Just a quick post

Hi, all! It’s good to be back from vacations and Youth Gatherings and such. I’m busy catching up with approximately 1.6 bazillion emails and other tasks that have fallen by the wayside in my absence, but wanted to share something with you.

I’ve been thinking quite a bit about worship music lately. It’s no mystery to most of you, I guess, that – while my musical tastes outside of church are rather eclectic (and very little of it would probably do for worship music … with the posible exception of Tom Waits … well, I digress), my preference is for the time-honored music. I’m no fan of Marty Haugen (except his Holden Evening Prayer) or David Haas. But give me an Isaac Watts or even a John or Charles Wesley hymn, and I’m a happy guy.

While we were at the Youth Gathering, we heard a LOT of more contemporary stuff from Agape to Rachel Kurtz to Lost & Found (though I’d probably not call that contemporary any more), and honestly, it was good. Really good. I’ll always prefer my hymns, but there’s room for LOTS of kinds of music.

Anyway, with this on my mind, as I was doing my devotional today, here’s what I ran across:

“Offering a Sacrifice of Praise

There is an old saying many Christians use: ‘Offer the Lord a sacrifice of praise,’ referring to Hebrews 13:15. In many cirlces this notion of a ‘sacrifice of praise’ almost becomes cleche. (Perhaps because worship does not often come at much cost, especially compared with the sacrifices of saints who’ve gone before us.) But when we worship with folks of various traditions, there are tiems when we may hea a prayer that uses language we might not naturally use or sing a song that isn’t really our style. That is part of what it means to be a member of a community as diverse as the church is. And perhaps that also helps shed some light on why it might require some sacrifice for us to give up ourselves.

“When a song isn’t working for you, consider praising God, because that probably means it is working for someone else who is very different from you. Offer your worship as a sacrifice rather than requiring others to sacrifiece for your pleasure or contentment. There is something to the notion of becoming one as God is one;  doesn’t mean that we are the same; it just means that we are united by one Spirit. After all, we can become one only if there are many of us to begin with.

“Liturgy puts a brake on narcissism. Certainly, there is something beautiful about contemporary worship, where we can take old things and add a little spice to them, like singing hymns to rock tunes or cecciting creeds as spoken word rhymes. But liturgy protects us from simply making worship into a self-pleasing act. So, if a song or prayer doesn’t quite work for you, be thankful that it is probably really resonating with someone who is different from you, and offer a sacrifice of praise.”

From Common Prayer: A Liturgy for Ordinary Radicals.

[If you’d like to follow along with the daily devotionals, go to commonprayer.net for the daily lectionary.

Pastoral Reflection on the Youth Gathering (RiseUpELCA)


You can tell by our expressions that this was the first day on the bus. See how alive and well-rested we all look? Ah, those were the days!

So, this post is supposed to be a reflection on our time at the ELCA Youth Gathering in Detroit, July 15 – 19. I’m gonna come straight out and say that it’s probably going to take me several posts to reflect on this trip. The shortest reaction I can give you is this: It was awesome!

There were 8 of us who went on the trip from our congregation. I’m guessing that if you asked all 8 of us what made the experience great, you’d get 8 answers. (By the way, let me encourage you to do that – ask all 8 of us! We are going to put together some sort of summary of the trip in the very near future. Traditionally this has been a youth-led worship service. That may still be in the cards; however, it may be something else. Since we got back, none of us have been in the same place at the same time to really plan what this is going to look like.)

Since I can’t claim anybody else’s experiences, I’ll give you some of the reasons I loved our time together. Here they are, in no particular order:

1. We were in DETROIT! This is my hometown. My relationship with Detroit is … complicated. I haven’t lived in the Metro area since April of 2001.

Here we are in the Firestone Farmhouse, my primary post. The girls are learning from one of the Presenters about daily life on a Victorian farm. We went down into the cellar and found some of the complicated “underpinnings” that women wore beneath their dresses.
This was our first night at the Gathering. We were sitting in the “nose-bleeds,” which wasn’t great for enjoying the program, but it did give us a good view of ALL.THE.PEOPLE! About 20 minutes after this shot, the place was jam-packed. #introvertsnightmare 🙂

But it was great to get back there. It was a huge blessing to have had outstanding weather most of the time. It was a super cool experience for me to take the ladies to my old stomping grounds (Greenfield Village), where I cut my teeth in the museum biz, where I have made some of my most lasting friendships and memories. Asha got licked by a calf while we were there. 🙂

2. The people of Detroit were totally excited to have us there. I have to say that on Day 1 of the Gathering, as 30,000 of us in our colorful Tee-shirts were trying to make our way from Cobo Arena to Ford Field (about a mile away), struggling to find food along the way, people were befuddled by us. “Who are all these kids with their multicolored garb, their high fives, their ‘insufferable cheerful[ness]?!” (A now famous expression made popular by this article was, “It looks like a Skittles factory exploded!”) But after that first day, the “regular folks,” including the police, Tigers fans on the way to a game, dudes driving by in their cars, people who work downtown – almost all of them were super enthusiastic about our being there. There were more high fives than one can reasonably imagine. People driving by or pedalling past on their bikes would shout, “Thank you!” A few of them, by the very end, had caught on and would holler, “Rise Up!”

3. We got to do some much-needed service in a town that suffers from some pretty abysmal self-esteem. Every group who came to the Gathering was signed up for a day of Service. These were staggered over the 3 days, so that each day, about 10,000 people were deployed in Detroit to work on painting buildings, clearing lots (that was us), board up vacant/abandoned homes, etc. We went to an area where people had just been dumping trash in vacant lots in this neighborhood adjacent to a retirement home. We cleared brush, garbage, cinder blocks, dentures (don’t ask), you name it. This made it safe for a brush hog to come in and mow without getting its blades all chewed up. There are long-term plans for these neighborhoods, but in the meantime, the city just wants them looking a bit more presentable and less … menacing.

The specific area we worked on belongs to a project run by Focus:HOPE. It’s a project called “Keep it 100!” I encourage you to follow the link, but the basic rundown is that they are working on revitalizing and beautifying a 100-block area in an incredibly blighted part of the city, trying to make it livable again.

4. This one is about the girls, and I don’t want to betray any confidences, but I will say this: I learned that at the very least one of our girls is a courageous leader. I think they all are, but one in particular stands out. They say it takes courage to stand up to your enemies, but it takes a special kind of courage to stand up to your friends. I saw one of the young ladies do just that – she made a decision that wasn’t very popular, but it was right, and she stood by it. That makes me very, very proud. (Who’s cutting onions in here?) I also saw a moment of transformation where one of the young women, whom I would describe as fairly shy (at least in my experience) seat herself on the bus so that she could meet new people. I have once instance of this that comes to mind, but now that I think of it, it happened over and over. The girls were eager to meet new people and share experiences. It was just really moving to witness. (Onions again?!)

5-10. There are a bajillion reasons this trip was great. We heard Detroit spoken word artist Natasha “T” Miller deliver a beautiful poem about her city; We saw the Temptations, for crying out loud! We ate a lot of interesting food. (Can you say, “Opa!”?) We went out for pizza with my mom and some of her friends! I got to try the new Faygo Rock & Rye Slurpee at 7 11. I mean, it was really cool, all around. The worship was good and gave us some ideas (watch out! “Gospel/Blues liturgy,” people!). It’s just too much. I’m still processing it all, and imagine I will be for a long time coming.

