Friday, August 30, 2013

PARODY: Our List

 In light of recent developments, I thought I'd trot out one of my favorites.


Our List
(Parody of “My List” by Toby Keith)


Under a spyglass paperweight
Is our list of those to watch today:
People we think are too hardcore,
People who think God loves them more.
We write their names down as we go,
But when the day is through,
There’s still a bunch we need to watch
That we ain’t got to:

Those who hate Fidel, Tea Party fans?
As bad as those who put bombs in cans.
Should we suspect those who own cats?
It’s time to take them down for that.
Those who want to build a wall
So “illegal immigrants” won’t call,
And vets returning home—they all look pissed.
Gun owners: they’re the next ones on our list.


It might change the course of things
If we can jail the whole right wing.
“Extremists” are quite dangerous,
‘Cause they’re not like the best of us.
We aren’t really confident
That they are fully wrong,
But we’d be safer, that’s for sure,
If we could get them gone.

Those who hate Fidel, Tea Party fans—
As bad as those who put bombs in cans.
Should we suspect those who own cats?
It’s time to take them down for that.
Those who want to build a wall
So “illegal immigrants” won’t call,
And those who don’t like watching gay folks kiss:
Them Christians: they’re the next ones on our list.


Pro-life nut-job whacks, blogging hacks,
Maybe even kids who won’t play jacks,
And Ron Paul fans—who likes that prat?
It’s time to take them down for that.
Watch their moves: who do they see?
And are they who they claim to be?
Surveillance for extremists we might miss.
Right wingers: they’re the next ones on our list.



Written by Alan Kornacki, Jr., and Toby Keith

Thursday, August 29, 2013

Sermon for 8/25/13--Trinity 13

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Justified

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ.  Amen. 


Luke tells us that the man in our text, “wanting to justify himself, said to Jesus, ‘Who is my neighbor?’” We know what it means to justify ourselves. We know all about trying to explain why you should get away with what you did wrong. "Officer, I don't want to get in trouble with my parents so I'm trying to get home before their curfew." "Honey, I know it was expensive, but the one I have is too out of date and old so I needed a new one." "Mom, I know my grade is bad, but you don't understand how unfair the teacher is." We try to justify ourselves. It’s the most-worn tool in our belt.

But Jesus won't let the man justify himself before God. And He won't let you do it either. He won’t let you or Himself take the easy way out. Instead He rescues you from your own sinful way of thinking. And how do sinners think? Well, we say, "Love God with your whole heart and love your neighbor as yourself." Sure. I can do that. Those are good rules. The Law of God is good…but only until it gets specific—until loving God means actually being in church as often as we can; until it means confessing not just a generic God, but Jesus who is true God and man; until loving our neighbor means forgiving the people we can't stand, those who hurt us and wrong us. You might say, "Lord, You don’t know what they said and did to me!" But the truth is, it doesn’t matter what your neighbor says or does to you. It doesn’t matter how demanding God is. “For wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Narrow is the gate and difficult is the way which leads to life, and there are few who find it.

The way Jesus rescues us is the way the Samaritan rescues the man who is lying half-dead on the side of the road. When we justify ourselves, sin comes along and robs our self-made righteousness and leaves us for dead. What does the Law do? How do the commandments help? They don't. They just pass by on the other side. We need Jesus to come and pick us up from the muck and mire of our sins, to wash our wounds and take care of us. And He does exactly that, all at His own expense—a payment not of cash but of His holy, precious blood and His innocent suffering and death. That's the price Jesus pays. He spares no expense to rescue us and heal us. Then He brings us to the inn of His church and pours in the oil and wine of Word and Baptism and Supper, the gifts which heal us and restore us to life.

The Law condemns us because we don’t love God or our neighbor as we ought. We can’t. But Jesus fulfills the Law by being both God and man, both God and neighbor. On the cross, Jesus fulfills the Law by trusting in His Father above all things and by loving His neighbor—the world—by dying for our sins. Jesus saves us from our sins by being the One who takes on our sins. That saves us from having to justify ourselves to God on the basis of the Law. Now when we hear the Law say, "Love God and love your neighbor," we don't have to make excuses. Rather we answer truthfully, "I don't! I can’t. But my Savior Jesus has kept the Law perfectly and loved God and neighbor for me!" And now the Law becomes not a way to justify ourselves but to serve our neighbor. When you fail at that, there are no excuses and no need to justify yourself. There’s more Jesus, more forgiveness, and then more chances to do whatever your neighbor needs as God gives you ability.

It's easy to attempt to justify ourselves, to make excuses, to explain to God why we should be let off the hook. The Law doesn't give any wiggle room. “Love God. Love you neighbor.” If not, you're doomed. But Jesus kept it perfectly on your behalf. He's pulled you out of the ditch where sin left you to die eternal death. He's bound up the wounds that death and the devil have inflicted on you. He's died your death so that you would be free to live your life—not to impress God, but to be a blessing to those around you—again, not because it gets you to heaven, but because your neighbor needs you to. In the name of the Father and of the Son (†) and of the Holy Spirit.  Amen.


The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always.  Amen.

PARODY: Panicked Sunday

Faith and I were running errands yesterday morning when a familiar song came on the radio. It's already received a Lutheran treatment, but I couldn't resist. So here it is...


Panicked Sunday
(Parody of "Manic Monday")


Five A.M. on Sunday
And I hope I can finally click "Print."
I've been writing now for hours. 
I have no clue where last week went. 
I'm exhausted but
Of course there's never time for a nap. 
These are the days
When you wish you were some other sap. 

It's just another panicked Sunday--
My "sermon's not done" day--
"I'm under the gun" day--
"My cassock weighs a ton" day.
It's just another panicked Sunday. 


In the study Monday morn,
Knelt down for my daily prayer.
And then I read the lection and 
I start pulling out all my hair. 
"Law and Gospel" is open and
I read so I know how to preach. 
But come Sunday morn
You can bet I'd rather be at the beach. 

It's just another panicked Sunday--
My "sermon's not done" day--
"I'm under the gun" day--
"My cassock weighs a ton" day.
It's just another panicked Sunday. 


All of those days
Why did my pastor have to say 
I should go to sem?
(You should. You should.)
Doesn't it matter
That I thought the Yankees would have me 
Pitching for them?
Alarm rings and it's time to go.
C'mon, preacher. Let's drive off the Foe. 
Time--it goes so fast
(When there's nothing done.)


