Freedom - Sermon on John 8:31-36 - Reformation Sunday 2018

Listen to the gospel lesson and sermon here.

John 8:31-36

31 Then Jesus said to the Jews who had believed in him, "If you continue in my word, you are truly my disciples;³² and you will know the truth, and the truth will make you free."³³ 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'?"³⁴ Jesus answered them, "Very truly, I tell you, everyone who commits sin is a slave to sin.³⁵ The slave does not have a permanent place in the household; the son has a place there forever.³⁶ So if the Son makes you free, you will be free indeed.

SERMON

So what is so special about this day?  Why is today a festival Sunday? Anybody know?  That’s right, it’s my one year anniversary at St. Mark’s!  That’s what you were all thinking right? One year ago today marked my first Sunday in this pulpit as your newly called pastor.  And while it may be worth noting or even celebrating my anniversary, today’s festival actually remembers and honors the 501st year of the protestant reformation. 

500 and One years ago, a good German monk posted 95 Theses on a church door in Wittenberg, Germany.  Luther’s theses kicked up the dust of complacent theology, and sparked a reformation of the church with an outcome that he never imagined, nor intended.  

His 95 Theses were prompts for debate, meant to encourage theological discourse for the benefit of the whole Christian church.  And even more so, his theses were posted to challenge the Pope and the theology of the Catholic church in his day. 

He strongly believed in a more robust, freeing, and grace-filled interpretation of God revealed in scripture.   He was passionate about the Word of God and making it accessible to all people. He envisioned a Christian faith that sought input and perspective from every member of the body, and worked tirelessly to encourage and empower those not privileged by a seat of religious power to explore, discuss, interpret, debate, and celebrate God’s salvific grace.  

And to be fair and honest, while there is much to honor about Luther’s contribution to church history, we should also acknowledge that he was by no means perfect.

It was my first week here a year ago….it was the 500th anniversary of the reformation.  And I noticed, after walking the hall 100 times, that the there was a hallway dedicated to Luther.  Luther paintings and prints. 95 theses, and images of the reformation. There were books in the cabinet.  

And I remember commenting to someone, “So, what will we display next?”  They looked at me puzzled. “What do you mean?” I said, well it’s the 500th anniversary, and this hall is full of Luther-things, so I only assume it’s decorated for the occasion and I was just wondering what we’ll put up after the reformation.”  I remember them laughing at me then saying...No, this is Luther Hall and these pictures have been here for at least 20 years.”      

Even two weeks ago, former Pastor Bill Trexler walked into the hallway and said “Oh, good, Luther is still hanging here in the hallway!”  I have learned not to make assumptions. 

But the question I ask today is why?  Why celebrate the protest reformation?  Why Luther hall? Why Lutheranism? 

In one of Luther’s many works, he wrote: “The first thing I ask is that people should not make use of my name, and should not call themselves Lutherans, but Christians. What is Luther? The teaching is not mine. Nor was I crucified for anyone. St. Paul, in 1 Corinthians 3, would not tolerate Christians calling themselves Pauls or Peters, but only Christians. How did I, poor stinking bag of maggots that I am, come to the point where people call the children of Christ by my evil name?”

It seems to me that Luther, and the whole company of protestant reformers had absolutely no intention of being honored or venerated for their work. I suspect Luther, lying in his grave underneath All Saints’ church in Wittenberg would be rolling knowing that there is an entire denomination of Christians who identify as Lutherans.  Especially if he knew how fractured Lutheranism itself has become.  And of course, this is to say nothing of having his own hallway at church in Jacksonville, FL 

So why this reformation Sunday?  Why recognize and honor the reformers, whose only intentions was to elevate debate, challenge religious authority, and point to the freedom of God’s grace in Jesus Christ?  

Perhaps the biggest witness this day, is not the act of the reformers, fracturing a church through theological debate, but rather their passion, dedication, and commitment to the re-forming of Christ’s church.  Above all else, we ought to honor the reformation and its many reformers for stirring up complacent theology and equipping the Christian body for theological freedom by pointing to Christ.  For teaching us that Christ’s church was first formed by God, and as long as we belong to God, the body of Christ will always be forming and reforming in God’s grace.

And the best way for us to honor the reformers this day is not to lift them up or elevate their contributions, but rather honor their footprints, hear their message of reform, and trace their finger as they point to Christ.  Christ crucified. And thankfully, in the greatest transformation the Christian church has ever known, Christ conquering death and rising to new life.

In today’s gospel lesson, Jesus is in the Temple Mount and he’s in an on-going conversation with the Scribes, Pharisees.   Through this conversation he begins to win favor among some of the Jews who were listening. Finally he looks to them and says, “if you continue in my word, you are truly my disciples; and you will know the truth, and the truth will make you free.” 

He goes on to say, “So if the Son makes you free, you will be free indeed.”   Well, now wait a minute. It seems only a week ago that I stood here and read from the 10th chapter of Mark, where Jesus tells the disciples if any wish to be the greatest or to be first, then you must be a servant to all.  In fact, Jesus says, you ought to be a slave to all. 

