Past Sermons

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The slave with one talent – Matthew 25:14-30 – Pentecost 24 – Pastor Goede

The slave who buried his one talent needed to play the zero-sum game. It’s easy to get caught up in what Gianfranco Grande last Sunday called the cycle of scarcity. At our stewardship luncheon last week, he talked about his experience with churches that find themselves with too little money to continue as they have.

Gianfranco says that they want to be good stewards, but they get scared. They pull back at every turn, trying to save money by trying to do as little as possible, sort of like the slave with one talent. This isn’t enough, we have to hold on to what we have, and things keep shrinking and shrinking. Even that one buried talent shrinks in value as time goes on.

Gianfranco didn’t bring up this parable when he spoke, but it’s a good illustration of the cycle of scarcity. In his experience, churches that take risks and try to find ways to expand the pie often enter a cycle of abundance, a time when they find that their opportunities expand rather than contract. It isn’t magic, they just don’t let fear overcome them at a time when being all in and taking risks is what’s needed.

In Jesus’ story, that’s what makes the master angry, that the slave wouldn’t take any personal risk. The slave doesn’t care about possibilities raised by having this talent, he doesn’t care about the master’s fortunes or even the wider economy that might benefit him from a lift in that master’s fortunes. He just fears taking the risk to do something unknown. It’s hard to know what this slave really wants, rather than just knowing what he fears.

Certainly, lots of people might agree with this slave that God is a hard master. A lot of people would say, yes, that slave is right, you should fear God, because God seems to love making good people suffer. God must be an angry God, because all I see is judgement and punishment.

That kind of understanding of God can be contagious in a time and place when the future looks very uncertain. Lots of people see automation threatening their jobs, climate change and gun violence threatening their homes and way of life, political leadership that seems to be driving the train as fast as possible over the cliff, and they wonder,

why is God doing this to me and mine? Am I being punished? What do I have to do to stop this? If that’s what God in the world looks like to you, you can understand why you might decide to just keep your head down and go stand in the corner quietly. Don’t move and hopefully at least nothing bad will happen.

The gospel of grace that we know is like a bright light in the midst of this very dark picture of God and the world that many people share. We Lutherans believe that the powers of death don’t have the last word in our lives. We see ourselves as God’s partners in transforming a world that is enslaved by sin. And as partners, we extend a hand of invitation and hospitality to people who would like to live a different life. If you see that things can be different, better, you have hope, which begins that virtuous cycle of abundance.

What the slave with one talent needed was for someone to say to him, this is no good, hiding in the corner, knowing that nothing good is going to happen but just hoping that nothing bad will. Come out, come walk with me, come walk in the light and let’s live in hope. I know God is full of grace and mercy, and I want you to find that, too.


Matthew 25:1-13 – Pentecost 23, 2017 – Pastor Goede

There are aspects of being prepared that are important to a healthy spiritual life. For instance, good relationships depend on being all in. What I mean by all in is you need to be committed to the relationship, for better or for worse, so that you’re ready to respond the way you want at every crisis point, rather than react. If there’s a possibility you might back off or back out, that will quickly crack your relationships. For instance, if you feel ambivalent about a child, if you find your child difficult or disappointing, at some point they’re going to sense that, and that can fracture their sense of self-esteem and their relationship with you. The love and affection that should be between a parent and child can be strained if your child is difficult or disappointing, and it gets to be a vicious cycle if you can’t commit to being all in as a parent.


A few lucky parents skate through without serious challenges from their children, but most parents at some point are challenged to be as mature as they can be by their children. If you have a difficult child, you find you have to sacrifice things that are dear to you. Difficult children can cost a lot of money and a lot of time and effort. Your difficult child can lead to endless difficult encounters with teachers and principals, doctors and therapists, police officers and judges, neighbors, in-laws. Many of them probably believe that your child’s problems are caused by you, and that sets up its own ambivalence and more cracked relationships.


It might seem like the best way to deal with this is to try to put as much distance as possible between you and your child, between you and the rest of the world. But this is a moment when your relationship with Jesus can be a help. Jesus goes all in for his disciples, friends for whom he is willing to lay down his life, even when they abandon him.

That seems nonsensical to much of the world. But it turns out to be the way in which the forces of sin and death are overcome. Love has the last word because God is all in with us, completely invested in us, willing to keep trying with us.


In the same way, parents who are all in for their children end up sacrificing what seems like an insane amount in their lives, but sometimes they find that sets up a virtuous cycle, very different from the one that ambivalence can fuel. You may be at odds with a lot of people over your child, but you find solidarity with so many other suffering parents. You may spend insane amounts of time dealing with your child, but you may never know another person who needs your help more. You end up ministering to those most despised and in need, which sounds very much like someone we know.


We’re thinking about stewardship right now in our congregation, and this example of dealing with a difficult kid is stewardship in action. Stewardship is a huge part of our lives, because it involves the big questions, what’s the purpose of my life? how should I live? Those big questions are stewardship questions, how should I use the hand I’ve been dealt to serve God and serve others? What am I called to do? Answering these questions often involves contemplating the most difficult parts of our lives.

For most of us, the most important stewardship in our lives takes place away from this building, maybe apart from this community. We’re dealing with children, marriages, jobs, difficult and disappointing things, big things. We come here to recharge our spirits, to commune with God, to walk with other people who also seek God. When we come together in worship, in service, in fellowship, we make a public witness, we tell people, this is life-giving for me, my hope for you is that you will begin to feel God moving in your life.

