When the Stones are Talking (Reflections on Palm Sunday 2025)

 

He answered, “I tell you, if these were silent, the stones would shout out.” (Luke 19:40)

If you were in Jerusalem on that Sunday so long ago, I bet you’d know something was up. Things always got a little tense around Passover time. Folks remembered how God had set them free from Pharoah, parted the Red Sea, and gave a sorry-assed bunch of slaves an historic victory over the might of an empire. And lots of them were waiting for God to do it again. Maybe, had you been there, you might’ve been hoping that this was the time when the Messiah would show up, lead a revolution, kick the Romans out of Israel and depose that greedy bunch of hypocritical oligarchs like Herod Antipas and the Pharisees and the Sadducees and everything would go back to the good ol’ days.

Maybe you’d be thinking that this Jesus of Nazareth guy would be the one to kick things off. You might recall all the promises made by the prophet Zechariah about Jerusalem being restored, and you’d think this guy coming to town “humble and riding on a donkey, on a colt, the foal of a donkey”[i] just like the prophet predicted, will be the one to do it. All of Jesus’ fans are gathering around, throwing their cloaks on the road, and making a heck of a racket as the rabbi rides in on that little baby donkey.

Meanwhile, the Pharisees, who have been playing footsie with the Romans and the Sadducees and want to keep everything quiet, are starting to sweat. They’re afraid there’s going to be trouble, and the kind of trouble they don’t want. They know Pontius Pilate has come to town from Caesarea Philippi to keep his eye on things during the Passover festival, and he’ not going to like it if folks start getting ideas about liberation and restoration and such.

No. The Pharisees want to keep everything low key. No hoopla, no chanting, no singing, no trouble. Just keep your mouths shut, okay? “Teacher,” they say to Jesus, “order your disciples to stop.” But Jesus tells them, “I tell you, if these were silent, the stones would shout out.”

The truth just has to be spoken. Jesus knows this. He knows what’s about to happen, and he can’t keep silent. He sees Jerusalem and his eyes fill with tears because he knows there’s a chance for peace—a chance that’s going to be missed. The people will choose violence and rebellion and bloodshed. And then the city will be leveled and not one stone will be left upon another. Then the scattered stones themselves will shout out the people’s folly. The rubble of Gaza, the wreckage of Ukrainian cities, the scattered debris of American homes lost to fire, flood, and other climate-related disasters all speak aloud of the foolishness of humankind and our resistance to listen to the word of God.

The cry for peace, reconciliation, and forgiveness just has to be sounded even if we think no one is listening. We know the crowd that cheered for Jesus that Sunday as he drove the money changers out of the temple, the crowd which sat spellbound in the temple later that week listening to Jesus preach, would be the same crowd which stood passively on Friday while a violent insurrectionist was released in  place of Jesus and the Prince of Peace was nailed to the cross.

When we are baptized, we are baptized into God’s mission for the world. We are also adopted into God’s family, and family members have to talk to one another and, sometimes, tell each other the truth. Our baptismal promises enjoin us to “trust God, proclaim Christ through word and deed, care for others and the world God made, and work for justice and peace.”[ii]

I think we find ourselves in an hour similar to that in which Jesus entered Jerusalem. Things are tense. People are unhappy. It is no time to be silent, because the society is hungry for the things Jesus came to give: love, compassion, fellowship, forgiveness, cooperation, and self-denial. It might start with a simple conversation with a neighbor or a family member about what faith in Jesus means to you.

Let’s find our voice so the stones don’t have to talk for us.

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[i] Zechariah 9:9

[ii] Liturgy for Holy Baptism, Evangelical Lutheran Worship (Augsburg Fortress Publishers, 2006)

What About Judas? (Reflections on Lent 4, Year C 2025)

 

One of my favorite actors from Hollywood’s Golden Age is the late Basil Rathbone, probably best known for his portrayal of Sherlock Holmes in multiple films and radio plays of the 1940’s. What old Basil may not be quite so well known for is the fact that he was a very devout Christian who really loved to ponder the scriptures. In 1929 the actor co-authored and starred in a Broadway drama called Judas, in which he portrayed the title character—the reviled arch back-stabber who makes his appearance in the Gospel lesson assigned for Lent 4, Year C in the Revised Common Lectionary (John 12: 1-8).

Judas is a puzzling fellow whose presence in the story of our Lord’s ministry and passion raises a boatload of questions which Basil and I have both tried to answer. Rathbone wrote in his autobiography,

“If Judas was the mean, despicable betrayer he is said to have been, why did Jesus choose him to be one of his disciples? At what time in his life did Jesus become aware of his divine mission here on earth? Certainly by the time he made his choice of the twelve.”[i]

Good question, Baz. Just why did Jesus choose Judas? If Jesus was omniscient, he should’ve known this guy was going to rat him out, right? In his theatrical opus Rathbone suggested a now familiar theory that Judas saw in Jesus the vehicle to lead a revolution against the hated Roman occupiers of Israel. Probably, all the disciples thought the same thing at one time or another. This, of course, makes us ask the next question: So why did Judas turn on Jesus?

John’s Gospel gives us a pretty simplistic answer. Judas was just one greedy, selfish son of a bitch. He kept the common purse and liked to help himself to the cash inside. He was so greedy, in fact, that he was willing to sell out his friend and rabbi for thirty pieces of silver according to Matthew’s Gospel. Mark and Luke concur, but they don’t specify the amount Judas was paid for his treachery. Luke and John add another explanation: he was demonically possessed.[ii] But are we satisfied with that?

