This week on the Strangely Warmed podcast I speak with Sara Keeling about the readings for Trinity Sunday [B] (Isaiah 6.1-8, Psalm 29, Romans 8.12-27, John 3.1-17). Sara is the lead pastor of Good Shepherd UMC in Dale City, VA. Our conversation covers a range of topics including book titles, color-coordination, coal callings, humility and humiliation, fireballs in the sanctuary, authoritative words, nighttime questions, and theological grammar. If you would like to listen to the episode or subscribe to the podcast you can do so here: A Trinitarian Pizza Party
“The story of Pentecost is more than a pretty tale. Here is real knowledge, deep ultimate insights into that existence which Jesus is. What is told on Pentecost is that Jesus not only was, but that He is, and will be. He does not exist here or there in a certain place; for Him there is not only a ‘once’ and a ‘then’ but he is yesterday, today and the same in all eternity; in a word, Jesus is ‘standing in the midst.’ – Karl Barth, Pentecost Sermon
Full disclosure – I get a strange and sweet satisfaction from listening to lay liturgists when they read scripture aloud in worship. Perhaps it’s the years of training and devotion to a collected volume of texts being boldly proclaimed, but I think most of my enjoyment stems from the struggle that can occur with particular passages. It could be one of the many genealogies, or a more graphic detail from the Song of Songs, or a moment of profound violence and, in real time, you can witness the person reading the text coming to grips with the text.
The same holds true for the story of Pentecost from Acts.
“And how is it we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phyrgia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs — in our own languages we hear them speaking about God’s deeds of power.” (Acts 2.9-11)
I love it when laypeople read that bit because they, like everyone else (clergy included) don’t really ever say those words and they don’t really know what they’re talking about.
It’s a rather diverse ethnic gathering for the day of Pentecost in Jerusalem, but it’s also a historically impossible gathering as well. The Medes of Acts 2 would’ve had one hell of a time getting to Jerusalem all the way from Mesopotamia not only because the distance between the places is a few hundred miles, but also because the Medes had been extinct for at least two centuries before the day of Pentecost took place.
And the Elamites? They are only mentioned in passing in the book of Ezra and are never mentioned again.
Pentecost, then, is peculiarly and particularly powerful because it details the gift of the Spirit across space and time.
Which is all just another way of saying that the Spirit poured out on Pentecost really was for everyone.
We might not know it, or even believe, but you and I were there too along with the Medes and the Elamites.
Or, to use Barth’s words, Pentecost is a reminder that Jesus, through the Spirit, is still standing in the midst.
And, because I often think music does a better job at expressing the faith than mere words alone, here are some tunes to put us in a Pentecost(al) mood: (The playlist includes some of my favorite cover tunes of The Beatles – I share them because whenever I listen to these covers I feel like I am out of space and time hearing other bands interpret some of the most well known tunes of all time.)
“I can’t stand people who say, ‘Well, when it’s all said and done, what’s really important is that we love one another.’ No! You’ve gotta love one another rightly. And how do we do that? Well, in the Gospel of John Jesus declares, ‘I call you my friends and now you can love one another.’ Remember: to be a friend of Jesus didn’t turn out very well for most of the disciples. The love that moves the sun and the stars (Dante) is that love that sustains the disciples through the challenge of dying – that is the love that is rightly seen at the center of the Christian life. Love is rightly understood to be the very substance of relation between the Father, the Son, and the Holy Spirit.” – Stanley Hauerwas
If you check out any church website, or examine any sign on a church property, you are pretty much guaranteed to see something about love. “We love everyone at this church!” “All are welcome here!” “We have open hearts, open minds, open doors!”
Which is all good and fine, but it’s not true. At least, not really.
The church is in the business of welcoming all people but then we usually tell them, explicitly or implicitly, that they need to start acting like us. That is: we are fine with loving people until they fit the version of themselves that we want them to be.
Love, then, is radically coercive and predicated on how we view one another rather than how God views us.
Or, in some churches, our understanding of what it means to love remains forever in the realm of sentimentality and we do the bare minimum to maintain relationships that never extend to anything behind polite hellos.
Stanley Hauerwas, on the other hand, rightly observes that we know what love looks like because we know Father, Son, and Holy Spirit. Love, then, isn’t whatever we view on the Hallmark channel or celebrate around on Valentine’s day. Love isn’t a bouquet of flowers or a box of chocolates.
