Quilted Together by God's Love

 

KID’S CORNER

-tell me about a favourite blanket or quilt; talk about quilts that are present

- many cultures – giving a blanket symbol of hospitality, honour, respect, protection; warmth and friendship;

- Black history month – patterns as sign-posts for underground railroad.  Who would you like to give a blanket to?

 

Last week we heard Matthew’s introduction to Jesus’ ministry.

And also the introduction to prepare those accompanying Jesus to hear the Sermon on the Mount; Jesus’ inaugural teaching.

 

Matthew clearly tells readers:

1.       That Jesus’ ministry will fulfill scripture – the Messiah will bring light to those in darkness.

2.       Calling the 4 fishermen before the teaching highlights that the teaching is specifically for the disciples, although others are present to hear it to.

3.       the Messiah’s ministry of healing is not as important as Jesus’ teaching and preaching.

 

It is only in the Gospel of Matthew that the Sermon on the Mount – the Beatitudes- as they are sometimes referred to, are the main teaching to which all following teachings and actions in the Gospel are connected. This teaching is Matthew’s thesis, pointedly stated at the beginning of Jesus’ ministry. As Douglas Hare states in the Interpretation series commentary, “It presents Jesus as Israel’s ultimate, God-authorized teacher and sternly warns the readers that believing in Jesus means doing what Jesus says.” (pg33) The teaching is bookended with the Great Commission, to go “make disciples of all nations… teaching them to obey everything I have commanded you.”

 

Teaching -   February is Black History Month.

This week I read about African American quilting. Sewn into African American quilts – in vivid colours, asymmetrical designs, large patterns – were stories, some biblical, others lived truth, and messages to be passed from one generation to the next. The quilts visually and texturally taught the complexity of life, pain, oppression, freedom, and power, while uniquely displaying culture and identity. Quilts were symbols of hope and agency. Black women made quilts – finding a creative way to share legacy, wisdom, and teachings - in a time when it was illegal for them to read and write.

 

For those reading on the blog or joining us by Facebook from other parts of the world, I was reading about quilts because it has been double-digit-minus-cold here. Much snow clearing, led to mugs of warm liquid while wrapped in a favourite blanket or quilt. Then I started work on today’s reflection. The Annual Meeting that is after worship today was also on my mind.

 

The Sermon on the Mount is like a quilt. There is a lot of teaching that sews the story and message together. Some threads are eschatological and tell of the kindom to come. Others are threads of obedience and required behaviour to participate in the kindom, now. There is a sewing together of prophetic word, teachings on accompanying Jesus, explanation of living the Commandments, words on being righteousness in a faithless world, and shining a light for the nations. There are large vibrant patterns overlapping, both abundant grace and implicit commands.

 

Each beatitude is a square in the quilt. There is a square for: the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers, those persecuted for righteousness’ sake, and persecuted prophets. That makes nine blocks – nine motifs – each pattern unique.

Consider that the quilt is both ancient and new, continually being added to, refreshed, and patched.

In 2025 our words and deeds, what was done, what was left undone, altered the quilt. The ministry we did and did not do, sometimes wore out the stitching or tore the fabric, and at other times ministry strengthened the stitching or added colourful fabric patches. As we consider the annual report – when you read through the word and work of the congregation – what areas of the quilt did we contribute to; how did we sew the kindom into the patchwork of God’s creation?  How did we participate in God’s now and forever kindom?

When were we poor in spirit, or attended to the poor in spirit?

When did we mourn, who did we mourn with, how did we mourn?

Were we meek and/or attentive to the meek?

Did we hunger and thirst after righteousness? Was food provided to address this need?

Were words and actions and relationships merciful – both in the giving and receiving?

How does the ministry of 2025 shape the pattern of being pure of heart, or add vivid expression of being peacemakers?

Was the quilt designed to encompass and protect the persecuted? To give hope and to be a beacon amid storm?

 

The annual meeting, African American quilts, scriptures are all pieces of God’s kindom quilt. All tell stories that are full of wisdom, teaching, and experience. We are blessed to have the freedom and time to look at the work that has been done; to sit together to lament the tears we made and admire the patches we added; to cry at the stitches that went sideways, the blood stains from poked fingers, and to laugh at the stories of spilled coffee.

 

At the end of the year, regardless of any failures, forgotten relationships, lack of energy, the incompletion of tasks, we ended the year with a vividly coloured and patterned quilt that shows a faithfulness to willingly participate in God’s kindom: accompanying Jesus into the neighbourhood or wherever else Jesus leads; opening our eyes and our ears and our hearts to Jesus’ teachings; and going to the nations, teaching, preaching, and sharing the Gospel. We have a quilt that is sturdy, part of a much larger quilt, and a quilt with which we can and do comfort and embrace the world and its people with grace and with Gospel story – wisdom for the ages.

