, an enemy to its own people's freedom and an enemy to the peace and stability of the world. A partnership between India and the US is essential for strengthening democracy, for checking China's growing military power, and for preventing the world from being sucked into China's economic vortex, with permanent trade imbalances and endemic loss of employment opportunities. (That's why the President was right to say that the greatest object of his diplomatic mission was "jobs." That's really at stake right now in this era of unscrupulous business, environmental, economic, and human rights practices on the part of the Chinese government, practices that, along with the West's undisciplined spending and use of credit, is slowly turning the world into a playground for the Butchers of Beijing.)

President Obama's endorsement of India's desire to become a member of the Security Council of the United Nations is sensible for both the US and India. The council is reserved for those nations that are deemed major powers. As Obama pointed out in India that with major power status comes major power responsibilities. (And I would say, major power expectations.) India was not a major power after World War II when the UN was established. But it is now. That needs to be acknowledged.

Krauthammer explains very well why Presdent Obama's trip to India was so important for the US and the world:

[China's] hegemony is the growing source of tension in Asia today. Modern China is the Germany of a century ago - a rising, expanding, have-not power seeking its place in the sun. The story of the first half of the 20th century was Europe's attempt to manage Germany's rise. We know how that turned out. The story of the next half-century will be how Asia accommodates and/or contains China's expansion.

Nor is this some far-off concern. China's aggressive territorial claims on resource-rich waters claimed by Vietnam, Brunei, Malaysia, the Philippines and Japan are already roiling the neighborhood. Traditionally, Japan has been the major regional counterbalance. But an aging, shrinking Japan can no longer sustain that role. Symbolic of the dramatic shift in power balance between once-poor China and once-dominant Japan was the resolution of their recent maritime crisis. Japan had detained a Chinese captain in a territorial-waters dispute. China imposed a rare-earth mineral embargo. Japan capitulated.

That makes the traditional U.S. role as offshore balancer all the more important. China's neighbors from South Korea all the way around to India are in need of U.S. support of their own efforts at resisting Chinese dominion.

And of all these countries, India, which has fought a border war with China, is the most natural anchor for such a U.S. partnership. It's not just our inherent affinities - democratic, English-speaking, free-market, dedicated to the rule of law. It is also the coincidence of our strategic imperatives: We both face the common threat of radical Islam and the more long-term challenge of a rising China. 

Mind you, all of this is just my opinion (and Krauthammer's). I'm still just a preacher and I'm not foisting a social statement on anybody. These views haven't been brought from Mount Sinai. But I nonetheless think the world would do well to watch out for the regime in Beijing.

Pakistani Christian Woman Sentenced to Death for "Blasphemy"

Britain's Daily Telegraph has the story.

US pastor and blogger Chris Magnell suggests three things you can do to help prevent from Asia Bibi from being hanged. Please, take up Pastor Magnell on his suggestions.

Only the Boring Are Bored

Here. Great thoughts!

One Little Thing

It’s just one little thing.

In this case, the “one little thing” is the letter E.

In itself, it may be a minor matter.

But when you’ve watched the denomination you’ve loved and that you labored and prayed, in your own small way, to help birth, as it slides deep into error through a profusion of “little” things, one little thing is just one more thing.

And that one little thing points out how desperately the Evangelical Lutheran Church in America (ELCA) needs reform and renewal. (Which I pray for regularly.)

The E in question was called to my attention this past Sunday morning at breakfast. Our daughter, who was to read the Bible lessons in worship, was going through them one more time when she saw something she hadn’t noticed before.

Our lessons for each week, which are largely taken from the Revised Common Lectionary (RCL), are printed on bulletin inserts published by the ELCA Publishing House, Augsburg Fortress. The inserts are called Celebrate. On the inserts, each of the lessons is preceded by brief explanations. Those explanations, which are meant to be read during worship just before each of the lessons is read, are designed to give context to the Bible passages. They’re often helpful. (The explanations also appear in an annually published book called, Sundays and Seasons.)

