Matthew 2: 13-23
About 5 years ago, I attended a conference out in Baltimore, Maryland. Like I often did, I chose to drive to that conference from South Dakota. I found that the learning did not merely come from the content of the conference itself, or even from the colleagues I would meet. The learning came from the prayer, soul searching, reflection and exploration that comes from long hours in the car.
On that particular Eastern swing, I hit two landmarks that beckoned my visit. The first was Kent State University. Not the Kent in Washington, but in Ohio. I went there because I wanted to see the place where four students were killed and nine were wounded on May 4, 1970. Regardless of how you saw the politics of the day, the environment was volatile. I wanted to see the place. I wanted to learn more about what happened. I wanted to think and pray about what lead to such violence. I visited a memorial built not just for the students but at the center at Kent State University that researches and addresses conflict and what can possibly be done to address violent conflict.
I also visited Marshall University in Huntington, West Virginia. Marshall is the home of the football team and its supporters who were killed in a plane crash on November 14th, 1970. The story is famously told in the major motion picture, We Are Marshall. The story tells about the suffering, discernment and healing of a people, a town, and a university.
The relationship between these two situations and me was that the events and surrounding stories each occurred in 1970, the year I was born. While I visited both places on my trip, I wondered what my parents thought of these events and what it meant to raise children with these kinds of stories (and many others) circulating in the news. I thought of my own child (just one at the time) and wondered what her life was going to be like--what Melanie and I were going to have to do to protect her, teach her, provide for her, care for her. I thought of the parents of those children who were killed at Kent State and Marshall Universities and wondered about their perspectives on life and children. On the day Kendall was born we were filled with elation--just like the parents from those universities. We danced, sang and laughed. We gave thanks for the child in our midst. Much like the time of Jesus birth--there was elation and celebration.
What Melanie and I soon learned is that we would not always feel that elation and joy. We weren't so naive that we thought joy would be the only experience associated with raising a child, but no one can really teach you about the experience that you can necessarily prepare. I remember a few days after her birth, Kendall was a little jaundiced and needed some blood work. Melanie and I gingerly carried her into the doctor's office and watched the nurse collect blood. Kendall screamed like she was losing a limb. Melanie is not one quick to cry, but she dumped the fattest tears I have ever seen. It was then I began to see, that with children, come tears.
In our Bible text today from Matthew chapter 2, we don't have an elaborate story of Jesus' birth, but we have a story of wise men, magi, who come to visit Jesus and mark the celebration with gifts. The circumstances of this birth story are much more dangerous than in Luke--Jesus and his family must flee, because King Herod is a man who is threatened by the prospect of anyone who might usurp his authority. It is God's vision that allows Jesus to escape Herod's reign of terror. Jesus escapes with his family, but other children of the region don't fare as well. Many boys under the age of 2 were killed because of Herod's fear and tyrannical response. We find out that the mothers refuse to be consoled in this act of terror, and we are left wondering how to respond. Jesus is protected in the equation, but what about the others? Weren't the other children entitled to be spared from this act? These are valid questions, and these and similar questions we should not attempt to explain this side of heaven. Cheapening the pain of those who mourn with a guess as to why their children die is not the task of being a faithful Christian. To be present among people's sorrow is the more challenging act of love in this situation. It's easy to make up a statement that attempts to offer consolation in the midst of a tragic situation with children (or any other death for that matter). It's harder to listen, pray and love.
I think this text offers some wisdom from the heart of God. What is it that directs the actions of Joseph? It is vision--an understanding and trust that God is leading. One could say that Joseph was acting obediently and courageously in this situation when he packs up Mary and Jesus and hastily leaves. But I also imagine leaving was not a happy occasion--leaving relationships and familiarity. It would be possible to say "No, I'm not going to leave. The cost is too great. The grief is too much." We know that a fearful response is always possible, and acting on that fear can have catastrophic results. Herod is a perfect example of the consequences of fear. The question is how do we act when the stakes are so high with our children? Do we follow God's leading and vision? Or do we respond out of fear?