There’s a ton of moral ambiguity in our story for Lent 4. John editorializes that Judas doesn’t really care that Mary’s extravagant sacrifice for Jesus is wasteful and could be used better if the nard was sold and the money given to help the poor. He just wanted more cash in the common purse from which he could embezzle. Nevertheless, Judas actually does have a point. Mary is spilling an awful lot of cash out on Jesus’ feet.

Something which has troubled me about this story is Judas doesn’t go to Jesus and say, “Hey, Boss. I think this gal is wasting money. You should tell her to stop pouring that expensive stuff on the floor.” Because Jesus’ response is “Leave her alone,” I’m tempted to believe Judas was criticizing Mary and not Jesus. We’ve seen this before where the woman gets scolded, but nobody confronts the person who may have more power than she has. When Jesus healed the bent-over woman in the synagogue on the Sabbath, the synagogue leader blamed the woman for wanting to be healed, but not Jesus for doing the actual healing.[iii] In John’s Gospel there’s a woman caught in adultery who is about to be stoned to death, but nobody seems to want to throw stones at the guy she was caught with.[iv]

Picking on the weaker individual is just plain bullying. Judas may have liked feeling superior. It wasn’t only the money which seduced him, it was coveting a position of power. If it looked like Jesus wasn’t going to be the one with the power, Judas may have decided to side with the folks who would have it.

(Please permit me a quick digression about Mary’s extravagant gift. Remember, Jesus just raised this girl’s brother from the dead.  Can you imagine how grateful Mary was for that? Granted, as Christians we’re all called to do deeds of mercy, generosity, and love and not ask or expect to be thanked for them. However, some folks just need to express their gratitude. Jesus doesn’t stop Mary from doing what she’s doing. Maybe he knew giving this enormously generous gift was necessary for her wholeness.)

But back to Judas. Mr. Rathbone’s dramatic interpretation theorized Judas’ betrayal was an attempt to force a conflict between the followers of Jesus and the ruling powers. Who knows? Did Judas act out of a political motive, greed, or did the Devil make him do it? I’m not real comfortable with a Calvinistic explanation which says God just preordained this guy to be a jerk so he could do an evil deed and go to Hell for it. Judas’ later suicide suggests he had some remorse for what he’d done. Remember: Jesus did choose Judas, and, for a time, Judas did follow him. Maybe he is just like the rest of us—one who loves God but sins in spite of himself.

I’m not sure the betrayal by Judas was necessary for this story to play out. Jesus’ counter cultural message was bound to get him a date with the cross one way or another. The way of Jesus will always challenge the way of the world. Even the most devout believers among us may bristle at the notion of choosing forgiveness over vengeance, humility and servanthood over dominance, generosity over riches, and inclusivity over divisiveness.

The challenge for us always as Christians is not how to love Jesus. It is how to love Judas.

Thanks for stopping by this week. Be good to yourself.

 

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[i] Rathbone, Basil: In and Out of Character.1962. Limelight Edition 1989.

[ii] See Matthew 26:14-16, Mark 14:10-11, Luke 22:3-6, and John 6: 70-71,13:2, and 13:27.

[iii] Luke 13:10-17.

[iv] John 8: 1-11

Embrace Some Mercy (Reflections on Lent 4, Year C 2025)

 

“…we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.” (Luke 15:32)

We all know this story, right? The Prodigal Son? I bet you’ve heard it dozens of times in church. I know there are some folks who hate this parable because it seems so unfair. This numbskull kid pisses away his inheritance, but his old man still takes him back and lavishes more stuff on him while his older brother—who has done everything right, mind you—gets bupkis. But there’s more than fairness at issue here. As I read this story over again, I see a lot of stuff—a longing for freedom and self-determination, despair, repentance, forgiveness, resentment, and family.

For a pretty major chunk of human history having a big family was pretty important. You worked on the land, and if you were lucky enough to have a couple of sons, you’d have a built-in labor force to help you out with the plowing and harvesting and weeding and such. The trouble was, when you died, you couldn’t leave your land to all your boys (figure your girls would get married and get land of their own from their husbands). If you did divide it up, and then your sons did the same, in a few generations there wouldn’t be enough land left to put a porta potty on let alone plant wheat or grapes or whatever you were planting. So? You left the land to your oldest son. He’d take over, and his little brothers would each get a chunk of change large enough to get them started in a new life.

You can see where the Prodigal is coming from, right? This kid knows he’s never going to get Dad’s land unless his big brother dies first. Other than wasting his youthful energy on property which will never belong to him, he elects to cash out now and go find himself. His dad agrees to this because every kid needs to grow up, self-actualize, and be free to explore his options. I recently heard a quote from the former German Chancellor Angela Merkel (a good Lutheran if ever there was one) who said, “Freedom does not mean being free of something, but free to do something.[i]” The lad in Jesus’ tale may have escaped the constraints of his father and his father’s land, but what was he freeing himself for?

Every dumb thing we’ve ever done must’ve seemed like a good idea at the time. The Prodigal, achieving his freedom but lacking the maturity to know how to use it, blows all his cash in some distant land[ii]. If this kid had stayed home and let his pop teach him how to manage money, he’d be in much better shape.

As things would have it, there’s famine in the land and the bottom falls out of the economy. The only gig this kid can score is feeding pigs—which would be an abomination for a nice Jewish boy. It seems he’s working at less than minimum wage. He’s starving and even pig slop is starting to look good to him. What happens when you have no money and no self-respect left? Jesus says he “comes to himself.” That is, he has his moment of repentance.