Here’s what our daughter saw when she read the introductory explanation for this past Sunday’s first lesson, Daniel 7:1-3, 15-18:

The book of Daniel was written in the second century B.C.E., when the Syrian king Antiochus Epiphanes was severely persecuting the Jews. Daniel’s vision of the four beasts serves to proclaim the message that human kings will come and go, but the kingdom will ultimately belong to God and to God’s people.

“What’s this E doing after BC?” our daughter wondered.

“Is that a mistake?” my wife asked.

“No, it’s not a mistake,” I said. “But it shouldn’t be there!”

The old designations of B.C. (Before Christ) and A.D. (Anno Domini, Latin for Year of Our Lord), have been replaced in most contemporary scholarship and journalism by new designations. B.C.E. stands for Before [the] Common Era, while C.E. stands for [the] Common Era.

And you know what? I get that. Christians, varied and as numerous as we may be, members of the fastest-growing religion in the world, are still just one group among many who occupy this planet. We live in a world whose most enlightened people eschew cultural, racial, or religious imperialism, a world in which diversity is celebrated. And as a Christian, I embrace this trend. In fact, I pray for it to continue.

I think that this trend favors a project very dear to me, the central calling of all Christians: fulfilling the great commission Jesus has given to the Church. We’re to make disciples—followers of Christ—among all peoples.

In looking at history, I see that Christianity first spread not in the artificial hothouse of being the favored religion of an empire and not just in defiance of state condemnation and persecution, but in the context of theologically diverse societies, where people believed in many different gods and philosophies. History, to me anyway, shows that true pluralism and democracy always favor Christianity; when people are free to explore differing beliefs and come to know the relationship with God offered by Jesus Christ (as opposed to the "religion" offered elsewhere), following Christ will always look good. The more diverse, pluralistic, and free societies are, the more likely people are to become disciples of Christ.*

But, to me, pluralism and diversity are good for another reason. In a nutshell, Christians shouldn't even appear to be throwing their weight around, forcing their faith and worldview down other peoples’ throats. It isn’t right. It isn’t how Christ won disciples. It’s unloving. And it sets the cause of Christ back, not forward.

And so, though confessing that part of me cringes a bit every time I see “B.C.E.” or “C.E.” in books and articles from the fields of history, science, or the arts, I understand the use of these terms.

I accept it.

I even support it.

Nothing about the faith of Christians should be forced on others. People who subscribe to other religious convictions and people who have no religious convictions should not be forced to see history in terms of what happened before Christ or after He came to earth bringing the reign of God. Non-Christians don’t see what the theologians call “the Christ event,” as the center of human history.

But, here's the point: We Christians do! We see Jesus as the center of our history. We see Jesus as the center of all history!

When Christians read the Old Testament, we see the God of creation, by grace, calling a people—the Jews—to believe in Him, to become a light to the nations. We see prophecies pointing to the Messiah Who would come into the world to offer, by grace, new and everlasting life to all who believe in Him. For the Christian, everything before Christ, points to Christ.

In the New Testament, we see God becoming flesh, living in our world, being spurned by Jews and non-Jews alike, bearing the sins of the whole human race on His shoulders, dying for our sakes, and being raised to life again by the Father, so all who repent and believe in Jesus, will live forever with God. After Jesus died and rose, we believe, everything changed. The lives of all people were marked by new possibilities. "If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!" (2 Corinthians 5:17).

Christians believe that, after the fall of humanity into sin, all of human history has been the theater in which God has worked for the time—what the Bible calls God’s kairos time, as opposed to chronos, human or chronological time—when Jesus Christ would enter the world, bring the reign of God to all who believe, promise that one day, He will return and make all things new, and, in this intervening time--in these Years of Our Lord--will fill those who follow Him with the Holy Spirit, fortifying them for lives of loving God, loving neighbor, sharing Christ in words and actions, and living "in the sure and certain hope" that even though we die, we will still live with God for eternity.

The timeliness of God’s action in Christ is emphasized by the apostle Paul in the New Testament’s Romans 5:6: “…while we were still weak, at the right time Christ died for the ungodly…”

In another New Testament book, Hebrews, which is a sermon preached to Jewish Christians in the first century, we see this Christian confession of Christ as the center, the goal, and the fulfillment of human history, of cosmic history: “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds” (Hebrews 1:1-2) (emphasis mine, of course).

