Refugee Sunday, near July 20.
Join the LIRS Circle of Welcome, to partner with a local refugee resettlement organization and a refugee family
Refugee Sunday, near July 20.
Join the LIRS Circle of Welcome, to partner with a local refugee resettlement organization and a refugee family
1. Observe Refugee Sunday on one of the Sundays closest to World Refugee Day June 20. People can’t act until they’re aware. Awareness is both information and inspiration. https://www.lirs.org/refugee-sunday/
2. Become an AMMPARO Welcoming Congregation. https://www.elca.org/AMMPARO/
3. Join LIRS’ Circle of Welcome, a one-year commitment to partner with a local refugee resettlement agency and a refugee family. https://www.lirs.org/circle-of-welcome/
4. Hope for the Holidays: Congregations, groups, and individuals are encouraged to write/make and send cards to those held in detention centers during the holiday season.
5. Detention Visitation: Join a visitation ministry through LIRS or our partners on the ground around the country.
Refugee Sunday, near July 20.
Join the LIRS Circle of Welcome, to partner with a local refugee resettlement organization and a refugee family
“The stranger who resides with you shall be to you as the citizen among you; you shall love the stranger as yourself, for you were strangers in the land of Egypt: I am the Lord your God” —Leviticus 19:34
In 2004 Betty Rendón and her family fled Colombia’s civil war. Guerrilla rebels had threatened to kill Rendón because she would not allow them to recruit students at a school where she served as principal. Betty and her family fled to the United States with tourist visas and applied for asylum. Their applications were denied in 2009. Like many people in the world fleeing violence, they chose to stay rather than risk returning.
Betty was scheduled to begin her doctoral studies next month at the Lutheran School of Theology in Chicago, but this morning she and her husband, Carlos Hincapie, were put on a plane and deported back to Colombia. Their daughter (a DACA recipient) and granddaughter (born in the US) were not allowed to visit them to say goodbye.
Because of her DACA status, their daughter, Paula Hincapie-Rendon is not subject to deportation. It also means, however, that she is not allowed to leave this country; she will now be permanently separated from her parents.
This is our immigration policy at its very worst: separating families, denying asylum to those seeking refuge from violence, and deporting contributing members of our communities with spotless criminal records. What have we become?
In 2017 the President stopped all DACA applications. Several current DACA recipients have been detained.
The U.S. is a country of immigrants, and the Lutheran Church is as immigrant church.
We pray for Betty, Carlos, Paula, and all who flee violence and persecution for a better life here. We pray that our nation may be a place of welcome for the tired, the poor, the huddled masses yearning to breathe free. Dear Lord, send us the homeless and tempest-tossed, and give us a heart to lift our lamp, like Lady Liberty, beside the golden door.
Bishop Michael Rinehart
Texas-Louisiana Gulf Coast Synod
Evangelical Lutheran Church in America
“I was a stranger and you welcomed me” —Jesus, Matthew 25:35
“How do we know that the love of God dwells in us? If we take upon ourselves the need of the neighbor.” —Martin Luther
Acts 1:1-11 – Ascension. You will be my witnesses in Jerusalem, Judea, Samaria and the ends of the earth.
Psalm 47 – God has gone up with a shout. (Ps. 47:5)
Psalm 93– Ever since the world began, your throne has been established. (Ps. 93:3)
Ephesians 1:15-23– With the eyes of your heart enlightened, may you know the hope to which God has called you.
Luke 24:44-53 – I am sending what the Father promised, so stay in the city until you are clothed with power from on high.
This week is Ascension Sunday, followed by Pentecost next week. The texts for Ascension are the same for all three years (A, B and C) of the Revised Common Lectionary.
Ascension Day is one of the six major festivals of the church year. It falls on Thursday, however most Lutheran, Episcopal and Catholic congregations often celebrate it on the following Sunday.
The Feast of the Ascension marks a novena, nine days of prayer for the gift of Holy Spirit after Ascension Thursday, before the Feast of Pentecost on Sunday.
As Gail Ramshaw says, Luke uses the term “heaven” to suggest a spatial realm inhabited by God and the angels. Whatever ones model for the universe, Jesus goes to be where God is. Therefore, the ascension is a foreshadowing of our own resurrection, our own entrance into heaven. It is a mystical understanding of the transition from this life to the next both in body and spirit.