I think what’s really significant about this parable is the contrition of this protagonist. The boy knows he’s screwed up. He doesn’t try to spin his circumstances or blame his failure on the economy. He knows there’s no one to blame but himself—which, if you ask me, is pretty mature of him. He decides to go home and ask his dad to hire him and let him work as an employee and not as a member of the family. He’s willing to try to earn his way back. As the Psalmist said, “The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, you will not despise.[iii]”

And his father doesn’t despise it, either. In fact, this kid doesn’t even get much of a chance to apologize before the old man showers him with forgiveness. Ol’ Dad doesn’t even need to hear the boy’s case because A) it’s his son and he loves him and B) he has compassion for him. I think “A” is the way God sees us. “B” is the way we are expected to see others. Maybe the father saw how shabby this kid looked and felt it was his duty to wash, clothe, and feed him (obviously the boy was barefoot). Compassion does not ask how the poor became poor. It seeks to address the poverty.

But now we get the age-old problem of resentment. Big Bro isn’t having any of this forgiveness or compassion stuff. No sir. He’s one of the vast number of us sinners who’d rather see the deserving go hungry than see the undeserving get something to which they are not entitled. This, of course, begs the question: who of us is worthy to decide who is entitled? We just love to put ourselves in the place of God, don’t we? In his great indignation, Number One Son tells his dad Little Bro has “devoured your property with prostitutes.” I’m not sure just how, exactly, he knows this about his sibling. The earlier text says nothing about hookers—it only says the kid was lousy at managing his money. But resentment and indignation can fire the imagination and create lies. Even if we have no proof of the lies we imagine, we will start to believe them as the truth.

Families are messy. Mistakes get made and wounds are inflicted. Sometimes we enjoy the luxury of being wounded so much we don’t want our wounds to heal. I think what Jesus is trying to remind the Pharisees by telling this parable is we are all family. We are all equally loved by our Father. And we are taught by Jesus and the Holy Spirit that some day all the Father has will be ours.

Thanks for reading this week. Be good to your family. Practice patience, repentance, and forgiveness, and come see me again.

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[i] I heard this on a podcast, so I don’t have an exact citation. However, you can look this quote up online. It is attributed to Frau Merkel.

[ii] The Greek here reads “zon asotos” which is best translated “living wastefully” as asotos is the opposite of “saving.” Asotos is also understood to mean “recklessly” or “immorally.”

[iii] Psalm 51:17.

Stuff Happens (Reflections on Lent 3, Year C 2025)

 

Figs & Foliage

At that very time there were some present who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices. (Luke 13:1)

I’ve often had people tell me everything happens for a reason. Personally, I’m not so sure. I think sometimes stuff just happens[i]. I have to wonder who these folks were in the Gospel Lesson appointed for Lent 3, Year C (Luke 13:1-9) and why they wanted to tell Jesus about this brutal atrocity which the Roman governor had committed against the Galileans. What did they expect from him? Did they want him to feel outrage, so he’d rally the people to rebellion? Or did they just want to hear some comforting words from their rabbi?

Sometimes when horrible stuff happens—like a senseless killing or a natural disaster like the falling of the tower of Siloam or a wildfire or tornado—we want to know why a loving God would permit such a thing. In the world of the text, suffering and misfortune could only be understood as a sign of God’s wrath. But then you have to ask, “Why was God wrathful? What did these folks do to deserve this punishment?” You see, if you can come up with some kind of a reason, you might not feel so scared and out of control. Sometimes we even blame ourselves for the misfortune of others. We say stupid stuff like, “If I’d only been there,” or “If I’d only known,” as if we’d rather feel guilty than feel helpless. But the “what if” questions can only make us feel guilty or impotently angry. They never give us peace or any real answers.

Sometimes stuff just happens. It’s no good asking “Why me?” or “Why not me?” We can’t ever control the things which happen to us. All we can control is how we react to them.

Jesus’ reaction to the news of the Galilean massacre gives us a pretty good clue as to what the people who brought him this news were asking. They wanted to know why God had allowed this to happen. If Jesus could give them an easy answer like, “They weren’t worshiping correctly like you guys do, so God had them butchered,” then they could’ve gone on their way feeling safe and smugly superior. But Jesus didn’t say that. I like to imagine Jesus saying, “They were slaughtered because Pilate is a blood-thirsty tyrannical myrmidon of a rapacious occupying power, and he feels he can do whatever he wants, and they just happened to be on the wrong side of him today. God had nothing to do with it. Oh? And those guys who got crushed under the tower of Siloam? Wrong place, wrong time. It happens.”

But Jesus doesn’t leave them in existential angst. He assures them this was not a sign of God’s wrath because God doesn’t work that way. But he reminds them that the clock is ticking down for all of us. We are called to live out our life of grace actively and productively. To drive home the point—as Jesus is wont to do—he tells them a little story about a fig tree that doesn’t bear fruit. The tree doesn’t really thrive, it just sort of exists. The owner of the grove sees it as useless. Just wasting space and the nutrients which could be used by fruit-bearing trees. He decides to have it chopped up for kindling—at least it will be useful in that way. His gardener, a guy who seems to have a bit more agricultural know-how than the owner, suggests giving the tree a reprieve. Maybe, he suggests, the tree is good after all, but its life is missing something. Maybe it needs to have a little cow poop thrown its way before it’s ready to do what it’s supposed to do.

My wife always liked this parable. When she was diagnosed with fibromyalgia and had to close her neuromuscular practice, she felt useless like a fig tree that wasn’t producing any figs. She needed a change of direction to see what she was capable of doing. Eventually she became involved with a number of charities, many of which are in support of our veterans.  