It's just another panicked Sunday--
My "sermon's not done" day--
"I'm under the gun" day--
"My cassock weighs a ton" day.

It's just another panicked Sunday-- 
My "sermon's not done" day--
"I'm under the gun" day--
It's just another panicked Sunday. 


Written by Alan Kornacki Jr. and Prince 

Friday, August 23, 2013

A Face for Radio

This afternoon I appeared on KFUO AM's "BookTalk" radio show with Pastor Rod Zwonitzer to discuss my novel Love Divine. What a ride! It wasn't my first time on the radio, though it was my first time on KFUO. I'm not all that comfortable talking into a microphone--lovely problem for a pastor to have, to be sure--but Pastor Zwonitzer made it as painless as he possibly could. I had a lot more fun than I thought I would, and I've been invited back to talk about the other two books in the trilogy!

For those of you who weren't able to listen live, here's a link to the audio of the show: BOOKTALK! Just right-click on the link and then select "Save Link As" to download the show!

Sunday, August 18, 2013

Sermon for 8/18/13--Trinity 12

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Opening Ears and Lips

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ.  Amen. 


If you think about it, what goes on in the Divine Service is two simple things: you listen…and you speak. God's Word goes in your ears, and His Word comes out of your mouth. The Lord speaks when you are absolved, when the Scriptures are read, when the sermon is preached and when the Words of Institution are sung. This is God's Word which goes into your ears. And then that Word comes out of your mouth in the Creed, the hymns, and the liturgy. Today you get to do the two things the man in today's Gospel couldn't do: he could not hear God's Word, and he couldn't sing the Lord's praises. His ears were shut. His tongue was tangled.

This miracle isn't like the other miracles of Jesus. Here He doesn't just speak a word and the man hears. Instead He sticks His fingers in the man's ears and spits and touches the tangled tongue. He cries out His Word, “Be opened!” and the man could hear clearly and speak plainly. By His touch and by His Word, Jesus frees this man from his inability to hear God's Word. The devil would like nothing more than for this man to be deaf to God's Word and to speak nothing but mumbles. But Christ, the Son of God, destroys this power of the Devil. He opens the man's ears and looses his tongue. This miracle teaches us first of all that Christ came to save us from the Devil. He has borne your sins on the cross and by His death, He robs the Devil of any claim on you. By His sacrifice in the place of sinners, Jesus disarms Satan and rescues us from the kingdom of darkness.

Jesus is teaching us something here. Not only does He teach us that He is the Son of God who can heal a deaf man; He is also teaching us that we need our ears opened and our tongues loosed. He’s the only one who can do that for us. Isaiah prophesied that the deaf would hear; He also predicted that those who were in error would learn the Lord's teaching. Jesus opens our ears through the water and word poured on us in Holy Baptism, through the Word of Absolution, and by the preaching of Christ crucified. He touches our tongues with His own body and blood. Without the touch of these gifts, we would be forever deaf. Without the touch of Christ by His Word and Sacraments, our tongues would never confess His name. Without the Lord opening our ears and loosing our tongues, we would never be saved. But that is why Christ came. It is why He comes now by His means of grace: to open our ears and pour into them His saving words of forgiveness, life and salvation.

Why is it that we can sing the latest Lady Gaga song but can't repeat more than a few Psalms from the Bible? Why is it that we can recite whole speeches from movies but struggle to remember the Catechism? It's because those things that go into our ears are what come out of our mouth. What we hear, we speak. It's that simple. If your ears are filled with junk, junk is going to come out of your mouth. This is why we strive to be in church as often as possible: to hear God's Word and have His Word cleanse us from our sins. Here where His Word is, Christ removes the filth of our sins which stops up our ears and tangles our tongues. Here, Christ continues to open our ears to fill them with His saving words and open our lips so that we may declare His praise. That’s why in the hymn “Thy Strong Word” we pray:

Give us lips to sing thy glory,
Tongues thy mercy to proclaim,
Throats to shout the hope that fills us,
Mouths to speak thy holy name.

We arrived here with our ears filled with the trash of the Devil, our tongues tied with his lies and false promises. But by the power of the Word of God, your ears have been cleaned out and your tongue has been loosened to sing God's praise. The same Lord who opened the ears of a deaf man opens your ears and fills them with the Word that saves you, the Word that declares to you, “Your sins are forgiven!” The same Lord who loosened this poor man's tongue lets your tongue loose to confess His holy name. We hear, and we speak and sing, confessing, Behold, "[Jesus] has done all things well! He makes the deaf to hear and the mute to speak!" In the name of the Father and of the Son (+) and of the Holy Spirit.  Amen.  


The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always.  Amen.

Sermon for 8/11/13--Trinity 11

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Born a Pharisee

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ.  Amen. 


Each of us is born a Pharisee. Each of us think we can please God better than anyone else. Our inner Pharisee still comes out all the time. I mean, who here doesn't think they're a better driver than most other people? Those of us who have been married for years shake our heads when a young couple divorces. Parents who raised their kids thirty years ago look down on how people raise their kids today. Those who go to church raise an eyebrow when they see the person out on the lake who wasn't in church. Every one of us has some area of life in which we're pretty sure we're doing a better job than someone else, and we look down others who aren't as good as we are.

This goes all the way back to Cain and Abel. With Cain and Abel, there are two religions. Abel's religion is the religion of a God who saves sinners by putting a lamb in their place. Cain's religion is the religion of deeds done for God. One religion receives and lives by God's grace; the other is a religion of getting yourself right with God. Those who think they can do things for God always look down on those who don't. Sometimes, like Cain did, they will even persecute and kill those who live by God's promises. This religion of Cain, the faith of the Pharisee, is the religion we're born with—the religion of the Law which clings to our Old Adam and attacks the new man in us.

This is why the prayer of the tax collector is our prayer. The tax collector knows it's not about him. His one and only hope is what he prays for: that the Lord would be merciful to him. The tax collector is praying that His sins be contained and covered by something taking His place. For Abel it was a lamb. For the tax collector and for you, it's the Lamb of God: Jesus. That's what Jesus does. He comes to cover your sins. We, like the Pharisee, want to show off according to the Law, at least the parts we think we're so good at keeping. We don’t deserve a pat on the back. We haven’t perfectly obeyed the Law—not even in those things where we think we excel. We deserve death. But Jesus comes and saves us. Jesus takes that death into Himself on the cross. He contains and protects us from God's judgment. He covers us and takes our place. That is what the tax collector is asking for, and that's exactly what the Lord provides.