Several characters in the Bible are declared to be assumed into heaven: Jesus, Enoch and Elijah. Lutherans do not subscribe to the Assumption of Mary, but in 1950 Pope Pius XII declared:
By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.
Other religions besides Judaism and Christianity have ascensions. For example, in Hinduism, Yudhishthira of the Mahabharata is believed to be the only human to cross the plane between mortals and heaven in his mortal body. In Islam, Muhammed is believed to have ascended into heaven at the site of Dome of the Rock. An ascension therefore, was a mystical way that ancients proclaimed the uniqueness of a human character with divine qualities.
The Ascension of Jesus is professed in all three ecumenical creeds. Ascension Day is a public holiday in some countries. It is not mentioned by Matthew, Mark or Paul, though the author of Ephesians cryptically alludes to it, saying Jesus is seated at the right hand of God, who has placed all things “under his feet.” It is unknown if these authors were completely unaware of Luke and John’s story of the ascension or if the Ascension simply didn’t figure prominently enough in their theology to mention it. The Ascension appears in Acts (Luke) and is mentioned in John.
There are five Ascension Day sermons by Luther, three on Mark’s commission (the not-so-great commission) and two on John. The former tend to focus on the things that the post-resurrection Jesus said to the disciples in the 40 days between the resurrection and ascension.
Two things strike me about these sermons by Luther: First, I am struck with how long these sermons are. I have been told by Luther scholars that Luther’s sermons were actually shorter than those of his contemporaries, but these particular sermons are certainly not short by modern standards. Second, I am interested in how mission-focused these sermons are. It’s Luther the evangelism guy. The John sermons are shorter, focused on faith and gospel, as usual. None of them spend time on the actual physical act of ascension. Luther seems more interested in the implications: Jesus’ expectations for his church.
Walter Brueggeman picks up the theme of evangelism in a 2007 Christian Century article. The Ascension is about Jesus’ departure, instructions and promise to return. Like Luther, Brueggeman focuses on the instructions – the church’s marching orders. One might say they are Jesus’ strategic plan for the church:
Notice the outwardly-focused nature of these instructions. You will be my witnesses in Jerusalem, Judea, Samaria and to the ends of the earth. Jerusalem was the city in which they were currently located. Judea was the wider region in which Jerusalem was located. Samaria was the area to the north, the people with whom Jews did not associate. The ends of the earth left the mission field wide open. This vision would be realized on Pentecost when people came from all over the Roman empire to Jerusalem to experience the wind of the Spirit, and then return home to spread the good news and be witnesses of what God is doing. This outward mission activity sets the structure of the rest of the Acts of the Apostles: Peter, John, Stephen and the disciples begin in Jerusalem and Judea. By Acts 8 Philip is in Samaria. Eventually we spend the largest part of Acts following Paul to the ends of the earth.
The net affect of all this mission activity was to turn the world upside down (Acts 17:6):
When they could not find them, they dragged Jason and some believers before the city authorities, shouting, “These people who have been turning the world upside down have come here also…”
Would we get accused of this today? Would we be accused of having a witness so compelling that it was turning the world upside down?
Homiletical opportunities abound. The ascension looks to the future, to being clothed with power – power to go forth and be a witness to hope in Christ. “Why do you stand there gazing into heaven?” Perhaps this is Luke’s warning for a hyper-spiritualized church. Getting lost in an other-worldly spirituality that doesn’t focus on the suffering of this world is not consistent with Jesus’ reality-engaging earthly ministry. Don’t stand there gazing merrily up into heaven. Don’t build booths on the Mount of Transfiguration. Get to work on a gritty earthly ministry as Jesus did. Jesus’ church is called to mission. Perhaps this is a good Sunday to preach a sermon on mission, as did Luther.
P: You will be my witnesses!
C: In Jerusalem, Judea, Samaria and to the ends of the earth!
P: Go in peace; witness to the truth.
C: Thanks be to God!
I leave you with some prayers. First, the Collect for the Feast of the Ascension (from the Mass of St. Pius V):
Grant, we beseech Thee, almighty God, that we who believe Thine only-begotten Son, our Redeemer, to have this day ascended into heaven, may dwell in spirit amid heavenly things. Through the same Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end.