I think Jesus is trying to tell us these scary moments which shock us into remembering our uncontrollable fragility are opportunities for us to address things we might actually have the power to do something about. Sometimes having the cow poop flung at us leads us to bear better fruit than we thought we were capable of producing. These are moments for repentance.

The word for repent in Greek is metanoia, literally “change of mind” or “change of heart.” We might tend to think of repentance in terms of contrition for bad acts or living a wicked life, but it could mean that what you’re doing is perfectly okay. It just isn’t the best choice for you.

Rotten stuff is going to happen. Get used to it. But if you live in the light of God’s grace, every day is an opportunity to celebrate your baptism, rejoice in God’s wonderful love, and ask yourself, “How am I of service to the Kingdom of God?” Everyone is called to pursue the Kingdom with urgency because none of us knows the day—and it might just be tomorrow—when the Time Out buzzer is going to sound for us.

I end this post with a note of caution. Don’t let others decide what your “good fruit” is or is supposed to be. They may just be judging by the standards of the world, and not by the standards of God. Don’t look to others for validation or try to imagine how they are evaluating you. And don’t even presume to judge the fruit of another. For all you know, the laziest, most impious slob you’ve ever met might be doing his or her good works in secret, knowing our Father who sees in secret will reward them.

Just be yourself. Follow your path. Do your thing. Love God. Love everyone else.

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[i] Normally, I’d say “shit happens,” but some folks get upset when the pastor uses profanity.

Mother Hen (Reflections on Lent Two, Year C 2025)

 

“Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing!” (Luke 13:34)

Chickens get a bad rap. I don’t have anything against them personally. In fact, I rather like them—especially when they’re breaded and served with tomato paste and parmesan cheese. But—alas for the poor birds—they’ve lately become something of an issue here in America due to their proclivity to come down with the avian virus, thereby leading to a rather disconcerting rise in the cost of eggs.

But more humiliating still is the use of the word “chicken” in American slang to denote cowardice. As the Gospel lesson for Lent 2, Year C (Luke 13:31-35) indicates, lady chickens often show tremendous courage when their chicks are in danger. A mother hen will open her wings and shield her brood with her own body to protect them from a fox or other predator. If said rapacious carnivore wants to eat baby chickens, he’ll just have to go through Momma first. He may get her, but while she’s thrashing around the little ones might have a chance to get to safety.

In the Gospel appointed for this Sunday in Lent, some possibly well-meaning Pharisees warn Jesus about King Herod Antipas who, it seems, has put our Lord on his hit list. Jesus, like a good mother hen, isn’t about to be intimidated by the jaws of the predator. He refers to Herod as a fox, and we must assume he’s not using the term as a compliment like we did back in the ‘70’s. He’s got Herod’s number, and he knows that Herod is just like every other tyrant. He preys on the weak, he derives his power by being a puppet to a foreign empire, he flaunts his disregard for the Jewish law, and he takes revenge on anyone who speaks against him (as John the Baptist did). But he doesn’t scare Jesus. Jesus has the poor and the sick to care for, and he’s not about to turn tail and run until he’s done what he’s come to do. He almost dares Herod to come and get him.

Herod doesn’t, however. Jesus leaves Galilee and goes from the proverbial frying pan into the fire—to Jerusalem, the very seat of power, where the prophets are martyred by those who refuse to listen. There he will he stretch himself out on the cross and cover with his own body the sins we’ve committed so we can be rescued form the predatory teeth of our own selfishness.

Whenever I read this passage and think of the self-sacrificing image of the mother hen, I’m reminded of 27-year-old Victoria Leigh Soto, a first-grade teacher who gave her life on December 14, 2012 at Sandy Hook Elementary School in Newtown, Connecticut. Victoria was one of six staff members killed along with twenty young students by a deranged gunman named Adam Lanza. When the shooting started, Victoria urged her students to hide in a classroom closet, a bathroom, or under their desks. When Lanza entered the classroom, Victoria told him the children were in the school gym. When some of the frightened children tried to run from their hiding places, the gunman opened fire. The young teacher threw her body over the students to shield them from the bullets and was killed.

Victoria Soto’s story, her sacrifice on that horrible day, brings home to me the sacrificial love made manifest on the cross of Calvary. The cross is a reminder of how much God loves us. Our response to this love is our confession that salvation is free, but discipleship can cost all we have.

I often wonder why the composers of the Revised Common Lectionary pair certain passages of scripture together. What does Jesus’ lament over Jerusalem have to do with God’s promise to Abram? Or with Paul’s words to the Philippian church? I suspect it might be that all three of these readings have to do with God’s abundant care. Jesus expresses compassion for the sick of Galilee and equal compassion for the arrogant and scornful of Jerusalem. Abram laments God has not given him the dearest desire of his soul, but God assures him he will be rewarded in the fullness of time and reckons Abram’s faith as righteousness. Paul, writing from prison and knowing only too well the cost of his discipleship, can still express God’s love to the believers and assure them that, as citizens of heaven, humiliation will be turned to glory.

As we go through the weeks of Lent—while this world seems to reel more insanely out of control by the day—we citizens of heaven focus on the cross, rejoice in the goodness God has already shown us, feel the protective wings around us, and go forward in faith.

Thank you for spending this time reading my blog. May God protect your going out and your coming in from this time forth forevermore.

