Pentecost 17-St. James 2:1-5, 8-10, 14-18

In the Name of the Father, and of the Son,+ and of the Holy Ghost. Amen.

‘For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, and you pay special attention to the one who is wearing the fine clothes, and say, “You sit here in a good place,” and you say to the poor man, “You stand over there or sit down by my footstool,” have you not made distinctions among yourselves, and become judges with evil motives?’ (Vv. 2-4)

Is this not something we all do? That is, we give certain people greater standing at table because of who they are or because of how they can help us. This is fine in the world. After all, this is the way the world works. The old adage, “If you scratch my back, I’ll scratch yours”, seems to fit well. One problem, the poor are not in a position to do any of this scratching. Yet, this is not to be the way of the church. In the church, we are commanded by Jesus to treat every one as He did.

In the church, you and I as Christians are not supposed to treat some better than others simply because one has money and the other does not. To do so contradicts the teaching of Jesus in the Gospels. This letter of James was written way back when there really were no Gentile Christians to speak of and so the churches that met were entirely Jewish. These are the early Christians to whom James writes. These early Christians were claiming that Jesus was the complete answer to all of the Jewish hopes.

Jesus was the complete and only Messiah needed.

As we all know from the Gospel accounts, Jesus was not a respecter of persons. He did not treat the wealthy any differently than he did anyone else. Jesus did not treat the Pharisees or other religious leaders any different from anyone else. Jesus condemned every one of them and told them all to repent. The only difference found was in each person’s reaction to Jesus’ preaching of repentance.

The people to whom James writes were assuming wealth was a sign of God’s approval. This is still the way our world thinks. We as sinful creatures tend to see someone who has much and think, “that person must have been blessed much by God”. The problem for James’ hearers was that they had stolen for themselves the privilege of judgement that is God’s alone. This they did by despising the poor and treating them differently and less than those who were rich. Think about this. Do we do this ourselves?

We hear of examples of this whenever someone wins the lottery. Not soon after this is announced, the news then reports of those who seek out the winner and look for a handout. It does not matter if these hopeful are related in any way, family or friend, to the winner. Though these hangers-on may not be connected at all, some still try. We may not react to all of this any more than with such thoughts but each of us knows how Jesus taught us about our thoughts. We know that we are to follow His law in thought word and deed or we have broken it (V. 10).

So, just like we may criticize those who go to a rich person or lottery winner and ask for a handout, James criticizes those to whom he writes. He condemns those who would grab for themselves the best place and held that the poor should instead sit off in the corner. James reminds them of the words of Christ, that the rich will enter the kingdom of heaven only with great difficulty.

To treat the poor in any way like what James describes here, ‘you say to the poor man, “You stand over there or sit down by my footstool”’ (V. 3). To act in this way is to despise our Savior’s own poverty. James convicts his hearers with words that are mindful of Jesus’ first beatitude from the Sermon on the Mount (St. Mt. 5:3). ‘Listen, my beloved brethren: did not God choose the poor out of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?’ (V. 5)

Yes we have many poor among us. Many even within the church. All of these we watch out for and try to help as best as we are able. In fact, it does not matter if these poor are within the church or not, we still help them because we know and believe Jesus’ words that these are those who are among the most blessed. As that beatitude in Matthew reminds us, it is those who are poor in spirit who shall claim the kingdom of God.

Because of Jesus’ own self-poverty as described by Paul to the Philippians (2:5-11), this shabby treatment of the poor among them as we hear in James is a continual affront. As these poor are in Christ, like all of us who are among the Baptized faithful, it is as if the people of the congregation to whom James writes are treating Jesus as only worthy except to sit by a footstool! As co-heirs of Jesus we are recognizable by our acts of mercy to the poor. In such compassion, each of us Christians resembles Jesus.

‘What use is it, my brethren, if a man says he has faith, but he has no works? Can that faith save him? If a brother or sister is without clothing and in need of daily food, and one of you says to them, “Go in peace, be warmed and be filled,” and yet you do not give them what is necessary for their body, what use is that?’ (Vv. 14-16)

James has been making an argument for forgiveness between the brethren throughout this chapter. If it had been too outside their experience or outside the realm of the truly possible before, James makes it concrete in the final verses of our reading. Here at the end of chapter, James begins to refer to things as seen from judgment day. As if Christ the Judge is sitting and examining each and we are “flies on the wall” to see how it occurs.

Now the poor are seen as being so destitute as not to have even the very basic needs for survival. These are the ones who above were described as being placed on the floor along side the footstools. That is, in the worst possible place. They were not even provided with a chair of any kind to rest themselves upon. These are those who were without the least ability to find safe rest in this world. Remember in all of this, that James is not saying that the treatments should be reversed. He is not telling us to give the best places to the poor instead of to the rich. That is, to turn on its head the way of the world. Rather, we are to treat all who are within the church equally, the same.

James is asking, how can you say that you have saving faith if you cannot perform these basic acts of mercy? After all, of what use is your faith if when you see one who is poor and all you do is say, “Go in peace”? If this is not followed up with some attempt to feed or clothe such believers, how can you say you have faith at all? This is James’ question.

This is directed straight at those in the congregation who were playing favorites. James’ words are directed at you and at me as we behave in the same way. This is a difficult thing, to not play favorites. As sinful as we are, you and I fail at this time and again and must repent of this lack of mercy. Praying as we do that the Holy Spirit will continue to transform us by the renewing of our minds that we might become ever more Christ-like in all ways.

What James is describing for us is like our physical bodies and breathing. If you are alive physically, you cannot help but to breathe. If you are alive spiritually, that is, if Christ through the Holy Spirit resides in you, then you cannot help but do good works. We see this also in the words the Holy Spirit speaks through St. Paul. We are all familiar with the words from the book of Ephesians that tell us it is faith alone by grace which saves, not any works of ours. Yet, right on the heals of that, the Holy Spirit tells us also that good works have been created for each of us to do since before the creation of the world (Eph. 2:8-10). Again, like life and breathing.

