October 6, 2024 - St. Francis of Assisi Day - Yoked to Christ And Community

Scripture Reading: Matthew 11:28-30 "Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light."

Approaching the profound nature of Christian faith through the lens of paradox, anxiety, and personal responsibility is hard and that is what Pastor Emillie preached about today.

She started her sermon reminding us a physical yoke is not light. There is a paradox in Jesus' invitation to us

The words of Jesus ring out to us today, inviting us into a rest that transcends the weariness of this world. “Come to me, all who labor and are heavy laden, and I will give you rest.” Sitting with this passage, the gentle call of Christ reaches out to us across the ages. But what does this rest truly mean? How can we understand it in the midst of the turmoil, anxiety, and weight that often define our lives?

These are the question Pastor Emillie's sermon reflected on during the service. Jesus’ words do not call us into a state of mere physical rest or relaxation, but rather into a deeper, paradoxical rest—a rest found in surrendering the burdens we carry within our souls.This is not a relation where we just turn off the world and retreat to what gives us pleasure without a concern for the world around us.

Soren Kierkegaard, in his writings, saw in this not just the external burdens of life, such as work or physical exhaustion, but the internal struggles that come with being human. To live is to be burdened with the weight of existence itself: anxiety, doubt, fear, and the overwhelming sense of being alone in a vast, confusing world.

Kierkegaard speaks of this as the "sickness unto death," an inner despair that arises when we lose sight of our relationship with God, or worse, when we seek rest in anything other than God. Our efforts to control our lives, to overcome suffering by our own strength, only lead us deeper into despair. We become like those who labor under a burden too heavy to bear.

Pastor Emillie identified we seek validation, success, and security, yet these things can never provide the lasting rest our souls yearn for. As we try to be superwomen or men, showing everyone we have our lives together and under control we begin to feel weary and unfulfilled.

When Jesus calls, “Come to me,” He invites us into something radically different. Kierkegaard famously described faith as a leap, a movement beyond reason and calculation, into the arms of God. It is not a call to find rest through our own efforts but to embrace a relationship with Christ in which we give up the illusion of control.

But this is no easy task. To come to Christ, we must relinquish the burdens of self-sufficiency. We must surrender the pride that says, "I can handle this on my own." This surrender is not a one-time event but a continual act of trust where we daily resign our deepest desires, our most cherished hopes, into the hands of God, trusting that His plan is greater than our own.

Pastor Emillie gave the congregation a reassuring thought. This is the first time you are encountering the circumstances of your life. She has never been thirty before she became thirty. She cannot be expected to know exactly how to do it. A mother cannot know what it is like to be a mother for the first time, any more than a mother of two knows how to be a mother of two rather than a mother of one. 

In this sense, Christ's call to “come” is an invitation into a paradox. To lay down our burdens, we must first acknowledge them. To find rest, we must first feel the full weight of our weariness. When we can recognize our own inadequacy, we are prepared to encounter God’s grace

But what of the rest that Christ offers? Jesus says, “Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.” Here, true rest is not found in the absence of all burdens but in bearing the right burden, the yoke of Christ shared by community.

What is this yoke? It is the yoke of faith, the surrender to God’s will, and the willingness to trust in God's love and guidance. While this might seem like another form of labor, it is a labor grounded in grace. Christ’s yoke is “easy” not because it involves no effort, but because it is borne with the strength of God’s Spirit and the community. It is a yoke that unites us to Christ, who walks alongside us, sharing in our trials and lifting our burdens in ways we cannot always understand.

This is the mystery of Christian faith: that in yielding to God’s will, in taking on the burden of faith, we find a peace that surpasses all understanding. The rest Christ offers is a rest for the soul, a peace that comes from knowing we are held in the hands of a loving God, even in the midst of our struggles.

The greatest task of all that we face is to live as individuals in relation to God, to come to Christ not once, but continually, communally through every moment of doubt, fear, and joy. This is where the true rest lies—not in avoidance or distraction, but in the transformative power of faith.

At the end of her sermon, as she held up St. Francis as an example of someone yoked to Christ, Pastor Emillie allowed, a five minute contemplation to focus on those areas of our lives where we truly need rest. She asked us to practice ways of true, profound rest and to be rest assured that we are not alone when we face troubles in our lives.

September 29, 2024 - Nineteenth Sunday after Pentecost - Coincidence or Providence?

 

Pastor Emillie started her sermon by saying Esther is her favorite book in the Bible. She also pointed out a main point as she summarized the story. God is never in Esther. 

And how often do we chalk up the events in our lives to coincidence without thinking that God may be working in ways we cannot apprehend? Esther didn’t see herself as someone chosen by God. She didn’t hear a voice from a burning bush like Moses or witness the parting of the Red Sea. Yet, through a series of seemingly random events, she became an instrument of God’s deliverance.

