Called to Passion

The Lorax & the Empty Tomb

2012-03-02T18:26:00.001-06:00

(Spoiler: I'm going to talk about the end of the movie. If you don't want to know until you watch it, then don't read on)

I’ll admit it, I was excited about the seeing The Lorax withmy daughter. It was one of the books that I grew up with, and I was excited notonly to share it with my daughter, but also to see it brought to life.

I was a little bit anxious about the overlaid plot. If youremember, the book is just the Once-ler telling his story. And so, the moviewas given a bit more of a plot – the Once-ler’s re-telling was set within alarger story. But I thought it worked very well.

In fact, I was pretty impressed with the movie overall. Theanimation did a wonderful job of bringing the vivid world of Dr. Seuss to life.All the characters were great and very … um … Seuss-like. Ok, so the music lefta little to be desired – but to be fair, I still have the great songs from TheMuppets running through my head. Danny DeVito even sounded the way I hadimagined the Lorax in my head.

Then came the ending. They gave The Lorax a happy ending! Doyou remember the book? It ends in a tree-free world of smog, with the Once-lerfiguring out what “Unless” means: “Unless someone like you cares a whole awfullot, nothing is going to get better. It's not.” And that is it.

But the movie ends with new trees growing, the Once-lerseeing the return of blue skies and the animals – and even the return of theLorax. Everything all wrapped up, brought back together to a happy ending and anice musical number. None of the uncomfortable challenge from the end of Dr.Seuss’ book.

Just as if someone had tacked a longer ending on the Mark’sGospel, telling stories of the resurrection.

Mark’s Gospel ends just like Seuss’ book. There is thebeginning of hope (an empty tomb, one last seed), but if the story is to have ahappy ending it is up to the audience to make it happen. If trees are going toget planted, the reader of the Lorax will have to do it. If there is to be awitness to the resurrected Christ, the hearer of Mark’s Gospel will have to bethat witness.

Dr. Seuss and Mark both leave us in the darkness, with justa glimmer of hope. They place that hope in our hands, and call on us to go backinto the world and bring the light with us.

The truth is, though, that we would rather have a happyending. We would rather hear that “They all lived happily ever after,” and nothave to change our lives. We prefer stories that make us feel basically goodabout the world, rather than stories that challenge us to change ourselves andthe world.

A good Lutheran, Theodore Geisel knew that the world is notall sunshine and happy endings. There is a task for each one of us, to bringthe light of the resurrection into a world of smog and darkness.

“Unless someone like you cares a whole awful lot, nothing is going to get better. It's not.”

It is true about caring for trees and our environment. It also about caring for God’s children.

Social Media Basics: Quit It!

2012-02-09T09:32:00.000-06:00

I am privileged to get to teach about social media from time to time, helping pastors and other church leaders to understand how to better use this medium to communicate the Good News. I love it.

And yet, from time to time I get frustrated as I watch people living out their lives on social media. I just want to yell, "Quit it!" when I see people behaving in unhealthy and unhelpful ways on social media. This unhealthy behavior takes many forms, but one in particular has caught my eye lately.

Spouses & significant others -- quit complaining about each other on social media. Just quit it!

Social media is a bullhorn. Would you go to the center of town, grab a bullhorn, and say those things about your significant other? Would you post that complaint on a poster and put it up around town? Because that is exactly what you are doing.

In fact, not just spouses and significant others -- let's just make the rule other people in general. When it doesn't happen on social media, we have a great word to describe this sort of behavior: gossip. Simply put, we (people of faith) do not (should not!) talk about other people that way in public. And social media is public.

And church workers - you should know better. All of us have sat through a homiletics class, where we were told that we should not use real people as sermon illustrations without their permission. If you are going to mention something about your spouse, or a member of the congregation, in Sunday's sermon, then talk to that person beforehand and make sure it is acceptable to them.

What a great rule for social media! After all, social media is essentially a pulpit - a place to make proclamations in the middle of the public square. So here it is: only talk about others on social media in ways that would be acceptable to them.

Or, to make more specific, ask your spouse or family member if it is ok if you post a given comment about them on social media.

The Break-Up

2012-02-08T11:01:00.000-06:00

I've done all that I can to repair this relationship, really I have. Despite the great times we have had together, this just isn't going to work out. We've been through second chances, and third chances, and more. But I am done.

I am breaking up with the local Christian bookstore. Once upon a time, I was a religious bookstore addict. If there was a religious bookstore of any sort, I would find it and spend hours perusing the stacks - usually walking out with a weighty stack of books. I loved local Christian bookstores.

Sure, I could get the same books online. But I could not walk into the store, wander through the aisles, browse through the books. I couldn't take a book home the same day that I discovered it and read through it immediately.

Then, as a pastor, I started to pay more attention. After all, this is also where the members of the church I serve shop. This is also where they would turn first, looking for good reading material about their faith. And I started to see the relationship tearing apart.

For some context, I live in a county of about 25,000 (a town of about 14,000). In this community there are 15 Lutheran churches, 2 large Roman Catholic parishes, and scattered UMC, PCUSA, and Episcopal congregation. In terms of the religious landscape, a very mainline dominated community.

It started with the Bibles. Over my five years here, I noticed the number of NRSVs on the shelf shrinking (the preferred translation in most of the mainline congregations in town). The store has 6 floor-to-ceiling bookcases of Bibles. The last time I went into the store I counted 6 NRSV Bibles on those 6 bookcases. This is not where I am going to send members to buy a new Bible.

Then I started to look at the most recent additions to the shelves. Do I really want the women in my church looking to Twilight as an example of good Christian relationships? Does anyone else find this as ridiculous as I do?

And then there's this: Preparing to Be a Help Meet. Let me go out on a limb: my fiancee will not be reading this book. Sorry. And anyone who gives this to my daughter should watch their back. I am raising my daughter to be a woman who knows who she is, who gains her identity first and foremost as a child of God, all on her own. And if I wouldn't want my daughter to read it, I'm not going to recommend it to any other woman in my church. (Do you think that Tamar read this before she seduced Judah?)

And then there was this. Don't get me wrong: Chuck Norris is awesome. Not going to argue about that. But can anyone tell me where the words "Jesus," "Christianity" or "faith" appear on the description of this book? Unless your particular religion is patriotism (which it is for many, so there's that), this does not belong in your religious bookstore.

I could go on. These are just the tip of the iceberg. And also, the last straw. I'm done. I am breaking up with the local Christian bookstore. I will continue to look for a Christian bookstore that is selling resources that promote the same sort of faith that is preached about and taught in the congregations I love. Until then, I am done.

And So It Begins ...

2012-01-31T19:45:00.002-06:00

In certain circles I am known as a bit of a social media enthusiast. I think is is an important way for churches, clergy, and others to communicate not just with each other but with the world. I live out my life in the public eye: both in real life as the pastor of a congregation in a small town, and on social media.

And yet, last week I was scooped on social media. On Thursday, Megan Dosher (@megateer) and I made our engagement official. She also is an avid user of social media in various forms, but it was not her. No, it was Megan's mother who had posted the news of our engagement to Facebook within minutes of getting off of the phone with us.

And thus began what will be a very public engagement and wedding. Megan and I followed her mother's suit, and shared the news on both Facebook and Twitter (our primary social media networks). And we plan on this trend continuing. We have every intention of using social media to the fullest as we plan and celebrate our marriage.

Why? There are two primary reasons. (1) We both live very public lives. Certainly in regard to our chosen professions, we are in the public eye. Especially in a small town. And we embrace that facet of our life - it is a part of who we are. In fact, it is a good thing! Living life publicly (with good boundaries, of course) encourages a life that is transparent and authentic.

(2) We believe that a wedding is a public event. It involves not just the couple, but as an act of the church it involves the whole body of Christ. In Christian marriage, we call on the faithful to support, pray for, and hold accountable the relationship that is blessed in marriage. And for Megan and I, that is not just the people who gather in our congregations on Sunday mornings. It is also our friends and loved ones on social media - with whom we converse, pray, learn, and worship. We want to include them in the public witness of our marriage.

And so, the journey begins. There will be updates here, on our respective facebook and twitter accounts, and who knows where else. Please feel free to follow along, join the conversation, and share in our joy!

Last fall, I had the privilege of being an advanced reader on Meredith Gould's Getting #Married: Using Social Media to Celebrate the Sacred. Megan & I have both read and earmarked this book, and recommend it to others considering using social media in planning and celebrating their wedding.

Advent Blue

2011-11-09T07:44:00.002-06:00

We are about to celebrated the festival of Christ the King, and it is soon time to begin the new liturgical year with the season of Advent. With the arrival of Advent comes the perennial question: Is the color of Advent blue or purple?

Prior to the changes of the late 20th century, most American Lutheran churches used purple vestments and paraments during the season of Advent. However, in the last 30 years, many churches have started using a deep blue for this season. And so the debate rages: Is Advent purple or blue?

Many who advocate a blue Advent talk about blue being the color of royalty (i.e., "royal blue"). They talk about, rather than a penitential focus, Advent being a time to prepare for (to steal a Tolkien phrase) the return of the King.

Many who advocate a purple Advent talk about purple being the color of penitence and repentance. They often like the parallels between advent and Lent, and may talk about Advent being a "little Lent." Changing to blue, for them, takes the focus off of the most important part of preparing for the return of the King -- repentance.

Unfortunately, "blue adventers" and "purple adventers" often think that the other group is out to ruin this wonderful season of the church. The fact is, if they could listen to one another, they would hear that they are both right. The former liturgy professor at Sewanee, J. Neil Alexander (a former Lutheran, now bishop of the Atlanta Diocese of the Episcopal Church), used to say that we are all held captive by the berries.

Yes, blue is the color of royalty -- but so is purple. Both colors of fabric were very expensive in the days before chemical dyes, because they required such deep, rich colored berries. If you lived around the Mediterranean, chances are your royalty wore purple -- because those were the berries (or other natural dyes) in wide use. If you lived in Northern Europe, chances are your royalty wore blue -- because those were the berries available.

And Yes, purple is the color of penitence -- but so is blue. In the days before chemical dyes, it was nearly impossible to make fabric that was true black -- the color of mourning and repentance. What you wound up with, depending on the natural dyes (berries) you used, was usually either a dark purple or a dark blue. Again, the differences were regional.

So is the "correct" color for Advent purple or blue? Well ... I guess "Yes" is the only answer that works.

Occupy Wittenberg?

2011-10-31T12:00:00.000-05:00

It started with one man, a pastor. Fed up with watching the poor in his community get taken advantage of so that those who were wealthy could get even wealthier, he protested publicly in the town square. Making use of the latest technology, his ideas spread. What was a local protest became a worldwide movement, spread farther than could ever have been imagined before. Those in power, those with the most to lose, dug in their heels and refused to hear the very real critique against the corruption and abuses of the current system, but the protest only grew stronger.

Looking out over the past few weeks, and the growth of the Occupy movement, this story is familiar. It started with one blog post, and grew into a movement making use of social media to spread the word. Concerned with the well-being of the poorest in the US, they have lobbed some very real critiques at the current political and economic systems of the US; but those in power have not listened.

But this is not the story of Occupy Wall Street, this is the story that we recount every year on this day, the story of the Reformation. While Martin Luther's critique of Rome and her power structure had a profound theological motivation, he appears to have been compelled to act - above all else - out of pastoral concern for his flock. Watching the poor families under his charge hand over what little they had only to have that money go into the pockets of bishops who already had more wealth than they could possibly spend, Luther could not remain silent. And, thanks to the new technology of the printing press, Luther's ideas spread farther and faster than anyone could have anticipated.

Am I overstating the case? Am I seeing connections where there are none? Have a listen to Martin Luther himself, in the 95 Theses he posted on the evening before All Saints Day, in 1517:

46. Christians are to be taught that, unless they have more than they need, they must reserve enough for their family needs and by no means squander it on indulgences.

And as he later explains what he means by this thesis:

There are many who have neither bread nor proper clothing and yet, led astray by the din and noise of the preachers of indulgences, rob themselves and bring about their own poverty in order to increase the wealth of the indulgence sellers.

Certainly, Luther is not opposed to wealth. He goes on to argue in other places that the princes and public officials have an obligation - in their public office - to acquire and accumulate a certain amount of wealth ... But that wealth is to be acquired and accumulated for the public good. That is, certain members in society as Luther envisioned it had an obligation to acquire wealth so that they could make sure that everyone else in the town/province had enough. How different would our conversation be today in America if this was how we viewed wealth?

Martin Luther saw the poor being exploited by the wealthy, and he attacked the underlying theological system that allowed such exploitation to take place. At the end of the day, the truth our current system believes in is this: Those who have the most deserve it, because they have worked the hardest. Make no mistake, this is a theological claim. But the Reformation truth is this: "Work" and "deserving" are not a part of the gospel lexicon, but grace and mercy are. On Reformation Day, in a country with a predominantly Protestant Christian population, I cannot help but wonder: Where is the grace and mercy of our political and economic systems?

Reformation Day Sermon

2011-10-19T12:02:00.001-05:00

Preparing for Reformation Sunday this year, I happened across this: the first Reformation Sunday sermon that I preached. It is from Reformation Sunday, 2006. While sermons tend to go stale pretty quickly after being preached this one has held up pretty well, and still speaks to me.

Disclaimer: Like all sermons, the text of the manuscript is not necessarily the same as the text preached.

The Pursuit of God

Grace and peace to you in the name of our Lord and Savior, Jesus the Christ.

On this Reformation Sunday, I want to talk with you some about why we are here.

Not the existential question “Why are we here on the face of this earth,” but why are we here at Saint John Lutheran Church.

For many of us in this congregation, we grew up in the Lutheran church. Our parents were Lutheran, and their parents before that. We were born into and raised in the Lutheran church, and we never left.

Others in this congregation married into the Lutheran Church. You grew up in another tradition, maybe Baptist, Episcopal, or Presbyterian, and married someone who was a Lutheran. Rather than worship at two different churches, you joined your spouse at the Lutheran church.

Still others live in the community surrounding this church. You come here to worship because it is the closest church to your house, and you want to be a part of this community.

I am one of those who grew up in the Lutheran church. By that I don’t mean that my parents brought me to the Lutheran church on Sunday morning, I mean that I spent the much of my childhood inside the walls of Lutheran churches – I grew up in the church.

Many of you know my story. My Dad was a Lutheran pastor, as was my grandfather and my great-grandfather. And not just them, my great-uncle and a number of my great-great uncles were also Lutheran pastors. All told, I am the 12th Lutheran pastor in my family.
In fact, I am so Lutheran that my Episcopal friends at the seminary I attended called me “Little Luther.”
It would seem that I had little choice in being a Lutheran.

But in fact, just as you did, I did have a choice, and I continue to choose the Lutheran church; and I hope you will continue to choose the Lutheran church.

I could find the hymns that I love in the Baptist church.
I could find the liturgy that I love in the Roman Catholic or Episcopal Church.
I could find the emphasis on Scripture that I love in any number of non-denominational churches.

Yet, here I am, here we are, in Saint John Lutheran church. Why?

I can’t answer for you, but I know why I – in a world littered with different churches and different denominations – continue to choose the Lutheran tradition. And it starts for me with the story of Martin Luther.

Martin had just finished his undergraduate studies and was preparing for law school. He grew up in the church, raised by faithful parents. He went to religious schools for his entire education.
He was like many of us – a faithfully person living his life as best he could – yet not terribly committed to the church – after all, he was a college student.
It was then that he was caught just outside the forest in a fierce thunderstorm. With the rain pouring down on him, the thunder rolling overhead, and lightning flashing almost non-stop, young Martin saw no sign of shelter. So he called out to God for help, pledging to enter a monastery if God would save him from this storm.

Well, Martin did survive the storm. You can call it fate or chance, but Luther described it as God’s guidance that this young man who had big plans for a successful career as a lawyer wound up in a monastery.
In fact, Luther would say that God pursued him, leading him to a life in the church.

But it did not end there. Luther immersed himself in both the monastic and the scholastic worlds as he taught at the University of Wittenberg. He soaked in the Bible, teaching from the Old and the New Testament and preaching regularly in the Stadtkirche, the city church of Saint Mary’s.

Spending time as a monk in isolation, Brother Martin had a great deal of time to reflect on his life. In doing so, Luther realized how far he fell short of what he should be. He was very aware of his inadequacies and he failings. He was sure that he was unlovable – that even God could not love such a person.

Interior of the Castle Church,
All Saints, in Wittenberg

But in his study of Scripture, Luther discovered something else. He discovered a God who loves us so dearly, that we are relentlessly pursued just as Luther was during that storm. He discovered a God who would send the only Son – not for the perfect people, but for the sinners. He discovered, above all else, a God and a Savior that will NEVER abandon us, that will stand by our side no matter how often we fail or how short we fall.