‘But someone may well say, “You have faith, and I have works; show me your faith with out the works, and I will show you my faith by my works.”’ (V. 18)

Again, here we see that James is speaking to us from the point of view of the judgement day. He is telling us what kind of faith will be rewarded on the last day as being a true faith. The reality is spelled out that a work-less faith will be condemned. Jesus was among other things teaching us to be merciful, as our heavenly Father is merciful. All men need mercy; we are all sinners and so are in need of mercy. The poor have been left among us that we may be merciful. Remember to be counted as poor does not simply require a lack of financial wealth. It could be a multitude of things, which cry out for this Christ-like mercy.

Also, do not fall into the trap of playing Paul over against James. Remember that both have been inspired by the Holy Spirit who cannot contradict Himself. Remember that James is not putting works higher than faith. As we read the words of the text, we can see that James is intent on demonstrating that his faith is indeed alive! He would not then undermine his own argument by saying that it is really works that save. Rather, James is telling us here that if he shows you his works, you can in this way see his faith.

James is saying here that works are the visible aspect of faith. We cannot see into someone’s heart but we can see evidence of where their trust is placed by looking at the works they perform. James is telling us here that it is works of mercy, which will count on the last day. It is then our treatment of the poor, however they appear.

These works of mercy are then an imitation of the Father’s mercy upon you and me through His sacrifice of Jesus on the cross for your salvation.[1]

In Jesus’+ Name. Amen.

[1] My thanks are given for the thoughts of this sermon to the work of Dr. David P. Scaer in his commentary, James: The Apostle of Faith.

Flu Update

I am still feeling the effects of having the flu, but most everyone else in the house is feeling better. This has been a frustrating week because I have not been able to get the things done that I know need to get done. I even had to cancel a monthly appointment to visit a number of my shut-in or nursing home bound parishioners that will be difficult to make up.

Yet, thanks be to God that it is only the flu and not something worse that we have all been sick with.

The Cosby Show is 25!

One of my favorite old TV shows is the Cosby Show. Of course, I would rather watch Bill Cosby's other show, The Adventures of Fat Albert and the Cosby Kids. But that would be another post. I found out on Tuesday night that the show had its 25th anniversary on this past Sunday. I must say, the Cosby Show always had the best music. It still does.

Potato and Leek Soup

I always enjoyed the pre-made potato leek soup that I could get at the grocery store in England when I studied there for a year. I did not have the cookbook or supplies to do the much cooking on my own but that was one of those warm comfort foods that I remember from that time.


Now, this spring, we tried to plant leeks thinking that doing so would be a good way to make this soup. That did not work. My wife injuring her ankle, a couple of vacation trips later and we had so many weeds there was no chance of ever finding the leek shoots. Even if they did survive. Sadly, they did not.


So, the other day when I was in a neighboring town, I stopped at the local vegetable stand and picked up some groceries. He happened to have a few leeks sitting in a dish and so I bought two. I thought that this would be more than enough for leek soup. Boy was I wrong. We made soup anyway and simply added a few more potatoes.


This was a yummy soup and just the right thing for supper on a cool fall day here on the frozen tundra. Though only one out of three of our boys ate all of his soup tonight. This is because we are all recovering from what the doctor thinks is the H1N1 flu (though this is not official). Appetites are not what they usually are.


Smooth Potato Leek Soup (Potage Parmentier)

For extra smoothness, push through a sieve after it has been pureed in a food processor.
Melt in a soup pot, over low heat:
3 Tablespoons butter
Add and cook, stirring, until tender but not browned, about 20 minutes:
8 large leeks (white part only), cleaned thoroughly and chopped (I cut the white parts in half and then diced them)
Stir in:
3 medium or 2 large baking potatoes, peeled and thinly sliced (I left the skins on, more nutrition that way).
5 cups chicken stock or water
Bring to a boil, reduce the heat, and simmer until the potatoes are soft, about 30 minutes. Puree until smooth. Season with:
Salt to taste
1/4 teaspoon ground pepper (we added ours at the table.)
Thin if necessary, with additional:
Stock or water
Reheat gently, then ladle into bowls and serve.

Of course, if you want to have a cream soup and be really fancy, you can always make Vichyssoise. The "classic french" soup was actually invented by French chef Louis Diat around 1910, when he worked at New York's Ritz-Carlton Hotel. During the Second World War, when the french spa town of Vichy became the capital of the collaborationist government, this soup was served in the United States under a variety of names. You can garnish with shipped fresh chives (or dry!).

Thank you to the The Joy of Cooking for the recipe.

Prayers for Depression

I have noticed that there seem to be way too few prayers available for depression. Perhaps I have simply missed them, but the one resource I have is a prayer book from the early part of this century. This a tragedy considering the high rates of depression currently. I think that the church has fallen down on this mark so far. Hopefully, there is such a thing as a prayer book for the different kinds of depression in the works somewhere.

This is why as I prayed the Prayer of the Church at each of my congregations I was filled with joy that this prayer was included.
O Lord, God almighty, grant peace to those whose hearts and minds are filled with anxiety and turmoil. Give hope to those who battle with depression, and sustain those with mental illness. Help us all to know the full consolation of Your love, especially when we are overcome with anxiety and despair. Lord, in Your mercy, hear our prayer.

Perhaps it is only my perspective, but this seems to come along to infrequently.

The Peanuts Comic Strip and the Gospel

Today, after a long break, I finished a book titled: 'The Gospel According to Peanuts' by Robert L. Short.

This is a wonderful book, especially for the final two chapters. First, we have a chapter titled "Good Grief". If anyone is familiar with the Peanuts comic strip, you know that this is something that Charlie Brown utters with some frequency. Good grief may seem to be a contradiction. Its existence is the same reason that we as Christians can claim that the Friday before Easter is good. After all, there are two types of grief. Good and not so good grief. As St. Paul writes by the Holy Spirit, "For godly grief produces repentance that leads to salvation and brings no regret, but worldly grief produces death" (2 Corinthians 7:10).

So, good grief speaks of the Christian life as a life of putting to death the old sinful man so that he is crucified and dies. In his place, a new man springs forth to life and joy.

The final chapter is a wonderful explanation of that part of the Christian life. This chapter is titled, "The Hound of Heaven". As we all know, dogs are very loyal and devoted to their master. This is the way that you and I are to be in relation to our master, our Savior Jesus Christ. This is to say, that God creates everything out of nothing. We who are brought into the church through baptism are made nothing. We are humiliated so that we will see our true place as the devoted hound of heaven in relation to our master and Savior, Jesus Christ. Again, as Soren Kierkegaard puts it, "and everything which God is to use he first reduces to nothing."*

*"The Journals of Soren Kierkegaard", ed. and tr. Alexander Dru (London: Oxford University Press, 1938) p. 232.

