Word of Life Church Podcast

The Ascension is not about the absence of Christ, but about the ascendancy of Christ. The ascension of Jesus to the right hand of God in the heavens is the ascendancy, the rise, the elevation, the promotion, the exaltation of Jesus to the position of all authority in heaven and on earth. Furthermore, the ascension of Christ does not lead to the absence of Christ, but to his cosmic presence everywhere.

The third appearance of the risen Christ to the disciples in John's Gospel is when Jesus restores Peter after his thrice denial around a charcoal fire in the courtyard of Caiaphas. The story of Jesus and seven disciples having breakfast around a charcoal fire on the shore of the sea of Galilee is one of the most tender and beautiful stories in all the Bible.

Emmaus is about seven miles from Jerusalem and a world away from what was. Once we recognize the risen Christ present in Scripture and Sacrament we have entered a new world.

"The heart has its reasons of which reason knows nothing: we know this in countless ways. It is the heart which perceives God and not the reason. That is what faith is: God perceived by the heart, not by reason." –Blaise Pascal"We must take our subtle spiritual intuitions seriously and view them as the quintessence that underlies the ordinary world. The rejection of the sacred is the fundamental reason for our existential discontent." –Nick Cave

Christianity cannot fit within the empirical limitations imposed by the Enlightenment. If we reduce the Christian faith to rational explanation, practical advice, and political agendas we end up with a paper-thin, watered-down, cheap knock-off of Christianity that no longer has the capacity to astonish.

Thomas, one of the original 12 disciples, has been given the nickname "Doubting Thomas" which is unfortunate because it isn't true. Thomas believed in Jesus. He never doubted. He believed in Jesus' resurrection. He just needed a little more information than the other disciples. Thomas has much to teach us about believing in Jesus.

While it's still dark...things are not what they seem.While it's still dark...angels are at work.While it's still dark...evil is being overthrown.While it's still dark...Christ is risen!

While it's still dark...things are not what they seem.While it's still dark...angels are at work.While it's still dark...evil is being overthrown.While it's still dark...Christ is risen!

With his Triumphal Entry on Palm Sunday—lowly and riding on a donkey—Jesus set in motion events that would forever redefine greatness. But can we perceive this greatness? Those who cling to a model of greatness exemplified by warhorse-riding conquerors like Alexander the Great and Caesar Augustus are a theological anachronism—instead of living in an AD reality they're still stuck in a BC world.

This week's gospel reading takes us to the home of Lazarus, where the sweet fragrance of Mary's worship contrasts the stench of death from the chapter before. Jesus, deeply moved, enters the dead places —not just in Bethany, but in our lives too. He is the Resurrection and the Life, the one who calls us out of darkness and into eternal life. 

The father's house in the first century Jewish world was a picture of security, provision, stability and love. It is the central point of all the activity in the story Jesus is telling in Luke 15. The youngest son leaves and returns to the father's house and the party that is thrown, the one the older son refuses to join, is held at the father's house. In this story Jesus reveals the heart of God our Father and we have the opportunity to ask ourselves, “Who do I identify with? The younger son or the older son?”  

In the midst of cancel culture, political polarization, and waging war comes a timely parable from Jesus. Our instinct to act in frustration and impatience, especially toward people, is challenged by Jesus' call for patience and trust in Luke 13. True wisdom is rooted in patience—trusting the slow, often unpleasant process of growth and redemption rather than hastily discarding what appears fruitless. Ultimately, we are called not to carry axes in judgment, but to follow Christ in carrying the cross, becoming agents of grace who, like the Gardener, offer time, care, and hope for transformation. 

Following the Transfiguration Jesus enters the second half of his ministry—which is essentially a slow, steady March On Jerusalem. Jesus leaves Galilee and begins a weeks-long journey toward the holy city, toward Jerusalem, toward the cross, toward the kingdom of God arriving through his death, burial and resurrection. This final march on Jerusalem is what we remember during Lent.

As we enter the season of Lent, the Lectionary appropriately takes us to the temptation of Christ. Before Jesus ever preached a sermon or worked a miracle, he faced off with the devil in the wilderness. And perhaps no one has explored the the temptation of Christ in a more profound way than Fyodor Dostoevsky did in his famous parable of "The Grand Inquisitor."

Jesus is the kingdom of God in person. And Jesus is the one who now fills all things everywhere with himself. What happened to Jesus on Mount Tabor when he was transfigured in appearance from an ordinary Galilean Jew into his true appearance as the glorious Son of God, is what will happen in the eschaton to all of God's creation.