Abel's worship was hearing that the lamb that was sacrificed covered his sins. Cain's worship was that he came and offered God something as if it belonged to Cain and did not already belong to the Lord. The world is full of religions whose worship services are just an exercise in looking and acting holy. Even many Christians fall into this trap when they want a worship service that is all about them and their feelings. But true worship, the worship of Abel and the tax collector, is crying out to God for mercy and having that prayer answered. Christ, by His death and resurrection, has covered your sins. And everything that happens in worship now is about that. It begins with the sign of the cross and the name of God, recalling our baptism at which our sins were washed away. We hear the Word of Holy Absolution, declaring that we poor, miserable sinners are receiving God's mercy. In the Scriptures and the sermon, it's all about Jesus saving us. Then, in the Supper, the Lamb Himself covers us again by giving us his flesh and blood as food and drink. This place where God dwells is not the place for those who look down upon others. It is the place for those who know they are already at the bottom. Here in His Church, Jesus lifts such sinners up and exalts them by His forgiveness!

Jesus rescues us from being Pharisees. He rescues us from being the kind of people who lift ourselves up and put others down. He rescues us from thinking we are better than others. Instead shows us that He is the one who is perfect and righteous for us. Jesus has taken your place and covered your sins just as He has every other person. This means that both you and the person you thought was beneath you are perfect and holy in Jesus. Just as He did for the tax collector, the Lord has you covered. In the name of the Father and of the Son (+) and of the Holy Spirit.  Amen.
    

The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always.  Amen.  

Thursday, August 08, 2013

Sermon for 8/4/13--Trinity 10

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The Day of Visitation

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ.  Amen. 


It is the image of irony. Thieves gathered in the Temple, the dwelling place of God on earth. Meanwhile, God in the flesh was on Skull Hill, where thieves were crucified. While the clergy of the Jerusalem made plans to destroy Him, Jesus spoke the judgment of God that Jerusalem would be destroyed. The people who need a Savior want to save themselves; the Savior gives His life for those who cannot save themselves. That's how it has always been. The Lord raises up the lowly and humbles those who exalt themselves. You will either be destroyed in your sin and unbelief or you will die with Jesus. Jesus only declares this judgment upon Jerusalem and clears out the temple because He wants to save sinners. You can't be saved if you refuse His Word, if you refuse Him, if you refuse His Father. Jesus weeps because He knows so many will be destroyed when He came for the sole purpose of saving them. We sinners hear this Gospel lesson and think, "Yeah, Jesus! You tell 'em!" and then go right on sinning and despising God's Word! We think it’s no big deal whether or not we show up for church, whether or not we send our children to Catechism instruction, whether or not we grow in God's Word. With that kind of thinking, there is nothing but "not one stone upon another.” It's all coming down.

The religious leaders of the Jews think that everything will be fine if they can just get rid of Jesus—and we think the same. Things can continue as they’ve always gone, and we can take comfort in our false prophets and false gods: the ones who preach that it doesn't matter what you believe, the ones who preach that Jesus just loves everyone without any mention of sin. Such sinners need to get rid of Jesus, to destroy Him. So He goes willingly to be destroyed—brought down, nailed to the cross, lifted up to be mocked and ridiculed. What a strange way for God to save people—but that’s precisely how it is! In fact, the only way for us to escape destruction is for the Son of God to die. He must bear our sins like a lamb and bleed out and die. He must be the one who is killed by His enemies: by you, the very sheep He came to shepherd. And that death is the death that saves you.

The destruction of Jerusalem is sad. But the truth is, the judgment of God is nothing else than giving unrepentant sinners what they want. They didn’t want Jesus? That’s fine. They don’t have to have Him. But that means they’re on their own. Christ was crucified for all sinners, and those who die with Him in Baptism and who daily kill their Old Adam in those waters through repentance and Confession are not destroyed but saved. They are lifted up by grace in the forgiveness of sins. Jesus died to save you. Jesus died so that sin, death, and the devil cannot destroy you. He died so that you will live.

The great sadness is that Jerusalem didn't recognize the day of her visitation, the arrival of God in the flesh. But you know exactly when and where the Lord shows up for you: at the font in your baptism; in His Church where His Word is preached and taught and you are forgiven of your sins; in the Supper where He is truly present in His body and blood to be with you and in you, to forgive you and give you life, to raise you from the dead and give you eternal life. There is no doubting where the Lord is: He is right here for you! Where these gifts are rejected and ignored and despised, God has nothing but judgment and destruction. But where those gifts are received in faith, there is nothing but grace and mercy and forgiveness and life. Here, in His Church, is the place of the Lord's visitation, where He is present among His people. And when He is present, it's always to save you. In the name of the Father and of the Son (+) and of the Holy Spirit.  Amen.    


The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always.  Amen.

Thursday, August 01, 2013

2013 Reading List: July

Twenty-four books in July, mainly because I did a lot of sitting and waiting--some in hospitals, some in my study, and a lot in bed while I waited for the MichaelBug to fall asleep. That puts me well over one-hundred for the year and on pace for two-hundred-nine. About half of this month's books are Young Adult books, but the book that really sticks out is On Writing by Stephen King, which I highly recommend--though I don't think I read a clunker all month. Anyway, here's the July list.