Since we Christians believe that Christ is the center of history, why would a document prepared by a Christian denomination for use in Christian worship shy away from the use of the terms, B.C. and A.D.?

And why do some professors who teach at some seminaries of the ELCA “correct” students who use B.C. and A.D., rather than B.C.E. and C.E.?

Why should Christians be in any way wary of making the inherent confession of Christ as the center of all by using B.C. and A.D. in their own internal communications or in their public worship?

Why should we avoid declaring Christ’s Lordship? Jesus didn't avoid it!

He said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6).

He said, "The Father and I are one" (John 10:30).

He also said, “Everyone therefore who acknowledges me before others, I also will acknowledge before my Father in heaven; but whoever denies me before others, I also will deny before my Father in heaven” (Matthew 10:32-33).

And He said, “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him. Those who believe in him are not condemned; but those who do not believe are condemned already, because they have not believed in the name of the only Son of God” (John 3:16-18).

If Jesus claimed to be the Lord of everything, the center of history Who changes everything, the only access point to God, the liberator of humanity from the enemies of sin and death, then why should the Church claim anything less when speaking of Him? Why should we be shy about Christ's Lordship?

Is this “shyness” mere political correctness?

Is it absent-minded acquiescence to a cultural norm?

Or is there something more sinister about it?

Whatever the answers to those questions may be, the “little things” keep piling up in the ELCA. The Lordship of Jesus and the truth of God’s Word seem denied in numerous little ways all the time among us. When it doesn’t make me mad, it makes me sad. Then it makes me pray. (And write blog posts.)

You see, it isn’t really such a little thing, after all, because, no matter how many little things get piled on, the Bible still says of Jesus, the center of history, “There is salvation in no one else, for there is no other name given among mortals by which we must be saved” (Acts 4:12).

It may be a single letter E. But its addition to B.C. says a lot about the state of the ELCA and what at least some of its most influential people really think about Jesus.

The early Church faced persecution and death to declare that Jesus is Lord. Many Christians in many parts of the world today face the same threats for their faithfulness to Jesus as Lord. So, why can’t we North American Lutherans own Jesus’ Lordship in the comfort and safety of our sanctuaries as we worship? That’s a big question. And every member of the ELCA must, I think, eventually answer it.

*I speak from personal experience. For about a decade, I considered myself an atheist, but, in a pluralistic society in which I was free to explore other possibilities, Christ wooed me into relationship with Him.

"Your church might not be a church if..."

Tremendous food for thought. (Thanks to John Schroeder and Milt Stanley for leading me to this post. Readers here will want to check out John's thoughts on this topic as well.)

How Emptiness Can Be Blessedness (All Saints Sunday)

[This was shared during worship with the people of Saint Matthew Lutheran Church in Logan, Ohio, earlier today.]

Luke 6:20-31
He was a sophomore second-string quarterback at Boston College.* The son of a former NFL player, he had all sorts of talent. But, maybe because up to that point in his life everything had come so easily to him, he was, by most accounts, a so-so college player. Years later, he recalled, “...also...I didn’t work as hard as I needed because I think that gave me an out if I wasn’t successful...”

Then, during his second year of college, he went on a mission trip to Jamaica with a priest and sixteen classmates. First stop was a place called Riverton City, “a shanty-town built on a garbage dump near Jamaica’s capital city of Kingston...” There, the young quarterback saw poverty as he’d never seen it before. For several days, “he worked in a home for elderly lepers.” **

An article in the magazine, Sports Spectrum says, “He cleaned, scraped, then painted a bathroom in the home. In the evenings after a day’s work, he’d join the lepers for song and worship. It was then that [he] met George McVee, [a] man disfigured by leprosy. That first evening, [the college athlete] was the last to arrive and only one chair remained. It was next to McVee. “’I’m ashamed to say this, but it was hard to look at him,’” he remembered years later. “’I didn’t really want to sit next to him. His leprosy was so much worse than everyone else’s. They said it wasn’t contagious, but I was a kid. I didn’t know.'"

