The Ten Virgins

The only difference between the five wise and the five fools was the lack of oil. They all went forth, they all had lamps, they were all virgins. So consider that without faith it is impossible to please God. Even the Word of God is of no use if it is not believed. You shall have as much as you believe. Therefore hold fast to what you hear Jesus say, for it is Wisdom, and Wisdom, as Solomon says, is your life. The sermon.

Come unto Me

Christ speaks to all who are burdened by sin and the weight of the law, when he offers rest, in St. Matthew 11:25-31. The sermon.

The Disguise of God

Today's Gospel indicates that Jesus disguises his glory in the present day, even as he has always done. Most importantly he did this at the cross, where he was a worm -- which the devil came and devoured, and was snared by the hook (Jesus' divinity) and the world was redeemed by Jesus' blood. The humble disguise of Jesus is also worn by his preachers after him, and this is all part of the divine plan. But in the end his glory shall be revealed. The sermon.

The Destruction of Jerusalem as Preview of the Judgment

The events of 70 a.d. which Jesus predicted in today's Gospel are a foretaste of the final judgment, and reason enough in themselves to flee to the cross (and Sacrament) for refuge. The sermon.

All Souls: Resurrection and Life

Reason says there is no life after death. Jesus says otherwise, in today's Gospel. He also proved otherwise, by healing the sick, raising the dead, and by his own resurrection at Easter. Since there is life after death, there is also judgment. But who shall be granted life? Who is he that "does good"? Since Jesus in this same Gospel says that whoever believes shall be saved "he that . . . believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life"), therefore it must be that everyone who believes also has works, though the works do not merit grace. The sermon.

All Saints: Why the Color is Red

All Saints is especially about the unnamed martyrs of the faith, as its appointed readings make clear. All souls (Nov. 2) is about all the faithful departed. And martyrdom is part of the the Spirit's way of spreading the faith. The sermon.

Reformation

Luther: Love bears all things, believes all things, hopes all things, endures all things; love is patient and kind, therefore love yields. But not faith. Faith will not stand for anything. When it comes to faith, I want to be stubborn, and I want to be known as someone who is stubborn. Faith will not yield the least little bit, not to the Pope, or Peter, or anyone. The sermon.

Become as Little Children

The Gospel on Wednesday was St Matthew 18:1-20. The sermon.

The Unforgiving Servant

According to Jesus' parable at St. Matthew 18:23-35, the unforgiving servant grieved his fellow servants, and angered his master, because he did not receive with gratitude his own forgiveness; else why would he be so harsh? Well do we pray, Forgive us as we forgive. For the forgiveness we give comes from the same place as the forgiveness we received. The sermon.

St. Luke

So much for which we have to thank God regarding the work of St Luke the Evangelist. Consider all that his Gospel and Acts gave us. The sermon.

Thy Son Liveth

The Gospel at St. John 4:46-54 shows Jesus providing the nobleman with the faith he needs, which he didn't yet have. In addition, he provides the 'sign', that is, he heals his son. And it is at the seventh hour, which is the same hour at which Jesus himself was at the point of death, on Good Friday. But Jesus died, in order that this son, and we, might have life. And he rose again, so the Easter message we receive is like the message the nobleman received: "The Son of God liveth." The sermon.

The Marriage Feast

Today's Gospel (St. Matthew 22:1-14) is Jesus' parable of the Marriage Feast. What is the wedding garment? The question has been asked and variously answered over the centuries, but one thing is clear: those who wear the robe of Christ's righteousness, which is given in Holy Baptism, must be wearing the finest garment of all. The sermon.

Angels Ascending and Descending upon the Son of Man

The Gospel at St. John 1:35-51 is a remarkable unfolding of the truth that Jesus is the fulfillment of all the Scriptures: he is the Lamb of God (the Passover); he is the Christ (the King); he is the end of Moses and the Prophets; he is the Ladder of Jacob. He is the Incarnate God, who brings heaven to earth that we may ascend to heaven in him. The sermon.

Thy Sins Be Forgiven Thee

The Gospel at St. Matthew 9:1-8 shows that true faith is active, and can be seen: it's not just stowed away in the heart; it wants to embrace Jesus. It carries friends to Jesus, and it expects that Jesus can help. And this faith can hear no sweeter words than the words the paralytic heard: "Thy sins be forgiven thee." For what follows these words is life and salvation. What followed them here was that the man arose and went to his house. But there was an intermittent period, between the forgiveness of sins and the word from Jesus, "Arise, take up thy bed, and to to thine house." So also for us, there is an intermittent period. We hear the word of mercy today, and we can expect that at the last day we shall rise and go to our eternal home. The sermon.

Michaelmas

See that you do not despise on of these little ones . . . The sermon.

St. Matthew

Special mass today for St. Matthews, also because we had a guest preacher: Seminarian Peter Eckardt, my son and son of the congregation. The sermon.

Not to be served but to serve

Jesus' admonition to his disciples also addresses our own sins. And his reference to his life as a ransom explains the basis of mercy. The sermon.