Next week, we’ll bring our offerings forward to the altar, both our offerings for the day and our pledges for what we’ll offer in the year ahead. This week is a time to reflect on our commitments to support this place and this congregation. It’s a time to think about what it means for us to be all in, to commit to God and to one another, to give back what we’ve first been given.




Pentecost 19, 2017 – Pastor Pitts,

Grace and peace to you,

My sisters and brothers and siblings in Christ

As seasons wane,

And Creation draws its energy inward

To sustain life

In these days of stillness

May we turn towards the One,

In these days of chaos and uncertainty

Who will shepherd us O God,

Beyond our wants

Beyond our needs

From Death into Life



Every Thursday,

As time transforms from the end of the day,

Morphing into something new

I sit in the silence,

I lament to the Holy Spirit

My struggles with the small

But mighty number of students

That gather for a Word and a Meal.

And in conversations with fellow colleagues,

It seems my experience

Is not isolated.

And the why’s begin to reverberate

Perhaps its due to the beginning of the academic year,

Perhaps the word that comes from within,

That they are receiving,

Along their spiritual journey

Is just to remain still,

Perhaps even,

Is because they see the flaws

Of the rhetoric that we subscribe to,

Instead of the WORD from GOD we should cling to.


We profess publicly

That we believe in this life altering



This movement which opened up a starving people

To the life renewing Spirit of truth,

Giving them life,

Through the Scriptures

But did we leave

That transforming revival moment,

Nailed to that ancient door?


 Such a juxtaposition

of images

in our Scriptures

before us,

about God,

that causes me

to question

how would someone who is still wondering about faith

about how Grace

and Mercy,

and Peace

And community

Is defined



In the Psalms,

Words spill out from within

A nameless poet and singer

Of an ever present Hope

Regardless of what we are facing






At the state of this,

Our world

Outside our door.


The Creator God,




Loving us

Marking and

Sealing us as God’s Own  


And we can imagine

That this Psalm

Is being chanted



In many sacred and ordinary places

Like in the tattered remains

Of the echoes of thriving life

In Puerto Rico, and many other places,

Where we, here in these “united” States

Have long deemed as



These words,

are giving comfort to those gathered

In living rooms

And around dining room tables

Trying not to acknowledge the void left,

The empty chair,

The light diminished,

Emulating from a sister or brother,

A parent or a friend

Who simply wanted to enjoy a night out,

Dancing at a club

Or listening to a concert

Or simply walking down a street,

Enjoying the last bit

Of a fading summer’s breath.


This Psalm

Reminding us

That we should not fear,

Because the comforter is among us,

Is spoken during weeping

Outside of doctor’s offices

Community clinics

And hospital rooms

Where families are caught between

The care that needs to be given,

And the emptiness in their pockets

And the absence of access

To health insurance,

So much so

That their bodies will

Always remain

Physically broken

And scarred



We should not be surprised,

When people shy away from the proverbial four walls

Because if we are confessional,

We have built up a façade

Of what it means

To be Christian

Because it seems,

As the collective body of believers,

And if we are bold to say,


Especially as confessing that

This is a Christian nation,

Christians have abandoned the Table

Where the gift of Life,

The Bread and Wine

The Body and Blood

Of Jesus

Is there,


Without cost

Without price.



We have replaced it

With an ideology

Of the dominant, oppressing culture

That offers grace,

With narrow conditions

We have replaced the shepherd

With a callous King,

Who seemingly has no patience

Instead of teaching,

He demands obedience

Instead of freedom to experience life

He demands perfection

And those that he gathers at his table,

Is merely just for show

Parading his brute force

And false might

There is no room for error,

with this king,

I cannot see this king

In our Gospel

As Jesus nor the One,

Who loves us

Forgives US

In spite of everything that we do.


Because we have allowed ourselves,

Collectively as

A dysfunctional body of faith

We have preferred to segregate ourselves,

With people that we are comfortable with

Instead of those that express their righteous anger

Jolting us back to kneeling at Jesus’s feet,

To do the work that we are called to do,

Because of the forgotten commandment

Of loving one another,

Which means

Working for wholeness

Equaling wellness and health care

Which means


Equaling restorative justice

Forgiveness of those who break the law,

Which means


Equaling understanding

Not reluctance and apathy

Which means


Equaling cooperation




We have replaced

A theology of the Cross

With one

Of glory

A Theology of Glory,

As one Elder stated on Facebook yesterday,

“is Jesus without the wounds of suffering

And death.


That depiction of Jesus

Ignores real suffering

And death

In the world.”

Are we,

In our constricted understanding

Of the liberation

Of God’s Word

Projecting this miseducation out

From these collective spaces


Psalm 23

Becomes this desperate CRY

Of where is Our Shepherd

When we don’t hear an answer?


No wonder,

Psalm 23

For many of us




Is a constant chant


We are not ashamed

To say,





But even here,

In these words

There is Good News

It is because the Creator




It is because the Creator


To the Banquet


Of our shortcomings

Our failings


It is because

We are shown love

Through being FED

We should be MOVED

To do what we have been commanded

THIS important work of building one another UP

That lies before us.

Because this

Reformation movement


500 years ago


IT is what we need NOW

So that

Psalm 23

Becomes a prophetic proclamation

“The Lord is my Shepherd

I will never,


Be in want!”

Thanks Be to God.