Once the young man was seated, McVee, who had lost his forearms, held a harmonica to his mouth with his remaining stumps. He played songs of praise to God. All around the room, accompanied by McVee’s harmonica, voices emanating from aged bodies being destroyed by leprosy joined together to worship God. “In between songs, McVee...[recited] long passages of Scripture and poems he had composed. One of his poems he called, ‘My Cup Runneth Over.’”

In his affliction and desperate poverty, McVee still regarded himself as a blessed man, all because of the God we know in Jesus Christ. The athlete from Boston College remembers: “’I’m saying to myself these people should be angry. What they were born into--poverty, poor health. What do they have to be happy about?...But in their eyes, it was the exact opposite. Their attitude was what my attitude should have been like.”

The young man saw a lot of other things on that trip to Jamaica. And the thing that struck him most was how faithful and how joyful the people he encountered in Jamaica were.

Shortly after his return to the States, the quarterback was stricken with Hepatitis A, which he probably contracted while in Jamaica. In the hospital for six days, he went from 215 to 185 pounds. As “he lay in the hospital, [jaundiced], waiting for his release” he wondered “about his future in football. ‘But I never really thought, “Why me?”’” he says. “’I thought, “This is nothing compared to what the lepers in Jamaica deal with.” And they had so much joy in their hearts because of the Lord, despite their circumstances.’”

It was then that sophomore Matt Hasselbeck, who would go on to play in Super Bowl 40 in 2006, “made a promise to God.” He first apologized to God for not being all that he could be and then told the Lord that in all departments of his life, he would always try his hardest. Second string, practice squad, also ran, whatever, he would always do his best.

Hasselbeck says that it was not only the moment that changed him as an athlete, but also the moment that changed him as a human being.

And it all happened because of the faith and joy he saw in people suffering from the worst poverty and disease, people the world would say had nothing. But Hasselbeck knew that the world was wrong: George McVee and the others he met had Jesus Christ!

Today’s Gospel lesson begins a section in Luke’s Gospel in which Jesus delivers what’s usually referred to as The Sermon on the Plain. It has a lot in common with the more famous Sermon on the Mount, found in the Gospel of Matthew. You’d expect to find similarities to appear in the two sermons; after all, Jesus was the preacher in both cases.

But I’ve sometimes wondered, why is the sermon in Matthew more quoted than the one in Luke? Both are equally beautiful and important. The sermon in Luke's gospel has the added asset of being the shorter and, in some ways, more elegant of the two.

But I think I know why the sermon in Matthew is quoted more often. You see, in the Sermon on the Mount, Jesus says, “Blessed are the poor in spirit.” In our lesson today, Jesus says, “Blessed are the poor.”

In today's lesson, Jesus is saying: Blessed are...

• the George McVees, 
• the elderly lepers in Jamaica, 
• the homeless who sleep in Worthington Park,  just one block from this church building,
• the destitute in Haiti, 
• the orphans in Iraq and Afghanistan, 
• the military veterans of America forced to live on the street. 

This is a jarring thought, this notion that those who have nothing of what the world values most are blessed by God.

We’d much rather quote Jesus’ words from Matthew and speak of ourselves as being poor in spirit. To be poor in spirit sounds less specific, like a description of people who are, well, just like us...you know, ordinary.

But when Jesus says, “Blessed are the poor,…blessed are the hungry….blessed are you who weep now,” it may make us feel left out. While all of us in this sanctuary have experienced or are experiencing adversities in life, few of us have known the yawning emptiness and grief that Matt Hasselback saw in George McVee and the lepers in Jamaica.

In fact, George McVee seems to be exactly the sort of person Jesus is describing in the first verses of today’s Gospel lesson.

But where exactly is the blessedness of poverty or disfiguring disease, in poverty or hunger or grief?

Matt Hasselbeck saw how even those experiencing the worst that life brings can be God’s blessed ones.

The people he met on that college mission trip were stripped of things that we all count as valuable, things like money, property, position, health.

But precisely because they lacked such things, these people turned to Jesus Christ and found...