The Good Samaritan

The difference between the lawyer's way of looking at things and the disciples' way (Blessed are the eyes that see the things that ye see) is that they embraced Jesus himself. So let us embrace him as we consider the Good Samaritan, whose attributes are Jesus' own. The sermon.

The Sin against the Holy Ghost

Sin, forgiveness, and the sin against the Holy Ghost, in St. Matthew 12:31-42. The sermon.

The Deaf Man Healed

Today's Gospel (St. Mark 7:31-37) fit nicely with the Baptism we also had this morning, as the healing of the deaf man is in so many ways a picture of Holy Baptism. The sermon.

The Sinful Woman

The sinful woman of St Luke 7:36-50 provides a great opportunity to preach sin and mercy. The sermon.

Eleventh Sunday after Trinity

The Pharisee and the Publican (St. Luke 18:9-14) is the subject of today's Gospel and sermon.

St Bartholomew

Yesterday's sermon.

Oktoberfest 2011!

Schedule of Events for Oktoberfest and Gottesdienst Central (Oct. 9-11, St. Paul's Kewanee, IL)

Conference theme (for Sunday and Monday): Baptism in the Gospel of John

Sunday
5 p.m.: Autumn Choral Vespers
6 p.m.: Bratwurst Banquet (and partying into the night)

Monday
8:30 am: Registration
Private confession is available in the vestry from 8:30-9:15 am
9:30 am: Solemn Mass.
Fasting prior to mass is a laudable custom.
10:45 am: Brunch, in the cafeteria.
11:15 am: Dr. Weinrich
12:30 pm Office at Sext
12:45 pm Break. Snacks will be available.
1:10 pm: Dr. Weinrich, continued.
2:00 pm Break.
2:10 pm: Dr. Weinrich, continued.
3:00 pm: Office at Vespers
The late afternoon and evening is free. Weather permitting, a golf outing might be arranged.
Tuesday
9:00 am Low (spoken) Mass
9:45 – noon: Open seminar and workshop on the ceremonies of the Lutheran Mass: attention to the details that confess and magnify the Real Presence.
12 noon: Office at Sext
12:15 pm – lunch (on your own: we will attend a local restaurant)
1:30 pm – 3:15 pm: Seminar, continued.
3:15 Office at Vespers. Itinerarium

Sign up here.

Lodging info:

AmericInn, 4823 US Hwy 34. 800-634-3444
Super 8 Motel, 901 S Tenney (Rt 78). 309-853-8800
Aunt Daisy’s B&B, 223 W Central Blvd. 888-422-4148
Kewanee Motor Lodge, 400 S Main St. 309-853-4000
Days Inn, I-80 & Rt 40, Sheffield. 815-454-2361
Holiday Inn Express, I-80 & Rt 78, Annawan. 309-935-6565

The Unjust Steward

The steward is commended, which is surprising, since the master had already chided him for his wasting of his goods. This is the Gospel, for God also surprisingly commends us (for Christ's sake) as if we were obedient, though we are in fact sinners. The sermon.

Dormition B.V.M.

The sermon.

Feeding of the 4000

Jesus multiplies loaves here, which is his way: the God of all creation causes life to flourish by multiplying. So here he makes this to be a kind of living bread; which is fitting, since he is himself the Living Bread that came down from heaven. As the miracle happens to the crowd who gathered in the wilderness to hear his words, so the miracle happens today to the crowd who gather to hear his words, while in the wilderness of life; and he gives them his own substance, in the Blessed Sacrament. The sermon.

Who is Good?

The rich young man (of St. Matthew 19:16-30) was confused about who is good. He called Jesus good, and yet he also thought he himself might be capable of doing some good. But God alone is good, and this man did not mean to say that Jesus is God (though he should have). Since this is so, it is only from God that goodness is obtained, by grace. Goodness is gained by following Jesus. Where does Jesus go? To the cross: it is at the cross--which for us is the altar--that eternal life is found. The sermon.

The Cross and the Altar

The Gospel for the Sixth Sunday after Trinity (St. Matthew 5:20-26) provides an opportunity to comment on the unity between the cross and the altar. The sermon.

Two sermons for Trinity 5

I was out of town on Sunday, but I preached Sunday's Gospel on Tuesday morning (here). Then on Wednesday, I preached the second series Gospel, on St. Matthew 16:13-26 (here).

Love or hate?

Jesus' admonition to love your enemies (St. Matthew 5:43-48) is likely a corrective to those who misunderstood, and mistaught the meaning of Psalm 139. The sermon.

Good measure pressed down

Another aspect of the Gospel for Trinity 4 is the overabundance of measure received, clearly more than what is earned. This is mercy, receiving something that is not earned. And it is by this mercy that we learn to be merciful, "as your Father also is merciful." The sermon.

Be merciful as your Father is merciful

The Gospel for the Fourth Sunday after Trinity is about mercy. How is your Father merciful? By his reckoning of the atoning sacrifice of Jesus; so also, how are you to be merciful? In the same way. The sermon.

Considering the Cost

In today's Gospel (St. Luke 14:25-25), Jesus points out the folly of building a tower without considering the cost, or of going to war without considering the strength of troops. So also taking a religion with no guarantees against a righteous God is folly. Only Jesus is the way; he alone is the one on whom the Father (in a voice from heaven) declared his good pleasure; so let us forsake all others and cleave only to him. The sermon.