A week ago I preached on Jesus calling us to be servants and slaves to one another..  Yet today Jesus reminds us that we are free and free indeed. So which is it? As Christians, are we free or are we slaves?  

Well, on this reformation Sunday, as we honor our heritage and tradition as Lutherans, it seems that perhaps the best Lutheran answer is Yes.  It’s both And. Yes we are free. Yes we are slaves. After all, Lutherans love paradox.

In fact, this is one of Luther’s biggest contributions to the Christian faith. Luther passionately believed and defended relentlessly that it is Christ alone who makes us free.  Christ alone.

By the grace of God in the death and resurrection of Jesus Christ we are free from the power of sin, death, and the devil.  We are freed by God. Freedom from the elements of the world that work to disrupt our relationship with God. 

Freed from the lure of a sinful world that thrives on division and destruction, wealth and power.  Freed from corruption of greed. Freed from self-centeredness, standards, judgment, and personal ambition.  We are made free to live life in the God’s creation as God intended.

Freed to live for the sake of the other.  Indebted to no one. Beholden to nothing. God and God alone freely bestows upon us by grace a faith that is rooted in love and service.  And it is through the freedom of God’s grace that we live to serve one another; just as Christ lived to serve.

Freedom from and Freedom for!  To be a Christian is to be totally free from all things and yet to be bound in service to all people.  This is how God formed creation out of nothing to live.  And thank God, that in spite of our faults, shortcomings, or wavering, God continues to form and reform us.  Always making us new. 

One need not look too far now-a-days to see a world in desperate need of transformation.  To see and hear a world that is yearning, groaning even to be re-formed. Groaning as divisions between siblings in Christ deepen and hatred swells.  Crying out as pipe bombs and mass shootings have become a typical news cycle.  Yearning as society dismisses, dismantles, or displaces an entire race, gender, ethnicity, or culture.  Groaning as we live in fear of the other, attacking and accusing rather than listening.   Crying as empathy and compassion are trampled upon by power, fear, and indifference. Yearning as our siblings in Christ risk persecution and judgment in order to just be themselves. As they so desperately long to be seen, heard, recognized, and honored as people of God. One need not look too far now-a-days to see a world in desperate need of transformation.

Luther once said, “The church needs a reformation, which is not the work of humankind…but it is the work of the whole world, indeed it is the work of God alone.”

I think it does us well this day, as we honor the life and work of the protestant reformers, to remember that God is always stirring up something new.  

Since the dawn of creation God has always been about the work of forming and reforming.  In the death and resurrection of Jesus Christ, God continues God’s promise of reforming and transforming.  Again and again. making all things whole. Making all things new. 

And, friends, hear me when I say this, in the waters, God transforms us.  Frees us from sin death and the devil, and frees us for a life in God’s love and grace. God names us and claims us, seals us with the Spirit and marks us with the cross of Christ, freeing us to serve God and serve one another.  

Freedom to tear down the walls the divide.  Cross the borders, barriers, and aisles.  Reform division into unity and equity.

Freedom to raise up the lowly.  Give privilege and honor to the oppressed and voiceless.  Freedom to work for justice and equality.  Re-form oppressive systems of power..

Freedom to sacrifice ourselves for the sake of the other.  Advocate for the downtrodden, dismissed, and displaced.  Stand up to hatred, violence, and abuse.  

Freedom to challenge human-made standards and expectations. Freedom to challenge powerful systems and proclaim peace. 

Freedom to respect our neighbor, honor our unique gifts, differences, and traditions.  Freedom to worship regardless of race, sex, color, gender, ethnicity, or belief.  Freedom to grieve and mourn. Freedom to see and be seen.  To be heard.  To be know and honored as a child of God.

Freedom to NOT live in fear.   Freedom to confess our sins in the promise of forgiveness.  Freedom to love, love, and if God help and guide us to love some more.  

Freedom to admit defeat, share success, and work together for the sake of the world.  Freedom in Christ to always be made new.

Friends, the freedom God gives us through Christ isn’t meant to be stagnant, complacent, or content.  It is a freedom from but it is also a freedom for. Freedom that should burn within us a fire for justice, peace, and love.  Freedom that has the power to heal the world, offer hope, and restore faith. 

By the grace of God, may we, the church, and the world always be forming, re-forming, and transforming until such a time that all will not only be made new, but all will be made one.  

One in Christ, by God, through the Holy Spirit.   Amen. 

© Pastor Daniel Locke, preached Oct. 28, 2018 @ St. Mark's Lutheran Jacksonville, FL

Stumbling blocks - Sermon on Mark 9:38-50 - 09.30.2018

Listen to the gospel lesson and sermon here.

Mark 9:38-50

38 John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us." 39 But Jesus said, "Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. 40 Whoever is not against us is for us. 41 For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward. 42 "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. 43 If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. 44 45 And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. , 46 47 And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, 48 where their worm never dies, and the fire is never quenched. 49 "For everyone will be salted with fire. 50 Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another."

The gospel of the Lord?   Holy smokes, Jesus. Did you hear what he just said?  "If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.⁴³ If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire.⁴⁴ 45 And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. ,⁴⁶ 47 And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell,⁴⁸ where their worm never dies, and the fire is never quenched.

