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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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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Return of the King

“And this the name by which it will be called: The LORD is our righteousness.” – Jeremiah 33:16

The first Sunday of Advent always seems out of place to me and I’m not exactly sure why. The primary gospel lesson assigned has always been Palm Sunday. It is the Advent of the King. I think it might be because the Pastor I had growing up always switched the lesson up. If my memory is still working, I tend to remember a couple of Apocalypse Sundays. And there is an alternate text given. It could also just be that as an American, speaking about Kings seems foreign, maybe traitorous. We are citizens, not subjects. But the Advent Palm Sunday is about all the legends of the Return of the King and a dwelling of peace.

In the Old Testament you can talk about three covenants. (Well, there is a 4^th, but that one with Noah is something of a prefigurement of the three. Noah receives the promise of no more floods which can only be received by faith. And immediately after men have no faith and start building the Tower of Babel. Noah also receives a bit of the law in regards to killing men and animals (Genesis 9). And according to the apocryphal book of Jubilees that Noahide law had six of the 10 commandments.) The three primary covenants are the one of Faith through Abraham, the law of Sinai through Moses, and the promise of a King with an eternal throne through David. The old testament reading for this Sunday (Jeremiah 33:14-16) reminds of all three covenants. “At that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land.”

We have a natural sense of justice. Those Noahide laws, the 10 commandments, are a revelation of the natural law. A major part of the purpose of a King is to execute justice. But a King is also called “Your Grace.” Not only executing justice, the King is to execute righteousness. And it is that grace, that righteousness which is tougher. We have no true innate sense of righteousness. We only know it when we see it. And even then in our fallen condition don’t always see it let alone desire it. Because right now, to fulfill the law and justice, the cross is our righteousness. Our King took his own punishment. The LORD is our righteousness that he might treat us by his grace.

On that first Advent the King came to execute righteousness. “In those days Judah will be saved (Jeremiah 33:16),” But we await the return of the King. “In those days….Jerusalem will dwell securely.” We know the law, but the devil the world and our flesh are still too much with us. Our righteousness and salvation are sure in Christ, but what we will be has not yet appeared. We walk in danger all the way. The stewards can be faithless. Tragedies befall kingdoms of this world. We long for the righteous branch. We wait for the King to approach Jerusalem once again. And to enter that heavenly city, where the righteous might dwell securely under the eternal throne.

It’s Camelot and Gondor and Rome and Constantinople and Shang-Ri-La and Atlantis and Avalon and every legend, but made real. The LORD becomes incarnate. The LORD has raised up a righteous branch for David. The LORD keeps his promises. His covenants are true. The King shall come when morning dawns. And he shall execute justice and righteousness. And we shall dwell securely under his throne.

Mary’s Song

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Biblical Text: Luke 1:46-55

This was our 2nd midweek advent. We took up the 2nd song in Luke 1 – Mary’s Song. Often called the Magnificat, which is simply the Latin for magnify. And that is the word that this meditation picks up and plays with. What exactly does it mean for a soul to magnify the Lord? And why would anyone do that?

(Note: Sorry about the recording, I don’t have one right now. All the copies left the building before I could grab one. When one comes back I’ll rip it.)

Liminal Time

There is a word I love – liminal. Yes, nobody knows what it means. Or, you all do, just not as that word, but as a gut feeling. It means a sensory threshold. A liminal sound would be one that you can barely hear. A liminal vision is that one just on the horizon. But my favorite use, and probably its most common use, is in regards to things of the Spirit. A liminal space is that sense of walking on holy ground, or the other way might be “walking past the graveyard.” A liminal time is usually only noticed in hindsight. My middle child is in something of one right now in college applications. As an old guy I can recognize it. For him, it just expresses itself as procrastination. That’s a common way to know you are in a liminal state, you procrastinate. You are trying to stay in the known, not willing to give way to the unknown just yet. Liminal states are necessarily scary, because what is on the other side is unknown or at least unexperienced.

Advent for me has always been a liminal time. The old year is passing away; the new thing is coming. You have things like congregational meetings. You prepare budgets. Officers are renewed. In the church year sense the old has already passed away, but Advent is a strange season even on the church calendar. It was added as a season of preparation for the staggering mystery of the incarnation. Sometimes that preparation was penitential. John the Baptist appears twice in Advent with his calls to repent and warnings about what is to come. I often try to imagine what a John the Baptist would look like today and usually fail to come up with anything convincing. The Baptist is a liminal figure proclaiming things are about to change dramatically, repent in preparation. That penitential sense is usually captured in the purples of the season. But the liminal nature of Advent to me is not so much about those purples, which are constant in this life, as about the blues. They are the blues of right before dawn. It is still night, but the sun is just below the horizon. As we sang at the end of last Sunday, “The King Shall Come When Morning Dawns.”

And that is what the historic text for the first Sunday of Advent shows us, Jesus on Palm Sunday entering Jerusalem. Anytime the King arrives it is a liminal space because the King has absolute authority. His word is law. But approaching the King is always scary because you don’t know the ruling. But that is part of why Jesus presents himself twice. The first time humbly, riding a donkey. The first time toward the cross, which addresses all our sins, so that we know the judgement. The second time to set us free. To set us free from those sins that still encumber us. To set us free from our fears of this liminal space.

Advent is the season we ponder living in a liminal space. Knowing and seeing what is on the horizon – the judgement and the New Jerusalem, the King arriving in power not grace. Yet, that dawn is not yet. Today is still the day of grace. Today the King still comes humbly, as a little child, as that knocking at your heart. It is a liminal space that says “repent and believe, for you salvation comes quickly.” A liminal space that reminds us “all idols than shall perish and Satan’s lying cease, and Christ shall raise his scepter, decreeing endless peace.” A Great and Mighty wonder lies just beyond this liminal time.