The Great Feast part II

More on the Great Feast, from this morning's sermon.

The Great Feast

The invitation given by the certain man who gave a great feast in today's Gospel is itself the heart of the Gospel itself: "Come, for all things are now ready." How ironic and utterly ridiculous are the excuses given by those who made light of it. You have bought a field? But fields are for planting and growing and harvesting and producing, to make food, feasts for the table. Yet the feast is already prepared! You need to test your oxen? But our holy Ox, Jesus Christ, has already plowed the field, and says, Take my yoke upon you, and ye shall find rest unto your souls. You have married a wife? But behold, your holy family is the Church into which you have been baptized. Pay heed to this invitation, for it is rich and eternal. The sermon.

The Visitation

He hath put down the mighty from their seats and exalted them of low degree. The sermon.

St. Peter and St. Paul the Apostles

These two Apostles have much in common: they share the same place of death and of burial, and they share the same confession that the faith they share is entirely without any merit or worthiness on our part. St. Peter speaks of being called out of darkness into light, and St. Paul, of being saved by grace alone through faith. This is no doubt partly because they also shared a very personal history of coming to terms with that. St. Peter fell into great shame with his denial, but was restored; and St. Paul calls himself least of the apostles, because he persecuted the church. The sermon.

Oktoberfest!

Why you need to come to Oktoberfest in Kewanee (Oct 9-11)

* The chance to receive Holy Absolution before Mass.

* A reverent celebration of the Mass with solid preaching.

* Sheboygan bratwurst cooked by a Sheboygan native for the Sunday banquet.

* Top notch German potato salad too.

* Prof. William Weinrich (see below)

* The best evening of drinking and theological discussion in the Missouri Synod.

* That point in the evening when Fritz puts on Hotel California and asks, "Now, what does this hymn mean?"

* Solemn Vespers to close your Sunday.

* A most gracious hostess in Mrs. Eckardt.

* Good company - a wonderful group of faithful pastors to bounce ideas off of, commiserate, and debate.

I could go on and on. Oktoberfest in Kewanee is simply what a general pastors' conference should be but what many, sadly, are not. It will refresh you for your busy fall and winter and send you home with some new theological thought to chew on - it always does!

REGISTRATION: $25 per person (students $20) $40 per couple — includes Sunday banquet and Monday continental and luncheon; no charge for children with parents.

To register, please call 309-852-2461 and leave your registration information (name[s] and address) or register by email with the the option of using PayPal with an account or a major credit card, by clicking here and putting "Oktoberfest" in the purpose line for the donation. Or you may pay the registration fee when you arrive. Please register ahead, even if you choose to pay when you arrive.

Featuring Dr. William Weinrich, Oktoberfest will begin as usual on Sunday night with Choral Vespers, a bratwurst banquet, and a big party. Monday features an all-day seminar with Dr. Weinrich. Dr Weinrich's topic will be "Baptism in the Gospel of St. John." Tuesday: Gottesdienst Central, topic TBA

The Rich Man and Lazarus

This short sermon from Tuesday morning uses Sunday's Gospel on the rich man and Lazarus (St. Luke 16:19-31).

The Nativity of John the Baptist

Gospel and sermon here.

Trinity Sunday

Nicodemus approaches by night, which is his problem. No one can come to Christ by night, that is, by his own reason or strength. The Light shineth in darkness, and the darkness comprehendeth it not. The sermon.

Pentecost

Our observance of Pentecost began with the Pentecost Vigil on Saturday (sermon here). On Pentecost Sunday, our celebration of the coming of the Holy Ghost includes the reading of the first verse of the Gospel in several languages (see if you can pick them out by listening to the audio). The Pentecost reading from Acts was also a chief ingredient in today's sermon.

Jesus' Priestly Prayer of Divine Love

At the end of Jesus' high priestly prayer, he speaks of the love the Father has had for him since before the foundation of the world, but usually he speaks of his love for the Father. So where is the Father's love for Jesus manifested? It is manifested in the resurrection, which vindicates everything Jesus has done, and in the creation of the Holy Christian Church, which also vindicates his work. And the love of God, which is the Holy Spirit, created the Church from the Gospel of Jesus' passion and resurrection, and draws us into unity and fellowship with the Father and the Son. The sermon.

Thy face, Lord, will I seek

In the 27th Psalm , David declares, When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek. In this he speaks of Christ, for Christ is the face of God. Where the mercy of Christ is, there is comfort that the Father will not put me away in anger. God incarnate wears our own flesh, and so disguises his majesty in a way that tells us we may approach him unafraid. So it is right to say with David, One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple. The sermon.

Exaudi, the Sixth Sunday after Easter

Jesus' discourse in today's Gospel provides a good opportunity to defend our confession that the Holy Spirit proceeds from the Father and the Son. The Son and the Spirit are as bound together in substance and in purpose as are the Father and the Son. The Spirit testifies of Jesus, through the preaching of the Gospel, and this is what creates and sustains faith. The sermon.