July
  1. Quinn, Caisey. Girl with Guitar. Self-Published Kindle Edition, 2013.
  2. Kurtz, Katherine. The Harrowing of Gwynedd. Ballantine Books, 1989.
  3. Kurtz, Katherine. King Javan’s Year. Ballantine Books, 1992.
  4. Kurtz, Katherine. The Bastard Prince. Ballantine Books, 1994.
  5. Kurtz, Katherine. The Deryni Archives. Ballantine Books, 1986.
  6. Bates, Sarah. For Now and Always. Self-Published Kindle Edition, 2011.
  7. Bates, Sarah. Choices. Self-Published Kindle Edition, 2011.
  8. Bates, Sarah. Always and Forever. Self-Published Kindle Edition, 2011.
  9. Kurtz, Katherine. Deryni Rising. Ballantine Books, 1970.
  10. Bates, Sarah. Family Ties. Self-Published Kindle Edition, 2012.
  11. Bates, Sarah. The Ties that Bind. Self-Published Kindle Edition, 2012.
  12. Bates, Sarah. Someone to Love Me. Self-Published Kindle Edition, 2012.
  13. Bates, Sarah. The Right Time. Self-Published Kindle Edition, 2012.
  14. Bates, Sarah. The Very Thought of You. Self-Published Kindle Edition, 2013.
  15. Bates, Sarah. The First Moment. Self-Published Kindle Edition, 2013.
  16. Kurtz, Katherine. Deryni Checkmate. Ballantine Books, 1972.
  17. Kurtz, Katherine. High Deryni. Ballantine Books, 1973.
  18. Peters, Paul Michael. Peter in Flight. Self-Published Kindle Edition, 2013.
  19. King, Stephen. On Writing. Scribner, 2000.
  20. Kurtz, Katherine. The Bishop’s Heir. Ballantine Books, 1984.
  21. Kurtz, Katherine. The King’s Justice. Ballantine Books, 1985.
  22. Stahl, Shey. Delayed Penalty. Self-Published Kindle Edition, 2013.
  23. Kurtz, Katherine. The Quest for Saint Camber. Ballantine Books, 1987.
  24. Gough, James. Cloak. WiDo Publishing, 2011.

Sermon for 7/28/13--Trinity 9

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Unrighteous Mammon

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ.  Amen. 


It was quick thinking. This manager knew how to make this world work for him. This steward was about to be fired for faithless service, so he used his position while he still had it to worm his way into the hearts of those who owed his master. Ethical? Absolutely not! But certainly it was clever. The master could do nothing but commend the servant for his shrewdness. So where is Jesus in all this? In order for this steward to be useful to others, he must die to himself. He must lose his position and be nothing, become so free that he can make the debts of those who owe his master decrease.

As long as your life is about you, it's not about the good of others. All that God gives you, you will waste and squander for yourself. But when there is nothing to lose, we learn to take what is the Lord's and use it for the benefit of others. That is our life as Christians! We take what is the Lord's—our money, goods, health, whatever it is—and reduce the burdens of others. That's especially true of forgiveness. Christ saves us from our sins, not for our own sakes, but so that we can splurge on forgiveness for others. It was only when the Master was ready to fire the steward that the steward was of any use to others. It's only when we realize that being a Christian isn't about getting ourselves into heaven that we will learn to be free enough to live for the sake of others!

Now what happens after the steward cheats his Master and cuts all those bills? The Master praises Him! Then Jesus says to make friends with unrighteous mammon! What does it all mean? Christ is exalted because He suffered and died. He rose again and He conquered death. The Son of God, who was treated by the Father as if He were nothing but a sinner and crook, is put at the Father's right hand in all glory and majesty! Even though Jesus is not actually selfish, He acts by grace so unselfishly as to accomplish our salvation. When the steward was dead to his master, he was good for others. When Jesus is as nothing on the cross, He is our salvation.

He has a rich abundance of forgiveness, and we—sinners who don’t deserve forgiveness and didn’t earn it—are free to be generous with our Master’s forgiveness. We have the authority and power through our Baptism into Christ to reduce and eliminate the debts of others! Because we have died in Christ and been raised, we are now free to “squander” forgiveness with all those we meet. Has someone sinned against you? Do they “owe” you because of something they've said or done to you? Take their bill and write it down as if it were nothing. Take the debt their sin has accumulated and tell them they don't owe you a penny! Present them before God as someone who has no debts of sin but has been marked “paid in full.”

We love to take Christ's forgiveness and and live as if it's only for us. The Steward, when he was cast out, dead to his master, learned to live as if the goods were really there for others. By Baptism, Absolution and the Supper you have forgiveness heaped upon you. You need never fear the Lord's displeasure. You need never fear that you do not having a place with God. Your place has been secured by the dead and risen Jesus! And now, living in you, Christ lives to give those gifts away. He will always provide you what you need for this body and life and for the life to come. We have died and risen. We who were going to lose our place are now commended in Christ. Now, with Christ living in us, there's no more trying to serve God and mammon. The only one left who can benefit from your good works is your neighbor. Come forward to receive the body and blood of Christ, the free and undeserved gift of the Master's forgiveness, distributed by an unworthy steward to the Master's debtors. As God has blessed you with His good gifts, He also uses you to bless others so that they too may live forever. In the name of the Father and of the Son (†) and of the Holy Spirit.  Amen.


The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always.  Amen.

Sunday, July 21, 2013

Sermon for 7/21/13--Trinity 8

We had audio issues at St. Peter this morning, so there's no audio of the sermon this week. Not yet, anyway...


The Gate of Life Immortal

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ. Amen.


In our culture spirituality is a personal and private and practical thing. The focus is not outward to a holy God but inward to your own feelings, to what makes you fulfilled and happy. You find what works for you, I'll find what works for me, and as long as we're both sincere, it doesn't really make too much difference what you believe or what religion you practice or even what sort of god you worship. But then Jesus says, "Beware of false prophets." It stands to reason that if there is such a thing as a false prophet, then there is also such a thing as false teaching and false religion. What they practice doesn't lead to life but to death. Jesus solemnly warns us, "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it." The broad way, the easy road of do-it-yourself religion, leads to hell.

It is the way of evil to wrap itself up in good. The Bible says that the devil comes not as the wicked destroyer but as an angel of light, appearing to be holy and good. St. Paul warned the Ephesians that wolves would come in sheep’s clothing to ravage the flock. They might be nice people. They may even wear a collar and a robe and a stole. But they don't teach the truth. They’re people like the Mormons, the Jehovah's Witnesses, the Unitarian Universalists, and all others who do not have Christ as the only Savior. They're people like the pope who, for all his good teachings on moral issues, denies the full power of Jesus' death on the cross to save us, who promises to subtract from your time in purgatory if you follow his Twitter account. They're people like Billy Graham who emphasizes the work of giving our hearts and lives to Jesus over His work for us. They're people like the Lutheran pastor who prays with Muslims and Jews and Hindus, making Jesus into one God among many. They may be sincere in what they believe, but they are sincerely wrong and sincerely in eternal danger. Jesus said, "Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?' And then I will declare to them, ‘I never knew you; depart from me, you who practice lawlessness!'"