Amen.

 

Opening Prayer – ACM

Quilted together by your love O God,

we give thanks and rejoice for the unique patterns and vibrant ministry of 2025,

for your threads of love and grace that were sewn through us;

we are sorry and ask forgiveness for holes in our ministry and places where we tore the fabric of your kindom;

we turn to you master quilter and ask that you connect our stitches, unifying us as we reflect on ministry and focusing us on required tasks to support ministry in 2026.

We wrap ourselves with your threads of love, and grace, and mercy, as we meet in your name. Amen.

 

Closing Prayer - ACM

Commitment prayer #1 on ELWB pg 86.

Go in peace, quilting the kindom of God by living out God’s grace and unconditional love. Thanks be to God.

Facing the Noise: Faith that Leads to Hope

 

There was John and then there was Jesus.

In our chronological telling of story this is how we have heard the gospel.

 

I am a great reader of novels. Every so often I come across one where the author begins the story following one character. In the next chapter the author moves to another character to follow through the same time or perhaps jumps to a completely different era. In the next chapter the author moves to yet another place and readers enter someone else’s life. Eventually the story returns to the original character, and by the end of the book connects the dots between all the persons met through the story. Some don’t like reading novels that jump around time from person to person or place to place. Many prefer a chronological timeline.

 

There was John and then there was Jesus.

 

What we hear in this morning’s gospel is that there was John AND there was Jesus.

Both were called and working as God’s servant, simultaneously. John the Baptist did not stop baptizing when Jesus left the waters of the Jordan. John kept baptizing. There were people waiting in line. There were curious people still going to the desert to investigate the call to repentance. In today’s Gospel we hear of John standing with some of his disciples. We hear that John testifies to what he saw of Jesus in the Jordan River. John is continuing the work that he was called to do.

 

I learn an important lesson from today’s passage. Both John and Jesus know who they are and what they are about. Both are God’s servant – bearing God’s redeeming word, preaching the good news, and articulating a vision of kindom that is different from the empire in which people live. There seems to not be jealousy or enmity, but rather, a co-operative co-existence.

This is important. In John and Jesus’ time the world around them is rapidly changing. The people are oppressed by a foreign power, the poor become poorer, leaders are unpredictable and default to violence, and movements of religious, philosophical, and political nature are stirring up the people.

Facing the noise around them, John and Jesus recognize a shared message that is mutually beneficial and so respect each other’s call. Both, in their own style, stand up to Empire and actively work towards kindom by walking an alternative path. Both encourage turning towards God and a foundation of faith that leads to hope.

 

Amid the noise of the past week, in a letter to Lutheran congregations in Minnesota, the six ELCA Bishops of Minnesota, shared John’s message, Jesus’ message, words of encouragement, faith and hope:

Through the waters of baptism, we have been named and claimed as beloved children of God.

It is our sure confidence in this that sustains us. We know we are God’s children, and we know that you are too. We pray that this truth will continue to anchor, guide and compel all of us as we work for justice for all people in every place.

We also know there are voices around us that challenge the truth of who we are and who our neighbours are. It is our fervent hope that every one of us would remain deeply rooted in our identity as God’s beloved.

To that end, we write with a word of encouragement: go to church or your place of worship, ground yourselves with those who will echo the voice of God for you. This is the nourishment that will sustain us.

 

There was John and there was Jesus and there was in following centuries many chosen, many beloved children of God who carried on, and carry on, proclaiming God’s redeeming word and actively working to bring God’s kindom; living lives that articulate an alternative to the oppressive power of empire.

Today marks the beginning of the 2026 Week of Prayer for Christian Unity. The resources for praying together were written by the Armenian Orthodox Church.

This church is the oldest Christian church in the world. It is deeply routed in the 1^st Century teachings of the Apostles Thaddeus and Bartholemew; yes, two disciples of Jesus.  The Armenians were the 1^st nation to declare Christianity as its official religion in 301 CE, well before the Roman Empire did. St. Gregory, called “the Illuminator,” brought the Light of Christ to the Armenian people.

 

It is timely that the Armenian Orthodox Church shares God’s redeeming word and their testimony of Christ with a world in the clutches of empire. From the early days of turning towards God and a foundation of faith that leads to hope, the Armenian people have kept faith through difficult times. The people kept faith through the foreign rule of Arabs, Monguls, Persians, and Ottomans. Despite persecution the church remained faithful and also guarded language, literature, and the arts. Monasteries preserved manuscripts and were intentional centres of education. During the Soviet regime the church maintained a quiet yet resilient presence. In recent years, in conflict in Nagomo-Karabakh and the displacement of the Artsakh population, the church continues to serve as a source of strength and solace, a beacon of faith, unity, and a continuity for Armenians worldwide.