Taking the Test (Reflections on Lent 1, Year C 2025)

 

“It is said, ‘Do not put the Lord your God to the test.’” (Luke 4:12b)

I had the good fortune, in my seminary days, to study the New Testament under the tutelage of the distinguished Bible scholar, the late Reverend Doctor John H.P. Reumann. Dr. Reumann was a scholar’s scholar. He had an eidetic memory, was scrupulously detail-oriented, and his examinations were tougher than John Wayne with a hangover. Perspiration still breaks out on my forehead whenever I recall sitting for his final exam on the Gospel of John—an exam which, I’m sorry to admit, I actually flunked[i].

In our Gospel lesson for Lent 1, Year C (Luke 4:1-13), Jesus is undergoing a pretty grueling exam of his own. If you read this passage in the New Revised Standard Version, verse 2 might read, “where for forty days he was tempted by the devil.” Dr. Reumann would be proud of me (I hope) if he knew I had looked this word up in the original Greek and discovered that the word for “tempted” is peirasmos, which has the original meaning of “tested.[ii]”

I’ve been a teacher in one way or another for much of my working life. Whether it was lecturing to college students, teaching special ed in middle schools, or trying to cram Luther’s Small Catechism into the heads of youngsters in my parish preparing to make their Confirmation, I have had to rely on giving tests. I don’t think I’ve ever met a student who looked forward to taking a test. Tests are, generally speaking, regarded with a certain sense of dread. And yet, they are necessary. The reason tests are given (at least for the one who gives the test) is to discover what a student does or does not know. Tests are a necessary diagnostic. We test something or someone for the purpose of discovery.

Even if test-taking is your least favorite activity, you have to admit there is something to be gained from the experience. When I return a student’s paper and they’ve marked an answer wrong, I always let them know what the correct answer is. In this way, even a wrong answer becomes a learning experience. I don’t give tests to embarrass students or trip them up.

Neither does God.

The tests and trials of our lives, as unpleasant as they may be, are all learning experiences. They are meant to teach us about ourselves. We can also learn a bit from the way our Lord was tested.

Two things are important in this Biblical narrative. First, Jesus might be on a high because he’s just been baptized and named God’s Beloved Son.[iii] Second, he’s been in the wilderness for forty days and hasn’t eaten anything. Both circumstances are great opportunities for the devil to do a little testing. Whenever you think you’ve got the world by the Fruit of the Looms or whenever you think you’re lonely, in a confusing and empty place, or deeply in want—that’s the time you’re going to find yourself tested. Whenever we start thinking it’s all about us, the devil is waiting.

Knowing your scripture is a great way to get through a test. Jesus could quote scripture to the devil and was quick with a rebuttal when the devil started quoting scripture to him.

We also learn here what Jesus really cares about. Jesus didn’t come to rule the world. If he did, he had his chance. As Christians, it’s not our job to dominate everyone in society. We’re called to be witnesses, servants, and teachers, not rulers.

We also learn we can be tested, but it’s not for us to give the test. If we start thinking what we do is going to influence God, we are going to be disappointed. It’s pretty dangerous to start firing questions at God and demanding explanations like Job in the Old Testament. We’d best be on our guard against magical thinking which expects God to answer to us. Whenever we do this, we’ve left religion for superstition. True faith is to let God influence us.

Perhaps the most important lesson is knowing that Jesus has gone through what we go through. God understands what it’s like to be tested. So does everyone else. You are not alone in the wilderness, even if it feels as if you are. You can reach out to Christ and to your neighbor.

Finally, we learn there is no final exam. The scripture tells us the devil “departed from him until an opportune time.” There will be another test after this one. You will do just fine on that one, too. Don’t let your heart be troubled, and do not be afraid. You have Jesus. You have the scriptures. You have your brothers and sisters in Christ. You have faith. You’re going to ace this.

God’s peace to you, my friend, during this season of Lent. May the disciplines of Lent draw you closer to God and to yourself.

 

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[i] Yup. Got a big, fat “F” on this one. Fortunately, so did many of my classmates. Dr. Reumann—a great believer in grace—re-weighted his exam to give more credit for the numerous definitions portion of the test and less to the massive essay on the possible theories of the Fourth Gospel’s origin. I’d managed to remember just enough of the later part to get snuck up into a passing grade.

[ii] I remembered in John 6:6 Jesus jerks Philip around by asking him how he thinks 5,000 people are going to get fed. The verse says, “He said this to test him.” The word peirasmos is used in this passage for “test,” so I’m assuming it’s the preferred reading of the word. I can feel Dr. Reumann smiling.

[iii] Luke 3:22

Who Do You Want to Be? (Reflections on Ash Wednesday, 2025)

 

“Beware of practicing your righteousness before others in order to be seen by them, for then you have no reward from your Father in heaven.” (Matthew 6:1)

Lent always begins with something uncomfortable. “Remember,” we are told, “that you are dust and to dust you shall return.” It’s the same thing God told Adam back in Genesis 19:3 when he and his woman were expelled from Paradise.

On Ash Wednesday death takes center stage. In his classic theology, The Cost of Discipleship, the German Lutheran pastor and martyr Dietrich Bonhoeffer said, “When Christ calls a man, he bids him come and die.” This annual remembrance of our mortality, the black smudge we receive on our foreheads, shaped in a cross, the symbol of humankind’s obscene talent for cruelty and murder, the recitation of David’s penitent Psalm, are all meant to remind us of what Bonhoeffer called “costly grace.”

