The Baptism of Jesus

This is the first sermon I preached as the pastor of San Marcos Lutheran Church. It includes my go-to audience participation re: baptism, which you, dear reader, have probably seen more than once.

With a week like the one we’ve all just had, I don’t need to work too hard to conjure images of water for you as we celebrate the Baptism of Jesus. Our dear coastal desert was inundated with rainfall this week, and while none of the clouds opened for the voice of God to proclaim anything, it still felt fairly cosmic. I saw a few rainbows while out and about, which reminded me, as it did Noah, of the promises of God’s faithfulness.

Each year, on this first Sunday after the Epiphany, we commemorate that faithfulness as we read the story of the Baptism of Jesus. This occasion is the first story we have of Jesus as an adult. We are done celebrating his birth, and are moving right along.

Jesus is about to begin his public ministry, and wants to begin well. Luckily, he knows just the man for the job. If you need to be baptized, you go see John the Baptizer.

As we are gathered here this morning to celebrate the Baptism of Jesus, we may actually have varying understandings of the purpose or effect of baptism, and may wonder why Jesus needed to be baptized in the first place. 

If baptism is simply a cleansing of sin, why would the Son of God need that? If it’s an “initiation rite” into the family of God, why would the Son of God need that? 

Since we see baptism as an outward sign of the grace of God—as a fresh start, a new beginning, a clean slate, a change of perspective, a starting place—Jesus’s baptism sets the stage for our own. Jesus was baptized and lived in order to show us the way to live. God claimed Jesus as beloved in his baptism, just as God claims us as beloved in ours.

Our scripture for today shows us the immensity of these promises, the breadth and depth of God’s power to, as Isaiah prophesied, create the heavens and stretch them out, to spread out the earth and what comes from it, to give breath to the people upon it and spirit to those who walk in it. The psalmist reminds us of God’s glorious strength in fire and thunder and wilderness-rattling majesty. Simultaneously, God is as close as baptismal water on our very skin. In the silence of our hearts, God calls us beloved. Truths are told and promises are made.

If I could have a quick show of hands, how many of you have you been to a baptism? Like, sat in the pews while someone was being baptized? Or maybe sponsored a friend or family member for baptism? 

Okay, so, those of you who raised your hands, do you remember the promises you made with regard to that newly-baptized person? Don’t worry if you can’t rattle them off, I came prepared. 

In the baptismal liturgy, if you were a baptismal sponsor, you promised to “nurture these persons in the Christian faith as you are empowered by God’s Spirit, and to help them live in the covenant of baptism and in communion with the church”. If you were in the pews, you promised to “support these persons and pray for them in their new life in Christ”. You also renounced “the devil and all the forces that defy God” as well as “the powers of the world that rebel against God” and “the ways of sin that draw you from God” [ELW Baptismal Liturgy, beginning on p 227]. 

If you yourself were baptized, these promises—or similar ones, depending on the denomination into which you were baptized—were made by those who witnessed it. From our own lives all the way back through centuries of tradition to the Baptism of our Lord, belovedness has been affirmed and promises have been made. Communities of people in mutual support have been forged through generations of baptismal vows. 

And every baptismal event is an opportunity to affirm yours! Believe me when I tell you that you are beloved, dear ones. There is nothing that separates you from the love of God, no matter what anyone may have ever told you to the contrary. There is, perhaps, not a booming voice from the clouds at each of our baptisms, but God is, nonetheless, pleased. 

In times of transition, we can sometimes be overwhelmed by change, and lose track of ourselves. We can be so concerned with making it to the place we’re going that we forget where we began, or who we were when we began. If a relationship ends, or a loved one dies, or we lose a job, or we move to a new place, or we receive a life-changing diagnosis, we can feel untethered from our identity. Who we were was always somewhat dependent on our relationships to those other people and realities, and we can have a hard time remembering where we end and the rest of the world begins. 

This is one of the reasons why baptism is so important. It is always a place we can return to understand who we truly are. Beloved children of God. First and foremost, every time. 