 

Church has and is vital to the survival and resilience of the Armenian people and enacts a continuity and stability amid persecution and forced migrations. Living an alternative to empire, the church is a sanctuary for the suffering, offering solace and preserving hope for a brighter future.

 

Whether John and Jesus oppressed by the Roman Empire, the Armenian Church oppressed by an array of foreign powers, Minnesota Lutherans threatened by presidential actions – there is no option but to face the noise of empire. The lesson from John and Jesus is to recognize that there is more than one voice addressing the noise. The voices share a message but have their own style of delivery. Neither is better than the other, just different. What matters is that a community is authentic in their standing up to Empire through their active work bringing God’s kindom by walking an alternative path. Called voices are present, as are we, voices that encourage turning towards God and a foundation of faith that leads to hope.

 

The Armenian Orthodox church writes to the Christians worldwide:

Spiritual maturity involves embracing our difference while pursuing unity with the same vigour as for doctrinal accuracy. Our strength lies in our ability to reflect Christ through our unity, demonstrating His love and grace to the world. By living out this divine call, we fulfil our mission and honour Christ, advancing Hi s Kingdom on earth.

Let us embrace this divine calling to unity, not as an abstract ideal but as a vital expression of our faith. In a world where the Body of Christ is wounded by divisions within and between tradition and confessions the Apostle’s call to unity is addressed to each of us, not only as separated church communities, but also as individuals within our communities. By living in unity, we not only witness to the love and power of our Lord Jesus Christ but also embody the essence of His teachings. As we support one another and celebrate our diverse gifts and talents, let us reflect the heart of Christ and further His work on earth. -pg 10 of Week of Prayer 2026 resources

 

 

Today we pray for godly servants, and called voices, who actively face the noise and articulate an alternative to empire. As a Christian community we promise not to undermine God’s work through voices not our own.

We will with joy, not jealousy, point to other’s ministries. We celebrate communities with foundations of faith that lead to hope. We hold up that which is good and carry on being who we are called to be through the waters of baptism.

It Becometh Us to Fulfil All Righteousness

 

In 1956 during the Christmas season Dag Hammarskjold wrote, “Faith is, faith creates, faith carries.”

Dag Hammarskjold was a Swedish economist and former Secretary-General of the United Nations. He was awarded the Nobel Peace Prize. His career included creating the basis for United Nations peacekeeping operations, and successful implementation of his ‘preventive diplomacy’ in crises from the Middle East to China. He was courageous in speaking of his religious faith and his faith in humanity. Hammarskjold reflected on faith, “God does not die on the day when we cease to believe in a personal deity, but we die on the day when our lives cease to be illumined by the steady radiance, renewed daily, of a wonder, the source of which is beyond all reason.

 

The Gospel text from Matthew of Jesus’ baptism, and the news reel of the past week where vignettes of a world coming undone were front and centre, reminded me of Dag Hammarskjold and his work that was most certainly directed by his faith.

 

The Gospel of Matthew is unique in the four Gospel tellings of Jesus’ baptism. Matthew recalls a snippet of conversation between John and Jesus, not present in the other Gospels. It is a doozy of a statement. Jesus answers John the Baptist in Matthew 3: 15, saying, Let it be so now; for it is proper for us in this way to fulfill all righteousness.

This line has puzzled scholars and hearers through the years. It is a line for which there is no clear meaning.

I personally appreciate the lack of consensus because it invites the hearer, you and me, to determine what it might mean in our time and place. Perhaps the ‘proper’ fulfilling of righteousness materializes and is applied by the faithful response to each circumstance that the followers of Jesus face through the ages.

I believe that Matthew is setting the stage for the gospel that will unfold through Jesus’ ministry. Matthew is inviting hearers and readers into an open posture of conversation with Jesus, just as John talked with Jesus. It was not a conversation of superficial niceties, but, rather, deep theological discernment. Jesus’ statement alerts the reader that this Gospel offers righteousness as the overarching theological focal point to be discussed and discerned. At every point through the Gospel, one is encouraged to use the lens of righteousness to discover the deeper meaning of Jesus’ words and actions. Note that Jesus’ ministry will upset religious authorities. On the surface it will appear as if Jesus disagrees with the traditional practice and the prevailing understanding of scripture. Jesus’ actions and teachings will illumine a way of living based on a change of perception and a deeper connection to what it truly means to live righteousness.

 

As translated in the New Revised Standard Version of the Bible, Jesus says to John, Let it be so now; for it is proper for us in this way to fulfill all righteousness. While the word ‘proper’ in this sentence is an accurate translation, listen to the word in the King James Version, Suffer it to be so now: for thus it becometh us to fulfil all righteousness.