Philippians 2:1-13  Pentecost 17, 2017 – Pastor Goede

This is one of my favorite pieces of scripture. We hear it every

Palm Sunday, and at a couple of points through our lectionary years. Our second reading is part of a very brief letter that Paul writes to the church at Philippi on the coast of northeastern Greece, but it’s not really Paul writing. Rather he’s quoting a hymn that he knows, perhaps one that the Christians at Philippi know as well.

Sometimes it’s easy to lose sight of why we gather for church each Sunday. This passage reminds me why. We gather to praise God and to move through the cycle of contrition and confession, forgiveness and reconciliation. We gather so that we can pray with other people and for other people. We gather to learn from Christians who have gone before us and the saints all around us, and we gather to learn from Jesus. This hymn outlines one of the most important things that Jesus teaches us through his example, to empty ourselves for the sake of others.

We often talk about being filled up by worship. Filled with energy, filled with the Holy Spirit. We don’t often think about the value of emptying ourselves. But it makes a lot of sense when you think about what Jesus does during his last few hours before death. He could be, should be we might think, filled with bitterness to find that his former trusted friend, Judas, betrayed him for money. His best friend, Peter, denies him when it counts most. He faces torture alone, and only his mother and a couple of her friends stay with him until he dies. It seems like everything he’s done has been for naught, and he could easily be bitter and angry. But Jesus emptied himself. He not only gave up his life to accomplish God’s plan to overcome death. He also let go of all of his understandable feelings, so that there was room for forgiveness and acceptance. He didn’t let his feelings consume him, he didn’t let anger overcome him.

This doesn’t mean that being unfeeling is a good thing. But sometimes, you have to let go of some feelings for the sake of others, to make room for other people. For instance, at funerals when I preside, I need to hold it together so that other people have room to grieve. So I find it’s helpful to imagine my grief flowing out down through my feet and into the ground. I don’t try to suppress my feelings, but I need to put them aside for a time, for the sake of others.

This idea of emptying is just good spiritual practice, so other faiths use it, too. Many Buddhist practices are aimed at helping you let go of desire, emptying yourself. Christian Benedictines talk about staying in the moment, not allowing yourself to be overwhelmed with all of the feelings that go with remembering the past and peering into the future. In Benedictine meditation, you empty yourself of everything but what you need in the moment, so that you can really listen to a passage of scripture, or pay close attention to someone talking to you, without thinking about everything you have to do later today, or obsessing about past mistakes.

If Jesus’ teaching ended there, it would just be self-help. It would be good self-help, but it would be all about us, which, ironically, is not so good for us. Instead, letting go helps us to face ourselves outward, so that we can forget ourselves and serve our neighbors. This is one of the things about Jesus that makes him such a good teacher for us, such a good example. Jesus is always faced outward, which is very hard for us to do. He’s not self-absorbed. We’re usually self-absorbed, which leads to a lot of sin and misery for us.

I hope you’ll take your bulletin home with you today and leave it out where you can see it. Read through the hymn a couple of times this week. Think about emptying yourself and about turning outward. Sometimes it’s helpful to physically turn, while you pray for God’s help to keep you pointed in the right direction, following the one who is a master of spiritual practice.



Pentecost 15, 2017 – Pastor Pitts

This is going to be

One of those sermons,

Where the only thing

That the Good News

Of Jesus Christ

Points us towards,

Reminds us

That no matter what we have done,

We are always



When we mock Jesus






Is one of those tricky concepts in life

Where we have not quite mastered

As humanity.


Does not flow as freely

From deep within our very being.


It is our pride,

Our honor which crowds that space,

Sacred space deep within

Where the Creator first

Poured life,

And those seeds

Seeds of Grace,




That should transfer into our open hands,

As we embrace (word/line)


If another member of the church

Sins against me,

How often shall I forgive?”



Is counter-cultural because

When someone breaks a vow,

A Trust

When someone deliberately

Does not honor an agreement

Stand by their word,

The situation,

Must be rectified

And when they refuse to respond,

Out of their selfishness



As simple as cutting off a switch

We cut them out of our lives.

Who have you not forgiven?



Now that I have officially been installed,



Are stuck with me,

And my weirdness

(pause for laughter)

A bit of trivia

About your Campus Pastor,

My favorite type of genre,

Is Japanese anime

The Crunchyroll app,

Is on my phone,

I watch this,

More than I do

Whatever “regular” TV is.

For me,

Anime indeed has evolved

From the days of me watching

Robotech and Captain Harlock,

And recently I have been intrigued

By the theological theme,

Of the absence of forgiveness

The subject of revenge,

And the consequence of it all,

Through an anime series called

Hell Girl.

It centers around human emotion

And reaction

To what happens when,

Because we are bullied,

Being perceived weak by others

Whether it is because of our gender,

Or the broken relationships within our family

Or that achieving and cementing our place

At the top of the food chain,

Means pushing others,

Down into the dust,

Our outrage,

Our pride sullied,

Our spirit shattered,

We must have compensation

For our pain,

Our sorrow

These are not simple cases either.

These are rather most horrific situations that people find themselves in,

To where

The question of forgiveness

At this point,

Is moot.

When these actors have reached their limit,

In the anime,

They log onto this website,

And type the name of the one who has offended them

Hell Girl,

As she is called,

Then appears

She hands them a straw doll with a red string,

Telling them

That if they want revenge,

By pulling the red string,

They send that person,

To hell.



There is a price,

Enacting vengeance upon one person,

Means that they too,

Have damned their own soul

To hell,

When their life is over.



If another member of the church

Sins against me,

How often shall I forgive?”