Pentecost 16-St. James 1:17-22 (23-25) 26-27

In the Name of the Father, and of the Son,+ and of the Holy Ghost. Amen.

‘This is pure and undefiled religion in the sight of our God and Father, to visit the orphans and widows in their distress, and to keep oneself unstained by the world.’ (V. 27)

In a book written some time ago, the author reports that there is a relationship between a person’s churchgoing and his concern for oppressed minorities according to the latest studies. That is, his concern for his neighbor. Yet, the studies that report this also report that there is a paradox involved.

For, churchgoing people are both more and less inclined to care about oppressed minorities as compared to nonchurchgoing people. That author tells his readers that churchgoing people whose relationship with the church is one that is purely centered upon a social or institutional connection to the church are less concerned about the lost and oppressed than those who do not attend a church.

Such individuals as these consider it the safe option to go to church.

On the other hand, churchgoers who have taken seriously the teachings of Jesus on love and brotherhood are far more concerned about the oppressed than those who do not attend church. Once again, the deeper our faith and identification with Christ, the greater will be our concern for others. Thus the greater will be our sorrow when we see others suffering.[1]

This is what St. James is trying to explain to you and me as he writes his epistle. This is why he is speaking about a pure and undefiled religion according to our heavenly Father. This is why James is telling you and me that what is important is to visit the oppressed minorities. That is, the orphans and widows and those in distress. With this, you and I are to keep us unstained by the world. That is, unstained by sin.

‘Every good thing bestowed and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation, or shifting shadow.’ (V. 17)

Unlike you and me and all other men, there is no such variation in God. As James tells us, there is no shifting shadow. By contrast, we might be a true follower or we may be a social tagalong. Or, you or I might give a gift. Yet, that gift is what we term a “white elephant”. That is, a gift that no one actually wants. A gift that neither I as the giver or you as the receiver would wish for. God is not like that. He only gives gifts that are good and perfect. There is no variation.

On the same token, temptation does not come from God. We confess this very thing when we pray the Lord’s Prayer but we also see it elsewhere in the Bible. When we read Genesis, we see that Eve and then Adam is tempted. We also see that the temptation they succumb to does not come from God. Again, when we read the book of Job, we see that the temptation and trial that is allowed to bring Job low is not from God either. We believe that God tempts no one. It is more than that though, God cannot tempt anyone. After all, only good and perfect things can come from the good and perfect God (St. Lk. 11:11-13). Evil has a different source.

‘In the exercise of His will He brought us forth by the word of truth, so that we might be, as it were, the first fruits among His creatures. This you know, my beloved brethren.’ (Vv. 18, 19a)

We are called to be hearers. Even more, we are called to be listeners. You and I as Christians are not simply supposed to hear what our Savior has to tell us. Instead, we are to actually listen to Jesus’ words. So, we should be quick to listen. After all, as one ancient writer put it, “we were given two ears and one tongue so that we may hear more and speak less”[2].

This is what you are to do when you hear the words of Jesus. You and I are to clamp our mouths shut and open our ears. We are hearing the voice of our beloved. What other better music could there be for us?

This is why our lessons are what they are. As you may have noticed, the prophet Isaiah speaks of the eyes of the blind and the ears of the deaf and the mouth of the mute being opened by the words of the Gospel. What is more, these lame who are healed by the words of the Gospel will shout for joy when the Gospel is heard.

Again, St. Mark relates an incident when Jesus healed those who came to us. Curiously, Jesus is healing a man who is deaf and mute. That man in Mark is made to hear and speak again. Because of this miracle, the people are amazed. They cry out, “He even makes the mute and deaf to speak and hear”. Except, we would hope that they had at least heard the prophecies of Isaiah. Even if they had not, there are other prophecies, which speak about the healing of those who are mute and deaf and blind and lame.

This is what all the prophets had said the Messiah would do. The Jews should not have been surprised, yet they were.

‘But let everyone be quick to hear, slow to speak and slow to anger; for the anger of man does not achieve the righteousness of God. Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves. … If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless.’ (Vv. 19b-22, 26)

We are instead called to be slow to speak. We are to be listening to those words of the people around us. We, you and I, are to hear what others have to say before speaking. Hear the hurt; hear the damage and pain of the suffering because of sin. What this really means is, love your neighbor as yourself. Put his needs first. None of you can listen to the hurts of others when your mouth is open. We all know how often parents need to remind the child in front of them to stop talking and start listening. I know I have already done it more times than I know with my boys. Yet, for every time that we as parents remind our children of this, we have likely been just as guilty of not listening ourselves. That is, our mouths are open when we should be quiet and listening.

We have been crushed by our Savior by the guilt of sin so that we might be ‘brought us forth by the word of truth’. This is a good grief however. This is a grief that shows you your sin and allows for Jesus to re-create you from the nothing that He has made you[3]. This is James’ way of telling us that “you cannot do it on your own”. It is only by the power of the Holy Spirit living in you that any of us are rescued from the mire of our sin. It is only by the Spirit working in your life that you are able to have faith (Small Catechism II: 3rd Art.).

In our passage we are instructed by the blessed writer how it is that we are to use our ears and tongue. James tells us that we are to use all of ourselves to the glory of God who has saved us and blessed us with eternal life.

So, you may be asking yourself, how am I to do this? Neither you nor I can do this on our own. Yet, we can do this. We can use all of ourselves to the glory of the God who has blessed you with eternal life. How can you do this? This is accomplished because of our Savior living in you. All any of us need to do is turn on a TV or radio and pay attention for a few moments and we know that there is too much evil in this world. James tells us here to get rid of that evil from our lives and live opposite to the world by humbly accepting the Word of truth that the Holy Spirit has used to bring us each to faith.

So, now where are we? We are hearing the Word. So what? James says to us. This is not enough for the brother of our Lord. For you or me to accept the Word of the Lord is more than just hearing it. Too often, you and I get this far and we are content to stay put. We are hearers of the Word and we think that this is enough.

