Today’s gospel sounds like a good summer passage, doesn’t it? Jesus telling Martha not to work so hard, and encouraging Mary to sit at his feet, relaxing, taking in his teaching.
It’s like a spiritual day at the beach.
In today’s over-scheduled, under-joyed lifestyle, it seems like a good message. Take a break. Don’t work so hard. Relax once in a while. Put your feet up. Take a vacation.
But do we really need to come to church to hear this message? You can simply turn to the Lifestyle section of the newspaper, or browse the self-help aisle at Chapters. What’s next to come from Jesus, exercise and eat your veggies?
We don’t need God’s only Son, the “image of the invisible God, the firstborn of all creation; for in him 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,” As we heard in Colossians this morning, to tell us that we spend too much time at work and not enough time with the kids. We can just turn on Dr. Phil for this homespun wisdom.
So, there must be something else going on. Jesus doesn’t usually waste his time telling people what they already know. And Jesus certainly wasn’t interested in our affluence-induced stress-filledl lives.
Jesus was interested in making disciples, and this was...(whole thing here)
May you see the face of Jesus in everyone you meet. And may everyone you meet see the face of Jesus in you. Those looking for my sermons, please go to TheWordProclaimed
Sunday, July 18, 2010
Sunday, July 11, 2010
Sermon Pentecost 7C

Sometimes people ask me, “Do you think Muslims will go to Hell?” It doesn’t have to be Muslims each time the question is asked. You can fill in the blank with any faith group that’s not Christian. Or even non-faith groups like professed atheists.
At it’s heart is the question of judgment. Who will God judge? And maybe by extension, who can WE Christians judge.
I don’t think that question is very biblical. When God is in a judgmental mood, God’s most intense condemnation isn’t for Muslims or atheists, or anyone else those outside the faith. In the bible, God’s saves the most severe judgment for those who seem closest to God: Israel, the church. Especially church leaders.
Today’s gospel, popularly known as “The Good Samaritan” but really should be called “the bad pastor.” The pastor, who ought to be in the business of helping people, passes by the man in the ditch. There is judgment in the story. It’s subtle. But everyone know who Jesus is talking about.
Judgment begins with God’s own house, say the prophets. This happens when we get too high on ourselves, thinking that to be part of God’s people means to be - somehow - better than others.
For those paying attention you might have noticed...(Whole thing here)
Monday, July 05, 2010
Sermon: Pentecost 6C

Those 70 followers of Jesus may have listened to his instructions but very few have ever since. And those who do follow Jesus the way he instructs are either labelled “insane” or declared a “saint.”
It’s as if we either feel in our membrane that these instructions are impossible, or we don’t really believe that these instructions are for us today.
They are left in the first century when being a disciple of Jesus was new and exciting. But that excitement has long since settled into the dust of the centuries that have risen and fallen.
In fact, it was during those 20 centuries that Christians actively abandoned these instructions from Jesus. Ignored what Jesus told them to do because it wasn’t what THEY wanted to do. Christians forgot that we were - somehow - different.
Instead of being sent - going out TO people, Christians put down roots and called people to THEM. Instead of travelling light, depending on the power and grace of God to heal the sick and raise the dead, Christians grabbed political power and confusing it with God’s power, establishing personal and institutional empires. Instead of building a people, Christians built buildings - cathedrals - while people around them starved both for food and for God.
Creating empires of the self is a hard habit to break. And we have become unwitting heirs to their legacy.
We read this passage and interpret it as if ...(whole thing here)
Monday, June 28, 2010
Energy and Renewal

But the bottom line is: this what I can do when I’m not depressed.
As many of you know I separated from my wife last November. And I knew I was emotionally depleted, but I figured that a few days in the gym per week and my daily green smoothie would help.
It didn’t. Around the beginning of Lent I fell into a deep depression. The worst of my life. I worked minimal hours, just getting the basics done. Then I’d spend a lot of time in bed. I’d spend time with the girls, but would sit them in front of the TV. I stopped reading. I couldn’t concentrate. Life sucked.
One day around Easter I stayed in bed until 3:25 pm. The only reason I got dressed was because I had to pick my daughter up from school and obviously couldn’t abandon her. That’s when I realized I needed help. So I made an appointment with a counsellor.
He was awesome. He recommended the book Feeling Good by David Burns, and it opened my eyes to what I was experiencing and have me the tools to facilitate my healing. After two months (or so) of hard work I found that my energy had returned and I could see the world differently. My sense of self gained strength and could see new possibilities for the future.