This does not sound like the blue-eyed, blonde hair Jesus we read about in children’s Bibles.  In fact, this seems to be a far departure from the soft-hearted, compassionate, and patient Jesus we love and prefer.  Something triggers within Jesus this very direct and emphatic teaching. Being drowned as sea by the weight of a millstone, cutting off your hand or foot, removing your eye...these, Jesus says, are the alternatives, the better alternatives, mind you to deceiving someone in faith.  

Jesus, hyperbolic as he may sound, emphasizes the personal risk in causing another to sin or stumble.  Leading a neighbor astray. Jesus instructs those who follow him that the stakes are incredibly high. And to be certain, it’s not so much the stakes of your own life, the call to pick up the cross and follow that comes at a great cost.  

No, it’s the call to teach, instruct, associate, and show others the way of faithful living that carries such stakes.  For if one were to cause a stumbling block, then it is better to drown, cut off a limb, or remove your eye. You’d think that there’s nothing worse than losing a hand, foot, or eye, but Jesus clearly says there is.  

The stakes are intense so that we may never lead anyone into sin.  That we may never lead a neighbor astray. That we may never bear a false witness.  That we may never hinder the fervor of the gospel. It’s hard to wrap my mind around Jesus saying that the consequences of causing another to stumble are far worse than self-maiming so that we never do it again.

And Such responsibility comes with incredibly high stakes.  These are difficult and challenging words from Jesus. There is no fluffing the edges in order to avoid conviction.   And honestly, these words should have us to shudder in a our seat at least a little bit. Can you imagine a world in which Jesus’ teaching was strictly followed?  

If we led a neighbor or stranger to sin or worse, stood in the way of the gospel message, then we would cut, remove, maim or drown ourselves?  The song goes, “They will know we are Christians by our love,” but in taking this teaching to heart I suspect “they would come to know we are Christians by our missing limbs.”

Powerful and intimidating teaching by Jesus.  And I suspect that very few of us wish to dive into these words with any form eagerness.  They are hard to hear, and the easiest thing to do is brush them off and move on to the next passage, the next Sunday, the next sermon.   

But if we dare, and we must, then we might be receptive to these convicting words and hear the necessity and relevance of Jesus’ teaching then and now.  For none of us with to lose and arm, a leg, and eye...and I’m sure none of us wish for death by drowning under the weight of a millstone. 

Today’s gospel lesson falls on the coattails of Jesus foretelling his impending rejection, suffering, death, and resurrection.  Jesus taught them about the fate of the son of man not once but twice so far and on both occasions they respond poorly. 

Most recently we heard the disciples arguing among themselves who is the greatest.  Rather than process, lament, or grieve the news of Jesus’ forthcoming death, the disciples are concerned about themselves.  Who is the greatest. Who will lead. Sure, they don’t fully understand their call as disciples and apostles, but they knew it was them who were called.  So who was the greatest. 

Jesus gives them a stern lesson that whoever wants to be first must be last of all and servant of all. He then takes a child in his arms and says whoever welcomes one such child in my name, welcomes me.  Now I remind you that a child in those days was the lowest in society. They had no rights or privileges. No protection of the law or advocate. 

They were considered a drain on society and were a constant reminder of poverty, disease, and death.  Until they could provide for themselves or contribute to society, they were considered the ultimate of the lost, least, and last.  

For Jesus, the child was a representation to the disciples that their call as well as their desire to be the greatest was ultimately dependent upon their ability and willingness to care for the outcast. The oppressed. The poor. The lame. The ill. And the sinner.   Only then, in the name of Jesus, when you humble yourself to the lowest among you can you be considered in the company of the greatest.

So the disciples return to Jesus this morning eager to point a finger at someone who is acting in Jesus’ name.  Rather than approach the individual and affirm their ministry, the run to Jesus to say he’s not one of us and he’s acting in your name!  He must be stopped. 

But Jesus, who is still embracing that same child teaches them yet another lesson.  This time a bit harsher than the last. Rather be concerned about the ministry of someone else, Jesus implores the disciples to pay attention instead to their own behavior.  To look within and consider the ways in which they themselves might be hindering the ministry of the gospel to those around them. 

Jesus launches into one of the most harsh teachings in all of the gospel.  Four brutal statements to illustrate the severity of leading someone to sin.  The danger of being a hindrance to faith. The detriment of tempting another into the ensnarement of sin.  Jesus calls these actions, stumbling blocks. Stones that cause one to trip. In this case, trip them in their understanding and experience of faith.  Of God’s deep abiding grace, love, mercy, and forgiveness.

Perhaps, just maybe, even against our own comfort, Jesus’ teaching speaks hard truths to the Christian faith still today.  Is it possible that we, and I mean the Christian church as a whole, have created, maintained, inserted, or even elevated stumbling blocks for those outside of the faith?  