‘Therefore putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. But prove yourselves doers of the word, and not merely hearers who delude themselves. … This is pure and undefiled religion in the sight of our God and Father, to visit the orphans and widows in their distress, and to keep oneself unstained by the world.’ (Vv. 21, 22, 27)

This is a very old and well-used trap of Satan. He used it with the Jews for generations, telling them, “Listen and God will be pleased. Go to church and that is all that is necessary”. How many of us have fallen prey to this same temptation at one time or another.

James is saying in these verses that it is more than that. Just being in church and listening to the Word of God is not enough. Paul tells us the same thing, ‘we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.’ (Eph. 2:10) In other words, we are not simply hearers as Christians, we are also doers of God’s Word. We not only claim that we are forgiven and redeemed. We not only cling to that forgiveness and salvation, we also go out telling others of that same salvation and forgiveness that is for them also.

If you have been rescued from certain death you would be so overjoyed at the sacrifice of the one who rescued you, you would proclaim the news of that rescue to all whom you met. We do the same with the news that Jesus’ death on the cross and resurrection has rescued you. What joy and peace we have now that our future is certain in Christ Jesus.[4] This is the joy of our life now living in the love of Christ.

In Jesus’+ Name. Amen.

[1] Encyclopedia of Sermon Illustrations, p. 188, entry #881.
[2] Ibid, p. 128, entry #581. The ancient writer is the Greek writer Zeno.
[3] The Gospel According to Peanuts, Short. John Knox Press ch. IV.
[4] The Power of Pure Stewardship, Berner, CPH p. 48ff.

Odessa's 130th Anniversary

This past July the town that we live in celebrated 130 years since its founding. There were games for the adults, dances for both young and old, activities for the small children and a dinner for all the classes that had graduated from the old Odessa high school. There was even a parade that Saturday.

As the pastor in the town, I was asked to help with more things, but I only ended up being able to help with two duties. On the Sunday night of that late July weekend, a former pastor's son hosted a dinner party for those who wanted to see him again and hear about his recently published book. I assisted at the end with the liturgy for a Vespers service.

The other duty that I was able to accept was to give the prayer at that dinner for all the graduating classes on Friday night. My prayer also helped to kick off the entire celebration. After the fact, I thought I had done a good job of speaking slowly (I have a bad habit of going to fast) and being loud enough for all to hear me. Later, a member at one of the churches that I serve, who had been in attendance, told me that he thought it sounded reminiscent of the Rev. Billy Graham.

I don't know if I agree with him on that assessment. I kind of think that he was giving me a boost of confidence and it was his way of telling me, "Job well done." Either way, it worked. It helped my self-confidence for such things and it let me know that I had done a good job.

Below is the text of that prayer:

"Almighty God, heavenly Father, graciously regard those who have been set in authority among us, especially the President and Congress, that they may be guided by Your Spirit, wise in counsel. Under them we pray our country may be protected from violence discord and confusion, even from pride and arrogance. O Lord God of hosts, stretch forth Your almighty arm to strengthen and protect those who serve in the armed forces of our nation. Support them in this time of war and bring them safely home to us. Heavenly Father, we give You most humble and hearty thanks for all Your goodness and lovingkindness to us and to our town of Odessa these last 130 years. And almighty God, You have always blessed the earth to make it fruitful bringing forth in abundance whatever is needed for the support of our lives. We ask You for seasonable weather this weekend both for the crops ripening in the fields but also for the anniversary festivities. O Christ, the Lord of hill and plain, watch over and protect all those traveling for this weekend’s celebration. Protect us all during this joyous occasion and the fun we will be having. Finally, Lord God of all, we pray You will bless this food before us to the nourishment of our bodies. In Jesus’ Name. Amen."

Ember Days

The Ember Days comprise the Wednesday, Friday and Saturday of the week following the first Sunday of Lent (the Sunday following Ash Wednesday, in the Spring); the week between Pentecost (fifty days after Easter) and Trinity Sunday; the week following the Feast of the Holy Cross (September 14); and the week following the Commemoration of St. Lucia (December 13).

Traditionally, these were four in number and roughly coincided with the four seasons. In the Lutheran church, these days were marked with preaching on the Catechism and the praying of the Litany.

In my own life, I have tended to simply add the Litany in to my daily devotion. It does not take long to pray and it is wonderful and timeless in its language.

HT: Pr. Weedon and the Treasury of Daily Prayer, p. 21 for making me aware of these special days

Ascedia as discussed by St. John Cassian

In his Institutes, John Cassian speaks of a "Noon Day" demon (see Ps. 91:6). The thing he terms this way is later listed as one of the eight principle thoughts. The list that later became what we know today as the "seven deadly sins". One of the ancient Abbots lists these principle thoughts this way: "There are eight principle faults which attack mankind; first gastrimargia, which means gluttony, secondly fornication, thirdly philargyria or avarice or the love of money, fourthly anger, fifthly dejection, sixthly acedia, that is, listlessness or low spirits, seventhly cenodoxia or boasting or vainglory, and eighthly pride"*.

This Ascedia is a condition that we would call distress of heart or listlessness, in particular, a spiritual listlessness. This is something that is said to be particularly trying for solitaries. Now, Cassian refers in this case to those ancient Christian monks who had set up living in the Egyptian desert. So, one might assume that this is the sort of thing that only affected those in the ancient church or only would trouble monks and others such as these in today's world.

However, I do not think that to be the case. This can cause problems for the Christian of any age who is solitary by nature, even if he does not happen to be living at the top of a pillar in the middle of the desert. What is so insidious about this particular spiritual affliction is that it further seperates the solitary from the group when he is in the most dire need of that community. As David writes for us, "My soul slept from weariness" (Ps. 119:28). Not that his body slept, but his soul slept. Ascedia leaves the one afflicted idle or lazy, wishing only to remain in his room or it drives him out and makes him wander from place to place seeking only to procure some refreshment.

Which is not to say that anyone who is simply lazy is afflicted with Ascedia. Rather, the sufferer is paralyzed in this laziness. Whether it keeps the person in one place or does not allow him to stay in one place to do his assigned work. Ascedia is beyond what we understand as simple laziness. Again, this is not a physical affliction, it is a spiritual one.