I’ve since returned to the gym and started a healthy eating program. Some parishioners and friends have offered incentives (I’m REALLY looking forward to losing the first 10 pounds!) and so I feel like my life is finally coming back together. It feels like I’m creating my life rather than reacting to life as it’s happening to me. For the first time in a long time, I feel like I have some semblance of control.
Ministry has become a joy again. I feel like my old - but renewed - self.
That’s why I can write two sermons in one morning. But I’m sure the green smoothies play a part.
Sunday, June 27, 2010
Sermon: Pentecost 5C
NB: Had a wee bit 'o help from Willimon's Pulpit Resource
When we're trying to recruit new people into our church, how do we do it? What tactics do we use?
Do we say that we're a friendly, welcoming, bunch? Do we go out of our way to make sure that each new person who comes through our doors shakes at least three hands before making their way to the sanctuary?
Do we make sure that a newcomer finds an easily accessible seat? Do we assemble a bulletin that's easy to follow? Do we see to it that new people are invited downstairs for coffee and fellowship? Do we place in their hands a jar of dried soup mix (do we still do this?)?
Do we emphasize on how caring we are? Do we project ourselves as a place of healing? A family of believers where all are invited to the table? A community of loving Christians dedicated to making people feel valued and included?
I think the answer to all these questions is an unqualified "Yes!"
And you're probably wondering why I brought this up? After all, isn't that what we're supposed to do? Aren't we expected to be friendly, welcoming, and loving, by the very fact that we're Christians?
Maybe.
What would happen if we took Jesus' lead in (whole thing here)

Do we say that we're a friendly, welcoming, bunch? Do we go out of our way to make sure that each new person who comes through our doors shakes at least three hands before making their way to the sanctuary?
Do we make sure that a newcomer finds an easily accessible seat? Do we assemble a bulletin that's easy to follow? Do we see to it that new people are invited downstairs for coffee and fellowship? Do we place in their hands a jar of dried soup mix (do we still do this?)?
Do we emphasize on how caring we are? Do we project ourselves as a place of healing? A family of believers where all are invited to the table? A community of loving Christians dedicated to making people feel valued and included?
I think the answer to all these questions is an unqualified "Yes!"
And you're probably wondering why I brought this up? After all, isn't that what we're supposed to do? Aren't we expected to be friendly, welcoming, and loving, by the very fact that we're Christians?
Maybe.
What would happen if we took Jesus' lead in (whole thing here)
Wednesday, June 23, 2010
Sermon: Pentecost 4C
Lutherans LOVE good theology. And by "good theology" I mean a way of talking about God and God's activity in the world that is deeply influenced by the political and social battles of the 16th century. Good theology is what defines Lutherans. It's unique to us.
Anglicans are defined by a certain, prescribed, worship. Lex orandi/lex credendi or "the law of prayer is the law of belief." Anglicans know what they believe when they pray it. It's what binds them together.
The Roman Catholic Church has the pope as a unifying figure, for better or for worse. No matter where you are in the world, no matter what your theological beliefs, no matter what style of worship draws you in, it's the pope - "the vicar of Christ on earth" - who stands at the centre of your faith.
Lutherans don't have it so easy. As Lutherans, we say that it's the doctrine of justification by grace through faith that brings us together. Justification by faith: the notion that we sinful human beings are brought into a right relationship with God not through any actions or inactions on our part, but because we are declared innocent and clean because of Jesus' death on the cross and his resurrection to new and everlasting life. We are saved by grace through faith, and not by works of the law. That is Lutheranism's central, defining, idea.
The problem then lies when we..(whole thing here)
Monday, June 14, 2010
Sermon: Pentecost 3C
You know, pastor, " he said. "There are a lot of PEOPLE in our churches but there aren't very many CHRISTIANS."
"I beg your pardon," I replied.
"There are too many people who go to church but don't live by God's law, they live just like everyone else. They're fake Christians," he said.
"Is that right?" I replied, turning my chair to indicate that this was a conversation I no interest in being a part of. But he didn't take the hint.
"Yeah, too many people think they're Christians but they really aren't. There's no repentance. No outward evidence that they they believe in God. There's too much immorality. Too many concessions to the secular world. They don't believe in the Truth of the bible."
*sigh*
"Really?" I replied, hoping my monosyllabic answers might discourage him. But it seemed to do the opposite. He was just getting started.
"People think that they can sin and still be part of Christ's church. The bible is clear, God HATES sin. God demands obedience from us, not disobedience."
"But didn't Jesus die for our sins?" I asked.