I want to thank the congregation for helping us to fundraise this trip. I want to thank Sarah Smith for being just a great, easy-going person. I want to thank the girls for making the Gathering memorable in a wonderful way. I want to thank the parents for trusting us with their offspring. I want to thank the people who planned and pulled off the Gathering under some very difficult conditions. I want to thank the city of Detroit for hosting us. And I want to thank God for this opportunity, not to bring Jesus to Detroit, because Jesus has been there all along and remains there today, but for the opportunity to see his image in the people of that town AND for the opportunity to be his hands and feet FOR the people of that town.

OK, I’ll shut up. For now. But there’s more to come, I’m sure. Especially as we think of ways to RiseUpTogether here in Tulsa.


Binaries, Polarities and the Unhealth of Congregations

On July 12, we had a visit from Cynthia Gustavson. I had spoken to her at our Synod’s annual Assembly back in May or June or whenever that was (I have since slept, and many experiences have managed to blend together, wiping out important and unimportant distinctions … but I digress), and I asked her if she would come and speak to us about healing.

This wasn’t an out-of-the-blue invitation: If you’ve been part of this congregation for the last 2-ish years, you’ll know that we’ve spend a good deal of time reflecting about our past. We worked with Holy Cow, Inc. and Kairos & Associates to do a Congregational Assessment Tool – sort of a Myers-Briggs snapshot of our congregation’s personality. We also completed (as a requirement of our Redevelopment grant) a Comprehensive Ministry Review, in which a number of faithful folks from our Synod came together to speak to the congregation and our partners in the larger community about Who We Are. In all of those conversations, one thing that consistently popped up among our “consultants,” was that there was a lot of unhealed pain and “lingering toxicity” from various traumas in the congregation’s past. All of these folks recommended that we bring in someone to talk with us about “congregational healing.” This was the background to that invitation to Cynthia.

She and I spoke on the phone. I relayed to her that several folks commented to me about how they would just like to move on and not have to deal with fallout from The Conflict any more. This comment may be why Cynthia approached our time together that Sunday the way she did. I admit to being baffled at first, since it wasn’t what I was expecting at all. I wasn’t disappointed, per se – just a bit confused.

Well, she approached our meeting by talking less about healing than about thriving. She opened up, saying that many congregations (and other individual and corporate bodies alike) tend to think in polarities, in binaries. An object is either A or it is B. An event is either good or it is bad. This is true in fields like computer electronics where a machine is either on or it is off, but in human relationships, in emotional areas, in most of life, polarized thinking isn’t terribly helpful.

Before I talk any further about Cynthia’s presentation, I wanted to interject something kind of personal as a way of illustration.

Many of you know that I have been diagnosed with PTSD and with dysthimic disorder following PTSD. The short version of this story is that, as a kid, I dealt with a LOT of death. I mean, a LOT. My father, my sister, my grandmother, my aunt and cousin. Suicide, drug overdose, cancer, more suicide. All of this by the time I was 10. I’ve suffered a lot of loss since then, as well. More suicides, more overdoses, AIDS deaths, more cancer. It goes on. But it’s those early losses that shaped me profoundly. The trauma from those things can’t account for ALL of my personality quirks, but it probably does account for the way I “sensate” reality and how I attribute value to things and experiences. I am an “introverted feeler,” meaning that I process experiences internally, either incorporating/accepting things into myself or rejecting them. It’s either/or. It’s binary feeling. I like it or I dislike it. The Beatles rule. One Direction sucks. There is no in-between.

Trauma and binary or polarized thinking don’t always go hand-in-hand, but they’re definitely not strangers, either. Binary thinking is a quick way to categorize things, and it works really well in survival situations. This food is safe. That food is unsafe. This idea is helpful. That idea is useless. That group of people may kill me so they are bad. This group of people may help me so they are good. See what I mean?

While that works well for survival mode, it’s not always the best way to operate OUTSIDE of survival modes. When a person (or a corporate body) suffers trauma, they fall into survival mode. On or off, good or bad, safe or dangerous – not even really thinking that there may be multiple shades of grey in between.

Now, I didn’t debrief all of this with Cynthia, so I may well be talking out of my hat. But I suspect that she was trying to suggest that this may be where our congregation is situated emotionally – that we’re in this survival mode, which isn’t as conducive to THRIVING as we might want it to be.

She presented to us 8 Key Polarities to help us think about THRIVING rather than just surviving.

Instead of thinking of these as either/or propositions, we can think of them as both/ands.
We need:
1. Tradition AND Innovation
2. Spiritual health AND Institutional health
3. Management AND Leadership
4. Strong clergy leadership AND Strong lay leadership
5. Inreach AND Outreach
6. Nurture AND Transformation (alternatively, Pastoral AND Prophetic)
7. Making disciples as a process that is both Easy AND Challenging
8. Call (Vocation) AND Duty

Most people at the meeting that day seemed to think that some of these areas we are already working on pretty well, especially Tradition and Innovation. I think we can challenge ourselves a great deal more in this area, but overall I agree that we have a solid liturgical tradition that we feel free to play with a little bit (musically; in terms of where we place various liturgical elements such as the passing of the peace, etc.)

The places where people felt (or at least most boldly spoke up about) need the most attention are numbers 2, 4, 5, and 8.

We seem to think a lot more about our spiritual health (doing healing services, caring for one another, having fellowship events, doing small group ministries amongst ourselves) than we do thinking/talking about Institutional Health (Budgets, property issues, etc.). It might be interesting to talk about WHY that is…

One person believed we place too much emphasis on strong clergy leadership and not enough on strong lay leadership. (I was not that person, though I don’t disagree! :)) There are probably good reasons for this stemming from past traumas, but remember that we want to move out of “surviving” mode and into “thriving” mode!

One person commented that we focus far more on Inreach than we do on Outreach. As traumatized people, again, this makes sense. But we need to move out of a primary healing mode into an outward focus, remembering that Jesus commissioned the Church to work for the sake of the world, not for ourselves.

One person believed that we need to balance our thinking in terms of Call (Vocation) (“I feel called to do music ministry … and maybe not much else.”) and Duty (“Somebody needs to sit on the CORE Council; Somebody needs to mow the grass; Somebody needs to count the money; Maybe duty to the church’s mission binds me to to that important task, even though it’s not what I love to do.”)


Even though I admit to having been a little confused at the time about WHY Cynthia chose to talk about these binaries, as I reflect back on our time together, I think this makes a lot of sense. We DO tend to see ourselves as survivors. That’s not a bad thing. It needs to be celebrated. But we ALSO need to focus on a THRIVING mission!

As Cynthia said (and I had to laugh, because I used this very analogy when I was interviewing here), the breathing cycle includes BOTH the inhale AND the exhale. You simply can’t have one without the other. Are we a congregation that has been “waiting to exhale?”

“All are Welcome” Lectio Divina reading

A few months ago, before Laura B.’s time serving on the congregational CORE Council came to an end, she shared with the group a devotional. I’ll probably get the background story all wrong, so I won’t mention it here, except to say that Laura was using a type of devotional reading called “lectio divina” – “divine reading.”