You might say, "I'm no theologian; I'm not a Bible expert. How do I distinguish a false teacher from a genuine teacher, who both appeal to the Scriptures? How can I tell whether or not someone is preaching the truth of Christ's Word?" The simple answer is this: Know your Catechism by heart; pray and meditate upon it every day. In it you learn and revel in the basic teachings of the Scriptures, what the church has taught and believed from the Word of God since the days of the apostles. In it you learn of God's holy Law and Gospel by which you are brought to repentance and faith in Christ. As the Spirit enables you to receive and hold to that teaching, you are also defended against false teaching. By meditating upon and clinging to the truth, you also learn how to recognize error and reject it.

If you're wondering whether or not someone is a false teacher, just ask yourself, "Is the teaching of this man in keeping with the faith of the church confessed in the creeds? Is it consistent with what I've learned of sin and of Christ and of faith in the Small Catechism?" If not, beware of it. Flee from it. I’ve told you this before, but it bears repeating: if someone steps into this pulpit and preaches something contrary to what you’ve learned from the Bible, the Catechism, and your hymnal, kick the false teacher out of the pulpit and run him out of town. Remember Jesus' words: "Narrow is the gate and difficult is the way which leads to life, and there are few who find it." That gate is narrow because it doesn't let in any of the opinions or the qualifications of men. Rather, it admits only the merits of Christ and His righteousness.

Jesus said, "I am the way and the truth and the life. No one comes to the Father except through Me." That way is difficult because it is the way of the cross. It is the way of death to sin and to self. Jesus walked that narrow road to His death for you at Calvary, so that, having been baptized into His death, you would also share in His life. Through the cross you have been entirely forgiven of all your sins. And through Christ's resurrection, you have been raised to new life in Him. In the name of the Father and of the Son (†) and of the Holy Spirit. Amen.


The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always. Amen.

Friday, July 19, 2013

2013 Reading List: June

A little behind in posting last month's list. Here it is. 98 for the first half of the year, when I was on page for 240 after February. This puts me on pace for 196--not bad, but I've done better.




June
  1. Cates, Georgia. Beauty from Surrender. Self-Published Kindle Edition, 2013.
  2. Duncan, Dave. The Death of Nnanji. Self-Published Kindle Edition, 2012.
  3. Augustine, L.M. Click to Subscribe. Self-Published Kindle Edition, 2013.
  4. Hatler, Susan. Truth or Date. Self-Published Kindle Edition, 2013.
  5. Swank, Denise Grover. After Math. Self-Published Kindle Edition, 2013.
  6. Harrison, Kim. Perfect Blood. Harper Voyager, 2012.
  7. Kurtz, Katherine. Saint Camber. Ballantine Books, 1978.
  8. Harrison, Kim. Ever After. Harper Voyager, 2013.
  9. Sophia, Hailey. The Last Heartbreak. Self-Published Kindle Edition, 2013.
  10. Kurtz, Katherine. Camber the Heretic. Ballantine Books, 1981.
  11. Brooks, Kathleen. Bluegrass Undercover. Self-Published Kindle Edition, 2012.

Monday, July 15, 2013

Sermon for 7/14/13--Trinity 7

Audio:




Text:

No Feast for the Eyes

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ. Amen.


Do not be deceived by what you see. To human eyes, it does not look like much of a feast. A few fish and seven small loaves of bread don’t seem like much when compared to the lavish feasts depicted on television. But with these meager gifts and the power of the Word, Jesus feeds four thousand men. The unbelieving world looked strangely upon the feast that Jesus set before the hungry crowd of 4,000 in the wilderness. Seven loaves and a few small fish might have been enough to serve as a meal for a few men, but certainly not anything approaching 4,000. Yet these starving people “ate and were filled, and they took up seven large baskets of leftover fragments.” Do not let Satan deceive you into seeing anything less than a miracle in this event. Do not allow the unbelieving world to undermine your trust in the true Word of God when it claims that this could not possibly be a true account of what actually happened. See in your mind’s eye the picture that the Holy Spirit of God is painting here: a portrait of a true feast from which every guest leaves completely satisfied.

The Sacrament of the Altar is that kind of feast. For this feast here and the feast for the 4,000 in the wilderness have the same Host and the same guests. The Host is Jesus, God Himself. The guests are faith-filled Christians, the people of God. The very same Jesus is here today, as He was there in on that day in the wilderness, to provide for His starving people and to satisfy completely your hunger. You are invited to see yourself in that feast in the wilderness. You are in the same condition spiritually as those four thousand were physically. You are on the journey through the wilderness of life with Jesus. You hear His Word which teaches you about your sin. His Holy Spirit convicts you of seeing greater importance in the things of the world—fortune, fame, work, play—than the things of God.

But the same God Who by His Word and Spirit condemns you for your sin has compassion upon you. He says, “I have compassion on the multitude, because they have now continued with Me…and have nothing to eat. And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar.” Jesus knows that you are one of the faithful who have continued with Him in faith. He knows that you are starving for a righteousness you do not possess. He knows that if He does not provide it, you will faint dead away in your sins as you attempt to journey to your heavenly home without the nourishment He provides.

Jesus has been there Himself. It was in the wilderness that Jesus encountered the temptations of the devil. Jesus Himself was hungry during that time in the wilderness, continuing with God His Father forty days and having nothing to eat. He knows that “man shall not live by bread alone, but by every word that proceeds from the mouth of God.” Out of compassion for a starving people, Jesus provides that bread to His people in the wilderness.

Do not be deceived by what you see. To human eyes, it does not look like much of a feast. Small wafers of unleavened bread—a bland bread made without yeast—which, if we took all of the wafers on the Altar this morning and pressed them together, wouldn’t amount to a dinner roll. Wine—an inexpensive, sweet, Concord grape wine, maybe a pint of it on this Altar. Together, this amount of food might barely serve as a light snack for one person. Yet with this meager fare and the power of the Word, Jesus will feed and satisfy all His guests who approach His altar.

Behold the feast that Your Savior presents to you today. Feast upon the Word that proceeds out of His mouth today, the Word that promises you forgiveness and salvation. Come, as often as it is offered here, to feast on the Bread of Life that is never exhausted, for He miraculously multiplies this Bread so that He might continue to give His flesh for the life of the world. Come and partake of not mere bits of bread and sips of wine, but of a most splendid Feast: the Feast of the glorified Body and Blood of your Savior, a foretaste of the feast to come with Him in eternity. In the name of the Father and of the Son (†) and of the Holy Spirit. Amen.