In his Sermon on the Plain Jesus tells us that God is our Father, and that our Father is merciful; and because we are children of God, we should be merciful just as our Father is merciful. Jesus calls us to mercy, not merely because mercy is a superior ethic or because mercy tends toward peace, as true as that is; rather, Jesus calls us to be merciful because that is what God is like!

There is no easy alliance between the kingdom of the world and the kingdom of God, and all attempts to create an easy alliance between these two kingdoms are misguided and doomed to failure. The kingdom of the world is founded on greed and war—Mammon and Mars. The kingdom of God is founded on the crucifixion and resurrection of Jesus Christ. Furthermore, these two kingdoms are organized around irreconcilable values. The kingdom of the world values economic power and military might, while the kingdom of God values co-suffering love and divine mercy.

When Simon Peter first got a glimpse of who Jesus really is, his initial reaction was one of fear. The transcendent and holy otherness of Jesus simply overwhelmed Simon Peter. But the Lord's response to Peter's fearful reaction can be understood as something like this: Don't be afraid of me, follow me. If you follow me, I will make you into a new person—the person you were always meant to be.

It's astonishing how angry some people will get if you try to take away their religion of revenge. They're terribly upset by the idea that God might give divine favor to those they deem unworthy of it—to those who do not belong to their kind of people. The very idea that God might have mercy on all is condemned as blasphemy. This is exactly what Jesus encountered when he preached in his hometown of Nazareth.

Jesus is the fulfillment of Scripture, and all Scripture is fulfilled in Christ.This may sound like a simple statement, but it's actually an essential foundation for good theology.Scripture is not fulfilled by “biblical principles applied to your life.”Scripture is not fulfilled by geopolitical events speculated as “end time signs.”Scripture is not fulfilled by the modern nation of Israel or any other nation.All Scripture is fulfilled in the Word of God made flesh who is Jesus Christ.

Most of Jesus' miracles involve dire circumstances—disease, death, danger, demons, and so on. But in Jesus' very first miracle there is none of that—no deadly storm, no one is dying, there are no demons; it's merely a wedding feast that is running low on wine. Some would dismiss this as “first world problems.” But Jesus doesn't do that, and we're surprised by a gratuitous miracle. There's an element of whimsy in the miracle story of Cana of Galilee that makes it particularly endearing.

Why was Jesus baptized for repentance by John the Baptist? (Yes, Jesus is willing to participate with us in our repentance. But there is something deeper.) Jesus is not so much being baptized by the waters, as he is baptizing the waters. Jesus is sacramentally consecrating the waters so they become mighty waters—the mighty waters of salvation.

To actually celebrate the Twelfth Day of Christmas may seem strange and overly religious to some, but in a secular age determined to rush past the holy, it's an act of sacred resistance. And the final day of Christmas is a good time to meditate on the Logos in adolescence.

"Hope builds a bridge across the abyss into which reason cannot look. It can hear an undertone to which reason is deaf. To the hopeful, the world appears in a different light. Hope gives the world a special radiance; it brightens the world."–Byung-Chul Han, The Spirit of Hope

Shepherds, though now romanticized in Nativity scenes, were at the bottom of society. These were not landowners but hired hands who watched over the sheep by night; sleeping, if they did, on the cold hard ground. That these simple shepherds and not the high and mighty were the first to know the greatest news of all was entirely in keeping with Mary's prophetic song:He has shown the strength of his arm,He has scattered the proud in their conceit.He has cast down the mighty from their thrones,And has lifted up the lowly.

In our contemporary context we need a Christianity formed by the Magnificat. In the American superpower we are typically inclined toward ideologies of success and anthems of strength. But the grace of God does not run uphill toward the pinnacles of success and strength, it rolls downhill toward the low places of humility and trust.

Mary as the Mother of God is both a holy and unique mystery, and an enduring archetype.

John the Baptist drinks no wine, because he's not the one who brings the party, he only prepares the way. The party begins when Jesus turns the water to wine at the wedding feast of Cana. John is Advent; Jesus is Christmas.

Jesus of Nazareth being interrogated and ultimately condemned by Pontius Pilate is one of the most dramatic moments in the gospel story, and one of the most strangely fascinating moments in human history. Jesus on trial before the Roman governor of Judea establishes a historical context for the crucifixion. Indeed, it creeps into the Creed: “He suffered under Pontius Pilate.” If we enter into the theological depths of this historical moment, we discover that though on the surface Jesus is on trial before a Roman governor, in reality the world was on trial before the King of Kings.

In his Olivet Discourse Jesus predicted that the Temple would be destroyed, saying “all will be thrown down.” This came to pass a generation later when the Roman legions destroyed Jerusalem. But if Jesus' words are words that “will not pass away,” what do these words say to us today, these words that—“all will be thrown down”?