When we look at our own lives, are we recognizing the "coincidences" as part of a larger, divine plan? The people we meet, the jobs we find ourselves in, the trials and blessings we encounter—could these all be moments where God is orchestrating something much larger than we can see?

Also, beyond all the holy people whose stories we know from the Bible, can God work with people who are deeply flawed like us? How can we and how do we respond when we are put in positions of authority over others, particularly those we don't like. When God gives us wealth or abilities we should not fall to the temptation of acting out of revenge. We must see our wealth and our abilities as our responsibility to advance God's kingdom, serve people down to the least deserving, and fight injustice.  

Queen Esther violated many Jewish laws and traditions, yet she risked her comfort for the sake of her people. Are we willing to do the same? In a world that often tells us to seek comfort and security, the gospel calls us to risk much for the sake of love. Whether that means giving generously, speaking out against injustice, or using our influence to protect the vulnerable, the story of Esther’s show us an example of what we are sometimes called to do.

These verses also call us to remember that, in God's economy, wealth is measured differently. This is one reason Jesus emphasizes how the right response that might fly against our better instincts of what is best for us. We may feel hurt in this world by making the right choice but the result is what God wants in bringing about God's kindom,

September 22, 2024 - Eighteenth Sunday after Pentecost - Jesus' Blessing of Children and Rooted In His Message of Serving Others

The Gospel lesson today reflects a simple, profound moment in the life of Jesus—a moment where Jesus uses the innocence and humility of a child to reveal the very heart of God. In this passage from Mark, we see him taking a small child, holding them tenderly, and speaking powerful words: “Whoever welcomes one such child in my name welcomes me, and whoever welcomes me welcomes not me but the one who sent me.”

What is Jesus teaching us through this?

Thinking about this throughout the week I thought about the setting of this passage. The disciples argued amongst themselves about who was the greatest, who held the most status in the Kingdom of God. Jesus, knowing their hearts, turns their attention to a child—a figure in society who, at that time, had no social standing, no power, no influence.

Children in Jesus' day were among the most vulnerable and insignificant members of society. But Jesus sees them not as insignificant, but as models for greatness. By taking the child into His arms, He shows that the Kingdom of God values humility over power, purity over prestige, and dependence over self-sufficiency.

When Jesus asks us to welcome the child, He calls us to embrace humility, to value those who are often overlooked or dismissed. He is reminding us that true greatness in God’s eyes is not about status or power, but about being open-hearted and loving to the least among us.

Jesus’ act of placing the child in the center of the disciples and telling them to welcome the child is more than just a lesson in humility—it is also a command to welcome the vulnerable. Pastor Emillie asked in our world, who are the "children" today that Jesus is asking us to welcome?

Perhaps it is the marginalized, the outcast, the lonely, the poor, the refugee. Jesus calls us to see the image of God in those whom society often overlooks. When we care for the weak, when we show kindness and love to those who can offer us nothing in return, we are welcoming Jesus Himself.

In Matthew 25, Jesus says that when we care for the hungry, the sick, the imprisoned, we are acting as Christ's body. In Mark, we are given a similar message: when we welcome a child, we welcome Jesus. This is a radical teaching, one that shifts the focus of our faith away from ourselves and toward those in need. It is an invitation to see Christ in the vulnerable and the powerless.

What Pastor Emillie also suggested was the disciples may have been uncomfortable with Jesus' teaching at this time. We should probably know better now, but we still don't. Instead of asking questions about how we should live out such teaching, we often retreat into talking about which church or faith is better than another. 

 

Perhaps the disciples were looking for their "best" spokesperson to confront Jesus and get a deeper understanding of what he was saying, by asking Jesus the "right" questions. I can certainly see how I have fallen prey to this sort of thinking. And Jesus, as a rabbi and friend, by this example of a child, shifted their focus from who might be their best representative, to center instead on Jesus and taking his words to heart.

 

Dave Brauer-Rieke attended worship today and shared his reaction in a Facebook post.

 

So let us welcome the child within us as well, the vulnerable, the humble—both literally and spiritually. Let us be people who see the face of Christ in those who are often overlooked, and let us live with the trust and faith of a child, fully dependent on the love of our Heavenly Father.

May we, in our humility, not only welcome others in Christ’s name but also experience the divine presence that comes when we open our hearts to the least among us. And in doing so, may we be drawn closer to the heart of God.

