Sermon: The Story of Stewardship (Not Ownership) (Oct. 4, 2026)

Pentecost 19A
October 4, 2026
Matthew 21:33-46

INTRODUCTION:

A lot has recently happened in the Gospel of Matthew, much of which we skipped, so let’s reorient ourselves. Narratively speaking, we are currently in Holy Week, the last week of Jesus’ life. Just yesterday, Jesus triumphantly entered Jerusalem on a donkey, to cheers and waving palms. He then went to the Temple, and turned over the tables of the money changers in a fit of righteous anger. Now it is Monday of that week (we’ll stay in Holy Week for the next several Sundays). In today’s reading, Jesus tells us another parable, this one about wicked tenants who are called upon to care for a vineyard. They are not negligent in their duties, but they do lose sight of who really owns this vineyard… to tragic results. Jesus is not making any friends with this one – Matthew tells us that after telling this story, the chief priests and Pharisees want to arrest him, which they will do just three days later. 

The parable Jesus tells is one that Jesus’ listeners would definitely have recognized; it is a clear reference to our reading from Isaiah – a love-song about how God cared for this vineyard and hoped for great things for it, but has been disappointed that it yields only rotten grapes. (Fun fact: the word for “rotten grapes” means something like, “stink-berries,” which makes me giggle.) 

Today we begin a series on stewardship, and this week’s theme is about the story of stewardship, not ownership. What’s the difference? See if you can spot it in these readings. Let’s listen.

[READ]

Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.

Jesus loved to teach using stories. Parables, we call them. And I gotta say, I think it’s a brilliant idea. Because stories are dynamic. They can get at a truth in a relatable way, a way that strict facts simply can’t, and they can exaggerate certain elements for effect. They present deep truths in a playful way, and hearing that truth with a posture of play opens our minds to receive it. They tickle our imagination and help us to go deeper. What better mode to talk about the ways of God, who transcends all that is concrete and knowable! 

That’s why we decided to make this year’s stewardship campaign one that is based on the idea of story, the story of stewardship! Throughout the month, we’ll incorporate stories of various kinds into our ministry – for example, Story Matters gatherings, Bible stories around the campfire, personal stories shared during worship, individuals writing a money autobiography, and maybe even some videos throughout the month. As we share these stories, I hope that you will find new and compelling ways to enter God’s overarching story, and in particular, the story of stewardship.

It’s appropriate, then, that we start the month with one of Jesus’ own stories: the parable of the wicked tenants. I love how Jesus uses this troubling narrative about a landowner who lovingly builds a vineyard, just like the one in today’s reading from Isaiah. He entrusts it to some tenants, who care for it well enough… only they lose track of who actually owns this land. They are doing all the work, they think, and they are entitled to its fruits! They refuse to hand over the goods when the landowner’s servants come to collect. They get unreasonably violent in their opposition (this is one of those “exaggerated for effect” moments), because they are empowered by their own sense of entitlement and false ownership. Finally, the owner sends his own son, and they think this is their chance: kill the son, and the vineyard will be theirs! 

The brilliance of the story is that although it is tragic, it seems harmless enough as a story… but Jesus uses it to show the Pharisees the danger of their ways. The Pharisees think they are condemning these tenants who are undeniably wicked to a miserable death – until they realize that Jesus has used this story to cause them to condemn themselves! 

Ahh! That is the power of story, my friends! Taken at face value, it means one thing. Taken as an allegory, as this one traditionally is, it takes on a new meaning.

But a good story can go even deeper than that when we do the work of seeing ourselves in the story as well. We can start by asking some questions of the narrative. For example, what do we think is going on with these tenants? Why are they acting this way? What motivates them? And (and here’s the kicker), are we ever motivated by the same things, such that we act in similar ways? 

If I had to guess, I would say these tenants have lost the plot. They care for this vineyard, yes, but they did not build it. They do not own the land. They are workers in the field, entrusted with the care of the vineyard. Oh, but we humans do like to own things, don’t we? We love to have a place to call our own. We take pride in what is ours. It makes us feel settled, and successful, and safe. And so, when we work hard for something, we are resistant to letting it go – just like these tenants (who I no longer want to call wicked because I admit I’m starting to see myself in them!). They worked hard for the fruit of the land, and they believe it rightfully belongs to them.

But that was never the intention. The owner intended that the tenants would steward, or manage the land. The tenants would, in return, get a place to live, a place to work, a community, a livelihood, security, safety… but ultimately it did not belong to them. They were stewards, not owners.

Do you see yourself in the story yet? Have you ever been resistant to giving up what was entrusted to you – whether your time, your treasure, or other resources? Have you ever felt entitled to what you have earned because you worked hard for it, so why should you share? Or, taking a step out of the story itself: have you ever, like the Pharisees, condemned someone else’s actions, only to realize that you have behaved the same way? Have you ever resented someone for pointing that out to you?

The reality is that in our own stewardship stories that we could tell, we often confuse ownership with stewardship. We give ourselves a lot of credit for our various accomplishments and material success, and figure we are owed what we have. 

A wonderful little text that has become a part of my own stewardship story, especially as I consider the difference between ownership and stewardship, is from Luther’s Small Catechism, his explanation of the first article of the creed. It’s printed in your bulletin, right beside the creed. When we confess, “I believe in God the Father Almighty, creator of heaven and earth,” Luther says that what this means is, 

I believe that God has created me

        and all that exists.

He has given me and still preserves

my body and soul with all their powers.

He provides me with food and clothing,

        home and family, daily work, 

        and all I need from day to day.

God also protects me in time of danger

        and guards me from every evil.

All this he does out of fatherly and divine

        goodness and mercy,

        though I do not deserve it.

Therefore I surely ought to thank and praise,

        serve and obey him.

This is most certainly true.

You see, when we confess that God is the creator of all, we are confessing that God is also the owner of all, and that we are entrusted with bits of God’s creation: our bodies and souls, our homes and families, our ability to work, all we need from day to day. And all this God does, not because we are entitled to it for being such good, hard-working people, but rather, “out of fatherly and divine goodness and mercy, though [we] do not deserve it.” That mindset is the difference between ownership and stewardship.

Luther also gives us some guidance on how to live into this stewardship mindset, to make it a part of our story. He writes, “[We] surely ought to thank and praise, serve and obey him.” What does that look like? How do thanking, praising, serving, and obeying become a part of our stewardship story?

First, we thank. We make a habit of thanking God for all that we have, because the very act of gratitude helps us to take notice, and give credit where credit is due. God has given to us, and we are humbled and grateful.

Next, we praise God, praise that God would honor us with these gifts – once again recognizing that it is only because of God’s fatherly and divine goodness and mercy that we have them at all, and we are filled with joy at what has been given to us.