That seems to be unjust,

And even as they demand of Hell Girl of answers,

She cannot comment

Or pass judgement.

What is this conveying to us?

That the idea of justice is fleeting to us in this life?

That it is not up to us?

That we truly should lean upon the one,

Who forgives


Because we are God’s children?

That the responsibility

Of making the determination

Of whether we are worthy

Or not

Even those who hurt us,







Can this be Good News,

To an entire Nation of Peoples,

Whose Ancestors were mocked,


Sacredness of land


And stolen from them?


Can this be Good News

To Mothers,

Who because simply their children spoke out,

Called out

Government officials for neglecting their duties

To protect,

To secure equality

Whether it was socio-economics

Or political

Or educational

For all people,

And instead,

Those voices of protest

Have gone missing

And silent.


How can this be

Good News,

That we must forgive

And not squeeze our reparations

Out of the very hands,

That sometimes attempts,

To deny us

Our humanity

Our rights

Our ability to breathe?

How can it be

Good News,

When you tell

An oppressed people

That they must forgive

Their oppressors

Simply because

The truth

About how we treat one another

Is too unbearable

Is too uncomfortable

And the road into accountability

Is too long,

And too harsh?



If another member of the church

Sins against me,

WHY are you telling me,

I have to forgive?”



And anger

Are two different things,


Is this a deeper rooted missing piece

Of this question posed of Jesus,

About forgiveness?

Because it’s the norm, right?

We are told we must forgive

So that we are not carrying the weight

Of bitterness within us.





Are two different things.



In these words,

Does Jesus say,

We should not express

Or experience

The human emotion

Of anger.

Jesus Himself

Got angry,

When the temple

Was corrupted

And polluted

With economic greed.

And yet,

I wonder,

Did Jesus forgive them,

in their human foolishness?



Matthew 18:15-20 – Pentecost 14, 2017 – Pastor Goede

Some things about our modern life are indeed very different from Reformation times, and from Jesus’ time, but some things never change. For instance, we still spend a lot of our time, every day, binding and loosing. Jesus’ words today might sound formal and foreign, but we still all bind and loose. For instance, if a waiter is inattentive and rude when you visit a restaurant, you have choices to make. You can say nothing while you’re there, go home fuming and blast the place on Yelp. You can write a review that many people will see and, depending on how many people review the restaurant online, could really put a dent in the restaurant’s rating. Or, you could rewind to the restaurant, say something gentle to the waiter, like, we’ve been waiting a long time for our food, and they might say, oh, sorry, we’re so busy but shorthanded in the kitchen and out here, I’m so sorry, I’ll go see what I can do. That doesn’t always work, there are rude waiters in the world, but you might speak to a manager before you go, and complain in a way that might have more impact than a nasty review.

Restaurants and waiters and Yelp are part of our world, not Jesus’, but even in the small, very modern interactions in our lives, we’re still binding and loosing, just as Jesus’ is trying to teach the disciples to do. You might think, those words binding and loosing sound familiar. We heard them a couple of weeks ago, when Peter confessed that he believed Jesus was the messiah. Jesus said, “Blessed are you, Simon…I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”

We’ll hear a similar passage next Saturday, during Pastor Pitts’ installation service. When we ordain or install pastors, we usually hear a passage from John. Jesus appears to the disciples’ as a resurrected being, and John says “he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’” Slightly different words, in both our English translation and in the Greek of the New Testament, but a similar meaning.

Jesus doesn’t make this up, this idea of binding and loosing. He and all of the disciples are familiar with this idea as Jews who observe the Law. Binding and loosing were powers exercised by religious authorities in Jesus’ time, like the Pharisees. If you’ve ever wondered, why does Jesus keep engaging the Pharisees, it’s because they hold the power of binding and loosing sin.

Jesus teaches his disciples that the power of binding and loosing doesn’t just belong to the Pharisees, it belongs to them as well. As they move from town to town, encountering people who gladly receive them and others who are hostile, as they deal with Pharisees and Jesus groupies and waiters in inns, Jesus’ followers have the power to forgive or to condemn.

I love the scope that those terms binding and loosing have. You can bind, and then pull a bit tighter, or you can loosen by degrees. You have a lot of decisions to make about how your wield your power to bind and loose sin. We don’t often think of forgiveness as a power, but it is. You can withhold it, or you can let go of your anger and be free with your forgiveness. You can see what long-term anger does to you or others. We say it eats you up, because it’s truly corrosive. That doesn’t make it easier to deal with or control, but it’s helpful to recognize how powerful anger is. It helps you recognize the wisdom of trying to be intentionally free with forgiveness.

Likewise, it’s useful to understand the value of binding sin, of retaining it. That’s an important part of the process of seeking justice. We’re rightly outraged when sinners are let off the hook too easily. That’s the dynamic behind police violence and large protests and legal action right now in our country. Police officers hold a position of authority, but for a long time, some abused that authority and no one brought them to account. Now, they are being held, rightly, to a higher standard. Now their sins are being retained. Forgiveness is possible, newness of life for both officers and the community are possible, but the sin can’t be forgotten or ignored any longer. Binding and loosing have real power.

Jesus knew that many of the Pharisees had a very developed sense of the power of binding and loosing sin. They wielded forgiveness of sin like a weapon, using it to keep people in line. Jesus handed it back to the disciples, and for awhile in the early church, the power of forgiveness was widely shared. But because humans love to consolidate and exercise power, it didn’t take long before the power of the keys was taken from the many and only given to a few.