This does effect us today. I can see where someone might think that the Psalmist and the saint are both speaking of major depression or some other similar mental illness. It is possible. Though the way in which the saint speaks about this "midday demon" it is clear that this is not what he means. I would agree with the saint, that this is a very difficult thought to combat. It is difficult because of the slippery nature of even describing it. Also because in my life as a pastor, I have found it possible to do the work put before you but still feel blah, or, listless. Though he does describe it as sounding similar to major depression in that it seperates the person from others.

I say this in part because at the end of Cassian's discussion of Ascedia, he describes another monk who is successful in driving away this affliction and claiming the victory over Ascedia. The monk does so in this way, first, he moved seven days journey from any inhabited district and set up residence in a cave. Then, with the palm branches that grew in his area he proceeded to weave baskets from them and over the course of a year, filled his cave with the finished baskets. When the year was up, he burned with fire that which he had diligently labored to produce. He did this work not for need of food but instead to purify his heart and for the strengthening his thoughts.**

I do not know of any mental illness from which a person could gain the victory over or drive it away simply by manual labor.

If this affliction that the ancients speak of would simply be an old word for depression, the way to overcome it would be different. I do think that this listlessness or Ascedia is an affliction that is alive and well in our own day. Given the description by John Cassian, this would afflict in particular those who are solitaries, either by nature or by virtue of being a monk or some other version of the same. Or, those who are religious by their vocation, i.e., pastors as an example. Though there is no reason to think Ascedia is limited to such groups.

This is something that has not seen a lot of study for whatever reason. I do think our society would be well served if someone would endevor to research this very interesting topic and its effects on daily life in the 21st century.

*Conference of Abbot Serapion. Cassian's Conferences V in Nicene and Post Nicene Fathers, 2nd series, volume 11 p.339.
**The Institutes of John Cassian Book X in Nicene and Post Nicene Fathers, 2nd series, volume 11.

Psalms and Depression

I finished the other night a book titled: "Finding God: Praying the Psalms in Times of Depression" by Thomas Lewis. This gentleman is a Presbyterian Pastor and one who also suffers from depression. He wrote this book out of his own experience with major depression.

I found it to be a very facinating read. This book speaks about certain of the Psalms, 13, 130, 22, 42-43, 77, 40, 30, 131 being used in a devotional manner to help with depression. The author is very clear throughout that major depression is to be combated with medication, therapy, and spiritual counceling. His main point is to explain how certain of the Psalm can be used to help in the treatment of depression but that this is only part of what is necessary.

Most of the Psalms listed are ones that he identifies as speaking to depression but a couple of them are for later. When the depressed individual is far enough along to be at the point of being able to rejoice again. What I liked about this book is that it spells out in the final chapter how to use these Psalms as spiritual excercises.

He lays them out as a devotion. The study of each Psalm begins with prayer, then the reading of the Psalm, he is always encouraging the person to pause when something strikes the reader saying, "read it again, stop meditate on that, then go on". Then there is his commentary and a section teaching the reader how to journal about that Psalm. Finally, he ends again with a prayer. It is sometimes one that the author has given, one the reader has written or a hymn/spiritual song.

Throughout, the reader is encouraged to be engaged with a group. The reader is encouraged to do the spiritual exercises with others if at all possible. At the same time though, the author acknowledges that this may not be possible.

All in all, I found this book to be very eye opening. I think it will help me as I minister to those in the churches I serve who are suffering with depression. The thoughts contained in this book have helped me to be more empathetic than I was before I read it.

A Blessed Holy Cross Day to you all!

This feast day during the church year has always intrigued me. It is one of the few days we celebrate as Lutherans that is not based on an event in the life of Christ, one of the Apostles or another of the Biblical saints.

It may not seem a good opportunity to celebrate our life in Christ and the great blessings we have because of His sacrifice, since the focus is on a hunk of wood, yet that is what today is. This is why the Lutheran reformers kept this day. It was originally celebrated as the date on which the original cross of Jesus was found on September 14, 320, in Jerusalem.

We as Lutherans now celebrate it because through the cross we can focus on the great sacrifice given once for all by Christ Jesus at His crucifixion. It was in that event and His subsequent resurrection that all men were given forgiveness of sins, salvation from sin death and the devil, and everlasting life. This is the heart and pivot of the Christian faith. This is the reason that Martin Luther and the other Lutheran reformers kept this feast day.

Psalm 98
Isaiah 45:21-25
1 Corinthians 1:18-24
St. John 12:20-33

'God was pleased to have all His fullness dwell in Christ,
and through Him to reconcile to Himself all things,
whether things on earth or things in heaven,
by making peace through His blood, shed on the cross.' (Colossians 1:19-20)

Merciful and everlasting God, you did not spare Your only Son but delivered Him up for us all that He might bear our sins on the cross. Grant that our hearts may be so fixed with steadfast faith in Him that we may not fear the power of any adversaries; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

Alleluia. Alleluia. May I never boast except in the cross of our Lord Jesus Christ. Alleluia. (Galatians 6:14a)

Pentecost 15-St. Mark 7: 1-8, 14-15, 21-23

In the Name of the Father, and of the Son,+ and of the Holy Ghost. Amen.

‘And the Pharisees and some of the scribes gathered together around Him when they had come from Jerusalem, and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders; and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.)’ (Vv. 1-4)

How many of you wash your hands on a regular basis? Most of us do, though some do not. Some of us wash at every opportunity we see. Others, only wash when their hands get really dirty. In other words, some wash more, some less.

This is something we can all relate to. Yet, for us, it is not an issue of law. Instead, the washing of our hands is simply how we were raised. This is the case, generally speaking, across the North American continent these days. Our mothers taught us to always be washing our hands. It is a cleanliness issue, an issue of, “you should do this” rather than an issue of law, “you must do this or else”. In this country, the only ones who would find themselves subject to this as a law, are health care workers and those who work with our food.

Of this, we are much appreciative. This is especially the case with the recent E. Coli and Salmonella scares we have seen with a variety of different foods.

This was not the case in Jesus’ day for the Jews. Even for Jesus’ disciples, the Jews were expected to do certain cleanliness rituals. So, as far as it goes, the Pharisees are correct to raise this issue. Jesus’ disciples were not doing, as they were required. The problem with all of this is that this was the traditions of the elders and not the law of God. The only washing required by the Lord was for the priests who were to enter the temple precincts (Ex. 30:19, 21; cf. Lev.15:11). Yet, the Pharisees at least, tried to pass off this requirement of ritual washing, as a requirement demanded by God.