Then, we serve, both God and neighbor, by using these God-given resources to make our communities and the world better. We make faithful and wise decisions with the money and other resources of which we are stewards, that have been entrusted to us, as individuals and as a Church. And we also remember to give some of that away to those who are in greater need. Letting some of our resources go to serve others is an essential practice for remembering who is the true owner.

And finally, we obey. How easy it is to fall into striving to accomplish the will of our own sinful hearts! But here we are reminded always to pursue not our will, but the will of the Divine Owner of all that we have.

So… how would you tell your own stewardship story? What are the key events, the turning points, the “a-ha” moments when God’s goodness became clear to you? When have you thanked, praised, served, and obeyed, and how did God show up for you in that? 

This week we will send out all the stewardship materials (pledge cards and whatnot), and included in that, as well as in the newsletter, you will find a tool called a Money Autobiography to help you begin to think about your own stewardship story. You can write it out, or just talk about it with God or a loved one. However you do it, I hope you will enter with me this month into exploring the story God is telling through your stewardship of his providence. 

As my closing prayer today, I’d like to have us read together Luther’s explanation of the first article of the creed, in the center fold of your bulletin. Let us pray…

I believe that God has created me

        and all that exists.

He has given me and still preserves

my body and soul with all their powers.

He provides me with food and clothing,

        home and family, daily work, 

        and all I need from day to day.

God also protects me in time of danger

        and guards me from every evil.

All this he does out of fatherly and divine

        goodness and mercy,

        though I do not deserve it.

Therefore I surely ought to thank and praise,

        serve and obey him.

This is most certainly true.

In the name of the Father, and the Son, and the Holy Spirit. Amen. 

Sermon: What the kingdom of heaven is like (Sept. 20, 2026)

Pentecost 17A
September 20, 2026
Matthew 20:1-16 (starting one verse earlier)

INTRODUCTION:

Today’s readings address one of the most basic values of humanity: fairness. From as early as nine months, humans demonstrate a sense of what is fair and what is not. And today’s readings will challenge our understanding of fairness. In Jonah, we’ll hear the lesser-known part of the story – Jonah has already been eaten and burped back up by the large fish (has hopefully showered), and has preached his short sermon about repentance to the people of Ninevah. Now he sits back to see God’s retribution on those sinful Assyrians, Israel’s enemies. Frankly, Jonah is looking forward to it! They deserve punishment! But God changes God’s mind… and Jonah is not impressed! 

The parable of the workers in the field definitely challenges our sensibilities about fairness, as people who work one hour get paid the same as those who work 12. Our gut will say, “That’s not right!” But notice, Jesus doesn’t introduce the parable with, “This is how to run a business.” He says, “The kingdom of heaven is like this.” 

In both stories we will see what it looks like, as Paul writes in Philippians, to “live a life worthy of the gospel” – and it might not look like our gut thinks it should! As you listen, notice how these stories make you feel – do they offend you? Do they make you feel a sense of justice, or frustration? Imagine yourself in the position of Jonah, of the 12-hour workers, and also, of the 1-hour workers. How do you experience the story in their shoes? Let’s listen.

[READ]

The Red Vineyard, Van Gogh

Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.

When I was a kid, we had a copy Marlo Thomas’s book, Free to be…a Family. One of my favorite stories in it was about a family with three kids. The parents were committed to treating the kids fairly. The first was born, and they named him George. Then they had a little girl, who, in the name of fairness, they also named George. Their third child, another boy, was named… George. All three were given the same weekly allowance. They dressed the same. When one celebrated a birthday, they all celebrated. When one of the kids broke their wrist, they all got a cast. Eventually, the kids started to realize that this effort at being completely fair was not fair at all. They talked to their parents about it, and adjustments were made. The kids do, however, all decide to continue going by their shared given name of George. 

It’s a cute story, and it was the first time I remember my simple, child’s understanding of fairness being challenged in a way that really stuck with me. 

Jesus’ parable, though, is next level. Like last week’s parable, this one leaves us feeling offended, troubled, even shocked, because it challenges our sensibilities. We are conditioned to see the world in this particular way: that you do work, and are rewarded for it. You do less, you get less. This has worked well for societies for much of human history, as it motivates people to work. After all, why would anyone even bother to work hard if they can get the same reward for doing less? 

Jesus’ famous line, “The last shall be first and the first shall be last,” bookends this parable, so we ought to know right up front that what he’s about to say is really going to mess with our understanding of how things ought to work. He begins the story by saying that the kingdom of heaven is like this landowner… and yet, even though we know the kingdom of heaven is topsy-turvy, we are still shocked by his so-called “generosity.” But why would we still expect the landowner to operate by the same principles as our broken world, full of pain and war and hunger? 

Because we are just that conditioned to think that way. And yet, if we pull out of this parable for a moment and just consider what we expect the kingdom of heaven is like (rather than what a business is like), we might not be so surprised after all. For example, in the kingdom of heaven, which is not necessarily just an afterlife but is a place where God is the ruler and everything functions according to God’s will – in the kingdom of heaven: 

• Is anyone hungry?

• Does anyone have to work three jobs, and still struggle to make ends meet?

• Is anyone homeless?

• Are there rich and poor, and different economic and social classes?

• Do people look down upon other people, or say they are less worthy, less deserving, or are not equal to them?

No. I think that in God’s economy, under God’s reign, everyone has what they need. As it’s described in Revelation, “They will hunger no more and thirst no more… and God will wipe away every tear from their eyes.” That’s what the kingdom of heaven is like!

And in this story, that is what the landowner, who is like the kingdom of heaven, is like. He gives to all the workers one denarius, which is what was understood to be a wage that covers one’s daily needs, one’s “daily bread” if you will. It’s not extravagant, but it is enough. For him, the question is not, “Did they work enough hours to deserve a day’s wage?” In God’s economy, the question is, “Did everyone get paid enough to feed their family?” 

It sounds good in theory. But from our deeply embedded worldly way of seeing things, this is troubling – because if someone can get paid the same whether they work one hour or twelve, what’s to keep everyone from doing less next time, knowing they’ll get paid anyway, right? 

I remember once in a Bible study, I suggested that God’s forgiveness and grace might be big enough that even someone like Hitler could be saved – that even if there is a hell, God’s grace is so big that no one is there. Someone asked, incredulous, “Well then what’s the point? What’s the point of trying to be a good person and do the right thing and live a Christian life, if everyone is going to heaven anyway?” 

Well? What do you think? If God’s reign is such that even the people who only work one hour get everything the people who worked all day get… then what is the point in doing more than the bare minimum, not only practically but on a cosmic level? What’s the point?