And Luther began to tell the world about this God. He began to talk about the God who adopts us as beloved sons and daughters in the waters of baptism, and never lets us go. He began to talk about the Christ who relentless pursues the lost sons and daughters of God into the darkest places of the world – not to scold them but to save them. He began to talk about the Spirit that transforms our lives, so that even while we continue to sin we become more and more God-like and Christ-like.

For a variety of reasons, what Luther began to say to the world got him into trouble. He was thrown out of the church. The emperor sentenced him to death and put a price on his head. So this young man, now about 35, who once had never thought about a life in the church, who thought he was unworthy of God’s love, went into hiding because of his proclamation of God’s love.

Luther went to a castle called the Wartburg, high on a mountaintop outside of the city of Eisenach. There Luther became depressed. He was sure now that God had abandoned him, that he was right to feel unworthy of God’s love.

But God’s love in Christ Jesus pursued Luther even to that mountaintop. There, once again, Luther encountered the light of Christ, creeping into even the darkest of places in his life. He dove back into the Scriptures, translating the Bible from the Latin into the German. And Luther left that mountaintop fortress even more convinced that God will never abandon those who are adopted as God’s sons and daughters in the waters of baptism.

Why do I continue to choose the Lutheran church?

Because I know that this life is often frightening, chaotic, and sad; and I need a Savior who will stand by my side especially in those dark, tragic times.

Because I know that there are times that I will fail, when sin will overpower me; and I need a Spirit that will strengthen and transform me.

Because I know that I will wander and that I will lose my way; and I need a God who loves me enough to pursue me and find me, who loves me enough to bring me home and never give up on me.

I continue to be a Lutheran because – as it did for Martin Luther – it all began here for me, in the waters of baptism, when Christ wrapped me up in his arms and God said, “You are my beloved son, and I will pursue you wherever you go, and I will never let you go.”

And that, dear friends, is reason enough and grace enough for me.

Pericope Pondering: Proper 25A

2011-10-18T12:23:00.000-05:00

One of my homiletics professors once said, "If you are lucky, you have two or three good sermons in you. The rest are just variations of those same sermons."

Preparing to preach this Sunday, I feel as if I have preached this sermon before. In fact, I feel as though I have been preaching the same sermon for the last month. Ok, maybe not the exact same sermon, but variations on a theme. And I'm ok with that, because I feel like Jesus has been doing the same thing in the appointed lections for the last month.

Let's recap:

The Parable of the Laborers in the Vineyard (Matt 20:1-16, Proper 20A). Not actually about good management or employment policies. Some were concerned with what other people deserved / received. Jesus' sermon: Stop worrying about what others receive, and live the life that you are called to.
The Parable of the Two Sons (Matt 21:23-32, Proper 21A). Not actually about parenting styles or the assignment of chores. Some were concerned with saying the right things, keeping up the right appearances. Jesus' sermon: What you say and how you appear are not as important as what you actually do, so go and live the life that you are called to.
The Parable of the Wicked Tenants (Matt. 21:33-46, Proper 22A). Not actually a guide for landlords or renters. Again, talking to the same people who were concerned with what they deserved, based on who they were. Jesus' sermon: It ain't yours, it belongs to the landowner, your job is to get out there and produce fruit - so get out there, and live the life you that you are called to.
The Parable of the Wedding Banquet (Matt. 22:1-14, Proper 23A). Not actually a guide for good wedding planning. Talking to those who were sure that they deserved to be at the banquet. Jesus' sermon: Everyone is welcome to the banquet, but those at the banquet should clothe themselves in lives of love - so get out there, and live the life that you are called to.
The Enacted Parable of the Coin (Matt. 22:15-22, Proper 24A). Not actually about money, or taxes. Still talking to the same folks, concerned with tripping Jesus up over the minutiae of the law. Jesus' sermon: Quit obsessing over the little things, get out there and love your neighbor, and live the life that you have been called to. (Or, as Paul said, live lives that are so filled with faith and love that we don't even have to speak of your faith, everyone already knows.)

Notice a common thread? Ok, so maybe this isn't where your exegesis has taken you for the last five weeks But between events of the world, the Gospel texts, and the other appointed texts for the day, this is where I have landed.

Jesus is concerned with the lives that we are called to!

And this Sunday, Jesus drives it home. This is the conclusion of what the lectionary has given to us as a six week sermon. View the rest as illustrations, this is thematic statement that pulls the whole thing together. How do we work in the vineyard of the Lord? How do we become the child who does the will of the Father? How do we produce fruit in the land that we working for the Landlord? How do we clothe ourselves for the banquet? How do we render to God that which is God's?

Love the Lord your God with all your heart, and all your soul, and all your mind; and love your neighbor as yourself. On this hangs all the law and all the prophets - this is the life that God is calling us to. And, as Martin Luther taught, we love God precisely by loving our neighbor.

So let us get out there, and live the lives that God has called us to.

God is a Single Parent

2011-10-11T08:38:00.000-05:00

The other day, I found myself talking with a friend about what it’s like to be a divorced parent. I explained that when my daughter and I play monsters, she's the baby-monster and I’m the daddy-monster; but when we play dolls, I’m the mommy-doll while she’s the baby-doll. Yes, I’m the fixer of broken things in our house, but I’m also the painter of fingernails and the braider of hair. In many ways, single parents are called to provide both motherly and fatherly love. And in families with divorced parents, both mothers and fathers are called to be both things when the beloved child is in their home.

While talking about this with my friend it occurred to me: God is a single parent.

Spend any time at all in the world of preachers and lovers of theology, and you’ll encounter debate over images & language we use to speak of God. On one side stand those who argue it’s only appropriate to use male imagery to talk about God -- God as Father, male pronouns, etc. On the other side stand those who argue for female imagery -- God as Mother, female pronouns, etc. Between either side is a spectrum of people trying to discern how to faithfully speak about God with images and language that will appeal to modern Christians.

Have we missed the point?

Study the images, metaphors, analogies, and language used in Scripture to describe God and what’s revealed is how God loves us like a parent loves a child. In one passage we hear about God as a father looking after his wayward children. In another, we hear about God as a mother nurturing her children. And if that’s the point, then perhaps neither "God as mother" nor "God as father" alone will get us where we need to be. Perhaps what we really need is a theology of God’s love as single parent!

As a divorced parent, my job is to provide my daughter with both fatherly and motherly love when she’s in our home (just as I know her mother provides both for her in theirs). Similarly, God's love is at times best expressed with words and images traditionally associated with a paternal love and care; at others with words and images traditionally associated with maternal love and care. It is not a case of having to choose between one or the other. Or, one could use an image that encompasses both ways of loving: God is a single parent.

In the world of single parents, divorced parents, merged families, and blended families, we’re discovering new ways to provide children with the love they need and deserve. There’s no longer only one way to be a family, nor only one way to love a child. Perhaps in these wonderful expressions of family we can find new ways to speak of God’s love for the world.

Build a Right Relationship

2011-10-10T12:59:00.000-05:00

A friend from my time serving on the Board of the Lutheran Youth Organization, Vance Blackfox wrote a post for the Living Lutheran blog. What follows is a highlight of that longer post. A member of the Cherokee Nation, Vance is also an ELCA seminarian at the Lutheran School of Theology at Chicago. Vance has served the church in many ways over the years, and I look forward to what he will bring to our church as a pastor.

For over 500 years Christopher Columbus has been heralded as the man who discovered the Americas.

Over the centuries school children within the United States have been taught more about Columbus and his voyages to the west than they have been taught about the peoples and nations that already called this place in the world their home.

Each year, along with the other citizens of the United States, American Indian and Alaska Native people are reminded not only of Columbus’ commission by the Spanish monarchs, his three ships and his accidentally sailing into our homelands; we are also reminded of the destruction of a people and their culture.

He and his entourage did not serve as the best example of how to enter into the lands of our peoples for the many others who came after him to conquer us and claim our homelands for themselves.

Columbus’ arrival on our shores marked for many the beginning of the development of the new world, and yet for so many others, American Indians and Alaska Natives specifically, it marks the beginning of the invasion.

.....

Although there are great and varied tasks that need to be accomplished, and though we might not ever reach the summit of equality and justice for American Indian and Alaska Native people in my lifetime, there are many smaller things that could make a big difference in the shaping of future generations of Lutherans when it comes to working toward that goal. Today, most American Indian and Alaska Native people, as well as many American Indian and Alaska Native organizations that I have been a part of, do not acknowledge Columbus Day as a holiday.

I urge you to take some time today to learn about the tribal nations that originally inhabited the land where your community and church now exist.

Learn about the present status of the tribal nations nearest your community. Does that tribe still live on its traditional lands or has it been relocated by the federal government to the place where is the tribe now?

How have missionaries affected tribal nations both negatively and positively?

What other ways have Lutherans appropriately or inappropriately engaged with American Indian and Alaska Natives in the past?

Build appropriate and right relationships with the tribal nations that exist in your state or region.

I urge you to go and read the entirety of Vance's post at the Living Lutheran blog.

Of Wedding Invitations and Obituaries

2011-10-09T21:53:00.000-05:00

This sermon is from October 9, 2010; Proper 23A, Matthew 22:1-14. It is a fairly direct transcript of the sermon preached, probably still typo-ridden. I hope that beyond the carelessness of my typing skills, you will find something that speaks to you.

As we gathered last week, I shared with you that I was not crazy about preaching on Jesus’ parable of the wicked tenants. This week offers more of the same. Such a wonderful, uplifting parable: entire towns being burned to the ground, people being bound hand and foot, weeping and gnashing of teeth. It gives you a warm, fuzzy feeling inside, doesn’t it?

I’ve often thought that if Jesus was a preacher, he wouldn’t have a job for very long.

Then I remember. Jesus was a preacher, and he didn’t have a job for very long. In fact, as we look at this parable, Jesus is preaching in Jerusalem – and this is not very long before his job as a preacher comes to an abrupt end. It is not very long – after sermons like this one this morning, and parables like this – that Jesus winds up turned over to the authorities.

So what are we to do with this parable of the wedding banquet, this sermon of Jesus?

This parable fits, in many ways, with what we have heard for the last month as we have been walking through the parables of Jesus.

One of my mentors used to say: if you’re a good preacher and you’re lucky – you’ve got three good sermons in you. The rest are variations just on those.
And this is a variation of the same sermon that Jesus has been preaching.

Jesus tells how the invitations to the wedding banquet went out, and the people would not come. And so the servants went out and they gathered all of these people off of the streets: the homeless folks, the ones with no party to go to on a Saturday night, the people that no one else wanted to spend time with. Went out and gathered them and brought them into the party.

And this was this one guy, who wasn’t wearing what he wasn’t supposed to be wearing. This one guy, who wasn’t wearing the traditional wedding clothes. And so he gets thrown out.

You have to ask, as Jesus is preaching this parable: What’s the problem here? What is the problem with this one guy?

I think we can find the answer looking at how this fits with those other parables we have heard. The parable of the laborers in the vineyard, the parable of the two sons – one who works and one who does not, the parable of the wicked tenants in the vineyard. Jesus is talking, if you recall, to and about the Pharisees and the religious leaders.

Jesus is talking to the Pharisees: these people who went to great lengths to express their faith publicly – who said all of the right words and all of the right prayers – who could go down the checklist, and assure you that they believed all of the right things – who every knew spent plenty of time in the Temple, in church. These people who made sure that they dotted all the i’s and crossed all the t’s, and did all those nice things, the right things, that good religious people are supposed to do.

So once again, Jesus is preaching with these Pharisees in mind. And I have a feeling that the issue is the same as it has been as we have listened to the rest of the parables this month.

The issue is not what you say … but what you do.
The issue for Jesus is the number of people who talk about how important God is and how important faith is and how important religion is … and then treat others as if none of that matters.
The issue over and over again in Matthew’s Gospel is the greatest commandment. There are plenty of us who are willing to say that we love the Lord God with all their heart and soul and mind. But then we ignore the second half: love your neighbor as yourself.

The issue, to paraphrase Martin Luther, is that you cannot love God without also loving your neighbor. Jesus’ issue this morning is with those of us who profess loudly and strongly that we love God – and then ignore our neighbor.

If you were paying attention to the news last week, there was a rather prominent death last week. Did you catch the obituary? No, not Steve Jobs. Another, more important loss.

Last week, the Reverend Fred Shuttlesworth died, and I want to share some of Pastor Shuttlesworth’s story with you.

Fred Shuttlesworth was the pastor of Bethel Baptist Church in Birmingham, Alabama. During the civil rights struggles of the fifties and sixties, Pastor Shuttlesworth was near death many times: when he was beat up by the clan, and by the police, and when his congregation – his church – was bombed.

Shuttlesworth mug shot from the night
of the Freedom Rider protests.

Seven years before Martin Luther King, Jr visited Birmingham, before Rosa Parks sat in the front of a bus, before most of the nation had awoken to the great inequality between black and white in the South, before it all, Pastor Shuttlesworth was working against hate; teaching us what Jesus meant when he said, “love your neighbor.” Shuttlesworth led the way, teaching the church – both black and white – how non-violent resistance could be used to defeat segregation.

I once had the opportunity to meet and hear Pastor Shuttlesworth, and since hearing of his death one of the things he said just sticks with me – one of the things he said just haunts me. He said that
there is so much theology – so many words spoken about God – there is so much theology in our world that is really and truly a theology without morality, a theology without commitment, and ultimately, a theology without a god.
Because if your theology – if your words about God – if your theology is about the God that the Gospels proclaim, it changes your life.

If your theology, your words about God, are about the God that Jesus proclaims, about the God o Exodus and resurrection, the God of the cross, then it will change how you interact with every person you meet. It will change how you look at this world that God has made, and how you look at the people who God loves so dearly. And if it doesn’t – then you are talking about a different god!

I think Jesus is talking this morning in the parable of the wedding banquet – in all of these parables that we have been hearing – about how faith is so often a lot of nice words, and good feelings, and nice sentiment … and nothing else.

And Jesus is challenging us to say about our faith: forget about what’s coming out of your mouth – how are you treating the people in your life? How are you treating the people around you in the world? How are you praying for and loving your enemy?

How is what you believe about God making a difference in the world?

And those who don’t believe. If they looked at your life – not your words – if they looked at how you live, what sort of god would they say you believe in?

Look at the news last week – is yours the god who praises those who make the most money? The god who remembers a man like Steve Jobs with praise and adulation, but forgets a man like Fred Shuttlesworth?

Is yours the god who looks out for number one? The god who makes sure that only those who earn the most deserve love and health and happiness?

Or is the god that our lives proclaim – as we heard from St. Paul – the God of whatever is pure and just and good? Or is the god that our lives proclaim the God who is love, and calls us to lives that shaped by love above all things?

I’ll be honest with you: I’ve been troubled this week.
There’s a great phrase: “A holy discomfort.” That sense of being uncomfortable, of things not being quite right, but know it’s a good thing and you know it’s God. Fred Shuttlesworth has left me this week with a holy discomfort.

Another thing Pastor Shuttlesworth once said is, “I say very little about anything, until I am ready to act – and I think more people should be like that.”

Are you and I ready to act on our faith? Are you and I ready to clothe ourselves for God’s wedding banquet in love for our neighbor? Are we ready to show up at God’s table, not with good words and nice feelings, but with lives transformed by God’s love? Are we ready to risk everything – everything – to show the world God’s love?

I want to share with you one more story from the life of Pastor Shuttlesworth.

Shortly before I heard Pastor Shuttlesworth, the last of the Klansmen responsible for the bombings in Birmingham had finally been convicted, some 50 years later. This man who had been responsible for countless deaths and acts of hate – including the bombing of Shuttlesworth’s own church.

Someone asked Pastor Shuttlesworth, “Do you hate white people?”
Shuttlesworth responded, “Man, you’re asking the wrong question.”
But the inquirer persisted, referring to the man just convicted. “With everything you have been through, it would be understandable – justifiable – if you hated white people.”

“Friend,” said Shuttlesworth, “I can not say that I love Jesus, and then hate white people. I cannot say that I love Jesus and hate. Let me tell you, if it wasn’t for a man named Bull Connor, I wouldn’t know Jesus as well as I know him today. So how can I hate Bull Connor – I give thanks for him.”

That … That is living into the faith that Jesus proclaimed. That is what it looks like to take seriously the words of Jesus – the words that we profess in this place – about the love of our neighbor.

And I’m troubled. I am troubled by that.
I am troubled by the life and words and witness of Pastor Shuttlesworth, because I know that I’m not there.