I’ll spare you all the details about what lectio divina includes or what it’s meant to be. For the curious among you, I direct you to this Wikipedia entry. Our devotion was kind of a modified version of this – a shorthand version, if you will. We took a look at the text of the hymn and discussed words, phrases, key ideas that jumped out at us.

To refresh your memory, here are the lyrics:

1. Let us build a house where love can dwell and all can safely live,
a place where saints and children tell how hearts learn to forgive.
Built of hopes and dreams and visions, rock of faith and vault of grace;
here the love of Christ shall end divisions:
All are welcome, all are welcome, all are welcome in this place.

2. Let us build a house where prophets speak, and words are strong and true,
where all God’s children dare to seek to dream God’s reign anew.
Here the cross shall stand as witness and as symbol of God’s grace;
here as one we claim the faith of Jesus:
All are welcome, all are welcome, all are welcome in this place.

3. Let us build a house where love is found in water, wine and wheat;
a banquet hall on holy ground where peace and justice meet.
Here the love of God, through Jesus, is revealed in time and space;
as we share in Christ the feast that frees us:
All are welcome, all are welcome, all are welcome in this place.

4. Let us build a house where hand will reach beyond the wood and stone
to heal and strengthen, serve and teach, and live the Word they’ve known.
Here the outcast and the stranger bear the image of God’s face;
let us bring and end to fear and danger:
All are welcome, all are welcome, all are welcome in this place.

5. Let us build a house where all are named, their songs and visions heard
and loved and treasured, taught and claimed as words within the Word.
Built of tears and cries and laughter, prayers of faith and songs of grace,
let this house proclaim from roof to rafter:
All are welcome, all are welcome, all are welcome in this place!

(Text and Music: Marty Haugen in Evangelical Lutheran Worship, Hymn #641)

In our CORE Council meeting, we made it through all 5 verses, but in our Town Hall meeting, we spent more time deliberating – so much so that we wound up taking TWO Town Halls, just to make it through verse 2!  It was a wonderfully fruitful exercise.

Here are some of your reflections on those devotional times:

On that first meeting (5/17), we had a small number of homeless folks worshipping with us, and one of them – a delightfully deep and thoughtful Christian man – stayed for the Town Hall afterward. He shared with us that he profoundly felt the “All” in “All are Welcome” in this place. He felt seen and appreciated, and he commended the congregation on allowing him space to voice his opinion.

This spoke to someone else’s reflection on the line about ending divisions. The conversation went ’round to making sure that when we say “all,” we must really mean “all,” not just “some.” If divisions are ended, they are ended.

Someone else said that it also needs to be more than just that all are welcome, but that all are equal. The table of the Lord is the one place in the world where we all come with empty hands – so nobody has a leg up on anyone else. We are truly in the same boat.

To that end, someone else commented on the line “all can safely live.” We talked about physical safety as something we need to consider, but we also talked about how this congregation is a safe place emotionally/psychologically. One member commented that his family lives on property in a neighboring town that is owned by and borders a church of a different denominational background, yet he comes to THIS congregation because he knows that he won’t be judged for having doubts and questions.

On the second meeting (6/14) we could pretty strongly hear music wafting up from our Building Use partners who worship in our basement Fellowship Hall in the time immediately following our worship service. This group is a non-denominational congregation consisting primarily of folks from the LGBQT community – some of whom struggle (for good reason!) with the traditional church, but who feel safe and welcome worshipping in the building we share. We reflected on this and the blessing that those folks bring us as we contemplated the idea that “All are welcome in this place” as we ALL “claim the faith of Jesus.”

In light of that, one member expressed appreciation that our Church (and our congregation) practices Open Communion.

Someone mentioned the line about words being strong and true. This line made them think of our new Town Hall structure, which they mentioned is a work in progress, but a positive step in increasing a communication that has been lacking among congregants. People are feeling a greater sense of involvement.

I had preached a sermon that day on how putting on Christ was like that movie They Live – in which the main characters put on a new set of glasses that allowed them to see the world in a new way, through a new and clearer perspective. The line from the hymn about being “here as one” in spite of our differences gives us new perspective – how we can love one another through those differences, and how those times when we don’t appear to be “as one,” it’s OK.

Someone else commented on “daring to dream God’s reign anew” in light of having survived a great deal as a congregation over time – and not only surviving, but growing in Christ! All of this is amazing, and it leads us to keep the door open, so that we’re not just hanging on to this transformation story for ourselves, but are inviting others – sometimes folks who are very different from us – to share the story.


So, these were two of our “First 15” faith formation moments. I think we may have gone 5 minutes over 15 each time, and even so, we still only made it through two verses! This says a lot of things, I think – it says, for example, that the music we choose in worship is an important source of theological formation, especially when we take the time to really reflect on the lyrics, and when we take time to put them into the context of our own Life Together. It says that our congregation enjoys this kind of theological work. It says that our congregation, while far from being perfect, is a place of Safety for all kinds of people (even if we tend to look very similar on the outside), is a place where we strive to welcome people – and not only welcome them, but also realize that we are equal and connected in ways that we can’t even explain, and it is a place where the love of God, through Jesus, is revealed in time and space. Do we have work to do to become MORE welcoming, MORE inviting, MORE inclusive? Absolutely! But we also need to realize that God has blessed us abundantly, and guides us deeper and deeper into relationship with him through Jesus: relationship with God, with one another, with those around us.

Long time, no see!

Hi. It’s me. Remember?

Yeah, so I haven’t been terribly active on this page in the last few weeks. Not to make excuses, but (you know that means an excuse is coming, right?), things have been very busy, first with the run-up to the Youth Gathering, then there was the Youth Gathering itself, and finally there has been a lot of catching up following the Youth Gathering. If you guys feel neglected, you should talk to my office, which looks like a bomb went off in there.

Anyway, I’m back now – though I’m heading out on vacation next week. Before I go, I wanted to give you a glimpse at a plan of things I’d like to talk about on here over the next day or two prior to abandoning you once again.

So, things I need to cover include:
1.) Some follow-up from our “First 15” discussions based on a lectio divina reading of the ELW hymn “All are Welcome;”

2.) Some follow-up on our Town Hall session with Cynthia Gustavson;

3.) Youth Gathering reflections.

I’m going to do these over three posts, for ease of navigation, should you want to come back to the posts later.

So, there we are. Now I’m off to write the first post!

Town Hall: Hurt People Hurt People; Healed People Heal People

This coming Sunday, we will meet in Town Hall to discuss Congregational Healing. Cynthia Gustavson, whom many of you will remember from the days she held a Clinic Office here in our building, will be joining us to lead this session.

I know that some folks have objected to this meeting. I’ve heard you say, “I think we need to stop talking about The Conflict and move on.” I can appreciate that. This congregation has been through a lot of pain and trauma, and it makes sense that you would want to say, “enough!” On the other hand, even though I’d agree that things have gotten better in the last little while, the pain that the congregation AS A WHOLE still undergoes is evident in a number of ways. People are STILL reticent to step into leadership positions. People STILL tend to focus on personalities from the past – personalities of people who aren’t even here anymore. It’s clear that, while some individuals may feel that they have moved past the trauma, the congregation has not.

I’m reminded of a wise saying: Hurt People hurt people; Loved People love people. And I’d add to that: Healed People heal people.

