sermons, songs, etceteras
This sermon was originally preached on September 25, 2022 at Prince of Peace Lutheran Church in Brooklyn Park, MN..
The service may be viewed here. The sermon may be viewed here.
Lectionary Texts: Amos 6:1a, 4-7 | Psalm 146 | 1 Timothy 6:6-19
Gospel Text: Luke 16:19-31
Beloved of God, it has been a week, capital A, capital W.
It began with the Queen of England’s fantastically opulent funeral, which dominated global headlines even as massive natural disasters hit both Puerto Rico and the western coast of Mexico, leaving millions traumatized, and without running water or electricity.
Then 48 Minnesotans were indicted in the largest-to-date COVID-19 fraud scheme, in which they are alleged to have stolen upwards of $250 MILLION dollars of federal aid that was meant to feed hungry families during the pandemic.
And over on Instagram, I stumbled on a luxury real estate gossip page that shares slideshows of the hundred-million-dollar mansions being purchased and sold, traded and swapped, between celebrities and billionaires in LA and Miami the way my cousins and I trade the same $15 dollars back and forth to whoever needs to buy gas or groceries with two days to go before payday.
And so as I read and studied today’s gospel, my claws were out, my hackles were raised, and I felt not a little bit of rage as I recognized the wildly different experiences of the Haves and the Have Nots here and now in the pages of this millennia-old parable.
Despite the hackles, some questions immediately came to mind:
Firstly, Who or what “fixed the chasm” between the Rich Man in Hades and Lazuarus in Abraham’s Bosom? And,
Secondly, Where or what is Hades, and what is the nature of the Rich Man’s “torment” there?
So I did some digging.
This sermon was originally preached on August 21, 2022 on my final Sunday as pastoral intern at Oak Grove Lutheran Church in Richfield, MN.
The service may be viewed here.
Lectionary Texts: Jeremiah 1:4-10 | Hebrews 12:18-29
Gospel Text (included below sermon): Luke 13:10-17
Beloved of God whom I’ve had the honor of calling family…
I am not sure where to begin on this, my last day with you, in my last sermon to you. Except, perhaps, to take you back to my first sermon which was also outside, on this very patio, last September. In that sermon, I talked about how we’re living in apocalyptic times -- that is, revelatory times -- that show us who we are at our core, and teach us how to be rooted in love in a way that yields to the needs of others when they arise, especially among the most vulnerable, regardless of how inconvenient it may be. I shared what I found to be the center of James’s point in the 3rd and 4th chapters of his letter, which is that wisdom and understanding come not from winning debates or proving ourselves better or smarter than others, but from a willingness to yield to their need to be known, to feel seen, heard, like they’re someone. He says a harvest of peace and justice awaits those who know in their deepest self that being in right relationship is always better than being right.
I think Maya Angelou encapsulated this thought well when she wrote, “People will forget what you said. People will forget what you did. But people will never forget how you made them feel.”
So now we’re in Luke’s gospel, and I’m asking myself how Jesus is making these people feel. Now, it might be easy to chastise the leader of the synagogue where Jesus was teaching. To view him only from the vantage point of history, knowing who Jesus was and what he accomplished and how this healing fit into the larger story of his life and the 2000+ years since.
During my pastoral internship at Oak Grove Lutheran Church, I wrote a series of four songs reflecting on four liturgical holy days (lyrics below). At the end of my year there, on August 19, 2022, my spouse and I performed those four songs plus a few others of our favorites, both originals and cover songs, in a concert given at Oak Grove. The concert may be viewed above or on facebook. Individual songs are below for your viewing!
All songs (c) 2021-2022 Amy Courts Koopman
Good morning, Beloved Community of God.
A couple months ago, I confessed to you that I don’t really understand or know how to love in this world. Over the time that has passed since, I admit I have not learned much, despite ample opportunities. In fact, oftentimes I do not even know how to be in this world.
And so I am grateful for today’s gospel, which is a story rife with hope and promise and specific instructions for how to be love. It is one we all know really well, I’m sure. We have heard it a thousand times at least, and so its lessons may seem obvious. But it is one, I think, we can never hear enough.