September 15, 2024 - Seventeenth Sunday after Pentecost - The Way of the Messiah Through Self-Giving, Not Domination

The way of the Messiah transforms the world. A breath-taking claim, why should it be keep a secret from the world? For the disciples and the Jewish people of the time the messiah (from the Hebrew "mashiach," meaning "anointed one") was a future Jewish king from the Davidic line - anointed with holy anointing oil, rule the Jewish people during the Messianic Age. They expected he would bring about the ultimate redemption and restoration of Israel. This figure was expected to bring peace, rebuild the Temple in Jerusalem, and gather all Jews back to the Land of Israel.

Jesus Christ (Christ also meaning anointed in Greek) taught the Messiah fulfills the Old Testament prophecies differently. Pastor Emillie preached about what Jesus was teaching through his life, death, and ultimate resurrection, Jesus provided salvation to humanity and completed the messianic prophecy by another way. The way of the Messiah through self-giving, not by domination through power. This established God's eternal kingdom through transformation.

Her example of a form of self-giving was taken from the toilet paper hoarding that happened during the pandemic. She first mentioned how, after seeing a roll for sale in the store, someone with many rolls in their basket would take that one as well. Then she put the congregation in the hoarder's shoes and expressed the thought of how someone caught in that situation might want to figure out how to change that decision.

In her sermon she pointed out that Caesarea Phillippi, where this talk took place, was known for its idol worship. The city had a significant shrine dedicated to the Greek god Pan, and there were various other shrines and temples in the region. As a center of Gentile (non-Jewish) worship and a place where different religious traditions intersected this was a powerful place for this conversation. 

In some ways besides the idea of the Messiah being a great teacher the idea that the anointed one would restore Israel and rule as king had it's share of idol-worship wrapped up in that conception of the Messiah. This expectation did not take into consideration the scriptural references to suffering which were prevalent in Samuel and the Psalms as well. In the Old Testament the person most associated with the anointed one is King David. He was anointed three times. One privately by Samuel, then publicly as king of Judea and was finally pubicly anointed King of Israel. 

Creator is celebrating "God's Work, Our Hands" all this month. There was a blessing today over all that we have gathered.

The music came across as particularly heartfelt as the congregation performed it today. Members like the Tree of Life liturgy by Marty Haugen. The Communion song Taste and See echoed throughout the sanctuary this morning and felt invitational.

A barbecue after the service celebrated Pastor Emillie being our pastor for a year. The meal took place after the service and was enjoyed by those who attended. The congregation gave her a plant, a card and a gift,

September 8, 2024 - Sixteenth Sunday after Pentecost - Jesus' Ministry with Friends and Community - The Syrophoenician Woman

Romans 12:2, reads "Do not be conformed to this world, but be transformed by the renewing of your mind." 

There is nothing in the Gospels like the dialogue between the Greek Syrian Phoenician gentile woman and Jesus in Mark, (or the Canaanite woman as she is described in Matthew). For me, their dialogue and the passages immediately before and after the story in Mark are a masterclass in God's relationship with Jesus and God's relationship with humankind.

When this woman begs him to drive the demon out of her daughter he says to her “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.”  She replies “Lord, even the dogs under the table eat the children’s crumbs.” Then Jesus says, “For saying that, you may go—the demon has left your daughter.” She goes home and finds her child lying on the bed, and the demon gone.

What Jesus is saying to the woman is that as: “a Syrophoenician” she is like a dog because she will “eat” any type of meat offered to her and he is judging all Syrophoenicians the same way. Yet what Mark has related in the previous verses directly contradicts this, “Don’t you see that nothing that enters a person from the outside can defile them? For it doesn’t go into their heart but into their stomach, and then out of the body.” 

Pastor Emillie preached about the struggle she had with this particular story in her sermon, her first on this Gospel next. He does not teach as we would ormally expect. She gave different explanations:

1. The term "dog" did not have the same meaning or connotations it carries now. Pastor Emillie and her mother read this passage in different translations and this was not the case.
2. Jesus was tired, needed rest, and gave a human respone as a result
3. Jesus said this to show the disciples an example of their own bad behavior and responses to a gentile

There are many times in Mark's gospel where Jesus does not know the will or every plan of God the father. Jesus is never portrayed as omniscient in Mark, though he does predict. He is not omnipresent as the son of man, nor is he omnipotent. All this helps us as followers of Jesus to be inspired to take some of the same steps to be his body on earth. We know what he is experiencing when he asks "My God, why have you forsaken me?"

Jesus reacts to the Syrophoenician woman's response to him as a revelation - a new understanding of his ministry that he had not considered before. No mortal can hold a complete vision of God's purpose, will or kingdom. This discovery comes from collaboration with a gentile woman who is determined, persistent and strong in her faith.

 but he does not follow this up with the teaching that would be expected if that were the case. This appears to me to have a far more direct meaning but first we need to be clear by what we mean when talking about Jesus as both son of man and son of God.