I know that I’m not there. I know that I don’t live my life with the love that I should. I’m troubled.
But it is a holy discomfort, because I know that God is calling me – God is calling us – to more. God is calling us to lives of more love.
God is calling us to lives that make a difference.
God is calling us to change this world.

And so I pray.
I pray that God will give me the grace to live that sort of life, because that’s the only way we can do it: with God’s help. I’m sure not going to do it on my own – I need God to show me the way.
I pray that God will give me the courage – that God will give me the strength – to risk everything for Jesus’ love, and for the people whom God loves.

I pray that God will continue to give me – to give all of us – a holy discomfort, so that I am not satisfied with indifference and inaction, so that when I show up at that great wedding banquet, that when God welcomes me to the table, I will be properly clothed in all of God’s love.

Jesus Wept

2011-09-26T13:14:00.000-05:00

The following is a sermon that I recently preached at a funeral. The funeral was a graveside service for a young man (not a member of the congregation I serve) who had apparently committed suicide. The Gospel text for the service was John 11:1-6, 17, 32-39a. I am greatly indebted to my colleagues on the ELCA Clergy Facebook page who helped me to think through this sermon, and held me in prayer last week. I am especially grateful for a sermon by Pastor Keith Fry, which drew my attention to the question of Mary and Martha.

Grace and peace to you in the name of our Lord and savior, Jesus Christ.

From time to time, people expect me to have “the answers.” Because of what I do, people thing that I must have some sort of direct line to God; that I must know “why;” that I must have something to say that will make it all better.

I don’t.

Because the truth is that there are no words that will magically make it all better.

[Dad], [Mom]: No parent should ever have to bury a child. Never. I could say all sorts of nice things – things about God’s plan and God’s purpose, things about how everything will work out for the best – and I’ll bet that well-meaning family and friends have said those things to you in the last week. But, however true those things may be, they do not make today any easier, and they do not make this any less painful.

And so, let me begin by saying “I’m sorry.” [Dad], [Mom], [brothers]. I cannot imagine how much you are hurting today. And I’m truly sorry.

In the reading from the Gospel you just heard, Jesus shows up in Bethany where his friend Lazarus has died. And there are immediately questions. Mary and Martha both approach Jesus and the first thing they say: “Jesus, if you had been here, my brother wouldn’t have died.”

I wonder, today, faced with the death of a dear friend, how many of us have faced the same question - how many of us have sat in the quiet of the night, and accused ourselves just as Jesus was accused by Mary and Martha."If only I had said something. If only I had done something different. He would not have died." Sound familiar?
To that I have two word. Quit it. Knock it off.

What if, Maybe, Perhaps – these questions haunt us, and they are not our friend. They cannot be answered. The past cannot be changed, no matter how deeply we would like to change it. What is done is done; "What if" can only cause us harm.

No, our question today – the real question – is not “What if.” Our question is “What now?”
What do we, who love Name and mourn his loss, what do we do now.

What do we do now? Today we grieve.

The God we proclaim today is not a God who magically makes everything better, but a God who stands beside us in the darkest hours and troubles of life.
As Jesus came to Bethany, he wept over the death of his friend. As Jesus joins our worship this day, I believe he weeps as well. It is a good for us to mourn – to acknowledge our pain together.

Our God, is not afraid of the dark places of life, and is not afraid of our grief. Jesus wept, and so will we today. And in the days to come. And Jesus will continue to walk with us to the tomb, will walk beside us no matter how dark that grief gets. The promise is not that we will understand the "Why" or the "What if" - but that there is no where we can go that God will not go with us - right? Even through the valley of death.
And so we mourn.

What now? Then, we are honest about why we are grieving.
We are not sad for Name. Not today. I don't know what was going through his heart and mind in those last few days, those last few hours. But I imagine he must have been in some scary places. And now, today, we celebrate the fact that he is free from all that. Today we celebrate that Name is free from all that pain and suffering; that he is undoubtedly enjoying the company of his beloved mother. Today, we celebrate the promise that God will gather all his children to himself.

No, as we grieve, we are not sad for [Name]. We are sad for ourselves - for that place that [Name] filled in our life, for the laugh that we won't hear every day, for the smile that we can't see today.

And so, in our grief, we name that empty place, and we remember [Name]

What now?
Finally, we begin to pick up the pieces. You and I - we have lives to live. That day in Bethany did not end in the tomb. No, our Lord brought new life into being -- life in the midst of death. Because that is what he does. And that is what he will continue to do in our lives.

We pick up the pieces, and we return to new lives. Not that we forget [Name] - not at all. In fact, we remember him precisely by living our lives.
I have heard the stories - stories about how helpful [Name] was, about how kind, about how generous. We honor [Name] as we return to our lives, by living out those same things in our lives. By showing others the sort of kindness and generosity that we remember so well in [Name].

Friends, in these days of mourning and sadness, God promises to walk beside you. To weep with you as you weep. And even now - here, in the valley of the shadow of death - even here, God is working to bring new life and joy into the world. Through you, through your lives, and through the memory of [Name].

Amen.

Image: Vzkříšení Lazara (The Raising of Lazarus), 1911, by Bohumil Kubišta. Public Domain.

Why I Love (Hate) Social Media

2011-09-24T14:33:00.002-05:00

Those who know me, know that I am a fan of social media. I use social media in my own life in a variety of ways: in my personal life to stay in touch with family and friends, to keep connected with members of my congregation, and to discuss ministry with colleagues. My real passion for social media comes among colleagues, talking about how this resource can be used by the church to further the kingdom.

The potential of these new forms of media was brought home to me in a surreal way this last week. Late Wednesday night, I logged on to Facebook, only to discover that they had changed up the appearance of the newsfeed. I saw a couple of complaints from friends about the new look, and I new how this would go. By morning there would be a flood of complaints about the new timeline. So I looked through my pictures, and found an image from someecards that I had posted from the last time Facebook changed the look of the feed, reposted it, and went to bed.

Now, I have had a few things I have posted become popular before. Mostly among other church folks, I've had a couple of posts from this blog get shared by as many as 100 people on Facebook (I thought that was pretty impressive!). Thursday morning I woke up, and the image had been shared 2,000 times. I was shocked. By the end of the day, it had been shared 5,000 times. It even had been shown on the Houston afternoon news and WGN in the evening. Yes - my post to Facebook was on the news from Houston to Chicago.

Let's do some quick math. Round down the average number of Facebook friends to 100. At 5,000 shares, this image was seen by at least half a million people. To put that in perspective: On an average Sunday, I preach to around 170 people. I serve a congregation of about 500 members, in a town of 14,000 people. With one post, I had reached 1,000 times more people than there are in the congregation I serve. By the next morning, I had friend requests from across the US, from Britain and Ireland, Germany and Austria, Australia and New Zealand.

I love the potential that social media has for reaching people. The church is called to carry the Gospel to all nations - to all corners of the earth. Just over five hundred years ago - the printing press made that mission more feasible than ever. Now social media has made it more practical, possible, and probable for the church to carry the message of the kingdom to the ends of the earth.

And yet ...

What gets shared on social media? I have posted about ministry, about politics, about the Gospel - about all sorts of things. Out of all those posts it is a silly post, about Facebook that went viral. Some of the most popular Twitter feeds are the ones that dole out sarcasm or pop culture commentary. Social media shows the truth of who we are: it is not the meaningful, deep conversations that move us. As a species, we are infatuated with the inane. And I hate that social media exposes our shallowness.

How do we, as people of faith, overcome our infatuation with the inane and use social media's potential for communication to share the good news?

Pirate Creed

2011-09-19T15:13:00.002-05:00

In honor of International Talk Like a Pirate Day, I give you the Pirate Creed:

We believe in one God, the Almighty Admiral,

Maker o’ heaven and ‘arth,

and o’ all things natural and ghostly.

We believe in one Lord, Jesus Christ,

T’only Son o’ God, says I, eternally begotten o’ the Admiral,

God from God, Light from Light,

true God from true God,

begotten, nar made, o’ one Bein’wi’ the Father.

Through him all things t’were made.

Far us and far arr salvation

he opened the hatch o’ heav’n

and dropped into the hold:

by the pow’r o’ the Holy Ghost

he became incarnate from the Virgin Mary,

and was made a swabbie.

Fer arr sake he was keel-hauled

by that the scurvy dog, Pontius Pilate;

and was sent t’ Davy Jones’ locker.

On the third day he came back in accardance with the book;

he ascended into heaven

and be seated at the right hand o’ the Admiral.

He will come again in glory t’judge the living and the dead,

and his kingdom will ha’e no end.

Avast then!

We believe in the Holy Ghost, the Lord, the giver o’ life,

who proceeds from the Admiral and the Cap’n.

With them two, he be worshiped and glorified.

He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church.

We acknowledge one dunkin’ far the forgiveness o’ sins.

We look far the resurrection o’ the dead,

and the life o’ the world t’come.

So says one, so says us all. Aye aye

(The Pirate Creed comes from the Pirate Eucharist (pdf), composed by fictitious detective and liturgist Hayden Konig, in Mark Schwetzer's wonderful "Liturgical Mysteries". This series of books should be read be everyone who loves liturgy, snark, and ~~wonderful~~ ~~inspiring~~ hilarious prose. Pirate Creed used here with permission.)

Why is Texas Burning?

2011-09-13T14:06:00.002-05:00

This post is for my friends who don't live in Texas. The fact is, the fires here this year have been extraordinary, simply the most damaging wildfire season on record for our state. 3.6 million acres have burned this season in Texas. How big is that you ask? Well, to put it another way, 5,625 square miles have burned this year -- the state of Connecticut, by comparison, is 5,543 square miles.

The most recent large, destructive fires have been in the Bastrop area, and the Tri-county fire just west of Houston. In Bastrop, more than 40,000 acres burned; in the Tri-county fire, more than 20,000 acres. More than 1,500 homes have been destroyed.

So what is going on? Why is Texas burning?

Start with the heat. It is hot this year - I know, Texas is always hot, right? No, this is an unbelievably hot year even for Texas. This graphic from the National Weather service shows the number of days over 100 degrees for a few key spots around us. For example, College Station (about 45 minutes north of me) has 12 triple digit days in an average year. In 1917, a record was set of 58 days of 100 or better. So far this year, 64 days over 100, and we are still going. Today is forecasted to reach 105.

So it's hot - wicked hot - in Texas this year. That alone is cause for concern. But it is not only hot, it is also dry. And again, we aren't talking just a little bit dry. We are talking about people who have had ranches for generation selling their livestock because not only is there no hay to feed them, but there is also no water in the ponds to give them. The graphic below (National Weather Service) shows our rainfall deficit in the area.

Maybe this will show it a little better. This is the "tank" (as in a pond used as a water tank for livestock) down the road for me. This picture was taken August 1 - it is actually even lower than this now, as it hasn't seen a drop of rain since then. Click through to the larger version. See the dock on the left, about 20 yards from the water line? Yup, the water is supposed to reach it. See the berm on the right, with the cattle walking on top of it? This particular tank often overflows that boundary, and flows out into the field below it.

It is record breaking hot. It is record breaking dry. Oh, and even the air is dry. In Brenham, we are really still Southeast Texas. That means that we are used to summer being like a swamp - we are used to practically needing a snorkel to go outside and get the mail. But this summer, there has been very little humidity. Lately, we have had humidity levels between 10-25% during the day. That means that as the dry winds blow (we've hardly had a day in the last month without at least 10mph winds, often much more) what little water is in the ponds and in the soil, gets sucked right out. It's sort of like a blow dryer has been being used on Texas for more than a month straight.

All of these conditions - the lack of rain, the extraordinary heat, and the dry air - have combined in a perfect storm to produce one result: The state of Texas is kindling. The trees without enough water are shedding all of their leaves and needles, leaving the ground covered with dry leaves piled up against dry trees and houses. The fields are all brown and dead. There is no water in the ponds or streams. It is all kindling.

Here at the church we water (a) to keep our grass from dying off every summer, and more importantly (b) because without water this ground shifts, causing damage to foundations of the buildings. And even with water, large chunks of our grass has died off, and the grounds are covered with the dried leaves falling off of our dying trees.

Notice the little bit of yellowish grass around that huge crack in the ground? That is near a tree that we are watering and trying to keep a alive.

So there you go. Why is Texas burning? Because the state of Texas is kindling.

Oh, and what does the near future look like for us? More of the same.

A September 11 Story

2011-09-10T21:42:00.001-05:00

In addition to being a graduate of the finest Lutheran institution of higher learning in the US, Rebecca Kolowe is a diaconal minister in the ELCA. In 2001, Rebecca was an ELCA missionary serving in Cameroon. A few years ago, she wrote this piece on the anniversary of 9/11. (You can read more by Rebecca at her blog)

September 11 is an eerie day for me, as I assume it also is for most Americans in the post 9/11/2001 era. What it must be like for most Americans to remember the happenings of that fateful day, however, and to have it define their consciences and their very beings, is not something that I am familiar with or can understand from experience.

The truth is that my September 11 story is one of life as a missionary in a predominately Muslim town in Central Africa. On September 11, 2001, I was living in Ngaoundere, a bustling town on the central plateau of Cameroon. I was teaching English and Bible at a Protestant High School where many of my students were Muslims. When those planes hit the World Trade Center, it was a little after 3 p.m. in my part of the world. I had just finished teaching for the day and had gone out to the market to buy rice, milk powder, and cheese.

My 9-11 story is that on that afternoon I walked into a shop for ex-patriots that is owned by a prominent and beloved Muslim family in our town. Madame Alizar and her husband are originially from Lebanon. They have made a good living opening their shop selling things that Africans don't eat (like cheese) to the many missionaries and foreign buisiness people that come to Ngaoundere.

On that afternoon the TV was on in the back room. When I came into the shop, Madame Alizar saw me and came out to the front counter. She grabbed my arm frantically and said, "What are you doing here?" Something was obviously wrong. She told me that I had to go home (to my home in Ngaoundere) at once, that something horrible had happened in America.

By the time I got back to my home, it was all over, and the other missionaries were looking for me. They had CNN International on and we all sat down and watched. We knew that this was REALLY bad. Perhaps some of us even knew what it might mean for our country. I can't speak for anyone else, but I know that I did not.

My experience of 9-11 is not one of fear. I don't understand what it was like in America in what must have been those horrible days following the attacks. I hear stories of the eerie quietness of the skies. I hear that the churches were full that following Sunday, and that people stopped each other in the street and remembered their humanity for a while. I have heard those stories.

I have also seen how much 9-11 shaped our consiousness as Americans into something that I didn't recognize when I finally came home to U.S. soil in July of 2002.

On September 12, 2001, I awoke to another average school day. Life just went on. And then there was a knock at my door. A Muslim woman who was my neighbor had come to offer her condolences for what had happened the day before in the U.S. I told her it was OK; I appreciated her kind words, but she didn't have any responsibility for what had happened. Then she told me something that I believe sets my 9-11 experience apart from probably just about every American I know: She said that she didn't have any personal responsibility for the violence, but she was sorry anyways. She talked about how disgusting it was that this horrific act of violence had been done in the name of her religion. She told me that this is not what Muslims believe, and that the Prophet Muhammed would not have condoned this.

This might not have marked me so deeply except that over the course of the day, it happened again and again. Muslim people who I knew, and ones I didn't know, came to me again and again, all day long, to tell me they were so sorry that this had happened and that it had been done in the name of a religion that they espoused. These people, my Muslim neighbors, were truly grieved by the violence that had been committed in the name of Islam, the Prophet they love, and the God they love.

When I came home to the U.S. I began to realize how different my 9-11 experience was from others' experiences. September 11, 2001, changed the face of America in ways that I do not believe are all positive. And, it seems to have been the defining moment of my generation, like the way the Kennedy or the MLK assassinations shaped my parents' generation, or the Great Depression and World War II shaped my grandparents'. And, strangely, I find myself being left out of that defining moment. I missed it--I missed the defining moment. That makes me incredibly different. I believe it also makes me incredibly lucky.

I have been given a gift. For many years, I was afraid to tell people about how the Muslim community cared about and supported me and my fellow missionaries in the days following September 11. It is a very unpopular message, but a true one. I know now, as I did then, that it is a story that needs to be told. I just haven't been able to tell it until very recently.

I know a very different Islam than the one that was portayed here in the days after 9-11. Don't believe everything that a too-liberal media tells you that you should believe about the events of that day and its aftermath. Don't believe everything the government tells you, either. The politics of fear have encroached on our lives and controlled us for too long. Propaganda was not just used in communist USSR or Nazi Germany to control the people; it has been used here in America, too, by our government and media over the last 8 years, and used well. Don't buy in to the idea that Islam is evil. "Islam vs. the West" is something that we have blindly accepted without really knowing what that means.