Life-giving God, before leaving, Jesus commissioned his followers to be witnesses. Grant that your church today may proclaim the love of Christ and the hope of the resurrection at home, in the community and to the ends of the earth, through Jesus Christ. Amen
Almighty God, your only Son was taken into the heavens and in your presence intercedes for us. Receive us and our prayers for all the world, and in the end bring everything into your glory, through Jesus Christ, our Sovereign and Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Almighty God, your blessed Son, our Savior Jesus Christ, ascended far above all heavens that he might fill all things. Mercifully give us faith to trust that, as he promised, he abides with us on earth to the end of time, who lives and reigns with you and the Holy Spirit, one God, now and forever.
Acts 16:9-15 – Paul has a vision during the night: A man from Macedonia pleading with him and saying, ‘Come over to Macedonia and help us.’
Psalm 67 – Let the peoples praise you, O God; let all the peoples praise you.
Revelation 21:10, 22 – 22:5 – And in the spirit he carried me away to a great, high mountain and showed me the holy city Jerusalem coming down out of heaven from God… No temple in the city, for its temple is the Lord God the Almighty and the Lamb… Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb 2through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations.
John 14:23-29 – The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. Peace I leave with you; my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled, and do not let them be afraid.
John 5:1-9 – Jesus heals a man at the pool of Beth-Zatha, by the Sheep Gate of Jerusalem.
Hymns: Shall We Gather at the River. Here I Am Lord.
April 21, 2019 – RESURRECTION OF OUR LORD: Acts 10:34-43 – Peter’s sermon: They put him to death by hanging him on a tree; but God raised him on the third day. We are witnesses.
April 28, 2019 – Easter 2C: Acts 5:27-32 – Peter to the high priest: The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. God exalted him at his right hand. We are witnesses.
May 5, 2019 – Easter 3C: Acts 9:1-6, (7-20) – Saul’s conversion.
May 12, 2019 – Easter 4C: Acts 9:36-43 – Peter’s resuscitation of Tabitha in Joppa.
May 19, 2019 – Easter 5C: Acts 11:1-18 – Peter’s vision and eating with the uncircumcised.
May 26, 2019 – Easter 6C: Acts 16:9-15 –Paul’s vision during the night: A man from Macedonia pleading with him and saying, ‘Come to Macedonia and help us.’ The gospel enters Europe.
Thursday, May 30, 2019 or Sunday, June 2, 2019 – ASCENSION OF OUR LORD: Acts 1:1-11– Jesus is lifted up, and a cloud took him out of their sight.
June 9, 2019 – PENTECOST: Acts 2:1-21 – Day of Pentecost. Roaring wind and tongues of flame.
Today’s first lesson from Acts 16 recounts a vision that Paul has.
Paul is no stranger to visions. His very conversion is a vision of the resurrected Jesus. A flash of light, we were told in Acts 9, a few weeks ago. Paul…
…fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. But get up and enter the city, and you will be told what you are to do.”
In 2 Corinthians 12 Paul says it might even have been an out-of-body experience:
I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. 3 And I know that such a person—whether in the body or out of the body I do not know; God knows— 4 was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat.
Paul is a mystic. This vision takes place at the start of his Second Missionary Journey. Dating these journeys can be difficult. Paul’s account, and Luke’s account in Acts have some irreconcilable differences. However, we have some help. Several historical events are mentioned along the way, for example, Claudius’ expulsion of the Jews from Rome (which Seutonius dates at 49 AD), causing Priscilla and Aquila (“my fellow workers in Christ,” Romans 16:3-4) to be in Corinth, as recounted in Acts 18:2.
It is worth a brief tangent here, to mention the remarkable number of female leaders mentioned in Luke, Acts and Paul’s letters. I just mentioned Priscilla and Aquila, who were coworkers in the tentmaking business with Paul, and also coworkers in the gospel of Jesus Christ. Today’s text mentions Lydia, who is the head of her household, the host (at the very least) of a house church, and a businesswoman of means. In Romans 16 Paul commends Phoebe, a deacon, Julia and Mary, leaders of some sort. He also mentions coworkers Tryphaena and Tryphosa, probably two of a triplet, based on their names. Adronicus and Junia, a couple (Junia is a female name) that he refers to as “apostles.” It is astounding, but should probably not be, that a movement that began with women and slaves (those on the edges), morphed into a stunningly patriarchal system.