How do we address fear is an excellent question. Like the events surrounding Kent State and Marshall when I was born, parents always deal with events in our environment that strike fear in our hearts in the midst of the elation of knowing children. I was dead tired on Christmas day, but watching the flurry of activity in Ashling and Kendall was pure joy. I also think about what we face in the world today and what it means for our children. The Centers For Disease Control has new numbers related to Autism Spectrum Disorders--now 1 in 110 live births are affected by an ASD. It was 1 in 150 when Kendall was first diagnosed. This week we got our children in for H1N1 mist--it had to be mist for us, because we still worry about mercury preservatives in shots. We live in the presence of joy, but we also know that with children, come tears. For every hospitalization, for every health challenge we take, we recognize tears may come--because we have cried them. The question regarding fear still remains.
In this story from Matthew, fear and danger are givens. But so is the leading and vision casting of God. If we know and assume that with children, come tears--then a variable of our action is not the tears, but what (or Who?) we follow. Are we directed by fear or vision? I think Joseph and Mary experienced tears like any parent, and later in the story--as Jesus is accused, suffers and dies, their grief will be monumental. If we live in fear, we will live in darkness with our tears. If we live by vision and God's leading, at least we can multiply our joy and the joy of the world by seeing through what God would have us do. We also can see the pain that God endures as Jesus is killed. But the grand vision of the redemption of the world allows the Triune God to move beyond the fear that often entrenches the people of God.
This choice between fear and vision is the key to the story in the movie, We Are Marshall. The people of Huntington, West Virginia, continually wonder in the midst of the tears over their dead children whether they can live a visionary life or continue retreating into their fear. Watch the movie, but pay special attention as the leaders of Marshall University consider whether to act on fear or vision in the second twenty minutes of the film.
Regardless of whether we are guided by fear or vision--with children, come tears. God invites us into the story to follow the path of Jesus, whose parents and followers are faced with tears. It is God's vision that Jesus is how we learn of God's love for us, and that not even death will separate us from that love. To live in that love is indeed visionary, even if it is filled with tears.
Sunday, December 27, 2009
Thursday, December 24, 2009
Lessons not learned at Christmas brought out of the shadows by the light of Christ
The lesson of Luke's Christmas story is a personal Bible story favorite. The story is set up by what Walter Brueggeman calls a "protest song" sung by Mary, singing about how God has brought down the powerful and lifted up the lowly, and her hope for the arrival of her son Jesus to live out what she knows about God.
The arrival that Mary sings about is fulfilled in the kinds of birth Mary gives in an obscure location--not in the context of power and pomp, but in the midst of the lowly. The outcasts are the first to learn about Jesus' birth and they are given the responsibility of spreading that news.
I have found it tempting for as long as I can remember that Christmas is about what I do. Whether it was as a child anticipating the gifts I was going to get, to even as a pastor where I worry so much about the word I'm going to share, to the preparations I make to celebrate the season--my body tells me it's all too much and I am filled with anxiety. I get ill most every December. The coming of God in human flesh is not about what I do. It's not about power or pomp or celebration. The coming of God as a child in our midst is a reminder that God lifts up those who are low in our midst--and that God will not be directed by what we perceive as powerful. God isn't meeting us when we put our best foot forward, but meeting the world where it is most vulnerable, with an invitation to follow the light of Jesus.
May your Christmas holiday be filled with peace, joy and connection with the holy.
The arrival that Mary sings about is fulfilled in the kinds of birth Mary gives in an obscure location--not in the context of power and pomp, but in the midst of the lowly. The outcasts are the first to learn about Jesus' birth and they are given the responsibility of spreading that news.
I have found it tempting for as long as I can remember that Christmas is about what I do. Whether it was as a child anticipating the gifts I was going to get, to even as a pastor where I worry so much about the word I'm going to share, to the preparations I make to celebrate the season--my body tells me it's all too much and I am filled with anxiety. I get ill most every December. The coming of God in human flesh is not about what I do. It's not about power or pomp or celebration. The coming of God as a child in our midst is a reminder that God lifts up those who are low in our midst--and that God will not be directed by what we perceive as powerful. God isn't meeting us when we put our best foot forward, but meeting the world where it is most vulnerable, with an invitation to follow the light of Jesus.