Remember September 11 for what it was. It was a tragic day in a world full of tragic days. Remember those little glimpses of humanity that you saw in the days following that tragedy. I know I do. I often think about those faithful Muslims who ministered to me in the aftermath of what has become an identity-altering day in the life of my nation. Pray that unity and new birth will arise from the ashes of that day, and that that unity and new birth will include a new identity where people of all faiths can be seen as valuable.

Free Storage from UHaul #txfire

2011-09-08T15:32:00.000-05:00

U-Haul is offering 30 days of free storage and U-Box Portable Storage to Texas residents whose homes have been damaged by these wildfires.

Families who need more information about the 30-days-free self-storage assistance program may contact: U-Haul Company of Austin12611 Research Blvd. Austin, TX 78759(512) 331-7777

(source: U-Haul, via Marketwatch)

A Day of Hope!

2011-09-08T13:25:00.000-05:00

A Day of Hope—a gift for families recovering from a disaster.

Saturday, September 10

Raise us up from the ashes and hear us.

When fire swallows up our hopes and dreams,

Raise us up from the ashes and help us.

When our lives and livelihoods are consumed by flame,

Raise us up from the ashes and save us.

When smoke clouds our hope and shrouds our joy,

Raise us up from the ashes and give us peace.

call: 608-469-0692 to sign up

Two Locations

First United Methodist Church 400 Olive St Smithville, TX 78957

Good Shepherd Lutheran church 202 Highway 71, Bastrop, TX 78602

During a time of crisis, school-age children are likely to suffer fears and pain due to trauma that they struggle to express. A Day of Hope is a small gift—a space, time and community to relieve a little pressure that is building in the first few weeks of a disaster. Intentional activities done mostly in small groups offer a respite from the chaos of disaster. A Day of Hope also provides a little space for parents and care givers as they try to cope with the sudden changes to their lives. The shock of a disaster impacts the whole family.

The Day of Hope is modeled from a typical Camp Hope day camp and includes small group activities to encourage children in trauma. These activities do not take the place of counseling or mentoring—they are simply a one-day space to share stories, reflect through art, release tension through games and act out feelings using expressive arts.

A sample schedule looks like this:

9:30 Sign in & join small group

10:00 Alpha — opening with songs & introductions

10:30 Rotations

11:15 Rotations

12:00 Lunch

12:30 Rest

1:00 Rotations

1:45 Rotations

2:30 Rotations

3:00 Omega—closing

3:30 Depart

call: 608-469-0692 to sign up

And for Care Givers—

Camp Hope understands how difficult it might be to leave your child for a full day following a trauma. When life changes suddenly it can feel scary and overwhelming. Everything is harder than usual.

Please feel stay and participate in the Alpha and return in time for the Omega.

Or stay all day. You are welcome to visit with other caregivers in our hospitality room or to meet with a chaplain.

Of course, many parents use this time to rest from the demands of child care during a trauma, to run errands, meet with insurance agents or catch up with friends. It is critical that adults take care of themselves—seeking outside help as needed and connecting with friends and family during this difficult time of loss. Make this work for you.

Sat. September 10

CALL 608-469-0692 TO SIGN UP

Twitter Starter List

2011-08-05T15:15:00.006-05:00

One of the first questions I receive from colleagues who are are trying out Twitter is, "Who do I follow?" Ok, you've looked for people in your address book, connected with people you know in real life. What next? One piece of advice that is often given is to look through a friend's follow list. Ok, that can be helpful - kind of. But, for example, I (@rev_david) follow 800+ people. My tweeter stream moves pretty fast, and that can be overwhelming for someone new to the platform.

My first advice is, look at the profile of someone you like. Who do they talk to regularly? Who do they retweet? Those would probably be some good accounts for you to follow.

Even better, I have compiled a starter list of accounts for pastors new to twitter. It is not everyone I follow (sorry if I left you off!!), but just a little manageable chunk for people to begin with. I have tried to indicate what people primarily tweet about -- but expect them to tweet about other stuff too, because the best accounts tweet about a little bit of everything. Also, as a caveat, this list does skew Lutheran and Texan. I am a Lutheran pastor, primarily addressing other Lutherans in Texas (besides, who wouldn't benefit from following more Texas Lutherans??)

Another criteria that I had was accounts that actually interacted with others. I'm not interested in the accounts with thousands of followers who don't really talk to much of anyone else. Thinking of the experience of people who are new to twitter, I am looking to make that first experience as rewarding as possible.

In our Synod
@rev_david – of course, you're going to want to follow me :)
@BreadTweet - Bishop Mike Rinehart, TX-LA Gulf Coast Synod
@markm1853 - Mark Mummert, worship, liturgy, church life
@claytonfaulkner - ministry, worship, social media

@mwecker - Faith & art reporter at Houston Chronicle
@HoustonBelief - The Houston Chronicle Belief Page
@Kateshellnutt - Reporter for the Chronicle Belief Page

A few good general ELCA accounts to plug into
@ELCA - the offical ELCA account
@ELCAnews - exactly what it says
@BethALewis - CEO, Augsburg Fortress

Examples of ELCA pastors using Twitter well
@prkanderson – Ministry, social media, lutheran
@Schnekloth – Ministry, social media, lutheran
@JasonKorthauer - Ministry, politics, lutheran
@asacredrebel - Ministry, theology, lutheran
@neilcf – ministry, youth ministry, lutheran
@youravgpastor - ministry, social media, lutheran

Talking about social media and the church:
@MeredithGould
@ChSocM
@adambowersmedia
@JustinWise
@tsudo

Others worth a follow

@AaronBillard - Ministry, theology

@AndAFool – Theology
@CharlotteElia – theology, liturgy

@derricklweston – theology

@expatminister – Ministry, theology
@jazzpastord - Ministry, theology

@JesusofNaz316 - humor, theology, church life

@JesusNeedsNewPR – Church life, theology

@KeepSetting – Christian Ed, theology

@kirkjeffrey – Ministry, coffee

@mayog – theology
@TwoFriars – theology
@Rev_Gene – Ministry
@SkyPilotofHope - Ministry, social media,
@theologybird – theology, ministry
@UnvirtuousAbbey – humor, prayer, faith

Dealing with Questions

2011-08-02T15:13:00.001-05:00

Many of the readers of this blog have either been to graduate school or are currently in graduate school. Many others have encountered this same problem in colleges. The problem: the person in class who monopolizes all of the time with their questions, usually to prove to the prof and/or classmates how very smart they are (or who makes comments because they are sure that the prof was unaware of their very important factoid).

Of course, this doesn't apply to adult education in our churches, where often I wish people would ask more questions and make more comments in order to get discussion going. But it is a welcome relief for those grad school/college settings. I proudly present the "Question & Comment Evaluation Chart" (click for larger image). Feel free to print out and discreetly place on the desk of your classmate who needs it most.

Bach's Coffee Cantada

2011-07-28T07:36:00.000-05:00

To honor the Fifth Evangelist - and in honor of a groggy morning, here is J.S. Bach's Coffee Cantata (Schweigt stille, plaudert nicht, BWV 211).

Written for and performed by Bach's Collegium Musicum, at Zimmerman's Coffee House in Leipzig. The libretto (text) was penned by Bach's frequent collaborator, Christian Friedrich Henrici.

Narrator (Recitative): Be quiet, stop chattering, and pay attention to what's taking place: here comes Herr Schlendrian with his daughter Lieschen; he's growling like a honey bear. Hear for yourselves, what she has done to him!

Schlendrian (Aria): Don't one's children cause one endless trials & tribulations! What I say each day to my daughter Lieschen falls on stony ground.

Schlendrian (Aria): You wicked child, you disobedient girl, oh!; When will I get my way? Give up coffee!

Lieschen (Aria): Father, don't be so severe!; If I can't drink my bowl of coffee three times daily, then in my torment I will shrivel up like a piece of roast goat.

Lieschen: Mm! how sweet the coffee tastes,; more delicious than a thousand kisses, mellower than muscatel wine.; Coffee, coffee I must have, and if someone wishes to give me a treat, ah, then pour me out some coffee!

Schlendrian (Recitative): If you don't give up drinking coffee then you shan't go to any wedding feast, nor go out walking.; Oh! when will I get my way? Give up coffee!

Lieschen: Oh well! Just leave me my coffee!

Schlendrian: Now I've got the little minx! I won't get you a whalebone skirt in the latest fashion.

Lieschen: I can easily live with that.

Schlendrian: You're not to stand at the window and watch people pass by!

Lieschen: That as well, only I beg of you, leave me my coffee!

Schlendrian: Furthermore, you shan't be getting any silver or gold ribbon for your bonnet from me!

Lieschen: Yes, yes! only leave me to my pleasure!

Schlendrian: You disobedient Lieschen you, so you go along with it all!

Schlendrian (Aria): Hard-hearted girls are not so easily won over.; Yet if one finds their weak spot, ah! then one comes away successful.

Schlendrian (Recitative): Now take heed what your father says!

Lieschen: In everything but the coffee.

Schlendrian: Well then, you'll have to resign yourself to never taking a husband.

Lieschen: Oh yes! Father, a husband!

Schlendrian: I swear it won't happen.

Lieschen: Until I can forgo coffee?; From now on, coffee, remain forever untouched! Father, listen, I won't drink any.

Schlendrian: Then you shall have a husband at last!

Lieschen (Aria): Today even dear father, see to it! Oh, a husband!; Really, that suits me splendidly!; If it could only happen soon that at last, before I go to bed, instead of coffee I were to get a proper lover!

Narrator (Aria): Old Schlendrian goes off to see if he can find a husband forthwith for his daughter Lieschen;; but Lieschen secretly lets it be known:; no suitor is to come to my house unless he promises me, and it is also written into the marriage contract,; that I will be permitted to make myself coffee whenever I want.

Trio: A cat won't stop from catching mice, and maidens remain faithful to their coffee.; The mother holds her coffee dear.; The grandmother drank it also.; Who can thus rebuke the daughters?

(Translation found on Wikisource, and assumed to be public domain)

Social Media & the Church: Multiple Personalities

2011-07-19T17:57:00.000-05:00

There is an epidemic among church leaders! As social media (facebook, twitter, google+, linkedin, etc) has grown in use, an ever increasing number of clergy and other leaders have developed multiple personalities. But wait, don't call in the American Psychological Association just yet. let me back up. As I pointed out in a previous post, the social media use of ministry leaders can be divided into five general groups:

Only for personal use, only connecting with friends and family
Only for professional use, everything they post related to their ministry, congregation, etc.
Separating personal from professional, with a personal account for friends and family, and a professional account for congregational members.
Integrating the personal & professional with one account
Not at all (more clergy than you might expect, or perhaps not, given the church’s record for adopting new things)

I am interesting in talking about those of us who use social media for ministry - groups 2-4. There are some very good arguments why ministries should engage social media, already addressed by many folks in many places. But for now, I am going to stick to those of us who agree that we should be using social media for ministry purposes. Let me be up front: I fall into group #4. I think there are some very compelling reasons to have an integrated online persona, and I will get into that a little bit later.

Those who fall into groups 2 and 3 can be lumped together - their social media use is more less identical from a ministry perspective. Group #3 may post cute pictures of their kids, or complain about their day, but it is separate from their ministry account, so people following their ministry will not see it.

There are some very good, and some less good, reasons for pastors and others in ministry to use social media this way. Most importantly, it provides very clear and well defined boundaries. Not everyone who follows the ministry of the congregation wants to see pictures of the Pastor's vacation (especially not pasty Lutheran pastors on the beach!). Sometimes pastors need space to be honest about the congregations they serve - to vent a little bit - and it may not be a good thing for the whole congregation to see that private venting. Occasionally, a pastor may worry that what is said or implied on facebook - even if it is entirely unrelated to ministry - will be used as a weapon in next week's Council meeting (certainly no one in your congregation would ever do that, but in some of those other congregations). In general, this social media practice allows for a bit of differentiation between the pastoral office and the ministry on one hand, and the person who holds that office on the other.

Let me be clear: Although it is not how I use social media, I respect this position. I have colleagues who have been burned by not having clear boundaries, and they now try to avoid those pitfalls. I get it. But I do think there are some very good reasons to use social media in a more integrated way. First, a story.

A couple of weeks ago, my satellite receiver started acting a little strange. As a hopeless TV addict, this was unacceptable, so I put a call in to DirectTV. After walking through all the automated steps, I was on the phone with Lisa. Lisa was exceptionally friendly - we talked about my TV problems, and also about her family that lives in Texas and what shows she watches with her toddler. Lisa was not just helpful, she was friendly and personable. She scheduled a maintenance call for me, and in a couple of days James stopped by my house. James and I commiserated about driving in and around Houston, and about this horrible summer we're having. After those experiences, DirectTV is not just some brand name to me - it is Lisa and James. People do not relate to brands; people relate to people.

And social media is ultimately about relating to people - it is about community. If your whole facebook feed is updates about your congregation's worship services, people will begin to tune it out. If all of your tweets are links to to the ministry website or blog, other users are not going to engage your twitter account. People relate to real people, who live real lives.

In addition to opening up your social media following to a larger community, being personal also opens up a pastor's life so that parishioners can see him or her as more than just the person in the pulpit. As we share on social media sites, those who are involved in our ministries get to know us more and better -- and that draws us into more effective ministries in their lives.

Finally, I believe that it all eventually comes out. In the age of digital communication, there are no assurances that information will not get out. An email sent just to the congregational council can easily be forwarded on to someone outside the group. A status update posted to a private facebook account may be copied and pasted to someone else's profile. A protected tweet may be retweeted by someone else. It all comes out.

I live in a small town and if I am having lunch with someone downtown, there is a very good chance that anything I say may be overheard by an unintended audience. I treat social media like I do living here. Don't say things you wouldn't want everyone in your congregation or in the rest of your life to hear. Of course, this has been a great for my spirit as well -- If I wouldn't want someone to hear it, maybe I don't need to be saying it in the first place.

Ultimately, to quote someone much smarter than myself, I am who I am. I am the same person on Sunday morning as I am in downtown Brenham as I am on social media as I am in a small group Bible study. Pastor David is not a different person than just David.

Social Media & the Church: Who are Your Friends?

2011-07-05T13:17:00.000-05:00

Over the last few months, I have been a part of numerous discussions about how the church generally and clergy specifically use social media – Facebook, Twitter, Google+, etc. It has been a great discussion, and I have learned a great deal from my colleagues. There, however, one question where I find some disagreement (What?! Pastors disagree with one another?). I will come to that in a moment.

Generally, ministry leaders use social media in one of five ways.

Only for personal use, only connecting with friends and family
Only for professional use, everything they post related to their ministry, congregation, etc.
Separating personal from professional, with a personal account for friends and family, and a professional account for congregational members.
Integrating the personal & professional with one account
Not at all (more clergy than you might expect, or perhaps not, given the church’s record for adopting new things)

For what I think are very good reasons, my social media usage follows model 4 more than anything else (more about that at another time). But, if pastors and other church leaders are going to use social media in any way as an extension of their church or their ministry (models 2-4 above), one question comes up fairly quickly: Should you initiate contact with members on social media? That is, should you friend them first on Facebook, or wait for them to friend you? Should you follow them on Twitter before they have followed you? Should you add them to a circle on Google+ if they have not circled you?

To be clear: this is a new issue in ministry. These are not questions that anyone could have imagined asking ten years ago; we are treading new ground here. The “accepted wisdom” – insofar as there is any – is that it is unwise for pastors or other church leaders to initiate contact on social media. I am not sure that I agree.

I get the reasoning. There is a power imbalance between pastor and parishioner. Members of the congregation may feel uncomfortable declining a friend request from their pastor, even if they do not want “the pastor” to see what is said on their wall. Church leaders (pastors, other rostered leaders, deacons, youth ministers, etc), should maintain healthy boundaries, and not insert themselves into the online lives of their members.

Really???

I wonder why this line is being drawn at social media. If you join the congregation that I serve, I will ask for your email address, your home phone number, and your cell phone number – and I will give you mine. You are welcome to decline to give me that information, but I am going to ask for it. I hope you know that you can trust me – as your pastor – to use such information responsibly and as is appropriate to our shared ministry and my call.

As a pastor, if I hear that a member is sick or in the hospital – whether that member tells me or I hear it from someone else – I am going to invite myself into that members home or hospital room. If it is at home I will probably call before I come over (not always), but I am going to initiate the contact and invite myself (the member is welcome to say no, but I would hope that they would trust me – as their pastor – to know that the visit is a part of my ministry and my call).