Psalm 130 invites us to wait for the Lord more than watchmen for the morning. Our souls wait for the Lord because there are no quick and easy paths on the road to spiritual formation. Waiting is inevitable. Waiting is baked into this ancient Christian faith we have received. Instead of a hurried dash through a department story, the Christian life is more like a slow walk down a wooded trail. The Christian life is a slow walk interrupted by moments of grandeur. Most of our days are spent waiting patiently on God. But we don't wait alone. God the Holy Spirit gives us faith, hope, and love to empower us in our waiting.

Let nothing disturb youLet nothing frighten youAll things are passing awayGod never changesPatience obtains all thingsWhoever has God lacks nothingGod alone suffices–Teresa of Ávila

In Mark's Gospel bar-Timaeus (son of Timaeus) is the only person Jesus healed who is given a name. The blind beggar bar-Timaeus is also the first person in Mark's Gospel to identify Jesus as the Son of David. So who is Timaeus and why does it matter?

The problem that James and John and the rest of disciples had, was that they thought Jesus could be contained in their own ambitions and agendas; that Jesus could be contained in the systems and political structures of the world they already knew. But they were wrong. They were wrong because Jesus is the uncontainable Christ.

The faith of Abraham is a pilgrim faith that confesses the kingdoms of this world are all transitory and passing away, and that the only eternal kingdom is the kingdom of the heavens, where Jesus Christ reigns at the right hand of God.

Philip the Evangelist rode in a chariot with the Ethiopian Eunuch on the Gaza Road two thousand years ago. Brian Zahnd road on a train with Yu in Paris on the day Derrida died. The two stories are not entirely different.

No matter what cripples us, no matter what issues we have, no matter how many dark spirits afflict us, Jesus is the one who recalls us to life.

In The Chronicles of Narnia, Puddleglum tells the underworld witch, "I'm on Aslan's side even if there is no Aslan. I'm going to live like a Narnian even if there isn't any Narnia." In this story C.S. Lewis is doing more than telling a children's fantasy, he is portraying what it means to "walk by faith."

Bread on the table is ordinary, but bread in the hands of Jesus becomes extraordinary. Bread in Jesus' hands during the Passover meal became an extension of Jesus' very flesh. During Jesus' teaching ministry, bread became a feast for 5,000 people. During a meal with two disciples in Emmaus, bread became a revelation of Jesus in their midst. And we are like bread. Jesus takes us, blesses us, breaks us, and gives us to the world making our lives extraordinary.

This sermon explores the transformative work of Christ to give us beauty for ashes and bring healing to our woundedness. As Henry Nouwen states: "Nobody escapes being wounded. We are all wounded people, whether physically, emotionally, mentally, or spiritually. The main question is not 'How can we hide our wounds?' so we don't have to be embarrassed but 'How can we put our woundedness in the service of others?' When our wounds cease to be a source of shame and become a source of healing, we have become wounded healers."

Haven't seen you in quite a whileI was down the hold just passing timeLast time we met was a low-lit roomWe were as close together as a bride and groomWe ate the food, we drank the wineEverybody having a good timeExcept youYou were talking about the end of the worldI took the moneyI spiked your drinkYou miss too much these days if you stop to thinkYou led me on with those innocent eyesYou know I love the element of surpriseIn the garden I was playing the tartI kissed your lips and broke your heartYouYou were acting like it was the end of the worldIn my dream I was drowning my sorrowsBut my sorrows, they learned to swimSurrounding me, going down on meSpilling over the brimWaves of regret and waves of joyI reached out for the one I tried to destroyYou, you said you'd wait'Til the end of the world

Oh life is biggerIt's bigger than youAnd you are not meThe lengths that I will go toThe distance in your eyesOh no I've said too muchI set it upThat's me in the cornerThat's me in the spotlightLosing my religionTrying to keep up with youAnd I don't know if I can do itOh no I've said too muchI haven't said enoughI thought that I heard you laughingI thought that I heard you singI think I thought I saw you tryEvery whisper, of every waking hourI'm choosing my confessionsTrying to keep an eye on youLike a hurt, lost and blinded fool, foolOh no I've said too muchI set it upConsider thisConsider this the hint of the centuryConsider this the slipThat brought me to my knees, failedWhat if all these fantasies comeFlailing aroundNow I've said too muchI thought that I heard you laughingI thought that I heard you singI think I thought I saw you tryThat was just a dreamThat was just a dreamThat's me in the cornerThat's me in the spotlightLosing my religionTrying to keep up with youAnd I don't know if I can do itOh no I've said too muchI haven't said enoughI thought that I heard you laughingI thought that I heard you singI think I thought I saw you tryBut that was just a dreamTry, cry, fly, tryThat was just a dreamJust a dreamJust a dream, dream