The Ascension of Our Lord

Ascension Day is the day to bury all doubt beneath the mountain of evidence of the truth of our faith. St. Luke says, in Acts 1, that Jesus showed his disciples many "infallible truths," and then ascended into heaven. This validates his entire ministry, in spite of its weakness and poverty. Now he ascends in glory and triumph. It also validates God's creation of the world. On the fifth day of the week he created birds and fish, that is, he put life in the heavens and in the seas. Now, on Ascension Thursday, he fills the heaven with himself, who is the life, and also fills the waters of Holy Baptism with the life of the Holy Trinity. Not only so, but his ascension is the ascension of our own flesh. "Mighty Lord, in Thine ascension We by faith behold our own." The sermon.

Rogate, the Fifth Sunday after Easter

Jesus' invitation to ask for anything in his name comes in today's Gospel, leading us to consider the meaning of his name, and the fact that "Jesus" means "I am salvation," which is in a sense the fuller meaning of the old name "Yahweh," meaning simply "I am." Hence all who are baptized in his name gain the privilege of praying in his stead, and expecting to receive all things in him. He demonstrated this abundantly by giving Israel more than they asked: they asked for deliverance, and he came to them in the flesh. So also he demonstrates this by giving us more than we expect: we pray for God's will on earth and the giving of daily bread, and he gives us the Bread of Life in the Holy Supper. We should therefore expect all good things to come to us, for they will in the end, when we shall receive more than our hearts can imagine. The sermon.

The Truth Shall Make You Free

In today's Gospel, Jesus speaks of truth. He has also said "I am the truth." What does this mean? He is the Word, who was with God, and who was God. He was in the beginning with God. God spoke, and it was so. He called light out of darkness by his word. His word created and caused all things to be formed. And the word that he spoke was also God, was Christ. So ought we to pay heed to him, for he is full of life and salvation. The power of his word is the power of life eternal. He who called the worlds into being also called Lazarus forth from the grave; and so his word also bespeaks us righteous, brings us to God, and grants eternal salvation. The sermon.

Cantate, the Fourth Sunday after Easter

In today's Gospel, Jesus tells of the coming of the Spirit, and of his preaching of sin, of righteousness, and of judgment. It is truly the Spirit who preaches whenever his faithful pastors proclaim the law, the Gospel, and the vindication of the faithful. The sermon.

I am the Way

In St. John 14:1-11, Jesus corrects Thomas, who claims he does not know the way Jesus is going. In effect, Jesus is gently saying, Yes, you do, Thomas. You know me. Therefore you know the way, because I am the way. So also does he say to all of his people who might fear to have lost their way. "Let not your heart be troubled" about that, for you have not lost me, and therefore you still know the way. You know me. The sermon.

Jubilate, the Third Sunday after Easter

Today's Gospel considers the passage of time: "a little while . . . a little while." Time is a great thief. It steals our carefree, playful childhood and leaves us only with memories. It takes away our loved ones; it robs us of our health and happiness. We go through the years and decades of life losing more and more, and drawing ever nearer to our own demise. But the resurrection of our Lord means victory over all our enemies, as today's Introit declares. One of these enemies is the passage of time. In Christ we have a good end to expect: resurrection. The passage of time is nothing to fear. We are, as St. Peter declares in today's Epistle, on pilgrimmage. We tend not toward the grave, but toward life and salvation. The sermon.

Life and Resurrection

The Gospel of St. John is all about life. It highlights the creation of a life-filled world, commenting on Genesis, and it records Jesus' words "I am the life." In today's Gospel, Jesus' discourse makes us think not only of the raising of Lazarus, another Johannine account, but of his own resurrection, and of the raising of all his people at the last day. The sermon.

Another Thought on the Good Shepherd

The Misericordias Domini Gospel is closely tied to its Epistle, wherein St. Peter declares your return to "the Shepherd and Bishop of your souls." We recall Peter's impetuous eagerness to follow Jesus, yet while turning away from his word. This ended in disaster for him. But when properly humbled, he hears the resurrected Jesus stand before him and instruct him to feed his sheep. So we note from today's Epistle that Peter now understands that his own shepherding, his own authority, is only the authority of the Gospel: by preaching Christ, he is participating in Jesus' own shepherding of his sheep. The sermon.

Misericordias Domini Sunday

Today's Gospel is full of mercy and the heart of God, for it tells us of the Good Shepherd. See how he tenderly and gently brings his wandering flock back to himself after the tragic events of Good Friday. He appears to Mary in the garden, not so as to frighten her, but by calling her name. He comes to the Emmaus disciples gently, first as a stranger, then teaching, and finally revealing. He appears to his disciples on the shore, again as a stranger at first. He does not wish to startle his sheep. Nor does he treat you harshly. He brings you back to himself, in this holy place, by preaching to you and by feeding you on his own Sacrament. And this in spite of your wayward tendencies. How kind he is; and how convinced you should be that in him you are safe! The sermon.

Quasimodogeniti

Today's Gospel is especially for us who were not present on the day of the resurrection. Neither was Thomas present. But he received the peace of the Lord later, and so do we, through the ministration of the Office of the Holy Ghost, which Jesus established for this purpose.