Last Sunday we had the reading from Mark’s Gospel – the story of Jesus returning to his hometown of Nazareth, only to find that his townspeople rejected him. As a result, he was unable to do any great works of power there. He had to shake the dust of Nazareth off his sandals and move on; and he sent the disciples out ahead to go and do likewise.

What resonates with this story especially well for me in light of this idea of Healed People healing people is the way the narrative moves.

Jesus comes into his hometown and teaches in the synagogue. The people hear his teaching and they are “astounded.” They’re also amazed at his deeds of power and healing. But they’re torn: On the one hand, here’s Jesus, the hometown-boy-who-hit-the-bigtime. On the other hand, here’s “this man” with his novel teachings and fancy miracles. The people ask, “Where did he get this?” It’s not a question bred from curiosity. It’s more sinister than that. It’s more like, “Who does he think he is? He used to be one of us; now he’s something Other.”

The text says that the crowd was scandalized by Jesus, and they sought to expel him. It’s even more heightened in Luke’s Gospel, where the crowd tries to shove Jesus off a cliff after his first hometown sermon. While Mark doesn’t go there, his Gospel still contains the Passion story in which people attempt to drive God in Jesus out of the world by hanging him on a cross.

It’s a profound story of human Truth – a painful truth about us as a species. We have a strong tendency to “Other” people – to turn people into an “Other.” This is especially true in times of great stress or anxiety. Jesus heightened the anxiety of his hometown fellows with his teaching about the nearness of the Kingdom of God. His teaching was novel. It challenged peoples’ notions of what was true, and as a result, he went in this story from hometown kid of whom the people are proud to “this man” with “these teachings.” Jesus’ teachings scandalized the people and they turned on him.

Jesus, we know from this side of history, was innocent of wrongdoing. His teachings about the Kingdom of God were correct, and so his expulsion by the crowd was unjust. But sometimes we humans expel people who are less innocent than Jesus. Sometimes they even seem to “deserve it.” Maybe they hurt us. Maybe we hurt them and the expulsion was mutual. Maybe it escalated. The point is: Hurt People hurt people.

Our congregation is a Hurt Congregation. You all have suffered pain and loss. We have a tendency to refer to a recent time of pain and loss as “The Crisis.” The fact is, we’re still in a crisis of loss. We’re no longer the large, program-based congregation we once were. Our neighborhood looks different than it did in the past, and so the way we exist as church isn’t nearly as “relevant” (though I hate to use that buzzword) to our neighbors as maybe we once were. We have financial struggles that we either didn’t have several years ago or that we didn’t know about several years ago. We have a lot of other things going on that we might justifiably perceive as loss, that we might experience as painful, that might cause us anxiety. When we are hurt or threatened, we tend to pay the hurt or the threat forward. We tend to cast about for someone to blame. This is not healthy, and it does nothing to forward the Kingdom of God.

In our Gospel story, Jesus was outright rejected by his hometown. He didn’t cast blame. Though he was unable to do great works of power because of the crowd’s rejection, he dusted the town’s sand off his feet and moved on. Those were also the instructions he gave to his disciples when he sent them on to the neighboring villages in his stead: “Go, heal people. Cast out demons. If you’re welcomed, stay there and work. If you’re rejected, recognize it. Name it and move on. You’ve got stuff to do.”

We, too, have hurt. We, too, may feel rejected. We need to name it rather than hide from it. We need to face it, so that we may cast out the “demon” of pain and rejection … in order that we may move on, cuz we have stuff to do. There’s no time for us to blame so-and-so for killing Program X, or to blame Tom, Dick, and Harry for not doing Program Y or to blame Suzie Q for not bringing in a new members. You may feel the pain of the loss of those programs or the lack of members, but paying your pain forward helps no one. Hurt People hurt people. Loved People love people. Healed People heal people. Let us be healed.

Please come to the Town Hall meeting this Sunday following worship. Let’s name our pain. Let’s be healed of it. Let’s shake the dust of our disappointments from our sandals and move on. There’s a lot of Kingdom stuff we have to do.

Sermon: Scapegoating and Stepping Away from the Crowd

Pentecost 4 Year B 2015
June 21, 2015
Job8:1-11/Mark 4:35-41

I have three stories to tell today.
The first one Imay have told before.
If you’re hearing this for the 100th time, I apologizea
nd ask you to bear with me.

First Story

Before I went to seminary,
I worked at a mid-sized history museum just outside of Indianapolis.
It was the best of jobs.
It was the worst of jobs.
I loved the people I worked with
Most of them, anyway
and we did a lot of good and creative work together.

But we also had an enemy.
The enemy’s name was XYZ College.
XYZ College owned the museum.
That is, they served as the trustee for the museum.

Although they didn’t create the programs,
They were ultimately responsible for our programming.
And although they didn’t write the budgets,
they were ultimately responsible for our budget.
That’s not what made them the enemy, though.

The real problem was
that XYZ College
was also named as a beneficiary of the museum’s assets, should the museum shut down.
If the museum closed its doors for any reason,
this little denominational liberal arts college
with its struggling finances
and decreased enrollment
that wasnt part of our community, but rather existed 2 hours away from us
and had no real interest in our daily operations
… well, they stood to suddenly come into about 200 acres of land
in one of the top 5 fastest growing real estate markets in the US.

And on top of that,
they stood to suddenly find themselves with access
to the 9 million bucks that made up our yearly budget.

Can anyone say, “Conflict of interest?”

So, in 2003, the museum board was pushing the college board
to recognize the conflict of interestand to
– out of their sense of doing the right thing – ahem
allow the museum to make a complete governance separation.
Needless to say, perhaps,
the college declined the separation.

In fact, in June of 2003, the college’s president
fired all 21 members of our museum’s board,
including the Museum President.

Long story short:
The case went to the Attorney General’s office
and was eventually resolved in the museum’s favor.

But it took us 3 years to get there.
During those three years
you would not BELIEVE how well our museum staff worked together!
We created new programs
We made innovation after innovation
We were a well-oiled machine.
And part of the reason we worked so well together
was because we had this common enemy named XYZ College.

Anything bad that happened at the museum
could finally be blamed on those jerks at XYZ.

This system worked really well for three years.
And then the case was resolved in the museum’s favor.
We separated from XYZ
and suddenly had to face responsibility for ALL of our own actions.
We no longer had a common enemy to kick around.

But scapegoating and blame casting had become so ingrained in us,
it was the only we knew how to operate.
We had been steeped in that culture for all those years.
And so now, whenever we failed at something
our first instinct was to look for someone to blame.

And that’s what happened
over and over and over again.
With no common enemy
we all turned on one another
in search of a new, unanimous common enemy
so that we could try to build a new kind of peace and unity
around that identified scapegoat.
It was ugly.

The worst part of that whole ordeal
wasn’t even the destroyed friendships and working relationships
that made up the wreckage- although that was terrible.
The worst part was
that the search for a scapegoat consumed us
and never allowed us to look in the mirror
and see our own role in the destruction
our own complicity in the tragedy.

And it took me getting out of that system
sort of stepping away from the mob mentality there
to see what was happening
and to recognize MY own role in the whole thing.


Second Story

There was a guy named Job.
Had a beautiful family
was really prosperous.
And Job loved God.

As the story goes,
God was sitting around in heaven one day
having tea and biscuits with the satan.

God says to the satan,
“Hey, check out my servant Job.
That guy really loves me, ya know?”