"Jesus may have died for our sins but that doesn't mean we can still go on sinning and expect to go to heaven," he replied.
"So, we can stop sinning if we just put our minds to it?" I asked.
"Yes," he said. "God gave us free will so we can choose to sin or not to sin."
"If God has given us the freedom to sin or not to sin then why did Jesus have to die for our sins, why didn't he just tell us to strengthen our wills to live in obedience?"
And from there it was on. He had pushed my last button.
This was a...(whole thing here)
"I beg your pardon," I replied.
"There are too many people who go to church but don't live by God's law, they live just like everyone else. They're fake Christians," he said.
"Is that right?" I replied, turning my chair to indicate that this was a conversation I no interest in being a part of. But he didn't take the hint.
"Yeah, too many people think they're Christians but they really aren't. There's no repentance. No outward evidence that they they believe in God. There's too much immorality. Too many concessions to the secular world. They don't believe in the Truth of the bible."
*sigh*
"Really?" I replied, hoping my monosyllabic answers might discourage him. But it seemed to do the opposite. He was just getting started.
"People think that they can sin and still be part of Christ's church. The bible is clear, God HATES sin. God demands obedience from us, not disobedience."
"But didn't Jesus die for our sins?" I asked.
"Jesus may have died for our sins but that doesn't mean we can still go on sinning and expect to go to heaven," he replied.
"So, we can stop sinning if we just put our minds to it?" I asked.
"Yes," he said. "God gave us free will so we can choose to sin or not to sin."
"If God has given us the freedom to sin or not to sin then why did Jesus have to die for our sins, why didn't he just tell us to strengthen our wills to live in obedience?"
And from there it was on. He had pushed my last button.
This was a...(whole thing here)
Friday, June 04, 2010
The Turtle Awards
(NB: Cross-posted at the Alberta Synod Convention Blog
The Turtle Awards, are to be given to churches who take risks.
Fine words. But I wonder how true they are. I need to ask, how far will churches be allowed to stick their necks out before being chopped off by the institutional church.
I get a little suspicious when church leaders encourage churches to foster innovation, mainly because it's been my experience that the institution is built to protect itself rather than to grow. In fact, institutions are designed to NOT change. Status quo is rewarded. Inventiveness is allowed - but only so far. We can do some re-modelling, renovate a room or two, but tearing down and re-building is not usually an institutional option.
If we're being asked to "stick our heads out" I think we may do so at our own peril. Not because it's not needed (taking risks is an imperative!), but because I'm not entirely sure the institution knows it's asking.
Those who know me, know that I have a visceral dislike of institutional church. Mainly because the institutional church often works to keep it's machinery going, rather than moving forward in Jesus' mission. Institutional church is often more interested in efficiency rather than creativity. Good order instead of Spirit-driven chaos.
Or MAYBE, God is leading our church institution to model what they want from the grassroots. Asking churches to stick their necks out releases control because they don't know what's going to happen. Maybe that's their plan. Maybe it's an unacknowledged benefit. Perhaps God is using the (*gasp*) institutional church for Jesus' mission, dying to our prideful efficiency, and rising to claim and celebrate God's great and promised future.
Whatever the motivation, I'm glad it's there. I hope it stimulates some creative chaos, pushing our limits, challenging our cozy status quo. May God shake us up, pull the rug out from underneath our feet, and move us to an uncomfortable - but exciting - future
Sunday, May 30, 2010
Sermon: Trinity C

But do we really know what that means or know why that's important? To the outsider it might look like a lot mental gymnastics, become theological contortionists, in order to justify a contradiction. 1+1+1 does NOT equal One. Volumes of books have been written trying to sort out the math. How can God really be three distinct persons, yet one God? It simply doesn't add up.
Other than Christ the King Sunday, Trinity Sunday is the day when we feel most tempted to keep God at a philosophical distance. We muse about the mystery of the Trinity. We try to do make the math work. On no other Sunday do most preachers do a weaker job connecting God to peoples' lives.
I think that's because we don't...(whole thing here)
Thursday, May 20, 2010
Book Review: Take Your Best Shot
Why do we expect so little from our youth? As a pastor, I often struggle to find meaningful ways of engaging our young people, to keep them interested and active in church. So, the church tries to keep our kids entertained, an extension of what they get elsewhere. Music they can relate to, games, retreats - and the occasional bible study or service project thrown in to keep our programming churchy.
