worry that distracts us

Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home.  She had a sister named Mary, who sat at the Lord's feet and listened to what he was saying.  But Martha was distracted by her many tasks; so she came to him and asked, "Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me."  But the Lord answered her, "Martha, Martha, you are worried and distracted by many things;  there is need of only one thing.

            Mary has chosen the better part, which will not be taken away from her." Gospel of Luke, 10:38-42.

You are worried and distracted by many things.  Jesus is right about that.  The worries of life that distract us are real.  They grow in time.  They weigh us down.  They keep us busy, don’t they?  Worries that distract us are those things that command our attention and time, such that we forget God.  Work, family, health, home, money, relationships…Every day we are faced with the things we must do.  But are all those things needful ?  How do you prioritize?  What worries are distracting you from the truth about yourself and your life? 

One thing is needful.  But we multitask.  We are doers.  We are defined by what we do, our work life or our extracurricular activities.   We are not focused on one thing; we are involved in many things at one time.  We keep busy schedules.  We exhaust our minds with all that we are trying to accomplish.    As a Lutheran congregation, we are caught up in our doing.  Campaigns and porches and meals.  We are active servants.  Church is about what we are doing for others.  Like Martha, we offer our labor.  We practice hospitality and there are chores. We cannot ignore the chores of preparation for Peter’s Porch or community meal. 

The more we accomplish, the better we feel about ourselves.  Like a drug, we can become addicted to the payoff for our actions.  The payoff may by actual income or it may be the adrenaline or the euphoria we get from achievement, from success, from the value we subscribe to accomplishments.

Mary has chosen the better part and it will not be taken away from her.  Sitting at Jesus’ feet.  Mary is not ignoring the necessary chores hospitality demands.  She is making a choice.  Stillness and silence before the master.  What I must do is not as important as what Jesus has done and said. I must reorient the truth about myself and my life in Jesus. For he invites me to sit at his feet and listen.

What did he teach Mary?  How beloved and precious she is to God.  How close God is to her in times of joy and times of sorrow.  How much God will provide for her when she calls out to him in need?  How she can trust God to carry her, to bear her burdens, to lift her up, to rescue her from trouble, to keep her safe?  That God is a healer with power to raise the dead.  That she is invited to patiently wait for the Lord to act on her behalf?   Set aside your worries that distract you from the truth that you need to hear.  Hand over your worries, you pain, your fear to Jesus.  Worrying cannot add a single hour to your life.  But God can.  God knows what worries you.  He sent his son to give you peace.  Peace in knowing that what you have done, failed to do, will do  tomorrow does not define you . You are defined by the God who made you and loves you.  You are sons and daughters of the one God of creation.  You belong to the God of love.  Stop.  Sit. Listen.  Take it in.  Your life is gift.  Receive it.  Give thanks.  Trust God.  That’s enough for today.  Amen.    

"Love is the highest virtue.  It is neither called forth by anything that someone deserves nor deterred by what is undeserving or ungrateful. And no creature toward which you should practice love is nobler than your neighbor---that is any human being especially one who needs your help. This person is not a devil, not a lion or a bear, not a stone or a log.  This is a living creature very much like you. There is nothing living on earth that is more lovable or more necessary.  The neighbor is naturally suited for a civilized and social existence. Thus nothing could be regarded as worthier of love in the whole universe than our neighbor. But such is the amazing craft of the devil that he is able not only to remove this noble object of love from my mind but even to persuade my heart of the exactly opposite opinion. My heart regards the neighbor as worthy, not of love but of the bitterest hatred. The devil accomplishes this very easily suggesting to me: "Look, this person  suffers from such and such a fault. The neighbor has chided you, has done you damage."  Immediately this most lovable of objects becomes vile. My neighbor no longer seems to be someone who should be loved but an enemy deserving bitter hatred.  In this way we are transformed from lovers into haters.  All that is left to us of this commandment are the naked and meaningless letters and syllables: 'You shall love your neighbor as yourself."  Martin Luther. Lectures on Galatians. 1535.

How do you relate with your neighbors?  Callous indifference.  Ignorance.  Fear.  Rational rejection.  Self-absorption.  These are some typical ways in which we relate with neighbors. We may also be friendly, generous, kind, supportive, and respectful. Our disposition toward others is determined by many factors. The behavior, attitudes, and actions of others along with personal prejudices of varying kind and degree trigger our reactions.
Today, I think ambivalence toward our neighbors is more prevalent and more deadly than hatred itself.  I do not hate anyone, but I am ambivalent about them.  I am apathetic toward their life circumstances.  As they are to mine. I am unaware of my neighbor's needs. I prefer not to know them.
As a Christian, I am invited and expected to acknowledge and show compassion for my neighbors.  Another word, used by Luther, is help.  I am encouraged to help my neighbor.  In his small catechism, a teaching tool, Luther writes about the ten commandments; in response to the commandment, "You shall not murder," he writes, "We are to fear and love God, so that we neither endanger nor harm the lives of our neighbors, but instead help and support them in all of life's needs."  I am afraid that,as a people, we have chosen to ignore both the negative and affirmative aspects of this commandment. Basic morality has denounced murder for thousands of years. But television and film continue to glorify violence and murder.  We are bereft of an ethic that truly values the life of another.    
As a Christian, any morality is grounded in the person, teaching, and work of Jesus.  Jesus, in the gospel of Matthew, rejects both "an eye for an eye" and "you shall not murder" as sufficient standards of respect for human life.  He rejects retribution of any kind and he suggests that anger (the underlying potential cause of violence) is itself a murderous act.  Intention to act violently is as deadly as the act itself, according to Jesus. Self-defense at the expense of the other is replaced by self-sacrifice and denial. One is encouraged to give one's life for others.
So, church, we are expected to exercise a counter cultural high esteem for other persons to the extent  that we must condemn violence and demonstrate a concern for the neighbor that can be characterized as love.  Love does not harm.  Love helps.  Churches are commanded to help people.  When Christians have been helpful, really helpful, they have experienced changed lives that might be understood as conversions.  Demoralizing ambivalence and apathy have damaged the reputation of Christians in the U.S. and around the world.  To turn this around, churches in the U.S. must begin to find ways to care for and help their neighbors in real, tangible, authentic ways.  People are hungry.  Feed them. People are anxious and afraid.  Give them peace.  They are sick.  Bring healing. They are grieving.  Bind their wounded hearts.  Be present.  Do what no others will do.  Bear their burdens.  Stand with them in time of trial or suffering. Pay what they owe.  
There are many churches out there that do nothing to care for their neighbors or neighborhoods.  They are content to assemble for worship in whatever form they deem right. Their religious habits and piety blind them to their Christian vocation.  They receive from their pastors the gift of cheap grace.  They are encouraged to reject sin and enjoy the free gift of forgiveness.  But they are neither invited nor challenged to take up the cross of Christ, to love and serve the world.  They are eager to sing beloved hymns  and songs, to enjoy the means of grace, and to embrace one another with the peace of Christ.  But they care not for those who do not assemble, for those outside of the church's walls of sanctuary.  Martin Luther again admonishes the church in this way:
"Humans do not live for themselves alone in these mortal bodies to work for their bodies alone, but they live also for all of humanity on earth; rather, they live only for others and not for themselves.  They cannot ever in this life be idle and without works toward their neighbors.  People, however, need none of these things for their righteousness and salvation.  Therefore they should be guided in all their works by this thought and contemplate this one thing alone, that they may serve and benefit others in all that they do, considering nothing except the need and advantage of their neighbors." From "The Freedom of a Christian, 1520.  
I am convinced that where love is given away, Christ is present.  Where Christ is present, there is salvation and peace.  
      