Getting back to the background of our story, Luke, in Acts, recounts Paul’s conversion three times, all of them considerably different than Paul’s own accounts:
Luke also says that Paul went to Jerusalem after his conversion experience, but Paul himself says he went to Arabia and Damascus instead, not going to Jerusalem for three full years, and then only staying two weeks. Paul’s understanding of the gospel does not come from the disciples, but from a mystical revelation. Read this from Galatians 1:
15 But when God, who had set me apart before I was born and called me through his grace, was pleased 16 to reveal his Son to me, so that I might proclaim him among the Gentiles, I did not confer with any human being, 17 nor did I go up to Jerusalem to those who were already apostles before me, but I went away at once into Arabia, and afterwards I returned to Damascus. 18 Then after three years I did go up to Jerusalem to visit Cephas and stayed with him for fifteen days…
Keep in mind that Paul is writing Galatians in the 40’s, about an event in the 30’s, and Luke is writing in the 80’s or 90’s, about events that he did not witness. On the other hand, if Luke was a travel companion of Paul, as tradition holds, he would have likely heard the story once or twice from Paul himself. Even if Luke, the traveling companion of Paul, wrote Luke, we should not underestimate the challenge of an old man Luke recounting stories told to him half a century earlier.
Paul’s Missionary Journeys
To go into Paul’s vision about crossing over to Macedonia, it helps to understand Paul’s missionary Journeys. A flawless timeline for Paul’s ministry and missionary journeys is not possible, however, from various comments in the gospels, Acts and Paul’s own letters, we can cobble together a proposal that looks like this:
33 Jesus’ crucifixion
34? Paul’s conversion
Paul says he goes to Arabia (Gal. 1:17 — NOT Jerusalem as Acts claims)
Paul says he goes to Damascus (Gal. 1:17 — NOT Jerusalem as Acts claims)
37? Jerusalem (Gal. 1:18 — after three years according to Paul, for 15 days. Paul says he only saw Cephas/Peter and James, the Lord’s brother; Acts 9:26-30)
Tarsus (where Barnabas finds him, Acts 11:25)
Antioch (where Barnabas takes him, Acts 11:26)
37-46 Still nine years unaccounted for! What is Paul doing?
46-48 1st Missionary Journey with Barnabas (Acts 13-14)
48 Jerusalem conference with Barnabas and Titus (Gal. 2:1, Acts 15)
49-52 2nd Missionary Journey with Silas (Acts 15:36-18:21) Luke goes too. Timothy gets picked up in Lystra.
51-52 Paul in Corinth
53-57 3rd Missionary Journey (Acts 18:22-21:16)
59-62 4th Missionary Journey (to Rome)
There are nine years unaccounted for. I can see only one solution to this, but scholars don’t like it. In 2 Corinthians 12:2, Paul obliquely describes his conversion as having taken place 14 years ago. The Corinthian correspondence must be after his time in Corinth (51-52 A.D.). If we were to date this portion of 2 Corinthians around 56-57 AD, then subtract 14 years, we would have to place Paul’s conversion much later, say, 42-43 AD. There are your nine years. None of this is preachable of course. This is simply background for Bible study, and for those who want to understand more deeply what is happening with first century Christianity.
There is not time in this post for a full-blown treatment of Paul’s missionary journeys. Here’s a map below, to provide a bird’s-eye view. Notice Paul’s first journey (in white) is entirely in what we would call Turkey (and parts of Syria). This is a hot spot today. Paul would have called that region “Asia Minor” (not to be confused with the modern-day continent).
Paul’s second missionary journey is in yellow. This map has it starting in Jerusalem, with the Jerusalem Council (Acts 15). Others start the missionary journey with the commissioning (and argument) in Antioch. Still others like to begin the second missionary journey in Derbe, the westernmost point of the first missionary journey. Let’s not quibble. I chose this map because it was color coded. ☺
The Council meets in Jerusalem to take up the matter of the Law of Moses. A group of Jewish Christians held that converts had to keep the Law of Moses (including laws, rites, circumcision, etc.) in order to be saved. Many of these were Pharisees. Peter stands up to say, “On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.” (Acts 15:11) Paul and Barney then recount the conversions and miracles of their first missionary journey. The decision (Acts 15:19-21) is made to not trouble the new converts with circumcision and other fine points of the Mosaic Law, but to ask them to abstain from things polluted by idols (the meat processed through pagan temple sacrifice?), from fornication (likely a reference to temple prostitution), from animals that have been strangled (not killed according to kosher law) and from blood (kosher law forbade the consumption of blood). The rationale is both defining and missionary: Moses is still being read in the synagogues. Differentiate yourself from pagan practice.