Love is cruciform.
Love is death and resurrection.
Love is coming down into the muck and mire of this life to make something of our nothing.
And, because I often think music does a better job at expressing theological principles than mere words alone, here are some tunes to get us thinking of what it means to love rightly.
Natalie Bergman will be releasing her first solo record “Mercy” on May 7th. The album is a beautiful amalgamation of psychedelia and gospel and it follows her search for hope and salvation amidst the loss of both of her parents in a car accident. The song “Home At Last” is a profound reflection on love and loss with some wicked harmonies.
J.E. Sunde is a singer/songwriter who hails from Minneapolis. “Sunset Strip” has a super-catchy melody with harmonies that are reminiscent of Crosby, Stills, and Nash. Oddly, it feels upbeat but it delivers a gut punch of repentance: “Yes I did wrong but you know I confessed it / I wrote this song just to prove that I meant it / But now you’re gone and I feel empty / I feel empty I feel empty.”
Leon Bridges has one of those voices that feels out of time, in a good way. “Like A Ship” is a cover of T.L. Bennet gospel tune from 1971 and it sees Bridges lifting up his silky smooth voice with a groovy baseline on top of some tight drums. A gospel choir belts out the harmonic anthem and the song, appropriately, ends with an organ solo that would delight any Sunday morning church crowd.
This week on the Strangely Warmed podcast I speak with Kenneth Tanner about the readings for the Pentecost Sunday [B] (Acts 2.1-21, Psalm 104.24-34, 35b, Romans 8.22-27, John 15.26-27; 16.4b-15). Ken is the pastor of Holy Redeemer in Rochester Hills, Michigan. Our conversation covers a range of topics including older movies, promise keeping, Babel reimagined, different languages, the colors of creation, the gift of presence, holy hope, and diachronic pneumatology. If you would like to listen to the episode or subscribe to the podcast you can do so here: A Tiny Pinhole Of Hope
This week on the Strangely Warmed podcast I speak with Kenneth Tanner about the readings for the 7th Sunday of Easter [B] (Acts 1.15-17, 21-26, Psalm 1, 1 John 5.9-13, John 17.6-19). Ken is the pastor of Holy Redeemer in Rochester Hills, Michigan. Our conversation covers a range of topics including a trinity of books, the agency of Emmaus, ecclesial discernment, theological education, the confounding nature of the Spirit, reading in community, a full life, and the sectarian temptation. If you would like to listen to the episode or subscribe to the podcast you can do so here: Internalizing The Eternal
As the Father has loved me, so I have loved you; abide in my love. If you keep my commandments, you will abide in my love, just as I have kept my Father’s commandments and bide in his love. I have said these things to you so that my joy may be in you, and that your joy may be complete. This is my commandment, that you love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. You are my friends if you do what I command you. I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends, because I have made known to you everything that I have heard from my Father. You did not choose me but I chose you. And I appointed you to go and bear fruit, fruit that will last, so that the Father will give you whatever you ask in my name. I am giving you these commands so that you may love one another.
During the height of the Civil Rights movement, Fred Craddock found himself driving across the country. He was making his way through northern Mississippi early one morning and needed to stop for a cup of coffee and breakfast. He found a no name diner in the middle of a no name town and decided to pop in.
It was early enough in the morning that Craddock was alone in the diner with the short order cook. While Craddock sat at the count, making his way through some soggy eggs and very strong coffee, a black man entered the diner, sat down at a nearby stool, and ordered an asked for a coffee. The cook promptly turn around, looked at the man in the face, and said, “Get outta here! We don’t serve your kind.”
The man patiently responded, “My money is just as good as his” while point over toward Craddock. The cook remained firm and pointed at the door, “The sign says ‘Whites Only’ so get out before I put you out!”
And with that, the black man sighed and slowly removed himself form the stool and the diner.
Craddock continued to sit at the counter, he finished his meal, paid, and then he left. But right before he was about to get back into his car, in the still and quiet of the early morning, he heard a rooster crow in the distance.
This is where I pause for a moment.
Did any of you feel any chills at the conclusion of the story? Some of you will undoubtedly appreciate the narrative and it’s enduring reminder about racism in this country, but for some of you this story will hit even harder. It will hit harder because it connects, deeply, with the strange new world of the Bible.
