Why are You Here?

Biblical Text: Luke 7:18-28

There is typically a 2nd Sunday of John the Baptist in Advent. I’m not sure what people who insist on sticking with the Gaudete Sunday theme do with this text. You have to get to the Joy on the other side of the pit. And maybe that is really the answer. I pick up from last week with the thought that you have to go through John the Baptist to get to the manger. Last week we talked about the apocalyptic and the preparation. This week picks up from there, but confronts the reality that as immediate as the apocalyptic is, the life of faith is nowhere near as immediate. In fact, it often throws you in the pit, with John. And it causes you to ask questions like John’s, “Are you the Christ, or should we look for another?”

What this sermon attempts to do is preach a faith that moves from the fear of God to the love of God. And to love something you have to know it. The text is a self-revelation of God. The Kingdom of Heaven that draws near in Jesus is good news for the poor. It comes humbly. It comes under the cross. This Kingdom, as humble as it is, also comes in no other way. It comes in the person of Jesus. “Blessed in the one who is not offended at me.”

Which leads to Jesus turning the crowds – turning to us. Why are you here? Why have you come to the place that is of no earthly good? You know the answer. Will you live it?

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Rejoice! You’re Invited to the Wedding

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This is midweek advent 2 and for us the last of the Advent midweeks this year. A Short Season. Part of that is we are going caroling next week. I ran with LCMS worship’s themes for the season this year. And they did what most LCMS products do. They gave you two hours of stuff for something you want around 25 mins. That is much better than the flip which is 10 mins of content and you’ve got to fill an hour. (There is a reason BigEva places go through the refrains of the worship songs multiple times.)

The biggest problem for me with jumping off of someone else work – something I rarely do because of this – is connecting the theme and material to the lives of the people present. If I was only teaching the scriptures this wouldn’t be a problem, because most study of most things isn’t practical. You learn calculus because “it’s the next thing” not because you’ll employ it in the job. And the dirty secret of education is that the things we label least practical – say literature – are the stuff that is real. And preaching is supposed to be real. Theology is for everyday living. The bridge here is two fold. We all have piety practices and a shared one in advent is the candle wreath. There are lots of meanings given to each candle. And older form of that piety that we connect with theological virtues connected with the 4 last things: death, judgement, heaven and hell. And the Wedding Feast is the biblical picture of Heaven.

The text, the parable of the wedding banquet, establishes a contrast between the invitation to the wedding and what those who refuse to go do instead and the outcome of the choice. It is the contrast between tragedy and comedy. The invitation you have – Come to the Wedding Feast – tells you about this life. All Comedies end in a wedding. The road may be laughter and tears and cringe, but it ends in love.

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Advent Apology

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Biblical Text: : Luke 3:1-20

I’m using apology above in the original sense – a defense, an argument for something, in this case, Advent. Advent is something that has largely gone missing from the US culture. To the extent that the pressure is on churches like ours that have it to say why. This sermon spends a little time in reminiscence of how Advent disappeared. But, it spends most of its time on why Advent really is a necessary season. Of all the seasons of the church year, Advent carries with it the themes most aligned with the Christian life in this world: hope, longing, preparation. John the Baptist stands in the lectionary as the character that we must go through. You can’t get to the manger without hearing the forerunner. And he’s got a couple of messages. One is apocalyptic and the other moral. This sermon develops those for the listener’s Christian life.

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Rejoice! The Lord Has Made His Home With You

Biblical Text: 1 Chronicles 16:1-36

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This was the first Midweek Advent service of the season. The Theme of all of them is Rejoice! This specific one looks at a text a guarantee you have not spent time with. It is David moving the Ark of the Covenant to Jerusalem from Chronicles. There are lots of interesting things about this story. The sermon mentions a few of them, but it leaves those for you contemplation. Because the main addition of Chronicles in this regard is the re-worked Psalm of David. It gives us a couple of reasons to Rejoice: the works of God and the name of God. The works of God point us to who God himself is. That Ark that is moving is the summary of the works. It is the proof that God has made a home among his people. What the Tabernacle or Temple hides in the Old Testament is revealed in the New Testament when God makes his home among his people in the flesh. The incarnation of Jesus Christ.

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The King’s Peace

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Biblical Text: Luke 19:28-40

This is the first Sunday of Advent and the Gospel text is always Palm Sunday – the Triumphal Entry of Jesus into Jerusalem. The theme or motif of the day is the Advent or Coming of the King. What this sermon takes up is our distance from even the idea of a King. What does it mean to have a King? What are successful Kings? And how is the Kingdom of Heaven different from all those?

The core of being a king is to reign. But there are many ways that reign is established, justified and judged. The Reign of Jesus is specific in two ways called out by the crowds. It brings peace and it brings glory to the highest. This sermon develops how we live in that peace and how we can recognize and join in the glorification.