May your Christmas holiday be filled with peace, joy and connection with the holy.
Friday, December 18, 2009
Affirmation of coaching (and other solid relationships) for clergy (and those who support clergy)
Since the beginning of my time in ordained ministry, I have sought the guidance of wise people for serving out my call. I took to heart the words of caution from my first bishop, Peter Rogness, in the Greater Milwaukee Synod (GMS). He said that pastors who isolated themselves tended to find themselves in the most trouble. He knew this common denominator well--when Melanie and I arrived in the GMS in 1998, the Synod had experienced several changes in the clergy roster due to sexual misconduct, including my first call congregation, Our Savior's Evangelical Lutheran Church in Hartland. Over the years I have seen the consequences of pastors who isolate themselves. The results are not pretty.
Isolation is a more tricky concept in this age of social networking via the Internet. Pastors can have contact with all kinds of people, yet they can strictly manage their contact, as social networking in this manner doesn't relay communication like body language. It's much easier to retreat when one is uncomfortable with the subject matter. Good networking in this day and age for pastors involves multiple levels of contact outside relationships with people in the congregation: basic friendships, collegial relationships, mentoring relationships, spiritual growth relationships, educational relationships and coaching relationships. These relationships need to be spread across various venues. Some of these levels of relationships can overlap, but in essence, I find that I truly break out of an isolation mode when I am surrounded by people who ask me good questions that cause me to reflect on my life and challenge me to act in a way that is pleasing to God (I know that this is not the basis for my relationship with God--it is my response). My wife is really good at this--as it should be--but I also have a cadre of folks who take on this role of offering me good, reflective questions in one form or another. They are certain family members, friends, colleagues, church officials and mentors. Sometimes I contact them out of my own will, other times, they check in with me. Congregation members can sometimes fill this role, but a pastor who only seeks counsel from congregation members has a shallow pool of relationships (this is probably another blog post) and can still be considered isolated.
Yesterday I met online and over the phone with someone I call a coach--though some might call him a consultant. It's been a few years since I hired a coach, but I realized I had a new set of life conditions, working and cultural conditions that called into question my ability to interpret my surroundings. I desire to follow a path faithful to my calling and God's mission in the congregation and community. He asked me questions I had not considered related to the health of the congregation, plans related to the transition, and my own thought processes related to the health and transition at First Lutheran Community Church. This wasn't a synod staff member thinking about lining up candidates for a call process or being concerned about mission support to the Southwestern Washington Synod (these are important points, but not necessarily relevant to my ministry practices). Since I live with a synod staff person, and worked with synod staff in the past, I know it is rare that someone on a staff has a blog of 60 minutes to regularly devote to asking me critical questions about what I am observing and doing in ministry. They have other pressing responsibilities. The session I had with my coach was valuable on many levels. He had great questions and also met with me on gotomeeting.com, pointing me toward wonderful resources that will help me now and in the future.
I didn't want to turn this blog post into a particular commercial for my coach (he works nationally, and sets up great web meetings), but if you are interested in a more detailed level about his work with congregations in transition, let me know and I will get you in touch with him. What I do want to emphasize for my colleagues in ministry and people in congregations that support pastors is to encourage them in developing their web of relationships, and to also consider coaching. What I also appreciate about a coach is that any idea of competitiveness that can occasionally come in collegial interactions is absent with a coach. It's well worth the investment of your time and resources--and an important piece in reflecting and acting faithfully in ministry practices.
Isolation is a more tricky concept in this age of social networking via the Internet. Pastors can have contact with all kinds of people, yet they can strictly manage their contact, as social networking in this manner doesn't relay communication like body language. It's much easier to retreat when one is uncomfortable with the subject matter. Good networking in this day and age for pastors involves multiple levels of contact outside relationships with people in the congregation: basic friendships, collegial relationships, mentoring relationships, spiritual growth relationships, educational relationships and coaching relationships. These relationships need to be spread across various venues. Some of these levels of relationships can overlap, but in essence, I find that I truly break out of an isolation mode when I am surrounded by people who ask me good questions that cause me to reflect on my life and challenge me to act in a way that is pleasing to God (I know that this is not the basis for my relationship with God--it is my response). My wife is really good at this--as it should be--but I also have a cadre of folks who take on this role of offering me good, reflective questions in one form or another. They are certain family members, friends, colleagues, church officials and mentors. Sometimes I contact them out of my own will, other times, they check in with me. Congregation members can sometimes fill this role, but a pastor who only seeks counsel from congregation members has a shallow pool of relationships (this is probably another blog post) and can still be considered isolated.