• a God Who loved them, 
• a Friend Who would stand by them no matter what, 
• a Lord Who would give them a peace that passes all understanding, 
• a life that will never end. 

All people should be so poor, so destitute, so empty!

Jesus, of course, isn’t saying that only the poor, hungry, and grieving can have a relationship with Him.

Nor is he saying that folks like these aren’t sinners.

Salvation is still a matter of sinful human beings, in response to all that God has done for us in Jesus Christ, turning from our sin and trusting our whole lives to Jesus Christ.

That’s true whatever our circumstances in life.

But it also is true to say, that the poor, hungry, and grieving, though, have a much easier time knowing how much they need God!

When you’re cruising along in life with a full belly, cash in your bank account, and no troubles on the horizon, it’s easy to forget about God, easy to think you don’t need God. Life’s tragedies and difficulties can act as, in a wonderful phrase coined by C.S. Lewis, God’s trombones. It's hard to ignore trombones! And when adversities blare at us, they wake us up, showing us how much we need God after all.

So, where does that leave you and me, people who, by the mysteries of life and history find ourselves not living in places like Jamaica, Haiti, Sudan, Indonesia, Iraq, or the inner city of Columbus, people whose lives, though not untouched by difficulty, are still likelier easier than most of the people who have ever lived or who are living now?

We find the answer to that question in a verse that comes just before our Gospel lesson, one that sets the stage for it. It’s Luke 6:17, which you’ll find in the pew Bibles on page 592. This passage comes just after Jesus calls the twelve apostles, an event that happens up on a mountaintop after Jesus prays. It says:

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases...***

Jesus could have stayed on the mountaintop, could have kept spending time with His Father in prayer. But He came to a level place, the place where all of us—rich and poor, hungry and full, happy and sad—live.

This same Jesus tells us today that those who are truly blessed—those who are His saints—are the ones who, filled with the certainty of a grace that loves us just as we are and is committed to helping us to become all that God made us to be, live in those same level places.

Saints aren’t exalted beings whose lives are spent in a series of mountaintop experiences.

Saints are ordinary sinners, just like us, who, through Jesus, have been filled with the power to live in life’s ordinary places and, when a need is made known to them, extend Christ’s hand of love to others.

Ann, our then two year old son Philip, and I were living in the almost-one bedroom cinder block apartments the seminary had originally built for single students, but which were then being used as housing for seminarians with a spouse and a child. We didn’t have two pennies to rub together. As the saying goes, "We had nothing and thought we were going to keep it."

Ann commuted by bus to a job that paid close to minimum wage at the downtown Columbus Lazarus store. One day, she accidentally left her purse on the bus. It contained a couple of credit cards, a few dollars in cash, and her driver’s license. We put a stop on the credit cards and Ann planned on calling the BMV the next day to start the process of getting a new license.

But then our phone rang. It was a woman who had found Ann’s purse. We later met her. She was neat in appearance, but elderly and, from the look of things, could have used what little cash was in the purse herself. She was an African-American woman who worked as a cleaning lady and was raising her great-grandson.

As she handed the purse over to Ann, we thanked her profusely. She smiled and said, “I just loves the Lord.”

Folks, that is a saint.

No airs.

No self congratulation.

Just a person who lived Jesus’ love.

A saint isn’t a person grimly trying to live up to the golden rule Jesus cites at the end of our lesson—“Do to others as you would have them do to you.”

They’re people so grateful to the God Who, in Christ, has come down to them, so filled with thankfulness for the undeserved blessings of God, that that the love commanded by the golden rule spills out of them every day…just because the Lord loves them and they loves the Lord.

May we ever be so thankful!

*The true story, extensively quoted, appeared in an issue of Sports Spectrum magazine three years ago.


**Leprosy, Hansen’s Disease, “can eventually cause a variety of skin problems, loss of feeling, and paralysis of the hands and feet.”


***This comes from the New King James Version translation.

"It's no trick to make a lot of money..."

I thought of this line from Citizen Kane while studying the Gospel lesson for this coming Sunday, Luke 6:20-31. We celebrate All Saints Sunday this week, by the way.