As pastor of the congregation, I may invite members into my home. Often for an open house or another congregation-wide, but sometimes (less often now that I am a single pastor) to share a meal. Those members are welcome to decline the invitation, and some do, but I am going to initiate the contact because it is a part of my ministry and my call to the congregation.

As pastors, most of us would see no problem “initiating contact” in these ways. We would view it as a part of our ministry, a part of our call to the congregation.

These illustrations, while imperfect (all illustrations are), get at the issue for me. Pastors are called to care for the members of the congregation that they serve (and other ministry leaders as well, in other ways). We are called to be a part of their lives – to help them to see the Gospel in their lives and to “care for their souls.” By calling me as their pastor, the congregation has initiated the engagement that we will then live out together. By calling me their pastor, members of the congregation have initiated our engagement together.

Our call to serve the congregation is our friend request. Our call to serve the congregation is our follow request. Our call serve the congregation is our invitation to be a part of the lives of the congregation.

Ministry leaders should be involved in the social media lives of their members. But we should do so with the same sense of responsibility that we use with every other aspect of our members lives. Mindful that we are being trusted not to abuse that relationship, and to only use it insofar as it is appropriate to our ministry. What that looks like is different in various settings and ministries, and we should be wary of one-size-fits-all solutions to using social media.

What do you think? Should pastors friend members (or otherwise initiate social media engagement)?

A Wedding Sermon

2011-06-20T11:29:00.001-05:00

Wedding sermons are unique - they are sort of like a conversation between the pastor and the couple, but a conversation when you know that everyone else is listening in and you are also speaking to them. This was the conversation I had with William and Jennifer on the occasion of their wedding at St. John - Prairie Hill. Texts for the day were Genesis 2:18-24, Colossians 3:12-17, and John 15:9-12.

Grace and peace to you in the name of the Lord and Savior, Jesus Christ.

It really is a joy to be here today, gathered with you, William and Jennifer, and surrounded here by all of your family and friends. It is one of the privileges of my job that I am invited to be a part of celebrations like this – and I thank you for inviting me to be a part of this special day.

After the service today, when everyone is gone, I will go back to my office, and I will sign this piece of paper (Hold up Marriage License). Apparently there was some question about whether you would remember to get this on time. I don’t know, that’s just what I was told.

But this is your marriage license. It was given to you by the state of Texas, and I will send it back to the state of Texas. Everyone who has been married in Texas has one of these.
Some folks have it in a nice frame, up on the wall somewhere in their house.
Some might have it in a lock box with other important documents to keep it safe.
Maybe some are like the lawyer who had his marriage license out and was reading it one night, when his wife asked him what he was doing. He said, “Looking for a loophole.”

Regardless of what you do with this piece of paper, I want to tell you a secret; you know, just between the three of us …

It’s just a piece of paper. Really. That’s all.
This piece of paper is not a marriage.
In fact, everything we are doing today is not a marriage. Don’t get me wrong, this is a great day. It is wonderful to be in this place, with all these people, witnessing your vows to one another. This place where grandparents said their vows, and where parents said their vows – it is good to be here.

But as good as it is to be here, don’t get confused: this is a wedding, not a marriage.

What makes a marriage is what comes next.

What makes a marriage is what you do tomorrow, and the next day, and the following weeks and months and years.

For many weddings, the couple will look at my list of recommended readings and say, “Pastor, you just choose something.” Or they’ll use First Corinthians chapter 13, because it is what is used at everyone else’s wedding, right? And that’s fine for those people. But not for William & Jennifer.

We talked quite a bit about what readings would be most appropriate today. What would express the life that they want to live together. And I am glad we settled on what we did today, Especially that Gospel lesson from Saint John.

Especially that one little bit – the bit that often gets cut out of wedding services: “No one has greater love than this, to lay down one's life for one's friends.” As we talked about it, the question was asked, “Surely that’s not appropriate for a wedding?”
And the answer is: few things could be more appropriate.

Because here is the truth: Chances are that you will never be asked to give up your life for your spouse. But, you will have to give up yourself for your spouse.
Marriage is not a piece of paper, it is a gift.

Jennifer, today you will give yourself to William.
And William, today you will give yourself to Jennifer.

Those are the words that we used as we began this service: William, will you give yourself to Jennifer, to share your life with her? And Jennifer, will you give yourself to William, to share your life with him?

Marriage is a gift, the gift of yourself, of your life. And it is not just today.

Every day from here forward, you must continue to give yourselves to one another. That is a marriage.

It means letting go of petty fights about who is right and who is wrong.
It means putting your spouse’s interests – their wants and desires and happiness – ahead of your own.
It means, William, that Jennifer’s happiness is more important than yours.
And it means, before you smile about that to much, Jennifer, that William’s happiness is more important than yours. That is a marriage.

That is precisely what Jesus means when he gives his disciples their one and only commandment, to love one another. That is what Paul means, when he tells us to be clothed in love. That is what means to become one flesh, forever joined together.

You are each your wedding gift to one another. And your marriage is the gift of continuing to give yourselves to one another.

A warning. It must be both of you, and it must be a decision you continue to make every day.

And with that gift to each other, with that shared love, I know that you will have a marriage that will last through the ages, and stand as a witness to all of the love of God. God bless you.

But that’s enough of me talking; let’s get to the main event. William and Jennifer, I invite you to come and begin the adventure of your marriage by declaring your vows to one another here in the presence of God and of God’s people.

In Defense of Seminaries: Theology Matters!

2011-06-02T13:48:00.000-05:00

The conversation seems to come up twice a year.In the spring, around graduation time, and then again in the fall as enrollment happens, a glut of conversations questioning the value of seminary education.And almost universally, the conclusion (at least in the public debate) seems to be that it is time to do away with traditional seminary education.

"We need new models!" "It's too expensive!" "We can't be tied to brick & mortar institutions!" And on goes the list of battle cries. To be clear: there are some very good, intelligent criticisms leveled against traditional seminary education.As the saying goes, some of my best friends are opposed to seminary education. However, I strongly believe not only that traditional seminary education can be a good thing, but that the church of the twenty-first century needs traditional seminary education.

First, many of the arguments against seminary education are fueled by the current milieu of anti-expert rhetoric. We want politicians who are not professional politicians. We are told to distrust "mainstream news" sources (usually expressed as a distrust of professional news outlets and commentators). We walk into the doctors office with our own diagnosis made from our own research. And into this mix comes seminary education - a system that asks people to devote three to five years to study, to become in some sense professionals or experts.

I don't want to spend too much space on this point, but simply put, we need experts. Not everyone who talks about the economy is an economist. I would not be a person who should make fundamental decisions about the economy. Sure, I have my opinions, based on my reading about our economy and my experiences. But you would be gravely mistaken to think that because of those opinions I have an insightful understanding of how an economy the size of the US economy works, let alone the global economy. Not everyone who talks about the body and health is a surgeon. My chiropractor has done wonderful things for my spine, and often helps me to feel much better. But when I go for a vasectomy, I want a professional, an expert!

And not everyone who talks about God is a theologian. Yes, I know, we've been told that since "theology just means words about God" everyone who talks about God is a theologian. But it is a logical fallacy. In the same way that my personal opinions about the economy (having my personal economic theories, if you will) do not make me an economist, our personal thoughts about God (having a personal theology) does not make us all theologians.

Theology, Christian theology, is a comprehensive system that shapes our understanding who God is, the reality of the world, and who we are in relation to that God and one another. Rooted in the Gospel, the theologian is informed by the great teachers of the church and (in our tradition) creeds and confessional documents.

Ok, ok. You could argue that anyone could do those things, without a formal theological education. And you'd be right (If you tell anyone I said you're right, I'll call you a liar). I certainly know some brilliant theologians who have not had formal theological education. They have, however, put themselves through a theological education. And - much more importantly - I would say that they are the exception to the rule. Most people who put themselves out there as "self-educated" theologians quite simply aren't. And - here's the point - it is dangerous to take them at their word.

Theology matters! In May of this year, thousands of individuals gave up on their lives, ready for the end of the world because that is what "theologian" Harold Camping said was going to happen. Many of us laughed at Camping, but the reality is thousands of lives were ruined because of bad theology. In April 1993, 76 people died in Waco, Texas, and even more lives were ruined because of the teaching of "theologian" Vernon Howell. Maybe these examples are extreme, but the point to an important truth: theology matters, and has the potential have serious effects on the lives we lead. There is also the family who will never return to a Christian community, because of the "theologian" who taught them that their daughter was sick because of the sins of their family. Or the countless individuals in our congregations, confused by popular "theologians" about death and resurrection.

When Harold Camping and NT Wright, or Oprah and Douglas John Hall, or Joel Osteen and Kathryn Tanner are considered to be equal authorities, something has gone wrong. If theology matters, then it also matters who we look to as theologians.

A seminary education provides the opportunity to immerse oneself in the roots of our theological tree. To study and read Scripture, to sit at the feet of the great teachers of the church, and to engage in theological exploration with other learners. One can, in the midst of life, do this on one's own; but traditional seminary education gives the opportunity to do nothing but this for three years. In addition, in a traditional seminary environment there are trusted guides who have been acknowledged as theological authorities, who provide direction and structure to theological inquiry.

Seminary education matters, because theology matters.

Next thoughts: Seminary education as formation. But until then, what say you? Is everyone a theologian? Does seminary education matter?

God is Dead!

2011-05-05T21:04:00.001-05:00

Like PKs everywhere, my daughter spends a significant amount of time in the church building: in the sanctuary, in the classrooms and meeting rooms, and of course, in Daddy's office. I remember those days, being in Dad's office at the church. I knew where everything was - what pictures he had on the wall, what pieces of artwork he had around. I knew that office like it was just another room in my home. Which is why I am surprised when, from time to time, my daughter notices something in my office for the first time - as she did Tuesday evening while I was getting prepared for our service of prayer and conversation.

I was sitting at my desk, hastily reading a few last minute things to help me get my thoughts together for the service. My three year old was playing with the stash of toys that stay in my office for just such an occasion. And then, from behind me I heard her declare, "God is dead."

This is not exactly what your pastor wants to hear his child proclaim, no matter what her age. But I've been to this rodeo before, and I knew that the worst thing I could do was over-react. Maybe I misheard her. Maybe she was talking about something else. Maybe her words got jumbled, as often happens for three year olds. So I asked, "What was that?" She walked over to me, "Is God dead, Daddy?"

Ok, less of a proclamation, more of a question. "What do you mean?" She crawled into my lap as a I turned around in my desk chair. And then she pointed to the crucifix that hangs on my office wall, "Is God dead, Daddy?"

Ah, now this makes sense. She is a good Lutheran, who understands Good Friday. This wasn't a crisis of faith in my toddler, it was a teaching opportunity. And so, all rush to prepare for the service stopped. Now was the time to stop everything, and answer her questions. We talked about Good Friday, and the fact that Jesus died on the cross, and that was sad. And then we talked about Easter, and how Jesus rose again, lives forever, and we don't have to be sad any more. We ended our discussion with a competition to see who could shout "Alleluia!" the loudest as we celebrated the fact that Jesus is risen.

The point of this is not that my daughter is amazing (although she is - just ask me sometime and I'll tell you all about how amazing she is). No, the point is the importance for parents to talk with their children about faith. Keep objects of faith around the house - crosses, Bibles, artwork. Bring your children to church to see the people gathering and hear the stories. Do those things, live your faith, and they will ask you about it.

Just like grown-ups, children are trying to make sense of their world. The first place children are going to turn with their questions is to mom and dad. Make the time to answer those questions. If you do not - if you are too busy to answer their questions, if the questions make you uncomfortable - then your children will learn the lesson: there is not enough time for faith, and God is not something we talk about. And, well, a faith not talked about will die out and not be passed on to a new generation. A God not talked about from generation to generation may as well be dead.

Is God dead? Not in my house.

Faithful Conversation

2011-05-05T00:21:00.000-05:00

On Sunday night, I was up late watching the news come in that US Special Forces had killed Osama Bin Laden. The next day, processing my reaction to the news, I felt the need to have some sort of service at the congregation I service - some opportunity for us to pray and talk together. I bounced the idea off colleagues who helped me think whether or not this was really the appropriate course of action. In the end I decided to go ahead and have a service of prayer and conversation on Tuesday night.

I had a couple of reasons for deciding to do this. First, this was a historic event - one of those, "you will remember where you were when you heard," events. And I believe that we need to make the faith community a part of those events in our lives. As people try to figure out the meaning of major events in our world, the church cannot afford to sit on the sidelines. People are looking for answers - and if they cannot seek those answers in the church, they will look for them elsewhere. The death of Bin Laden certainly will not be the end of terrorism, but it is a symbolic victory - and who knows better how to talk in symbols than the church?

Second, the death of Osama Bin Laden brought forward raw emotion for many people. It brought back to the surface feelings of grief, anger, and fear that originated in the terrorist attacks of 9/11. The church needs to be a safe place for people to come and live out those emotional responses. A place where the people of God can expose their wounds and their scars, seeking the comfort of one another and the presence of the Great Healer.

And third, the death of Osama Bin Laden stirred in many people the tension of their dual citizenships in the United States and the Kingdom of God. As Americans, there is a natural response of nationalistic triumphalism, a certain rejoicing at the execution of justice. As children of God, a pondering of how this fits into God's justice and Jesus' command to love our enemies.

And so I called for a service of prayer and conversation. It was intentionally not a "class" or a conversation in the Parish Hall. We met in the sanctuary. The people of God find our meaning in worship, in prayer, and in Scripture. I sent out emails, spread the word over facebook, and on Tuesday night about 30 people gathered in the sanctuary of St. John - Prairie Hill.

I prepared a bulletin of sorts. It had a bare bones liturgy, but more importantly it had some pertinent prayers and readings from Scripture. I didn't know if we would use the liturgy, but I wanted it to be available as a structure in case the conversation got heated or we need the structure to move us forward.

We opened with the gathering litany from the ELW Vespers service, and a prayer for the Spirit's guidance in our worship and conversation. And then, I opened the floor. We talked about how we heard the news, and our initial reactions. We talked about how our reactions changed after we had sat with them for a couple of days. As we talked, from time to time I would stop the conversation and offer a prayer or a reading, to keep us centered. Almost everyone present shared in some way, and in all we talked for about 45 minutes. We closed with Luther's evening prayer and a benediction.

The prayers I included came from ELW with some slight modification. The were the prayers for enemies, prayers for our nation and our leaders, prayers for those in military service, the prayer of St. Francis, and a few others. The readings I included were the judgement of Cain, Romans 12:2-21, and Matthew 5:38-48.

Everyone in that group that gathered expressed some sort of conflict about their reactions. What did it mean to pray for our enemies? What if you were not able to forgive your enemies - not just Bin Laden, but the people in your life who had wronged you? And we talked about those tensions, together. I shared with them the story of Dietrich Bonhoeffer, and his conflict over the decision to take part in the plot to assassinate Hitler. I talked a little bit about Luther's two Kingdoms. I'll be honest, I don't remember everything I said. What I know is that, at the end of the night, we had all expressed our relief at the death of Bin Laden, our struggles to love and forgive our enemies, and our desire to become people who live into the Sermon on the Mount.

And I took a number of other things away from this. Even in the very conservative area where I serve, there was a real sense that rejoicing was not the right response to the death of another. As much as my clergy colleagues have been talking about this over the last few days, you would think that most people's reaction was one of joy. I certainly did not see that. Relief is a much better word. Less a shout of alleluia, and more a collective sigh of relief.

I also observed that people were hungry to hear what the church has to say. They wanted to know, what does this mean for my faith? What does Scripture say? I think we (clergy, church leaders) have done the people of God a disservice by not making the church a place where people can come to make sense of the events of the world. I'm not talking about political commentary or partisanship -- they can get that everywhere else. Nor am I talking about being berated by a prophetic pastor who tells them how far short they fall and how wrong their politics are. No, I am talking about a safe place, where they can engage in dialog with each other, the Scriptures, and their pastor about how their faith can help them understand the political and historic events of the world.

Finally, I observed that the congregation was hungry for me, as their pastor, to be honest and authentic with them. The room opened up when I talked about my own struggles to love and forgive my enemies. Had I tried to say that I am able to live into the Sermon on the Mount without struggle, they probably would have tuned me out. Yes, pastors, speak with authority when God calls us to. But, there are other times when your people need to hear you say, I don't know, or I pray for God's strength - because God knows there are people I struggle to forgive.