Yesterday I met online and over the phone with someone I call a coach--though some might call him a consultant. It's been a few years since I hired a coach, but I realized I had a new set of life conditions, working and cultural conditions that called into question my ability to interpret my surroundings. I desire to follow a path faithful to my calling and God's mission in the congregation and community. He asked me questions I had not considered related to the health of the congregation, plans related to the transition, and my own thought processes related to the health and transition at First Lutheran Community Church. This wasn't a synod staff member thinking about lining up candidates for a call process or being concerned about mission support to the Southwestern Washington Synod (these are important points, but not necessarily relevant to my ministry practices). Since I live with a synod staff person, and worked with synod staff in the past, I know it is rare that someone on a staff has a blog of 60 minutes to regularly devote to asking me critical questions about what I am observing and doing in ministry. They have other pressing responsibilities. The session I had with my coach was valuable on many levels. He had great questions and also met with me on gotomeeting.com, pointing me toward wonderful resources that will help me now and in the future.
I didn't want to turn this blog post into a particular commercial for my coach (he works nationally, and sets up great web meetings), but if you are interested in a more detailed level about his work with congregations in transition, let me know and I will get you in touch with him. What I do want to emphasize for my colleagues in ministry and people in congregations that support pastors is to encourage them in developing their web of relationships, and to also consider coaching. What I also appreciate about a coach is that any idea of competitiveness that can occasionally come in collegial interactions is absent with a coach. It's well worth the investment of your time and resources--and an important piece in reflecting and acting faithfully in ministry practices.
Wednesday, December 16, 2009
Exercises in understanding Lutheran identity: the Pacific Northwest, Lutheran CORE, Garrison Keillor and the ELCA
Articulating the meaning and identity of Lutheran Christianity, like many branding activities, involves understanding public discourse and "buzz." Many wise people have written and spoken about the perils of establishing and affirming identity based on what you don't want to be or critiquing another group. Lutheran CORE and other similar groups of Lutherans are getting a lot of mileage and energy involving themselves in activities and discourse that sets them apart from the ELCA--strategy meetings with press releases, declarations of redirecting funds, etc. Some folks from the ELCA are responding similarly to messages publicized by Lutheran CORE. The reasons for this kind of identity building vary depending on the conversation--authority of Scripture, justice, and faithfulness to Lutheran teachings to name a few.
I remember early in my theological/vocational discernment (around 1993-94) that Luther Seminary was a cauldron of anxiety because the first "sexuality document" was published by the ELCA. Gerhard Forde and Arland Hultgren publicly debated sexuality and Scripture. Forde talked about the authority of Scripture, Hultgren talked about how contemporary understandings of sexuality were not what was being addressed in Scripture. The more I heard and read these kind of debates, the more I was confused as to what it means to be a Lutheran Christian. The more I learned about my Christian tradition at Luther Seminary and in the Upper Midwest in general, the more dissonance I experienced. I was originally drawn to remain a Lutheran Christian because I believed in the principle, "justification by grace, through faith (in Jesus Christ)." My faith in Jesus Christ was not threatened or encouraged by these debates. I was more puzzled than anything.