The second missionary journey has a rocky start. It begins with a decision to revisit the churches of the first missionary journey. The visit is to strengthen the churches and see how they are doing. But an argument arises. It is hardly the first argument, given the debate over the Law of Moses, and even arguments among Jesus’ disciples while he was still with them. This debate is between Paul and Barnabus. Barney wants to take John Mark, from Jerusalem (Acts 12:12). Paul does not, because John Mark cut out on the group mid-journey (in Pamphylia) last time (Acts 13:13). They are unable to resolve the dispute, so Paul and Barnabus part company. “The disagreement became so sharp that they parted company…” (Acts 15:29) Sometimes this happens in churches. I once asked a megachurch pastor if his congregation had planted any new congregations. He responded, “Not intentionally.”
Acts 15 ends with Barnabas sailing to Cypress with John Mark. Paul takes Silas west by land, to to visit the congregations. “Come, let us return and visit the believers in every city where we proclaimed the word of the Lord and see how they are doing….” (Acts 15:36)
If you look carefully at the yellow line in Map 1: Paul’s Missionary Journeys, you can see this second journey will encompass a much larger area than the first journey (white line). Follow the yellow line to the westernmost part of Turkey. There you can see Troas, where the night vision in today’s story takes place, Neapolis, across the Aegean, Philippi’s port, and Philippi. With Paul’s crossing, the gospel enters Europe. Below Troas you can see Assos. We had a group from our synod just return from there, In Search of Paul. Visiting these places helps us understand more fully Paul’s letters in the New Testament. We have a group that goes every year. It is a bit pricey, so we recommend saving up your continuing education for a few years. Scholarships are available for younger leaders.
Acts 16: Night Vision
The first eight verses of Acts 16 set up the scene for us. Paul heads to Derbe, then Lystra. If you go back up to the first map, you can find Lystra, about a quarter of the way from the right edge of the map, just west of Tarsus (from whence Paul hails, according to Luke’s account). During the first missionary journey, Paul and Barnabus were almost stoned in Iconium, so they fled to Lystra. While in Lystra, Paul healed a man. The people started to worship Paul and Barnabus as gods, so some Jews came and stoned Paul, dragging him out of the city for dead. Later he awoke and went back into the city. This was the first missionary journey. Fun times.
By the time Paul returns a few years later, on the second journey, this time with Silas, there is an established community. He bumps into Timothy. Timothy’s mother is a Jew, but his father is Greek. For Paul, because of what Christ has done, this distinction is now irrelevant. There is no longer Jew or Greek… (Galatians 3:28)
Paul has Timothy circumcised. This is an interesting choice of words. Why wouldn’t Luke say, “Timothy decided to get circumcised?” Apparently Paul already has a lot of clout. Anyway, the decision is apparently made because, as a circumcised male, Timothy will be more effective in his mission work. Adult circumcision is no small matter, without anesthesia or antibiotics.
There are two letters from Paul to Timothy (presumably in Ephesus) in the New Testament, late documents, almost certainly not written by Paul himself. Paul refers to Timothy as his “son in the Lord” in 1 Corinthians 4:17, an undisputed epistle. Paul is Timothy’s father in ministry. This moniker is repeated in 1 Timothy 1:2, 18 and 2 Timothy 1:2. There is little doubt that Paul and Timothy develop a paternal bond. The churches are strengthened, Luke tells us, and their numbers increase daily.
Luke tells us the Holy Spirit forbade them to speak the Word in Asia. It is unclear how the Holy Spirit did this. In any case, they head down to Troas. The team is stuck. They have a decision to make. Where to go?
This is where our story for this week begins…
During their first night in Troas Paul has an ὅραμα (horama), a vision. Luke does not use the word for dream (ὄναρ, onar), so we can interpret this as a waking vision at night time.
In this night vision, a man from Macedonia is calling to Paul. “Come to Macedonia and help us.” I am reminded that Paul is a mystic. His whole ministry is based on a vision he had of Jesus on the Road to Damascus. Is this another out-of-body experience (2 Corinthians 12:2)? He describes his vision as being taken up into “the third heaven.” Let us not think we know Paul. He has ecstatic visions. He speaks in tongues. He has experienced a personal revelation of Jesus. And now he has an ecstatic vision of a person in Macedonia telling him where his ministry must now go.