Remember that Jesus told Peter, I’m giving you the keys to the kingdom of heaven, and so this power to bind and loose is called the power of the keys.  Peter was the leader of the church at Rome until he was killed by the Romans, but he was not called a bishop in his own time. As one person and then another stepped into his place, those men were named bishops, until eventually, in the middle of the 400s, Peter’s spiritual descendant, the bishop of Rome, began to be known as the pope, a leader of the church that had spread far beyond Rome. Bishops ordained priests, and the keys were again back in the hands of just a few religious authorities.

The Reformation was all about taking those keys and handing them out to the many once again. That’s how you know you’re a member of the household, you have a key. Lutherans say, we are part of the priesthood of all believers. We are all priests as we move through our lives, binding and loosing, forgiving or not. Sometimes we exercise that power to bind and loose on a large scale, as we do when we confront police violence, or climate change or any other issue that involves power and money and which is vulnerable to sin and injustice. We often exercise that power on a smaller scale, in our neighborhood, our family, in the restaurants we visit. We are all priests who have the authority to bind and loose, and so we all need to continually look to our master, Jesus, for guidance in how to wield this awesome power.

Matthew 16:21-28  –  Pentecost 13, 2017  –  Pastor Goede

You probably heard this week about the Nashville Statement. It’s a document with fourteen short points, issued by a fundamentalist theological group and signed by conservative pastors and religious leaders all over the country. It’s a statement about sexuality that condemns anything that’s not one man and one woman in marriage, but it especially addresses transgender people. All the signers are hoping that the Nashville Statement will become their 95-Theses moment as we approach the 500th anniversary of the Reformation. They’re hoping that it will be a stand that defines them and mobilizes Christians to follow behind them.

Like us, fundamentalist Christians are products of the Reformation. Sometimes it’s hard to remember that we’re all evangelicals together, but the Reformation unleashed a huge spectrum of belief. When the heavy hand of the Roman Catholic Church was lifted, Christianity exploded in all directions. If you try to draw a map of what happened to the Christian Church after the Reformation, it looks like a family tree, growing exponentially in every direction, until you end up with the thousands of denominations and sects and cults and independent churches that are the American religious landscape today.

The Reformation period was exciting, exhilarating and edgy and violent. In a few weeks, we’re going to celebrate the anniversary of Martin Luther nailing his 95 Theses to the door of the church in Wittenberg. It’s a scene that lends itself to reenactment but which was probably not as dramatic as we now imagine. In just a few years, though, we will likely skip celebrating the start of the Peasants War, in which 100,000 peasants were slaughtered in just a couple of years all over German-speaking Europe.

We’ll have lots of similar opportunity in the next few years to remember all the violence of the Counter Reformation. Martin Luther started a movement that burned across Europe, but it didn’t burn everything to the ground. The Roman Catholic Church didn’t disappear. Rather, it doubled down and launched the Counter Reformation, another movement that’s written about with a capital C and a capital R. The Counter Reformation produced the Inquisition and the Thirty Years War, and lots of other violent horrors. Luther pushed, gently at first, then harder, and more and more people kept pushing behind him, but of course the Roman Catholic Church pushed back, hard, and the reformers had to decide how to respond.

It’s as important for us to know this part of Reformation history as Martin Luther nailing his document to the door, because we are experiencing the same kind of pushback, the same kind of religious conflict, in our time and place. The Roman Catholic Church pushed back after the Reformation, of course. They had a lot to lose in terms of money and land and power, as we always remember when we celebrate the Reformation. But there were also faithful Catholics who saw themselves as the keepers of a 1,500-year-old tradition, and they were willing to do anything to defend it.

Likewise, today we have a lot of fellow evangelicals, our sisters and brothers of the Reformation, who are fearful of what they see around them on the American religious landscape. They see themselves as the keepers of a religious tradition, and they are dedicated to defending it. If you identify as lgbtq, it probably feels to you like change has been agonizingly slow. But in the bigger picture, events have moved at an amazing speed.

Ten years ago in the United States, only a tiny sliver of people could explain accurately what the t and q of lgbtq meant. Today, the writers of the Nashville Statement didn’t even bother to define “transgender,” because they realize that now everyone know what that means, and most people accept it with a shrug. Conservative evangelicals are trying to push back, hard, because they feel, rightly, that they are the keepers of a tradition that is under attack, and of course, they’re pushing back, hard.

When Peter confesses, you’re the messiah, that was the easy part. Peter and the disciples are busy thinking about the glory ahead, for them, as others realize who Jesus is and begin to follow. But as usual, Jesus sees the bigger picture.

He’s pushed the religious establishment, again and again, harder and harder, with more and more people behind him, and he knows that of course the establishment is going to push back. When Peter says, this cannot happen to you, Jesus tells him to get real. Of course, the religious authorities are going to push back.

Jesus can see that the disciples aren’t ready for what he can see ahead. They might want to fight back, to lead their fellow Jews in a revolt against the Romans, but they aren’t ready to engage in the way Jesus is asking them to engage. Take up your cross and follow me, Jesus says. Get ready to confront enemies who will use violence, and get ready to withstand them by only returning evil with love, which might kill you, but will save your life. Everything that Jesus teaches the disciples is to get them to understand this kind of divine love and be ready to proclaim it and live it, confess it. It’s so hard.