One of the many things that drew me to my wife, Melanie, is how she lived out her Lutheran Christian faith as she was studying and training to be an ordained minister of Word and Sacrament. She is driven and focused on serving her neighbor in the name of Christ, and she is passionate about encouraging others to do the same, using the gifts that God has given them. Even though our cultural backgrounds were different, we were drawn together because of this shared value. We met and were married at Luther Seminary and went out into the world to live out our shared values with a call to preach the Gospel of Jesus Christ. Whereas I have received encouragement from Melanie to live out my call through preaching and serving my neighbor, the message articulated by ELCA as a whole and in pockets is different and often puzzling. When I looked to the ELCA, the energy was directed toward the debate over sexuality, ministry and Scripture. When I looked around to the congregations and areas I served (I have served many as a minister of Word and Sacrament, in interim ministry, in consulting and teaching) I saw a congregations that confuse and intertwine "Lutheranism" with an ethnicity (mostly either a Scandinavian variety or German). I have written and preached about this confusion on multiple occasions. However, I'm not sure I have articulated the dissonance I have experienced and highlighted to my fellow Lutherans as well as my Lutheran clergy colleague (though we do not know each other) Nadia Bolz-Weber, Pastor of House for All Sinners and Saints in Denver, Colorado.
Bolz-Weber articulates the dissonance between ethnicity, faith and religion in her review of Garrison Keillor's latest book "Life Among Lutherans," appearing in The Christian Century: "But [Keillor's] generalizations about religion are troubling; the book has absolutely nothing to do with my religious tradition. Lutheran is not an ethnicity. Keillor's conflation of Scandinavian-American Midwestern small-town ethnicity with Lutheranism makes me want to become a Methodist..." I've been addressing this dissonance using different books, though the books I've been reading are more geeky than Keillor, and I might do well to discuss with my fellow Lutheran Christians about what it means to be Lutheran using Keillor's book than my choices (Wellman and Killen/Silk). I agree with Bolz-Weber, Keillor is a story teller par excellence, but I think more than multiple people (both Lutheran and non-Lutheran) have mistaken what it means to be Lutheran in a similar fashion to Keillor's stories. Lutheran is not an ethnicity.
Out here in the Pacific Northwest, though we recognize the struggles of our Lutheran sisters and brothers in other parts of the country, there is not as much energy dedicated to the conflation of ethnicity, faith and religion, or large scale debates about sexuality and ministry (it happens, just not frequently). We have our own issues out here, namely that we as Lutherans in the PNW tend to complain and spew negativity that the culture doesn't accommodate us, rather than see the "open religious market (see the aforementioned books)" as a unique opportunity to share the Gospel of Jesus Christ and serve our neighbor. I believe that Lutheran identity (as I was taught) can articulate the Gospel in a powerful way in this place. Pardon me if I don't want to direct my energy toward the buzz of current public discourse surrounding Lutherans. My colleague Nadia Bolz-Weber reminded me of my calling as a pastor at First Community Lutheran Church of Port Orchard, Washington, better than I have reminded myself lately.
I remember early in my theological/vocational discernment (around 1993-94) that Luther Seminary was a cauldron of anxiety because the first "sexuality document" was published by the ELCA. Gerhard Forde and Arland Hultgren publicly debated sexuality and Scripture. Forde talked about the authority of Scripture, Hultgren talked about how contemporary understandings of sexuality were not what was being addressed in Scripture. The more I heard and read these kind of debates, the more I was confused as to what it means to be a Lutheran Christian. The more I learned about my Christian tradition at Luther Seminary and in the Upper Midwest in general, the more dissonance I experienced. I was originally drawn to remain a Lutheran Christian because I believed in the principle, "justification by grace, through faith (in Jesus Christ)." My faith in Jesus Christ was not threatened or encouraged by these debates. I was more puzzled than anything.
One of the many things that drew me to my wife, Melanie, is how she lived out her Lutheran Christian faith as she was studying and training to be an ordained minister of Word and Sacrament. She is driven and focused on serving her neighbor in the name of Christ, and she is passionate about encouraging others to do the same, using the gifts that God has given them. Even though our cultural backgrounds were different, we were drawn together because of this shared value. We met and were married at Luther Seminary and went out into the world to live out our shared values with a call to preach the Gospel of Jesus Christ. Whereas I have received encouragement from Melanie to live out my call through preaching and serving my neighbor, the message articulated by ELCA as a whole and in pockets is different and often puzzling. When I looked to the ELCA, the energy was directed toward the debate over sexuality, ministry and Scripture. When I looked around to the congregations and areas I served (I have served many as a minister of Word and Sacrament, in interim ministry, in consulting and teaching) I saw a congregations that confuse and intertwine "Lutheranism" with an ethnicity (mostly either a Scandinavian variety or German). I have written and preached about this confusion on multiple occasions. However, I'm not sure I have articulated the dissonance I have experienced and highlighted to my fellow Lutherans as well as my Lutheran clergy colleague (though we do not know each other) Nadia Bolz-Weber, Pastor of House for All Sinners and Saints in Denver, Colorado.