How do we discern God’s will? How do you make decisions? Have you ever been at a point of decision and didn’t know what to do? A marriage proposal? A job offer? Or perhaps the loss of a job, with nothing on the horizon. The death of a loved one. At times we arrive at a point of decision. Going one way will lead us down one path in life. Going another way will lead us down a very different path. Perhaps as preacher, you could spin a personal yarn about a point of decision in your life.
After college I graduated with a degree in music. I was contemplating going into music for a career, but also considering seminary. I couldn’t decide. In my case, I made a bargain with God. I took an interview at a church in Indianapolis to be music director. I told God, probably foolishly, “I can’t decide, so, if I get this gig, I will take it and become a musician. If I don’t, I will go to seminary and see what happens.” The rest is history.
Have you ever had a difficult decision that left you tossing and turning? Have you ever awoken in the night with a vivid vision that pulled you in one direction or another? Do you pay attention to your dreams? Could it be possible that God speak through dreams? Can you name the people in the Bible who have had dreams? Consider Abimilech, Jacob’s ladder, Jacob wrestling with the angel, Laban, Joseph, Pharaoh, Samuel hearing God calling in the night, Daniel, Joel: your young will see visions, and old will dream dreams, Mary’s husband Joseph, the Magi, Paul. Don’t assume the folks in the pew know these stories. Preach them. You could pull one of these out and go into it. You could sing of Samuel’s dream, “Here I am Lord. Is it I, Lord? I have heard you calling in the night. I will go, Lord, where you lead me. I will hold your people in my heart.”
Night vision is an interesting image. I imagine night vision goggles. In the night vision. Do you listen to your dreams? Do you have night vision? More importantly, are you watching and listening for God’s movement in your life, in every conceivable way? Where is God leading?
Paul acts upon this vision. He sets sail for Samothrace, an island in the Aegean Sea. The next day they head to Neapolis, Phiippi’s port.
Pronouns and Authorship
There is a subtle, but famous and important watershed pronoun shift our first lesson. The author goes from talking about the mission team as “they” to “we.” Watch. Read this passage with a keen eye on the pronouns:
6 They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7 When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8 so, passing by Mysia, they went down to Troas. 9 During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10 When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them. 11 We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12 and from there to Philippi, which is a leading city of the district[c] of Macedonia and a Roman colony. We remained in this city for some days. 13 On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14 A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15 When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.
Do you see the shift from “they” to “we?” The author has joined the delegation. The author has gone from talking about their journey, to our journey. Luke the Physician is mentioned by Paul in Colossians 4:14. He’s also mentioned in 2 Timothy 4:11 and in Philemon 24, an undisputed epistle. The spurious Anti-Marcionite Prologue to the Gospel of Luke claims that Luke was a disciple of Paul from Antioch of Syria, unmarried, without children, who died at the age of 84. Whoever the author is (the gospel is anonymous), he becomes part of the European mission team in Troas, and the narrative for the rest of Acts will be in the first person.
When Paul, Silas, Timothy and author “Luke” set foot in Europe with the gospel of Jesus Christ, the people of Macedonia, a region of Northern Greece, have no idea that European history is about to be changed forever. Not only for Christianity, but also for antiquity. Would we even have Plato to read today if it were not for the monks of Benedict preserving them in their libraries? Would Plato’s writings have survived centuries of wars?
A. N. Wilson invites us to imagine Europe without: Benedict, Dante, cathedrals, Medieval universities, 15th century humanism, the Reformation, Crusades, Inquisitions, Ambrose, Augustine, Aquinas, Marsilius, Luther, Duns Scotus, Hume, Marx, Voltaire, Bach, Michelangelo, Shakespeare, Kant, Wagner. Christianity shaped Europe, and Europe shaped Christianity. One cannot study Western History without a good working understanding of Christianity. E. P. Sanders writes: “Of course if the Faith had not been European, and Europe had not adopted the Faith, there would have been some other story. But it would not have been our story.”
Philippi and Lydia
From Neapolis, Paul and his companions make their way to Philippi. Named after its founder, Philip II of Macdon, Philippi was established four hundred years earlier (354 B.C.). It will later, in the 14th century, be abandoned in the Ottoman Conquest. It is to this city that Paul writes his marvelous letter with the Christ hymn (Philippians 2), and all the stuff about rejoicing at all times, even in crisis.