Empowered barriers, borders, or speed bumps to impeded the good news of Christ from reaching that last, lost, and least.  The lowest, oppressed, scorned, and damaged. Or even those within the Christian faith, have we failed to support, empower, understand, welcome, and love in the name of Christ?  Excluding rather than including. Dismissing rather than inviting. Rejecting rather than supporting. Ignoring rather than embracing.

Please, hear me when I say that my intent is not to invoke Jesus’ teaching as a means of conviction upon St. Mark’s, Lutherans, or Christianity as whole.  Rather, I think Jesus’ teaching demands that we pause, if even for a moment of deep self-reflection. 

To reclaim the power of the gospel, remove the dead limbs and sinful impediments, and repave the way to everlasting life so that no one, and I mean no one may stumble when receiving the grace of God. 

Research confirms, and I suspect we can all agree that there is a deep concern that mainline Christianity as whole is on the decline.  That the need or desire for a life in a community of faith is waning. 

Certainly there are a multitude of reasons and factors, but so often I hear stories of people who have felt burned by the Christian church, or they feel that the good news we preach isn’t always shown through our actions.  These are the result of stumbling blocks. 

I think this week, the Christian community was forced to grapple with one of these stumbling blocks.  What is the response of the church in stories of assault. With rise and empowerment of movements like #metoo and #times up, more and more individuals are choosing to be vulnerable and tell their stories.  What is the role of the church? And to be fair, the Bible itself is not immune to such stories. Ironically enough we’ll explore one of them today in Sunday school. 

But as one of these stories played out on national television on Thursday, I wrestled with wondering what is the church’s response.  Is there a beacon of hope clearly guiding the way to a God who loves unconditionally, a way clear of bumps and hindrances? 

Ya know I think that faith and the love of Christ is an overwhelming relief to the burden one might carry, but when I also hear the relentless stories of priests abusing their own power over children...I fear that the church has lost its credibility and relevance.  Why would anyone be so vulnerable trust me with their story? Is the stumbling block too severe to traverse?

Now this is one, weighty example, but it is absolutely current. And it is these sorts of honest and difficult impediments to faith that Christ calls us to confront and overcome. To repair. To repent. To reconcile. 

And It seems to me that in today’s society and culture, Christianity can ill-afford any stumbling blocks.  Rather than compartmentalize our faith and distance the good news of Christ from all notions of a sinful world, I think Jesus would have us engage a sinful and broken world.  To jump right in, pull out the jack hammer, and shine a light on every crack and rock that might cause someone to misstep when seeking out faith. 

And Yes, yes it is a lofty responsibility.  The stakes, as Jesus points out are incredibly high. But brothers and sisters, the good news is that in breaking down the stumbling blocks and shining a light in the darkness, we have a proclamation far better than the world could ever dream of.  

We are called to serve witness to the greatest story of all.  God’s salvation and love poured out unconditionally upon all creation.  A story of immense grace and forgiveness. A story washed by mercy. 

And thus Christianity is the city on the hill, where a light shines in the darkness and the darkness of the world did not overcome it.  A place where the oppressed are set free, the poor are raised up, and the abused are heard. Where the blind see and the deaf hear. 

A refuge for all who have been scorned, dismayed, or rejected by a world that honors self-righteousness over humility, exclusion over invitation, rejection over acceptance.  God’s story empowers us to welcome the stranger, care for the least among us, give shelter to the homeless, and clothe the naked. 

And in today’s gospel lesson, Jesus advises the disciples and us to be speak with wisdom and truth, to act justly with grace and mercy, to be diligent and thoughtful, open and welcoming.  For now as much as ever, the Christian faith has a call to be a relevant and faithful presence in the world. Remove the impediments of faith, and proclaim Christ crucified until all of creation is reconciled into the one body of Christ.

And when the stumbling blocks are removed, when the light shines in the darkness and all are bid come and follow, the story of God’s love in Jesus Christ has the power to bring about peace in a war-torn world.  The power to build up unity in a divisive world. 

To tear down walls, bridge the isle, and end division.  

The power to breed compassion, soften hearts, and pour out love. 

The power to end hunger and poverty, the power to lift up lowly and cast down the mighty.  To establish not just equality but equity. The power to give voice to the oppressed and forgiveness to the oppressor.  

My dearest sisters and brothers, the gospel message that we proclaim...the same message that created us.  The very message the claimed us in the waters. The message the nourishes us and sustains us. The message that saves us is one of immense, unconditional love.  And it’s a message given to the whole world. It’s a message too good not to share. 

And today, with difficult and necessary words, Jesus reminds us that our call is not just to proclaim the gospel message, but to take every measure necessary to ensure that no one be precluded from hearing, tasting, or seeing for themselves. 

Amen. 

© Pastor Daniel Locke, preached Sept. 30, 2018 @ St. Mark's Lutheran Jacksonville, FL

I Am The Greatest! - Sermon on Mark 9:30-37 - 09.23.2018

Listen to the gospel lesson and sermon here.