Bolz-Weber articulates the dissonance between ethnicity, faith and religion in her review of Garrison Keillor's latest book "Life Among Lutherans," appearing in The Christian Century: "But [Keillor's] generalizations about religion are troubling; the book has absolutely nothing to do with my religious tradition. Lutheran is not an ethnicity. Keillor's conflation of Scandinavian-American Midwestern small-town ethnicity with Lutheranism makes me want to become a Methodist..." I've been addressing this dissonance using different books, though the books I've been reading are more geeky than Keillor, and I might do well to discuss with my fellow Lutheran Christians about what it means to be Lutheran using Keillor's book than my choices (Wellman and Killen/Silk). I agree with Bolz-Weber, Keillor is a story teller par excellence, but I think more than multiple people (both Lutheran and non-Lutheran) have mistaken what it means to be Lutheran in a similar fashion to Keillor's stories. Lutheran is not an ethnicity.
Out here in the Pacific Northwest, though we recognize the struggles of our Lutheran sisters and brothers in other parts of the country, there is not as much energy dedicated to the conflation of ethnicity, faith and religion, or large scale debates about sexuality and ministry (it happens, just not frequently). We have our own issues out here, namely that we as Lutherans in the PNW tend to complain and spew negativity that the culture doesn't accommodate us, rather than see the "open religious market (see the aforementioned books)" as a unique opportunity to share the Gospel of Jesus Christ and serve our neighbor. I believe that Lutheran identity (as I was taught) can articulate the Gospel in a powerful way in this place. Pardon me if I don't want to direct my energy toward the buzz of current public discourse surrounding Lutherans. My colleague Nadia Bolz-Weber reminded me of my calling as a pastor at First Community Lutheran Church of Port Orchard, Washington, better than I have reminded myself lately.
Thursday, December 10, 2009
The power of expectations and God's in-breaking
Preaching to a group of people who are focused on the word being shared is a rare occurrence. People may be listening or paying attention, catching a phrase here and there, or having their ears tuned in when a statement comes around that piques interest. I don't blame people for whatever takes their attention away from worship. Getting bits and pieces of scripture readings, picking up a phrase from a sermon, or remembering a line of a song in worship is one thing. Focus on a worship service is another. I don't expect perfect focus from anyone--but when focus is there in a worship service, I take notice. A sample of when I have experienced worship focus:
+ At worship services in a prison ministry setting.
+ At a funeral.
+ When a worshiping community is experiencing acute distress.
+ Last night at the Blue Christmas service.
Focus in worship is hard. Focus is especially hard for me when I am escorting my children to a house of worship. They're interested in things that happen in worship. But they don't pay attention to anything for 60 minutes, even if they like what is going on. So I attend to their needs, which takes me away from focus in worship. But I also want my children in the sanctuary-and I can see from my own experience the multitude of ways in which our connection with God at a worship service is fragmented. People have a lot on their minds, it's hard to decompress and focus. It usually takes me hours to defragment my brain to the point where I can take in a worshipful and prayerful experience. I think we could take a lesson from the Quakers about silence leading to worship and being filled by the Holy Spirit. I don't think we would have any community if we held three hour worship services with the first two hours filled with silence.
Blue Christmas was a time of focus in worship. I had never been a part of this kind of worship service in the past. I had to learn about its flow from my wife (her congregation in Sioux Falls hosted annual Blue Christmas services) and other congregations who posted their experience on the internet. I invited people who didn't feel like celebrating during the holiday season for whatever reason, yet wanted to observe the birth of Christ. We sang some of the more peaceful Christmas hymns (What Child Is This, O Little Town of Bethlehem). As I looked out into the congregation during the readings (Isaiah 7: 10-14, Matthew 1: 18-23) people were focused. What I realized is that these people were not there out of habit, social convention, or some scope of expectation (family, community, personal faith, traditional faith). The people who gathered last night appeared to be there out of pure need to have some peace and hope in the midst of pain. What a powerful evening of the in-breaking of God in Christ--Immanuel.