When we’re not sure what else we are, we can know that truth. When we feel lost in other ways, we can be certain of the love of God. Each and every one of you is created in God’s image, loved and cherished from the beginning of your life till its end. 

We can come together as a community, the Body of Christ, and remind one another of that belovedness. When I forget, you can remind me. When you forget, I’ll remind you. When another forgets, we’ll remind them together. That’s why we’re here. We’re here to carry each other’s burdens, celebrate each other’s joys, grieve  each other’s losses, and witness each other’s baptisms. It’s simple enough.

We’ll pray over the water, and over the wine, and over the bread; we’ll remember, we’ll eat, we’ll drink. We’ll do all of this because Jesus showed us the way. He showed up to the water’s edge and was baptized so that we could one day come to the font. He broke bread and poured wine so that we could one day come to the table. He preached the good news so that we could one day hear it, believe it, and share it. He lived, died, and lived again so that we, too, could live. 

Thanks be to God. Amen.

A New Dawn, A New Day

I preached this sermon (on video, due to a COVID exposure) to the good people of House of Prayer Lutheran Church in Escondido on New Year’s morning.

Good morning! Merry Christmas! Happy New Year! 

I’m Pastor Casey Kloehn Dunsworth, and starting tomorrow, I will be the pastor of San Marcos Lutheran Church, just down the road. As Pastor Christina probably told you, I was supposed to be with you this morning to substitute for her, but I spent time this week with a friend’s infant who unfortunately tested positive for COVID, so I am coming to you on video out of an abundance of caution. It continues to be a weird time to be church together, doesn’t it?

As someone about to launch into my second call on the second day of the year, I am feeling very “new year, new me” about everything. However, for most of us, most years, January first is just another day on the calendar, another week of our regularly-scheduled life. We’re going to work or we’re taking care of kids or we’re somehow trying to manage both of those things at once. We’re looking forward to another day and another year, or we’re finding it hard to believe that we have to drag ourselves out of bed yet again.

Maybe 2022 was the best year of your life, so far.
Maybe 2022 was the worst year of your life, so far.
Maybe 2022 was the middlingest year of your life, probably, hard to say.
Maybe you’re looking at 2023 with a healthy dose of skepticism.
Maybe 2023 is going to be the Year of You, where you really take life by the horns.
Maybe 2023 is going to be your first full year with a new family member.
Or maybe 2023 is going to be your first full year without someone you have loved and lost.

Our culture’s standard greeting, today and for the next several days, of a full-throated HAPPY NEW YEAR can feel very jarring when we aren’t sure if it’s a happy new year, just yet. The social pressure to make the transition from December 31 to January 1 a momentous one can be overwhelming. Be gentle with yourself—and with others—as we mosey into 2023. Because this time of year is full of shifting and changing, whether we intend to or not. Just over a week ago, we marked the winter solstice, the longest night of the year. Now, every day, we’re gaining daylight, minute by minute. Soon, that 4:30pm sunset will be a thing of the past for another year. Hallelujah! And just last week, we celebrated the first day of Christmas! The birth of the Christ child! God has come into the world as a human child, full of new life.

Our reading this morning from Ecclesiastes tells us that for everything there is a season. And in the incarnation, in God’s coming to dwell among us, God has promised to be with us in every season. 

Whether this is a season, for you, of life or of death; of planting or of reaping; of killing or of healing; of breaking down or of building up; of weeping or of laughing; of mourning or of dancing; of throwing away or of gathering in; of embracing or of refraining; of seeking or of losing; of tearing or of sewing; of silence or of speaking; of loving or of hating; of war or of peace, God has promised to be with you.

You, dear ones, are beloved children of God, this year and every year. Whatever kind of year 2022 has been, and whatever kind of year 2023 will be. God’s promises are new each morning, and yet they are the same in every age. There are not a lot of things that I know to be capital-t True, but that’s one of them.