The satan says,
“Well, YEAH he does!
Look at how you’ve blessed him!
Beautiful wife,
lovely kids
a 4 door camel AND a Ferarri!
But if anything bad were ever to happen to him,
he’d curse you just like anybody else.
Job ain’t so special.”

So God tells the satan, “You’re wrong.”
And God gives the satan free rein to do his worst.

The satan plagues Job with boils
and zits
and hemmorhoids
(I’m not making that part up).

He makes Job lose his house and family
and all his possessions.

Job doesn’t CURSE God for all of this,
but he’s none too happy
and he calls on God to tell him WHY.
Why do I have to suffer like this?
I’m a good person!”

Job’s friends, in the meantime,
keep saying to Job,
“Dude, you must have done something really horrendous to make God this mad.
You must have sinned in some kind of big way
to get a smackdown like the one you’re getting now.”

But Job, knowing better, rejects this “advice.”
He knows that he hasn’t done anything to make God mad.
He knows that God doesn’t operate like that.
But Job still wants to know:
It’s the question we ALL would like an answer to, right?
“Why do bad things happen to good people?”

Well, after a while,
God finally responds to Job.
He doesn’t give a DIRECT answer to the question of the persistence of evil, of course.
But he does respond.

God says,
“Look, Job.
Last time I checked,you weren’t there with me when I created the cosmos.
Then how is it that you think you could have done a better job of it than me?
Get off your high horse, Job.
Bad things happen.
Sometimes they even happen to good people.
But know this:
Even in the middle of your poop storm, Job,
I’m I’m here with you.
I’m talking to you right now, aren’t I?
At some point, Job,
you’re going to have to trust
that I’m working on this problem of evil.
You may never fully understand it,
but I’m working on it.”

And that’s what Job walks away with.
Not with any better an understanding of suffering, really,
but now he walks away with a changed perspective.

But in order to get there,
Job had to walk away from the crowd.
He had to get away from his “friends”
and their “advice.”

It seems that his crowd of friends was caught up
in an understanding of God that had to do with
tit for tat
an eye for an eye
so that the only explanation for suffering was,
“You must have deserved it.”

Job’s friends looked at Job and his suffering
and the suffering of his family
and they tried to lay the blame for it at his feet.
That’s mighty convenient, though,
because while the finger was pointing at Job
it wasn’t pointing at his friends.
They were free NOT to examine themselves
and THEIR role in Job’s suffering.
I mean, did they every lift a finger to help him,
or did they just sit and accuse him all day long?
What was THEIR responsibility?
What was THEIR role?

Sounds a lot like me and my friends
back in those museum days.
Maybe it sounds familiar to you, too.


Third Story

A couple of days ago
a 21 year old man walked into a church in Charleston, SC.
He attended a Bible study with the members of that congregation
and after about an hour of studying and praying with them,
he opened fire on that assembly
killing 9 human beings.
Because they were Black
and he hated Black people.
He saw them as an enemy of White people.

“You rape our women” he said,
“and you’re taking over our country.
And you have to go.”

We don’t know much about the gunman
and what all of his motivations were for killing those people,
though more information seems to be coming to light in recent days.

But what’s clear is that
he looked around himself and saw society in a bad place.
He looked for a culprit to blame it on
a convenient scapegoat
and that’s what he found in the African American community.

More specifically,
he had found his scapegoat
in the people of Mother Emanuel African Methodist Episcopal Church.

Today that 21 year old man is behind bars,
as he should be.
He committed a crime against society
He planned the attack
He pulled the trigger
and he needs to take responsibility for that.
There’s no question about that.

My fear, though, is this:
We now have a man behind bars.
We’ve caught our Bad Guy.
What now?
Go back to business as usual?

This man,
who sought in the Black race a scapegoat
a group of people whom he wanted to eliminate
as if that would make everything OK in society.
Isn’t that exactly what we’re doing with him now?

Now that we have caught our Bad Guy
it seems as though we’re now free from examining our own role in creating him
and the hatred and bigotry that led him to do the evil things he did.
As long as that finger of blame is pointing at him,
it’s not pointing at us.

Or is it?

He didn’t come by his prejudices and his hatred all on his own.
Bigotry is a family problem.
And It’s a society problem.
And it’s a Church problem.

Here’s an excerpt from a statment
from Presiding Bishop Eaton
on the attack on Emanuel AME Church:

It has been a long season of disquiet in our country. From Ferguson to Baltimore, simmering racial tensions have boiled over into violence. But this … the fatal shooting of nine African Americans in a church is a stark, raw manifestation of the sin that is racism. The church was desecrated. The people of that congregation were desecrated. The aspiration voiced in the Pledge of Allegiance that we are “one nation under God” was desecrated.

Mother Emanuel AME’s pastor, the Rev. Clementa Pinckney, was a graduate of the Lutheran Theological Southern Seminary, as was the Rev. Daniel Simmons, associate pastor at Mother Emanuel. The suspected shooter is a member of an ELCA congregation. All of a sudden and for all of us, this is an intensely personal tragedy. One of our own is alleged to have shot and killed two who adopted us as their own.

We might say that this was an isolated act by a deeply disturbed man. But we know that is not the whole truth. It is not an isolated event. And even if the shooter was unstable, the framework upon which he built his vision of race is not. Racism is a fact in American culture. Denial and avoidance of this fact are deadly. The Rev. Mr. Pinckney leaves a wife and children. The other eight victims leave grieving families. The family of the suspected killer and two congregations are broken. When will this end?

The nine dead in Charleston are not the first innocent victims killed by violence. Our only hope rests in the innocent One, who was violently executed on Good Friday. Emmanuel, God with us, carried our grief and sorrow – the grief and sorrow of Mother Emanuel AME church – and he was wounded for our transgressions – the deadly sin of racism.

I urge all of us to spend a day in repentance and mourning. And then we need to get to work. Each of us and all of us need to examine ourselves, our church and our communities. We need to be honest about the reality of racism within us and around us. We need to talk and we need to listen, but we also need to act. No stereotype or racial slur is justified. Speak out against inequity. Look with newly opened eyes at the many subtle and overt ways that we and our communities see people of color as being of less worth. Above all pray – for insight, for forgiveness, for courage.

Kyrie Eleison.

The Rev. Elizabeth A. Eaton
Presiding Bishop
Evangelical Lutheran Church in America

The shooter’s family belonged to an ELCA congregation.
2 of his victims graduated from an ELCA seminary.
This is OUR problem.
This hatred came from someone raised in on of OUR churches.
We need to take responsibility, too.

The Mayor of Charlotte told the press last Thursday,
“In America, we don’t let bad people like this
get away with these dastardly deeds.”

We good people
can’t let these bad people
get away with doing dastardly deeds
as if we had nothing to do with it.
Convenient how that frees us from having to look in the mirror.

It seems as though we’re still standing in the midst of the crowd
pointing fingers
and skirting blame
for systemic racism
and for promoting bigotry.


In today’s Gospel reading,
Jesus has just finished telling the parable of the sower
who sowed seed on 4 types of ground.
75% of the seed was lost.

He then told a story about the kingdom of God
and how it grows from a tiny seed into a mighty shrub.

Nobody in the crowd understood what Jesus was talking about
So he took his inner circle aside explained it to them.

