Sermon for Sunday, August 23, 2026

August 23, 2026
By Kristin Berkey-Abbott



Matthew 16:13-20



When I teach first year students in Composition classes, the first writing assignment is for them to write about themselves. What could be easier? They can write about one aspect of themselves, or 3 aspects: for example, what sport do they play, what hobbies do they have, what experiences have made them who they are today. It’s been interesting to read these essays as I’ve been thinking about this week’s Gospel.


I’ve been imagining Jesus teaching my Composition students, the way he’s been teaching the disciples. Some of my students don’t feel like they’ve done anything interesting ever. Some of them are convinced that they are on the cusp of greatness—or that they are already there and are just waiting for the world to recognize this fact. I wonder how Peter behaved, after Jesus tells him he’ll be the cornerstone of the church. Did his opinion of himself change? Did his behavior change? Or perhaps Peter already thought of himself this highly.


It might be worth thinking in poetic terms about this Gospel. If Peter is the Rock, who are we? Some of us are willow trees that bend with storms but don’t break. Or maybe we’re sand, having been worn down by those storms, but still valuable. Maybe we’re soil made rich by the compost of circumstances. Some of us are grass, that steady groundcover that makes the larger plants possible by holding the soil in place.


The Gospel wants us to wrestle with these questions. Who are you? And who is the triune God in relation to you?


This year, I’ve been surprised by how many students have been writing about their relationship with Jesus. Of course it is a Methodist college. The phrase “personal Lord and savior” gets used a lot. It’s an interesting contrast to Peter’s answer when Jesus asks, “"But who do you say that I am?"


Notice, though, Peter’s answer: "You are the Messiah, the Son of the living God." Peter is not saying “You are my personal Lord and savior.” Peter is not inviting Jesus into his heart so that he can avoid going to Hell when he dies or any other benefits that might accrue.


We hear Peter’s language, with the word, “Messiah,” and we may have a very different idea of what it means. Maybe we think of the Halleluiah chorus or the rest of that magnificent choral piece, Handel’s “Messiah,” that so many of us sing or hear at Christmas and Easter. Maybe we think of the word “Messiah” as one more of the many names of Jesus, like last week’s use of Lord.


Like Lord, that word Messiah has a much more specific meaning for first century Jews. Messiah means savior, but not a personal savior. Ancient prophets promised that a future Messiah would come to rescue the whole nation of Israel. A messiah is a savior, yes, but in the way that Peter uses the word, the Messiah is the savior of the whole Jewish people.


In next week’s Gospel, when we will hear of Peter’s shock and Jesus’ rejection, remember what Peter is expecting from Jesus: someone who will set the Jewish people free. He is likely not expecting to be set free from personal sins that he has committed. No, like oppressed people everywhere, Peter is dreaming of getting the empire of Rome out of his business, both his personal business and his family business.


Today’s Gospel takes place in the district of Caesarea Philippi. New Testament scholar Eric Barreto says, “The location of this event in Caesarea Philippi is no accident. Caesar’s name and the city he built hovers over the scene. Jesus’ identity is composed in the context of God’s interaction with Israel as well as the [kingly] power of Jesus’ own time. When Peter declares Jesus to be the Messiah or the anointed one of God, images of political independence are certainly in the air.”


We’re told that before he left to follow Jesus, Peter made his living by fishing, and in Roman times, the fishing economy would have been heavily taxed and controlled in oppressive ways that made it hard to get ahead or even feed one’s family, much like sharecropping once was and is in places where it still exists. It’s not a surprise that Peter has hope that deliverance has come. Next week, we’ll see Peter disappointed in what the shape of that deliverance will be. Next week, we’ll ask ourselves about our 21st century ideas about the juxtaposition of political power and Divine power.


Today’s text also asks us, implicitly, to answer the question that Jesus asks. What part does Jesus play in our lives? A guy we see once a week in church? A fellow traveler? Comforter? Savior? Co-creator of a joy-filled life? A reason for living?