With all this belovedness, we can sometimes get a little antsy when we read stories of judgment. The Gospel According to Matthew that we read this morning minces no words. In the first several verses, Jesus makes it clear that God’s judgment is a serious matter, dividing us into two groups: “those who are blessed because they cared for the ‘least of these’ and those who are cursed because they offered no care for the needy ones.” While it does hurt to hear that we have the possibility of being cursed, the people Jesus is explaining this to, as well as those of us who are listening now, should not be too surprised by these criteria. Loving God and loving our neighbor are fundamentals of Christian life.

As you reflect on whatever this past year has shown you and what the new year might bring, consider the ways in which you have felt, by the courage of your conviction, compelled to act in the interest of others. Compelled to intervene in situations of injustice, to clothe the naked, to feed the hungry, to visit the sick and incarcerated, to welcome the stranger. 

The kingdom of God, that new heaven and new earth, is not “a location, or a state of emotion, or even a social service activity. The kingdom is life in God that plays out as love of the needy ones.” We need not keep a tally of every act of charity we perform out of guilt, but rather, see the face of Jesus in the face of every person we encounter. We must give and receive love as neighbors in the world and in the family of God.

This is the part of this Gospel text that is challenging to us. Could it be possible that everyone bears the image of God, and that everyone who is sick or injured or poor or oppressed is also the person of Jesus walking among us? If this is true—which Jesus is telling us it is—then the sacred dignity of every person should be at the forefront of our minds in every interaction, from the personal to the professional to the social and political. We love our neighbor and we love Jesus when we feed a hungry family and when we ask why it is that some families go hungry and when we respond to the answer to that question by changing those conditions on a structural level. We love our neighbor and we love Jesus when we dismantle systems of oppression.

So, dear ones, beloved children of God, bearers of God’s image in the world: in your own personal life and in the life of this community at House of Prayer, what will 2023 be a season for? It may not be straightforward, or simple, or even clear to you at all. You don’t need to know the answer today, and it need not be a grand pronouncement. But as you move forward, through the season of Christmas into the rest of the calendar year, how will you go? Who and what will you bring along? Who and what will guide you? God is here, and Jesus has gone ahead of us. We are in good company, if we go together.

Thanks be to God. Amen.

Holy Wisdom, Holy Word

This is going to be a little bit of  inside baseball, but preaching on Trinity Sunday is sort of a “gotcha” for a lot of preachers, because there is very little that you can say, technically, about the Holy Trinity that isn’t a heresy. And not only would it be heresy, it would probably be heresy for which somebody or several somebodies fought and died centuries ago. Every approximation, every generalization, every summary, is somehow not quite orthodox. 

Fortunately, I don’t think it’s very interesting just to recite for you what the orthodox definition of the Holy Trinity is, and so I shan’t. It’s sort of like how “does God exist?” is the least interesting question you can ask about God. [1] But, I also don’t like to assume that everybody playing along knows all the details, so I will tell you that the Holy Trinity is God. Historically rendered as God the Father, and God the Son, and God the Holy Spirit. In a feat of math, God is simultaneously one and three. 

Hence, we are not Unitarians, who believe in the one-ness of God and do not confess the divinity of Jesus of Nazareth. Nor are we polytheists, who worship several distinct gods. We are Trinitarian Monotheists and we are special. See page 4 of your bulletin for the Nicene Creed for more details.

This is my last sermon, and in fact my last day as part of the staff at the Episcopal Church of St. Martin. It would be memorable…? but ultimately rude to stream out of here in a flash of unorthodox pronouncements. But I hope that, by now, you know that’s not really my style. I prefer to ruffle feathers with surprisingly orthodox pronouncements, if I’m being honest. Quoting Jesus directly is usually a fine recipe for disruption. 

Since today is the Feast of the Holy Trinity, and is a perfect day for celebrating Pride alongside the city of Davis, I have several very authoritative theological pronouncements to make. The reason that I am not reciting any three-dollar church words about persons and substances for you this morning is because doctrinal purity is not the most important aspect of our life with God. 

And, as such, the Holy Trinity is not merely a complex theological concept to be comprehended, but a relational reality to be lived. God-for-us, God-with-us, God-in-us.