    
 

    

George Zimmerman and the Good Samaritan

GO and DO LIKEWISE, says Jesus.  Be merciful, as the Good Samaritan was merciful.  Be a Good Samaritan.  We know this.  Be a helper.  Be a good neighbor.  Let’s say we all want to do the right thing.  Give each other the benefit of the doubt.  Even this lawyer here wants to do the right thing.  At least he is concerned enough with the law to want to do the  right by it.  He believes the law is from God and so obedience to it is not an option.  He wants to be compliant.  What he gets from Jesus is unsatisfactory.  You know the law, do it and live.  Love God.  Love your neighbor. So he asks, “But, who is my neighbor?”  To whom am I responsible?  Who must I love? And this is where the good Samaritan story comes from. Because we all want to do the right thing, don't we?   

But I don’t love all of my neighbors, do you?  I don’t dislike them.  I also don’t intentionally harm them or help them.  I live near them.  That is why they are my neighbors.  I suppose I am good for an emergency.  One time, one of our neighbor’s daughters got hurt and was bleeding.  We helped her, cleaned the wound, stuck a band aid on her.  I guess we were good Samaritans that day.  But in the case Jesus’ presents, I’d say most of us are not involved at that level.  I’ve witnessed a few accidents on the road and not stopped.  I called 911 once.  We have actually made the world better and safer.  Thank you 911.  Thank you first responders.  Thank you paramedics.  Thank you police.  Thank you military personnel.  Thank you Emergency room doctors and nurses.  Thank you Good Samaritan Hospital.  We have systematically samaritanized a work force around public safety and emergency medical assistance.  This is great. Most of us are off the hook.  We are not responsible.  Now occasionally you here of the citizen hero; found someone and brought them to the hospital, delivered baby in walmart parking lot.  You know the stories.  But as for you and me, we needn’t go vigilante in order to go and do likewise.  None of us is batman. We can be thankful for the professionals and get out of their way.    

Of course the other aspect of the story Jesus tells is the inherent racism and prejudice between Jew and Samaritan.  You see the story has a punchline and that is that a Samaritan is the good guy.  Two of the most religiously observant Jews, no. But a Samaritan.  Yes.  He’s the one.  It betrays a certain logic though.  To have any connection, one must assume prejudice, maybe even hatred.  Of course this still exists.  But do we like to admit it?  What contemporary prejudiced to you hold?  That is the person to insert in the story.  A more familiar version of the story might be:  a southern white cotton plantation owner was attacked and beaten and left for dead today.  You know who saves him? This negro boy. Can you believe it? Tune it at 11 for this story of an unlikely hero.  Doesn’t that sound ridiculous now?  Now, in the Middle East Jews and Arabs don’t get along. But there are Jews married to Arabs.  There are Muslims and Jews and Christians working and living together as neighbors, too.  The Good Samaritan story falls apart if we first confront racial and ethnic hatred. We know better by now.  This is not a post-racial America, but don't we know that racial prejudice is unjust and ought to be confronted and rejected?  Everyone knows that the heart of the Good Samaritan story says that a good neighbor does not allow racial or ethnic prejudice to prevent one from doing what is right, merciful, good.  

I suppose a headline news story that addresses what it means to be a good Samaritan is the George Zimmerman/ Trayvon Martin case.  A man on neighborhood watch carrying a firearm sees a suspicious black boy and follows him.  He calls 911 and ignores the dispatcher’s suggestion that he not give chase.  At some point a confrontation ensues between the armed man and the unarmed black kid.  In the end, the kid is killed.  Zimmerman was acquitted yesterday.  I don’t know all the facts of the case.  I don’t know the law in Florida giving someone the right to self-defense.  But here’s one implication of the verdict; you see someone you don’t like in your neighborhood, chase them out.  Use deadly force if necessary.  Even if the person is an unarmed black kid.  You are justified in doing so.  This is as close to saying to hell with the Good Samaritan story as we can go.  Zimmerman’s shooting is not the way of Jesus

What does Go and Do Likewise mean for us? Don’t shoot?  Call 911?  Avoid conflicts?  Stay safe?  Our question is not the lawyer’s Who question. Ours is How? How do we show mercy to others?  That is our question. What is mercy?  How might I be merciful to someone? Figure that out and out will imitate Christ and you will have life.  Amen.   

Making Disciples

Talking about disciples and discipleship is characteristically bible-speak, churchese.  We rarely use the words to identify other learning experiences.  We don't say, "I am a disciple of Mr. Smith, my math teacher."  We may talk about apprenticeship or training, but not discipleship.  I dare say students and teachers in our context are not as close in relationship as the biblical rabbi/disciple was.  I don't have evidence to support this at all.  But I would say that most formal education happens in classrooms.  And the goal of teachers is not to make disciples to a way of life, but to teach content and processes of thinking that may be applied to a productive career.  The goal is usually productivity in the west.  Relationships are secondary, at most.  Not so, I suspect,in the eastern world of antiquity.  Productivity was important, as it pertained to sustaining life.  But, healthy relationships were more essential than career aspirations.  
Discipleship was an essential part of 1st century Jewish culture.  Their religious life, centered around the observance of Torah (a word meaning teachings, law, or way), was passed down by teachers or Rabbis to students or disciples.
Disciples were apprentices, training to become Rabbis or observant teachers of Torah.  One stood within a particular rabbi's school of thought or teaching. Rabbi's held different points of view, opinions, and interpretations of Scripture and its application.  Some gifted students were trained or apprenticed to become Rabbis.
Jesus began his own rabbinic teaching, calling disciples to follow him.  His interpretation of Torah was a radical departure from traditional, normative teachings.  He was accused of disobedience and teaching disobedience.  His disciples did not fast or observe cleanliness laws.  He did not respect Sabbath prohibitions.  He did not abide by social, economic, or ethnic prejudices.  He treated women and children with love and respect.  He had compassion on those suffering from illnesses that dehumanized and segregated from community.  He subverted social structures of power and authority, suggesting that pedigree and position and prosperity did not equal divine blessing.
He taught that dying, self-emptying humility, and service were keys to meaningful, lasting life.  Sustainability was found in giving away one's possessions and wealth.
Disciples followed Jesus. They intended to live like he did.  And die like him to.  Many of them did. Peter was crucified upside-down to avoid being too much like the master.
So what is a disciple of Jesus like today?  One who reads the bible and believes that it is holy, inspired by God, and good news for people.  A disciple is learning about healing, reconciliation, and a balanced life with God at the center of it.  Disciples pray.  They are compassionate.  They serve people.  They are concerned for the welfare of people at the bottom of the socio-economic ladder.
How does one become a disciple of Jesus?  Disciples are a community of learners/practitioners.
Disciples are caught.  They are invited.  They experience a thirst or a hunger in their lives to know God.  They seek what they have not found.  Listen to the song "I Still Haven't Found what I'm looking for" by the Irish band U2.  It is the anthem of the postmodern disciple.
I am a disciple.  Not a very good one.  But I'm learning. Not a Jedi Master, but a paduwan learner in the language of "Star Wars".  I am also a Lutheran Pastor.  I have a Masters degree in divinity from the Lutheran Seminary at Gettysburg.  I do not think I am a master yet.  I am studying the work of Christians who believe that making disciples of Jesus is essential to the church's DNA.  They suggest that a process of formation in the teachings of Jesus makes a more compassionate, just, and balanced human being.  Humanity is better when the teachings of Jesus are known and practiced.  Selfless concern for others, generosity, and peace-making are three characteristics of disciples.
Why is discipleship important?  Because the 21st century world lacks a cohesive narrative that examines and articulates what it means to be human.  The Christian story, the story of Jesus, is about the human condition in relation to the God who created life.  We need a carefully developed, tested, enduring, and meaningful narrative to become better at life in this world as human beings.        