Costly grace isn’t some reward bestowed because we’ve piled up enough godly works or avoided anything our world might see as grossly sinful. A reliance on our own merits only leads us to arrogance and hypocrisy. We all know that. But Bonhoeffer wanted more than just a formulaic reliance on the doctrine that God is love and will forgive all our shortcomings as often as we choose to exercise them. As a good Lutheran he believed that God’s law brings death—not because we choose to ignore the Law, but because in our frailty we can never keep it. As Jesus teaches us in the appointed Ash Wednesday Gospel (Matthew 6: 1-6, 16-21) our temptation to sin overtakes even our most pious actions and intentions. The law reminds us of our hopeless, selfish weakness and forces us to look in the mirror of our souls and see a very unflattering reflection. Our notion of ourselves as somehow special and deserving has to die so we will come weeping back to the arms of our savior in all our brittle neediness and fear. The awareness of ourselves as not being who we really want to be makes us like toddlers lost in a shopping mall, desperately crying for the secure embrace of the parent from whom we have wandered away.

The first of Luther’s Ninety-Five Theses reads, “When our Lord and Master Jesus Christ said, ‘Repent,’ he meant for the entire life of a believer to be one of repentance.” He explained in the Small Catechism that we are to die every day to sin and be raised again to newness of life.[i]

If pondering our own death leads us to ponder our life, I’d ask you to think of the turning points in your personal journey which made you who you are today. I would be willing to wager that there was some kind of death connected to those moments. Perhaps it was the death of one of your parents. Sadly, at times, it’s the death of a child or a close friend. It could be the loss of a relationship, or a job, or a dream.

When everything we think we are is stripped away, when, as Shakespeare said, “nothing can we call our own but death, and that small model of the barren earth which serves as paste and cover to our bones,” we still return to Christ. It was the death and resurrection of Jesus which made the disciples die to the notion of who they wanted Jesus to be and rise to live as God intended them to be.

There’s a story (perhaps apocryphal, I don’t know) about Luther teaching his Wittenberg students about the power of God’s grace triumphing over the demands of the Law. Supposedly, a stunned student asked the professor, “Doctor Luther, does that mean we can do anything we want to do?” To which Luther replied, “Yes! But what do you want to do?”

What do you want to do? Who do you want to be? Who does Jesus say you are? The Gospel text—even for such a solum day as Ash Wednesday—gives us courage. Jesus says to us, “Whenever you give alms, whenever you pray, whenever fast.” He doesn’t say, “If you give alms, if you pray, if you fast.” He assumes we are people willing to exercise the desire and effort of discipleship. He knows we want to die to our old frustrations, selfishness, and guilt so we can rise every day to seek his will through generosity and compassion, confession and forgiveness, and renunciation of those things which curve us in on ourselves and keep us from experiencing a relationship with God.

God’s Holy Spirit be with us during this Lenten season, that we all may say in our hearts with Saint Paul, “…living is Christ, and dying is gain.[ii]”

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[i] See section IV of Luther’s explanation of the Sacrament of Holy Baptism in his Small Catechism.

[ii] Philippians 1:21.

A Sign of...What? (Reflections on the Feast of the Transfiguration, Year C 2025)

 

Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” (Luke 9:35)

Have you ever had an out-of-the-body experience? I can’t say that I have but I feel like the Gospel lesson for the Feast of the Transfiguration of Our Lord (Luke 9:28-43a) describes what it must be like to be transported out of oneself into the realm of God’s mystery. Here we have Jesus, Peter, James, and John off on a prayer retreat on a mountaintop. Luke tells us that, while Jesus was praying, his face changed, and his clothes became dazzling white. I don’t think this passage is really about what happened to Jesus. I think it’s about the effect this moment had on his disciples.

Peter, James, and John—without the benefit of ingesting any really funky mushrooms—were transported out of this earthly kingdom and given a glimpse of heaven. They beheld their friend and rabbi in his glorified form, glowing brilliantly like a halogen headlamp and in the company of two heroes of the Jewish faith who had already passed into God’s presence. They got this little, tiny peek at eternity. You have to wonder what they were feeling when they experienced it. When the curtain closed, they seemed to have been too overwhelmed to even speak about it. But I’ll bet they knew something was up.

This was a moment of transition. But was it the beginning of the end or just the end of the beginning?

We in the Church celebrate this story of Christ’s divine manifestation as the last Sunday in the Epiphany season. On Wednesday the holy season of Lent will begin. In Luke’s Gospel, the vison on the Mount of the Transfiguration comes before Jesus’ prediction about his own betrayal, the journey to Jerusalem, and his appointment with the cross. In our natural world in the Northern Hemisphere, it’s a time when winter is coming to an end, but spring hasn’t yet begun.

So, Peter, James, and John come down the mountain having had this vision and not knowing what it might mean. They know a change is coming, but they can’t quite get their mental fishnets over it. Something is about to happen, just not quite yet. Back on level ground stuff is still pretty much the same. A dad needs healing for his son. Their nine colleagues still seem inept and clueless. Even Jesus is starting to wonder how long this period is going to last. They feel the change, but they’re as much in the fog as they were up on that cloudy mountain.

Do you ever feel that way yourself? Do you ever get the feeling that something is about to end, or something is about to start, or your life’s about to change in some way? Sometimes we feel in our flesh that the pages of our lives are turning. You’re almost out of school but you wonder where your education will take you. Is it time to get married? Have a baby? Change jobs? Do you need to cut something or someone loose from your life? Is it time to move or to downsize? Wouldn’t it be swell if God just sent you a postcard informing you what’s about to happen and what choice you ought to make about it?

Unfortunately, God doesn’t always work like that. God nudges us with the prickly notion that times are shifting but doesn’t provide us with a crystal ball to see how or why or when. In the Church and in our nation we sense and see the change. This is a moment of transformation. Will the Christan faith adapt and grow even as churches are closing? Will America fall into a Philly-sized sink hole of rot and decay, or are we on the cusp of our finest hour?