In this story Jesus is asked by a legal expert -- a theologian -- “what do I have to do to gain eternal life?” Jesus returns the question, asking “what does the Law say?” and the expert recites what we know as the Greatest Commandment: to Love God with your entire being, and Love your neighbor as yourself. Jesus affirms his answer and encourages him to go do it.
But then, in a very legal move, the expert asks a second question: “Who, precisely, is my neighbor?” So Jesus tells a story.
This sermon was originally preached on June 19, 2022 at Oak Grove Lutheran Church in Richfield, MN. The service may be viewed here.
Second Sunday after Pentecost Lectionary Texts:
Isaiah 65:1-9 | Galatians 3:23-29
Gospel Text (included below sermon ): Luke 8:26-39
Oh Great God, Mothering Spirit, Liberator and Life-giver, greet us this morning with fresh ears and open eyes that we may love each other well. Amen.
In October 2009, after a few years of touring as a solo artist in nashville and partnering with a non profit doing humanitarian work throughout Africa, I traveled to Gulu Uganda with a group of 9 other artists where we painted murals at an orphanage and school, and met with about 100 women living openly with an ostracizing HIV positive status. While there, we also had the opportunity to attend a local church in a small village on the outskirts of Gulu proper. That Sunday’s worship was an incredible, spirit-filled service that lasted 4 hours but truly only felt like one, if you can believe it. The service was fluid and seamless, and it was easy to feel connected to Spirit and everyone gathered.
But there was one man in particular who captured our attention because at various points in the service, he fell to the ground in convulsions. I say “fell,” but that doesn’t quite describe the force with which he hit the dirt of this large straw-covered church: It was more like he was thrown to the ground, except that, to our eyes, it was just him, violently falling and then rising uninjured.
We were told this was common for him; that his demons were known and had been confronted many times, and that his pastors and community were working on his exorcism -- it was just taking some time. But they told us not to worry; it was all well under control.
Some of us were shocked to hear them speak so freely and confidently not only about this demon possession, but about their own efforts to keep on casting them out, week after week, while fearlessly welcoming him into the presence of God.
And as we thought about and discussed the whole thing throughout the rest of that day, we realized something profound, which altogether transformed what we'd witnessed. I know it will sound wild, and trust me when I say we went over and over it. But I n the end we all agreed to what our collective experience and memory confirmed: It was at the name of Jesus Christ that this beloved man fell, every time.
Dr. Martin Luther King, Jr., Deitrich Bonhoeffer, and Jesus: An Ethical Examination of The Parable of the Good Samaritan
The following essay was written for and submitted to the faculty of Luther Seminary for consideration for the The G.M. and Minnie Bruce Prize in New Testament .
While my submission was not chosen to receive the award, I remain proud of the research and work I've done to write and present this paper on The Parable of the Good Samaritan in conversation with Dr. Martin Luther King, Jr and Deitrich Bonhoeffer. My hope is for some of the insights I gained through the study and writing may be as transformative for you as they have been for me. The full footnotes and bibliography are available on Scribd.
(c) 2022 Amy Courts Koopman
Luke 10:29-37 (NRSV)
But wanting to justify himself, he asked Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”
The parable of The Good Samaritan stands throughout Christian history as one of the most compelling and convicting of Jesus’s ethical instructions to those who would claim to be his disciples. We are often like the famed lawyer in the story, inclined to reduce the definition of “neighbor” to ever-smaller meanings that ultimately require nothing of us. It is a story not primarily about a desperate man dying in the road, but about how those who might otherwise define themselves as fine upstanding faith leaders are forced to reckon with what the apostle James called a dead faith (James 2:14) when compared to the universally and dangerously altruistic compassion demonstrated here by “enemies.”
Among modern white American Christians for whom Christianity has become more an exclusive club of insiders than an expansive community of God’s beloved, and who desperately need a whole-person (heart, soul, mind, body) revival to draw us to acts of justice and mercy especially when such discipleship is costly, this story takes on profound importance. The Good Samaritan commands modern readers’ attention to both the systemic injustices that create “bloody ways” for our neighbors, and to the personal excuses that keep us from living our faith in risky, neighbor-loving ways. For those of us living at social locations of privilege and power, Rev. Dr. Martin Luther King, Jr’s commentary speaks directly to our predicament: Most of us, when challenged to neighborly action, will naturally ask, “what will happen to me if I help this man?” But Jesus’s parable in Luke 10 declares that a good neighbor always reverses the question and instead asks, “If I do not stop to help this man, what will happen to him?” In so doing, Jesus transforms the conversation from one of theological acrobatics performed by legal experts into a one about “concrete expression[s] of compassion on a dangerous road.” In doing so, Jesus makes concrete, whole-person demands of all who would claim to love God and be Christ’s disciples.