balance

Do you live a balanced life?  From Jesus to Dietrich Bonhoeffer, a spiritually formed person is someone whose life is coming into balance.  It is difficult today, in an arrhythmic, 24/7 world, to maintain a healthy balance.  We do not often have daily, weekly, or seasonal routines or rituals that strengthen our relationships, nourish our souls, rest our bodies, and calm our anxious minds.  My spiritual director used to begin our conversations by asking me, “How do you feed you soul?”  It is challenging to strike a balance, to honor all of your relationships; especially the primary relationship with God.   

Balance is about our use of time.  But more than that, it is about our relationships.  As a Christian person, there is always a relational triad or a triangle of relationships that we strive  to keep in perspective, in healthy balance. Jesus is our example. He struck this balance by spending time apart and alone with God the Father; by developing a small or core family group with whom he lived and moved. Known as the twelve, they were not his only disciples, but they were his closest friends. According to Luke’s gospel, Jesus and the twelve men were accompanied by several women; Mary Magdalene, Joanna, Suzanna and some others.  He spent time developing personal relationships with men and women along the way.  Finally, Jesus ‘ primary work of teaching, healing, and feeding people put him in contact with larger groups of people.  Synagogues, villages, and whole communities are affected by Jesus’ work.  He maintained a balance among these three relationships; God, family/friends, and community.  Before key moments or decisions in his ministry, Jesus prayed.  He also seemed to spend equal time between small groups of disciples and large crowds.

As a church, we may think of these three relationships as our IN, UP, and OUT relations.  UP= God; IN= family/friends; OUT=community.  IN and UP without OUT makes an insulated congregation of worshipers with no time for the world.  A lot of larger, program churches focus on these two relationships and ignore getting out.  IN and OUT with no UP makes a nice civic group, like the Kiwanis club.  A lot of congregations became social clubs with occasional service projects, neglecting their relationship with God.  Worship became dull and monotonous. Prayer and bible reading are not encouraged or practiced. Behavior is self-centered, rather than God-centered.  UP and OUT with no IN makes a congregation of active, productive doers.  But there is no time for friendships, community formation, personal care, or ministry of presence.  Worship and service without fellowship makes entry and belonging difficult for newcomers.  These congregations employ worker bees, but may not enjoy time together in small groups for social reasons.  

How balanced is your life?  Are you making time for God, for family/friends, and for others every day?  Every week? 

If you would like help strengthening one relationship area, call or email me. As we seek a balance, we must remember that God is gracious with us. Sustained, perfect balance is not possible.  But we can have fun working on these things together. May the summer be fruitful in your life of faith and in your many relationships.     

         

vulnerability and risk

^{Gospel of Luke 7:11-17.  Reading for Sunday, June 9 2013.}

¹¹Soon afterwards he went to a town called Nain, and his disciples and a large crowd went with him.  ¹²As he approached the gate of the town, a man who had died was being carried out. He was his mother's only son, and she was a widow; and with her was a large crowd from the town.  ¹³When the Lord saw her, he had compassion for her and said to her, "Do not weep."  ¹⁴Then he came forward and touched the bier, and the bearers stood still. And he said, "Young man, I say to you, rise!"  ¹⁵The dead man sat up and began to speak, and Jesus gave him to his mother.  ¹⁶Fear seized all of them; and they glorified God, saying, "A great prophet has risen among us!" and "God has looked favorably on his people!"  ¹⁷This word about him spread throughout Judea and all the surrounding country.

Think for a minute about the most vulnerable person you know right now. Think of someone at risk.  It could be someone in your family or neighborhood.  It could be someone elderly or very young.  An infant or child, living in unsafe or precarious conditions.  It could be a senior adult living alone.  It could be someone suffering from an illness or an addiction.  In the summer time a lot of kids become more vulnerable.  When school is out and parents are working, what happens?  Some children, whose families count on free school breakfasts and lunches face the problem of food insecurity and hunger.  Children, hungry, in this town.  You know it’s true. Think of someone vulnerable.  How well do you know them or their story?  Enough to want to do something to bring them hope, reduce their fears, increase their chances?  Have you been moved to tears or anger or a feeling of paralysis or despair  by their circumstances?   As adults we are aware of vulnerability.  The threats of life are more real as one ages.  I will be 39 this week. I’m older than I was and younger than I will be.  Not the oldest or the youngest person in the room. In the middle.  But I have experienced physical vulnerability and my own mortality.  And I have been moved many times by the suffering and struggles of others in this congregation, in this community, in the world. 

As a Christian person, as a church, we are called to recognize vulnerable people and serve them.  And we do.  Through Peter’s Porch and global ministry partners, we reach out. I am thankful for your service.  Bishop Hoover gave a shout out to my congregation (Zion, Akron, PA) in his last sermon as Bishop presiding at the annual synod assembly this weekend.  His sermon was about risk-taking as gospel servants and he named this congregation as one of the examples of this synod of a congregation taking risks to meet physical needs of people in our community.  Do you see our ministry as a risk-taking mission?

One day Jesus sees the most vulnerable person in his circle of encounter; a woman, weeping, behind the funeral procession of her only son.  She has already buried her husband and now she must bury a son.  Because there was no government safety net, no social security or Medicaid, this woman’s future is also at risk.  She could very well face her own death.  She faces her own decline and suffering, while she grieves her losses.  You know this happens every day in this world.  Every day.  We hear stories. Sometimes we are close enough to encounter, as Jesus does.  When he does, he is moved to compassion.  In the original language, Jesus has a physical reaction, his guts tighten, at the sight of this funeral.  He says to her “Do not weep.” He enters her circumstances and raises her dead son.  Fear and amazement go viral.  What were they saying?  “The child lives.”  “He’s alive.”  “Jesus raised a dead boy and restored the hope of this poor woman.” 

A colleague says that we are called as a church to get close enough to our neighbors to hear their weeping.  It is only when we risk this kind of proximity that we truly follow Jesus in mission. And we know that privacy and  personal discomfort prevent us from doing this.  We turn aside, remain silent, passive, and ignorant of people’s stories.  We fail to connect.  We experience our own vulnerabilities, our own anxieties that drive our behavior.  We professionalize ministry, expecting that the Pastor is the one who does this kind of work.  We feel weak, over stretched.   I suspect that we relate with the widow more than with Jesus.  As a congregation on Main Street, we have become more vulnerable.  The next generation has been lost to us.  They are not here.  We lament our future.  How long can we sustain this congregation full of widows and senior adults? 