Jesus is here indicting the Pharisees for their errors. Yet, it is not their way of life that Jesus is criticizing them for. In fact, these would have been the people we all would look up to. After all, the word Pharisee means, “those who are set apart”. In other words, these men viewed what they were engaging in as a way of life most perfect. These men affirmed the resurrection of the dead, the Sadducees did not. They held to the existence of angels and holiness of life (Acts 23:8), some other Jewish groups of the time did not. These men practiced extreme self-discipline and fasted twice a week (St. Lk. 18:12). They ceremonially cleansed their pots and plates and cups (St. Mk. 7:4) and paid tithes (St. Mt. 23:23; St. Lk. 11:42) offering at that time their first fruits, and they recited many prayers (St. Lk. 5:33). This is to say these men were very devoted in their outward life to the way of the Law of Moses. These men were doing the things that they were supposed to do! We all know people like this.[1]

We all know people like these who are truly devoted to the Word of God. We also know many that are like these Pharisees were. Jesus skewers them with the sarcasm of His words by the way in which the Savior points out their hypocrisy.

As Jesus states, ‘“Rightly did Isaiah prophesy of you hypocrites, as it is written, ‘This people honors Me with their lips, but their hearts are far from Me.”’ (V. 6) In other words, theirs was a verbal religion. These men were more devoted to these words of men, the “traditions of the elders”, than they were to the words of God in the Law. Granted, the words of the Pharisees attacking the disciples for not washing their hands is right on from a sanitary perspective. However, the Pharisees did not care about such things. They were concerned about the ceremonial washing, washing that did not even necessarily involve water[2].

What the Pharisees, and those of us who behave like them, for the behavior here of the Pharisees is a continuing temptation for you and me as well. What we all forget is our own inborn sinfulness and that God sees what is in the inward parts. This is actually what God is more concerned with. As Jesus states later, what is inside us is what matters and effects our eternal salvation, not whether we follow some man-made ceremonial invention. We see this also in the example of Lot’s wife from the book of Genesis (19:26). All she did was choose to look back at worldly corruption. As she did so, she was left a senseless mass, a pillar of salt![3]

It is not so dramatic for either you or me but the effect is the same in the end. If we choose to look at worldly things, even if they seem most holy to the exclusion of our devotion to the word of God, we become a senseless mass! We can only be revived, and brought back to life, by the working of the Holy Spirit.

The problem for the Pharisees and us is that we tend to think of ourselves as pretty good. This thought is made even easier by our modern culture. Our American culture is constantly telling us, “Do it yourself”. Change or fix or add on a part of your house or your car or even yourself. Just go to any big-box hardware store, or listen to television ads, and they are constantly offering us classes we can take to learn how to fix that sagging belly or build a bathroom or whatever we would like. We can now learn to do it ourselves. This example, as all of us know, is the same throughout our culture.

This sort of thinking falls apart even in our daily life. Many of us rely on the “traditions of the elders” of our individual professions. Even doctors fall into this trap being too busy in their daily life to be able to go look at the current research after visiting with each patient. Like each of us in our own jobs, we know we cannot do this, but it happens anyway[4]. Due to their business, or ours, we fall back on our assumptions about certain things.

This thinking even creeps into our religion.

Jesus breaks into this cycle of our sin to save us from ourselves. Jesus tells us here: ‘He began saying to them, “Listen to Me, all of you, and understand: there is nothing outside the man which going into him can defile him; but the things which proceed out of the man are what defile the man.”’ (Vv. 14, 15) So, what are we to do? We are to listen to our Savior. Scripture tells us time and again, it is Christ’s merit, which brings us the forgiveness of our sins, outside of our own work, or merit.

That is the problem with the work the Pharisees were devoting themselves to in our lesson. As I said, the works of the Pharisee were not bad on their own. They were trying to live a good life and protect their God’s Law. These are not bad things. The men were very well intentioned. The problem that Christ is attacking here is that they had devoted themselves to the traditions of the elders to the exclusion even of the Divine Law.

These men, the Pharisees, had obscured that which they believed to be the most important. They had obscured the chief part of the Gospel. In our Christian life the Gospel should stand out as the most important thing. This is so that the world around us should know that we believe that we are forgiven for Christ’s sake above all works (Rom. 3; Eph. 2:8-10). That is our faith, not the faith in our own good works or our keeping of either the traditions of our own elders or even the Law of God. As St. Paul writes, ‘For the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit’ (Rom. 14:17)[5]. This shows others, and us that our faith is not in this but rather that Christian righteousness is the faith that believes that sins are freely forgiven for Christ’s sake.

So, because this is our faith and our trust we can now break the cycle of bitterness by the power of Christ living in us (see also, Prov. 25:22). We allow ourselves to be the receiver of some bitter or evil remark and take it with patience. If I return it, I then become bitter myself. Instead, if I take it with patience I am blessed in Christ. For as Jesus states here, it is not some ceremonially unclean cup or plate or even the washing of our hands which makes us unclean. Instead, what is sinful and makes us unclean are the thoughts, words, and deeds, which proceed from within us (Vv. 21-23).

We can do this, not because we are any better than others are. We can do this rather because each of us here, and around the world in the Christian Church, have been redeemed by Jesus. As Jesus stated in Luke, ‘“Blessed are those who hear the word of God, and observe it.”’ (11:28)
‘All our knowledge, sense, and sight
Lie in deepest darkness shrouded
Till Thy Spirit breaks our night
With the beams of truth unclouded.
Thou alone to God canst win us;
Thou must work all good within us.’
(TLH 16:2)

In Jesus’+ Name. Amen.

[1] ACCS NT vol. II p. 97. St. John of Damascus On Heresies 15.
[2] Word Pictures in the New Testament, Robertson, 1930 Harper and Brothers Publisher. P. 321, verse 3.
[3] Ibid, p. 98. Clement of Alexandria Stromata, or Miscellanies 2.
[4] Minnesota Public Radio, Midmorning: discussion on the book Hypocrites’ Shadow: Secrets from the Halls of Medicine, September 12, 2009.
[5] Augsburg Confession XXVI: 4-7. Concordia the Lutheran Confessions, 2nd Ed.