Fred Craddock, after sitting and witnessing the racism, bigotry, and belittling that happened a few feet away realized, in the rooster’s crow, that he had just denied Jesus as Peter did right before the crucifixion.
The story of Craddock’s experience becomes power particularly in light of its biblical connections. For, had Craddock been unfamiliar with the stories of God, he could’ve heard that rooster in the distance and drove away without giving the whole thing a second thought.
But Craddock knew his Bible, he knew his Bible because he was one of the most important preachers of the second half of the 20th century and eventually became a teacher of preachers.
And when he heard that rooster all those years ago, it changed his life forever.
I read that story of Craddock’s for the first time in a collection of his sermons years and years ago and the story has always stuck with me.
Which makes me wonder: Can any of you remember any particular sermons?
Pause for a moment, if you don’t mind, and try. See if you can recall a particular phrase or story or major point. And, should it prove helpful, you can literally pause the audio or the video feed if it helps. Which, frankly, is not something I ever thought I would ever say in a sermon.
Can you remember a particular sermon?
More often than not we tell stories, or preachers preach sermon, in order that they might be remembered. Ellen Davis, a professor from Duke Divinity, believes that sermons and stories should actually function differently: She makes the case that a successful story, and a successful sermon, is one that isn’t remembered.
Sounds a little strange doesn’t it?
I mean, I’ve stood in this pulpit nearly every Sunday for the last four years in hopes that you all might actually remember at least some of what I’ve said. But, to be perfectly honest, I can’t even remember much of what I said last Sunday!
Perhaps Dr. Davis is right – the best sermons are forgettable. They are the best because part of the Christian journey is showing up Sunday after Sunday to hear the Good News because it is the story that makes us who we are. We listen to it again and again because there are countless other narratives vying for our allegiances, but this story, the Gospel, the Good News, is the one that is the difference that makes all the difference.
And yet, there are some things we receive, from the pulpit or all sorts of other places, that do stay with us and reknit us into who we can be.
That’s what happened to Craddock. Somehow, someway, the story of Peter and the rooster from the Gospels stuck with him such that he could recognize something profound in his own life.
God, in a sense, worked through a story to speak a truth about Craddock that he needed to hear.
When Jesus gathered with his friends for their final evening before the crucifixion they shared bread and wine, Jesus washed their feet, and he left them with parting thoughts about what it would all look like on the other side.
“As the Father has loved me, so I have loved you. I’ve said all of this to you so that my joy may be in you, and that your joy may be complete. Love one another as I have loved you. No one has greater love than this, to lay down one’s life for one’s friends. And you are my friends.”
Friends?
Jesus calls the disciples, us, his friends?
It’s one thing to sing “What A Friend We Have In Jesus” but it’s another thing entirely to think “what a friend Jesus has in us.”
The friends around the table that night with the Lord will shortly deny him, betray him, and abandon him.
In our own lives, like Craddock, we regularly fail to see the Jesus in one another as we constantly deny the value/worth of other people, we chose to look out for ourselves far more than we do for other people, and when all is said and done we’re far more content knowing Jesus is our friend than trying to imagine ourselves as Jesus’ friends.
The words we hear in one time and place can take on an entirely different meaning if we receive them in another time and place.
Imagine the times you’ve heard a friend remark, “It’s so good to see you.” We can easily brush that aside because we’ve heard those words countless time before. But now imagine getting to see a friend having not seen them throughout the entirety of the pandemic and they greet you with, “It’s so good to see you.”
It becomes something all together different.
Or think of Craddock – He probably heard, read, and even preached the story of Peter’s denial many many times, but it was only when he was in the diner that the words became real.
Consider those first disciples – on their final evening with Jesus, he calls them his friends. Maybe that meant a lot to them at the time, but chances are that it didn’t. It didn’t because within 24 hours Jesus was hanging on the cross.
But then consider the disciples cowering in the upper room on the evening of Easter when the resurrected Jesus returns to those so-called friends and offer them a word of peace.
“I have called you friends” takes on a whole new meaning.
In another part of scripture, Abraham is called a friend of God. That might not seem like much, but the friendship between Abraham and the Lord was made manifest in a bizarre and confounding set of dynamic moments.
Abraham is a content octogenarian who is told to leave the comforts of him behind in order to become a stranger in a strange land, he is told that he will become a father in the twilight of his life, he is told to sacrifice his son, the one he loves, all because of his friendship with the divine.