The theological answer I think I gave that day, like a good Lutheran, was that we don’t do good works in order to be saved, but rather, because we already are saved. Good works spring naturally out of our saved nature! And I stand by that. But also, we strive for such a world as Jesus describes because life here and now is better when we do, for us and for others. God’s order doesn’t make sense to our human ways of operating, given the formation we have in a fairness and reward-based economy, because God’s grace is inherently unfair. Grace is, by definition, a gift we do not deserve and did nothing to earn. The economy Jesus describes here is not what humans envision, but what God envisions – and if God designed it, we know it is good. So, when we strive for that goodness, our lives and the lives of our neighbors are better, and more whole. 

Now, to be clear, I’m not advocating for a communist government here. I know that practically speaking, that doesn’t work in the real world. But even within capitalism, the question that guides Christians who strive for the kingdom of heaven here and now should not be, “Do they deserve that?” If we are to live by the rules of God’s economy, the question should be, “Do they have what they need to live, to be healthy and whole?” And if the answer is no… then what can we do about it?

When we are baptized, we are given citizenship in God’s kingdom, the kingdom of heaven – this kingdom that Jesus describes. That means we subscribe to God’s way of doing things, even amidst the world telling us to view it otherwise. Many of us were baptized as babies, when we didn’t know better (or rather, when we lived in such a way that mirrored this economy, because don’t we all try to give babies exactly what they need when they need it, not as a reward but as a gift, even though they have done nothing to deserve it besides being cute?). 

But in confirmation, once we have learned more about both God and the ways of the world, young people have a chance to stand before the congregation and say, “I still want to do this. I still want to strive for grace, and love, and compassion, over contempt and division and a reward-based economy in which some are more worthy than others. I still choose love.” 

Today, Emma will reiterate the promises made at her baptism, and she will own them for herself: “to live among God’s faithful people, to hear the word of God and share in the Lord’s Supper, to proclaim the good news of God in Christ through word and deed, to serve all people, following the example of Jesus, and to strive for justice and peace in all the earth.” In short, she will promise, to the best of her ability and with God’s help, to live according to the teachings and guidelines of the kingdom of heaven that Jesus lays out, here and throughout his ministry. 

It won’t be easy. And that is why we, her church community, will also gather around her both physically and with our prayers. We will pray for her, that by God’s help and guidance, she will find both the will and the way to live into God’s mission for her. 

And as we do that, we will also remember that we, too, are called to live into that mission that we share: to serve all people, following Jesus’ example, to strive for justice and peace in all the earth, to live with an eye always toward love, mercy, grace and compassion toward our neighbor. May the God who has given us the will to do these things also graciously give us the strength and compassion to perform them. 

Let us pray… Gracious God, we don’t always understand your ways, but we know that they are good. Help us, even when the world would say otherwise, to live lives worthy of the gospel. In the name of the Father and the Son and the Holy Spirit. Amen

Sermon: Forgive us our sins as we forgive (Sept. 13, 2026)

Pentecost 16A

September 13, 2026

Matt. 18:21-35; Psalm 103:1-13

INTRODUCTION

In last week’s readings, we dealt with how to hold one another accountable in a faithful community, dealing with the inevitable situation in which one person wrongs another. Today’s Gospel reading is right on the tails of that conversation. Peter, wondering just how far to push this, asks, “Ok, but how many times do we have to do this? How many times should we forgive? As many as seven?” And Jesus will open up the depth of God’s forgiveness, with his famous formula: “not seven, but seventy-seven times.” In other words: don’t ever stop.

This depth of forgiveness is nothing new to people of faith. Our first reading shows this. Today we’ll hear the stunning conclusion of the Joseph saga. You know this story – Joseph’s brothers, the sons of Jacob, are jealous of him and his technicolored coat, and they sell him off into slavery and pretend he is dead. He has a rough go of it in Egypt, but eventually ends up as Pharaoh’s second-in-command, having used his gift of dream interpretation to save Egypt and surrounding areas from a seven-year famine. Now his brothers have come crawling to him for help, not knowing it is Joseph – until he reveals himself. Assuming there is no way Joseph will ever forgive them (and really, would you?), they try one more time to fool him, but Joseph won’t have it. Instead, he forgives them, telling them that what they intended for evil, God used for good. 

We have all been in a situation of either needing to ask or offer forgiveness. Neither position is an easy one. As you listen today, think about your own experiences with forgiveness, and consider what light today’s lessons might shed on the situation. Let’s listen. 

[READ]

    “If my brother or sister sins against me, how often should I forgive? As many as seven times?” 

Dear Peter, always so eager to please. The more I preach, the more affection I grow for this impulsive and flawed disciple, and the more of myself I see in him. I imagine what must be going on in Peter’s life that he thought to ask this question. Has he just had a fight with his spouse, because she has done that thing again that he just can’t stand and for goodness’ sake why won’t she stop it already?? Have and the Sons of Thunder gotten under his skin, with their ridiculous antics? Has he already started to wonder if maybe Judas Iscariot has some different priorities than the rest of them, and when Peter brought it up to him, Judas said something pretty hurtful and Peter is licking his wounds about it? Who has sinned against Peter, that made him want to ask this question?

Whatever it is, I really believe that Peter asks this question of Jesus in good faith. Maybe he would prefer not to have to forgive someone who has wronged him at all, so the fact that he is even willing is remarkable. How many of us hold grudges that we struggle to let go? I can think of a few folks who have hurt me, folks who I thought I had forgiven until suddenly I start griping about them all over again and I think, “Hm, maybe I haven’t really let that go like I thought I had.” And I see Peter looking at the situation and thinking, “You know, I’ll betcha Jesus is going to say I should not only forgive, but do it more than once. That seems like a Jesus-y thing to say. I know: I will overshoot. I’ll ask if maybe… seven times is enough – because seven is a whole lot, the number of completion even. Oh yes, seven, this will impress Jesus, and show him that I’m really starting to get what he’s been trying to teach us.” 

        Well, once again, Jesus has something more to teach Peter, and us. “Not seven, I tell you, but seventy-seven times.” (Ah, I feel crushed on Peter’s behalf!) What Jesus is really saying here, of course, is, “It’s never enough times. There is not a point at which forgiving is done. So just keep doing it.”

Then to hit home the point, Jesus tells this parable, one which should leave us feeling outraged! A man is forgiven an exorbitant amount – it might as well be a gazillion dollars, for there is no way that the 1st century equivalent of a middle class guy with a family to support is going to ever be able to pay it back. It’s millions of dollars! He and his family are about to be sent to jail, but the man begs for mercy, promising to pay it back. He will not; it is impossible. And in a moment of sheer grace, the king decides to cancel the debt, and sends him on his way. 

        Oh, how I wish the parable ended here! Wouldn’t that be a nice analogy for how gracious God is with us? A perfect illustration of how Jesus died for all our sins, and so our debt of sin is completely erased, and we can live in spiritual freedom for the rest of our days? 

        But human nature is not so clean-cut as that. For the man leaves that place, and immediately finds someone who owes him money, a much more reasonable amount, like a few thousand dollars. He violently asks the debtor to pay, and when he can’t, when the debtor begs in the same way the servant has just done before the king, he has the man thrown in prison. 