Like many of us, I have often asked and been asked who of Scripture’s prophets is my personal favorite and why. I have at times joined the many giving preference to Jeremiah who reminds us that God knits us together in our mothers’ wombs, taking care with each cast, pull, and weave to create a uniquely beautiful work of art that warms, covers, and comforts (Jer. 1:5). Or Micah, whose recording of God’s most vital, fundamental instruction to us lays waste to all our idolatrous zeal and performative worship, reminding us that to love our Maker is to act: to love mercy and do justice and walk humbly next to God (Micah 6:6-8). And yet over time, through study and contemplation of what it means to prophesy, my favor has shifted to one not typically considered a prophet, but who nevertheless set the stage for all the prophets who would follow her.
Before we dive in, we must establish how we understand and define “prophet” and “prophecy.” Literally, the Hebrew word נָבִ֥יא (nabi) simply means, “spokesperson” or “speaker.” Yet, given their unique voice in Scripture, we know a prophet of God is a particular kind of speaker set apart by what, to, and for whom they speak. The Hebrew nabi is not a future- or fortune-teller, nor do they offer magical predictions of threat or promise, except, perhaps, as future predictions converge with or stem from the present. Instead, and fundamentally, a prophet is one who speaks truth to power on behalf of the oppressed or marginalized.
For many years, including throughout my undergraduate studies in biblical theology, I understood “speaking truth to power” as “speaking truth in a powerful way.” But what I now see with clarity is that prophecy is speaking truth to those who have power and challenging how they use it in relation to those without. It is rarely if ever “merely theological” but “by nature has political and social ramifications.” Prophecy always subverts the status quo and confronts those so comfortable with what is that they have no need to imagine what could be. Because a prophet’s work lay in turning the attention of dominant cultures and powers to the needs and concerns of the oppressed and marginalized, those who engage the Biblical prophets or modern-day prophecy must locate ourselves properly in the social, cultural, religious, and gender-sexual power structures that form and inform the world around us.
Thus I make the case for a prophet who has not been widely, if ever, identified as such, but very much is one. She comes to us in the beginning of God’s story among the Hebrew people, and shows us what it means to disturb the powerful on behalf of the disempowered.
This sermon was originally preached on May 15, 2022 at Oak Grove Lutheran Church in Richfield, MN. The service may be viewed here. Song lyrics are included below.
Fifth Sunday in Easter Lectionary Texts:
Acts 11:1-18 | Psalm 148 | Revelation 21:1-6
Gospel Text : John 13:21-35
Good morning, Beloveds. Today I’m going to go off script and take you back in time for a minute to my previous life. As you may know, each pastoral intern is responsible to create and design some kind of project during our year with you. I know one of your former interns designed a Lenten discussion series, and another created a beautiful prayer wall in the Spiritual Direction room.
I stumbled upon what’s become my project somewhat accidentally — or, perhaps a better word would be providentially — when Tom invited me to sing a solo back in November on All Saints Sunday. As I searched for songs that would be appropriate to the day, what happened instead was that I wrote one of my own. Not long after that, I wrote another that followed the Baptism of Jesus and his first miracle at Cana, marking the beginning of his ministry.
It’s been a long time since songs have come to me like that and more or less written themselves. After my son was born and we moved here from Nashville where I’d spent eight years as a professional recording artist — aka a rock star — I thought that part of my life was done. When I entered seminary four years ago, I felt certain my songwriting days were over. So I was surprised, delighted, and overcome, really, when songs poured out of me in the wake of George Floyd’s murder, two years ago on the 25th of this month. After that, songs went quiet again until they started blooming again this year. And that’s how I decided that for my project, I would continue writing songs to mark significant moments in Jesus’s life and in the life of the Church, to leave with you when my time here is over.
This sermon was originally preached on 4/3/2022 at Oak Grove Lutheran Church in Richfield, MN. The service may be viewed here.