Pardon the rambling nature of this note. I am still very moved by the experience that we had, talking and worshiping with these people whom I love so much. Their faith inspires me, and their willingness to listen for God's voice speaking through the Body. It was a small group that gathered, but I think that what took place last night at Prairie Hill was exactly what everyone needed.

Why Twitter Matters

2011-05-01T22:17:00.000-05:00

I avoided Twitter. I set up an account about a year and a half ago (@rev_david), but it largely sat their unused. I didn't see the point. It seemed like a waste of time. I couldn't see the personal or professional benefits of learning my way around Twitter. Sure, I used Facebook extensively. I blogged. I was not opposed to social media. I just didn't see the benefit of this particular form of social media.

About a month ago, I thought I would dive in. I connected with some people. I had some good dialog with new people and with old friends. As a theological, homiletic exercise, I tweeted as Judas.

And then came Wednesday, April 25. It was in a flash on my Twitter feed, which I keep up while working in my office, that I saw the news of tornadoes in Alabama. Tornadoes headed for Chattanooga, my hometown, and the current home of family members and friends.

So I searched. Who was tweeting from Chattanooga? From North Georgia? I contacted my parents, to check and see if they were okay. They were without power, riding out the storms. Sitting at my desk in Brenham, Texas, I had better information about what was happening in and around Chattanooga than they did at times. Through Twitter, I knew exactly when and where the tornadoes where appearing in the Chattanooga area. All of a sudden, Twitter didn't seem like a waste of time.

And then came tonight, Sunday, May 1. Relaxing after getting home late from a very long Sunday, I was talking with recently met colleagues about "low Sunday," the first Sunday after Easter. Just about ready to call it a night. And then, a tweet: "President to have a press conference at 10:30 pm." People began to speculate. This was sudden. This was late at night. What could it be?

Many guesses. Then, a few rumors. Then a flood. "POTUS Press Conference national security related." "Related to Bin Laden." "Reliable sources say Bin Laden is dead."

I turned on my TV. Nothing. The Apprentice was still on NBC. The news channels said it was a security related press conference. That was all. And then, some fifteen to twenty minutes later, "Confirmed: Osama Bin Laden dead."

Ok, it was fifteen to twenty minutes that the news was out on Twitter before in the media. That may not seem like much. But the fact is, this was reliable information, spread by the people, directly to the people; without filter. And all of a sudden, Twitter didn't seem like a waste of time.

Yes, you can still waste time on Twitter. Yes, there is a great deal of inane content on Twitter, and even more unreliable information disseminated through Twitter. Like any crowd-sourced information source, Twitter has its flaws. And yet, at times it works. And when it works, we get a glimpse of what social media is designed to do.

Many thoughts running through my mind tonight, waiting for the press conference to begin. But among them is this: Twitter does not seem like a waste of time tonight.

Easter Sermon: Stumbling in the Dark with Mary

2011-04-25T15:00:00.001-05:00

An Easter sermon, preached at St. John Lutheran Church of Prairie Hill, Easter 2011

Alleluia! Christ is Risen

Christ is risen indeed, Alleluia.

“After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to the tomb.”

It really is a little detail; one that we could easily overlook. On that first Easter morning, the women walked to the tomb in darkness. The four Gospel accounts of the resurrection can be a little sketchy – they seem to have a hard time describing this wonderful and amazing thing that has happened. But about this, they agree. The women walked to the tomb in the dark.

It’s not something that you and I do a whole lot of: walking in the dark.

Anywhere we go in this modern world of ours, we have light. Sidewalks and parking lots are bathed in the glow of streetlights and floodlights. If we walk away from those lights, we carry a flashlight. Rarely do we really walk in the dark.

But that’s what the women did that morning. Perhaps they carried a flickering candle, as they made their way through the darkness, but that’s all. Outside the city, away from the houses, into the graveyard. In the dark.

Can you imagine how frightening that must have been? Did they stumble as they walked in the dark? Trip on the rocks along the way?

Regardless, they made the journey. They had too. You see, the women that day were not just in the darkness of early morning. No, they were also making their way through the deep darkness of life. Trying to make sense of the events of the last few days, to find a way forward.

They were in the darkness of grief: Jesus, their friend and teacher was dead. They were in the darkness of hopelessness: Their vision of a better future died with Jesus. They were in the darkness of anxiety: What would they do next? Were they in danger too? It could have been the middle of the day, and still they would have been in darkness.

We may have streetlights and flashlights, but this is the darkness that we still walk in. In this room, whose life has not been touched by the sharp pain of grief? Who has looked at the pile of bills on the counter and felt hopeless? Who has not looked at the lives of our loved ones – of parents, or children, or nieces and nephews – and felt anxiety about their future? Who among us has not walked in the darkness?

We know what the darkness is. We know what it is to stumble through the darkness of life, and struggle to find our way.

And so Magdalene and the other Mary walked. What else could they do? Sometimes it’s all you can do. Put one foot in front of the other. One day at a time. At least provide Jesus with a decent funeral – it’s the least we can do. Stumble on, through the darkness.

And they walked to the graveyard. And in a moment, everything changed.

The stone was rolled away, the tomb was empty – He is not here, he is risen! Those words, that fact, changed everything. He is risen!

Grief became joy.

Fear became love.

Darkness became light.

Death became life.

The only one who could show them the way; the only one who could restore their hope; the only one who could lighten their darkness; came to them – there in the dark, there in the middle of death, in the graveyard – came to them to bringing light, bringing life, bringing joy.

Sure enough, they still had to face the future, they still had a whole heap of challenges ahead, but they knew that they would be facing those challenges with Jesus at their side; they knew that they would be facing those challenges wrapped in the love of God. He is risen! At that moment, they knew that not even death could separate them from God’s love.

And that is the promise to each of you this Easter as well. God knows the challenges we face: illnesses, work, family, money, hopelessness, loneliness, anxiety, grief, sadness, fear. God knows all about the darkness our lives.

You. God’s child. Made God’s own in the waters of baptism. You. God loves you so dearly, that nothing can keep God from coming and walking beside you, nothing can keep God from wrapping you in love.

In the darkness of life, God is there with you. In the troubles of life, God is there with you. Nothing can keep God from your side. That is the promise this Easter. Not even death can separate God from you. That is how strong God’s love is for you.

He is risen, for you.

He battled against death and won, for you.

To paraphrase Saint Paul: If God – the God who raised Jesus from the dead – if God is for us, what darkness can overcome us? If God – the God who raised Jesus from the dead – is for us, what do we have to fear? He is Risen!

The truth is, I don’t know what’s going on in your life. I don’t know what your struggles are. What I do know is this: God will not let anything – not even death – separate you from the love of Jesus.

Yes, there are still challenges in this life. This side of God’s kingdom there always will be. But today, we know how the story ends.

Christ is risen!

God’s love wins!

Light defeats darkness!

Life defeats death!

This is the day, Christ burst the chains of death.

This is the day, Christ broke the seal on the tomb

This is the day, Christ battled the powers of death, and won.

And he did it, he did it all, for you.

He did it all because of his great love for you.

Christ is Risen, for you! Alleluia!

The Paschal Homily

2011-04-23T18:32:00.002-05:00

What follows is the Easter sermon of John Chrysostom. It has been called the best sermon ever preached by Christianity's greatest preacher (ca. 400 ad). For centuries it has been read as the the meditation for the Easter vigil, and indeed it continues to be preached in many Orthodox churches to this day.

Are there any who are devout lovers of God?
Let them enjoy this beautiful bright festival!
Are there any who are grateful servants?
Let them rejoice and enter into the joy of their Lord!
Are there any weary with fasting?
Let them now receive their wages!

If any have toiled from the first hour, let them receive their due reward;
If any have come after the third hour, let him with gratitude join in the Feast!
And he that arrived after the sixth hour, let him not doubt; for he too shall sustain no loss.
And if any delayed until the ninth hour, let him not hesitate; but let him come too.
And he who arrived only at the eleventh hour, let him not be afraid by reason of his delay.
For the Lord is gracious and receives the last even as the first.
He gives rest to him that comes at the eleventh hour, as well as to him that toiled from the first.

To this one He gives, and upon another He bestows.
He accepts the works as He greets the endeavor.
The deed He honors and the intention He commends.

Let us all enter into the joy of the Lord!
First and last alike receive your reward; rich and poor, rejoice together!
Sober and slothful, celebrate the day!
You that have kept the fast, and you that have not,
rejoice today for the Table is richly laden!
Feast royally on it, the calf is a fatted one.
Let no one go away hungry.
Partake, all, of the cup of faith. Enjoy all the riches of His goodness!

Let no one grieve at his poverty,
for the universal kingdom has been revealed.
Let no one mourn that he has fallen again and again;
for forgiveness has risen from the grave.
Let no one fear death,
for the Death of our Savior has set us free.
He has destroyed it by enduring it.
He destroyed Hell when He descended into it.
He put it into an uproar even as it tasted of His flesh.
Isaiah foretold this when he said,"You, O Hell, have been troubled by encountering Him below."

Hell was in an uproar because it was done away with.
It was in an uproar because it is mocked.
It was in an uproar, for it is destroyed.
It is in an uproar, for it is annihilated.
It is in an uproar, for it is now made captive.
Hell took a body, and discovered God.
It took earth, and encountered Heaven.
It took what it saw, and was overcome by what it did not see.

O death, where is thy sting? O Hell, where is thy victory?
Christ is Risen, and you, o death, are annihilated!
Christ is Risen, and the evil ones are cast down!
Christ is Risen, and the angels rejoice!
Christ is Risen, and life is liberated!
Christ is Risen, and the tomb is emptied of its dead;
for Christ having risen from the dead,
is become the first-fruits of those who have fallen asleep.
To Him be Glory and Power forever and ever. Amen!

It's NOT Easter Saturday!

2011-04-23T12:49:00.002-05:00

Here we sit, on the Saturday prior to Easter. Despite what the advertisements in the weekend paper tell you, this is not Easter Saturday. Easter has not yet arrived. Easter Saturday will be in one week, the last day of the week that begins on Easter Sunday.

Today is also not "pre-Easter," or the Easter pre-game show. For many of us - inside the church and out - today is primarily about preparation. Getting the celebration of Easter started right. Make sure the ham is thawed. Do we have all candy we need? And of course, we who work in the church are not exempt from this. Are the lilies all in the right place? Are the liturgies prepared and the anthems rehearsed?

For many of us today, our thoughts and energy are already on Sunday. Christ has been raised.

But today is NOT Easter Saturday. Today is Holy Saturday, Black Saturday, the Great Sabbath. As Jesus disciples experienced it, this was the day without hope. The day that they spent hiding behind locked doors - afraid for their lives, and grieving the loss of their friend and the end of their ministry. As we hurry on to the joy of Easter, we miss the importance of this day.

Holy Saturday speaks to many of us in this life. It is about those who see no hope for the future. It is about those times when it feels like everything is lost. It is about the moment in life where the joy of Easter seems to be out of reach.

How many of us have been there at some point in our lives? How many people in our world experience most of their lives that way?

You probably have some Easter preparations you have to do today. I know that I do. But in the midst of those busy preparations, stop. Pray for those who see no hope in life. Pray for those who live in a Black Saturday world. Pray for those struggling to find meaning in life. Pray for those who are so occupied with the struggles of life - with financial hardship, with hunger, with illness of body and mind - that they do not have time to stop for a Sabbath. Pray for those who cannot see resurrection in their lives. Pray for our Lord Jesus, as he battles with death on this day.

Remember that on this day, our Lord rested in the tomb. And join your local congregation as they go to visit that tomb tonight or tomorrow morning in the Easter Vigil.

Judas Tweets: Sunday to Tuesday

2011-04-20T11:16:00.000-05:00

Today is Spy Wednesday, the day that Judas approaches the religious leaders of Jerusalem and offers to betray Jesus. Here are the Holy Week tweets from Palm Sunday through yesterday. See the rest of Holy Week through Judas' eyes on Twitter, at #judastweets.

Palm Sunday

Were you watching today, Caesar? Israel has her own legions, and we were in the streets!

I really wanted him to ride a warhorse, then Rabbi taught on Zech 9:9. You king is coming Jerusalem!

The Rabbi today: "Now is the judgment of this world; now the ruler of this world will be driven out." Ready for a ride, Pilate?

Still trying to understand why the Teacher dispersed the crowd?? We had the numbers to take Pilate's garrison by force!

"The days are surely coming when I will fulfill the promise I made to the house of Israel & house of Judah." The Great Day is here!

Monday

We're all going to Temple today with the Rabbi. Rally to Restore Judaism!

Simon thinks its a compliment when Jesus calls him "Rock." Rest of us try not to snicker. Not the sharpest sickle in the barn.

Wow! Jesus went Old Testament on the money-changers in the Temple. Gave it to 'em good. Elijah would be proud

All who collaborate are guilty! Rabbi gave everyone a wake-up call at the Temple today.

Not sure why we stopped at the Temple?? Jesus was on a roll, & Rome's troops were garrisoned next door.

Rabbi: "Ask in prayer, & it will be given to you." || Pray for the freedom of Jerusalem!

2 days in Jerusalem. Rabbi is still holding off on expelling the Romans -- let's get it started!

Back in Bethany for the night. More of Martha's great food! Starting to get impatient waiting for the Rabbi to act.

I knew letting Mary sit like a disciple was a mistake!! Tonight she anointed the Rabbi with nard. What a waste!

Could have used that money for so many things. Buying weapons. Feeding the crowd who is following us. Bribing Pilate's guards.

Then Rabbi started talking about death. We are here to conquer not die; to crown David's scion, not to fail!

Tuesday

Back to Jerusalem today -- is it finally time to get rid of Herod & Pilate?

We've got Pilate & Herod right where we want them. Everyone is here for festival. What's the Rabbi waiting for??

We have the leader. We have the numbers - more people following Jesus every day. Now the Great Day we've been waiting for.

Jesus, Really?? Debating the Pharisees in the Temple?? How does that help us to rally the people against Rome??

Getting impatient. Now is the time to ACT, not TALK.

Today in the Temple: Pharisees & Scribes played "stump the Rabbi." They lost.

Rabbi really ticked off the Temple leaders today. Don't we need their help to kick Rome out of Jerusalem?

Ok, seriously. Enough talk! It is time for action! If we don't show our strength soon, the opportunity will pass

The Truth

2011-04-18T10:48:00.000-05:00

Chances are if you have talked to me - or to any pastor - in the last two weeks, I have complained. I have probably complained about how busy and stressful Holy Week is for those who work in the church. And that's true. It is stressful. Four unique liturgies in one week. Four or five different sermons. Organizing all the details. Recruiting volunteers. The added pressure of knowing that, come Easter morning, we will preach to the largest crowd that we get all year. It is stressful.

But I'll let you in on a secret: We love it. For all the stress and headache and exhaustion, I love Holy Week. I love the experience of these liturgies - they are so very powerful. I love the chance to preach on these holy days. I love watching it all fall into place. I love being a part of helping people experience the drama of salvation.

There it is. I love Holy Week.

Now where's my coffee ...

Judas Tweets: Pre-Holy Week

2011-04-17T12:50:00.000-05:00

Tweets from Judas Iscariot from the days preceding Holy Week. Follow Judas on Twitter the rest of Holy Week, hashtag #judastweets

Romans 117, Jews 0. Time for a rally. Jerusalem or bust.

I've had about enough of this "Hopey-Changy Stuff." Time to amp it up and head to Jerusalem for some real action.

No more "turn the other cheek" -- we're bringing it to Jerusalem!

Making plans for Jerusalem. Peter is thinking Hilton, I'm thinking hostel - the man has no sense of $$

Two days days till Jerusalem -- Time to show Pilate who's really in charge

I say we should steal a warhorse from Herod's stables; that would be a great entrance to the city. We'll see what the Rabbi says tomorrow.

To Jerusalem! No one is going to forget this Pesach!

Ps 18. "My enemies cried for help, there was no one to save them; they cried to the Lord, he didn't answer." Lookin' @ you Ceasar

Rabbi nixed my warhorse idea. Doesn't want to steal. I say if they're Romans, then it's not stealing.

Rabbi says he wants to ride an ass into J'town. I don't think John can carry him that far.

Time to oust the Half-Blood Prince. Here we come, Herod.

Keep waiting for Rabbi to send me to buy swords. Are we going to raid Pilate's armory when we get there?

Flashmob on J'town, first day of the week. Jesus ben Joseph is coming to town - let's show Rome how strong we are

Ready for a quiet Shabbat in Bethany to rest before going to Jerusalem. Everyone's kinda antsy.

We drew straws; Matthew has to recline next to Lazarus @ dinner. Really, who wants to be next to the guy who smells like death?