        By now, the reader should be utterly aghast. How ungrateful this man is! How absurd to have received a life-changing forgiveness of debt, to have mercy shown to him that he did nothing to deserve, and then to turn around and be utterly unmerciful to his neighbor! 

        To me, this moment, when we all feel aghast at the absurdity of the man’s behavior, is the moment of truth. For this may be just a story, but we live this reality every day – and we are, I hate to say, often not the good guy in this story. We are the ones who have been forgiven massive debt – our sins wiped clean each day – and yet still go about our lives often oblivious, ungrateful, unmerciful, and demanding of others to pay us what they owe. We are the ones who struggle to forgive. 

        Now, that’s not true all the time. I know sometimes we humans are able to forgive, even incredible wrongs, and we are grateful, and we do recognize the gifts we have been given, even gifts we do not deserve. But there is also a reason that, when the disciples asked Jesus to teach them how to pray, Jesus included this phrase: “Forgive us our debts, as we forgive our debtors.” Lutherans usually use the word trespasses or sins instead of debts, but same idea: we pray that God would help us to forgive others, just as we have been forgiven. 

        Or what if it means, “Forgive me in the same fashion, by the same measure, that I forgive others.” Oof, how would that go for us? It reminds me of a convicting reframing I heard posed about this text. When Peter asks, “How often should I forgive?” Jesus answers, “Well, it depends. How often do you want God to forgive you?”

        The next part of the parable is the part I wish wasn’t there. The king finds out about the ungrateful, unmerciful servant, and is rightfully outraged. “Seriously, man?” he says. “I forgave you all that debt, and you turn around and you can’t even do a fraction of the same? I was merciful to you, and you couldn’t show any mercy at all to someone else?” I don’t like it because it sounds like God’s grace is conditional, and forgiveness has strings attached. “I will only forgive you if…” I don’t like it because the punishment is so very severe – not only is the servant jailed, but now also tortured until he can repay, which of course will be never. That is… tough to swallow. It makes me worry: is that truly how God deals with us?

        I don’t like it, but it is important that this part is in there, too. Because not forgiving, not having mercy, not treating your neighbor with compassion is a sort of torture. As author Anne Lamott quips, “Not forgiving is like drinking rat poison and waiting for the rat to die.” The unmerciful servant is tortured by “the jailors” – and that is how all those resentments and grudges that we hold onto can feel, right? We are held captive by them, and cannot free ourselves. We cannot shake them. And as long as we cannot shake them, we also cannot be free.

        I think this parable is intentionally extreme to show us just how seriously Jesus takes this teaching. The extreme nature of it is meant to shock us, to shock us into recognizing the transformation that is so needed in our own hearts. It urges us to look deep within in order to see what jails us, what tortures us by its relentless presence, by the real estate it is taking up in there. 

        Forgiving once is hard. Forgiving seven times, to Peter’s credit, is harder. But forgiving seventy-seven times is sometimes what is necessary, in order to continually wipe clean the junk that would try to keep us from living fully into the life that God wants for us – a life in which we are not held back by fear, resentment, anger, and grudges, and so we are able instead to extend love, mercy, and compassion to our neighbor in need. 

        Jesus does this for us. He wiped the slate clean in our baptism. He wipes it clean every time we come to him, ready to repent. He wipes it clean each time we come to this table and hear those words, “Given for you.” He does not want us to suffer – that is why he shows us a different path. And when we fall off that path, he guides us back, showing us again that even though we are sometimes unmerciful and ungrateful, God is, as the Psalmist says, “full of compassion and mercy, slow to anger, and abounding in steadfast love.” 

        Let us pray… Merciful God, we struggle to forgive, to let go of fear and grudges. Help us to forgive others as you have forgiven us, to trust in your love and compassion, and to live into the freedom you have won for us. In the name of the Father and the Son and the Holy spirit. Amen.

Sermon: Practical guidance on managing conflict (Sept. 6, 2026)

Pentecost 15A
September 6, 2026
Matthew 18:15-20

INTRODUCTION

Here’s a fun fact about Matthew’s Gospel: his is the only Gospel that talks about the formation of the Church, and Jesus’ passing his authority to the disciples. Remember a couple weeks ago, Jesus told Peter, “On this rock I will build my church?” Matthew is the only one who includes that bit. And today we get another example of this interest in the Church, as Jesus shares an important teaching about managing conflict in the Church (everyone’s favorite topic to avoid!). Seldom do we get such straightforward instructions from Jesus, and yet, when the opportunities come to follow Jesus’ sage advice on conflict management, we often do not take it.

Our readings today are all about how we conduct ourselves in the face of conflict and wrong-doing. I’m certain there is something in here for everyone today, so listen carefully to what the Spirit is saying to you this day. Let’s listen. 

[READ]

Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.

One of the best things about having siblings is that you get to learn from a very early age the art of conflict management. When my kids were ages 1 and 2, it usually involved Grace swatting at her brother and saying, “No, Isaac!” when he was doing something she didn’t like. That’s 2-year-old conflict management. By the time they were 3 and 4, and both had developed a sense of both personal agency and justice, conflict management turned into a blaming game: “He bit me!” “Well, she pushed me!” “Well, he wouldn’t let me play with that toy!” Even when I would then enter with my motherly wisdom and suggest maybe everyone had a part to play in the conflict, and perhaps we could all apologize for something… it quickly reverted back to a game of chicken and egg blaming, seeking to figure out who had offended first and worst. That is preschool conflict management. 

Surely by the time we get to be adults, we are better at this, right? And definitely we in the church, in a place that gathers around the promise of love and forgiveness – we have found a way to be in a community without conflict, right? 

Ah, not so. Anyone who has been around the church – or any community, really – knows that conflict is very much a part of being in any community. Community and relationship offer us many gifts, but it is also very hard work, and no one is immune to conflict: not couples who are madly in love, not best friends, not extended families, and no, not even the church. We may not swat at each other and say, “No!” (or maybe we do!), but we still lash out at each other, and often in more painful ways. We may not hit and bite and cry for a mommy-intervention, but we do triangulate and gossip, and we attack with our words, intending to wound, and we assume we are right and they are wrong, and we point fingers rather than noticing our own part in the brokenness. Or sometimes, as I know I am often guilty of, we just shove away our hurt feelings, until finally one small thing sets us off, and we can’t take it anymore and start yelling. 

Conflict management may change form as we grow in years and maturity, but it is always difficult. That is why Jesus offers us this bit of instruction on how to manage the conflicts that arise within the beloved community of the church. The first thing to notice here, is that Jesus felt the need to say this at all. Jesus knows, you see, that being a part of a church community does not immunize us from conflict. When we gather in community, it is not a matter of if, but when challenges arise. That’s not always a bad thing – conflict, when handled well, can strengthen a community! What makes a congregation healthy is not whether there is conflict, but rather, how it is handled when there is. 