The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always. Amen.

Wednesday, July 10, 2013

A CRM Appeal




My name is Alan Kornacki, and I am a parish pastor. That doesn’t sound like a very profound statement. However, though I was Ordained into the Office of the Holy Ministry in June of 2000 and have been pastor for over thirteen years now, for over four and a half years, I was not a parish pastor. In the Lutheran Church—Missouri Synod, this is often called “CRM,” an acronym from Candidatus Reverendi Ministerii—translated as Candidate for the Holy Ministry. In other words, I was a pastor without a congregation to serve.


You can read the full details of the circumstances that led me to Candidate Status on my blog if you’re interested, but there are two highly relevant details in the matter. The first is that the Board of Elders felt justified in asking for my resignation (and in threatening me if I didn’t resign willingly) even though I did not commit one of the “big three”—gross and/or unrepentant sin, false doctrine, or an inability to perform the functions of the Office—that usually merits a pastor being removed from a Call. In addition, I did not violate confidentiality or the Seal of the Confessional. The Scriptural grounds for my forced resignation were sketchy at best. Second, my District President (DP) felt justified in placing me on Restricted Status pending an investigation as to whether or not I should be removed from the clergy roster—meaning I could not consider or accept a Call to another congregation or serve in any pastoral capacity in any congregation other than the one which I was Called to serve until he decided whether or not I could still be a pastor. I had to ask permission to baptize my own children. For ten months I was on Restricted Status—unable to consider Calls to serve congregations, unable to even fill in for a vacationing pastor—because I kept a blog. Again, I was not guilty (or even accused) of committing one of the “big three,” nor did I violate confidentiality or the Seal of the Confessional, yet for ten months I was Restricted.

While I was on Restricted Status, the DP threatened me with the possibility of suspension and even removal from the clergy roster of the Lutheran Church—Missouri Synod. In December of 2005 he promised to remove me from Restricted Status as soon as I completed paperwork he was sending to me, but he did not remove me until August of 2006, though I returned the paperwork immediately. He wanted me to see a specialized counselor (affiliated with the ELCA) to assess my suitability for the Ministry, and he made this a condition of my removal from Restricted status. In his assessment of me to be shared with the specialized counselor he provided a list of concerns, and in that list of "concerns" he included the fact that I am "very conservative theologically". Finally, he warned me not to speak to other pastors who were on CRM, and he also warned me away from “rigid and ultra-conservative pastors, who do not have good relational skills.”

When I was forced to leave my congregation, my wife was thirty-two weeks pregnant with twins. We were told to be out of the parsonage in four weeks. Having nowhere else to go, we along with our seven year-old daughter moved from Ohio to southern Louisiana, into housing provided by a family member. This was right after Hurricane Katrina devastated the Gulf Coast, and the job market within an hour of where we were living was glutted with workers. For the first year I couldn’t even get a McDonald’s job. I applied for every job available, even ones for which I had no qualifications. Our twin children, delivered a month early, were mostly healthy other than the older twin's jaundice. However, the delivery, a c-section, caused painful physical issues for my wife, and emotional issues also arose for her after the birth of the twins. Needless to say, she wasn't able to work. What savings we had were depleted by the time I was finally able to find work, which happened a year to the day after my forced resignation, and our credit took a major hit. My DP, to be fair, did send some financial assistance in that first year, but inevitably it was accompanied by the command to "find some menial job" and the encouraging word that the district was "under no obligation" to aid my return to parish ministry.

Though finally employed, I still desired to return to parish ministry. Even after my removal from Restricted Status (after jumping through a number of hoops, including a clean bill of ministerial health from the ELCA counselors), first the DP who had placed me on Restricted Status, then the DP who replaced him when he retired, and then finally the DP who served in our new location did little to bring me relief during my time outside the parish. They didn't call to check up on me or pray with me. They did little to reassure me about my status on the clergy roster. Were it not for brother pastors—the "rigid" men the DP warned me against—I would have lost any and all hope of returning to the parish. As for the DPs, I *did* receive cards from the district office on the anniversaries of my Ordination. That's something, anyway.

These brothers against whom I was warned were also instrumental in keeping me emotionally functional and spiritually healthy. They called to check up on me—and my wife!—and to pray for us. They asked me to fill in for them when they went on vacation and even manufactured preaching opportunities for me at times. They made sure I received the Lord's Supper and offered themselves for Confession and Absolution. They listened when I complained, kicked me in the seat of the pants when I needed it, and encouraged me at all times to entrust my burdens to the Lord.

As time went on, the stress of the situation mounted. For me, weekends were hard times. Though it was good for me to be with my family, Sunday mornings in particular found me withdrawn. My wife finally had to point out to me that it felt to her like I was abandoning the family at times. And dealing with a withdrawn husband and father—who tended to be grumpy when he was around—was tough on my family.

Finally, after nearly four and a half years, my current congregation extended the Call to me to serve as their pastor. This was not the work of DPs. The congregation asked their outgoing pastor and the vacancy pastor for names of pastors they knew and trusted, and my name was among those they shared. My Installation—four years, seven months and four days after my forced resignation—was for my family a day of great joy.

Yet the scars remain. For me, meetings are still times of great stress. I start tensing up before a meeting, and it takes an hour after the meeting for me to loosen up. I second-guess decisions frequently.  Though my current congregation has had little negative to say about me, there's still a little something in me that can't help but worry that every meeting will have an ambush. I still wrestle with the shame and anger and frustration of those four years all the time. (Thank God for Individual Confession and Absolution!)  I escaped with little in the way of depression, and though I admit there were times when I thought my family might be better off without me, suicide was never more than a passing thought.

For me and for my wife, criticisms are still unnaturally hard to handle. "Is this the first sign of trouble?" "Is this the beginning of the end?" Again, my current congregation has never given even the slightest hint of seeking our removal, yet that seed of doubt that was planted nearly eight years ago and which was allowed to grow into poison ivy with little resistance for over four years is so hard to eradicate. It took a long time for my wife—raised in the Roman church—to see Lutherans in a positive light after seeing how we were treated, though the pastors and congregations in Louisiana who showed great love to us certainly did their part to help her see the positives.