The most heartbreaking thing I read about the Nashville Statement was in an article in the Jackson, Tennessee, Sun, which included a short interview with a woman named Elizabeth Waibel. She was upset that the president of her college had signed the statement, and so she signed a petition circulated by a fellow alum saying, we’re upset. She said she didn’t realize when she started college that the institution was so conservative, even though it’s a school of the Southern Baptist Convention. She didn’t know what that meant. She couldn’t believe the president was being so mean, and she was sure he was wrong.

‘“I’ve become, I guess, more liberal in the past few years, and it’s disheartening to see the statement on gay relationships are wrong,” [sic] Waibel said. “The Bible allows for homosexual relationships and transgender rights and affirms gay marriage.”

‘Waibel said she was unable to provide specific examples of passages from the Bible that supported her view.

‘“I can’t see how Union or any institution of higher learning can be successful if they don’t allow different viewpoints to be allowed in dialogue on campus,” Waibel said. “And there were parts of this statement that indicated there’s no room for discussion with the administration on this.”’

No, there’s no room for discussion on the basic confessions of the Southern Baptist Convention if you go in armed like this, with an assertion about the Bible that you can’t back up and some weak-kneed talk about different viewpoints and dialogue. What Ms. Waibel needs before trying to go another round is to arm herself. Yes, I’ve signed a petition, a blow for justice. Now what?

Now, she needs to learn to confess, like the disciples. She needs to learn how to state what she believes in a credible way. Fundamentalist proof-texting is not going to help her here. Our Lutheran engagement with Scripture over decades of wrestling with sexuality might help her.

She needs to live as though she believes what she says. No more enrolling in a college as if that doesn’t endorse everything they stand for. She needs to make every decision as if she really believes in a Jesus who counts transgendered people among his followers.

She needs to be ready for pushback, and think ahead about how she’ll respond. Paul offers good advice today:

“Hate what is evil, hold fast to what is good…be patient in suffering, persevere in prayer…Bless those who persecute you; bless and do not curse them…Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good.”

Paul took Jesus’ teaching seriously. He became a formidable confessor, but he defended himself without getting physical. He lived in a way that spoke volumes about Jesus, without words. That’s the way we want to live in the face of Christianity that we find not very Christian. We want to learn how to confess Jesus Christ in a credible way, and we want our lives to speak for us without words.

12th Day of Pentecost, August 20th 2017, Pastor Pitts

Grace and Peace to you,

My sisters, brothers and siblings in Christ

“The spirit of the Lord God is upon us,

    because the Lord has anointed all of us

Through the waters of Baptism

Through the sign of the Cross

Through Jesus’s ultimate gift

So therefore our Call now more than ever;

Is to bring good news to the oppressed,

    to bind up the brokenhearted,

to proclaim liberty to the captives,

    and release to the prisoners”



Joan Osborne’s,

“What if God Was one of US?”

Caused quite the controversy

When the song debuted in the mid-1990s

Because of the questions that it posed,

And if we as followers of Christ

Understand and are rooted in the fact,

That Jesus indeed came among us

To live with us

And experience every aspect of humanity

Alongside us,

Then Joan’s song should have provoked

Deeper theological and spiritual conversations

But instead,

People were angry

Especially by the lyrics in the chorus

“Just a slob like one of us

Just a stranger on the bus

Trying to make his way home”


And yet,

This morning

We are faced with some uncomfortable truths,

And the Words

That come from Jesus’s lips

Just as,

We as humanity

Can no longer ignore

The hatred that comes

From humanity’s collective lips






White Supremacy,




Having apathy,

For those who are hurting




Living into shame

Not doing,


For those who are oppressed,

Simply because of how God Created Them,

And using the LAW,

To back up our excuses,

Leads to a disconnect

And the fragmented relationships

That seem to be acceptable by our society


That indeed,

Is the elephant in the room,

In this sacred space,

That we,

As beloved Children of the Creator God

Wrestle with

Because of what is continually unfolding before us,

Out in the wider expression of the community,

What is our call,

Our purpose,

What do we do,

As followers of the One,

Who calls us into the Light,

Who gives us new Life?


Practicing what we preach,

It’s a mantra that many of us cling to-

But it is hard for us to execute,

Because sometimes

We, as humanity

Are influenced

And blinded

Led astray,

By what ultimately consumes us,

Especially that which does not come from God.

Practicing what we preach,

Was an accusation laid at the feet

Of Christianity,

When I attended several #BLM marches

And Police Brutality actions,

Especially from young people of color,

Angered of having to now hold memories

Of those who had perished

At the hands,

Of officers who reacted out of fear.

“Practice what you preach,

You-you pastors and ministers,

Otherwise what comes out of your mouth,

Are nothing more than lies,

And we cannot trust you,

Because you will not publicly put yourselves on the line,

Against hate.”

Standing in a crowd of other Seminarians and Clergy figures,

In my clerical

Hearing this

Was uncomfortable.

What do I do?

But this was indeed valid-

Because if we as followers of Christ believe

Jesus’s commandment,

Of Loving One Another

Calls us to actually DO LOVE

And not just lip service,

Then we would indeed

Be practicing what we preach.

And this is so needed right now,

Because there is too much preaching,

And not enough practicing.

There is too much condemning

And not enough accompanying

There is too much quietism,

And not enough activism.

That means,

Being uncomfortable,

So that the Holy Spirit can root even deeper within us,

Transforming us,

So that we are bold enough

To do the work that Jesus left for us

To be good stewards of one another’s lives.



Along the way,

We as People of Faith,

Have to deal with the ugly cracks,

Especially as Christians,

Because many

Are not practicing what is being preached.