We are deeply blessed by a God who shows up to us in more than one way. As the one who created us and loves us as we are; as the one who teaches us how to be fully human and who redeemed that humanity from sin and death; and as the one who empowers us to live into the fullness of our created being. 

You may find yourself connecting deeply with one person of the Trinity, or perhaps with a different one at different times in your life. There may be days or seasons when the immensity of the cosmos fills you with awe, and you are bowled over with love for God the Creator. There may be days or seasons when you reach for redemption and newness, and you sit at the foot of the cross of Jesus. There may be days or seasons when you feel bold, filled with the Holy Spirit’s power. God-for-us, God-with-us, God-in-us.

I know that I said that I wasn’t going to do three-dollar church words, but one of my favorite things is to verbify a noun, like to say “theologizing” like, doing theology? Is that maybe just a two-dollar church word? Great. The Doctrine of the Trinity, which we do have, I just am choosing to skirt, came about like so much of Christian scripture and thought—through the people of God theologizing their experience. 

The premise of God as three and one comes from the lived reality of those who walked the earth with Jesus of Nazareth. Encounters with him seemed like encounters with God, but he also spoke about God as being distinct from himself. So that’s at least the two-ness of God. And then, like in today’s Gospel reading, Jesus spoke of the Spirit of God being among his disciples as an advocate and comforter. They experienced this presence of God when Jesus was gone from them, so that’s different in another way. So we’re at three-ness. 

Our Christian ancestors wondered and wondered about this, seeking ways to “express this mystery with poetry and precision.” [2] Ultimately, they decided—very hasty paraphrase, there—that it was just…all of the above. God is one and God is three. God is here, and there, and everywhere. God-for-us, God-with-us, God-in-us.

Because God is one and also three, God defies normativity. God is radically creative, engaging in miraculous life-giving acts throughout time and space. We, as creatures of God and as God’s beloved children, are co-creators of the world God loves. We are part and parcel of God’s dream, the building blocks of Beloved Community. 

You, dear one, are a beloved child of God, as you are and as you are becoming. Whether or not you know how to define yourself as your full self, you have wholeness and freedom and identity in Christ. You are a member of the family of God, you are a member of the Body of Christ. You are a tongue of fire in the Spirit’s movement throughout the world. 

There’s a hymn that is easily my all-time favorite, it was sung at my ordination, and almost any time I have any control over the hymn selection. It’s hymn number 710 in Evangelical Lutheran Worship, it was written by William Whitla to a tune by Gustav Holst, in 1989. It was written in the midst of tremendous global upheaval, namely the dissolution of the Soviet Union. The hymn calls upon our rich scriptural poetry and the writer’s dreams for a different world. 

It demands streams of living justice to flow down up the earth; it demands freedom for captives, rights for workers, dignity for the poor, food for the hungry, service to the neighbor, healing of the nations—you get the idea. In the third verse, he writes, “Your city’s built to music; we are the stones you seek; your harmony is language; we are the words you speak.” 

You may see how this, specifically, calls to me, as a musician and as a word nerd and as a firm believer in the power of both of those things. We are the words God speaks into the universe, and I will take us on an interpretive leap to say that the words we speak reflect the God we worship. 

The words we use to describe who God is, and who God loves, and what God wants for us and for our neighbors, have life-altering effects. We can use our words to bless and invite and to comfort, or we can use our words to diminish and to reject and to harm. The words we use or do not use may seem unimportant to us, but may mean everything to someone else. 

On this day in 2016, 49 beloved children of God were murdered and dozens more were wounded at the Pulse nightclub in Orlando. They were killed because they were queer, and because they were celebrating that aspect of their identity together. In the 2016 legislative session, 48 bills in a dozen states were introduced that the ACLU considered “harmful” to the LGBT community. [3] During the 2022 legislative session, 28 states have introduced more than 300 pieces of anti-LGBTQ+ legislation. [4]

These laws are designed to strike fear in the hearts of queer Americans, their families, and those who love them. They are full of language that dehumanizes, stigmatizes, and criminalizes the very being of our queer siblings, especially transgender people, especially transgender children. Their goal, they claim, is to protect children. But the reality is that these laws put all of our children in danger, and teach all of our children that who they are, who they love, how they look, and what they feel to be their truest self is shameful. 