Jesus’ first instruction is pretty simple: tell the person about it, right to their face. If someone wrongs you, “sins against you,” he says, tell them. In other words, don’t tell someone else about it. Don’t start the gossip chain. Don’t unload your anxiety about a situation onto someone who doesn’t need to be involved: go right to the source. And don’t do it passive aggressively, either – or active aggressively for that matter! Be direct, but be kind, be humble – and be willing to recognize your own role in the situation. Interpersonal conflict is seldom one-sided. Don’t assume you already know the whole story – be willing to listen to the other person, and their particular pain, too (which may or may not have anything to do with you!). Usually difficult behavior comes out of some sort of brokenness that the offender is experiencing. I heard a cute way to say this: don’t confront them, but “care-front” them. Bring sandwiches, and speak to each other with care and compassion. This is the stuff of relationship building. It is confronting someone who has wronged you with the understanding that both parties are captive to sin and cannot free themselves, and both need daily forgiveness. If you are able to hear each other and recognize your shared humanity, your mutual pain, Jesus says, you will have regained that relationship.

Sometimes, though, even a good sandwich and all the best hopes and intentions in the world don’t result in a good conversation. So Jesus offers another suggestion: bring in a neutral third party. If misunderstanding and inadequate communication is still a problem, ask someone to help you understand each other. This is the role of community, isn’t it? To care for one another, to help each be our best selves, to hold each other accountable. Again, helping others to communicate with one another lovingly, seeking to understand each other’s mutual brokenness, is hard work – how much easier it would be just to take sides! – but it is the work that the Church is called to do.

Yet even this does not always work. Jesus’ next suggestion really ups the ante: if you’re still struggling, bring it to the whole church. Let everyone who has pledged to follow Jesus listen with care to those involved, surrounding them in love and compassion, even while striving to hold everyone accountable. 

And sometimes, even this won’t work. Jesus’ next words sound at first very harsh: “if the offender refuses to listen even to the church, let that one be to you as a Gentile and a tax collector.” Our first thought is: hold on, Jesus, let that one be like these despised members of society? Does he mean we should kick them out of the community? But that doesn’t sound like Jesus!

Ah, and you see, that’s the key. That doesn’t sound like Jesus. Because how does Jesus treat tax collectors? He welcomes them and eats with them! Matthew himself, the author of this gospel, was a tax collector! And how does Jesus treat Gentiles? He heals them and loves them and welcomes them! Remember the story we heard a couple weeks ago about the Canaanite (Gentile) woman who wanted a few crumbs from the table, and wanted her daughter to be healed? Jesus said her faith was great, and he healed her daughter! When Jesus invites us to treat someone with whom we are struggling to be in relationship, like a tax collector or a Gentile, he is inviting us to treat these outsiders like he does: with love and compassion. That doesn’t mean you should stay in a close relationship with someone who has hurt you. But it does mean that we are called to continue to love them with the love of Jesus, and view them as flawed but still beautiful and beloved children of God.

In this way, Jesus’ advice to the Church in today’s reading is not meant to be a legalistic formula for dealing with church conflict. Really, his advice is simpler than that: love one another, and in the face of conflict, try everything you can to restore relationship with one another. Reach out. Listen. Surround the person with loving community. When you’ve tried everything, still never stop loving them with the love of Christ.

That’s a pretty tall order. It is only possible because of this last line in our text today: “Where two or three are gathered in my name,” Jesus says, “I am there among you.” We’ve heard this line so many times before, but seeing it here, in its context, makes all the difference. Jesus makes this promise right on the tails of talking about the challenges and requirements of living in Christian community – he makes it because he knows how difficult community can be. Rewarding, yes, and life-giving, and healing… but also a whole lot of work, and very trying at times. And so he promises: I am with you in that important work. When you strive for love, strive for relationship, strive for compassion and building up and growth – I am with you. When your humanity and brokenness rub each other the wrong way – I am with you. When you are challenged and discouraged by each other – I am with you. Whenever you are together in my name – I am with you. And I will not leave you to do the difficult work of relationship alone.

This strikes me as especially important at this time, as the laid-back summer mindset gives way to a new school year and program year, and with all the activities starting up again we feel that familiar stress. And when we are stressed and over-worked, we are all that much more susceptible to snapping at each other. As we interact with more people, meet new people, find ourselves in new communities… these words from Jesus are even more important to remember: not only to do everything in our power to build loving, healing relationships with one another, and to reach out especially to those marginalized and vulnerable, but to remember that in all we do together in Jesus’ name, we do it also with Jesus’ presence, and with the promise of his own self-giving love, grace, and joy. 

Let us pray… God of community, you call us into loving, compassionate relationships with one another. Give us the wisdom to build these relationships, to nurture them and help them grow. And when we struggle, remind us that you are there with us, loving us and forgiving us, as we continue to strive to live your loving way in the world. In the name of the Father and the Son and the Holy Spirit. Amen. 

Sermon: Let love be genuine (Aug. 30, 2026)

Pentecost 14A
August 30, 2026
Romans 12:9-21

INTRODUCTION

Last week we witnessed one of Peter’s shining moments, as he correctly identified Jesus as the Messiah, the Son of the Living God. Jesus in turn says he will build his Church upon this rock. The shine didn’t last long, though. Today, Peter the rock will turn into a stumbling block, as he rebukes Jesus for saying that the Son of Man will have to suffer and die. And wouldn’t you? Who wants a suffering savior – wouldn’t we rather have an all-powerful one? 

Of course, we know that Jesus is right on this one: suffering, and self-denial, and sacrifice are all a part of the life of faith. Even all the nice “marks of a Christian” that Paul will outline in our second reading require some sacrifice and self-denial at times. Turns out, Christianity isn’t about serving ourselves and doing what is best for us, but about doing whatever it takes to live out the gospel of Jesus Christ, to take up our cross and self-sacrificially love our neighbor. Our readings today address this head on. Let’s listen.

[READ]

Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.

This week, after the world learned of the death of Dolly Parton, my social media feed was flooded with tributes to this famous and fabulous singer, songwriter, and philanthropist. One quote I saw said, “Her politics were people. Her politics were love, kindness, and compassion.” I couldn’t help but notice how seamlessly this observation brought to mind today’s reading from Romans, in which Paul exhorts the Christian community to, “Let love be genuine.” Dolly certainly did that!

I love this text. I even included it in our wedding, as a sort of guideline for what I wanted our life together to be like. My young-and-in-love self didn’t yet fully know just how difficult it is to live this way, especially when conflicts arise – whether in a couple or family, or in a church community, or anywhere. In fact, read alongside our Gospel reading, about denying yourself, losing yourself, and taking up your cross to follow Jesus, we really begin to see how much self-giving (or even self-losing) is required to live a Christian life. 