Fifth Sunday in Lent Lectionary Texts:
Isaiah 43:16-21 | Psalm 126 | Philippians 3:4b-14
Gospel Text (included below ): John 12:1-8
Hope is a Woman Who Has Lost Her Fear.
Alice Walker, acclaimed poet and author of The Color Purple, wrote that, in a poem by the same title about an Iraqi mother of five who lost everything during the US invasion -- everything, Walker writes, except her kids.
Hope is a Woman who has lost her fear
Along with her home, her employment, her parents,
her olive trees, her grapes. The peace of independence;
the reassuring noises of ordinary neighbors.
And yet, Walker continues,
Hope rises, She always does,
did we fail to notice this in all the stories we’ve tried to suppress?
and she puts on her same
unfashionable threadbare cloak
and, penniless, flings herself
against the cold, polished, protective chain mail
of the very powerful...
Hope is a Woman Who Has Lost Her Fear.
When I read this poem, I cannot help but think of Mary of Bethany, sister of Martha, and of the dead-and-raised and probably still stinking Lazarus.
Mary and her sister are disciples of Jesus, so close with him that in the story of Lazarus’s death immediately preceding this scene, both of the sisters, full of grief, confront Jesus’s lateness and wail that had he just come sooner, their brother would still live. And Jesus loved them so much that, in the shortest and arguably most powerful verse in all of Scripture, Jesus wept. And then, proclaiming that he, himself, is the resurrection and the life, he raised Lazarus from the dead.
That is the context of today’s text: Mary is a woman who has witnessed death, grieved it wholly, and seen it defeated in her own blood. Her hope is now unassailable, itself immortal in a way, and it has made her a woman without fear, brazen in her boldness at this celebration where Jesus is feted among his closest friends and chosen family. As Lazarus feasts and Martha serves the meal, Mary gets down on her hands and knees, breaks open a jar of pure nard worth an entire year’s wages, and dumps it on Jesus’s bare feet as he reclines at the table.
Now, I would love to get into the significance of this pure nard, but it is best saved for its own lesson, so I will just say this: The only other place in Scripture where pure nard is specifically named is in the Song of Songs, where it is spent by the lover on her beloved. I am not suggesting nor do I want to entertain any conspiracy theories about Mary and Jesus being married; it is just to say, Mary’s anointing of Jesus is not only extreme economically; it is profoundly, awkwardly intimate.
Hope is a woman who has lost her fear.
This song was written for Ash Wednesday, the beginning of the Lenten Season and the day we remember the words of God to Adam in Genesis 3:19, and of Qoheleth to his readers in Ecclesiastes 3:20 -
Remember you are dust, and to dust you shall return.
I am moved by how frail we are as humans, how ill-equipped we are to walk through grief and loss, or to feel our biggest feelings. This feels especially true among European Christians, which seems ironic since our faith is founded on a profound loss and the resurrection of hope. Yet we do not know what to do with death and dying, and so we pretend it has not happened; we sweep pain away with meaningless (vain) platitudes and spiritual bypassing.
But I believe there is great hope and Life in recognizing that the patterns of life and death, the evolution of ash to ash, dust to stardust, is itself a kind of perpetual resurrection. We come from dust and return thereto, and so become the particles of whatever new life rises. We are literally made of stardust, our bodies composed of long-dead, but resurrected cells.
It is one of the most beautiful truths I've come to understand:
I am, in this body, eternity.
What I do with my limited time in this body matters.
The seeds I plant and tend will grow and give life -- or cause death -- long after I've returned to dust.
And so I pray to Mother God:
What to do with death and dying
How to tell the truth when liars lie
How to breathe lament and sighing
Will you gather up and hold us
Like a mother will you show us
What to do with death and dying
In your waters baptize us
Let your death to life remind us
You have hallowed us for life eternal
And in this one may we lay the seeds
for justice and for peace
In your waters baptize us
Ash to ash and dust to stardust
From a billion years of life we are us
The resurrection of what came before us
Made of dirt and of divine
We are great love come to life
In the gardens that we tend
May we grow a medicine
When consecrated back to earth
May it be another birth from
Ash to ash and dust to stardust
Mother, Mother, Mother
MOTHER (ash to ash)
(c) 2022 Amy Courts Music