Rev Chris Roth

Acts 3: 12-19; Psalm 4; 1 John 3: 1-7; Luke 24: 36-48 In our reading from John’s letter today we are told that, out of God the Father’s great love for us, that we are now children of God. But God isn’t stopping here. What we will become hasn’t been revealed to us, yet. John says that when he is revealed, we will be like him. We hear a similar message elsewhere in the New Testament. Paul says in 2 Corinthians,  “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (2 Cor 3:18). Think about what is being said here. We behold the glory of the Lord and are being transformed into the same image. Peter’s letter tells us that through God’s promises  “you may become partakers of the divine nature” (2 Pet 1:4).  And the letter to the Colossians says,  “… your life is hidden with Christ in God” (Col 3:3).  We are becoming partakers of the divine nature- wrapped in Christ, and because we are wr

1 Corinthians 15: 1-11 ; John 20: 1-18 During Holy Week we focus on Christ’s journey to the cross, and then on Easter morning we celebrate his resurrection. It is a profound thing to take time to meditate on the events that lead up to his death and resurrection- The Triumphal Entry, the betrayal, Jesus washing the disciples’ feet, the gift of the Lord’s Supper, the agonizing trial, torture, and crucifixion. We follow as his body is lovingly prepared for burial and placed in the tomb, and then we wait… and on Easter morning we celebrate the shocking and earth shattering reality that Christ has risen from the dead. One of the obvious themes for Holy Week and Easter is salvation. Jesus has done something for us that we could not do for ourselves. He has saved us. So, this morning I want to look at what we mean when we talk about Jesus saving us. Metropolitan Kallistos Ware was a monk, bishop, and theologian who just died in 2022. And he describes the work of Christ fo

Sometimes our Christian ancestors would do theology by telling a story. C.S. Lewis did this through his book “The Screwtape Letters”. Tonight, I would like to share one of those stories with you tonight. Its present form dates back to the 300’s or 400’s, but parts of it are probably older. It is often called the “Gospel of Nicodemus”. https://www.earlychristianwritings.com/text/gospelnicodemus.html https://sacred-texts.com/bib/lbob/lbob10.htm If you want a contemporary English version you can find a pretty good one for sale here, which is the one I drew this from.  https://a.co/d/5v5ACtQ I want to share a part of this document, but I’ve edited a lot to make it shorter. The part of the document I’m going to read is about Jesus after he is killed on the cross and descends into Sheol, the place of the dead. The is where the prophet Samuel is when King Saul and the Witch of Endor summon him back from the dead to seek his advice. ... We meet the the Devil after he has conspi

  Mark 11:1-11; Isaiah 50:4-9; Psalm 31:9-16; Philippians 2:5-11; Mark 14:1-15:47 Palm Sunday is kind of like Holy week packed into one day. Palm Sunday is when we begin the slow journey towards the cross that makes up the last week before Jesus is killed. We inch along with him. … It requires a certain kind of emotional strength to walk through these days. … It’s doesn’t begin with sadness, though. It begins with celebration as Jesus enters Jerusalem. … Jesus had quieted voices that revealed him to be the Messiah, but now the secret was out, and through his actions on Palm Sunday, he is publicly declaring that he is the awaited Messiah. The people of Israel were expecting a Messiah who would come to save them- a great and faithful warrior king, who reflected the national memory of King David, who lived 1000 years earlier. David had united the people into the nation of Israel, and defeated their enemies. This Messiah would be a “son” of David. He would evoke that memory and fulfil