It’s all too easy to water down the faith into being a call to just love one another a little bit more. But that’s not what faith is about. Sure, we have to love one another, that’s literally what Jesus says to the disciples before and after he calls them his friends. It’s not a question of where or not we love, but whether or not we love rightly.
We, the church, exist to welcome all people with love. But that love usually looks like a bunch of judgments. We talk about one another behind each others backs, we make assumptions that really have no basis in reality, and we are far too content to let whatever those relationships look like remain within the realm of Sundays and never to be found Monday through Saturday.
We, however, can know what real love and real friendship looks like because we know Father, Son, and Holy Spirit.
Love, to put it bluntly, is cruciform.
Love is coming down into the muck and mire of this life, being betrayed, and then returning to the betrayers and calling them friends.
“I have called you friends because I have made known to you everything that I have heard form my Father.” In other words: friends of Jesus are those who share in the remarkable knowledge of what God is doing in the world.
And what is God doing?
God is intimately involved in the creation of a community predicated on a cruciform love, a love that really embraces everyone. A friend of God has this love and offers it toward other and it is not easy – it comes at a cost.
The world is not prepared for this kind of love and, more often than not, it will reject this love just as it rejected Jesus. Jesus, to use his own words, shows ultimate love by laying down his life for his friends, his friends who did not to deserve that title in the first place.
Jesus did that for us.
Chances are, you won’t remember this sermon. Frankly, neither will I. Our brains can hardly handle all of the information that we consume on a regular basis. But, at the very least, I hope we all rest in the somewhat discomforting knowledge that Jesus has called us his friends.
And I’ll end with the enduring words of Randy Newman:
“And as the years go by / Our friendship will never die / You’re gonna see its our destiny / You’ve got a friend in me.” Amen.
Teer Hardy and I have a new book! Never Said It is our attempt to examine the all-too popular Christian catchphrases that don’t actually appear in the Bible. At all.
Here’s a little bit of the introduction from Dr. Johanna Hartelius:
“In this collection of sermons and brief reflections, Teer and Taylor (the Reverends Hardy and Mertins) pursue an intensely difficult subject, viz., how we contemporary Christians might understand Scripture – what is there and what is not there. The central idea of the book is what is not there, folksy adages that Christians rely on for guidance while ignoring the lack of biblical authority: “God helps those who help themselves, “Everything happens for a reason,” and “Love the sinner, hate the sin,” to mention just a few. Contrary to popular belief and although, as Teer points out, “The Bible says a lot things,” there are a number of fortune cookie idioms that Jesus never said, Paul never wrote, and the Old Testament never authorized.
In Never Said It, Teer and Taylor speak frankly and compassionately about why these sayings have been popular despite being fundamentally misleading, and why setting the record straight about them is worthwhile. That they do so by using a comic frame is important to recognize and come to terms with; humor is not dismissal of a serious subject, but a way to relieve the pressure of tragedy. As literary theorist Kenneth Burke explains, the comic frame may allay the “cynical brutality” of generally accepted truths that aren’t really truths at all. As Taylor says, imposters and distortions of God’s word have been used “as a weapon over and over again.” It is no laughing matter that “hate the sin” has been deployed to justify self-righteousness and the torment of our brothers and sisters; what may be laughable, however, if the laughter turns to self-reflection, is the endless human error of (ab)using God’s word to, in His name, inflict pain on His creatures.”
This week on the Strangely Warmed podcast I speak with Todd Littleton about the readings for the 6th Sunday of Easter [B] (Acts 10.44-48, Psalm 98, 1 John 5.1-6, John 15.9-17). Todd is the pastor of Snow Hill Baptist Church in Tuttle, Oklahoma. Our conversation covers a range of topics including pastoral pandemic pandering, vacation, disco and disc golf, the serendipity of the Spirit, songs meant for singing, virtuous obedience, conquered faith, unadulterated joy, and divine apprehension. If you would like to listen to the episode or subscribe to the podcast you can do so here: Overwhelmed By Joy
I am the true vine, and my Father is the vinegrower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. You have already been cleansed by the word that I have spoken to you. Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. My Father is glorified in this, that you bear much fruit and become my disciples.