September 11

Today, whether it has been made official by anyone or not, should for at least the near term be one of those days designated a day of repentance and prayer. In other words, it should be a day to pray the penitential Psalms(6, 32, 38, 51, 102, 130, 143), a day to pray the historic Litany, and a day to listen to and sing this. That hymn, like many other hymns, when sung by a boy's choir, it always makes me cry.





Following is the Litany from the Lutheran Church-Missouri Synod's new hymnal The Lutheran Service Book.





L: O Lord,*


C: have mercy.


L: O Christ,


C: have mercy.


L: O Lord,


C: have mercy.


L: O Christ,


C: hear us.


L: God the Father in heaven,


C: have mercy.


L: God the Son, Redeemer of the world,


C: have mercy.


L: God the Holy Spirit,


C: have mercy.


L: Be gracious to us.


C: Spare us, good Lord.


L: Be gracious to us.


C: Help us, good Lord.


L: From all sin, from all error, from all evil; from the crafts and assaults of the devil; from sudden and evil death; from pestilence and famine; from war and bloodshed; from sedition and from rebellion; from lightning and tempest; from all calamity by fire and water; and from everlasting death:


C: Good Lord, deliver us.

L: By the mystery of Your holy incarnation; by Your holy nativity; by Your baptism, fasting, and temptation; by Your agony and bloody sweat; by Your cross and passion; by Your precious death and burial; by Your glorious resurrection and ascension; and by the coming of the Holy Spirit, the Comforter:

C: Help us, good Lord.

L: In all time of our tribulation; in all time of our prosperity; in the hour of death; and in the day of judgment:

C: Help us, good Lord.

L: We poor sinners implore You

C: to hear us, O Lord.

L: To rule and govern Your holy Christian Church; to preserve all pastors and ministers of Your church in the true knowledge and understanding of Your wholesome Word and to sustain them in holy living; to put an end to all schisms and causes of offense; to bring into the way of truth all who have erred and are deceived; to beat down Satan under our feet; to send faithful laborers into Your harvest; and to accompany Your Word with Your grace and Spirit:

C: We implore You to hear us, good Lord.

L: To raise those who fall and to strengthen those who stand; and to comfort and help the weakhearted and the distressed:

C: We implore You to hear us, good Lord.

L: To give to all peoples concord and peace; to preserve our land from discord and strife; to give our country Your protection in every time of need; to direct and defend our "president/queen/king" and all in authority; to bless and protect our magistrates and all our people; to watch over and help all who are in danger, necessity, and tribulation; to protect and guide all who travel; to grant all women with child, and all mothers with infant children, increasing happiness in all their blessings; to defend all orphans and widows and provide for them; to strengthen and keep all sick persons and young children; to free those in bondage; and to have mercy on us all:

C: We implore You to hear us, good Lord.

L: To forgive our enemies, persecutors, and slanderers and to turn their hearts; to give and preserve for our use the kindly fruits of the earth; and graciously to hear our prayers:

C: We implore You to hear us, good Lord.

L: Lord Jesus Christ, Son of God,

C: we implore You to hear us.

L: Christ, the Lamb of God, who takes away the sin of the world,

C: have mercy.

L: Christ, the Lamb of God, who takes away the sin of the world,

C: have mercy.

L: Christ, the Lamb of God, who takes away the sin of the world,

C: grant us Your peace.

L: O Christ,

C: hear us.

L: O Lord,

C: have mercy.

L: O Christ,

C: have mercy.

L: O Lord,

C: have mercy. Amen.

The Litany may conclude with the Lord's Prayer and a collect.

* (the letters L and C used here are for Leader and Congregation)

HT: Elephant's Child

A Day in the Life

Today was another day in my life as a Pastor.

I had on the schedule to head out to the country church I serve and sit for my Office Hour for that church. So, I went up there and had just started browsing a new book that came in the mail today, when a member arrived. He did not have anything to talk to me about. Instead, he wanted to drop off some of the produce from his garden this year. So, outside I went to transfer that from his car to my car.

While we did that, another car arrived and headed off around the church for the cemetery. After adding the vegetables to my car, I walked off to see who it was that had arrived. When I walked down there I ran into a daughter of that church who now attends a different church a ways away, but still comes to the cemetery to visit the graves of her family. So, we talked for a while. After all that, I had used up most of the time I was scheduled to be there.

After I left, I went off to an area church to visit with one of the pastors about some up coming events.

Finally, I went to pick up some sweet corn that a member of a different church had offered to share with us. When I arrived, I ended up helping in a tiny way to herd cattle back into the pasture (Read: I stood in the road and called/motioned to the animals which way to go.). Then, when I arrived at the house, I collected two large pails full to the brim with corn. Not quite what I expected to be doing this afternoon!

If you would like to see photos go here.

The Texas State Fair has beaten the Minnesota State Fair

All I can say is, fried butter? Why?

Pentecost 14-Joshua 24:1-2a, 14-18

In the Name of the Father, and of the Son,+ and of the Holy Ghost. Amen.

‘And if it is disagreeable in your sight to serve the LORD, choose for yourselves today whom you will serve: whether the gods which your fathers served which were beyond the River, or the gods of the Amorites in whose land you are living; but as for me and my house, we will serve the LORD.”’ (V. 15)

There is a striking story told in an ancient book. It speaks of the hero Hercules. He was at the point in a boy’s life when he moves from boyhood into manhood. The child Hercules was at a crossroads like the people of Israel are here in this last chapter of Joshua’s book. The boy is wondering which path he will take. He does not know yet how his life will be.

Many of us do this at one point or other. It may be that we do so when Hercules does his wondering. When we are children, we may at times wonder how our life will turn out. For others, such contemplation does not happen until later in life. For some the course they will take is set for them when they are young. In such a person’s case as this, it is not until later, at a career setback for example, that they wonder, “will my life turn out as I had planned?”

In Hercules’ case, as the tale goes, two women appear before him. One is shapely in form and luxurious in dress. Certainly, this is a life that will yield good reward! The other, by contrast, is severe and strict in appearance and is clothed in simple dress. The name of the first is Pleasure and the other is Virtue.

Pleasure promised to lead the young man down a path that was the shortest of all; it is a road that is without any hardship on it. This road had at its end pleasures of every kind.