Perhaps our answer is all of these things. But here’s an equally important question:
can people see who Jesus is to us by the way we live our lives? Many a theologian has said that our lives are living Gospels—and what that means is that we are testifying to people, even when we don’t open our mouths.


As we move through the semester, I’ll be paying attention to the students who have confessed, the way that Peter confessed his faith. My students will be paying attention to me, too, because I’ve told them I’m a minister here. I’ve done it in the context of how I would write the paper I’m asking them to write: important things about me: I teach, I’m a minister, I’m a poet. This semester will also be an election year, and it will be interesting to see who is confessing to which beliefs in some of the more public arenas that we have. I’ll be teaching my students the critical thinking skills to see where words match actions. And I’ll also be teaching them about the AI assistants that are ever more intrusive.


We live in a world that’s full of words, many of them empty words, a world where it’s increasingly unclear that humans are the ones generating the words. In this world of intelligence that’s often not very smart and not very humane, may our actions match our words, and may we have abundant answers to the question of who we say that Jesus is and what Jesus is doing—for us, for our community, and for the larger world.

Endorsed!

I thought about making a Facebook post that said "Endorsed!"  But most people wouldn't know what I meant--they'd rightly ask, "Endorsed by whom?"

On Wednesday, I met for an Endorsement panel for Candidacy in the Southeastern Synod for the ELCA, the more inclusive expression of the Lutheran church in the U.S.  I had already written a 39 page Endorsement essay, which was really 7 writing prompts, which had me do a mix of new writing and including papers written for classes.  So I had already answered a lot of questions that the Candidacy Committee might have had:  why do you want to be Lutheran or why do you want to be ordained or how do you understand Luther's theology for our time?

We talked about some of those answers, of course.  But we spent more time talking about my experiences as a creative/artistic person and as a minister at a small, country church in Bristol, TN.  It was a wonderful experience:  I felt affirmed and supported the whole way through.

I know that I am lucky.  I've heard the Candidacy horror stories, stories across denominations.  My experience was much more like a really deep, really nourishing conversation during a retreat where the real world won't intrude.

I'll probably write more about this experience in weeks to come.  I didn't want to write about the Wed. conversation before I got word about the decision of the larger Candidacy Committee that met yesterday.

By late afternoon, I got the word by way of e-mail:  "Congratulations! The candidacy committee overwhelmingly approved you for endorsement!"

What does this mean? It's the last phase before Ordination. I have an internship to do, which will be at Faith Lutheran, where I am their Synod Appointed Minister. It will be from Advent to Easter. I will meet with the Committee in April, with ordination expected shortly after.

The synod is very supportive of my need to be bi-vocational, as I am now on the tenure track at Spartanburg Methodist College.

Speaking of teaching, let me shift my attention--one last day of teaching to do this week, and if I go now, I can get a quick walk in before the commuting and the teaching.

A Good Stretch of Poetry Days

The past few days have been a good poetry days, in a more well-rounded sense--by which I mean, I've been doing more than just writing down a line or two.  Let me capture what a good stretch of poetry days looks like:

--A few months ago, I had an idea for a poem, Jesus buying a fixer-upper of a house.  I didn't do anything with this idea since I first had it (in late April, as evidenced by this blog post).  But this week, I returned to it, and I'm really delighted with the surprises that the poem offers.

--Yesterday, I read a volume of poems.  My students were working through a time management module and had to enter due dates into calendars and planners.  I thought they would blaze through the assignment, but only a few of them did.  I went back to my office to get something to read.

--That book was Donna Vorreyer's Unrivered.  What an amazing book!  Vorreyer explores themes of aging and the natural world and relationships, and many of her poems have theological imagery and ideas that I didn't expect.  She's also skilled at a variety of forms.  It's a book that demands a re-read, which I hope to do soon.

--I read most of the book in one sitting, and I returned to read the rest of it later in the afternoon.  It's always a very different experience to read an entire collection in one day, and I'm glad I did it yesterday.