It’s true: for a community that claims love of God and neighbor as a foundational tenet, it is surprisingly difficult to live together in loving Christian community. It never has been easy. It wasn’t for the Christians Paul was writing to, and it isn’t for us now. Preacher and author Barbara Brown Taylor imagines how this looks: “There were black eyes and bad feelings all over the place,” she writes. “Marcus went to the midweek service so he would not have to sit in the same room with Clovis on Sunday; Lucius was so mad at both of them that he had quit coming to church at all; and Chloe had just bought herself a pit bull to keep her pagan neighbors from cutting through her yard.” I find myself both chuckling and nodding at this fictional description – the details are different, but the feelings are familiar.

So how do we find a way back to faithful living, when conflicts arise? How do we, as Jesus says, “deny ourselves, take up our cross, and follow Jesus”? Paul’s words in Romans move us in that direction – so that maybe we can lose some of those oh-so-human struggles and feelings, and move toward genuine love. Each fragment of this text could be its own sermon, so in the interest of time, let’s look at just the first few verses. 

Paul starts out by saying, “Let love be genuine.” This reads as a sort of thesis statement, with the rest of the paragraph showing us concretely what genuine love looks like. 

First, it means that we “hate what is evil, hold fast to what is good.” I had the chance this week to sit on a panel with a local rabbi and a local imam, as a part of a retreat called Prayers for Peace. The retreat was focused on how we can unify our prayers, across religious tradition, toward praying together for peace. At one point the conversation turned toward the reality that none of us is all good or all bad. Each of the three faith leaders present spoke about how our respective traditions speak to this. The rabbi talked about how we are always faced with the decision between good deeds (mitzvot) and bad deeds (averot), and we always try to make the right choice, yet sometimes fail. I spoke about Luther’s assertion that we are all simultaneously saint and sinner, declared righteous in baptism, yet still captive to sin, and always trying to live into our saintly nature. The point for all of us, though, was that we do the very best we can, to turn from evil and cling to what is good. That is what we must do if we want to let love be genuine. It isn’t always clear, of course – there is far more gray in the world than there is black and white. The call here isn’t to be perfect, nor is it to ignore that evil exists. It is to recognize that there is both good and evil, and then to do the best we can to cling to the good.

Paul goes on to say, “love one another with mutual affection.” Other versions of the Bible translate this not as “mutual affection,” but as something more like “brotherly love” – the sort of love you find in a family. Now, that may not always be a helpful image for everyone. Families are not without conflict, struggle, and tension. At their worst, families can be some of the most difficult and conflicted communities we are a part of. But at their best, families are made up of people who continue to love one another in spite of those struggles and conflicts. Families – whether biological families, or church families, or found families – are people who understand that they belong together, and who are committed to working through all those struggles. They are going to find a way to live together, to “let mutual love continue.” 

“Outdo one another in showing honor,” Paul goes on. “Do not lag in zeal, be ardent in spirit, serve the Lord.” The phrase that comes to my mind here is seemingly contradictory: zealous humility. When you show honor to someone, you defer to them, you give them priority and respect. That takes humility. But also, do that with zeal, with enthusiasm. Or at least, do it with intention. It reminds me of Martin Luther’s explanation of the 8th commandment, about not bearing false witness. Not only should we refrain from speaking badly about someone, but we should go the other way, intentionally speaking well of them, and interpreting their words and actions in the best possible light. Honoring them proactively. Boy, going back to Jesus’ call to deny yourself – doing this does sometimes require a denial of self. Because sometimes, I really would rather speak badly about someone, especially if it makes me look a little better. It’s that whole idea of blowing out someone else’s candle to make your own shine more brightly. But it never works. Instead, Paul says, shine an affirming light on the other.

And by doing this, we are serving the Lord. This was another point of commonality this week with my interfaith colleagues. All three of our traditions believe that humans are created in God’s image. We all have some teaching that says that when we serve the lowly, it is as if we serve God himself. So when we take the extra effort to show honor to our neighbor in need, even when it means downplaying ourselves, we are honoring God, serving the Lord.

Paul then writes: “Rejoice in hope.” One more story from my interfaith panel this week. The last question we were asked was, “Do you believe that peace is possible?” The rabbi immediately gave an enthusiastic, “Yes!” and the imam added, “Yes, but we may never see it.” That is where hope comes in – as Paul writes elsewhere in Romans, “Hope that is seen is not hope, for who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience.” And that is how we approach the hope of a world better than we have. The rabbi shared a teaching from rabbinic tradition that says that if you are in the middle of planting a tree, improving the world, and the messiah should come over the hill toward you, finish planting the tree before you go to him. Keep working for a better world, keep working toward love and peace, until the very last moment. That is hope, the sort of hope in which we can rejoice.

“Be patient in suffering.” This is a tough one, and really makes me think about the Gospel, about taking up our cross. Because this is all really hard. God’s time is not our time, and things never seem to happen at the time and in the way we want them to. Sometimes as Christians we are called to live with things that are difficult, to be patient with others, to bear burdens that we'd rather not carry. But a bit of patience – with God, with each other, even with ourselves and our own lack of ability to deny the part of ourselves that is unsatisfied or frustrated – a bit of patience goes a long way toward living lives of genuine love together. And so we are patient in suffering, erring on the side of love, and trusting that God does have this in hand.

Paul then exhorts that we should, “Persevere in prayer.” This is an essential part of living in genuine love. I have heard it said that it is impossible to hate someone for whom you are praying. A friend of mine tells a story about a family conflict she had, where she had been deeply hurt by a family member. She hated him, and did not want to forgive him. She didn’t even want to want to forgive him. When she was finally able to pray about the situation, her prayer was to want to want to want to forgive him. Then it became, to want to want to forgive him. Eventually that prayer became that she would want to forgive him, and then finally, she was able to pray for the ability to forgive him. She persevered in prayer until she got to the point where the hatred melted away and she could once again be in relationship with this person. And so we are called to persevere in prayer, and to let the warmth of God's love melt the hardness of our own hearts.

Paul concludes here by saying, “contribute to the needs of the saints; extend hospitality to strangers.” In other words, the Christian life is one of giving. So often, especially in a world aimed at selling us stuff (whether that’s ideas, information, or physical stuff), we approach things in terms of receiving. What can I get out of this relationship? What is this person offering to me? When what we are receiving is frustration or offense, we are quick to bail. “I don’t need this in my life!”

How would it transform our relationships if we thought instead in terms of giving? How can I help that person? How can I be supportive to them? What could I do to be a bearer of Christ’s love for this person?  Often it may be just a smile, or a word, or a simple act of kindness. It could be to empathize with them, and extend compassion. But if it shifts our attitude from one of “what you can do for me” to “what I can do for you,” then it can actually end up bearing more fruit in our own life than in the other person’s. We receive something after all.