But as a parent and a pastor, this book was a challenge to expect more from the young people under my care, to help them grow and push their limits. Youth do not need more entertainment, especially not from churches. Young people need to know that they have gifts and passions that can help change the lives of others. For me, Austin Gutwein's book was a helpful reminder that everyone plays an important leadership role in God's unfolding kingdom. This book would make an excellent gift for the young person in your life who is struggling to find his/her place in church and the world. It is a wonderful affirmation of the giftedness of all God's people.
(Book has been provided courtesy of Thomas Nelson and Graf-Martin Communications, Inc. Available now at your favourite bookseller)
But Austin Gutwein has shown in his book Take Your Best Shot: Do Something Bigger Than Yourself that young people care about the world that God made and are eager to provide meaningful solutions to human suffering. Young people have both the compassion and the know-how to alleviate the agony of others.
Challenged by a World Vision video telling the story of an AIDS Orphan in Zambia named "Maggie" (He calls this his "Maggie Moment"), 9-year-old Austin Gutwein was moved to help her, and others like her. After sharing his concern with a World Vision staffer who told him to "...use basketball to change the world" Austin Gutwein decided to raise money by shooting free-throws. Since there were 2057 children orphaned by AIDS each day, he would shoot 2057 free throws, at a dollar per throw (but not basket).
Of course, he reached his goal. And later he decided to try it again, this time with 1000 people shooting free throws. And "Hoops of Hope" was born.
What I found unique about his story wasn't his success (which made for a good read) but his ability to reflect on what God was doing throw him. He was able to integrate biblical passages about the poor and suffering into his work with AIDS orphans in way that wasn't trite or condescending. Too often, these stories have a "isn't it so great that we wealthy North Americans can help these poor, underdeveloped Africans" feel to them. Not this book. For young Austin Gutwein, it's a story of one kid just trying to help other kids, because that's what Christians do.
But as a parent and a pastor, this book was a challenge to expect more from the young people under my care, to help them grow and push their limits. Youth do not need more entertainment, especially not from churches. Young people need to know that they have gifts and passions that can help change the lives of others. For me, Austin Gutwein's book was a helpful reminder that everyone plays an important leadership role in God's unfolding kingdom. This book would make an excellent gift for the young person in your life who is struggling to find his/her place in church and the world. It is a wonderful affirmation of the giftedness of all God's people.
(Book has been provided courtesy of Thomas Nelson and Graf-Martin Communications, Inc. Available now at your favourite bookseller)
Thursday, May 13, 2010
Book Review: Hungry For Life
Blundell's book is no mere theological treatise or a biblical meditation on social problems. Hungry For Life is a manifesto. A call to arms for affluent North American Christians to live more faithfully and generously; using our resources to confront the horrible poverty most of the world lives in.
Blundell begins by showing us the problem of poverty, and the devastating effects it has on people in the developing world. And, he, boldly maintains, that affluent North American Christians are spiritually impoverished by their (our) lack of response to the needless suffering of our sisters and brothers around the world. The mark of faithful living, he says, is not how we worship or pray, but how we care for the poor.
He then moves on to the biblical foundations of his argument, expertly outlining how the core message of the bible is care for the poor as a faithful response to what God has graciously given us - life and salvation. He takes us through the hard words of the prophets, Jesus' commands, the Letter of James, and other passages to show that his basis for the Christian mission to alleviate the needless suffering poor has a deep biblical foundation.
He doesn't mince words. He's angry at the North American church for its spiritual complacency and calls for its radical renovation. He calls the church to repentence and transformation, not mere "behaviour modification" as he puts it. Nothing short of wholesale change will lift us from our spiritual impoverishment and a slavery to the sin of idolatry - "worshiping the God of money" as he puts it. He calls Christians to greater generosity as a response to the North American affluence that is keeping us spiritually malnourished. He calls us to a simpler lifestyle to confront our consumerist culture and free up resources for international development. He calls us to a greater prayer life where we lift up to God the concerns of the poor, and so we can connect to the source of all life. Blundell's vision is holistic.
But unlike most prophetic voices, he has a plan. He has crunched the numbers. He has formed an organization. He models what he preaches. He provides a framework for moving churches to action.
His book is a challenge. But his intent is to inspire Christians to action rather than make them feel guilty. His organization, Hungry For Life, from which the book drew its title works to connect congregations with communities in developing countries so churches can help where they're needed most, and develop life-changing relationships along the way.
Each chapter has a series of questions that help the reader dig more deeply into the material, which I found quite useful. And the final chapter and Appendices provide the answer to the "Now What?" question that people often ask after reading these types of books.