So the Evangelist remarkably speaks directly to us in this Gospel, saying, "these are written that ye may believe . . ."

The sermon.

Easter Wednesday

In today's Gospel Jesus shows his disciples his hands and feet. Why did Jesus show in particular his hands and feet? These are where his wounds had been, which are now his trophies; not only his trophies but ours, for he gives them to us in the Holy Sacrament. The blood shed from the wounds in his body, and the body from whose wounds it was shed, are given to us in this Feast. The sermon.

Easter Tuesday

The disciples on the Emmaus road lost hope as a result of the horrid experience they had. So Jesus goes to get them, Good Shepherd that he is, and gently brings them back to the Way. The sermon.

Two Easter Sermons

At the Vigil of Easter, we looked at the reason for ritual: why are we here? why do we go through this ritual? (some churches don't) But the people of the Gospel, and of all the Scriptures, were always ritually remembering their deliverance; indeed an entire book of Moses is dedicated to ritual. Ritual always ties the people to historic events: so this ritual ties us to the resurrection of our Lord: a real, historical event. That sermon is here.

At the Easter Sunrise, we considered the difference between the Marcan resurrection account and the one in St. Matthew. The Marcan one, which we presume to be the later of the two, tells us what St. Matthew omitted: that the women at the tomb were so fearful that (at first) they did not run and tell anyone. Their fear was fundamental and shook them to the marrow. But another difference between the accounts is that St. Matthew shows us instead that the soldiers became as dead men. So the soldiers, who had no faith, had also no life rising out from their fears; but the faithful women--Christians like us--also had fear but with a different result. The fear, in both cases, was due to the fact that Jesus actually rose from the dead. But in the case of the women, it was followed by abiding joy, even as we have today. For death does not have the final word. The finality is of resurrection, life, and eternal joy. Alleluia! Christ is risen! R: He is risen indeed! Alleluia! The sermon.

Good Friday

The sharp contrast between Pilate's resolution of his internal conflict (for he showed both mockery and fear) and Peter's (for he showed both brave intentions and fear) is worthy of consideration. Pilate's way was to ratchet up the mockery, and so to deny the fear; Peter's way was to acknowledge his misery in bitter tears. So let us repent of our own internal conflicts in this way, and find in the Crucified the one who has done all the work of our reconciliation to God, saying "it is finished," as it is written, God finished all his work on the sixth day. The sermon.

Maundy Thursday

This is the day of atonement, the day of fulfillment, the day of the passover, the day of the prodigal son welcomed home, the day of all things written for us come to fulfillment; this is Yom Kippur fulfilled. Tonight the day begins, and it concludes Friday, after the crucifixion. It is the day Moses sprinkles the blood on the altar and on the people. Christ's blood is sprinkled on the altar and on us, in the Blessed Sacrament. The sermon.

Holy Wednesday

The St. Luke Passion opens with the comment that "the passover must be killed," and intimates in the following verse that Jesus is himself the passover. So we have the reason the cup could not pass from him, and that he did not want his disciples to smite with the sword, and even that Peter denied him: it was because the Passover must be killed. So also, this is why Pilate could not prevail over the crowd, but was compelled to have him crucified: the Passover must be killed. And as a result, he cries out from the cross, "Father forgive them," and obtains mercy for the world by his death, even as the passover lamb's blood obtained mercy for the Israelites. And so we find two responses to this mercy, in the two thieves. The one who sees him as a king in spite of his appearance receives the promise, "Today shalt thou be with me in Paradise." The sermon.

Holy Tuesday

Today's Gospel contains a warning, in the form of commentary on the rulers who believed on Jesus but did not confess him, fearing they would be cast out of the synagogue, "for they loved the praise of men more than the praise of God." The praise of men is a temptation to all of us sinners, who love by nature to be flattered; but the praise of God is far better: for God to praise you, because of your baptism into Christ, of whom he said, "I am well pleased." The sermon.

Holy Monday

The Holy Monday Gospel (St. Luke 12:1-23) contains the Greeks' desire to "see Jesus." What is it to see him? Andrew was first of the disciples to see him, but Philip was the disciple who asked him to show them the Father, to which he replied, "He who has seen me has seen the Father." To see him in the deeper sense is to believe him, to follow him, to embrace his mercy, as Mary did, who anointed him, and as those did who lined the streets and cried hosanna. At the altar, what you see with the eyes is bread and wine, but to see him, one must believe what he said about these elements. The sermon.

Palmarum, the Sixth Sunday in Lent

To understand the triumphal entry of Jesus, it helps to understand the triumphal entry of Solomon first: his older brother Adonijah was thereby thwarted, in spite of the meekness of Solomon, who unexpectedly rode David's mule through the street of Jerusalem amid cries of "God save King Solomon!"

So also were the Pharisees perplexed at the triumphal entry of Jesus, who is greater than Solomon: and since he is greater, both his humility is greater (not only is he threatened with death as Solomon was, he actually dies) and his exaltation is greater (whereas Solomon became Israel's greatest king, Jesus rises from the dead).