--I had a late afternoon phone call after the Endorsement Panel yesterday.  I was invited to be the official poet, a poet laureate of sorts, of the Southeastern Synod's Synod Assembly.  What a cool possibility!

--My mom heard me say that I was invited to be poet laureate of the Synod, which would also be an interesting possibility.

--This morning I returned to my poem about Jesus working on the fixer-upper.  Here's what I wrote, a stanza which surprised me--I didn't know I was going to write it until the lines flowed out:

Jesus wipes down every surface,
scrubbing when necessary.
He paints the walls in a soothing
version of the color that first flooded
the world when God said,
“Let there be light.”

Meditation on This Sunday's Gospel

The readings for August 23, 2026:

First Reading: Isaiah 51:1-6

First Reading (Semi-cont.): Exodus 1:8--2:10

Psalm: Psalm 138

Psalm (Semi-cont.): Psalm 124

Second Reading: Romans 12:1-8

Gospel: Matthew 16:13-20


In this Gospel reading, we find Jesus asking some of the basic questions. “Who do men say that I am?” “Who do you say that I am?” It’s a curious exchange that has Peter proclaiming Jesus as Lord, and Jesus instructing him not to tell anybody about himself.

We see in this text Peter getting the kind of affirmation that many of us crave. Jesus tells Peter that he will be the cornerstone, the rock.

I think of Peter and imagine that in times of frustration, he must have looked back at this moment with Christ. What a comfort that memory must be.

I spent much of my younger years longing to be sure that I was doing what God put me on earth to do, as if I had only one destiny, and I might be missing it.

My parents, in their wisdom, kept reminding me that God can use me no matter where I am. God is the original collage artist, taking bits and pieces that don’t seem to go together, and creating them into a cohesive whole.

It might be worth thinking in poetic terms about this Gospel. If Peter is the Rock, who are you? Some of us are willow trees that bend with storms but don’t break. Or maybe we’re sand, having been worn down by those storms, but still valuable. Maybe we’re soil made rich by the compost of circumstances. Some of us are grass, that steady groundcover that makes the larger plants possible by holding the soil in place.

I could go on with these metaphors, but you get the idea. The Gospel wants us to wrestle with these questions. Who are you? And who is the triune God in relation to you?

What part does Jesus play in our lives? A guy we see once a week in church? A fellow traveler? Comforter? Savior? Someone we don’t know very well because we just don’t have the time? Co-creator of a joy-filled life? Reason for living?

More importantly, can people see who Jesus is to us by the way we live our lives? How is our life a testament, like Peter’s? How can our life be more of a testament? What changes can we make today?

Signs and Signifiers and Keeping a Record

It's been a strange beginning to the work week.  Let me record, so I don't forget.

--I've been in that liminal space where it's time to settle into the semester, yet I could still delay doing that for another few days.  My office hour time has been consumed by meetings and Convocation, so I have yet to get my Brightspace course shells set up.  At this point, it doesn't matter, because the classes meet in person.  Soon, though, it will be time for students to submit work, and I need to get those structures set up.

--I've been trying to decide how to record what I do in class--I'm going to keep a weekly list in my bullet journal, because it will be easier to find it again.  I've also discovered that I need to do a better job of adding handouts to the course shell.  I did none of that in last year's Creative Writing class.  Happily, I recorded a lot of what I did in this blog.

--Last night, I saw a Facebook post that Wesley Seminary created with a “We’re welcoming students back to campus!” motif: tables of breakfast, welcome baskets, happy faces. I am happy for those students, don’t get me wrong. But it does remind me of how my time at seminary was not what I expected, with no one on hand for move in day, no welcome of any kind. We were still social distancing in 2022, so that was part of it. For the 1st part of the semester back in 2022, we wore masks to our in-person classes.

For the most part, I’m still very happy I got to go to seminary, to attend physically in person, for a year. But occasionally, I feel a stunning sadness at all the ways it was so different from what I expected.