Mark 9:30-37

30 They went on from there and passed through Galilee. He did not want anyone to know it;³¹ for he was teaching his disciples, saying to them, "The Son of Man is to be betrayed into human hands, and they will kill him, and three days after being killed, he will rise again."³² But they did not understand what he was saying and were afraid to ask him.³³ Then they came to Capernaum; and when he was in the house he asked them, "What were you arguing about on the way?"³⁴ But they were silent, for on the way they had argued with one another who was the greatest.³⁵ He sat down, called the twelve, and said to them, "Whoever wants to be first must be last of all and servant of all."³⁶ Then he took a little child and put it among them; and taking it in his arms, he said to them,³⁷ "Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me."

In 1963 a young 21 year old comedian named Cassius Clay released a spoken word album called I am the greatest.  This is the legend of Cassius Clay, the most beautiful fighter in the world today. He talks a great deal and brags indeed-y of a muscular punch that’s incredibly speedy.  The fistic world was dull and weary. With a champ like Liston, things had to be dreary. 

Cassius Clay was months away from taking on Sonny Liston for the title of world heavyweight championship.    In February of 1964, Cassius Clay defeated Sonny Liston in a boxing match. He defied all the odds. He won the match.  Changed his name to Muhammed Ali, and let the world know, “I am the greatest, I said that even before I knew I was.” 

In 1992, Ali’s wife, Lonnie, incorporporated his intellectual property and created G.O.A.T. Inc.  GOAT - Greatest of All Time. I doubt many people would argue, especially with Ali when he was live, whether or not he truly was the GOAT..the greatest of all time.   But perhaps one of the biggest blows Ali landed was to a society vulnerable to competition. Declaring himself as the greatest of all time fed a culture that valued being better than the other. 

And so, now-a-days, one of the most contentious and popular discussions, especially within sports is to determine who the GOAT is.  Who is the greatest of all time? The greatest team. The greatest football quarterback...is it Tom Brady? Joe Montana? John Elway?   The greatest tennis player - Federer or Nadal? Serena or Vanessa Williams? Or golfer...arnold palmer? Tiger Woods? Basketball - Lebron James? Kobe Bryant? Michael Jordan?

There a passionate fan base in today’s culture that works tirelessly to elevate individuals to the status of GOAT.  And on top of that, these passionate fans have set the bar for athletes. The new trophy or measure of ultimate success is to be considered the GOAT.  

But it’s not just sports.  This status of being the greatest permeates all walks of life.  No job, hobby, passion, or person is free from the pressure, measure, and judgement of greatness in another's’ eyes.. In fact, our culture thirsts and thrives on trying to be the greatest.  The best. The richest. The first, the fastest, and the favorite. And to be the greatest or best means that everyone else by comparison, is not.

Society measures us by success, status, and power.  We are rated by lists and rankings. Resumes and referrals.  We revere trophies, plaques, and awards. The world baits us into not just buying, but believing we need the newest, the shiniest, the biggest, the fastest, or the rarest thing.  

Our world lives in spite of the 9th and 10th commandment, encouraging us to live lives by comparison.  So that one day, with the biggest house, largest income, and shiniest stuff ..with the loudest voice, the most followers, and the highest title..we might just gaining the title of the greatest … the GOAT.  

In today’s gospel lesson, the disciples are sizing one another up.  Long before Ali became the GOAT, the disciples are in a verbal sparring match to determine who among them was the greatest.  It is unlikely that their arguments for being the best were rooted in financial wealth, personal possession, or even education.  

No, they were likely competing on the grounds of their own discipleship-ness.  Comparing and contrasting who among them was the best disciple. Who follows Jesus the best.  Who listens and understands the best. Who prays most faithfully. Who sacrificed the most to become a disciple.  Who among them was the greatest and therefore most equipped to succeed Jesus when the time comes. 

It’s moments like this that really give the disciples a bad wrap.  You see as they left Galilee for Capernaum, Jesus taught them that the Son of Man is to be betrayed into human hands.  That human hands will kill him, and three days after being killed, he will rise again." 

This is the second time now that Jesus has plainly told them that he is going to be rejected and he’ll suffer.  He’ll die and he’ll rise. And how do the disciples respond? “They did not understand what he was saying and were afraid to ask him.

Silence, just silence.  Jesus, their mentor, leader, rabbi, friend, and teacher...the one who bid them to come and follow on this unpredictable adventure instructs them that he is going to suffer, die and rise...and they have no response.  And it’s more than just silence. The text tells us that their silence is rooted in fear, and rather than acknowledge that they don’t understand, or feel embarrassed in front of their friends, they remain silent.

And so after this moment of awkward silence, they hit the road again.  This time off to Capernaum. And rather than concern themselves with the difficult truth that Jesus just told them about they argue within themselves about who is the greatest.   

The disciples were concerned about themselves.  Sparring over who is the greatest. It’s no wonder they get a bad wrap.   Their dearest friend just told them he was going to die, and rather that share mutual concern or grief, it’s like they’re racing to place sticky notes on the furniture and family heirlooms as fast as they can.

And as they arrive in Capernaum Jesus turns to them and asks, "What were you arguing about on the way?"³⁴ But they were silent, for on the way they had argued with one another who was the greatest.³⁵ So Jesus sat down, called the twelve over, and began to teach.