Lazarus won't tell you: it takes more than a bath to wash off the stink of the tomb.

Don't understand why Rabbi lets Mary sit there listening like shes a disciple. Who's heard of a Rabbi with a woman as a student?

Resting up. Soon we go to Jerusalem and take this thing to the HNL. Hole. Nother. Level.

Rabbi sent two of the others off to get his ride for tomorrow. Rest of us are relaxing in Bethany.

Micah 5:2. Stand aside Pilate, or be trampled. Jerusalem is about to welcome God's king.

The Baptizer said "Even now the ax is lying at the root of the trees." Time to do some pruning in Jerusalem!

Too long the boot of Rome has stood on the neck of Israel. Rome's army can leave by choice or horizontally, doesn't matter to us as long as they leave.

For 600 years, Jerusalem has welcomed foreign, gentile kings. Tomorrow she welcomes one of her own, to rule her own.

Judas on Twitter

2011-04-14T19:09:00.000-05:00

I've been hacked! While I was busy preparing bulletins and sermons for Holy Week, it seems that Judas Iscariot got his hands on the password for my Twitter account. As the actions unfolds over the next week, he will give his point of view on the events as they happen.

His tweets are are found at the hashtag #judastweets.

After Easter, the #judastweets conversation will be loaded onto the Called to Passion blog.

The Party & the Passion

2011-04-12T10:44:00.000-05:00

The Party and the Passion

A sermon for the Sunday of the Passion

What a party today! What a celebration! Crowds in the streets. Shouts of Hosanna. Clothing laid in front of Jesus, so that even his donkey didn’t have to walk on the dirt. What a joy-filled, wonderful party.

The city of Jerusalem normally had a population of around fifty thousand. Depending on who you ask, there were between two hundred thousand and two million people in Jerusalem that week for the celebration of the Passover. Ok, sure, there’s a big difference between those two estimates – but however you look at it, there were a lot of people crammed into the city. And the Palm Sunday Gospel tells us that most of them came out to celebrate in the streets when Jesus came to town.

Can you imagine it?
Everyone out there, crammed shoulder to shoulder, partying in the streets. It was like a carnival. It was like a first century Mardi Gras. And all there to celebrate the arrival of the Messiah: The one promised in scripture, the one whom everyone had been waiting for; he had arrived!

Do you remember when you were a very little child, and your parents bought you a balloon? We begged and begged and begged for it, until someone relented. They handed us the string, and at the end of the sting was the beautiful bouncy floating balloon. We were as happy as you could be. How did it float? We didn’t know – but it was the coolest thing we had ever seen. And we had it.
Until it slipped through our fingers and floated away. It floated – above our parents’ heads … over the power lines … up and up and up, until it became the tiniest of specks, and then disappeared.

A moment of happiness, and then gone. We had it in our little hands. A moment of joy and elation – and then the sadness of knowing that it is gone.

Or maybe one 4th of July you went to one of the fireworks stands, pulled out your saved up allowance and purchased the largest rocket you could afford. Do you remember that day? We were filled with excitement and anticipation. We couldn’t wait. And then, the sun went down that night, and we went out to the back yard … lit the fuse … run away and then turned … just in time to see the rocket unsuccessfully fizzle. A dud.

A moment of happiness, and then gone. A moment of joy and elation … and then nothing.

I have often thought that Palm Sunday is sort of like that balloon, sort of like that dud firecracker.
Think of what happened on that first Palm Sunday. Jesus came into town, riding on a donkey, surrounded by the crowds. Everyone was sure that this was the Messiah. Everyone was sure that this guy would show those Romans what for, and become the true Jewish king over Israel.

And by the end of the week … he was crucified by the very Romans he was supposed to overthrow. Fizzle. A dud. Slipped through our fingers. Unsuccessfully drifting away from us, taking all of our hopes and dreams for a conquering Messiah with him.

And think of our Palm Sunday services ever since.We begin with the celebration. We join with the crowds, singing "Hosanna!" And then almost immediately, we get to the Passion – the story of our Lord’s death.
Fizzle.

Honestly, most of us would rather stay at the party. Most of us would rather hold on to that balloon a little tighter, rather than have it slip away. I have been at churches that have asked, why do we have to read the passion? Palm Sunday should be a celebration … and the passion story is so long and … depressing. And then we go into the rest of the week. Maundy Thursday and Jesus’ last night with his disciples. Good Friday and the contemplation of the cross. How many of us would rather go straight from the celebration of Palm Sunday to the celebration of Easter Sunday? How many of us would rather go straight from the Palm Sunday Hosanna to the Easter morning Alleluia, without all that depressing fizzle in between.

And many of us in fact do – on average across the country, the people at Easter Sunday outnumber those who show up on Good Friday by about ten to one. Ten to one! That means that 9 out of ten Christians would rather stay at the party, would rather skip over the fizzle and the depressing passion.

And the truth is we can. No one can make us look on the cross. No one can force us to make the trip up Golgotha.

But there’s just one problem. If we want to stay at the party, we do so alone – Jesus has left. Jesus has left the party.
That first Palm Sunday, Jesus left the crowd behind and set out on the path toward his crucifixion. If we want to stay with Jesus, if we want to follow him, that means that we cannot stay at the party … we have to include the Passion story … We have to include the quiet, somber reflection of Maundy Thursday and Good Friday. Because that is the path he laid out for us.

Look. I love a party as much as the next guy. I love to celebrate and have a good time. But I said I will follow wherever Jesus leads. Indeed, as a part of our Wednesday night services during Lent, we all said we would follow in the footsteps of Jesus wherever they led.
And today, this holy week, those footsteps lead us away from the party. They lead us away from the celebration. Today, the footsteps of Jesus make us let go of the balloon.

And so today – and for the rest of this week – each one of us has a choice.We can stay at the party. We can keep on celebrating and having a great time. But if we do so, we do so without Jesus.

Or we can follow after him … all the way to the cross.

And, what about you my friends?
Will you stay at the party – or will you follow in the footsteps of Jesus to the Passion?

Palm Sunday or Passion Sunday

2011-04-11T14:14:00.000-05:00

Caught a post this morning from Christian Century about the dual focus of the last Sunday in Lent, called "Against Passion Sunday".(Can you guess what conclusion the author draws?) In that brief post, the author argues against the "recent liturgical emphasis" on observing both the Triumphal Entry and the Passion on the last Sunday in Lent. She draws on childhood memories of when Palm Sunday was just that - Palm Sunday *only* - and says that the move toward Palm/Passion Sunday was caused by practical concerns (recent lack of attendance on Good Friday).

It is true; attendance at Good Friday liturgies is not as high as any pastor or liturgist would like. However, I believe that this is a straw man, and a misleading one at that. The novel, recent practice is not the reading of the synoptic Passion on the Sunday of Holy Week. The reading of a synoptic Passion account on the Sunday of Holy Week dates back to the medieval church (when the practice was to read Matthew's Passion on Sunday). Instead, the historically novel practice was (is?) congregations who omit the reading of the Passion on this Sunday.

Besides the historical argument, there is also a certain theology presented in the observance of the Sunday of the Passion. In the liturgy of Passion Sunday, we - the church - are simultaneously the ones who pour accolades on the entering Jesus and the ones who demand his execution. The peculiar juxtaposition of celebration and crucifixion gets to the heart of what we believe about Jesus and the world. Yes Jesus is the Messiah, but not the Messiah of worldly conquest. Yes this creation is good, but it is broken by sin. Yes we have been made holy by Christ, and yet our wills are still incurvatus in se. Yes God's Kingdom has drawn near, but no it has not fully come into being.

The liturgy of the Sunday of the Passion will not allow any theology that dwells on triumphalism. It will not let us deceive ourselves about the sort of Messiah that Jesus is. To leave Palm Sunday without the Passion narrative is to leave with the impression that Jesus is the conquering Messiah, the Messiah of worldly power. The Passion narrative reminds us that we follow the crucified Messiah, the one who gained victory precisely in defeat.

(See also Mark Mummert's musings on why we read both the Synoptic Passion and John's Passion every year)

I Am Judas

2011-04-06T07:48:00.000-05:00

“I am Judas”
Sermon for Good Friday

In the annals of history, there are names that echo evil through the generations – names that have become synonymous with wickedness:
Adolph Hitler. Attila the Hun. Benedict Arnold. Jeffrey Dahmer. Timothy McVeigh. Osama bin Laden.

There are people who evoke such images of evil, that just mentioning the name alone is enough to set a room full of people on edge. For all the wrong reasons, these are names that we will never forget. And through history, few names have carried a stronger sense of evil than Judas. Not a decade later, not a century later, but two thousand years later, just his name is an insult. To call someone a “Judas” is to say that that person is the lowest of the low – absolutely the worst sort of person.

There have been kings and generals who have been brutal and cruel. There have been politicians who have lied and broken promises. There have been serial killers who murder countless strangers just for the fun of it – but none of them seems to have the staying power of Judas in our imagination of evil. In fact, there are other characters in the Bible who share his name, Judas, but you can’t tell by looking at an English Bible – in both the Hebrew and the Greek, the names Judah and Jude are exactly the same as Judas; but we don’t want to tarnish them with the name of “Judas”, so we spell it a little differently in English.
If we can say nothing else good about people, at least they aren’t as bad as Judas.

He was one of the chosen twelve – Jesus’ inner circle, his closest friends. And he betrayed him. He seems to have believed that Jesus was the Messiah, God’s anointed one, and he turned him over to the authorities. It doesn’t get any lower than that.

The story has been told for countless generations, by countless different people, and the emphasis is always the same. Judas killed Jesus.
There is nothing worse that you could do than be “a Judas.” Matthew, Mark, Luke, and John are all perfectly clear: It was Judas’ fault.

Today, on this day of the crucifixion, I wonder if we haven’t been a little harsh on Judas. Think about it for a moment – Judas was one of the twelve. I wonder if Judas expected that his actions would turn out very differently. To be clear, I don’t know what he thought – no one tells us. But I wonder.
Maybe he thought that talking to the authorities would force the issue – give Jesus a chance to really show his power. After all, they had seen the crowds gather around Jesus when he entered into Jerusalem, perhaps they would again. I don’t know.
But it is clear – at least to me – that Judas did not expect what happened. He didn’t expect the flogging. He didn’t expect the humiliation. And he certainly didn’t expect the painful death on the cross.

Just look at the story – as soon as things took a turn for the worse, as soon as it became clear that this story would end with the cross, Judas gave the money back and hung himself. He was ashamed. He was heartbroken. Whatever it was that Judas expected when he gave Jesus to the authorities, it certainly wasn’t this.

And, in some ways, I think we have all been there. We have all done and said things that have had unintended consequences – outcomes that we never imagined, results that we never expected from our actions.

As is often the case, when I was in high school, my parents and I did not always get along. Actually I was a real jerk – I had all the answers, and my parents just got in my way. And I remember the day ….
The words came out of my mouth, and I wished I could take them back as soon as they started floating through the air. “I hate you!” I yelled at them. I could see on their faces what my words did to them – the heartache and pain that I caused them. And now, with a child of my own, I really know the hurt that I caused my parents. I wish I could go back and change it.

But far too often, we can’t see beyond the end of our noses. We give no thought – or we give too little thought – to the consequences of our actions. We may consider how our actions affect us personally, but then we stop. But the truth is that everything we do and say has consequences.

In the time just before a service, I often find myself in my own little world. Thinking about the service, thinking about my sermon, thinking about the liturgy, thinking about any meetings I might have that day. One Sunday, I was in just such a state about ten minutes before a service began. I was in the sacristy – the little room off to the side of the altar – when the acolyte came in. The young person, not yet in confirmation, asked me a question about God – I don’t remember exactly what the question was, but I remember that it was the sort of question that scholars write volumes trying to answer.
In my Sunday morning trance, I gave some dismissive answer, and went on about my preparations. Months later, I learned that the child had gone home devastated by my rude answer.

Everything we do, everything we say has consequences.
Everything we do and everything we say affects everyone around us – often in ways that we least expect … but then again, since we usually don’t even give the consequences a second thought, of course we don’t expect them.
I don’t think Judas fully realized the consequences of his actions, and maybe we are too hard on him.

But, if I am going to be totally honest with you, my real reason for saying that we are too hard on Judas is entirely selfish.
You see, I am Judas. Yes, I am Judas.
Judas’ sin was betraying Jesus. Judas knew of Jesus’ great love, he knew of his power and compassion, and yet Judas betrayed Jesus, and caused his death. And I am Judas. In fact, you are Judas, too.
Every time we fail to love as Jesus has loved us, we betray him. I am Judas.
Every time we allow people to suffer, we betray him. I am Judas.
Every time we choose our self-interests and pride instead of the good of everyone around us, we betray him. I am Judas.
Every time we react in anger and hatred, we betray him. I am Judas.
And we are blind to the real consequences of our betrayal. It is easy to blame Judas for the death of Jesus – he lived two thousand years ago, and I’ve never met the guy.
But Jesus died to forgive us from our sins – on that cross, Jesus bore our sins. Our sins, our betrayal, put Jesus on the cross. And so, I am Judas.

That is the consequence of our thoughtlessness. That is the consequence of our hurtfulness. That is the consequence of how we treat others. With our actions, with our words, we have prepared a cross for our savior. Truth be told, if that were the end of the story I would be tempted to join Judas in finding the tallest tree and a length of rope. But it is not the end of the story.

On the cross, we hear the voice of Love that says to us, “Yes, you are Judas. And I love you still.
“You cannot be too evil for my love.
“You cannot do anything that I cannot redeem.
“I know the consequences of your words and deeds, and I will not stop loving you.”
On the cross, Love says, “There is nothing, not even these nails and this cross, that can separate me from you.”

And so, today, Good Friday, we look at the cost of our sin. We look at the very real consequences of our thoughtless words and actions.
We know that we are Judas.

As we go back out into the world, we try to show to everyone we meet the same Love that has spoken to us from the cross.

Secret Millionaire (aka Hidden Poverty)

2011-04-05T09:07:00.000-05:00

I watched Secret Millionaire for the first time yesterday. I had seen that it was going to be in Houston, so I hit the record button on my DVR. I have resisted watching the series until now. The whole concept seemed gimmicky to me, and it made me uncomfortable for reasons that I couldn't put my finger on. So I didn't watch. But watching this most recent episode, I think I am a little more capable of putting my finger at what disturbs me about the concept of this show.

Ok, yes. It was moving. It was heart-warming to see the good work done by the social agencies featured in the show (Lazarus House, No More Victims, and the Sean Ashley House). It was heart-breaking to see the poverty in the neighborhood visited by the "secret millionaires." It was touching to see the millionaire couple appear genuinely moved by what they saw, and respond with generosity. All that is true. And, if that is all that matters, then it was good entertainment.

But this is not just entertainment. This is life - life in our country, life in our culture. When Kevin & Diane Hearn arrived in Houston's 3rd Ward - a neighborhood that Kevin had grown up in - they were shocked at what they saw. In their daily life, they don't encounter people who live in that sort of poverty. They live in a different America. In the 3rd Ward, the average annual income is around $5,500. In the Hearns America, that is on the low side for a daily income.

How about instead of asking people like the Hearns to help in communities like the 3rd Ward for entertainment, we say that no one should have to live in that sort of poverty in our America?
Wouldn't it be a great America if organizations like the Lazarus House, the Sean Ashley House, and No More Victims didn't have to scrape by on shoe-string budgets?
How is it that a show like "Secret Millionaire" - and the generosity that it highlights - does well in the ratings at a time when we are cutting our funding of social services for the poorest people in our country?

Maybe a show like Secret Millionaire is good entertainment, good television. But when I watch it, I can't help but feel like it is a symptom of a very deep-seated illness. A reflection of our twisted thinking about wealth, the Gospel, and what it means to love and care for our neighbor. We seem caught in in a mindset that our first priority is to look out for ourselves, take care of ourselves, and close our eyes to how our actions affect anyone else.

Should a nation that calls itself Christian, that claims a Christian heritage and values, be able to close our eyes to the suffering of any of God's children? Should there be an option for us to live a comfortable life where we never have to see the "other America" - the America that struggles below the poverty line?

Don't get me wrong. I'm not just talking about the extremely wealthy, like the Hearns. It's us in middle-class America too. I've never been to the Houston's 3rd Ward, and I live just down the road. But what would happen if we spent the $30 a month to help lift people out of poverty, instead of on our membership to a gym like Curves? What if we spent $50 a month to provide healthcare for those special needs children, instead of on our satellite tv subscription? What if we spent $5 a day on education for children from troubled homes, instead of on another latte? What if we really start to look at the affects of poverty in America, instead of letting the poor be hidden from our eyes?