Fortunately, we are still provided with those momentary glimpses of God’s control and goodness every time we choose to worship together, to sit with one another in the light of God’s redeeming grace, to pray for and with each other, and to come in both joy and humility to the table of our Lord to be assured that this is, indeed, our Father’s world.

The change which was immediately in front of the disciples was not going to be a day at Disneyland. There would be persecution, betrayal by one of their own, fear, dissention, and torture and death for the teacher they so dearly loved. But in the end, it would all be worth it.

How do we navigate through this liminal time we find ourselves in? We can start by doing what Jesus took his friends up the mountain to do—pray. We can also do what the voice from the cloud directed—listen to Jesus. In these past Sundays of the Epiphany season Jesus has told us to speak good news, prepare ourselves for rejection, keep fishing for people, lift up the poor, give to those in need, and love our enemies. We can also continue to partake of the transformational nature of God’s love by gathering as a family in God’s house every week.

Everything transitions but the love, grace, and promise of God.

Hang in there, and please come visit me again.

When Your Family Members Act Stupid (Reflections on Epiphany 7, Year C 2025)

 

“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive and you will be forgiven.” (Luke 6:37)

Okay. Nobody’s family is perfect. I won’t say my own family was completely dysfunctional, but I can’t help but recall a troubled time in my youth when my dad, being out of work, fell prey to a multi-level marketing operation. For at least a year in the history of the Griffiths clan my parents were suckered into a combination religious cult and Ponzi scheme. The outfit which seduced my unemployed pater promised to save the world through its health food, vitamin supplements, and non-toxic cleaning products. It also promised that—if the Old Man could sell enough of their stuff and convince others to sell it too—he could get stinking rich in no time. The company offered the perfect incentive of altruism mixed with greed.

So, for over a year or so, my sisters and I were subject to our parents’ holier-than-off-the-retail-shelf zeal about these wonderful supplements and cleansers and were forced to partake of supposedly healthy snacks and protein drinks. For kids raised on Fruit Loops and Coco Puffs, this was like asking us to eat spoonsfull of dirt. Fortunately, my dad realized that he wasn’t cut out to be a hustling salesman, and the spell was broken. I never found out how much money he lost on that deal.

Everybody’s family has some embarrassing moments in their history. Yours does too. If you ever feel uneasy about the people who raised you, I suggest you start reading the Book of Genesis beginning at chapter 12. There you’ll find the stories of the Great Patriarchs of the Judeo-Christian-Islamic faiths, and—in case you think your family is messed up—you’ll be the Brady Bunch compared to folks God called to be a blessing to the nations.

In the First Lesson for Epiphany 7, Year C in the Revised Common Lectionary (Genesis 45:3-11, 15), we get the culmination of the story of Jacob’s children. Jacob was married to two wives simultaneously. This was the result of some treachery practiced on him by his own uncle. He slept with both wives and with their lady’s maids and had children with all four women. Unfortunately, he only really loved one of the women and favored her son, Joseph, over all his other progeny. This caused the boy’s jealous brothers to want him dead. In an act of forbearance, however, they decided only to sell their brother into slavery in a foreign land and tell their Old Man the kid was eaten by a lion. I guess they thought that was the decent way of getting rid of a sibling they hated.

Fast forward several years, and a famine strikes the land of Israel. Joseph, through a lot of adventures I won’t go into, has become the Prime Minister of Egypt. His ten treacherous brothers come down to Egypt looking to buy grain and don’t recognize this aristocratic Egyptian as the brother they betrayed. Joseph now has his enemies in his clutches, but he finds out from them that his kid brother, Benjamin (the younger son of his birth mother), is still living with Dad back in the land of Canaan. Joseph decides against having his ten brothers executed as spies but tricks them into going back to Canaan and bringing Benjamin with them. When they return with the boy Joseph frames Benjamin for theft so he can keep him with him in Egypt. One of Joseph’s older brothers, Judah, then makes a rather selfless move. He tells the Egyptian bigwig that their aging father will die of a broken heart if Benjamin doesn’t come home to him. He then offers to stay in Egypt as Joseph’s slave in order to let his little half-brother go free.

This heroic offer touches Joseph. He has an attack of conscience, reveals his true identity to his brothers, forgives them for their past dirty deeds, and offers to move them and their father down to Egypt to escape the hard economic times and enjoy his wealth and good fortune. Forgiveness and reconciliation save God’s chosen people and Genesis concludes on a pretty cheerful note. Roll the credits.

Unfortunately, not every family’s saga ends happily ever after. There are some hurts which just can’t be swept aside so easily. There are children estranged from parents and siblings who won’t speak to each other. There are wounds which go so deep they just can’t be brushed off, and Jesus’ admonition in the Gospel Lesson (Luke 6:27-38) about loving enemies, praying for abusers, and turning the other cheek may sound empty, impossible, or even stupid to some people.

When we’re trapped in these inter-personal animosities, I think there are three things to consider. The first is empathy. Before we decide to curse someone into the fires of Hell, it might be a good idea to try to understand what lies beneath their actions or words. It might be fear or hurt. Knowing this, of course, doesn’t excuse the behavior of an abuser, but it might have a softening effect on those who are abused.

(I was, of course, only kidding earlier about my parents’ crazy embrace of the multi-level marketing scam. My sisters and I never considered we were ever abused. But, as I muse on this episode, I realize that every stupid thing we’ve ever done must’ve seemed like a good idea at the time. My folks were the product of their own time and upbringing. They’d lived through the Great Depression, and they had no desire to relive it.)