As a church, as a congregation of Lutherans on Main Street, we hear GOOD NEWS.  Jesus raises up the next generation.  There were over twenty high school youth at assembly.  I saw several new, young pastors at assembly. I am not the youngest leader in our synod, in our church.  This is a hopeful sign.  Jesus enters our story and promises new life will emerge.  He comes near to us in the bread and cup, in the story and song, in the broken hearts and hopeful joy we share.  BUT, we are called to a new boldness.  We are called to risk entering into the stories of those who are vulnerable around us because we are human, we are vulnerable too.  Jesus knows our vulnerability, because he too was subject to the same weakness.  He suffered and died to know our suffering and death. And he was raised so that we might know HIS life-giving Spirit dwelling in our hearts through faith.   So let us take risks for the gospel.  Let us sing a new song.  Let us risk being joyful in the midst of suffering.  Let us risk hearing the stories and offering hope, restoration, and life where there is grief and hardship and pain.  We are being raised to life, so that God's power and love might be proclaimed and praised by the people.  

who has faith?

(Based on two bible readings for Sunday June 2nd, 2013.  Galatians 1:1-12; Luke 7:1-10)

What is faith?  What does it mean to be a faithful person?  In general, we may define it as one who is a devout adherent to a religious system of belief. A faithful Muslim prays five times a day; a faithful Jew learns the Torah and observes the Sabbath; a faithful Hindu prays to the gods and goes to temple.  A faithful person is someone who practices a religion. One can be a faithful spouse, too.  Synonymous with faith, a person of integrity, trustworthy, loyal, committed.  The U.S. Marine corp. are always faithful, “semper fidelis.” --To the corps., its principles, duties, and national defense calling.  To be faithful is to adhere to an ideology or to love what one has been taught.  One can be a faithful democrat, a faithful bigot, a faithful shopper, a faithful friend, a faithful anything really.  To devote one’s self to something or someone is to be faithful.   To whom or what are you most faithful? Who is faithful to you?

More specifically now, what does it mean to be a faithful Christian?  There may be some confusion about this question.  Why?  Because Christians have made it difficult to know what it means to be a faithful one, because there are so many kinds of Christians who exercise faithfulness in so many different ways.  Christians have defined themselves in a variety of ways, and by defining who they are have defined who they are not. We call that dogma or doctrine, human interpretation of belief. Some have defined Christianity too narrowly, choosing an issue or a moral opinion as the defining matter. As a result we have drawn distinctions and separated ourselves from other Christians and even more so from non-Christians.   The diversity of religious expression and our compulsion to be right has meant that Christians do not live in unity with one another. This is a hurtful scandal. Christian faith excludes, establishes certain boundaries, and develops systems to uphold those exclusive boundaries.  Congregations are the end product of private individuals practicing faith with like-minded individuals.  Often, churches have a circle-the-wagons mentality that divides the world into faithful insiders and unfaithful outsiders. We have chosen to be part of the church, chosen how to be faithful here together.  What does faithfulness look like here?  To be moral, follow biblical rules, go to church regularly, pray, give, be baptized, take communion, show up on Sunday, and contribute in some way?  Sometimes we confuse being faithful to a congregation or a pastor or a liturgy or a biblical tenet with having faith in Jesus. And when we do, we suggest that our ways are the only ways, our ways define faith. We get stuck in traditions, in rituals, in behaviors, with people that may not help us mature in faith in God, in Jesus.  So what is Christian faith?

if the earth...a poem by Joe Miller

If the earth

were only a few feet in 

diameter, floating a few feet above a

field somewhere, people would come from

every where to marvel at it. People would walk

around it marveling at its big pools of water, its little

pools and the water flowing between the pools. People

would marvel at the bumps on it, and the holes in it, and they

would marvel at the very thin layer of gas surrounding it and the

water suspended in the gas. The people would marvel at all the

creatures walking around the surface of the ball, and in the water.

The people would declare it precious because it was the only one,

And they would protect it, so that it would not be hurt. The ball

would be the greatest wonder known, and people would come

to behold it, to be healed, to gain knowledge, and to know

beauty and to wonder how it could be. People would love

it, and defend it with their lives, because they would

somehow know that their lives, their own

roundness, could be nothing without it.

If the earth were only a few

feet in diameter.---Joe Miller.

vulnerability and protection: The biblical image of the Good Shepherd

 The biblical image of the shepherd, though not a common contemporary reference point for us, still speaks to the faithful in meaningful ways.  The 23^rd psalm and the images of Jesus the shepherd are most often associated with death, with funerals.   The image and the Psalm bring comfort to those who mourn.  Shepherd images for God were long part of the story of Israel.  Some 500 years before Jesus, Ezekiel the prophet spoke of God as a shepherd when he said:

 “For thus says the Lord God: I myself will search for my sheep, and will seek them out. ¹²As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. ¹³I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. ¹⁴I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. ¹⁵I myself will be the shepherd of my sheep, and I will make them lie down, says the Lord God. ¹⁶I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.” Ezekiel 34.

b i b l e

This is not a column about the history channel's miniseries, "The Bible" which aired in March. I commented about that in an earlier blog entry.  I shared my opinion on it. I have shared it since with people in and outside of church, who have asked me what I thought. I have a relationship with the bible. I read it. I am a Lutheran pastor, a person of faith. I hear God speak in the bible.  I hear my own story, the human story in the bible too.  I also hear both the Jewish story and the Christian story tied together by a first Century prophet named Jesus of Nazareth.  The bible says he was crucified under Pontius Pilate, died, and was buried.  On the third day he rose from the dead and appeared to his followers in and beyond Jerusalem for a period of some 40 days.  I have read the bible in many different ways; for personal faith and theological understanding; for moral guidance; for historical/literary education; for linguistic/cultural meaning; for pastoral care and counsel, for preaching and teaching; for prayer and conversation with God.  The bible is many things to me.  It is not God.  It is not perfect,but it is holy.  God's Word is heard through it.  I don't believe in biblical inerrancy.  People wrote it and translated it and rewrote it and copied it and rewrote it.  But God inspired it. It tells the world the truth about ourselves and the God who made all things by love for love.It is self-contradictory, violent, and oppressive.  It is mythological and supernatural.  It is ordinary and human.  There are universally applicable truths and there are highly contextual, culturally premodern, middle Eastern stories, norms, and values that must be understood as such.  To confuse the latter with the former has caused suffering.  It bears interpretation, to say the least.

easter

Why do you look for the living among the dead?   Why do we get stuck in bad habits and unhealthy patterns of behavior?  Why do we let nostalgia and fears hold us back from experiencing the present in its fullest?  Why do bad memories haunts us? Why do mistakes, regrets, secret sins, failures, and losses prevent us from enjoying the life God has given us?  We are haunted by pasts we cannot change and an unknown future that ends in death.  The older we get the more life is behind us.  More memories, fewer hopes.  Harder to make amends as time goes by.  Why do we look for the living among the dead?  Because we have learned what to expect.  We have learned that life is a journey from birth to death. We have learned that we cannot survive death.  It is inevitable. So we live as best we can. And along the way there is both joy and sorrow, pain and pleasure. We seek the pleasure and the joy where we can find it.  We lament “Why me?” when pain or grief overwhelm us. We swing between the pendulum, from the joy of living to the fear of dying.  We avoid the latter as much as we are able by sheltering ourselves in our small, comfortable worlds. We keep the threats at a distance, taking few risks, preferring to watch death on television as entertainment or distant news. Why do you look for the living among the dead?  Because we know that life is lived in one direction, a direction that leads to the grave. But Easter tells another story. It is the story of what happens when the sun came up. But Easter began in the hours before that…in the darkness before the dawn.