Behold and Rejoice

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Biblical Text: Zephaniah 3:14-20

The third week of Advent is often labeled Gaudete, Latin for Rejoice! It’s a command word. But commanding someone to rejoice is a non-starter. True Joy is pulled out of us. It is the natural reaction of the loved seeing the lover. This sermon reflects on these themes and how God coming from outside of us brings for that Rejoicing.

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God is No Repsecter of Shame

Biblical Text: Matt 1:18-25
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I’ve just start reading this book, only just past the theses declarations, but I’m somewhat amazed at them. The book is supposed to be the culmination of a generations scholarship on sexuality in the ancient world. And that culmination is supposed to be the upsetting of prior or simplistic thinking. This is what is startling to me: his theses are more or less what I have been taught my entire benighted life in the church and that horrible bastion of it called the LCMS. My guess at what that means is that scholarship is now distant enough from the church that it can “discover” the church’s understanding and roughly agree with it without really knowing.

How does that intersect with a small parish sermon. Well, the text is Matthew’s account of the birth of Jesus. (Our kids program is next week, so instead of doing John the Baptist, The Return we took Advent 4’s texts on Advent 3.) And Matthew’s account is really about the virgin birth. Coming off of the genealogy, Matthew had something to explain and an Old Testament prophecy to link in (Isaiah 7:14). In the ancient world (which the modern world is growing ever closer to) shame was the regulatory principle. Actions were governed less by any personal sense of a cosmic right and wrong but more by a social agreement upon what is honorable and what brings dis-honor or shame. The gospel disrupts all of that. It is a proclamation of freedom. Freedom from shame and freedom for right action. The core of the shame system was slavery. A slave could not have honor, so it didn’t matter how they were treated. And many were treated as sex slaves. It was an everyday occurrence. So, sexuality would be a defining sphere of shame. Caesar’s wife had to be beyond repute because Caesar was at the top of the honor pyramid and less than that would bring shame. And you can fill in the rest from slave to Caesar and all the forms of human sexuality.

Now the Jews had a much better grasp of sin or personal adherence to a cosmic code, but they were always fighting the honor system. Think of every time Jesus goes to a meal with the Pharisees and takes note of how they are sitting(Luke 14:7) or mocks those who like to parade around in fancy clothes (Mark 12:38-40). Pure honor/shame status clubs. Hence why Jesus calls the woman giving two mites better because she is much closer to the cosmic standard of justice.

Then comes the story of Joseph and pregnant Mary. This is pure shame vs. sin. Mary is sinless. The child is from the Holy Spirit. This is how God has chosen to act. How God has chosen to act, if Joseph goes along with it will bring him great shame. His village was still calling Jesus “Mary’s Child” at the start of his ministry (Mark 6:3). Honor/shame called for stoning. God said this is how I am going to save my people. Honor/shame says that God couldn’t be associated with anything that is shameful or lowering of status. God is born as a baby from a humble virgin. God is Immanuel in the midst of his people. In the midst of their shame. And he brings grace. And grace itself is shameful, because you can’t pay it back, because you are not in control.

God is no respecter of shame. He does care about sin and the law, but he also has given the remedy. Jesus, who saves His people from their sins.

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The Reign of God has Drawn Near to You

Biblical Text: Matthew 3:1-12
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I attempted something in this sermon through a couple of methods that I think most people would say don’t. John the Baptist is an enigmatic figure. He was a huge deal to those in Jesus’ time. The whole “there is not one greater born of woman” phrase that Jesus employs. John had disciples that lasted long in to the first century. The apostles in Acts run into them as “ones who’ve had the baptism of John” but didn’t know about Jesus. Even in secular literature John gets more time. Josephus records the extent of the Baptist’s following which was enough to cause Herod to come after him. But in our day and for most of Christian history John is just an almost forgotten per-cursor. He would have liked that. “He must become greater, I must become less.” But preaching from John to me has renewed vitality. My intention was to create the picture of how we and those people streaming out to John are very close, probably closer than we have been for at least 500 years if not 2000. Want to hear more of that take a listen.

The pay-off is that the proclamation of John can be the direct proclamation to the people of God today. Not that it couldn’t have been 50 or 100 years ago, but I think, if I was successful with the first part, then the second part becomes one of those “ah-ha” type experiences. That is what was so powerful, combined with oh, and it applies to me in some very specific way.

So, my guess is this either “works” or you wonder what the heck I’m talking about. Either I was successful in casting “in those days” over today, or the proclamation falls on deaf ears.

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A Political Act

Biblical Text: Matt 21:1-11
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The text for the first Sunday in Advent always seems a little off. There is an alternate to the Palm Sunday Triumphant entry, so I had to check if that was because this was a change in the appointed readings that went along with changing Palm Sunday proper to Sunday of the Passion. But that is not the case. I guess someone else just had the same odd feeling that you don’t expect to show up in Advent and hear Palm Sunday.

But the text actually establishes the time. Jesus is committing a political act declaring himself a king. But not like any King the world would recognize. Neither the Galileans marching him in, nor the residents of Jerusalem, as Matthew makes clear, understand. Both want a messiah of their own making. Not this messiah who comes humbly. Not this messiah who stops to give sight to the blind. Not this messiah who is willing to suffer violence instead of inflicting it.

Nothing has really changed. We still want Jesus in our image. But thankfully we don’t get that. We get a King who comes right now in grace. To those with eyes that have been opened, this kingdom calls us to be its witnesses and its hands. One day this Kingdom will come in glory, but right now, it comes humbly. Through flesh and blood, through word and sacrament.

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