The next two incidents appear to confirm the importance of what has happened. The deaf and mute man at Decapolis is a healing story where Jesus spits, puts his fingers in the man's ears, looks up to heaven, groans, and says, “Ephphatha!” (which means “Be opened!” This is, in effect, what has happened to Jesus and is a commentary on it. .His miracle healings after her extended to gentiles.

As recorded in Mark 8 Jesus next feeds 4,000. After the people ate and were satisfied the disciples picked up seven basketfuls of the crumbs that were left over. There is enough and no one needs to wait for someone else to be fed.

Pastor Emillie professed that she was in awe of the persistence of this woman who pressured Jesus in her demand despite his first response. Pastor also imagined and blessed the person or people who supported this woman faithfully in her past. They all gave her the courage to point out that God's grace is unlimited and no one deserves to be denied a miracle because someone else is more "deserving".

September 1, 2024 - Fifteenth Sunday after Pentecost - Identity and Purity

Here the Gospel passages in Mark focus on inner purity, justice, and inclusivity, rejecting the legalistic or exclusionary interpretations of the times. In the New Testament, the Gospels describe instances where Jesus and his disciples were criticized by some Jewish leaders for not following the traditional handwashing rituals, not only here but in Matthew 15:1-20. 

Pastor Emillie's sermon highlighted how handwashing, among other practices, had become an identity issue, distinguishing those who adhered strictly to Jewish customs from those who did not. For early Christians, this became a point of contention as they sought to define their own identity in relation to Jewish law.

As a result following this tradition becomes a symbol of piety and orthodoxy. Within the Jewish community, the practice of handwashing was a symbol of one's commitment to Jewish law and tradition. Those who adhered to these rituals were often seen as more pious and orthodox, while those who neglected them might be viewed as less devout or even as breaking with Jewish tradition.

Pastor Emillie preached that we need to be mindful that there are temptations to following traditions. There may be good reasons for, let's say, washing your hands which we became more sensitive to during the pandemic. However, if this becomes the litmus test for being "one of us" it is a barrier to hospitality and can lead to oppression or marginalization. We can interpret biblical texts about defilement in their historical and cultural contexts, understanding that many of these concepts were rooted in the specific social, religious, and health concerns of ancient communities. These laws may not be prescriptive for Christians today but can still offer insights into living a life of integrity and compassion.

Jesus said in today's Gospel, “Isaiah prophesied rightly about you hypocrites, as it is written,

‘This people honors me with their lips,
but their hearts are far from me;
⁷in vain do they worship me,
teaching human precepts as doctrines.’

You abandon the commandment of God and hold to human tradition."

Let's not confuse the commandments of God and human traditions.^"

August 25, 2024 - Fourteenth Sunday after Pentecost - Easy / Difficult Teaching

He said these things while he was teaching in the synagogue at Capernaum. When many of his disciples heard it, they said, “This teaching is difficult; who can accept it?” But Jesus, being aware that his disciples were complaining about it, said to them, “Does this offend you? But Jesus, being aware that his disciples were complaining about it, said to them, “Does this offend you? Then what if you were to see the Son of Man ascending to where he was before? It is the spirit that gives life; the flesh is useless

John 6:59-63

Pastor Emillie started her sermon with a recap of the Bread of Life discourse we have been reading for the past few weeks. She reaps the extraordinary things this crowd has experienced  Yet they want to have the teachings of Jesus conform to their daily lives

"This teaching is difficult; who can accept it?”. What makes Jesus' teaching so difficult? Basically this is not the way we normally live our lives as a rule. Which, of course, begs the question why do we try to make it seem easy when we try to explain to make his teaching easy?

Once again we have John's omniscient narrator slip in to tip the scales of the argument with comments like Jesus was aware that his disciples were complaining and that he knew from the first who were the ones that did not believe, and who was the one that would betray him bestowing the narrator's omniscience onto Jesus, given that he is God.

Pastor Emillie admitted that her favorite disciple is Simon Peter since she became pastor and I can see why. He blurts out his very human reactions to what Jesus teaches.

So Jesus askes the twelve, “Do you also wish to go away?” Simon Peter answers, “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.

These are familiar words tous because of the Gospel Acclamation but the context here reveals more desperation than reverence. Pastor Emillie confessed on a long journey of discovery when she was invited to a gay wedding of friends. She had many questions about Jesus and her faith initially as she determined whether or not to attend. She related this personal story as an example of why she likes Simon Peter to much as a disciple. He demonstrates the real life human struggles we all experience at times.

This one of the more relatable aspects of Pastor Emillie's ministry I find compelling and heartfelt.