the sixth day. a meditation for the night

It is Good Friday.  The Sabbath has already begun, for darkness has fallen here tonight.  But at the hour of his death, on the day of preparation for the Sabbath, on the day when the Passover lambs were slaughtered in Jerusalem, it was still Friday and the sixth day of the week.  According to the story of creation, the sixth day is the day we were born.  On the sixth day, God said let us create humans in our image.  In the image of God, God created them.  Male and female.  And God said, “it is very good.”  On the sixth day, human kind comes into existence.  It is the final creative act, according to Genesis.  For on the 7^th day, God rests.  The work of creation is completed and yet, there is a deeper reality at work that threatens; the darkness and chaos press against the goodness and the light.  They threaten to drown what God has made in the struggle for power and control.  Made in God’s image, we imagine ourselves too much like gods. Selfishly greedy, with insatiable appetites for more than our fair share that must be protected by violent opposition toward any human threat to our liberty.  The current debates in our culture over guns and gays is about power and control. Who has it?  Who should have it?  Me, you, them, us, the government?  In our superior egotism, we forget our vulnerability, our fallibility, our mortality collectively earned and evenly distributed to all.  We forget that what we do unto others, we are doing to ourselves.  We let the chaos and the darkness in.  In our politics, in our private thoughts, in our foolish games, we let the darkness overwhelm us.  We let the chaos of a thousand mass shootings, of unending war, of intractable poverty, of tyrannical injustices too many to name, too painful to ignore and too entangling to fight overwhelm us.  To avoid the nakedness, we cover ourselves in shame.  We say “there is no God” while we play and work and self-medicate with toys and sex and food and drugs and treadmills and unworthy, vain pursuits.  We run from the light like blind moles emerging from winter’s earthen depths only to retreat at the touch of the sun’s rays.  We shop and watch and drive at the expense of hungry, dying children.  We take sides and blame and judge to protect ourselves and hold our own power over them.  We cast out, we oppress, we abuse and neglect.  We lash out and ignore.  What have we become but the shadows of our true selves? No longer innocent babes.  We have grown up, but we have not matured. We have not embraced the truth of our identities.  When faced with the reality of the God who dwells with and in us, we put him to death.             

On the sixth day, the man of God, the son of God, the Word of God who was with God in the beginning, is put to death on a cross.  It is no surprise. He is shamefully executed by the government and religious powers. Their authority was established by the will of the people who cried out, “Crucify him.” He was betrayed and abandoned by those who knew and loved him best. On the sixth day, the crowning achievement of God’s good creation goes the way every single one of God’s children has gone; by the way of death; death that is the fruit of human sin; turning away from God to serve ourselves.  “We have no king but Caesar,” is to admit total infidelity to the creator God and full allegiance with Tiberias—who called himself son of God.  On a Friday afternoon, the sixth day, darkness and chaos close in and push God out, swallowing Him up and ending His life.  They extinguish the light of the world.  They lay waste the bread of life and pour out the living waters.  And as he hangs on the cross, life draining from his broken and pierced body he says, “It is finished.”  That which God started on the sixth day of creation, divine fellowship with humankind,  is completed in the death of Jesus. God enters creation and loves creation so completely that God dies with creation; so that creation can be fully restored, healed, made whole.  On the cross, God makes peace with us.  The darkness and chaos, so close at hand, has been overcome by the one who is closer; for God is in the breath, the water, the food, the human bonds of kinship and love we give and receive every hour of this mortal life. We are not alone in our living or our dying.  Jesus finishes the work of creation by claiming death as the portal out of the darkness and chaos and into the light and life of God. Tomorrow, we must rest.  Because, on the 8^th day the new creation begins.  

this is holy week

This is Holy Week.  A week set apart by the church to observe Jesus' last week in Jerusalem; his last supper, betrayal, arrest, trial, crucifixion, and death  We will hear the passion story twice this week.  On Palm Sunday and on Good Friday. In my congregation, we will gather three more times between Palm Sunday and Easter Sunday.  We will observe old rituals, tell old stories, do strange things together.  We wave palm branches, lay hands on heads and anoint them with oil for healing, wash feet, sing old hymns and pray in the dark.  We will observe corporate silence. Why do we do these things in the same manner that they have been done for 20 centuries? Why do we focus a week on Jesus' suffering and death? Is it our fascination with morbidity?  A lot of entertainment revolves around death. According to A.C. Nielson, the average child will see 8,000 murders on television before they reach age eighteen.  I've not seen it, but the hit show "the walking dead" is all about a sort of zombie apocalypse. In a violent culture, the crucifixion of Jesus is not shocking.  It is also not a deterrent.  Neither the death penalty nor the violent nature of humanity has been swayed by the crucifixion of Jesus. Are Christians called to nonviolent resistance to injustice or to protect the vulnerable by whatever means are necessary?  This is a good question for another post.   In a country that makes heroes everyday of soldiers who risk and give their lives "for others", Jesus' death is not that courageous or valiant either.  Jesus, according to many, was innocent and suffered as a substitute for the guilty--you and me, sinners that we be. He imputed our guilt before God and the state of Rome, so that we might impute his innocence.  He takes on our nature, that we might take on his.  In this way, he atones for our sin and reconciles us with God. Somehow Jesus'death involves us. It's significance is not understated. Over a billion people profess some form of Christian faith in the world.  

what is youth ministry?

I was a Lutheran youth a few years ago.  My congregation had a small youth group. We did stuff together. We had a youth room with old couches in it.  We went to youth events.  We played games and occasionally read the bible and prayed.  We had fun.  As a youth, I taught Sunday school and vacation bible school to younger kids. Congregational youth ministry formed me as a Lutheran Christian and influenced my calling to become a pastor.  I do not write this today to disparage the good youth ministry that congregations are doing.  I write to encourage congregations that do not think they have youth or youth ministry anymore.
As an adult, I have led youth groups.  I have been a youth camp counselor. In my first call as a pastor, I served a large Lutheran congregation in youth ministry. We had fun.  What I discovered, though, was a problem. Congregation-based youth ministry is costly.  It can be exhausting and frustrating.  You plan an event only to have it overshadowed by several other local youth activities; sports, dances, band, etc...You try to get spiritual with kids and they mentally check out. When you're together, the fellowship is fun. But consistency and the constant need to "entertain" in order to garner attention and commitment can make a youth worker feel like their spinning their wheels.  Congregational youth ministry can be amazing.  I know some outstanding youth ministers doing bold formation work with kids.  But the stakes are getting higher as we realize how alienated emerging generation of youth are from church culture. So few teens and twenty-somethings are connected/committed to churches; some polls say less than 20% consider themselves affiliated with a religious group. We all know that the fastest growing religious category in the U.S. is the "nones". So what do we do?

3 things I learned from Jesus today and a last thing

I am a believer.  I read the bible daily.  Sometimes I learn.  Sometimes I don't.  I am a Pastor of a Lutheran church.  I gather a small group of adults together to pray and listen to the bible on Tuesdays.  We are not flashy.  It is not entertainment.  We are not trying to be relevant or attract a crowd.  We are trying to live faithfully, like God matters to us.
I read from the Gospel of Luke today.  It was a short passage from the fifth chapter of a gospel we started reading in December.  It said this:  "Once when Jesus was in one of the cities, there was a man covered with leprosy.  When he saw Jesus, he bowed with his face to the ground and begged him, "Lord if you choose, you can make me clean."  The Jesus, stretched out his hand, touched him, and said, "I do choose.  Be made clean." And immediately the leprosy left him.  And he ordered him to tell no one.  "Go,"he said, "and show yourself to the priest, and as Moses commanded, make an offering for your cleansing, for a testimony to them."  But now more than ever the word about Jesus spread abroad; many crowds would gather to hear him and to be cured of their diseases.  but he would withdraw to deserted places to pray. (Gospel of Luke 5:12-16.)
I think it is unfortunate that a bible story like this one is not better known.  There is something in there for everyone, believer or unbeliever. This is what I learned today:

the bible: the movie.