It all comes back to that opening thesis: “Let love be genuine.” The call to genuine love, even within the Christian community, is not an easy thing! It often requires us to deny ourselves, and to take up our cross. But it is our calling. And with the calling, it is a promise that by God's grace evil will be overcome with good. That we will glimpse that peace that seems so elusive. That we will see and experience the new life that Christ died and rose again to give to us. 

Let us pray… Loving God, you call us to let love be genuine. In our difficult relationships, help us to be patient, to give honor, to pray persistently, and to strive always toward the life you died and rose to give to us. In the name of the Father and the Son and the Holy Spirit. Amen. 

Sermon: Who is Jesus to you? (August 23, 2026)

Pentecost 13A
August 23, 2026
Matthew 16:13-20

INTRODUCTION

Today’s readings will reflect on the question of what it means to be a Christian, a follower of Christ, not just in the safety of the church community, but in the world. “Do not be conformed to this world,” Paul exhorts, “but be transformed by the renewing of your minds, so that you may discern what is the will of God.” It’s a tall order! It is so easy to become conformed to this word, and all of its division and brokenness, and to be influenced by so many worldly powers and persuasions instead of the Gospel we proclaim. 

Isaiah reminds us to remember where we came from, to find our footing in that. And in Matthew, Peter will make a bold claim about who Christ is, even against the backdrop of a city known for its political and worldly influence – making Peter’s declaration of Jesus as the Messiah, over and against even the powerful worldly leaders for whom Caesarea Philippi is named, all the more remarkable! 

Jesus will ask the disciples in Matthew today, “Who do you say that I am?” As you listen to today’s readings, ponder that question for yourself. Who do you say that Jesus is? Who is Jesus for you personally, for the Church, for our hurting world? Let’s listen.

Different faces of Jesus

[READ]

Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.

I attended a funeral last week, not as the officiant but as a part of the congregation gathered in the funeral home. The officiant was not a pastor, but someone the funeral home has on a list of people who can do your funeral for you if you need them. But he was Lutheran, and so was the deceased, so I was hopeful it would be a service similar to what I usually lead for funerals.

I was disappointed. Nothing was specifically offensive or bad about it. Memories were shared, a prayer, some poetry, a few songs, some brief scripture. What was missing was almost anything at all about Jesus. I mean, I heard Jesus’ name a couple of times, but there was nothing about the resurrection or baptism, nothing about Christ’s victory over death, nothing about the forgiveness of sins and life everlasting. There was no mention of this woman’s faith in God, her connection to a church (though I know she had one), or how God was present with her in her final, suffering years on earth. There was no commendation at the end, in which we commend the deceased into the arms of God and into everlasting peace (though I admit I whispered this prayer over her myself when I paid my final respects). 

I left feeling sort of empty and without hope. Not once in this funeral liturgy did we hear an answer to Jesus’ famous question that he asks today: “Who do you say that I am?” Funerals are the best place to hear that answer, when hearts are broken and aching, to hear some hope and good news! Jesus is savior, redeemer, and friend! Jesus is with us when we suffer! Jesus is more powerful than our pain and grief – and at the same time, he is with us in it, weeping along with us! Because of Jesus, we need not fear the grave! Jesus shows us the way to heaven! 

So many wonderful ways to talk about who Jesus is when we are confronted with our mortality and that of our loved ones. But when asked this question, this officiant did not boldly take the opportunity Peter did, to say, “Jesus is the Messiah, the Son of the Living God!” Instead, he said, “She had a nice life that touched a lot of people. And now, we go on.”

Disappointed as I was, this experience did also get me thinking about how often we fall short ourselves of confessing who Jesus is, even in the times where it really, truly matters. When I’m at a funeral, the answer to the question of who Jesus is, is what I already said: redeemer, powerful victor over death, merciful comforter, companion in suffering. But other times, I might answer the question differently. When I’m joyful, laughing at some stupid joke with my friends, I see Jesus as the giver of joy! When I’m trying to navigate the complex emotions of the tweens in my house, I see Jesus as the incarnate God who understands human emotion because he experienced it himself, and I see him as my guide while I try to be the best mom I can be. When I’m troubled because I have said or done something to hurt someone, I see Jesus as the one who forgives, the Great Physician who heals body, mind and spirit, the companion who never leaves my side even when I’m being kind of a jerk. My answer to Jesus’ question, “Who do you say that I am?” changes, depending on what I’m experiencing.

I was talking about this with my spiritual director this week. Though she is now a Methodist, she grew up in a tradition in which personal testimony was a regular part of worship. “I’m grateful for that,” she said, “because hearing it so often and practicing it myself meant that as an adult, I’m very comfortable talking about my faith, and about how I experience God in my life.” Many of the people she sees in spiritual direction never learned that skill, and that is unfortunately the case for many Lutherans, who are not used to speaking publicly about faith! 

So today, I wanted to give you a chance to hear testimony. I’ve already shared some of mine. I also asked Deacon Emily if she would share her own. Then I’m going to leave a couple of minutes during which you can, if you’re so inclined, share your answer to Jesus’ question, “Who do you say that I am?” If you prefer, we’ve left the back of the bulletin blank, so you can write your own answer, or we can give you a mic if you’d like to share your Jesus story with others. Deacon Emily, the floor is yours!

[After Emily:] Now it’s your turn? Who do you say Jesus is?

[After a couple of minutes]

I hope you will continue to think and pray about this question, and try to articulate who Jesus is for you. Peter certainly gets us much of the way there: Jesus is the Messiah, the Son of the living God. But what does that really look like for you in your real life? Who is Jesus Christ to you?

Let us pray… Jesus, Messiah, Son of the living God: we long to know you, to know who you are with us and for us. Reveal yourself to us, so that we would be able to know you, more and more fully. In Jesus’ name we pray. Amen.

Sermon: Great is her faith: lessons from the Canaanite woman (Aug. 16, 2026)

Pentecost 12A
August 16, 2026
Matthew 15:10-28

INTRODUCTION

Today’s readings urge us to question what, exactly, makes a person “good” or faithful or worthy of love and grace. More specifically, they bring up the question of whether one’s race or ethnicity, or their adherence to the law, is what wins them God’s favor. Isaiah makes a bold claim that God’s house “shall be a house of prayer for all people,” regardless of their foreign status. Paul’s letter to the Romans astutely points out that we are all disobedient, but that our disobedience is what makes God’s immense mercy such a gift. 

Matthew gives us two stories that illustrate this point in different ways. Once again, we are right on the tails of the last few stories – the death of John the Baptist, the feeding of the 5000, Jesus’ desperate attempts to get a moment alone to pray, and the walking on water and stilling the storm. Now Jesus begins challenging some of the Pharisees on laws surrounding cleanliness and diet. In short, he says: it’s not what you eat that matters, but what you say that defiles. 