There are ugly cracks,

That we can no longer ignore,

That are eroding the foundation

And no amount of duct tape,

Or paint

Is going to make anything new again

We cannot hide it anymore

This is unfortunately what has happened,

So amplified so, in the past week-

If we claim as Christians,

That we follow Jesus,

Then we must do what He calls us to do.


Sometimes that is difficult, right?

Even Jesus had that difficulty,


It’s uncomfortable to think about,


Making a mistake

 “What if God was One of Us?”

And Jesus indeed was one of us,

Lived like us

Weaved into community,

Just as we do

And was influenced and exposed

To prejudices



Just like we have.


That’s uncomfortable isn’t it, right?

Jesus is perfect!

Jesus would not let the world,

Which was imperfect

Defile Him


But He did.

Jesus contradicts Himself

In our Gospel this morning

Because Jesus is teaching His disciples,

About the dangers

Of allowing the world to influence them

Allowing humanity’s judgement of one another



Affecting relationship

To the point where

They would be blinded

And deaf

To the needs

Of those Gentiles,


Who were struggling as much as they were

That they too were from the Creator God

Whether they knew them

Or not.



Is teaching us something important

That simply because we are

Of African Descent,

Or Native

Or struggling with Bipolar

Or have ADHD

Or that we identify


Or that we call God Allah

Or Great Spirit

These are things that make us wholly unique

And wholly the Creator’s

Because our bodies,

Our lives



What defiles us,


Is hatred

Is Greed

Is Apathy

Is Violence

What defiles us,

Is when we allow the world

To take root,

Where only the Holy Spirit

And God’s Love

Should reside.

And yes,

Even Jesus would be impacted by this.


If we believe that Jesus Christ,

Came to live among us

As us,

Then the racism that existed

Between those who were “God’s Chosen People”

And the Gentiles-

Those who did not believe in what the Israelites believed

Or followed the traditions

Or could boast of the lineage from the line of David,


Hearing the stories

Being taught the stereotypes

More than likely,

Jesus experienced all of this.

And we witness this contradiction,

When an unknown woman,

An indigenous Canaanite woman

Falls at Jesus’s feet

For Mercy

And what does He say?

“I was sent only to the lost sheep of the house of Israel.”

Are we shocked?

Are we confused?

Jesus rejecting one who cries out for mercy?

Rejecting her simply because

Of her ethnicity

Her Tribe

And how she worships God.

That is uncomfortable for us to witness

Even though,

Sometimes we as People of Faith,

Reject others

Refuse to help others

Refuse to advocate for our neighbors

Based on

Their race,

Their culture

Their religion

Their disability

Because we misinterpret

Sacred texts

Because we forget,

Humanity writes rules and laws


Without any grace extended.

That is the elephant in the room,



Just as those women before her:




Just as those women before us,

Dorothy Day,

Rosa Parks

Sojourner Truth




“Yes, Lord,

yet even the dogs eat the crumbs

that fall from their masters’ table.”


All this indigenous and unknown woman wanted

Was Mercy,

And Peace!

She wanted to know,

That God indeed

Stood with the oppressed and afflicted

Regardless of the systemic hatred she knew she would face,

That she was not of the House of Israel

She is even of another FAITH,


That the Creator gave life to all of US,

And that God’s Love,

Is vast,

Surpassing anything we can fathom


She also recognizes that through Jesus,

The Son of God

God indeed does heal,

Will never forget us

Always forgives us

Even when we falter

Even if we are rooted in faith-

We are HUMAN,


Isn’t it Good News,

That Jesus Christ was sent here,

To be just like one of us?

So that Jesus,

Because of the Creator God,

Could, and does

Heal US.

And the Good News is,

Sometimes we will experience the Gospel

Through other people

Other faiths

So that,

It breaks down what the world has been force-feeding us.

12th Sunday of Pentecost, 2017 – Pastor Pitts

Peace to you,

My Sisters, Brothers and Siblings in Christ

Even when we are questioning

Who the Son of Man is


Reminds us

That we are always invited

To lay our burdens

Our fears

Our worries


When we are weary,

Because Jesus is always there

To give us rest





During my routine visits to my Grandmother,

Now Ancestor

While a Seminarian,

Her deepest concern was that,

My Aunt

Did not attend church regularly

Granny, I am sure

Had a direct line to Jesus

But in all seriously was rooted in her faith,

And taught her children this,

And was a model for those of us

Who were proudly her Grandchildren

So she did not understand,

When my Aunt

Or my cousin

Didn’t attend church.

I shared with her that,

Sometimes the wider Church

Was as corrupt

And unloving

As the world could be.

Adding to that argument,

My Mother would disavow that answer-

That we are all to have a relationship with the Triune God,

That not attending church was an excuse.

And yet,

As one who follows the Risen Christ,

I really can’t blame people,

Especially at the mixed messages

That the institution of Christianity pours out

Contributing sadly,

To the brokenness

Of our society.


There are so many people who claim to follow Christ!

They proudly declare their membership in well known Churches

As if that’s all it takes to cement their relationship with God

But ignore the poor as they are leaving.

Spouting scriptures that “the poor are always with us,

Therefore they just don’t want health care!”

They LOVE that verse,

That Jesus states the poor will always be with us,

And that poverty is a moral failing,

And not the result of us

As humanity

Failing to live out the commandment of Jesus

That we are to love one another,

Through action.