It is proper for us. It becometh us.

This engages my imagination to consider more deeply the idea of righteousness or more importantly the heart of righteousness. The word ‘becometh’ suggests action and an action that requires a change of heart. One is becoming righteousness.

Matthew’s thorough discussion of righteousness, according to author William Arndt, takes a number of routes, delving into righteousness as having a quality of judicial responsibility with a focus on fairness; of judicial correctness with a focus on redemption; and of upright behaviour with a focus on morality.

 

Matthew writes and places his Gospel in 1^st Century Judea. His focus on the theological discussion of righteousness is not new. At hand are the Hebrew scriptures, the Pseudepigrapha, and the Dead Sea Scrolls, all presenting dissertations on righteousness and being righteous. Matthew, and the people presented in his Gospel, are predominately people of the covenant, those who follow The Torah.  You will recall that the Law in simple form is the Ten Commandments and that the Commandments are in two parts, the Laws of relationship with God, and the Laws of relationship with fellow humans. In 1^st Century Judea the practice of the Law, is heavy-handed and overly judicious, as in the letter of Law. The Law also included additions that go beyond the original law. Righteousness is judged based on the keeping of the Law where uprightness is determined by specific legal ordinances. What is complicated is that the keeping the Law to the letter, is no longer about relationship with God or more specifically other human beings, but about the perception of ‘what is right.’ Doing ‘what is right’ has become so particular that it forgots that the intent of the rules was mercy and compassion - love of neighbour to benefit the whole.

 

Matthew’s gospel is hard work for readers, for us, because the Gospel is counter-cultural and challenges followers to live the heart of the law, which at times may be in conflict with the letter of the law. In this Gospel we learn that because of who Christ is, lived righteousness is an act of becoming. This means that righteousness is not a set of judicial must and must-nots, but, rather, a fuller incarnation of righteousness lived out in mercy and compassion in the moment. This is the Kindom of God come-near. God’s kindom ‘becometh’ present through the faithful becoming righteousness, and this righteousness is not for self-redemption, it is a righteousness and redemption that seeps into a world that is seemingly coming undone.

 

This brings me back to Dag Hammarskjold and the news reel of the past week. How is one faithful to the Gospel? How does one becometh righteousness? How does a community discern ‘right’ action? How does righteousness become living-righteousness that is a redemption that seeps into a world?

Hammarskjold reminds us that we come here – to church and community – to be illumined by the steady radiance, renewed daily, of a wonder, the source of which is beyond all reason. We come to continue conversation with Jesus, with each other, to discern how to be as we face unsettling circumstances.

It becometh us to strengthen our relationships through the love of God by reciprocal actions towards ‘other,’ where mercy and compassion trump rules and regulations. Drawing on the source which is beyond all reason, we strengthen our relationships and bring redemption to seep into the world in the way open to us in the moment – prayer.

This week we were contacted by the Confessional Lutheran Church in Namibia who is organized in a few refugee camps. They wrote a note describing their difficulties and the circumstances facing their people, all people, in refugee camps. I sent a note back with a blessing and an assurance that they were and would be in our prayers. The response was a warm thank you – thank you that they are remembered, offered to God, and not forgotten. This was a moment of living righteousness that grew a relationship that I, and I am sure we, had never thought about – at least not with this group specifically.  We becometh ...

And so too we name, remember, and stand with and pray for our American colleagues and congregations in Evangelical Lutheran Church of America, for whom righteousness means in some places opposing presidential orders and ignoring laws. Likewise, we remember, stand with, and pray for those sitting here today whose hearts are with their families and their people in Iran, Columbia, Ethiopia, Eritrea, Ukraine, and Russia. Our prayers and hearts, remember, and stand with the Folkekirken (the people’s church) which is the Lutheran Church in Denmark – Greenland.

 

At this time, thus it becometh us to fulfil all righteousness, by means of prayer and a continued discernment of how living righteousness is to be lived out in the circumstances we face. This is a time when, Faith is, faith creates, faith carries. Matthew’s Gospel is timely in the focus on righteousness and how to be in a world that seems lacking in mercy and compassion. Matthew’s Gospel does not leave the reader without hope – today step one on the way to the cross is baptism, a baptism that signifies belonging and God’s spirit at work through Jesus and down through the ages among us. We are not left alone. The Word is incarnate and redemption seeps into the world. As to what is required of us, Hammarskjold wrote: Life only demands from you the strength that you possess. Only one feat is possible; not to run away. Let us not run away. Let us not be afraid. This too is how the Gospel of Matthew ends.  Jesus says, “And remember, I am with you always, to the end of the age.” (Mt. 28:20).