I read the bible.  I have been a student of it for most of my adult life.  I am not a scholar, though I am a practitioner. I am a Lutheran Christian and a Pastor.  I read and think about and interpret the biblical story for personal faith and for the community of faithful people to whom I am called as pastor. The bible tells the story of a people and their God.  It is the story of the Israelites and the Christians.  It is a story of emerging ancient near eastern monotheism that began over 3,500 years ago.  There is a good it of human history in the bible. And the bible has had an impact on western civilization like nothing else.  Not even the invention of the electric light has had as much of an impact on the world.   

I am watching "The Bible" on the History channel, the five-week miniseries meant to visually depict the biblical narrative from cover to cover.  A daunting task. For people familiar with the bible, you must provide enough details from the text to make it worth watching.  For the unfamiliar, you can't get bogged down in too many characters and details.  If the Harry Potter series took eight full length motion pictures to tell it, the Bible is going to take more than five.  

So the trouble with the series is that they are only able to give their audience an edited version of the bible.  And the editing room is where the story goes off the rails for me. The choices to omit or ignore characters, plots, themes, and language tells another story. What they don't show us matters as much as what they do show us in understanding the larger meta-plot.  For example, the highlight Samson and skip Deborah.  They skip the story of Hannah and Samuel's birth---a story that clearly influences the Christmas narratives. If you omit something or someone from the Old Testament, its going to impact your telling of the New Testament story. 

Their version of the bible is much more anthropocentric than the bible itself. That is, the people drive the story. I might suggest that the movie is lacking a main character, a protagonist.  One would think that the LORD, YHWH, GOD, would fit the bill.  But God remains largely hidden, silent, and elusive; speaking only occasionally through the rants of strange men or acting in an occasional violent miracle.  And it has been difficult to connect emotionally with anybody they have portrayed. Neither Moses nor David evoke any strong feeling. If they are Israel's heroes it's impossible to understand why. Thus far, violence is the primary driver of the story. There is violence in the Old Testament. But there is also love and mercy present too. They have chosen violence, because our culture expects to see violence. So, it is a version of the bible people might want to watch, as opposed to a bible people don't want to read.  The series is not theological, which might appeal to the public even if it betrays biblical integrity. God voice is found in the pages, but rarely on the screen.

My hope for any people watching the series is that you read the books from which these stories come and find out what the story means.  Finally, the bible is a community's scripture. It is not meant for individual consumption in front of the flat screen. Find others to watch it with and discuss.  And if a question comes up, ask someone who might know.  

          

coming home

Luke 15. The Homecoming

Then Jesus said, "There was a man who had two sons. The younger of them said to his father, 'Father, give me the share of the property that will belong to me.' So he divided his property between them. A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. When he had spent everything, a severe famine took place throughout that country, and he began to be in need. So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. But when he came to himself he said, 'How many of my father's hired hands have bread enough and to spare, but here I am dying of hunger! I will get up and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me like one of your hired hands." ' So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. Then the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' But the father said to his slaves, 'Quickly, bring out a robe — the best one — and put it on him; put a ring on his finger and sandals on his feet. And get the fatted calf and kill it, and let us eat and celebrate; for this son of mine was dead and is alive again; he was lost and is found!' And they began to celebrate.

Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. He called one of the slaves and asked what was going on. He replied, 'Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.' Then he became angry and refused to go in. His father came out and began to plead with him. But he answered his father, 'Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!'Then the father said to him, 'Son, you are always with me, and all that is mine is yours. But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'"

When the younger son demands his inheritance this is what happens.  He basically says, “You are dead to me”.  The Father must liquidate his property to divide the inheritance.  He must sell land in Israel.  If you happen to own some, you do not sell land in Israel.  It is the most precious commodity.  Selling it is scandalous.  Did he get top dollar?  Not likely.  Liquidation required that he take what he could get.  Somebody stole that land.  Everyone in the household should be angry.  No father would have allowed his younger son to demand such a thing.    He should be disowned for this. Instead, the father meets his demands and lets him go.    And then this son squanders the money on parties, booze, and women.  When he hits rock bottom, he’s feeding pigs and eating their scraps.  Feeding pigs is dirty Gentile work.  He has made himself unclean. He’s hungry.  Finally, he comes up with a plan to head for home and beg for a job.  Are you kidding?  Has he no shame?  Is he sincere in his contrition or is he coming up with the right words to say to win over his father?

The Father sees him coming and runs out to him, embraces and kisses him, insists on welcoming him back into the family with full honors and privileges.  No head of household would dare run like that or hug and kiss his dirty son.  This Father is a complete fool, bringing shame on his entire family.  Fool me once, shame on you.  Fool me twice, shame on me.  After what has transpired, the son would most certainly not be welcomed by the community, let alone the father. He is an outcast now.  He rejected  his family identity.  So, they are not expected to receive him as a member of the family again.  And then the father insists on restoring his identity as son with robes and a signet ring, the seal of his sonship.  

The elder son is angry and acts in a way that we might expect.  If his brother returns and is welcomed back, the remainder of the father’s inheritance will have to be shared with him.  The elder son is being cheated out of his half.  The younger son brings shame on the entire family, having lived as a gentile. The elder son’s words betray his resistance to the father’s insane behavior; For years I have worked as a slave for you and never disobeyed your command. Yet you have never even given me a young goat to have a part with my friends. But when this son of yours comes home, who has devoured your property with prostitutes, you kill the fatted calf for him!”          

In the context of this story, the Prodigal son is Jesus.  The Pharisees are the elder brother.  Accused of eating with sinners, Jesus says that God rejoices over one repentant sinner more than 99 in need of no repentance.  Jesus will be crucified by Gentiles, a sign to his people that God has rejected and cursed him.   I was lost.  I was dead.  Jesus has been accused by the pastors of eating with tax collectors and sinners.  That is to say:  He is not living the way a good religious teacher should.  He is failing to fulfill the law.  He is jeopardizing his own relationship with God by spending time with the wrong people. He spends more time with people outside of the religion than inside.  His behavior will get him killed. But he will live again.  Jesus is the Prodigal son.  He was dead and is alive again.  Lost and found. 

The elders are those who see themselves as obedient slaves to God.  They are not liberated children, but slaves obeying a master’s commands.  Many people think God is a taskmaster and religion is their obedient service.  They do not get this Father.  He is not a slave driver. He loves his children enough to let them go far away from him and come back again.  Love sets us free.  Love welcomes us home. 

 This story suggests that God the Father accepts both the unrighteous sinners, with whom Jesus spends his time; and the righteous religious leaders. God loves both of them.  Pharisee and tax collector.  Saint and sinner.  Addict and counselor.   Who are you in this story? Are you the Prodigal son? Have you abused your freedom with choices that have taken you away from God?   Have you pushed away from those who love you?  Have you walked away, citing irreconcilable differences?  Have you abandoned others to please yourself?   Have you let your selfish ambition, your pride, your folly, your ego, your appetite for destruction prevent you from living the good life?   Have you made choices that you regret, choices that have hurt others?  Are you trying to find your way back home, back in, back to the way things were?