Virtue promised instead of an easy path to follow in life a life of labor and suffering. By this woman, Hercules was promised he would experience toil and hardship. It is on this road alone that the young man will experience a beautiful and good life worthy of his manhood (cf. St. Matt. 7:13-14).[1]

In our text from the book of Joshua for this morning, we also see a people at a crossroads. The people of Israel are given a choice. They can follow the true God or they can follow the gods of their ancestors. Their “fathers”, as Joshua phrases it. In this passage, the people of Israel pledge to follow the true God. They choose to destroy the gods of their fathers and that they themselves followed in the land of Egypt. As we read more of the history of Israel, we see this to be mere words. The later actions of the people betray otherwise than what is said here with words.

‘And the people answered and said, “Far be it from us that we should forsake the LORD to serve other gods; for the LORD our God is He who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did these great signs in our sight and preserved us through all the way in which we went and among all the peoples through whose midst we passed. And the LORD drove out from before us all the peoples, even the Amorites who lived in the land. We also will serve the LORD, for He is our God.”’ (Vv. 16-18)

Today much of Christianity finds itself at a crossroads. Yes, we have recently heard of the shocking news out of the ELCA convention held last month; this is simply one more in a long litany. Many of the big denominations have officially gone down the same road or down other un-Scriptural paths. These church bodies have found themselves tempted by the pleasures of this world. They have been given the choice as was Hercules.

Jesus has harsh words for such as these in the second chapter of St. John’s Apocalypse. '‘‘But I have this against you, that you have left your first love.’’' (Rev. 2:4) Jesus goes on to urge the people of Ephesus to repent and return to the deeds they had done at first, but above all, to repent. Joshua also urges the people of Israel, and us, in the same direction. After all, Joshua states: ‘“Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD."’ (V. 14)

We have all been instructed in the true faith through study of our Catechism and holy Scripture when we were twelve or fourteen years of age. We also, as with all those others of the Christian faith in our country where taught the faith of our fathers. Yet, so many are now wandering off from this faith of Christ’s given to us (2 Tim. 4:3-5). It is true that so many others have wandered from the faith. It is also true that our church body is struggling with the same choices that have been made by others before us. It is for us as a church body to now decide which woman we will choose. Will we choose Pleasure or will we choose Virtue? Which one did Hercules choose?

What I am trying to point out is, when we speak of the forgiveness won for all men by Jesus on the cross to those in the other church bodies we need to remember the speck which is in our own eye. We also have our own sins. We must acknowledge them when discussing the faith with those Christians in other church bodies. They can see our sins as well as we can see theirs. It will do us no good to ignore them. This does not give us an out to not speak of the true faith to our neighbor.

We cannot pretend that we have no problems. Also it is the national church bodies who make these decisions. Our friends and relatives in these different denominations are very likely still holding the same faith they were taught as children. The same faith you and I were given in our Catechism instruction. We may be able to point out for them the conflict between their local church and the national church body.

For, really, our Christian life is along the lines of what St. Paul speaks of in our Epistle. There the Apostle tells us what kind of relationship marriage really is. He tells us that it is actually a picture of Christ and His Church. So, think that through.

If our Christian faith is to be compared to a marriage relationship, what then is expected? What is expected of married couples even if they do not always live up to those vows? Well, when we are married, we vow to remain faithful to that one for our whole life. This is a thought, word, and deed sort of promise. By comparison, what do we vow at our baptism? We vow to remain faithful to our heavenly Father, because of His Son who rescued us, for our whole life. Do all of us remain faithful to that vow? No. We fail at that vow, we sin. What then are we to do if we sin, repent.

This is why each of us was confirmed in the faith later in our lives. We recommit ourselves to the faith of our baptisms. We do this over and over. We actually do this recommitting of ourselves to the faith of our baptisms each time we confess our sins at the beginning of the Sunday service.

As I said earlier. It is God who chooses us; you and me, we do not choose God. We cannot, “We cannot by our own reason or strength believe in or come to” God. It is entirely His choice. As Jesus tells His Twelve disciples ‘Jesus answered them, “Did I Myself not choose you, the twelve”’ (St. Jn. 6:70). Once God has chosen us in Jesus, then and only then, are we able to choose God. Our choosing only and always comes second. It is a response to receiving the gift of salvation.

If it were not so, it would not be grace.

‘It was grace in Christ that called me,
Taught my darkened heart and mind;
Else the world had yet enthralled me,
To Thy heavenly glories blind.
Now I worship none above Thee;
For Thy grace alone I thirst,
Knowing well that, if I love Thee,
Thou, O Lord, didst love me first.’
(LSB 573:2)

This is the thing. In each of our lessons for this Sunday, there is a choice. In Joshua 24, there is the choice of the Israelites who must follow the true God who brought them out of Egypt or the false gods of the nations that surrounded them. In Ephesians 5, there is an implied choice. The wife chooses to be submissive to the husband, as the church is submissive to her husband, Christ, out of love for her husband. In St. John 6, the Twelve choose to remain faithful to their Master and Savior even when all others had left. St. Peter gives a very good reason for this, ‘“Lord, to whom shall we go? You have the words of eternal life. And we have believed and have come to know that You are the Holy One of God.”’ (Vv. 68-69)

It is to this same minority that we as Christians are now being called. It matters not if we are Methodist, Baptist, Episcopal, Presbyterian, Roman Catholic, or Lutheran ELCA or LC-MS or any other denomination. We each as individual Christians are being called by the Holy Spirit to believe in the gospel for the forgiveness of our sins. That same gospel that Paul spells out for us elsewhere: ‘even the righteousness of God through faith in Jesus Christ for all who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus’ (Rom. 3:22-24).

This is the message that we as Missouri Synod Lutherans carry to those around us; as do all Christians. It is the message that we tell to those who are lost or hurting or confused in their faith, our neighbor. It is the message that we bring to a lost and dying world that is all around us.

In Jesus’+ Name. Amen.

[1] Encyclopedia of Sermon Illustrations, p. 155 entry #717; the book referred to is Xenophon’s Memoirs.

Pursecution of Iraqi Christians continues

Today there is still pursecution of Christians in Iraq and around the world. In spite of the Iraqi governments claims to the contrary. We must continue to petition our loving God to protect and provide what Christians in such situations need for their faith. We should also thank God that we live in a country were we are allowed to worship as we wish.