But even THOSE guys didn’t get it.
They were so wrapped up in the kingdom of God being about liberation for Israel
and about kicking the Romas to the curb
that they didn’t see they were still looking through an old set of eyes.

Sure, they were right about the Romans as oppressors.
But the kingdom of God isn’t about getting even,
or getting rid of trouble makers.
That’s what the crowds wanted, though.
They would even force Jesus to be their king
and force him to drive the Romans out,
as though that would change anything.

To see with that set of eyes
is to remain in the crowd
to remain caught up in the myth of sacred violence.
Eye for eye.
Tooth for tooth.
Find a bad guy.
Blame everything on him.
Kick him out.

The problem is that this is a never-ending circle of violence.
You can tell this story a hundred times,
changing the characters each time,
but never altering the script.

The Pharisees wanted to oust the Temple authorities.
The Temple authorities wanted to do away with those pesky Pharisees.
Everybody wanted to get rid of that trouble maker, Jesus.
Look at how he blasphemes God’s name.
Look at how he thwarts Sabbath laws
and food laws.
Look at how he disrespects religious authority.
Let’s get rid of him
and our problems will go away.

That’s the old satanic lie that says:
“Your brother is your enemy.
Get rid of him, and life will be grand.”

But the Kingdom message of Jesus is the opposite:
“Your enemy is your brother.
Be reconciled to him and the Kingdom of heaven will be yours.”

The key to ending all of this circular scapegoating
is to look to the cross of Christ
to the place where we hung the final scapegoat
the one who was without sin
but who was made to be sin.

On the cross, Jesus shows us the futility
of all our scapegoating and our blame casting
and our attempts to drive out the evil other.

From the cross he points us to a better way of being human.
The way of Jesus
incarnates forgiveness
and reconciliation.

But in order to “have ears to hear” this gospel
we have to step away from the crowd.
We have to examine our own failures and shortcomings
as individuals
as communities
as a society
as a church.

I was thinking about us
our little congregation.

I can’t see the depths of anyone’s heart
and I can claim to know everything about any of you,
but from the 2.5 years I’ve spent with you
I can’t say I’ve met a single bigot among you.

I mean, we all have prejudices and stuff
and nobody is immune to that.
And maybe you hid it well.
I don’t know.
I just mean that
nobody I’ve met here strikes me as a Dylann Roof.
We’re all “good people.”
We’re all pretty reasonable about differences
and we all usually just go along with our own lives
minding our own business.

But I wonder:
even though I’d say we’re all good people here
I wonder whether just minding our own business
isn’t part of the problem.

As long as we keep to ourselves
aren’t we just staying with the misunderstanding crowd?
If we don’t get outside of our walls
aren’t we failing to examine ourselve
sand our own role
– as quiet, respectable Lutherans –
in things staying just as they are?
Aren’t we isolating ourselves from
the problems and suffering of our brothers and sisters “out there?”
Contributing in our own way to the problems?

I’m going out on a huge limb here, but here we go, anyway.

Next Sunday,
I don’t want you to come to church here.
Let me say that again, so you hear me right:
Next Sunday, don’t come to church
That’s not a blanket encouragement to skip church altogether.
Instead, I invite you to step away from the crowd.
To get outside your comfort zone.

Go to an African-American church where you will be in the minority.
On Tuesday,
I’m going to try to compile a list of potential congregations to visit
and give it to Christina in the office.

Given these attacks in Charlotte,
it might be good to plan this out.
Instead of a bunch of unexpected White people showing up in a Black church,
it’s a good idea to call the pastor beforehand.
Tell them that you want to come, just to listen
and to stretch yourself.
Ask if you’ll be welcome.
And then go.

come back and tell us how it went.
Come to the Link and share your experience with all of us.
Tell us what you heard
what you saw
what you learned.

Take a risk.
Step away from the crowd.
It’s the only way to move forward.
It’s the way of reconciliation.


(By the way, if your child is coming to the youth lock-in on Saturday, when you pick her up, head out to a different church. A Latino church. An Asian church. Especially a Black church. Someplace where you’ll be obviously different from the majority.)

Congregational Identity

There’s a really good book that came out of the Alban Institute in 2004. It’s called The Hidden Lives of Congregations: Discerning Church Dynamics. Israel Galindo is the author. Chapter 7 has to do with “The Hidden Life of Congregational Identity.” I want to give you a run-down of that chapter.

Galindo believes that a congregation’s identity is one of the most important dynamics in the corporate life of an assembly. He states that there are 3 major components of that identity: Spirituality, something he calls “Stance,” and Style.

Spirituality strongly influences things like how a congregation approaches worship – how the people understand the reason we gather. It also influences the rest of mission and ministry, including it’s “stance.” It may influence Style, too, but Stance is mainly what I want to address here today.

Galindo writes, “A church’s stance has to do with how it views its mission and ministry and how it relates to the world around it” (117). Geographical context may well play into a church’s stance: Is the setting urban? Suburban? Rural? That makes a difference. So does the composition of the congregation. Are the people primarily Latino? Black? White? Asian-Pacific? That’s also a determining factor.

Galindo states, though, that membership/participation usually determines a congregation’s viability (ability to sustain itself and it’s ministries) LESS than whether a congregation is involved in the life of the neighborhood where it’s planted. This is something that’s VERY worth considering!

“Doctrinal or mission task emphasis” can also determine a congregation’s stance. Galindo points out that a stance can and often does shift over time; however, “imprinting” by founding members (even, let’s hypothetically say, 105 year ago) sometimes so strongly shapes an assembly’s stance that the congregation has trouble adjusting when demographic shifts in the neighborhood take place. “For many congregations, it’s easier to pull up stakes and move to a different geographical location when the neighborhood changes than it is to change their stance” (118).

Incidentally – or not incidentally! – FELC has stayed put in this particular neighborhood for 60 years, demographic shifts notwithstanding. I don’t know whether that has to do with stubbornness, with determination, with the fact that there are numerous other congregations within a 15-mile radius that individual members/families can choose from instead of uprooting the current congregation … or whether it has more to do with a real sense that THIS congregation is ROOTED in THIS PLACE, planted here by God for a purpose. Another thing worth pondering …. You tell me. And if the latter is the case, then what do we have to do in order to make our ministries more viable in this place where God has put us?

Back to Galindo!

Galindo lists 9 common congregational stances (118 – 123). Let’s see whether any of these (or any combination of them) sounds like FELC. Here they are, along with brief descriptions:

1. The Urban Ministry-stance Congregation
* “This congregation’s stance is informed and shaped by its geographical location in the urban setting.”
* “Commitment to the welfare of the city” is a major value.
*As such they are active in community ministries: aftercare programs, ESL courses, tutoring/training ministries, AA, NA, single-parenting groups are hosted here. There may also be secular agencies stationed in these churches (clinics, counseling centers, etc.)
* These folks likely intentionally remained grounded in place rather than moving to the suburbs.
*People in this congregation “seek to impact the lives of those in their neighborhood, which is made up of a broad spectrum of ethnic and socioeconomic groups.”
* The membership reflects the demographics of the neighborhood.
* It’s not uncommon to find congregations like this in large buildings that also house several separate (ethnic) churches (or schools) in the facility.