Are you the elder son?  Hard working.  Dependable.  Responsible.  Right. Do you judge those who have made a mess of their lives, saying they get what they deserve?  Have you abandoned others because they have made bad choices?  Do you avoid people who are abusing their bodies?  Have you felt unappreciated, unrewarded for good behavior?  Should bad behavior be punished and good behavior be rewarded?  Is that the game of life for you?  Has your sense of rightness and responsibility prevented you from enjoying what you have?  Are you expecting God to reward you for a good life? 

Jesus knows us.  Knows the human condition so well and describes us with such honesty here. Still, we can’t believe the end of this story.  The end of the story is a Father embracing both of his sons and welcoming them in because love reaches further than we can go.  Love digs deeper than we can bury ourselves.  Love is the home we can never really leave. 

Finally. this is a story about a homecoming, a welcome home party.  How do we go home?  If home is where we are loved fully and unconditionally.  If home is the place you have left, the place to which you long to return. If home is where you are safe and secure.   If home is where your family welcome s you , embraces you ,kisses you, feeds you, accepts you as you are.  How do we go home? 

We need a home.  We need to be welcomed like those sons are welcomed. We need to turn off the voices in our heads that count ourselves as less than worthy or better than anybody else.   You are no better or worse than anyone else.  We are the same.Brothers,  Sister. Children.  Rebels.  Lost.  Hungry.  Hopeless causes.  Egotistical busybodies.   We need to hear these words. God is always with us. Everything that God has is ours.  We are always welcome.  Nothing we can do can make God loves us less.  God lets us go and receives us back again.  Everyday.  Every week.     Every Sunday is a homecoming.  

Secret Spirituality

Repentance.  When Lu Lobello returned from active duty in Iraq, he was haunted by the memory of one particular incident.  Early in the takeover of Baghdad, his marine unit had shot up a suspicious car that turned out to contain civillians,the Kachadoorian family. Only the mother and a daughter survived, all the men were killed.  Lobello was discharged from the Marines due to actions related to his suffering from PTSD.  He eventually researched what happened to the survivors in the Kachadoorian family.  They had moved to California and lived not far from Lobello.  Through a reporter who had written about the Kachadoorians, a meeting was arranged.  The conversation was awkward, but the mother and daughter, both Arminian Christians, told Lobello that they forgave him and welcomed him as a son and brother.(Excerpted from Christian Century, February 6, 2013.

He sought them out.  Why?  We don’t know why.  I suspect, at least, he was sorry, ashamed, suffering under the weight of guilt.  They gave him a gift.  They released him from the self-affliction of guilt and they welcomed him as a member of their family.  In Christian love, he became to them like the ones he had taken from them.  Love keeps no record of wrongs.   

praying

Lord Jesus, teach us how to pray.  Amen. 

Lake George from Inspiration Pt.

My family loves the Adirondack mountains.  It is our place for retreat twice a year. We hike to this place; inspiration point.  It’s not a hard climb, takes 45 minutes to get up there.  But the view is awesome.  On a beautiful spring day, we can sit up there for an hour in complete silence. Serenity, beauty, fresh air, Lake George, peace.  It is our semi-annual high.  It energizes us, brings clarity of thought, reduces stress and anxiety, and gives us time together in God’s presence. We are free to be.  It’s never hard to go there, always hard to leave. I often say I could live there.  Retire there one day.  Buy a cabin. Sit on the porch. It’s a dream.  If you have a place like this, you know what I mean.  If you don’t, I recommend you find one.        

One of the recurring themes in Luke’s story about Jesus and his disciples is the theme of prayer.  It is mentioned more than in the other gospels.  In major scenes, Jesus prays:  At his baptism.  Before he chooses the 12 disciples, on the mountain, and on the cross.  Jesus prays.  He tells a parable, only found in Luke’s story, about a friend who knocks on a friends’ door at midnight, seeking some bread so that he might offer food to a guest who has come to his house.  Prayer, he says, is like asking a friend, at an inopportune time, to give you a gift so that you might give that gift to someone else.  Prayer is like obtaining food for someone else.  Prayer is like being in between someone who has what someone else needs.  Prayer is a point of access.  Prayer is advocacy, speaking up for someone else, being their voice.  Prayer is inconvenient, too.  It is the midnight cry in a crisis moment.  It is the “sorry to have to bother you with this, but…”  Prayer is, “I need your help, so that I can help someone else.”  It’s knowing where to turn in a moment of need.  It’s knocking on the door.  Prayer is not relaxing meditation apart from the world on inspiration point.  It is an action verb. It is movement. It is an intervention, a confrontation.  

Many of us pray.  In times of trouble, need, confusion, fear, grief.  We pray for help.  And in times of joy, celebration, and blessing we pray in thanksgiving.  I suspect we have been taught to pray at meals, maybe at bedtime, less likely in the morning.  Maybe you have a few prayers memorized.  Maybe you fold your hands and bow your head and kneel at your bedside.  Maybe you pray out loud, alone in your car.  Maybe you just don’t pray.  If God is God, doesn’t God already know what I’m going to say, what I’m thinking?  What’s the point?  Prayer can seem passive, verbal, cerebral—in my head. Prayer is sort of nice, but not messy or dangerous. We don’t think of prayer as risk.  We think of it as duty or comfort. 

Lent begins Wednesday. So, it’s Confession time. I’m not sure about prayer in my own life. I don’t know if I pray enough. I keep trying.  Prayer sometimes feels more like a chore or duty and something I skip or forget to do. I rarely know for certain that a prayer I prayed is answered.  I don’t even try to make those connections. I have been a student of prayer for a long time. I’ve read about prayer, talked and taught about prayer, practiced various kinds of praying.  I’m not sure I understand it much better than when I was a child, though.  Is it effective? If not, is that a reflection on me or God?   I’m still learning. Sometimes prayer has been intimate and profound, spiritually energizing, exciting. I have prayed in groups, with a partner, on behalf of one person or many people.  I have prayed in front of large crowds and in a small, dark, silent space.  Pastors  are invited to and expected to pray.  But I don’t always have the words. 

Psalm 51. for Lent

Have mercy on me, O God,

according to your steadfast love;

according to your abundant mercy

blot out my transgressions. 

Wash me thoroughly from my iniquity,

and cleanse me from my sin. 

For I know my transgressions,

and my sin is ever before me. 

Against you, you alone, have I sinned,

and done what is evil in your sight,

so that you are justified in your sentence

and blameless when you pass judgement. 

Indeed, I was born guilty,

a sinner when my mother conceived me. 

You desire truth in the inward being;

therefore teach me wisdom in my secret heart. 

Purge me with hyssop, and I shall be clean;

wash me, and I shall be whiter than snow. 

Let me hear joy and gladness;

let the bones that you have crushed rejoice. 

Hide your face from my sins,

and blot out all my iniquities. 

Create in me a clean heart, O God,

and put a new and right spirit within me. 

Do not cast me away from your presence,

and do not take your holy spirit from me. 

Restore to me the joy of your salvation,

and sustain in me a willing spirit. 

Then I will teach transgressors your ways,

and sinners will return to you. 

Deliver me from bloodshed, O God,

O God of my salvation,

and my tongue will sing aloud of your deliverance. 

O Lord, open my lips,

and my mouth will declare your praise. 

For you have no delight in sacrifice;

if I were to give a burnt-offering, you would not be pleased. 