I think the implication here is that Jesus heard their conversation on the road.  Jesus knew what they were arguing about and he was going to use this opportunity to teach them.  So he sits down, calls them over and offers a table-turning lesson about first and last. About greatest of all and least of all.  And to illustrate his point takes a child into his arms and instructs that that in order to be the greatest, you must welcome a child such as this.

I suspect for most of us, there is nothing alarming or challenging about this instruction.  After all most of us love children. Welcome a child is a privilege and honor. It’s a joy and delight.  All week I was trying to think of a good illustration to offer you in light of this teaching. And for a moment I thought, I have a new child...I’ll just lift Bennet up in front of you all and say “Whoever welcomes this child in Jesus’ name welcomes Jesus and in turn welcomes the one who sent Jesus.  And while it seemed like a relevant idea, I was worried for Bennet’s life because I think there might be a grudge match as to who gets to welcome Bennet first.

So why a child?  What was the significance of Jesus embracing a child while teaching about first, last, greatest, and least.  In Jesus’ day a child was the lowest of the low on the social ladder. A child had no legal rights or privileges.  A child had no status, no power. They contributed nothing to society. Rather, they were a drain on resources. They couldn’t provide for themselves.  

And until a child grew old enough to provide for the family, they were truly the lowest.  Often even regarded below women. Children were often a reminder for poverty, and disease.  Nearly a third of all children died at birth, and of those who survived, nearly half of them would die before 16.  Children had the lowest place in society. They truly were the last the lost and the least.

So Jesus takes the child from the margins.  Embraces the child and teaches. And Jesus didn’t embrace the child because the child represented cute innocence and curiosity.  Jesus embraced the child because in order to do so he must bend down. Stoop low. Humble himself to cross all social boundaries and show affection for someone society otherwise discarded.  He was elevating the child above his own status, teaching that to be first and greatest is truly to humble yourself to the last in order to be a servant of all. 

For Jesus, being first, being the greatest, isn’t a badge of pride or success.  It’s not achievement. It’s not glamorous. For Jesus, greatness means being humble.  Putting the world before yourself. Crossing the margins and lifting up the ill and impure...the discarded outcast and lowest member of society.  

Greatness lies in the weak, vulnerable, and tender.  Greatness belongs to the hurt, the broken-hearted, and the lost.   It is in humility and solidarity with those who would never, ever think of themselves as great in the first place.  

And I think the hard truth from Jesus is that for the disciples or us to even be able to have a conversation about who is the greatest among us is a privilege.  A privilege that isn’t available to everyone. Sure, you may never be the GOAT by worldly standards, but that fact that you even have a chance to be defined by the world as great is a privilege.  

And I think Jesus is calling the disciples and us out on that privilege.  Jesus embraces and elevates a child as our witness to greatness. A child who doesn’t even have a voice in the conversation is our model of God’s greatness.

So what is the good news from Jesus in this teaching moment?  What good news is there for us today? Well the truth is, for most of us, it probably doesn’t immediately sound like good news. 

For most of us, we come from and live within the culture of competition and worldly greatness.  We work hard for what we have. We upgrade as we go. We notice the greatness of our neighbors and we make sure our neighbors notice us.   We’re always, intentionally or not, in pursuit of being the greatest. 

But the truth is my friends, while the world we live in thrives on rank and stature, the kingdom of God knows no standard by which one is greater than another.   

And as long as we compete and elevate a worldly expectation of greatness, we abuse our privilege and make victims out of the powerless.  The outcast remains outcast. The oppressed oppressed. Greatness in the eyes of the world comes only at the expense of those the world would never have us see. 

And I don’t think Jesus is telling us not to celebrate success or strive for the best.  After all, it is our God given gifts that allow us to succeed. But rather, I think Jesus is warning us that with worldly greatness comes much power and privilege.  We are called to use that power and privilege, our greatness not for ourselves, but for the sake of the world. Arguing over who is the greatest means nothing if we ignore the lowest in our midst.

The author of James put it this way this morning, “For where there is envy and selfish ambition, there will also be disorder and wickedness of every kind.¹⁷ But the wisdom from above is first pure, then peaceable, gentle, willing to yield, full of mercy and good fruits, without a trace of partiality or hypocrisy.”

And I think the good news this morning is that Jesus has shown us a way...a way that is truly great..  A path by which we are all made great. A greatness that comes not in rank, power, or status...but rather a greatness that comes to us in a naming.  A claiming. And rather than being defined as great by our accomplishments, earnings, achievements, or possessions...it is our identity in Christ that bestows greatness upon us.  That makes us a servant of all.

For one day, all the things that we think define greatness will fall away.  Status will fade. Power will recede. We can’t always be first.

But in the kingdom of God, Jesus turns the world upside down.  Invites all to have a seat at the table. Jew greek, slave, free, child and king.  All kneel humbly at the power of the cross. All have a voice and a name. All have a place in the kingdom.  All are made one in the great love of Christ. Where the first shall be last and last shall be first. Where the greatest power is power over death and the greatest privilege is eternal life--life well beyond the world’s expectations.   