From there, though, Jesus moves into a foreign country, Tyre and Sidon. This is a land of Gentiles, non-Jews, people outside of the children of Israel. Yet even in a foreign land, Jesus’ reputation precedes him, and a woman approaches him and asks for help for her daughter. And, well, Jesus doesn’t at first respond as mercifully as you might expect, in an interaction that has baffled commentators for generations. 

Judgment of others who are different is rampant in our world, and always has been. As you listen, consider how these texts can help us to reflect on our own human condition, and what they say to our engagement with those who are different from us. Let’s listen. 

[READ]

Grace to you and peace from God our Father and our Lord Jesus Christ. Amen.

When I was in seminary, I remember there was a preaching series in chapel one year in which they invited the Yale Divinity School faculty to preach on some of the most difficult texts in the Bible. Great idea, right? I remember that this story of the Canaanite woman was one of the texts they preached. 

Unfortunately, I don’t recall anything about the sermon, not even who preached it. But I remember that it is difficult, and every time it comes up, I remember that again. The Jesus we encounter here is… challenging. We have come to expect Jesus will be a model of mercy, compassion, and open-heartedness, even and especially to outsiders and others like this woman. But here, we watch as Jesus first ignores the Gentile, Canaanite woman who is desperately seeking help for her ailing daughter; then he says, “I’m not here for you;” then he comes right out and calls her a dog, likely a racial slur. It is cringy to say the least. What do we do with this Jesus?

Scholars have puzzled over this interaction for centuries. What’s going on here? Perhaps he is testing the woman’s faith. Perhaps he is showing us another example of how God can change God’s mind, as sometimes happens in stories from the Old Testament. Perhaps he is demonstrating what it looks like to be a learner, showing us how to learn from someone who is different from you. 

Looking at the last four sermons I have preached on this text, I have always focused on trying to figure out what is going on with Jesus, and with good reason! But this time around, I’m drawn instead to focus on the woman, and what she can teach us about faith and how to approach Jesus. Because if I’m honest, this chick rocks. I love her! And while focusing on Jesus is never a bad thing, I think we miss something in this text if we don’t also take the chance to learn from this strong, courageous, persistent woman, whose faith Jesus whole-heartedly praises. It’s kind of amazing her story even made it into the Bible, but it’s there for a reason, and so it’s worth paying attention to!

So, what can we learn from her? First of all, this woman shows us to come before Jesus with courage. She had no standing to approach Jesus – women in this time and place were not supposed to talk to strange men, to be so assertive, especially with a respected teacher, which is probably why the disciples want to send her away, and why Jesus at first just ignores her. She is out of order. But she has a need, and she knows Jesus can meet it. She believes in his compassion. So she gathers up all her faith and courage, and her love for her ailing daughter, and she goes against the cultural norm, and approaches Jesus. 

I sometimes hear people say, “I don’t want to bother God with my problems, which are relatively small compared to things like world hunger and war. My things don’t matter that much.” But this woman shows us that they do. That your life, and your challenges, and the things that break your heart, matter to Jesus. Now maybe it feels at first like they don’t matter to him, like he’s just ignoring you or saying no. I’ve offered my share of prayers that include some version of, “Hello?? Are you there? Are you even listening to me??” But nevertheless, she persists in asking, until she knows that she and her important concern have been heard. Great is her faith!

Second, this courageous woman shows us that sometimes challenging authority is necessary. That word, “authority,” can have a different connotation to different people. Some may hear it as oppressive, or forceful, and some may perceive authority as safety, or a guide. The sort of authority Jesus possesses is a loving authority; despite his tough words in this passage, I still believe his ultimately goal is love and life. But even loving authority can stand to be challenged. And she does, because she believes that Jesus would never reject a child, and he wouldn’t reject her. She believes in the breadth of his compassion, that God’s love is larger than what others believe is possible. And she is right! Great is her faith!

A third way this woman demonstrates faith is in how she responds to Jesus’ difficult response to her request. I notice this especially in light of the story right before this, about how what comes out of the mouth is what defiles. I’m sure we have all had experience of defiling words coming out of our mouths, especially when provoked, and also of defiling words coming at us from someone else! It’s not pretty, and it tends to escalate quickly, the more attacked, and thus defensive, people get. 

This woman shows us a different way. She doesn’t say, “I’m not a dog!” or, “Is one of us supposed to be the dog in this scenario??” She doesn’t say, “Hey, that’s really rude!” Even in her distress over the daughter, she is able to receive his comment, and then with some rhetorical jujutsu, she uses his metaphor to destabilize and take down his argument. “Ok, maybe I am a dog. But even so, you should help me because even dogs get crumbs from the master’s table.” What an exceptionally sharp response! Ah, I love her! She doesn’t offend him. She’s not sarcastic. She doesn’t attack. She is not unkind, and doesn’t make it personal. She enters into a rhetorical battle with this respected teacher, talking to him on his own terms, to convince him that she and her daughter are worthy of his attention and mercy right now, not later. Great is her faith!

And this impresses Jesus mightily! This is the moment that you can practically see Jesus’ mission burst open, no longer for only the children of the house of Israel, but for all children of God. At the end of Matthew’s Gospel, Jesus will send out the disciples to baptize and proclaim the gospel to all nations, not just the house of Israel. This woman shows us, by her faith, that her life, her daughter’s life, Canaanite lives, foreigners’ lives, the lives of outsiders – that their lives matter. And Jesus thinks so, too. This woman shows us that the love of God is always greater than the boundaries we would try to draw around it. Great is her faith!

Sometimes this is good news for us, because we are the ones who would have been outside the boundaries, and now, thanks to this woman’s faith, we see that we are included. Sometimes we are on the other side of this conversation, and ours are the eyes that had to be opened, so that we could see that our willingness to love and include and show mercy and compassion has been too narrow – but now we can see the expansiveness of God’s mission, and by that revelation we are invited to be a part of it. 

Either way, it is good news for a world in need. Jesus is for us, for all of us, including the foreigners, the outsiders, and those outside the fold. God’s mercy is for everyone, even those who have no business asking for it, who society tells us should just be quiet. God’s love and compassion are for all of this hurting world. 

And so, let us go out with this woman’s courageous faith, willing to ask God for what we know is right, good, and loving. Let us be willing to stand up to those with power, to proclaim that God’s love and mercy are always bigger than the boundaries we draw around them. Let us go with gentle and humble hearts, not on the attack, not to offend, but to engage with the hurt and pain of this world, with the goal of finding compassion and care for those most in need. And let us go with great faith that God sees us and hears us in our need.

Let us pray… Merciful God, thank you for models such as this woman, who acted with such courage, faith, and determination, and who showed us the breadth of your mercy. Make us so faithful! In the name of the Father and the Son and the Holy Spirit. Amen.