As far as finances go, I doubt we'll ever fully recover from the damage of that year without work—especially not with the student loans accrued by attending one if the colleges of the Concordia University System instead of a more reasonably-priced state school. Maybe I'll write that bestseller someday.

I know that's a lot to take in. Believe me when I say I know. I don't share all that to garner pity for me and mine. We're actually one of the rare CRM success stories, such as it is. We're among the fortunate ones who have returned to the parish. I know pastors who have languished for a decade or more without a sniff at a return to the parish. That's why this issue is so near and dear to my heart. There are a lot of hurting pastors out there, a lot of hurting pastors' wives and pastors' kids. Most of them receive little in the way of comfort or support from their DPs, much less any hope for a return to the parish. Some of them are dealing with physical, mental, emotional, spiritual, or financial difficulties—and some are dealing with all of those afflictions at the same time.

Our church body is talking a lot right now about "witness," "mercy," and "life together." One of the marks of the early church was the love these Christians showed for their fellows, and this was evident even to their enemies. "See how they love," one said. Their mercy in their life together was a witness to the world.

Well, these CRM men and their families could use some mercy. Some of them need a fair, impartial, and judiciously speedy hearing to settle their status on or off the roster, along with an appeal process that doesn’t involve appealing to the man who made the initial ruling.  (And yes, some men may need time on CRM to help them deal with real issues they face, but some are just the victims of bad financial circumstances, for example, or congregations who had itching ears.) Some of them need help with rent or groceries or medical bills. Some of them need a counselor to help them deal with the stress and shame they face while on CRM. Some may need some help even after returning to the parish to deal with PTSD.

This is something the LCMS needs to address, and quickly! There is a resolution being brought before the 2013 Synodical Convention to address the situation of Candidates…at the 2016 Synodical Convention, after a task force is formed to study the problem. While I’m glad that the Convention plans to take up this issue in some capacity, waiting three years to deal with the meat of this tragedy is a wait three years too long. A task force might be able to come up with ideas for, say, a fair adjudication system or a fair way to address a way to return over two-hundred Candidates to active ministry while not failing our seminary graduates, but we don’t need a task force to commit to contacting these wounded men to pray with them and ask what kind of help they need. We don’t need a task force to set up a fund to help address the financial difficulties these men and their families face. We don’t need a task force to encourage our DPs to bring to bear the love of Christ to these men instead of treating them like proverbial lepers, tax collectors and Gentiles. We don’t need a task force to commit to sending these pastors to Doxology or to ask Doxology to develop a program under their purview for the purpose of addressing the mental, emotional, and spiritual needs of these pastors and their families. Perhaps a friendly amendment to the appropriate resolution might be drafted to speak to some of these needs immediately.


While we wait for Synod in Convention to do something, Pastor Ken Kelly is spearheading an effort to help CRM men and their families. Among other things, he is trying to raise funds to address the financial needs of CRM families. He is selling t-shirts and pins with artwork that reminds us of the plight of these pastors, and any money raised beyond the cost of producing these items goes into a fund to help these families. He is not collecting any administrative costs for himself. Here is a link to the page: THE LEAST OF THESE

In addition, the Augustana Ministerium, an organization of Lutheran pastors, along with its lay counterpart, the Augustana Confraternity, has been allotting a portion of their membership fees to helping pastors and families in need. You can find their page here: THE AUGUSTANA MINISTERIUM

Finally, you can help these men and their families without spending a dime. Commit to praying for pastors who need calls and the families who support and depend on these men. Commit to praying for the congregations who need pastors. Commit to praying for faithful pastors and congregations who will love each other with Christ’s love.

These men and their families need your support and prayers. They are lying on the side of the road—bruised, bleeding, broken—and we have the means of picking them up and helping them. They, too, should receive mercy, so our life together may be a witness to the world.

Sunday, July 07, 2013

Sermon for 7/7/13--Trinity 6

Audio




Text:

Forgiven and Forgotten

Grace to you and peace from God our Father, and from our Lord and Savior Jesus Christ.  Amen. 


The world is full of people who don’t think of themselves as murderers. So is the Church. As far as I know, no one in this congregation has felony homicide on their criminal record. We haven't shot anybody or run anyone over with our car, and that makes us comfortable with thinking we're in the clear. We ought to know better. Jesus teaches us quite clearly—and the Catechism drives the point home—if we are angry with another person, if we are resentful and bear them a grudge, if we are upset at them and don't want to get over it, then we are murderers. I don't know of anyone here that has taken a life, but I do know that all of us have been or may still be mad at someone. We harbor anger, resentment, bitterness, bad feelings, hatred and malice in our hearts against them. And yet there is no one who would stand up and say, "I don't forgive them." Of course you forgive them! You just don't forget what they've said or done. No one here would say they aren't a forgiving person. But a person's actions have consequences. If you sin against me, I will forgive you, but I won't forget. Brothers and sisters in Christ, if you think that way, believe that way, act that way, you are not forgiving. Ask yourself this question: Do you want God to forgive you and not forget? The baptized child of God doesn't play such games.

But Jesus saves murderers. Just ask Barabbas. Barabbas was set free and Jesus went to the cross in his place. Jesus never murders anyone. His words save. His life saves. His death saves. Jesus obeys the Father's will to come and pay the price for your sins. On Cavalry, Jesus sheds His blood. And Jesus rises the third day, leaving your sins in the grave. When Christ rises from the dead on Easter, your sins are not just forgiven; they are forgotten. Jesus comes to show His own righteousness which is beyond the righteousness of the Scribes and Pharisees. With His righteousness, sins aren't remembered by God. Pharisees that we are, we want to say we forgive, but we hang on to anger and resentment. Our heavenly Father doesn't work that way. He can't—Christ stands between us and the judgment against sins. Where Christ is, there our sins are forgotten. What has been paid for by the blood of Christ is not later pulled out and thrown back in your face. The Lord doesn't work that way. When your sins are forgiven, they are forgotten, washed away by the blood of Christ and left in the tomb.