And perhaps, that good news, is the greatest of all time.

© Pastor Daniel Locke, preached Sept. 23, 2018 @ St. Mark's Lutheran Jacksonville, FL

Come, Let Me Show You - Sermon on Mark 8:27-38 - 09.16.2018

Listen to the gospel and the sermon here.  Mark 8:27-38

27 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do people say that I am?" 28 And they answered him, "John the Baptist; and others, Elijah; and still others, one of the prophets."29 He asked them, "But who do you say that I am?" Peter answered him, "You are the Messiah." 30 And he sternly ordered them not to tell anyone about him. 31 Then he began to teach them that the Son of Man must undergo great suffering, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 32 He said all this quite openly. And Peter took him aside and began to rebuke him. 33 But turning and looking at his disciples, he rebuked Peter and said, "Get behind me, Satan! For you are setting your mind not on divine things but on human things." 34 He called the crowd with his disciples, and said to them, "If any want to become my followers, let them deny themselves and take up their cross and follow me. 35 For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. 36 For what will it profit them to gain the whole world and forfeit their life? 37 Indeed, what can they give in return for their life? 38 Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when he comes in the glory of his Father with the holy angels."

Who do you say that I am?  This is one of the most notable conversations of Jesus, and certainly one of his most memorable interactions with Peter.   Who do you say that I am? It is a question within scripture that I suspect most of us are familiar with. Some say you are John the Baptist, some say Elijah, some say a prophet, or other.  But, you, Jesus asks, who do you say that I am?

Today we find Jesus and his disciples on the road again.  They are making their way from Bethsaida to Caesarea Philippi, where Jesus will begin to transition to Jerusalem.  This moment of walking and talking serves as an interlude between Jesus’ public ministry and Jesus preparing the disciples for his impending death.   And it’s on the road, on the way, that Jesus asks the disciples “who do people say that I am?”

So the disciples offer some answers based on their experiences with the crowds.  They’ve witnessed first hand all that Jesus has done and they no doubt have an ear to the ground and the rumblings of the crowds.  They have a handle on the crowds expectations and interpretations of who Jesus is. Some say John the Baptist, some say Elijah, some a prophet, or other…

But you, inner circle, whom I have called to be my disciples, my followers, first hand witnesses...who do you say that I am?  Peter steps up and quickly replies, you are the Messiah! Without hesitation, out of Peter’s mouth comes this declaration of faith, You are the Messiah!

I suspect most of us think nothing of it because, of course Jesus is the Messiah...we know that.  Why wouldn’t Peter know that?

“You are the Messiah.”  I often wonder what makes Peter respond in such a way?  I wonder what it is that allows…empowers him to respond to Jesus with such a profound and decisive   proclamation of faith?   His response is more than a recitation, or simple answer. Rather it is a response of faith and confession. And I always wonder, why now?  What changed for Peter that helped him to see and understand? I mean, he and the disciples don’t have the best track record for knowing who Jesus is...So what changed?

Somewhere along the journey, Peter has come to know and profess Jesus as the Messiah.  That’s who Christ is….or, for Peter at least, the Messiah is who wants Jesus to be.

We often praise Peter for proclaiming Jesus as the Messiah, but I think that’s only because we A) know the ending of the story, and B) have a different understanding and expectation of a Messiah because we know the ending of the story.

And as confident as Peter may be in declaring Jesus as the Messiah, it all blows up in his face when Jesus tells them that the time has come for the son of Man to undergo great suffering, be rejected by the elders, the chief priests, the scribes, and be killed.   This doesn’t sit well with Peter, so he gets in Jesus’ face and rebukes him. You’re wrong, Jesus! No Messiah of mine will be defeated! My messiah absolutely will NOT undergo suffering. He surely wouldn’t be rejected by those in power. And my Messiah absolutely will not, cannot be killed.

For Peter, there is a drastic disconnect between his naming of Jesus as the Messiah, and Jesus’ actual reign as a Messiah.  Peter can not reconcile who he thinks and says Jesus is with the actions and impending future of Jesus as the Messiah.

Jesus responds, “Get behind me Satan! For you are setting your mind not on divine things but on human things!”  This exchange isn’t about Peter’s deep love for Christ and the prospect of a broken heart if he has to watch his friend, mentor, and rabbi die.  No, Peter’s reaction is because the future Jesus paints is NOT the future Peter wants or expects of Jesus as Messiah. Peter is selfishly professing who he wants, needs, implores Jesus to be rather than understanding who Jesus says he really is.

For Peter and the Jewish tradition of his day, Messiah was an anointed king, a ruler in the line of David that would come to reign over Israel.  He would restore Israel from the Gentiles. He would reclaim their independence and glory as God’s chosen people. He would overcome adversaries and oppressors.  He would rule like no king before. For the Jewish people, this is what the longed for. This is how they interpreted the prophets. And for Peter, Jesus was the hoped-for Messiah. Challenging authority, leading with confidence and power, teaching and healing in the name of God. Nothing was going to stop Peter’s expectation of Jesus as Messiah.