And we are with the throng that cried Hosanna: those that went before are like the saints of old who looked forward to his coming, and those that followed have been following ever since, the children of the New Testament. And we celebrate by feasting in victory, in the Blessed Sacrament.

Today's audio is prefaced by a choral rendition of "Adoramus te" and is
here.

Thunder

In today's Gospel, the voice of the Father from heaven sounded like thunder. So we think of the thunder that accompanied the giving of the law on Sinai. Thudner designates the presence and glory of God: first, in the giving of the law, and now, in the fulfilling of the law by God incarnate. The sermon.

A Family Restored

Jesus eats with Lazarus, Martha, and Mary (St. John 12:1-11): this is a family restored. Lazarus had been dead, and Jesus raised him to life. Mary (who is the Magdalene) is treated with contempt, not only by Judas, as also, we recall, had she once been treated by her own sister ("Bid her to help me," St. Luke 10). But Jesus defends her here, and eats with her, and Martha, and Lazarus. The family is restored. So also are we restored, when Jesus welcomes us to his altar. We, with Mary, are reconciled; and we, with Lazarus, are brought to new life with Jesus. The sermon.

St. Mark on the third hour

St. Mark's Passion is the only one that tells us Jesus was crucified at the third hour; and then there was darkness from the sixth to the ninth hour. What is the significance of these numbers? Tonight's Gospel is here, and the sermon is here.

They all took counsel against him.

St. Mark's version of the handing over of Jesus tells us that the entire council handed him over. It was for envy that they did. And so also is fallen human nature itself wont to reject its help, wanting instead to take credit, or glory, or the work done. Yet the nature of God's grace is that he does the work anyway, to work our salvation for us. So let us follow gladly, saying, "Our help is in the name of the Lord." The sermon.

Gethsemane

Jesus' prayer in Gethsemane is both an example and vicarious. He shows us how to pray, and he endures affliction for us and for our salvation. The sermon.

Gottesdienst Chicago: May 3, 2011

In recent years the expansion of Gottesdienst has included not only Gottesdienst Online, but appearances of some of our editors at various venues around the Midwest to speak in person about the matters liturgical and the liturgical topics that matter.

We’ve made appearances in Kewanee, Illinois; Ravenna, Nebraska; Fort Wayne, Indiana; St. Louis, and Kansas City.

Next up: Chicago


Tuesday, May 3rd at Saint Paul Lutheran Church (9035 Grant, Brookfield, Illinois). This is a one-day conference on preaching and liturgy:

8:30-9:00 am registration/coffee donuts/Holy Absolution available

9:00 am Matins

9:40 am Welcome

9:45-10:45 am “The Allegorical Meaning Redeemed” -Fr David Petersen

11:00 Holy Mass

12:15 Lunch

1:30 – 2:30 “The Lutheran Confessions: Descriptive or Prescriptive?” -Fr Larry Beane

2:30 – 3:30 Panel discussion: Responding to the adiaphorists -The Gottesdienst editors

3:30 pm Vespers

4:00 pm Gemütlichkeit

Registration: $12 (Payable to Gottesdienst, c/o St. Paul's Ev. Lutheran Church, 109 S. Elm Street
Kewanee, IL 61443)

Name:_________________________________

Title:________ Parish:_______________________________

Address:__________________________________

City:________________ State:______

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Judica, the Fifth Sunday in Lent

Jesus went and hid himself in today's Gospel. So we hide the images today. He is the Light of the world that shines in darkness. The sermon.

Why has thou forsaken me?

Jesus' cry of dereliction was genuine. What does it mean? The sermon.

The Innocent is Punished, the Guilty Go Free

Today’s Gospel (St. Matthew 27:11-26) finds Pilate amazed because Jesus will not defend himself. Pilate knows Jesus is not guilty of the things they are charging against him. So clear is this that when he asks, “Why, what evil hath he done?” they have no answer, but merely want him crucified. And we are told that he know they delivered him “for envy.” So abundantly clear is his innocence that even Pilate’s wife—who has no part in these proceedings at all, but is entirely an outsider—suffers a nightmare because of the painfully obvious injustice of condemning Jesus. Everyone here knows he is innocent. So even Pilate, called “the governor,” washes his hands in front of all, in effect pronouncing the verdict of Not Guilty. And still, he hands him over to be crucified. Perhaps the only time in history that the accused is acquitted for innocence and nevertheless punished, and with capital punishment. Why? The answer is, ironically, on the lips of the accusers: “His blood be on us and on our children.” They meant this as a way of accepting the guilt for killing him, but the Evangelist places their words here to answer the question. Jesus is punished in order that his blood may be on us and on our children, meaning that it stands as atonement for our sins, and covers them. The theological meaning of the crucifixion is embedded in the answer of Jesus’ enemies. The sermon.

We are Children of the Free Woman

St. Paul's allegorical references to Sarah and Hagar in Galatians 4 (the Laetare Sunday epistle, read again at First Monday vespers) provide us with a reminder that faith alone is requisite for salvation. We are Sarah's children. The sermon.