Here is Luke 6:20-31:

20 Then [Jesus] looked up at his disciples and said: “Blessed are you who are poor, for yours is the kingdom of God. 21“Blessed are you who are hungry now, for you will be filled. “Blessed are you who weep now, for you will laugh. 22“Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. 23Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. 24“But woe to you who are rich, for you have received your consolation. 25“Woe to you who are full now, for you will be hungry. “Woe to you who are laughing now, for you will mourn and weep. 26“Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.


27“But I say to you that listen, Love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who abuse you. 29If anyone strikes you on the cheek, offer the other also; and from anyone who takes away your coat do not withhold even your shirt. 30Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again. 31Do to others as you would have them do to you.

Patience, Tension, and Openness to What God Will Do

Those are components in faith, as explained in the book, Grace and Faith in the Old Testament, by one of my seminary professors, Ron Hals:

The sovereign freedom inherent in the Lord's grace always means that his people are called to a faith that allows the future to remain in God's hands. That automatically means patience and tension are a built-in part of what faith involves, but it also means an openness to God's next act in history.

I don't know anything about this new non-profit...

But their work looks interesting and worthy, especially in these economically challenging times.

If you think that people should be paid fairly for their work...

...you might want to order something from the Divine Chocolate catalog of products, through Lutheran World Relief.

Goodbye, Sparky!

The manager of the Big Red Machine, George "Sparky" Anderson, has died. A video remembrance from ESPN below.



Sparky was a brilliant psychologist, an effective leader, and an enthusiast for the game and it all resulted in wins on the field. He also could be coarse in private and embarrassing in his malapropisms. He was a great manager.

A Non-Partisan Observation

Whatever your politics, you can't help admiring the qualities of grace, class, and toughness exhibited by Speaker Nancy Pelosi in this interview with Diane Sawyer of ABC News.

How Baseballs Are Made

This is interesting. Thanks for sending it my way, Chuck!



Oh, and by the way, pitchers and catchers report to Spring Training on February 13. Looking forward to a World Series championship for the Reds in 2011!

The Best News We'll Ever Hear

[This sermon was prepared for worship with the people of Saint Matthew Lutheran Church in Logan, Ohio, earlier today.]

The Gospel Lesson: John 8:31-36
Then Jesus said to the Jews who had believed in him, “If you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.” They answered him, “We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, ‘You will be made free’?” Jesus answered them, “Very truly, I tell you, everyone who commits sin is a slave to sin. The slave does not have a permanent place in the household; the son has a place there forever. So if the Son makes you free, you will be free indeed.  ^3233343536

Whenever I read the words of our Gospel lesson, I think that Jesus sure knows how to kill a celebration.

Earlier in chapter 8 of John’s Gospel, from which today’s Gospel lesson is drawn, Jesus called Himself, “the light of the world.” He promised that, “Whoever follows Me will never walk in darkness but will have the light of life.” In these words, Jesus was staking His claim to be “the true light, which enlightens everyone…” Jesus was claiming that He was God in the flesh, come to be the Messiah and Savior of the world. The crowd, composed of Jesus’ fellow Jews, was excited. The verse just before our lesson says that, “As [Jesus] was saying these things, many believed in Him.”

Many believed in Him! That was the idea, right? Jesus came into the world to gather a people who believed in Him. He had said it. “For God so loved the world that He gave His only Son, so that everyone who believes in Him…” Many believed in Jesus. They had signed the contract. They bought the T-shirt. Mission accomplished. Let the party begin.

But Jesus couldn’t leave well enough alone. He had to explain what it means to believe in Him. You see, Jesus isn’t an unscrupulous advertiser who tries to divert our attention from the fine print. He’s not a politician of the conniving kind who says that she or he can’t possibly go into details on what they will do in office until after they’ve been elected. He’s not the scheming suitor who hides his true nature until after the honeymoon. Jesus practices truth in advertising. With Him, everything is up front. No hidden charges, no gimmicks.

But His timing is strange. Take a look at the first two verses of the Gospel lesson in the Celebrate insert. Just as the crowd is cheering, we’re told: “Then Jesus said to the Jews who believed in Him, ‘If you continue in my word, you are truly My disciples; and you will know the truth, and the truth will make you free.”