The real goal for all of us should be reconciliation. If you were Joseph and you saw the brother who had betrayed you become Benjamin’s protector—sacrificing himself to protect your little brother and your dad, you might come to believe that he’s seen the error of his ways. True reconciliation comes with repentance. An honest “I’m sorry” is just as important as an “I forgive you.” But it’s hard to bring someone to contrition if you’ve constantly got them on the defensive. That’s why empathy is so important.

Finally, a time comes when we need to practice some self-love. President Nixon famously said in his farewell to the White House staff, “Others may hate you, but those who hate you don’t win unless you hate them. And when you do, you destroy yourself.” Despite its historical irony, this was a very wise remark. Contrition is important for forgiveness, but not necessary. There are times when reconciliation is just not possible. Still, we choose to forgive because holding onto hatred is poisonous to our souls.

What would Jesus do? What would he have us do? This passage from Luke speaks for itself.

Think of others, my friend. Be open to forgiveness. Thanks for letting me share.

Who Are We Blessing and Cursing? (Reflections on Epiphany 6, Year C 2025)

 They had come to hear him and to be healed of their diseases, and those who were troubled with unclean spirits were cured. And everyone in the crowd was trying to touch him, for power came out from him and healed all of them. (Luke 6:18-19)

They came to Jesus to be healed of their diseases. I hope none of you suffer from diseases this winter, but we’ve been warned there’s a pretty nasty flu virus going around. Of course, you can always get a flu shot and try to protect yourself.

If, however, you happen to be in the Republic of the Congo, you might not be so fortunate. There’s an absolutely deadly strain of M pox running loose in that population with no vaccine available to stop it. Up in Uganda there’s an outbreak of Ebola, but no vaccine will be coming for those people. An unelected foreign national who has somehow gained influence over the United States government considers inoculating Ugandans and Congolese and stopping the Ebola or M pox spread falls under the category of fraud, waste, and abuse.

I think I hear what Jesus is saying in the Gospel lesson for Epiphany 6, Year C (Luke 6:17-26). He’s expressing God’s love for the poor—a love emphasized over and over again in Luke’s Gospel. But I also hear what this current moment in our nation’s history is saying, and it’s very different. When I read the news coming out of Washington, I’m hearing the opposite of what Jesus is teaching:

Woe to you who are poor, for your poverty is none of our concern.

Woe to you who are hungry, for we won’t be sending you any more food.

Woe to you who weep now, for you will go on weeping. You will catch preventable diseases, and your children will die of malnutrition because the wealthiest man in the world has decided your lives aren’t important.

And woe to you who are criticized and reviled for preaching the word of God. There will be a resolution presented before the House of Representatives to condemn your sermon as a “distorted message.[i]” A disgraced army officer will go on social media and accuse your denomination of laundering money. The grant money appropriated to you by the US Congress for non-religious humanitarian work will be called “illegal[ii].”

But blessed are you who are rich. You will get even richer.

Blessed are you who are full now, for there’s a big, fat permanent tax break coming your way.

Blessed are you who are laughing now, for you are now in charge.

Blessed are you when all speak well of you, for you have really put one over on the suckers.

I struggle with this message. I have a definite conflict between honoring my ordination vow to preach the truth and stand up for the poor and the marginalized, and my responsibility as a parish pastor to provide a calm and safe worship experience which allows my congregation to come quietly into the presence of God—blessedly free of controversy or anything upsetting. I guess the first duty won out this time.

I’m not trying to make people angry like the Howard Beal character in that old movie Network. In fact, I think anger, no matter how righteous, is often counterproductive. I’m not even telling you to go out and protest—at least not yet. But I am trying to say that what is happening in Washington—the arbitrary withholding of humanitarian funds and the shutdown of the United States Agency for International Development—is a direct contradiction of the Holy Scriptures.

Luke’s Gospel is full of references to economic justice. The Virgin Mary sings of God’s regard for the poor (1:46-55). Jesus tells the parable of the rich man and Lazarus (16:19-31), in which a man wastes food but lets a beggar starve. Even dogs show the poor man more compassion than does the wealthy man. But when they both die, the poor man is carried away to the bosom of Father Abraham. The rich man is in torment in hades and is reminded by Abraham that he had Moses and the prophets to teach him about compassion. Jesus tells the parable of the rich fool (12:13-21) as a warning against greed. Perhaps the most obvious example of all is the parable of the Good Samaritan (10:25-37) in which we are reminded to love our neighbor as ourselves by showing mercy. Jesus tells us, “Go and do likewise.”

Many states of our Union have laws against ignoring or refusing aid to those in emergency situations. To hear a cry for help and refuse to respond is called depraved indifference. The laws against such indifference are often referred to as “Good Samaritan Laws,” a reference to the teachings of Jesus.

I dearly hope the federal courts will put a stop to the impounding of funds intended to aid the needy in the US and around the world. Let’s pray this will come to pass. In the meantime, we will continue to do what we do. We will not withhold generosity or compassion. We will continue to support Feast of Justice and continue our sponsorship of two school children in Latin America. We’ll take up our special offerings and support the work of our Synod. And we will continue to pray “Thy kingdom come; thy will be done.”

Luther reminds us:

“God’s good and gracious will comes about without our prayers, but we ask in this prayer that it may also come about in and among us.”[iii]

Keep praying. Keep your hearts open. Keep seeking God’s will. It’s more important now than ever.

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[i] See https://www.congress.gov/bill/119th-congress/house-resolution/59

[ii] See https://clintschnekloth.substack.com/p/musk-and-flynns-attack-on-lutheran?

[iii] Luther’s Small Catechism, explanation to the Third Petition.