I was a kid, not even in middle school, when my family went on a trip to France. We didn’t roam around Paris or wander around Versailles, we didn’t hit up the Louvre or climb to the top of the Eiffel Tower. Instead, we spent the week exploring wine country in Provence and Burgundy.
It was beautiful, the food was incredible, and I remember not really understanding anything that anyone said.
On the penultimate evening of our trip, we traveled to a Chateau situated next to rolling fields filled with grape vines. The vineyard was owned and operated by family friends who insisted that we join them for a meal. My sisters and I were on our best behavior as we received a tour of the massive estate and then I was whisked away to the gigantic wine cave in the basement.
My father was unable to join us on the trip and, as the oldest male guest, it was (apparently) my responsibility to pick out the wine to be consumed with dinner.
Reminder: I was at the tail end of elementary school.
So I wandered the dimly lit halls filled from floor to ceiling with unlabeled bottles of wine, wine that was was grown, fermented, and produced mere feet away from where I was walking.
The further I walked into the crypt the dustier the bottles became and, somehow, I knew those were the bottles that were the most valuable so I tried to find a few near the middle, and without having any other criteria I selected the wine for the evening.
Minutes later, we were seated around a massive dining table and our host, Bruno, pulled the first bottle I selected, swiftly detached the cork, poured a finger’s width in a glass, and presented it to me to taste.
Not only was I required to select our wine, but I had to taste it to make sure I approved of it before it could be served to the rest of the gathered table.
I lifted the glass and spun around the garnet colored liquid as I had seen my parents do before, I brought it to my nose and sniffed, and finally I opened my mouth and took a sip.
I didn’t like it, but I knew well enough to not make a face or say that I didn’t like it. So I forced myself to smile hoping the exercise would finally come to an end when Bruno insisted I then tell him what I tasted.
“It takes like… the earth,” I said.
I quickly glanced over to my mother for a reaction.
She was crestfallen. Here we were, guests in a Chateau, drinking the wine from the nearby fields, and I told Bruno it tasted like dirt.
But before I had a chance to say anything else, a giant smile stretched across Bruno’s face and he declared to all within earshot, “Merci beaucoup! Tres magnifique!”
I had, unwittingly, payed the man a compliment.
“Abide in me as I abide in you,” Jesus says to his disciples on their final evening together before the crucifixion and eventually resurrection. They’ve already feasted on the bread and shared the cup, they’ve already had their feet washed by their Lord, and now it’s time for a brief discourse on what happens next, when all is said and done.
The language of abiding has been common since the very beginning of the church because it is, in a sense, a direct command from the Lord. And throughout the centuries we’ve come up with all sorts of ways to “abide.” Prayer practices, Bible Studies, small groups, Sunday worship, constant communion – they’re all attempts at abiding with the Lord who abides with us.
And why do we abide? We abide because Jesus is the vine and we are his branches. If we want to bear fruit in this world and in this life, then it will only be possible as a result of abiding in the One who abides in us.
Except, how can Jesus really ask the disciples (us included) to abide in him? I mean, consider when he told the disciples about being the true vine… It’s right after this little lecture that Judas will betray the Lord to death, Peter, disciple supreme, will quite literally not abide by denying his Lord when things fall apart, and the rest of the disciples will leave Jesus to die alone.
And yet, it’s these disciples who receive the call to abide.
Perhaps, then, Jesus is able to command this of the disciples, and all of us, because of his promise to abide in us, to never let us go, even though we don’t deserve it one bit.
Consider – The way the gospel story plays out runs against the grain of how we think things are supposed to go. Our life with God does not end at the cross on a certain Friday as we might expect.
In the time called life after Easter it all comes full circle – it ain’t over between us. The Last Supper wasn’t really the last at all – in fact, it was the first! The risen Christ, with holes in his hand and a wound in his side, shows up, again and again, transforming our painful and broken lives by abiding with us.
In steadfast and faithful love, God refuses to leave us or abandon us.
God abides.
God abides, in us.
And then Jesus says, “Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing.”
Fruit-bearing, then, seems to be the main point of this adventure we call church. So we establish programs and we make calls for action and we do whatever we think we can to make the world a better place.
But, that’s not the same thing as bearing fruit.
The purpose of church, though rarely discussed, is to meet and be met by God. It is, to use the words of John today, a revealing of how God already abides in us.