The sacrifice acceptable to God is a broken spirit;

a broken and contrite heart, O God, you will not despise. 

Do good to Zion in your good pleasure;

rebuild the walls of Jerusalem, 

then you will delight in right sacrifices,

in burnt-offerings and whole burnt-offerings;

then bulls will be offered on your altar.

forty days.

Lent is forty days.  Seven weeks. It starts tomorrow, Ash Wednesday.  It ends on the night before Easter. But you don't count Sundays. Every Sunday is a little celebration of the resurrection of Jesus from the dead. So, Sunday is always a feast day.  Christians don't fast on Sundays.  Ash Wednesday falls in a different week every year, because Easter moves.  Easter is determined by the lunar calendar; it falls on the First Sunday after the first full moon after the spring equinox.  Winter's darkness is coming to an end. Life and light return.  
Ash Wednesday is not about cigarettes, but you might quit smoking.  One of the disciplines of Lent is fasting; abstaining or giving up certain habits, foods, etc...Discipline is hard.  If it weren't, it wouldn't take discipline. Ash Wednesday is the ritual marking of the forehead with ashes in the sign of the cross.  It symbolizes our mortality, our creaturehood, that we were all "made from the dust" and will one day return to the dust of the earth. It is good to know this. Transiency and mortality means today is the day. Seize it. Live today as if it could be your last or most important.
Ash Wednesday is also a visible reminder that there is dirty, black darkness---sin---in our hearts and minds, in the world. We make a mess of things. Every now and again I need to be reminded that I am not just a good person trying to live a good life.  I benefit all the time from many privileges that I take for granted; from my skin color to my education, I have received good things that others have not.  Not by my own doing.  I am not self-made. Also, I take advantage of those privileges in ways that negatively affect others, in ways that are too often hidden from me.  I have money to buy things I don't need, while my neighbor does not have enough money for heat,food, or shelter. I should try and rectify that in some way. A bible word related to Lent is "to repent", a verb which has to do with self-transformation, changing directions, turning around. Sometimes, we need a do-over, a second change, a U-turn.  Lent is a reboot, a fresh start.  
Also, Ash Wednesday remembers the cross.  Jesus died.  God died with him. But life continues. Because death is not final. It need not condition the way we live. We are not the walking dead.  We are alive with potential for goodness and love. We can avoid destructive, toxic things and embrace life-giving things.  
So, for forty days Christians reflect on what it means to be a creature in the world.  They do so in physical ways.  Because for Christians, being spiritual is a physical experience.  We connect to God, not through transcendental meditation, but through physical means. And that is what Lent is about; restoring a connection with God. God, according to the bible, loves us. We call  relationship with God communion.  A lot of Christians observe Ash Wednesday with a service of worship. You could go.  Many churches welcome guests, especially for Lent. Whether you attend or not, here are forty ways to do Lent and restore communion with God and others.

searching

search

Google.  Bing. Yahoo.  We search. We are searching all the time.  For recipes.  For answers to questions.  For knowledge.  For news.  For images. For friendships.  We are searching in a new way today, using amazing tools that give us access to an ever-expanding world of information.  We are searching.  What we find may or may not be what we are looking for. We find what is out there, because when we search something inevitably pops up.  All of us have searched for a thing and found something else. We are aware that one must be careful what one searches for, lest you get something you don't want to find.
I read a story about searching this morning.  It is a bible story.  From the Gospel of Luke, New Testament.  It is the only story in the New Testament that features neither an infant nor an adult Jesus. It features a 12-year-old Jesus and his parents, Mary and Joseph.  They have gone up to Jerusalem for the Passover festival.  Passover is the cultural and religious festival celebrating that story of Jewish liberation from Egyptian slavery recorded in the Hebrew Scriptures, book of Exodus.  It is the story of Moses, the ancestral God of Abraham, Isaac, and Jacob (YHWH, by Hebrew name), the Egyptian Pharaoh, and the enslaved people of Israel.  It is a story of political power and a coup d d'etat, through which GOD overcomes the power of Pharaoh and liberates His people.  It is the story of God's compassion for an oppressed people and their release.  They become refugees and asylum-seekers. They spend 40 years in the wilderness before occupying the land of Canaan, where Israel is established through war.  The Passover story is the heart of Jewish faith, believing in the liberating compassion of GOD for God's people.

gun violence and the common good

I have said nothing about the gun violence issue. I am not a gun owner. I don't believe I will ever own a gun. I don't think I need one. I do not hunt. I do not participate in shooting sports. I trust the police for my protection. I've never been robbed. I'm not afraid.
Since the public consciousness has been reawakened by the shooting of children in an elementary school in Connecticut, a debate has ensued. I have stayed out of it. I have an opinion like everyone else, but I'm not sure it matters all that much. As a Pastor, I have not used the pulpit to address the issue. But I am glad that I am part of a church with leaders who are speaking to it. There was a rally in the state capitol in Harrisburg last week about gun violence and one of the Bishop's in our region (Claire Burket, Southeastern PA synod) was a speaker. I am glad she was there. Her faith compelled her to speak out against gun violence and in favor of increased government regulations to reduce it in PA.
Here's my two cents today. Gun violence is a problem in this country. I don't think there is one solution that will satisfy and eliminate it. I'm concerned about guns. But I am equally as concerned about violence. What causes it? How can we reduce/prevent it in civil society? The peoples' right to own firearms is protected in the Constitution. This freedom comes with a tremendous cost, as do all freedoms. One of the costs is the possibility that people will die a violent death at the hand of a lawful gun owner. We must count the costs as a nation. Thousands of people die by gun fire in the U.S. every year. When two dozen children are slaughtered in a first grade classroom in a small town, everyone pays attention. I am the father of a first grader. I wept for those families who lost children in the week before Christmas. 

The Sign in the Wine

Signs, signs everywhere signs. We are inundated with signs.  Signs point the way, give direction, tell us where we are, where we aren’t.  Signs welcome us or tell us to keep out.  Signs bear messages, some favorable, some unfavorable.  Signs are visual cues, reminders, and attention- grabbers.  Signs advertise and entice.  They provoke or they seek to console.  They convey a public message.  We see so many signs, we ignore them.  Sometimes with consequence.   Signs organize us, give order to things.  Keep us moving along.  People say, “it’s a sign” when they mean that something means something else—that an occurrence is pointing to another reality altogether. People sometimes look for signs—signs of change in the seasons of life.  Signs signal when something is about to happen or when something has happened to which we ought to pay attention. 

When Jesus Came to the Jordan River

When Jesus came to the Jordan river to be baptized by John he did not follow the crowds.  They came for a show.  They came to be aroused from their spiritual slumber.  They came for a sign of hope that God had not abandoned them in their plight.  They came for healing, for forgiveness, for cleansing from the sin that separated them from the salvation of their God.  They came because John cried out and they heard his voice crying and they heard their prophets’ voices in his voice and they believed that in His baptism they would find faith and the promise of God for God’s people.  They came because they needed to come.  They came because of a longing---a longing that escapes us in this culture of immediacy and access and now and comfortable living.  They longed because they lacked, they longed because they tasted hunger and thirst and death.  They longed because they were weary from oppression and abuse.  They longed because that’s all they could do.

When Jesus came to the Jordan river to be baptized by John he did not follow the crowds.  He did not come to join the community in the wilderness.  He did not come to make amends, get his life right with the LORD, if you will.  Jesus came to reveal Himself to the world.