The crowd skips over the words in those two verses that might trip us up. Many in today’s world claim that, contrary to the witness of the Bible, everybody has their own versions of the truth and that every version is swell, no matter what God has said.

Had many post-modern folks been listening to Jesus that day, they might also have recoiled at the notion of “continuing” in Jesus’ Word; that sounds too much like an ongoing commitment.

They might also have been offended by Jesus saying that anyone needs to continue in His Word, the revealed Word of God. After all, many today would say, there are so many words not uttered or endorsed by Jesus, not found in the pages of Scripture. Many would rather treat God's Word like the menu at a cafeteria, picking what words they want to continue in and which they'd rather ignore.

Had other contemporary folks been there to hear Jesus' words, they might have been turned off by the idea of being His “disciples”—His followers, His students. That sounds like a call and a command from Christ to subordinate our egos and desires to Christ alone. (Which, of course, it is.)

Something else Jesus says in those verses is what caught the attention of the Jews in who believed in Jesus, though.

They didn’t like Jesus’ promise, “the truth will make you free.” Look at what they said in verse 33 of our Gospel lesson, “They answered Him, ‘We are descendants of Abraham and have never been slaves to anyone. What do you mean by saying, ‘You will be made free?’”

“Free?” they ask Jesus indignantly, “Who needs to be free?” They claim that they have never been slaves to anyone! That, of course, is a lie. The whole history of the Jewish people had been riddled with slavery. They had been slaves in Egypt for 430 years. The Babylonians and the Assyrians had conquered and enslaved them for many more years. And, even as they recoil at Jesus’ insinuation that they need to be set free, these Jews are living under the harsh dictatorship of the Romans, a kind of slavery.

Folks, people who are addicted to alcohol or drugs of any kind like to say, “I could quit any time I like” and then keep on using. Some people who are drowning in debt rail against the wastefulness of others, then take extravagant vacations and buy baubles they can’t afford. Some adults speak disparagingly of the unhealthy practices of young people who get tattoos or they say drink too much while themselves endangering the bodies and lives God gave to them by ingesting thousands of unhealthy calories and walking just enough to find the remote before falling asleep in the Lazy Boy. The point is, as the saying goes, denial is more than a river in Egypt. Like all these modern examples I just cited, the Jews in our Gospel lesson are in massive denial. They are slaves, but they won’t admit it.

And at this point in our lesson, they’re also in an uproar. How dare Jesus say that they needed to be free? But Jesus makes clear in verse 34, that He’s only begun to insult them. He says that they are slaves at even deeper and deadlier levels than they might imagine. Look at that verse, please. “Jesus answered them, ‘Very truly, I tell you, everyone who commits sin is a slave to sin.’”

Let me take a little survey. (And please do not, under any circumstances, raise your hands. I will collect your responses telepathically*.)

How many of you have sinned—and by that I mean, violated one of the Ten Commandments—in, say, the past year?

How about in the past week?

How about since you arrived here at the church building this morning?

Now, I’m going to make the assumption that all of us gave honest answers and announce the results. It’s a landslide that would make any politician happy this coming Tuesday: 100% of us said yes to every single question. Of course, the bad news is that, according to Jesus, that makes all of us slaves to sin.

“The trouble with saying that out loud,” one commentator writes, “is that many people in the Western world are bored of hearing about sin. They think it just means offences against someone else’s morality.” But, he goes on to explain how the sins we commit, however seemingly minute they appear, enslave us. “When people rebel against God in whatever way, new fields of force are called into being, a cumulative effect builds up, and individuals and societies alike become enslaved just as surely as if every single one of them wore chains and was hounded to work every day by a strong man with a whip.”

Whenever we wander from the plan of God for truly human living—in other words, whenever we sin, we give away parts of our souls.

Like a junkie moving more deeply into the clutches of addiction, with every sin, we become more enslaved to sin. And each sin we commit makes the next one that much easier to commit, that much harder to avoid.

That might not seem horrible. We might be willing to accept slavery in exchange for the pleasures that sin offers us in this life. After all, we commit sins not because we're repulsed by them, but precisely because they're so attractive to us, precisely the things we want to do when we do them.