--Let me end with a happier memory of this 2nd week's beginning.  I went to the library to pick up my book on hold:  Nora Ephron's I Feel Bad about My Neck.  The librarian touched her neck and said, "This 72 year old librarian feels seen."  

I told her about my idea for my Nonfiction Writing class, which is focusing on the wide variety of personal essays we could write as a way to begin the class.  I'm bringing in Molly Jong-Fast's NYT essay with its realistic assessment of plastic surgery which references the Ephron essay.  I said, "Of course, these students are 19 and 20 years old, and they have gorgeous skin, so I don't know if they can relate to any of this."

The librarian beamed at me and said, "You're going to have a wonderful class.  Those students are so lucky."

We did have a really good class yesterday.  My English 101 and ALP classes were good too.

--In an evening of whiplash, with up and down feelings, I did ask God for a sign, even though I don't really believe God works that way.  I looked at the screen door and saw a perfect, tiny butterfly, so perfect that I wondered if someone had put a butterfly sticker on the screen.  Nope--my spouse took the screen door off the sliding track, and it flew away.

I'm going to see it as a sign of blessing, even if I'm a woman who tells herself that she doesn't believe in signs.

Sunday Sermons and Good Sundays

Yesterday was a good day at Faith Lutheran--the energy level felt a bit higher, a few more people attending than we had in the slower summer Sundays.  

I used the youth sermon to talk about the behavior of Jesus towards the Canaanite woman, the way we see Jesus at his most human, the hard parts of being human, the way humans get grumpy and tired and don't always treat each other well--but the way we can course correct in real time, just like Jesus did.

I was happy with how my adult sermon went, and happy about the last part of the last sentence, which wasn't in the manuscript:  "to live into a future where everyone has a place at the table, not under the table."

You can watch the recording of the sermon here on my YouTube channel, and you can read the manuscript in this blog post.

Sermon for Sunday, August 16, 2026

August 16, 2026
By Kristin Berkey-Abbott




Matthew 15:[10-20] 21-28



We have met the Canaanite woman before, and not just 3 years ago when we were last at this place in the lectionary cycle. In Mark, she’s called a Syrophoenician woman. Both of these descriptors—Canaanite and Syrophoenician--are markers that would have been more clear to first century ears than to our own. She is an outsider in all kinds of ways: she’s female, she’s not from Galilee, and most scholars assume she’s not Jewish. And yet, she shows us a way that outsiders can make the culture more inclusive.


Jesus goes to the region of Tyre and Sidon. He’s now left Galilee, his home base. Tyre is 20 miles away, Sidon further north, 50 miles away. His reputation as a healer has spread far and wide. Some Bible scholars seem surprised by this, but I’m not. Imagine if someone today could heal the toughest cancer and not with a rigorous regime of chemo that leaves the body exhausted, but with a touch that restores health. Ancient people were not that different from us. Humans seek healing, then and now.


But the Canaanite woman is not sick herself; she asks for healing for her daughter. Is her quest on behalf of another’s health the reason that Jesus and the disciples are so dismissive? No—Jesus has healed others who came to him hoping that he would come to heal a friend or relative or even a servant. Earlier in the Gospel of Matthew, a centurion comes to Jesus on behalf of his servant, and Jesus heals from a distance.


We might be starting to notice an inconsistency in Jesus’ approach. In parts of some Gospels, he heals only after a discussion. In other parts, like with the bleeding woman, he heals without even giving consent. He heals people who are grateful. When people don’t say thank you, he may notice, but he doesn’t reverse the miracle.


If you are hoping that I can give you secret insider information that I got at seminary, information that will lead us to a consistent theology, well . . . I’m sorry. Maybe I’ve found my life’s work for the last 1/3 of my life, but I don’t have an answer now.


Jesus doesn’t limit his powers of healing only to Jews. The centurion and the servant are Romans. But the woman in today’s Gospel is an outsider on a different level, a much more ancient level, going back to the time of the Torah.