Being disciples, then, is not all about the work we have to do or responding to a list of requirements – being a disciple is about resting in Jesus. If anything comes from that, and it will, that’s Good News. But the only thing we are asked to do, is abide.
The goal of the Christian life, of following Jesus who is the way and the truth and the life, who is the vine, is not amassing a set of deeds (good or bad) but simply experiencing our life as the Word made flesh so wonderfully bestows upon us. It is sitting back at the table to which we deserve no invitation, tasting the wine that is the blood of the Lamb, and knowing that it sets us free for true liberty.
Jesus did not come to dwell among us in order to display his own virtuosity.
Sure, he tells us to be perfect as his Father is perfect, but then a few chapters later he goes on and on about how the only One we can ever call good is God alone.
Sure, he gives us some lists of dos and donts but then when the disciples do the things they shouldn’t or they avoid doings the things they should do, how does Jesus respond? Does he kick them out of the kingdom? Does he banish them to an eternity of torment?
No. Jesus abides in them.
Jesus comes to dwell among us in order to bring us home to his Father’s house and to sit us down as guests at the Supper of the Lamb. Jesus desires our contentedness, not our suffering. Jesus offers us the good wine, not sour vinegar.
And salvation, the thing Jesus comes to bring to fruition, it is not just a destination – it is our vocation. That is: salvation is not just something confined to what happens after we die; salvation is our calling here and now.
Life after Easter means today.
And yet, we can’t ignore Jesus’ language with the rest of his vine imagery. It’s all good and fine to talk about Jesus abiding in us, and bearing fruit in response, but Jesus goes on to say, “Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned.”
We might imagine the big take away is for us to consider what, or worse: who, needs to be cut off from our lives and then go out with some pruning shears and get to work. Perhaps there’s that one relationship that keeps bringing you down, or you have a bad habit you haven’t been able to kick, or you made a mistake and the guilt just won’t go away.
And then the church says, “Go and get to work! The time has come to cut away all that stands between you and perfection!”
But, that’s not what Jesus says.
You see, according to the teller of the tale, God is the one who does the pruning. God is the di-vinegrower (get it?).
It’s less about us finding what’s wrong within us, or among us, and then going out to get it all fixed and more about relinquishing what we needn’t hold on to, and let God do the work God is here to do.
It’s not about doing all that we can to become the very best versions of ourselves, but instead to consider how God is already working on us because God abides in us.
And maybe, just maybe, one of the things that God is working on, one of the things God is actively pruning, is our foolish belief that we must be able to make it on our own and that we can only trust in our strength alone.
We live in a society that is deeply drunk on the notion of independence and making something of ourselves no matter the cost. And yet, in another place, Jesus rather pointedly asks, “What does it profit someone to gain the whole world and lose their life?”
Part of the Christian witness, something we avoid mentioning to our detriment, is that we cannot make it through this life on our own; we are desperately in need of help from one another and from the Lord.
That’s why, no matter how good of a job we do mucking it all up, God continues to bear fruit through people like us who can bear no fruit on our own.
God, to put it pointedly, works in mysterious ways and, in the end, the wine is offered at the table for a world undeserving.
Hear the Good News: God in Christ arrives in a world, in a vineyard, that cannot bear any fruit on it’s own. It has given itself over to disease, and abuse, and pestilence, and all sorts of other failures. But the di-vinegrower tills the ground, enriches the soil, and plants the seeds that are the Word to bear fruit.
Jesus, God in the flesh, enters into the muck and mire of this life, of this worthless vineyard, and becomes sin for us. We nail him to a tree and kill him. But then God gives him back to us.
The empty tomb is the fruit of resurrection offered freely to people like you and me for no other reason than the fact that God wants a full table at the Supper of the Lamb.
When Jesus comes, with holes in his hands and a wound in his side, he doesn’t come to see if we’re sorry. He knows our repentance isn’t worth all the effort we put into it because we continue to go on sinning no matter how many times we repent. Jesus doesn’t come to count all of our good deeds. He knows our sins will always outweigh our virtues.
And yet Jesus comes back to us, Jesus abides in us, Jesus forgives us, and Jesus offers the fruit of salvation to us.
For free.
For nothing.
We do nothing and we deserve nothing.
And yet the invitation still stands. We get to taste the earthy fruit of the vine and know that it is for us. What wondrous Good News. Amen.
think and let think 