We know of no significant Jewish community in Philippi. Archeologists have uncovered no Jewish Synagogue. So where do Paul and his entourage go on the Sabbath Day? They head down to the river “outside the gate,” looking for a προσευχή, a place of prayer. There they find a group of women. Jesus, too, was known to go to watering holes, and encounter women, like the woman at the well in John 4.
Consider the river as a place of prayer both symbolically and literally. Consider the African American churches in the slave era that met down by the river, outside the proverbial gate, because they were marginalized, not part of the power structure. They cannot have a beautifully appointed house of prayer on Main Street.
Your congregation might sing, Shall We Gather at the River, ELW 423. I have grown to appreciate this hymn, that draws upon images of the river in Revelation 22 that flows from the throne of God. The river produces the water of life. It has both ecological and eschatological overtones, as it moves us to that shining river where we lay our burdens down. What if we saw the sky, the trees and the river as our cathedral?
It is interesting that having now entered Europe, Paul meets a woman from Thyatira, back in Asia Minor (Turkey), southeast of Troas and Assos, from where they have just come. Thyatira is in a Roman Province called Lydia. She has probably gotten the Greek name “Lydia” because she is from Lydia, like someone from Texas being called “Tex” in Ohio. The first convert to Christianity in Europe is a Greek woman from Turkey.
Paul and his companions encounter this group of women. Christianity caught on with those in the margins, those on the edges, women and slaves. They are likely god-fearers, that is, Greeks who are curious about monotheism and perhaps Judaism. Since women are not affected by the circumcision question, it is not surprising to find more female than male Jewish converts.
Lydia is the head of her household, probably a widow. She is apparently a woman of means: her house is big enough that she invites Paul and his friends to come and live with her for a while. Thyatira is a famous center of dyers. Philippi was also known for a purple vegetable dye. Perhaps that is why she was there. Her house becomes a church, the first house-church mentioned in Acts.
Women in the Roman Empire could not serve in the army, vote, or appear as witness in a court of law. Roman women remained in the control of their father, even after marriage. There was no real adulthood for women in antiquity. There is no rite of passage for a woman to adopt the toga, or bar mitzvah. Insomuch as Lydia is in control of her own destiny, she is a unique person, in a unique situation. “It is only fair to remember this background when considering Paul’s attitude to women in his writings.” (E. P. Sanders, The Apostle’s Life, Letters and Thought, p. 139)
Christianity, on the other hand, gave women a higher place in society. Lydia has a role, the leader of a house church. She and her whole family are baptized. This calls to mind those women who followed Jesus and who funded his ministry (Luke 8:1-3).
The John 5 gospel read is a good fit, with the man at the pool of Siloam.
A question for the church today might be this. Who is outside the gate, metaphorically or even literally? Where is “down by the river” in your community? Who is in the margins, on the edges, that needs to be invited in, not just for their sake, but for yours? Who from the edges might God have already called to be at the center? To what place is God calling you? Your church? How might God be using night vision to capture your attention and imagination?
setting up…Trees!Campus MinistryFirst Call Accompaniment met with Bishop’s Associate Tracey Breashears Schultz prior to assembly.
Bishops Sue Briner (Southwestern Texas Synod) and Erik Gronberg (North Texas North Louisiana Synod) brought greetings.
Peggy Hahn did a super job with four keynote presentations. The Rev. Dr. Wyvetta Bullock preached and led the election.
The band from Joyful Life in Magnolia with Cynae helping out on piano and vocals, did a super job.
I’m grateful to have been elected to a third term.
While at assembly we learned that Pastor Robert Sorenson passes away. Rest In Peace brother.
Also during assembly we prayed for our companion synod, the Lutheran Church of Peru. They elected Pastora Adita Torres as President at their assembly, being held at the same time.
We voted to become an AMMPARO Synod and memorialized the Churchwide Assembly yo sign the Earth Charter.
Thanks to Pastor Marvin Havard and Jolene Wickel for playing hymns for us, and for Clayton Faulkner for helping out when Marvin fell ill.
Our shortened (2-day) assembly ended an hour early, at 2:00 pm. Staff and volunteers packed up in under an hour, and hauled everything back to the synod office, grateful for an engaging assembly.