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Thanksgiving 2024

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I keep trying to do Thanksgiving justice. I don’t think I ever really do. The sermons where I give in to just quoting old American Presidential Thanksgiving proclamations I think are better. They at least remind us of who we used to be. This sermon isn’t terrible. I think if I ever crack the sermon I want to give it is going to be something like this. It is on the difference between the glory story and the grace story. If you are telling the glory story, you can’t be in Thanksgiving. Thanksgiving only comes to those who received the grace. Part of the problem is that starting with this week the job has 4 hard deliverables a week. And you just don’t have the contemplation time. Part of the problem is that I try and limit occasional sermons (i.e. non-Sunday mornings) to 8-10 mins. Which means you can’t really develop anything. And the normal texts for the day – the 10 lepers with 1 returning to give thanks – have a whole lot else going on. This one is working more with Cain and Able and Psalm 50. That psalm is the key. I return to this theme about every 7 years to fight it out once more. This is better than the last one. Anyway. I hope you all had wonderful Holidays.

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Keep Awake

Biblical Text: Mark 13:24-37

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The last Sunday of the Church Year. The gospel reading was the second half of Jesus’ Apocalypse. It is in this part that I think Jesus is doing two things. First he is more fully answering the disciples two questions. After shocking them with the revelation that the temple would be destroyed, the disciples asked two questions. 1) When and 2) What are the signs? There is a base sense that everything Jesus says can be taken as answers to those questions. The second thing that Jesus is doing is letting that destruction of the Temple – the End of A World – stand in for the End of The World. And the reality that Jesus is revealing is that we all meet the End of A world. This sermon expands on that. Those experiences he calls the tribulation. “But in those days, after that tribulation, the sun will be darkened… (Mk. 13:24 ESV).” After the tribulation comes the end. We ask for the signs in the hope of skipping or mitigating the tribulation. But that isn’t what it is for. The tribulation is there so we might learn to trust God and his faithfulness. The sermon also expands on that. Instead, how do we live in such times? Jesus ends his apocalypse with the parable. “A man is going on a journey, and he leaves his servants in charge of the house, each to his own work…”. How do we live? We do the work of the house. When Jesus says stay awake, that is what he means. The sermon also expands on this, that we might stay awake.

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Delivered

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Biblical Text: Mark 13:1-13

We are in the last two Sundays of the Church Year. The Gospel readings for those Sundays are usually given over to Jesus on the Last Days or The Apocalypse. And compared to how folk American Christianity treats the Apocalypse, a Lutheran approach is quite different. Apocalypse originally just meant a revealing, a lift in the veil. And that is what the apocalypse of Jesus does. It reveals the way of the world.

Jesus’ apocalypse always starts with the disciples pointing at the temple and the great stones. The 2nd Jewish temple was one of the wonders of the world. Their point it out is pointing out something like the tower of babel. Look at this thing that “we” did. Of course in the preceding stories that take place in the temple courts, Jesus reveals everything that those beautiful stones cover over. And the revelation to the disciples is that not one thing will be left. All of the glamour of the world, every spell it casts to distract from its sin caused rot, will be exposed and destroyed.

The sermon I said it very Lutheran. There is a law reason and the gospel reason for the revelation. And that is what this sermon explores. How the apocalypse delivers us. Delivers us from the glamour. Delivers us to the authorities. Delivers us to our callings to witness. And ultimately delivers us.

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Authority: Temporal and Eternal

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Biblical Text: Matthew 5:1-12

The day on the Church calendar was All Saints (Observed). The day on the secular calendar is election week. It is a good time to talk about the Kingdoms of the Law and the Kingdom of the Gospel. And that is what this sermon does. It first talks a bit of doctrine. What does the church teach about authority? And the basic teaching is that all authority is God given. The real question is how it is used and how it is ordered. Rightly ordered authority places the temporal under the eternal. Rightly used temporal authority is used for the love of God and the good of our neighbor. But the role of temporal authority is primarily a curb (first use of the law). The role of gospel authority is to justify and sanctify sinners.

The sermon, reflecting on the beatitudes (the gospel text for the day), then tries to draw some applications for how Christians live in the overlap of both legitimate Kingdoms. And how our hope – realized by the church at rest, those All Saints we remember – is the perfectly sanctified sitting on the throne and the joining of the Kingdoms. Not yet, but soon.

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Young and Old Meditation on Re-formation

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Biblical Text: Matthew 11:12-19

Reformation Day has been a lot of things through the years. This sermon is a bit of a clip show (a new show that relies on past clips to carry some of the action). In this case I think there are certain sermons that can be preached from the various assigned texts for the day. And they slot into how the preacher or the age wants to think about Luther and the Reformation. Young and Old is a reference to young Luther – skinny, single, revolutionary, and old Luther – heavy, husband and father, re-former. Most of the potential texts, and the choice of Oct 31st itself, prefer young Luther – the great Romantic Hero. You can pick the firebrand of the angel with an eternal gospel from Revelation. You can go with the doctrinal sermon from Romans, the text Luther claimed as his evangelical breakthrough. Or you can be the liberation theologian and take John’s gospel and the “son setting you free.” Me, I like the Matthew 11 gospel reading. It doesn’t let you just choose Romantic Young Luther. You have to contemplate actually re-forming the thing you tear down. It is the experiential text of law and gospel. Not just the doctrine, but what it means to live it. And Luther lived it. He didn’t get lucky and die the great Romantic Hero. He had to be a re-former. This sermon walks through those “clips” and tries to claim something of the Reformation for us.

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