They proclaim loudly that they worship Jesus Christ,

And not Mother Earth,

That they are good stewards,

So that they don’t have to care about global warming,

Not acknowledging our complacentcy

In inflicting damage upon Creation,

Because of the misinterpretation

That domination meant we had free reign

To take from Creation.


So imbedded in American culture,

It was the same thought pattern

Immersed in the upbringing and teaching

Of the dominant culture,

That people were taught by the Church

If they led chaste lives,

Through the 10 Commandment,

And believed in Jesus Christ,

That it would be okay

To own slaves,

To baptize slaves so that they would be saved

But not seen,

As their sister or brother

As Baptism bonds us,

Making us one

Beneath the Cross

And that it was okay,

To label Black bodies

As inferior.


Who was Jesus to them,

And what did Jesus Christ mean for them?



Accompanies throughout the week,

As I am discerning


To She,

The Holy Spirit

As how the Word

Is leading me,

And so this question that is continually raised


“Who do you say the Son of God is?”

Found me humming the song,

“Who is He

And what is He to you?”

By Meschelle Ndegeocello

Who covered the original

Bill Withers hit.


If you know the song,

You realize quickly that it has nothing to do with the Gospel,


This question,

We cannot ignore

“Who is Jesus,

And what is Jesus

To us?”

Is important for us

As People of Faith

To really determine

What the presence of Jesus Christ means in our lives


In these times

When the institution of Christianity

Is on trial,

Because of the contradictions

The world is seeing

A people who confess every Sunday,

A Creed

That we, believe in the Creator God

And in Jesus Christ,

Our Savior and Lord.

We pray the Lord’s Prayer

We come to the Table,

To receive substance

And forgiveness

But is that for our own personal salvation?

Do we think that Jesus Christ,

Will absolve our sins,

Simply because we follow the rules?

And yet,

When we leave this place

We ignore those outside who are wandering


We dismiss when statistics

And images

Of atrocities

And oppression

Are made public,

We are silent

When legislation further digs us into the systemic racism

That this country was founded on

And instead blame those victims

That they weren’t strong enough

Or didn’t pray hard enough

Or pull themselves up by their bootstraps

That Jesus was only speaking metaphorically

About welcoming in the stranger,

Caring for the sick

Feeding the poor.


That when it clearly says in Scriptures

That Jesus Christ healed,


And died

For ALL,

It literally means all of humanity

And all of Creation,

Not just those of the House of David,

Or those who stood up in Church

And profess that Jesus Christ

Was their Lord and Savior.

Who is Jesus,

And what is Jesus to us?


My own relationship with Jesus,

Has always been rather complicated

Because although I clung to the feet,

Of the Creator

I was conflicted in cementing a relationship

With a Man,

Whose very name,

Guaranteed someone passage into heaven,

While ignoring the vast throng of Ancestors

Who perhaps,

Did not know Jesus,

Merely because that is not how they related to Him

Favorite Gospel hymns,

Which boldly proclaimed

The only way to get into the door,

Was through Jesus

And that you had to be saved,

Even though

Because of the ways we have learned to condemn people

There are those who will never step into a church

And we ignore that

Even if they have never been baptized,

They are still

A beloved Child of the Creator God,

And that they will return to the Creator God,

Regardless of our verdict that we cast upon them.

But now,

My only struggle with Jesus,

Is that the knowledge that if we do indeed

Confess our shortcomings and our failings,

In our moments alone,

With the One,

Who continually calls us into the Light,

When we fall back

In that second,

We are forgiven

Regardless of what the world says.

And I think this question that Jesus places before Peter,

Of “Who do you say the Son of Man is?”

Is not about stating who Jesus is,

But where we place ourselves

If we allow the Holy Spirit to move,

And freely live into the LIBERATION

Of what the Gospel is calling us into.

Jesus then,

Does stand with the oppressed,

And the (word/line)

And the (word/line)

Jesus is the one,

Who I shamelessly fall before the Cross

And submit of myself

Because Jesus calls us,

To then turn around,

And to actually DO

Jesus is more than just a figurehead of holiness

Or a prophet that spouts morality and perfection,

Jesus calls us to break boundaries

To flip tables

To express righteous anger,

When families are separated because of unjust immigration laws

When bodies are battered because of unfair policing practices

When the mentally ill are forced out into the streets to die,

When its okay for the poor to perish since that means we are sacrificing them

So we don’t have to feel the (word/line) of

By a society,

That is selfish,

By the wider Church,

Who has run to Calvary

And refused

To do what Christ has called us,

Commanded us

To do.

Jesus is not some figurehead

Jesus is,


Malcolm X

Jesus is

Tamar Rice

Sandra Bland

Jesus is

The Charleston Nine,

Every unknown leper in the scriptures

Every unknown Palestine who has been attacked for who they are

Every victim of poverty,

And slavery

Jesus is,

The One who comforts those,

Battling disease and illnesses,

Never leaving their side

The One who comes to those,

Because of trauma and the ugliness of life,

Take their own lives,

And Jesus then,

Gives them LIFE

And the One who I submitted to

When my Bishop laid his hands on my head

Because of the power of the CROSS,


Jesus cannot be shoved in our theological boxes for our comfort,

Jesus is

the image of the invisible God,

the firstborn of all creation;

for in Jesus all things in heaven and on earth were created,

things visible and invisible,

whether thrones or dominions or rulers or powers

all things have been created through him and for him.

Jesus came for us,

To love us

And to Transform us

So in turn,

We would share that Good News,

And continue the work,

That Jesus gives to us.


Who is Jesus

And what is Jesus

To you?

Thanks Be to God.