  Jeremiah 31:31-34; Psalm 119:9-16; Hebrews 5:5-10; John 12:20-33 I suspect all of us have the experience of knowing that we should do something, but for some reason just couldn’t seem to do it. Maybe you know you should exercise, or eat better, or dedicate more time to prayer or Bible study, but you just don't seem to be able to make yourself do it? I suspect we also have the experience of doing something we know we shouldn’t do. For some reason we just can't seem to stop ourselves. Maybe you smoke and you know that it’s bad for you, but you just aren't able to stop. No matter how many times you plan to do it you just don't seem to be able to do it. Many of us have experiences with different kinds of addictions. Maybe it isn’t food, maybe it’s watching too much TV, or maybe we are too attached to our phones and social media. It's as if our will is broken. Our ability to make choices, and follow through, is broken. Or, that

Numbers 21:4-9; Psalm 107:1-3, 17-22; John 3:14-21 The Hebrew people in the book of Numbers seem to constantly get stuck in a pattern of ingratitude as they wandered in the wilderness. We can’t really judge them for that. We live with technology, medication, and access to information and food that most of humanity could have only dreamed about, … and yet we never seem to lack a reason to complain. So maybe we can identify with the Hebrew people as they wander the wilderness and grumble. When we meet the Hebrews in our reading from the book of Numbers (chapter 21), they are in the middle of complaining. Despite the miraculous way God has rescued them from slavery in Egypt, they complain that they were better off as slaves. They complain that they will starve, and God provides them with manna for food (Ex 16). They complain that they are thirsty, and Moses strikes a rock and God provides water (Ex 17). They complain that they are tired of manna and want meat, and God gives them quail (

Exodus 20:1-17; Psalm 19; 1 Corinthians 1:18-25; John 2:13-22 We can have a tendency to see the Law as something that gets in the way of freedom. We can see the Law as something we need to be freed from. We often hold the Law in oppositions against the grace of Christ. John says,  “The law indeed was given through Moses; grace and truth came through Jesus Christ” (Jn 1:17).  We can sometimes read verses like this as if Moses and Jesus were in a competition. In the time before Jesus was born, some Jewish scholars believed that there were two powers in heaven. The Jewish people of the time didn’t see this as a violation of monotheism in the way it was understood. The way they thought about this was still considered to be in the realm of correct Jewish thinking. Though, by the second century AD, Judaism had labeled this as a heretical view, which is probably in response to the rise of Christianity. But this was an idea that circulated for at least 400 years. When Jesus was born this was a

Genesis 17:1-7, 15-16; Psalm 22:22-30; Romans 4:13-25; Mark 8:31-38 In Abraham’s time, gods were associated with geography and aspects of nature. So, you would have a sky god, an earth god, and a water god, a god of the moon, a god of the sun, a god of storms, a god of wisdom, and a god of the city of Babylon. … The gods weren’t associated with individuals. So, God calling Abraham and being associated with his family was a new concept. This God is the God of Abraham. God will be known as the God of Abraham, Isaac, and Jacob. God has attached Himself to this family. Abraham was called out of the biggest and most advanced city in the world. God says,  “Go from your country and your kindred and your father’s house to the land that I will show you” (Gen 12:1).  Abraham isn’t given the whole plan. He is asked to trust God. He is asked to have faith. He is asked to exchange the life he had for what God was promising to give him. God says,  “I will make of you a great nation, and I will bless

  Genesis 9:8-17; Psalm 25:1-9; 1 Peter 3:18-22; Mark 1:9-15 Our readings today are inviting us to think about baptism. Lent arose as a time of preparation for baptism at Easter. Our gospel reading is once again circling back to the baptism of Jesus in the Jordan River by John the Baptist. It is a gospel reading we had in Advent, when we focused on John as the forerunner to the expected Messiah. … We had the reading again in Epiphany, where we focused on the revealing of the Trinity as we heard the voice of the Father declare Jesus as the beloved Son, as the Spirit descended on him like a dove. And now, as we enter Lent, we have this gospel reading once again. This time we also read about Jesus being tempted by Satan in the wilderness, though we aren’t presented with the detailed temptations that we get in Matthew and Luke. We just see that he was tempted for forty days, and was with the wild beasts, and the angels waited on him. … Some have seen this as referring to Jesus being the