The Son of Man Goeth As It Is Written of Him

The script for the Passion of our Lord was written a thousand years and more earlier. Jesus' betrayal in particular, the subject of today's Gospel, is seen as the carrying out of what was written prior. Specifically, the 41st Psalm contains the script, and though can at first be seen as a reference to Ahithophel who betrayed David, ultimately this is fullfilled in Judas' betrayal. Even wickedness at its worst is made to serve the Gospel, so great is the power of God unto salvation. The sermon.

Weep for Yourselves and For Your Children

In today's Gospel, Jesus tells the women lamenting his Passion, "weep not for me, but weep for yourselves, and for your children"; for he is not only predicting the fall of Jerusalem, but indicating for them and for us the cause of his Passion, namely our sin. It is easy to weep for someone enduring misery; it is hard, but necessary, to weep for our sins, that is, to repent. The sermon.

Jesus Feeds Five Thousand

The wilderness wandering of Israel is fulfilled in Jesus' feeding of the 5,000, which itself is fulfilled in the Holy Sacrament, which is a foretaste of the everlasting feast of eternal joy. The sermon.

Jesus in Gethsemane

When in today's Gospel Jesus was in agony, "his sweat was as great drops of blood," and we see him doing the work of fallen Adam by the sweat of his brow. And when he prayed, "if it be possible, let this cup pass," he was not thinking of self-preservation. He never thinks of self-preservation, because his perfect love is perfectly selfless. Rather, he was thinking of the cup, that is the cup of wrath he was about to drink. He did not want to displease his Father, and here he was to bear the full wrath and vindication of the Father for the sin of the world. The sermon.

Repaired is Better than Never Broken

In today's Gospel, Jesus instructs his disciples to take swords, but when later his enemies come to arrest him, he rebukes them for using the sword. So it seems clear that he wanted them to have swords but not use them, perhaps as a token of his own humiliation: that he had the power to keep himself from crucifixion, but he chose not to use it.

And yet the plan was ruined because one of his disciples drew the sword and cut of a man's ear. But then Jesus heals the ear, and the end of this event is wondrous to behold: it is better than it had been without the breach.

So also, when God made the world it was very good. Yet sin entered in, and evil engulfed the world. Now God enters the world and redeems it by his blood. This will make the last paradise better than the first.

Thus there is never need to regret past sins or their consequences. God's healing redemption makes the end result better than the first.

So then, is it good that there was sin? May it never be! But God's mercy is so great that his healing of a breach makes the last bond stronger. Let us rejoice and be glad. The sermon.

By whose authority?

Jesus' enemies pose a question to him here, and he replies with a question that corners them. But in the end, although there is an authority that appeals to reason, there is also the internal testimony of faith: the bride knows the voice of the Bridegroom, and the sheep know the voice of their Shepherd. The sermon.

Tuesday of Lent III

St. Luke presents a mystery. Why does the crowd at the triumphal entry cry "Peace in heaven," contrasted against the angels at the birth of Christ who cried "Peace on earth"? The sermon.

Monday of Lent III

Today's Gospel finds Jesus rebuking the disciples for rebuking those that brought infants to him. Their arguments and reason are identical to the arguments of those who reject infant baptism. The sermon.

Oculi, the Third Sunday in Lent

Like the Israelites, who were helpless against the king of Babylon until Cyrus of Persia came and freed them, so are we helpless against the devil until Jesus--the man stronger than he--comes and overpowers him. This is why salvation is by grace and not works: we are helpless against the devil.

So Jesus cast out a devil today, token of his power over all devils. But where does the demon go? Through waterless places seeking rest, and then comes back with seven more wicked than himself. And see, as soon as Jesus heals the mute man, the power of the demons shows itself in an array of Jesus' enemies who charge that he is a son of Beelzebub. See how the last state is worse than the first: for which is worse, a speechless tongue, or a tongue that utters blasphemy?

So must we be warned, having been baptized (and thereby had exorcisms performed on us), that devils are still a danger. What to do? The woman in the crowd though perhaps flattery would do. It does not. Telling Jesus how great he is, or how marvelous his mother, does nothing. Blessed, rather, are they that hear the word of God and keep it. That is, rather than flatter Jesus' mother, follow her example, pondering these things and keeping them in our heart. The sermon.

The Annunciation

Buried in the midst of Lent, and in the womb of a virgin, is the Incarnate God. Hidden in the tiniest space is he who himself contains all space. And at this mystery reason must be silent. And yet this is the very source of the Christian faith itself. So must reason be silent in the face of all that we believe. How can the dead rise? How can life come forth out of death? How can we expect to live in an eternal kingdom of heaven? Reason would scoff at these ideas, but let it explain the virgin conception if it can. Yet who can deny it? For a Child was born, a Man walked among us, though no man was involved in his conception. Yea, reason must be silent today, but faith rejoices with joy inexpressible. The sermon.

That which is highly esteemed of men is abomination to God

Today's Gospel has to do with the theology of the cross: the crucifixion is something we esteem as ugly and dreadful, but God esteemed it as the means whereby the world is redeemed; so also, that which the world esteems highly is abomination in God's sight. You cannot serve God and mammon. The sermon.