Being slaves to sin might be OK if this life were all there was to our life, if sin brought pleasure and no eternal consequences.

But we know better. In one of my former parishes, a man came to see me and confessed that he had been conducting an affair with another man’s wife for ten years. “I know I should want to stop,” he told me, “but I enjoy it. Every time I vow that I won’t see her again, she calls and we end up planning to meet again. I can’t seem to break free and I know that, eventually, I will face God and pay the price. But right now, all I can think of is how much I want her.” With tears in his eyes, he looked at me and asked, “What can I do?”

In twenty-six years of ministry, I’ve heard that man’s question—“What can I do?”—from countless other people. That cry of enslavement has come from each of them, whether their particular sin was insensitivity to their spouse, gossiping, misusing God’s Name, thievery, envy, or covetousness. “What can I do?” All these people have known the truth of what Paul writes in the New Testament book of Romans: “The wages of sin is death…”

In the sixteenth century, that truth haunted a German monk and priest named Martin Luther. Brought up in a Church that, like many modern church bodies, conservative and liberal, put human traditions and human reason on a par with the revealed Word of God, Luther had done all the things that the Church of his day told him to do: penance, purchasing indulgences, self-abasement.

But he still felt far from God, enslaved to sin, certain that he would go to hell.

Luther’s life was changed though, when he came to understand a deeper truth recorded on the pages of the Bible. It’s the truth to which Jesus points in our Gospel lesson this morning. Look at what Jesus says in verses 35 and 36. “The slave does not have a permanent place in the household; the son has a place there [in the household of God] forever. So if the Son makes you free, you will be free indeed.”

Do you know what I told that man who asked, “What can I do?” The same thing I’ve told all the other people who have ever asked me that question, the same thing I’m telling you now: “You can do nothing. But if the Son makes you free, you will be free indeed.”

Through His life, death, and resurrection, Jesus has done everything needed to free us from the power of sin and death over our lives. We simply need to keep believing—keep trusting in Him. We need to continue in His Word.

When Luther realized that God sets free all who entrust their lives to Jesus Christ, he said that the very doors of heaven opened to him. The same can be true for us.

“So what?” we may wonder, “After all, this isn’t heaven.” This sure isn’t heaven! But the certainty of heaven belongs to all who believe in Jesus Christ and that can set us free to live this life with a love and a passion and a boldness that no poet has ever imagined and no brave warrior has ever experienced.

In 1984, Archbishop Desmond Tutu won the Nobel Peace Prize. In the country of South Africa, where Tutu lived (and still lives), many Christians churches claimed that the oppressive system of apartheid, in which blacks were treated as slaves, was ordained by God. In the Name of Jesus Christ, Tutu rightly called any "Christian" justification for injustice a lie. For his opposition to apartheid, he received death threats every day. Tutu was asked why he risked death. He couldn't help it, he said, injustice is wrong in God's eyes and it must be opposed. "Besides," he added, "death is not the worst thing that can happen to a Christian."

All who believe in Jesus Christ know that heaven is their home. And knowing that sets us free to live this life to the full, no matter what the cost, no matter the opposition.

All who are set free by Christ know that nothing in all creation can separate us from the love of God.

Luther wrote about this in his great hymn about spiritual warfare based on Psalm 46, A Mighty Fortress is Our God. Listen to the words of the final verse:

God’s Word forever shall abide,
No thanks to foes, who fear it;
For God Himself fights by our side
With weapons of the Spirit.
Were they to take our house,
Goods, honor, child, or spouse,
Though life be wrenched away,
They cannot win the day.
The Kingdom’s ours forever!

Christ can set us free forever. We do nothing to gain our freedom. Christ has already done it all. All we must do is believe in Him.

The Reformation is a call to the freedom that belongs only to those who by faith in Christ are learning to, "Let go. Let God!" That's our call today: "Let go. Let God!" And knowing that by entrusting our lives in Christ we can let go and let God, is the best news that you and I will ever hear! Amen!

*I am kidding about the telepathy stuff, by the way, just in case anyone misses the attempt at humor.