What surprised me about this book was that Blundell comes from an evangelical background. He's an ordained Christian & Missionary Alliance pastor and got his MA in International Non-Profit Leadership at Trinity-Western University. His evangelical credentials are solid.
But he spends little or no time talking about sharing the gospel with the poor. Which I found refreshing. Too often we think that the sole job of Christians is to lead people to Christ. We say that we need to spend more time preparing people for eternity rather than responding to bodily needs.
Blundell doesn't cover this disconnect. And his biblical exegesis might tacitly say why: there are a lot more passages about caring for those in need than about saving people for heaven.
What I would have liked more of was a broader discussion about what people in developing countries can teach us affluent North American Christians. I worry about the insidious paternalism that marks many development efforts, where the "poor" become objects, recipients of our generosity, rather than partners in creating a more sustainable world for all people. While Blundell doesn't give off this vibe, I was looking for more stories and examples about how those in developing countries develop mutual relationships with the churches with whom they connect.
For Blundell, North American church transformation can only occur when, with God's help, we re-orient ourselves away from our materialist culture and learn to live generously and sacrificially, responding to the cries of the poor, and learning from them along the way. This book should be read by every thoughtful Christian who longs for a church that connects more deeply to God and the world.
(NB: Book has been provided courtesy of the author and Graf-Martin Communications Inc. Available now at your favourite bookseller)
Blundell begins by showing us the problem of poverty, and the devastating effects it has on people in the developing world. And, he, boldly maintains, that affluent North American Christians are spiritually impoverished by their (our) lack of response to the needless suffering of our sisters and brothers around the world. The mark of faithful living, he says, is not how we worship or pray, but how we care for the poor.
He then moves on to the biblical foundations of his argument, expertly outlining how the core message of the bible is care for the poor as a faithful response to what God has graciously given us - life and salvation. He takes us through the hard words of the prophets, Jesus' commands, the Letter of James, and other passages to show that his basis for the Christian mission to alleviate the needless suffering poor has a deep biblical foundation.
He doesn't mince words. He's angry at the North American church for its spiritual complacency and calls for its radical renovation. He calls the church to repentence and transformation, not mere "behaviour modification" as he puts it. Nothing short of wholesale change will lift us from our spiritual impoverishment and a slavery to the sin of idolatry - "worshiping the God of money" as he puts it. He calls Christians to greater generosity as a response to the North American affluence that is keeping us spiritually malnourished. He calls us to a simpler lifestyle to confront our consumerist culture and free up resources for international development. He calls us to a greater prayer life where we lift up to God the concerns of the poor, and so we can connect to the source of all life. Blundell's vision is holistic.
But unlike most prophetic voices, he has a plan. He has crunched the numbers. He has formed an organization. He models what he preaches. He provides a framework for moving churches to action.
His book is a challenge. But his intent is to inspire Christians to action rather than make them feel guilty. His organization, Hungry For Life, from which the book drew its title works to connect congregations with communities in developing countries so churches can help where they're needed most, and develop life-changing relationships along the way.
Each chapter has a series of questions that help the reader dig more deeply into the material, which I found quite useful. And the final chapter and Appendices provide the answer to the "Now What?" question that people often ask after reading these types of books.
What surprised me about this book was that Blundell comes from an evangelical background. He's an ordained Christian & Missionary Alliance pastor and got his MA in International Non-Profit Leadership at Trinity-Western University. His evangelical credentials are solid.
But he spends little or no time talking about sharing the gospel with the poor. Which I found refreshing. Too often we think that the sole job of Christians is to lead people to Christ. We say that we need to spend more time preparing people for eternity rather than responding to bodily needs.
Blundell doesn't cover this disconnect. And his biblical exegesis might tacitly say why: there are a lot more passages about caring for those in need than about saving people for heaven.
What I would have liked more of was a broader discussion about what people in developing countries can teach us affluent North American Christians. I worry about the insidious paternalism that marks many development efforts, where the "poor" become objects, recipients of our generosity, rather than partners in creating a more sustainable world for all people. While Blundell doesn't give off this vibe, I was looking for more stories and examples about how those in developing countries develop mutual relationships with the churches with whom they connect.
For Blundell, North American church transformation can only occur when, with God's help, we re-orient ourselves away from our materialist culture and learn to live generously and sacrificially, responding to the cries of the poor, and learning from them along the way. This book should be read by every thoughtful Christian who longs for a church that connects more deeply to God and the world.
(NB: Book has been provided courtesy of the author and Graf-Martin Communications Inc. Available now at your favourite bookseller)
Monday, May 03, 2010
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