St. Paul writes that we are a new creation through our baptism into Christ. Through Baptism, spoken again in absolution, and put into you in the Supper, God not only forgives your sins but forgets them too. And now, with our sins forgiven and forgotten by the Lord, the Spirit works in you to forgive and forget the sins of others. Jesus says that if we are going to the altar and remember that someone has something against us, we should go and make peace. When you walk out of church today, will you still be mad at me for what I've said or done? Will you still be mad at someone in your family? Someone here in church? Someone at work? Will you go out with the memory of how you have been wronged and hurt? Repent of making anger your god. When you hear the word of holy absolution, when you eat and drink the body and blood of Jesus, you walk out that door with your Lord knowing nothing about your sins. He has forgotten them. You, too, go out that door as the Lord has treated you—not remembering what others have done to you, but forgiving and forgetting all together in Christ.

You are a new creation. Your sins are dead with Christ. You have been raised and made new in the Baptism Jesus gives you. That is righteousness that goes far beyond the scribes and Pharisees. That's Good News for you, and it’s good news for your neighbor who needs their sins to be forgiven and forgotten, just as yours have been in Jesus Christ. In the name of the Father and of the Son (†) and of the Holy Spirit.  Amen.
   

The peace of God which passes all understanding will keep your hearts and minds in Christ Jesus always.  Amen.

Friday, July 05, 2013

PARODY: Once Upon a Midnight Dreary

One of my favorite hymns is "Of the Father's Love Begotten," an eleventh century hymn celebrating the Incarnation and Nativity of Our Lord. It also happens to be the conference hymn for this year's "From Above" Higher Things Conferences. Pastor Buetow, one of the HT bigwigs, is also a neighbor of mine, in a manner of speaking, and we get together most weeks to study the pericope for the coming Sunday in the Greek. Before our study this week, he planted an idea in my head: a parody of Edgar Allan Poe's "The Raven," with its famous line, "Quoth the Raven, 'Nevermore.'" Earlier this week on Facebook I posted a single verse parody:




"Once upon a midnight dreary-"
Thus wrote Edgar Allan Poe.
'Tis the story of the Raven
Who once did a-tapping go.
Perched he did within my chamber,
And he muttered, muttered slow,
"Nevermore--" just "Nevermore."



However, as OCD as I tend to be, I couldn't leave it done halfway. So today I finished a parody of the whole poem. Here it is.


PARODY: Once Upon a Midnight Dreary




Once upon a midnight dreary
Sought I quaint, forgotten lore,
And while pond’ring, weak and weary,
I heard tapping at my door.
And I thought perhaps it could be
Just a random visitor—
            Only that and nothing more.

How distinctly I remember,
Like a ghost upon the floor
Shone the glowing of each ember,
And I thought of lost Lenore.
But my books could not distract me
From that radiant maid of yore—
            Nameless now forevermore.

Lo, the rustling, purple curtains
Brought me fear like ne’er before,
Yet I stood repeating, certain,
“Tis some late night visitor.”
Yet those words stilled not the beating
Of my heart, yet still I swore,
“Tis a guest and nothing more.”

Thinking thus, my soul grew stronger.
“Your forgiveness I implore,”
Said I to the stranger rapping,
Rapping gently on my door.
“Scarcely could I hear your tapping.”
Here I opened wide the door.
            Darkness there and nothing more.

Deep into that darkness peering,
Dreaming doubts like ne’er before,
Long I stood there wond’ring, fearing,
Ere I fin’lly gasped, “Lenore?”
Whispered once and then repeating,
Merely this and nothing more—
            Just one single word: “Lenore!”

Back into the chamber turning—
This time it was not the door!
All my soul within me burning
As, much louder than before,
Heard I tapping from the window.
Here’s a myst’ry to explore.
            “Tis the wind and nothing more.”

Open here I threw the shutter,
And a Raven inward tore,
Causing curtains, hearts to flutter
As he perched above the door.
Not a bow or bob he gave me,
This most stately bird of yore.
            Perched he sat and nothing more.

Then the great black bird beguiling
By the stern, grave face he wore,
My sad fancy into smiling.
“Raven from the nightly shore,
To what name should I be calling
As you perch above my door?”
            Quoth the Raven, “Nevermore.”

Strange to hear this discourse plainly,
Though the speech no reason bore,
From this Raven most ungainly
Who did perch above my door.
What an odd and ugly naming
This poor, guesting Raven bore—
            Such a name as “Nevermore.”

But the Raven sitting only
Did that single word outpour
From that perch most placid, lonely,
There above the chamber door,
Til I scarcely more than muttered,
“You will fly as all before.”
            Then the bird said, “Nevermore.”

This reply, so aptly spoken,
Seemed its only stock and store.
Startled by the stillness broken,
I considered, sad and sore.
Such a song, a hopeless burden,
Was the sad, sad dirge he bore—
            Only “Never—Nevermore.”

Still, that Raven most beguiling,
As I turned to face the door,
Brought me once again to smiling
As I thought these matters o’er.
What could be this Raven’s meaning—
This most ghastly bird of yore—
            Mean in croaking, “Nevermore”?

Though no word I was expressing
As I sat, consid’ring more,
I sat thus engaged in guessing,
His eyes burning to my core.
On the cushion’s velvet lining
Sat I, where my fair Lenore
Shall not sit forevermore.

Then, methought, the air grew denser,
As if Seraphs on the floor
Swung an unseen, perfumed censer,
Wafting mem’ries of Lenore.
“Quaff, oh quaff this kind nepenthe
And forget the lost Lenore!”
Quoth the Raven, “Nevermore.”

“Prophet,” said I, “thing of evil,
Tempter sent or tossed ashore—
Desolate, yet all undaunted,
Tell me truly, I implore:
Is there any balm or comfort?
Is there comfort heretofore?”
Quoth the Raven, “Nevermore.”

“Prophet,” said I, “thing of evil,
By the heav’ns that bendeth o’er—
Prophet, still, if bird or devil,
Tell this soul with burden sore,
If, within the distant Aidenn
Rests the angel, blest Lenore.”
Quoth the Raven, “Nevermore.”

“Be that word our sign of parting.
Say it not forevermore.”
Thus I said unto the Raven.
“Seek ye out some distant shore.
Haunt my heart and soul no longer.
Quit the bust above my door!”
Quoth the Raven, “Nevermore.”

And the Raven, never flitting
From his perch, which I deplore,
Still resides—he still is sitting
On the bust above my door.
And the shadow on my spirit
From his shadow on the floor
Shall be lifted—nevermore!