But the problem is, that’s not who Jesus is.  That’s no what Jesus will do. In fact, nothing to this point in the gospel of Mark has given any indication to Peter that Jesus will reign in this way.  Rather, Peter has set his mind on human things, selfish desire. Calling Jesus the Messiah carried such connotations and expectations, and every one of Peter’s expectations were crushed when Jesus told him what is to become of the son of man.

Peter confidently declares Christ as Messiah, yet his naming is selfish.  It’s rooted in his own understanding, his own hope and expectation. Jesus, you’re our Messiah, long awaited, and our expected Messiah is you are and will be for us.

Peter certainly is the first, nor the last person to define Jesus from his own perspective, hope, and expectation.  For as long as Christ has been proclaimed, the world has found a way to pigeonhole, define, limit, manipulate, or interpret that proclamation to best suit their personal need, agenda, or hope.  For centuries, the name of Christ, the Messiah, the son of God, has been confidently, yet falsely proclaimed to attack, defend, or justify human ambition and action. Human things. And when Christ is interpreted and proclaimed out of personal pride, preference, or perspective, then we abuse both the power and humility of the gospel message.  

And I’m not saying we should fault Peter.  After all, Peter’s hopes for a Messiah aren’t drastically different than our own.  How often do we pray for Jesus to come and rescue us from our troubles. Or pray for Jesus to guide political leaders and elected officials.  How often do we call upon Christ to bring justice to our enemies and righteousness to our actions. How we often do we call upon Christ to end war, calm creation, give meaning and understanding, demolish hatred, and restore us as God’s chosen people.

But the word of warning in today’s Gospel is that Jesus, the Messiah, the son of God and son of man will reign, rule, and resurrect well beyond any of our preconceived notions, preferences, expectations or understandings. We don’t get to define Christ, even in our best of intentions.

Rather we are defined by Christ.  We live, move, and have our very being by grace in Jesus, the son of man, the son of God, the Messiah.  And our Messiah is one who exceeds all expectations, leading with humility and grace. Jesus will restore, redeem, and set free, but he’ll do so in the most contrary way to the world’s expectations.   Rather than lead with force, and power, conquering adversaries and punishing the oppressors. Jesus will willingly and knowingly undergo suffering. He’ll be rejected with humility and grace. He’ll give up his life for the sake of the world.  So all people might have life and life abundant.

This is our Messiah.  And if ever we hope to faithfully proclaim Jesus as our true Messiah, and have confidence in our understanding of the son of God in doing so, then our call is to set aside our selves, and follow.  To lay down our life, and inward, selfish ambition, expectation, or hope, and follow. For naming the messiah is empty if only abstract. It is in the concrete action of serving and following our Messiah that will give faithful understanding to our proclamation.  

This is what Jesus instructs when he tells the crowd to “deny themselves and take up their cross and follow me.  For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.”  Jesus would have Peter, the disciples, and the crowds turn from their selfishness. Dissolve and preconditions, expectations, or understandings they may have for their Messiah..and follow.  

Who do we say Jesus is?  Make no mistake brothers and sisters, this is a question that the world is asking, and the world is groaning for an answer that is faithful.  Who do you say that Jesus is? What is our response? Is it simply enough to say, “He is the Messiah”?

Well Brothers and Sisters, first it starts much like it did for Peter when Jesus bid him to come and follow.  We too, in the waters of baptism have been named and claimed, marked with the cross of Christ, sealed by the holy spirit, and called to be visible witnesses of the kingdom of God.  

Raised in faith, we too are taught and formed.  We read and discuss the stories of Jesus. We hear Jesus’s sermons and teachings.  We learn from his miracles, parables, and healings. We too, like Peter, come to know, understand, believe in, depend on, follow, and proclaim Jesus as the messiah, the risen son of the living God. Our Faith in Jesus Christ and our ability to proclaim as witnesses to God’s blessing of grace and love is empowered by our daily, tangible experiences of the living God in Jesus Christ.

In worship we are invited to Christ’s table to be consumed by the body and blood of Christ. We are filled again and again by the Spirit, We are fed and nourished, and we are sent out by God to follow Christ with a greater hunger. We follow Christ with a hunger for justice. We follow Christ as he serves a ravished world with love and grace. Follow to feed the hungry, care for the poor, clothe the naked. Follow the Messiah as he advocates for the outcast, gives voice to the oppressed and stands firm in the face of injustice.  

We are called and sent as a church, a body of individuals, empowered by our experience of the living God through the Spirit, to be visible and verbal witnesses to the world that Jesus IS the Messiah, the son of the living God.

It is through this calling that we respond answer who Christ is.  In faithful following and witness to Christ, our naming becomes a confession.  

So, “who do you say Jesus is…”  Some say John the Baptist, some say Elijah, some prophet.

Who do you say Jesus is? Some the Messiah, a king of kings, a mighty ruler. Some say the son of man and son of God.  Some say Lord, healer, and teacher.  Some say redeemer.

But perhaps the most powerful answer of all might be, “come, let me show you…”

Amen.

© Pastor Daniel Locke, preached Sept. 16, 2018 @ St. Mark's Lutheran Jacksonville, FL