I believe, help thou mine unbelief

Today's Gospel (St. Mark 9:17-29) finds Jesus helping a man who admits that he both believes and does not believe (Lord, I believe; help thou mine unbelief), just like us. Therefore let us take this man's prayer to heart, for in spite of his weakness Jesus helped him, and was tenderhearted toward his poor child. The sermon.

The Canaanite Woman

The Canaanite woman follows Jesus into the wilderness: as we saw him there last Sunday, so we see her faith there today: she must trust and persist in the face of his seeming indifference. Yet she is richly rewarded. The sermon.

Ambassadors in Disguise

The sending of the seventy (St. Luke 10:1-20) depicts an embassage humbly sent, with "neither purse, nor scrip, nor shoes," and instuctions to "salute no man by the way." For these are not to trumpet their high station but their Master, who himself went the way of the cross. Yet they had the ability to tread on scorpions and drive out demons. Satan falls from heaven when they preach. So also whenever ministers proclaim the Gospel, Satan is driven out and exorcised: he falls again from heaven. The sermon.

Not to Condemn, but to Save

Jesus' rebuke of his disciples (St. Luke 9:49-56) is also one we should take to heart, for our judgments, our condemnations, our failure to see things through the eyes of his mercy; for it was that mercy which saved us. The sermon.

Lent I Invocabit

Today's Gospel finds Jesus in the wilderness replying three times to the devil, citing Deuteronomy. It's informative that the three references are to words given to the children of those who perished in the wilderness, who had failed to learn the three lessons here: that man does not live by bread alone but by every word that proceeds out of the mouth of God, that you should not tempt the Lord your God, and that you should have no other Gods. All three are manifest failures when the first law was given. Moses broke the tablets, in token that they have broken the law. Then he went back up the mountain to receive the law a second time, a deutero-nomy. But it was not Moses who led the Israelites' children into the promised land; it was one coming after Moses, namely Joshua; or, according to the New Testament name, Jesus. For Jesus is the greater Joshua, and the Great Israelite who perfectly kept all things the Israelites were supposed to keep. And Jesus leads his baptized children into the eternal promised land, through his own keeping of the law. The sermon.

Friday after Ash Wednesday

The demoniac of the Gadarenes healed (St. Luke 8). The sermon.

Thursday after Ash Wednesday

The woman with the alabaster jar: sermon here.

Second Ash Wednesday sermon

Here's the evening sermon, on St. Matthew 6.

Ash Wednesday

Morning mass, with imposition of ashes, today. The sermon.

The blind beggar once more.

A second brief sermon on the blind beggar, here.

The greatest is love

A brief sermon for first Monday vespers, on the Quinquagesima Epistle, I Corinthians 13: here.

The Blind Beggar

Today's Gospel, for Quinquagesima the threshold of Lent, finds a blind beggar on the roadside near Jericho. Why is he there? Why is he blind? Why, for that matter, is there blindness, or infirmity, or anguish, or sorrow, or pain, or death? God is good, so why is there evil? The question is really insidious, for what it really does is question whether God is in fact good. Yet the question pops up in the heart, indicating the sinfulness of the heart: such a question was first asked in Eden, by the Serpent (hath God indeed said . . .); but now it springs from the heart. The offspring of Eve find in their nature the wickedness first spawned by the devil.

Repent! And find instead in the example of the blind man a pattern for faith. For instead of allowing himself to be cowed by the rebukes of those who would silence his faithful cry for mercy, he cries all the louder. So sure is he of the Savior's mercy that he cries above the din, until Jesus hears and commands him to be brought unto Him.

And all he wants is to see! For of all times to be disappointed at the inability to see, surely this was the bitterest: Jesus is passing by, and he cannot see Him. So Jesus grants him sight immediately, and the first thing he sees is Jesus! So through his enlightened eyes we gain a glimpse of the beatific vision, when at the last our eyes shall see Him, shall behold His face in righteousness. The same eyes that wept so often shall be filled with the glorious sight of eternal beatitude.

This, then, is why Jesus had to go to Jerusalem, though His disciples were loath to go there of all places. It was in order to meet blind Bartimaeus, and more than that, to go the way of the cross to redeem us all, and to give us all, finally, through His merciful kindness, light, and life, and a heavenly vision that shall never end.

The sermon.

The Sower in St. Mark

Wednesday's (second series) Gospel contains another sower, from St. Mark 4, a man who cast seed into the ground; slept and rose night and day, and the seed springs and grows up, "he knoweth not how." This man is Christ himself, who first preaches, then dies (sleeps), then rises (wakes), and the seed grows until the final harves (judgment). The word does its own work; even Christ himself "goes to sleep" and lets it do its thing. The sermon.

Sexagesima Sunday: the Sower went out to Sow

The impediments to the success of the Word are many: the devil, the world, the flesh. In the days of Noah, these had succeeded in turning the entire world away from its Creator. In our day also, the Church is small. The Parable of the Sower is about these things, with a message of hope: still the Word produces a crop an hundredfold. This is only because of the power of God in the Word, against all foes. Just as Christ himself rose from the dead against all the odds, so His word accomplishes that for which it was sent. The sermon.