A sixteen-year-old child has already attempted to take his own life rather than face the cruelty of Texas’ new laws, after being routinely misgendered in school and facing other politically-motivated harm for being transgender. [5]

This is one reason why it is important on Holy Trinity Sunday, and appropriate for such a gender-exploratory time as Pride Month, to discuss not only which pronouns we use to describe ourselves and each other, but which pronouns we use to refer to God. There are many options here. 

One came to me from my colleague The Rev. Broderick Greer, who has said that God’s pronoun is God. God is already a word we use to signify the unsignifiable, so we needn’t take it further than that. God. You may like that option. Try it on.

Another option on the table, especially excellent for the three-in-one and one-in-three is both the plural and singular they. God is three, that’s “them”. God is also one, which is “them” as well. Being a Trinity, God definitionally rejects the binary! The singular they has been part of the English language for centuries, and it’s high time we got used to it and put it to work. So you can talk about God with a genderless pronoun, and you can mean just them or all three of them. You may like that option. Try it on.

Another way to look at it is that God the Creator does not have a gender, and the man Jesus of Nazareth has a gender, and the Holy Spirit is the divine feminine. We can come at that from a few different angles. In Hebrew, Spirit is rendered as “breath”, which is ruach, which is feminine. In Latin, she’s wisdom, which is Sophia, which is feminine. If translation arguments aren’t interesting to you, isn’t it lovely to have a feminine, masculine, and neutral member of the Trinity? It feels balanced. It feels whole. And for millenia, women and femmes and people of all nonconforming genders have been marginalized, minoritized, and killed for being not-men who dared to see the image of God in ourselves. So, as a matter of repairing the breach, we’re taking this one. You may like that option. Try it on.

You may be confused, now. There’s a lot going on here with our Trinitarian paradox, and maybe you’re still stuck on something from six paragraphs ago. That’s fine. It’s okay to not understand the Trinity. You are in very excellent company, with mostly everyone. Just remember that it’s not about grasping the concept, it’s about living the relationship. God-for-us, God-with-us, God-in-us.

And as we wrestle with that during this LGBTQIA+ Pride Month, we have the distinct privilege to call upon our queer ancestors, saints, siblings, and selves to show us the multiplicity of God. It is queer—as in odd—to be the Body of Christ in the world. If we are truly living into the radical creativity of our triune God, we cannot be complete without the full spectrum of human relationship, connection, and love.

As Trinitarian Monotheists, the observance of Pride Month is not just a token “tolerance” or “we are all equal” or the backhanded “we are all sinners” and “hate the sin, love the sinner”. That’s not authentic relationship. We have to not only welcome but invite difference, affirm and celebrate queerness, and not demand assimilation but expect our own hearts and minds to be transformed. In whichever ways we find ourselves among the dominant demographic group, the majority, the “normative”, we must be willing to surrender that superiority and be changed by the liberating love of those who have been marginalized and minoritized. 

We cannot say “come on in, your difference is cool, change it, though, to be more like us, but also your difference adds flavor to our sameness!” We must say first to ourselves, “I am prepared to change, I am prepared to struggle, I am prepared to learn, I am prepared to be transformed.” And then we can thank our siblings in Christ who trust us with their truth, their struggle, their authentic expression of their identity, and ask them to show us more of who God is. 

That’s what authentic diversity provides us. That’s what radical hospitality cultivates. More ways of being human, more ways of meeting God. The Trinity shows us that there is more than one way to express divinity, and that we must embrace complexity in order to live abundantly. 

God-for-us, God-with-us, God-in-us.
God-for-you, God-with-you, God-in-you.
Amen.

[1] The writer John Green has said and written this on various occasions.