I'm just asking the questions. I don't know that I have the answers. But they are questions that I think that we need to ask together. Or, we could just change the channel.

Lent: Repentance

2011-04-04T14:28:00.000-05:00

"The world, as we live in it, is like a shop window into which some mischievous person has got overnight, and shifted all the price-labels so that the cheap things have the the high price-labels on them and the really precious things are priced low. We let ourselves be taken in. Repentance means getting those price labels back in the right place."

-- William Temple

Punctuation & Theology

2011-04-03T13:17:00.000-05:00

This morning's Gospel lesson comes from John 9 - the story of the man born blind. It posed an important question for Jesus' disciples: Who was to blame? In the ancient world (and in the minds of many still today!), if something goes wrong in your life, you must have done something to deserve it. If you are sick, if your fortunes dry up, if you are affect by a tragedy or an accident, it must be because of some sin in your life. (It is worth noting that this is also the perspective of Job's "friends," who try to find out what sin it is that he hasn't confessed that is causing the tragedy in his life).

This man, however, was born blind. How could he have sinned before his birth, and caused his blindness? And so, they ask, "Rabbi, who sinned, this man or his parents, that he was born blind?"

And Jesus answered: “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. We must work the works of him who sent me while it is day; night is coming when no one can work." (NRSV)

Jesus takes the blame off of the parents and the man himself. But, it appears that there is still blame. At least as rendered by the NRSV, the man is blind for God's purposes - if there is blame to assign, it appears that God is (at least implicitly) to blame.

But what happens if you move around the punctuation a little? If you re-think the editor's/translator's decisions about how to parse the sentence structure? You might wind up with something like this:

And Jesus answered: “Neither this man nor his parents sinned; he was born blind. But that God’s works might be revealed in him, we must work the works of him who sent me while it is day; night is coming when no one can work."

A portion of uncial manuscript Codec
Sinaiticus without punctuation.
public domain image

A little change in punctuation, and you wind up with a much different theology. It's not that God made this man blind to show his glory. It's that this man was born blind. Period. End of sentence. Just a fact of life. This world is broken, and tragedy happens. The question is not about why he is blind or who is to blame. The fact is, he is blind. The question is what are we going to do now? "That God's work might be revealed, we must work the works of him who sent me." He's blind, what are we going to do about it?

How often in our lives do we occupy our time playing the blame game? Trying to figure out what went wrong, how it went wrong, and who's to blame?

What Jesus wants to know is, what are we going to in the face of the brokenness and tragedy of this world?

What's Going On

2011-04-02T00:59:00.001-05:00

Welcome, Welcome!

I am in the process of setting this up as a new blog. My other blog, Postings from Prairie Hill (PFPH), has served multiple functions. It has been a professional blog, used for announcements and news for the congregation of St. John. It has been a personal blog, where I have shared news about my family and life. And, it has lived in the twilight in-between where much of a pastor's life is lived.

This blog will become more intentionally my personal blog. The space for my writings, thoughts, and ideas. I am currently culling the posts PFPH, some of which will be imported to here. PFPH will remain a place to share announcements and news for the family of Prairie Hill (sort of an extension of our Facebook page).

So welcome!

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A Missive on Clericals

2011-03-31T10:34:00.000-05:00

A reflection from a few years back on clerical collars:

In my time as Pastor of this congregation, the members of Saint John have learned that I almost always wear a clerical collar - I can even sometimes make through the grocery store unrecognized if I am not in a collar. Yet within our community of Brenham, the use of clericals varies widely among the town's clergy. The origins of the collar are pretty uninteresting and banal - it largely is a product of men's fashion, and was simply the collar used by most educated men at one point. As to the black shirt; in an age before chemical dyes, black was the most expensive color to produce, and was reserved for the educated professions: professors, lawyers, and clergy (it is no accident that the two slowest institutions to adopt change - the church and the courts - retain the black attire).

Certainly the origins of the clerical collar are fairly uninteresting - but far more important is the historical significance of the collar, and how that can be understood today. Let me run down, briefly, what I think is the significance of clerics dressed in ... clerics.

The collar connects today's clergy to the "great cloud of witnesses" who have come before us and to the church catholic. Ordained persons do not serve for their own personal gain, nor ultimately do they serve only for the good of the local congregation. Rather, persons are ordained for the sake of the Church. The collar serves as a reminder of that responsibility, and also of how that affects authority ...

The collar points to the authority of the office. The authority of clergy is not a personal authority - that is, it is not a result of who they are or anything they have done. Instead, any authority granted to a pastor/priest is because of the office, not the person. In an age when it seems that many churches are driven by the personal authority of a charismatic pastor, the collar serves to remind both clergy and others that the authority of the office is much more important.
The collar is a symbol for the faithful. To members of the church, the collar helps mark the clergy as being set apart for the function of administering the sacraments and preaching the word. Certainly we all know who our pastor is, but this visual distinction helps to remind us of the function and role of our selected and called leaders. It also helps us to identify those from outside of our congregation who serve the same function.
The collar is a symbol for the world. Wearing the collar in public can be an interesting exercise for new clergy. You very quickly learn that, whether you intend it or not, when wearing the collar you represent the church to the world. Of course, this may mean that there are certain things that it may not be appropriate for you to do in public - but it also gives to the world a witness and a reminder of the church. Further, it makes it easier for persons to come to you with a need - because you are easily identifiable as a person who can help.

In short, think of the clerical collar as a uniform. If you were in need of help, would you be more likely to approach the police officer in uniform, or the plain clothes cop? So too with clericals. Both to the faithful and to the world, the collar serves as a symbol of our office and function - and also of the presence of the church in and among the world.

"Christian Seder"

2011-03-05T01:30:00.000-06:00

At one time (prior to my arrival), the congregation where I serve hosted a "Christian Seder" as a part of Holy Week. People have asked me since my arrival if that is something we might do again, to which my usual reply is probably not. Don't get me wrong, the Seder is a moving and powerful ritual - but it is not our ritual. One of my friends recently wrote a very clear and articulate article about why he feels the same way that I do.

Some of the most important reasons why not to host a church Seder, for me:

First, there is the issue of respect for our Jewish brothers and sisters. Can you imagine the reaction if non-Christian groups did "re-enactments" of our Sacraments? What would the Christian community have to say about a Muslim Holy Communion? Or a group of atheists doing mock baptisms? I think we would be up in arms about the mis-appropriation of our sacred rituals. And, from my experience, Jews feel the same way about our appropriation of their sacred ritual. Here are two articles by Rabbis commenting on the problems with "Christian Seders".

Second, Jesus did not have a Seder meal, at least not as modern Jews understand it. The Haggadah, from which Jews tell the story of the Passover at the Seder, was not written until the second century after Christ. In fact, the Seder meal as a discrete ritual evolved in part to address the splintering Jewish community following the destruction of the Temple in 70 ad. Part of that splintering community? Jewish Christians. The Seder was - at least in part - a response to the developing Christian rituals. Jesus undoubtedly celebrated the Passover with a meal, but it is a historical anachronism to call it a Seder.

Third, Jesus did not have a Seder meal, at least not as modern Christians understand it. It was in that Passover meal that Jesus gave the bread and wine to his disciples, saying "This is my body ... this is my blood." What Jesus did, from our perspective, was the Eucharist - the sacrament of Holy Communion. If you want to better understand Jesus' last night with his disciples, don't have a Seder - instead, gather around the table and share in the sacrament.

Perhaps a congregation wants to better understand their Jewish neighbors, and that is commendable. Visit your local synagogue, and talk with the Rabbi about how you can facilitate that understanding with respect. Perhaps the Rabbi would talk to a group in your congregation about what a Seder entails and what it means in the Jewish congregation.

But the best way to understand the mysteries of Jesus' last days, above all else, is to participate in the liturgy of the Triduum - the Great Three Days of Maundy Thursday, Good Friday, and the Easter Vigil. It is there, in the experience of the powerful liturgy of those three days, that we encounter the meaning, depth, and power of our salvation. In the ritual of the Passover, the Jewish people recount their story of redemption. In the liturgies of the Great Three Days - and especially the Easter Vigil - the Christian community recounts and relives our story of redemption.

Here is a word of warning from the ELCA about the practice of Seder meals.

The Hymnody of ELW

2006-11-16T12:28:00.001-06:00

This is a pretty long post, my apologies.
In an effort to get a firm handle on how the use of Evangelical Lutheran Worship will affect the congregation of Saint John, I did a little survey. At our most recent Worship Committee meeting, we selected hymns for All Saints Sunday (Nov. 5th) through the Baptism of our Lord (Jan. 7th) from the Lutheran Book of Worship (LBW) and With One Voice (WOV). After the fact, I decided to look and how many of those hymns are in the new hymnal, and whether the translations or arrangements are any different. I thought that this would be an especially good selection of hymns to look at, because these include many people's favorites. (In a later post, I will offer my reflection on the hymns I have looked through).

Of the 77 hymns for that time period, four are not found in Evangelical Lutheran Worship (ELW). If the rest of the church year follows this pattern, that works out to meaning that 95% of the hymns that we regularly sing are included in ELW

The four hymns not included are:
1) Lord, Prepare me to be a Sanctuary (not found in either the LBW or WOV)
2)Seek Ye First (WOV 783)
3)Dear Lord and Father (LBW 506)
4)Bind us Together (WOV 748)

Out of the 77 hymns I looked at, these are the 27 differences that I found when looking at the texts and tunes of what is in the LBW/WOV next to what is in ELW. (I will come back later and provide some overall comments on these changes, but I thought this post was long enough for now).

For all the Saints (LBW 174; ELW 422):
Verse 2: “You Were there rock” … “Thou wast their Rock” (and “thou” throughout) Images of warfare retained, images of kingship/lordship retained

One Bread, One Body (WOV 710; ELW 496)
Layout is much easier to read than the WOV layout

Take My Life that I May Be (LBW 406)
Found in 2 different places:
1)ELW 583, in the “Vocation, Ministry” Section
Includes a Spanish translation by Vicente Mendoza (1875-1955)
Music arranged by Mark Sedio (b. 1954)
ELW Refrain = LBW verse 1; ELW v.2 = LBW v. 4;
ELW v.3 = LBW v.3; ELW v.4 = LBW v.5
2) ELW 685 in the “Stewardship” section
same tune, arrangement, and verses as LBW

Let Us Break Bread Together (LBW 212; ELW 471)
In LBW, v.3 is arranged slightly differently than 1 & 2;
in ELW all 3 verses are the same

Let All Things Now Living (LBW 557; ELW 881)
LBW v.2 “His law he enforces: the stars in their courses” ;
ELW v.2 “God rules all the forces: the stars in their courses”

Great is thy Faithfulness (WOV 771; ELW 733)
Text and tune are the same: “Great is thy faithfulness, O God my Father”

Come, Ye Thankful People Come (LBW 407; ELW 693
LBW v.1: “Come, you thankful”;
ELW v.1: “Come ye thankful”
Throughout, the text is changed to the archaic 2^nd person pronouns (thee, thy, thine, thou)

Amazing Grace (LBW 448; ELW 779)
ELW adds the anonymous (but very well known) 5^th stanza “When we’ve been there ten thousand years …”

Now Thank We All Our God (LBW 533/534; ELW 839/840)
Male pronoun (“he”) changed in a few places [“in whom his world rejoices” becomes “in whom this world rejoices”] but the verse “All praise and thanks to God, the Father now be given” remains unchanged.

Praise and Thanksgiving (LBW 409; ELW 689)
LBW v.1: “Praise and thanksgiving, Father we offer for all things living, created good” ;
ELW v.1: “Praise and thanksgiving, God, we would offer for all things living, you have made good”
LBW v.3: “Father, providing food for your children, by your wise guiding teach us to share” ;
ELW v.3: “Father, providing food for your children, by Wisdom’s guiding teach us to share”
LBW v.4: “Where all obey you, no one will hunger; In your love’s sway you nourish the land” ;
ELW v.4: “Where you are reigning, no one will hunger; your love sustaining showers the land.”

All Hail the Power of Jesus’ Name (LBW 328/329; ELW 634)
LBW sets the text to two tunes: Coronation and Miles Lane;
ELW only Coronation (which is the only setting I’ve ever heard a congregation sing)

ELW leaves out what is stanza 2 in the LBW (“Crown him you martyrs of our God, Who from his altar call…”)

At the Name of Jesus (LBW 179; ELW 416)
ELW leaves out LBW v.4 [“Bore it up triumphant with its human light ..]
LBW v.6: “Christians, this Lord Jesus shall return again in his Father’s glory with his angel train …” ;
ELW v.5: “Christians, this Lord Jesus shall return again on the clouds of glory with his angel train …”

Crown Him With Many Crowns (LBW 170; ELW 855)
ELW leaves out LBW v.5 “Crown him the Lord of peace …”

Just as I am (LBW 296; ELW 592)
ELW leaves out LBW verses 2 & 4

Lo! He Comes with Clouds Descending (LBW 27; ELW 435)
LBW v.1: “Lo! He comes with clouds descending, once for favored sinners slain … Swell the triumph of his train” ;
ELW v.1: “Lo! He comes with clouds descending, once for our salvation slain ... Join to sing the glad refrain”

ELW v.2 is not in LBW: “Now redemption long expected, comes in solemn splendor near; all the saints this world rejected thrill the trumpet sound to hear: Alleluia … see the day of God appear.”
LBW vv. 2,3 are not in ELW

Break Now the Bread of Life (LBW 235; ELW 515)
ELW leaves out LBW v.4: “Oh Send your Spirit, Lord, now unto me …”

O Come, O Come Emmanuel (LBW 34; ELW 257)
Rather than the LBW’s 5, ELW includes the traditional 8 verses
The layout of the tune is closer to the old processional plainsong arrangement

LBW v.4: “Oh Come blest Dayspring come and cheer our spirits by your advent here …” ;
ELW v.6: O Come, O Dayspring come and cheer; O Sun of justice now draw near …”

Wake, Awake (LBW 31; ELW 436)
The harmony of Wauchet Auf is a slightly different arrangement than that of the LBW
Last part of v.1: LBW “… Prepare yourself to meet the Lord, who light has stirred the waiting guard”
ELW “… Rise and prepare the feast to share; go, meet the bridegroom who draws near”

Last part of v.2: LBW “…We go until the halls we view where you have bid us dine with you” ;
ELW “… Oh, hear the call! Come one, come all, and follow to the banquet hall”

LBW v.3: “Now let all the heav’ns adore you, and saints and angels sing before you. The harps and cymbals all unite. Of one each shining portal, where, dwelling with the choir immortal, we gather round your dazzling light. No eye has seen, no ear has yet been trained to hear. What joy is ours! Crescendos rise; your halls resound; hosannas blend in cosmic sound.” ;
ELW v.3: “Gloria! Let heav’n adore you! Let all the saints and angels sing before you, with harp and cymbals clearest tone. Gates of pearl, twelve portals gleaming, lead us to bliss beyond all dreaming, with angel choirs around your throne.No eye has caught the light, no ear the thund’ring might of such glory.There we will go: what joy we’ll know! There sweet delight will ever flow.”

Go, My Children (WOV 721; ELW 543)
ELW does not have LBW v.4 [“I the Lord will bless and keep you …”]

When Peace like a River (WOV 346; ELW 785)
The tune of ELW is Ville Du Havre instead of It is Well
(ELW adds the traditional refrain, making the meter 118119 & refrain, instead of 118119)

I am So Glad each Christmas Eve (LBW 69; ELW 271)
ELW leaves out LBW v.5 “When mother trims the Christmas tree …”

Away in a Manger (LBW 67; ELW 277/278)
In addition to the LBW setting to the tune Away in a Manger, ELW includes an arrangement to the tune Cradle Song (which I think is a very pretty melody)

O Come, All Ye Faithful (LBW 45; ELW 283)
The translation throughout is the same, but ELW includes the Latin for the refrain (venite adoremus)

The Bells of Christmas (LBW 62; ELW 298)
ELW retains the Charles Porterfield Krauth translation of the LBW, but also provides Grundtvig’s original Danish of the first verse

Children of the Heavenly Father (LBW 475; ELW 781)
ELW retains the same translation as the LBW, but provides the original Swedish of the first verse.

In the Morning when I rise (WOV 777; ELW 770)
ELW has a new arrangement: the melody is the same, but the harmony is different

Soul, Adorn Yourself with Gladness (LBW 224; ELW 488/489)
ELW 488 is identical to LBW 224.
ELW 489 is a new tune (Canto al Borinquen – L M D & refrain),
leaves out LBW v.2, and includes Spanish translations of the verses.