Come as you are, as you wereAs I want you to beAs a friend, as a friendAs an old enemyTake your time, hurry upChoice is yours, don't be lateTake a rest as a friendAs an oldMemoriaCome doused in mud, soaked in bleachAs I want you to beAs a trend, as a friendAs an oldMemoriaAnd I swear that I don't have a gunNo I don't have a gunNo I don't have a gunMemoria

ShineCollective SoulGive me a wordGive me a signShow me where to lookTell me, what will I find?What will I find?Lay me on the groundAnd fly me in the skyShow me where to lookTell me, what will I find?What will I find?Whoa, Heaven let your light shine down...Love is in the waterLove is in the airShow me where to lookTell me, will love be there?Will love be there?Teach me how to speakTeach me how to shareTeach me where to goTell me, will love be there?Will love be there?Whoa, Heaven let your light shine down...

If God had a name what would it be?And would you call it to his face?If you were faced with Him in all His gloryWhat would you ask if you had just one question?And yeah, yeah, God is greatYeah, yeah, God is goodYeah, yeah, yeah-yeah-yeahWhat if God was one of us?Just a slob like one of usJust a stranger on the busTryin' to make his way home?If God had a face what would it look like?And would you want to seeIf seeing meant that you would have to believeIn things like heaven and in Jesus and the SaintsAnd all the prophets?And yeah, yeah, God is greatYeah, yeah, God is goodYeah, yeah, yeah-yeah-yeahWhat if God was one of us?Just a slob like one of usJust a stranger on the busTryin' to make his way home?Just tryin' to make his way homeBack up to heaven all aloneNobody callin' on the phone'Cept for the Pope, maybe in RomeAnd yeah, yeah, God is greatYeah, yeah, God is goodYeah, yeah, yeah-yeah-yeahWhat if God was one of us?Just a slob like one of usJust a stranger on the busTryin' to make his way home?Just tryin' to make his way homeLike a holy rolling stone?Back up to heaven all aloneJust tryin' to make his way homeNobody callin' on the phone'Cept for the Pope maybe in Rome

The Word became flesh and blood and moved into the neighborhood to reveal God's neighboring presence. God has joined us as us in order to rescue us and the world. The infinite took on the finite. Immortality took on mortality. The eternal took on the earthly. The God of creation moved into the neighborhoods of our creation in order to rebuild our neighborhoods. God is here. God's neighboring presence is here with us and for us in order to remake us. In and through Jesus, God joins us in three movements. God joins us in life (incarnation) to be with us and we awaken. God joins us in death (crucifixion) to rescue us and we believe. God joins us in new life (resurrection) to transform us and we participate.

When by the grace of God we realize that who we've become is not who we are supposed to be, the good news is this: We can put our trust in Jesus, be reborn, and begin the salvation journey of becoming the person we were always meant to be.

Can the gospel be told as a tragedy? Obviously. And it certainly was by the Apostles. Before we jump to the triumph of the resurrection we must first face the tragedy of the cross.

The gospel is the divine comedy that begins with a ninety-year-old woman having a baby and concludes with a slain lamb overcoming all the monsters of the abyss. This is the divine comedy we're invited join by simply believing that Jesus is Lord, and the joke is on the devil.

In a Voyage and Return story the central character travels out of their familiar, “everyday” surroundings into another world completely cut off from home. This other world is strange, different, exotic, and perhaps at first, exhilarating. But eventually a shadow intrudes. Things begin to change…for the worse. The traveler increasingly feels threatened or trapped. At some point they will need to return home—but enriched and transformed. Unlike the Quest plot, the journey away from home is usually by accident or a mistake—they pass through the looking glass, fall down the rabbit hole, or stumble through a wardrobe into another world. There will be adventures and dangers, but the story ends with the hero returning home, now with greater wisdom and a newfound appreciation.

"You seek a great fortune, you three who are now in chains. You will find a fortune—though it would not be the fortune you seek. But first, first you must travel—a long and difficult road, a road fraught with peril. You shall see things wonderful to tell. You shall see a cow on the roof of a cotton house, and oh, so many startlements. I cannot tell you how long this road shall be, but fear not the ob-stacles in your path, for fate has vouchsafed your reward. And though the road may wind, yea, your hearts grow weary, still shall ye foller the way, even unto your salvation." -O Brother, Where Art Thou?