Tag Archives: Luke

Younger Than We Expected

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Proper 7C, June 22, 2025.  The Very Rev. Pamela L. Werntz
  • 1 Kings 19:1-15a. “What are you doing here Elijah?”
  • Galatians 3:23-29. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female for all of you are one.
  • Luke 8:26-39.  Return to your home and declare how much God has done for you.

O God of our future, grant us the strength, the wisdom and the courage to seek always and everywhere after truth, come when it may, and cost what it will.

Some days there is just too much to preach about, and I’m not just talking about the terrible news reports from last night or this past week. This is one of those days that makes me think there should be a rule about not having too many great readings from scripture on the same day: the story of Elijah hearing the still, small voice of God; Paul’s letter to the Galatians asserting that in Christ, there is no Jew or Greek, no slave or free, no male and female, because all are one; and then the Gerasene demoniac story. I mean, come on; what preacher can resist that? And we are celebrating the baptism of Hudson Grey Meinero, whose parents were married at Emmanuel and whose mother and uncle were baptized here, too. Hudson will embody hope for the future today as his baptism calls us to recommit ourselves to peace with justice. Continue reading →

Mystery, Meaning, Risk & Relationship

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Third Sunday of Easter, Year B, April 19, 2015; The Rev. Pamela L. Werntz

Acts 3:12-19. You Israelites
1 John 3:1-7. We should be called children of God and that is what we are.
Luke 24:36b-48.  And the psalms must be fulfilled.

O God of Hope, grant us the wisdom, the strength and the courage to seek always and everywhere after truth, come when it may, and cost what it will.

You probably know that the Gospel of John, for all of its beautiful love poetry and prose, is notoriously anti-Jewish or anti-Judean in its rhetoric about the death and resurrection of Jesus, written as if it were Jews and not Romans who were the threat to Jesus. In the Gospel of John is codified one side of a late first century argument about ways to move forward socially, politically and theologically in the precarious time after the destruction of Jerusalem by the Romans. The writer of John places anti-Jewish words anachronistically in the mouths of Jesus and his friends who were, of course, all Jewish. Continue reading →