2. The University-stance Congregation
* Geographic context is in close proximity to a university or college.
* Membership includes a large number of people from that school (students, administrators, professors, etc.)
* Education and learning are strong values.
* Sermons (and overall approach to matters of faith) tend to be critical/scholarly.
* Book studies and lecture series make up much of the educational programming.
* This congregation has a good sized endowment but often struggles with finances beyond the bare essentials.
* The membership is well educated, but often transient; therefore, membership loyalty and program/ministry continuity is a challenge.

3. The Country Club-stance Congregation
* Members tend to be financially affluent.
* To outsiders, this congregation seems aloof, exclusive, disconnected from the real world.
* The exclusive nature of the membership creates intense closeness. (I added this aspect. It’s not in Galindo.)
* Members may resist direct ministry, but are generous financial supporters of various ministries.

4. The Community-stance Congregation
* Values inclusivity, belongingness, diversity, and tries to “welcome all”
* Tends to downplay denominational affiliations (because those can be obstacles for new people)
* Celebrates the wider culture insofar as it aligns with the congregation’s faith values
* Sermons include pop culture references, and congregation tends to “get it”
* Educational offerings tend to be “creative” (e.g. Bible studies along pop culture themes, such as “A Spirituality of The Matrix,” a “Survivor-themed” youth lock-in)
* Tends to provide a “cafeteria plan of ministry opportunities” – “everything from day care for toddlers to art classes for seniors” – which provide multiple entry points into congregational life.
* Outreach tends to echo the “If you build it, they will come” concept
* Drawbacks:
– Requires major investment in competent staff.
– Gets trapped in a consumerist mindset (“Market analysis” approach to outreach;                   attractional model for certain constituencies (e.g. parents with young children, young           thirty-somethings, etc.)) which creates pseudo-community of like-minded people                 instead of creating community “around building [an authentically] inclusive, multi-
generational faith community”

5. The Mission-stance Congregation
* Intentionally outward-focused.
* Values service to the world.
* Faithfulness as a church includes work “to transform the world through active engagement”
* Committed to the ministry of all believers.
– “As such it is effective in organizing, structuring, and providing processes that
facilitate its members’ quick and effective engagement in personal or corporate
ministries” beyond the four walls of the building.
* Values a theology of “call” (vocation) and service through ministry to others (discipleship)
* Has difficulty maintaining multigenerational membership
– is primarily an “adult” church
* Has difficulty maintaining programs to provide for more dependent members (older adults, children, youth)
– Sees faith formation of youth/children as primarily the responsibility of the family

6. The Pillar-stance Congregation
* Enjoys prestige (if not always influence, or if so, may no longer have much affluence)
* Enjoying a rich history and reputation, often caught in the bureaucracy stage.
* Leadership strongly supports denominational structures and orthodox theology (if not always orthodox practice)
* Places high value on professionalism of staff and pastor.

7. The Shepherd-stance Congregation
* Values affirmation of persons and care-giving
– sees self as “family of faith”
* Sermons tend to focus on reconciliation, healing, peace, justice.
* Members welcome the broken and hurt, offering comfort, healing & restoration
* Danger: potential addiction to pain (little room for healthy, mature members who need a challenge rather than affirmation)

8. The Outreach-stance Congregation
* “Outreach” tends to mean “evangelism” to the “lost”
* Highly values the conversion experience and some outward sign thereof
– As such, every practice of the congregation is geared toward that goal or toward reinforcing that value
* Every gathering is a chance to preach repentance (and to offer an altar call)
* Heavy stress on sin and the need to be rescued from it
* Social activism (if present) seen as “bearing fruit” and as outward manifestation of the indwelling of the Spirit

9. The Crusader-stance Church
* Holds a strong “Kingdom of God” theology
– As such, participates actively in the public square, engage in public debates, provides prophetic stance, ensures that the voice of God is heard
(Exists on both sides of the political and theological spectrum)

Take a look at all of these stances, what congregations who fall into these categories tend to value, what the pitfalls are (if they’re stated or if you can see them), and try to determine whether our congregation fits one stance more than another, or whether we might have more of an Old McDonald approach (here a value, there a value…). Armed with the insights you come away with, let’s determine what we want to DO with that info. How does this affect how we choose and negotiate our own values and the principles that guide us?

I hope you enjoy this discussion. I find it all very fascinating!

Keep on chooglin’,

Pr. Rob

Why Core Values?

For the past 2.5 years we’ve been doing a lot of introspection. This is good! Socrates is supposed to have said “The unexamined life is not worth living,” or some approximation of that. Probably this is more about an individual life, but it applies just as well to a corporate life – a congregational life, for example.

The purpose of our introspection, though, isn’t just for our own amusement. To paraphrase Augustine and Luther, that kind of reflection as an end in and of itself would make us a congregatio incurvatus in se (a congregation turned in on itself) – something Luther discouraged in the strongest terms. (In his Lectures on Romans, Luther said that a person – and by extension, a congregation – that thinks in this way “not only bends the best gifts of God towards itself and enjoys them (as is plain in the works-righteous and hypocrites), or rather even uses God himself in order to attain these gifts, but it also fails to realize that it so wickedly, curvedly, and viciously seeks all things, even God, for its own sake.”)

Instead, the purpose of all this introspection is finally oriented outward. Knowing what moves us and what drives us helps us as we go about in the rest of the world. It’s kind of like a rudder that steers us through life and comes in handy especially when we’ve got tough decisions to make.

Each person and each corporate body moves and operates according to certain values and principles. These are the things that ground and center us. They are the glue of integrity – the things that bind the integers of who we are to the whole.

(On the flip side of this, sometimes we act in ways that conflict with or even downright oppose our deepest values and convictions. This can lead us to feeling uneasy, unsatisfied, all around unhappy. That’s why it’s so important to identify and articulate what’s truly important to us – so that our actions and are values can be in alignment, not in conflict.)

That’s kind of a long preamble. Sorry. It’s just that this stuff is really important. The practical side of all of this is: There is pretty much NO END to the number of activities and ministries that we COULD get involved in as a congregation. But we will be much, much more effective if we’re focused. And our focus ought to be something that we, as a corporate body, can really get behind.

Maybe it would be helpful to think of it this way. Say we have $1000 to give to some worthy cause. And say we have 100 people in the congregation, each one of whom supports a separate cause. We could choose to give $10 to each of the 100 causes and not really make much impact … OR we could pick one or two causes that we ALL (or at least most of us) support, which could really benefit from a focused gift of $500 or a thousand bucks. Makes sense, right?

Let me be explicit here and just say that this isn’t primarily about money. It’s about energy. Money IS energy. Expending time and talents also is energy. So the question becomes: What does this congregation care about the most? What are we most willing (and called!) to expend our energy on?

So, what we’ll be talking about for the next little while will be these Core Values – these things that we care enough about to spend our time, talents, and treasures on.

This isn’t super easy work, but it’s totally worth it. From the conversation about core values, we’ll move to articulating a set of 5 or 6 Guiding Principles that will serve as a checks & balances as we determine where we’ll focus our ministry energies. Eventually (by October) we’ll have a Purpose Statement, too. We can finally get rid of that 3-paragraph-long mission statement that we have held onto since the 1980s and have something that reflects who we are NOW, what God is calling us to NOW.