She is a Canaanite woman, and using the word Canaanite instead of Syrophoenician makes her outsider status even more ancient. If you think way, way back in the Bible, you may remember that when the Israelites leave Egypt, led by Moses, they are headed to the promised land. Unfortunately that promised land was already occupied—by Canaanites. That vicious battle created hatred that stretched across centuries, hatred still active in the time of Jesus.


She comes to Jesus, knowing of this enmity, this bad blood between people but also knowing that her daughter is sick. She enters this male entourage and insists on being heard.


But notice how she insists. Her language is key to understanding how respectful she is. Her language also shows that she is professing Jesus to be more than just a healer or a miracle worker. She begins by using this title: “Lord, Son of David.” She recognizes him as the Messiah, the promised one foretold by prophets, and she does this throughout her interactions by using the term “Lord.” We often hear that word as one of Jesus’ other names, like Christ. But she’s using it in an ancient context, and her kneeling before Jesus reinforces that signifier.


Jesus’ response is harsh, which we’ve talked about before, and in today’s context, it’s a bit baffling. If he’s only come for the lost sheep of the house of Israel, then what’s he doing far away in Tyre and Sidon? You might bring up the parable about the shepherd who leaves the 99 sheep behind in search of the one who wandered away. The writer of the Gospel of Matthew is actually starting to expand the idea of the flock in a different way. It’s as if the shepherd in the parable decided to add a different type of animal to the herd.


Scholars now believe the Gospel of Matthew was written in the first decade or two after the destruction of the temples by the Romans. Keep in mind, it wasn’t just the destruction of the Temple—the Romans forced every Jewish survivor to leave the city of Jerusalem, and they would not return to that city again in mass numbers until the 20th century.


The Gospel of Matthew shows us a community in exile figuring out how to be a community in exile. Will they continue to be Jews who believe in the Divinity of Jesus or will they include believers who are Gentiles? The Canaanite woman argues for inclusion—she argues forcefully, yet respectfully. In this way, she changes Jesus’ mind and the approach of believers for decades to come. And if we look around, we could say that she was successful and leave it there and go home feeling happy.

But the message in today’s Gospel is that we’re never done with God’s vision for a more inclusive kingdom. Even Jesus has some growing to do. Even Jesus could dream a bigger dream, if only someone would come along and help him see what might be possible.


Today’s Gospel has reverberations for our own culture. We are a humanity in desperate need of new visions. We might hear this Gospel about ancient divisions and think of the ancient divisions plaguing our own times, divisions that come through history that is both different, yet ageless. People kicked out of homelands so that others can have a homeland—how do we solve that division? Geographical divisions that are intractable—how do we solve those disagreements? Old disagreements that fester into entrenched grievances—how do we solve that division? These are still essential questions for individual communities and larger nations.


Every person alive can tell a story of being on the painful side of exclusion and being outcast. How can we heal that wound?


The Canaanite woman shows us a way. We look to see what is healing and life giving. We look to those who are casting out demons, not the ones driving us into insensibility with evil speech. We insist on the dignity of everyone and give reverence to those who are deserving.


And yet, those actions alone may not be enough, if we don’t have the courage that it takes to be persistent.


As we work towards creating a better world, one in line with the flourishing that God wants for creation, we may not have success right away. The powers and principalities of the world will not say, “We were just waiting for someone to come and show us that a better way is possible.” We might be ignored. We might have to listen to harsh language about us and our visions. It might even be worse.


The Canaanite woman shows us the power of faith coupled with persistence. She is our ancestor in faith, and she showing us how to live in a time of cataclysmic change, showing us how to live in a world where the predominant response to cataclysmic change is to build more boundaries so that those who have a lot want can exclude those who aren’t so fortunate. The Canaanite woman changed Jesus’ mind; she changed the trajectory of his mission. Let us go and continue to live into the promise of this vision.