That will be helpful in lots and lots of ways, including the energy focus I’ve already mentioned, but also in terms of articulating to potential financial supporters what we stand for and why they ought to get on board with what we’re doing as called and commissioned people of God working in this little corner of God’s creation.

Throughout this whole process, we can’t forget this primary thing: We are striving to do God’s work. GOD’S work! As such, we need to be grounded in prayer; we need to be grounded in Scripture. Please continue to pray for this congregation, that the Holy Spirit will guide us, will strengthen us to faithfully discern our path as we continue in this process. Please ask your friends to pray for us, too. As I keep saying, God does have a purpose for THIS congregation. We’re put in this place at this time for a purpose. God isn’t finished with us yet, but instead is just beginning something brand new!

Keep on chooglin’,

Pr. Rob

Some Post-Annual Meeting Thoughts

The spring Annual Meeting this past Sunday was a bit of a mixed bag. Some highs, some lows. First the highs:

We have a President!
After going for a year with no single person taking the helm of the Board, we are blessed to now have Lisa Milzarek sitting in that position. Over the last year, the Presidential duties were shared – somewhat haphazardly, I’ll say (certainly to your complete shock, right?) – by the entirety of the Core Council. Bruce did all the heavy lifting, and we owe him a debt of gratitude. Now that Lisa is Prez, it’s important for her to know that she’s not left holding the bag all by herself. We will continue to row in the same direction – as a team! I’m very excited that she has stepped up to the plate, and I think we’ve got some good things coming.

In fact, I’m excited about the whole team! Apart from working with Deb Silkman as a kiddo-wrangler, I haven’t had much chance to see her in action. Same is true with David Beymer. But I’m so glad that they heard God calling them to this leadership ministry (as Secretary and as Linking In Member-at-Large, respectively) and that they answered that call in faith. We’ve got “new blood” in leadership, and that’s going to be good for us, even if we will also miss Eleanore Beymer’s and Laura Bunch’s leadership – even as we rejoice.

We also have our first volunteer to help lead a renewed Financial Stewardship Team. Mary Jane Halley is a gifted accountant and she loves this congregation. Many of you may not know her yet, because she has been very active in the choir and very busy at work. But she’s a powerhouse and isn’t afraid to ask hard questions. That’s exactly the kind of thing we need. I’ll keep you updated as the Stewardship Team grows. We still need 2 or 3 people for this ministry, so please pray about whether you might be called to serve the congregation in this way.

That’s the good stuff.

I used to work in agriculture, so my analogies may be a little “earthy” for some people, so forgive me if it sounds offensive to say that good things grow out of some “crappy” situations.

We looked a bit more closely as a congregation than we have in a long time – at least as long as I’ve been here – at the financial situation. It looks rough. And I think this may have been surprising to some people. Both the rough shape of the finances AND the fact that this may have been shocking is, indeed, “crappy.” It feels crappy. The congregation isn’t used to that, and it isn’t used to or comfortable with talking about money. We, as a whole, are pretty conflict-avoidant and would rather NOT discuss this stuff. It’s dirty work. But it’s also essential work. We’re going to have to get more used to dealing with some “crappy” truths and  with being able to talk openly about them. You have to put some manure on the crops if you want a healthy harvest. Right?

Another analogy that might hit home more powerfully is the Easter analogy. You can’t have Easter without Good Friday. You can try, but it won’t work. That’s actaully central to our Lutheran theology. Out of the ugliness of death (take it literally AND figuratively), comes life, rebirth, new creation. Let’s embrace that. It’s our heritage as Christians, and it applies to our congregational Life Together as much as it does to every other aspect of life. So, let’s not be scared to face that. Once we know that death has lost its sting, finally we’ll be able to LIVE, and to live abundantly.

Speaking of which:  I was talking to the women of Dorcas Circle today. (Wednesdays are the best part of my week: I usually get to interact with the ELC kids; I get to chat a bit with the sewing ladies; we used to do Morning Prayer, but now we’re starting to translate that into a mid-week Mass. It’s the most Spirit-filled day of my workweek, hands down.)

I said to them that I had been losing sleep about that meeting. And it’s not so much what happened at the meeting as much as what DIDN’T happen, and specifically, what I didn’t say. It didn’t really come clear to me what was bothering me until this morning as I was studying for this coming Sunday’s sermon.

This coming Sunday, we’re going to be reading a story from Mark that appears in all three synoptic Gospels. Jesus has been performing miracles – healings and exorcisms, primarily – and the crowd that follows him contains a small group who wants to accuse him. They accuse him specifically of casting out demons in the name of Beelzebul, the prince of demons. Jesus chastises them and finally says that their accusation and attempt to expel him is a blasphemy against the Holy Spirit.

Hold that in your mind while we think about the Genesis 3 story that goes along with this reading. It’s the story of Adam and Eve’s fall from grace. This happens in the context of the garden, where God has given them everything they could possibly need. They’re not hungry; they don’t realize they’re naked, so they don’t need clothes. They literally have everything at hand that they need for survival, and God shows them all the trees and says, “Eat, eat!” But then, God also says, “Just one thing: don’t eat from that tree over there.”

And what do Adam and Eve focus on? All the abundance? No. They focus on the one, teeny tiny restriction. In the midst of all this abundance, all they can see is scarcity.

Well, it goes on from here and we’ll talk more about that on Sunday, but look at how this can apply to us. We have everything we need. Right now. In order to do the ministry that God has for us to do, we have been equipped. We have 75 people who attend services here every Sunday. We have 35 people who come to “extra-curricular” stuff all the time. We have great musicians. We have a time-honored liturgy. We have a beautiful building.

But what did we focus on last Sunday? Scarcity.

I’m not laying the blame on you. I did it, too.

Don’t get me wrong: money is necessary for ministry. Giving is a spiritual practice. I believe both of those things strongly.

But really – we already have what we need in order to do what God is calling us to. We’re at a point where we can look around and find someone to blame for financial shortfalls, but how does that honor the Spirit of abundance? Blame and accusation are not of THAT Spirit.

So let’s leave that aside. Let’s look at what we DO have. Yes. There is still a lot of work to do in terms of using our resources more wisely. No question. But let’s never forget that God has gifted us richly, and has already equipped us with what we need.

Another little thought: At 12:15 Mass today, I read from the appointed Psalm (20), which I’d like to share with you now, along with the Psalm prayer appointed for the day. I ask you to make this Psalm your prayer as you read it. Treasure it, and keep it close to you.

Psalm 20 (ELW version)

May the LORD answer you in the | day of trouble,
the name of the God of Ja-|cob defend you;
send you help from the | sanctuary
and strengthen you | out of Zion;
may the LORD remember | all your offerings
and accept | your burnt sacrifice;
grant you your | heart’s desire
and prosper | all your plans.
We will shout for joy at your victory
and unfurl our banners
in the name | of our God;
may the LORD grant all | your requests.
Now I know that the LORD gives victory
to the a-|nointed one:
God will answer out of holy heaven,
gaining victory
with a | strong right hand.
Some trust in chariots and | some in horses,
but we rely on the name of the | LORD our God.
They collapse | and fall down,
but we will arise | and stand upright.
O LORD, give victory | to the king
and answer us | when we call.

Almighty God, you gave victory to Christ, your anointed one. Answer us when we call to you. Lift us from reliance on our own securities, that we may put all our trust in the name of Jesus Christ, our Savior and Lord.