James Boyce from Luther Seminary offers great commentary about the Matthew story of Jesus' birth, which was the text focus for my sermon last night. Boyce talks about the presence of God in a set of messy circumstances, where Joseph is making decisions related to law, family, marriage, divorce, and community-of-faith-expectations. Joseph is obedient to the vision of Mary having a child who will be Jesus, Immanuel--but God breaks through expectations and meets humanity at the mess in which we live. Christmas as we celebrate it is often about what we do and what we expect to happen--and the carnage that often comes when we are so anxious about our expectations, and those expectations aren't met. This is what I find is most troubling about "The War On Christmas" (Thanks to Toby Keith and Stephen Colbert for their War On Christmas satire). This "war" is focused on what we do, and not on what God is doing. People came to worship last night to find out what God is doing in the midst of their pain--and were they ever focused. People who struggle to celebrate Christmas at a particular time in their lives because of personal pain heard (hopefully) that God broke into the world in the midst of at least one person's (Joseph) struggle amidst messy relationships and powerful community, personal and traditional expectations--and that God is present in their lives. There is nothing wrong with having expectations for the wonder and joy of our celebrations, but it is more important to know that God continues to break in to the world regardless of our expectations and execution of those expectations. God meets us where we are--and nothing will separate us from the love of God.
I found great joy in meeting a need last night that was not encumbered by many different levels of sometimes crushing expectations. We gathered last night where pure need and the pure grace of God in Christ met. Thanks to all of those who worked to provide parts of the service. Thanks to all of those who reached out when we extended an invitation. Thanks be to God for the gathering through the Holy Spirit.
+ At worship services in a prison ministry setting.
+ At a funeral.
+ When a worshiping community is experiencing acute distress.
+ Last night at the Blue Christmas service.
Focus in worship is hard. Focus is especially hard for me when I am escorting my children to a house of worship. They're interested in things that happen in worship. But they don't pay attention to anything for 60 minutes, even if they like what is going on. So I attend to their needs, which takes me away from focus in worship. But I also want my children in the sanctuary-and I can see from my own experience the multitude of ways in which our connection with God at a worship service is fragmented. People have a lot on their minds, it's hard to decompress and focus. It usually takes me hours to defragment my brain to the point where I can take in a worshipful and prayerful experience. I think we could take a lesson from the Quakers about silence leading to worship and being filled by the Holy Spirit. I don't think we would have any community if we held three hour worship services with the first two hours filled with silence.
Blue Christmas was a time of focus in worship. I had never been a part of this kind of worship service in the past. I had to learn about its flow from my wife (her congregation in Sioux Falls hosted annual Blue Christmas services) and other congregations who posted their experience on the internet. I invited people who didn't feel like celebrating during the holiday season for whatever reason, yet wanted to observe the birth of Christ. We sang some of the more peaceful Christmas hymns (What Child Is This, O Little Town of Bethlehem). As I looked out into the congregation during the readings (Isaiah 7: 10-14, Matthew 1: 18-23) people were focused. What I realized is that these people were not there out of habit, social convention, or some scope of expectation (family, community, personal faith, traditional faith). The people who gathered last night appeared to be there out of pure need to have some peace and hope in the midst of pain. What a powerful evening of the in-breaking of God in Christ--Immanuel.
James Boyce from Luther Seminary offers great commentary about the Matthew story of Jesus' birth, which was the text focus for my sermon last night. Boyce talks about the presence of God in a set of messy circumstances, where Joseph is making decisions related to law, family, marriage, divorce, and community-of-faith-expectations. Joseph is obedient to the vision of Mary having a child who will be Jesus, Immanuel--but God breaks through expectations and meets humanity at the mess in which we live. Christmas as we celebrate it is often about what we do and what we expect to happen--and the carnage that often comes when we are so anxious about our expectations, and those expectations aren't met. This is what I find is most troubling about "The War On Christmas" (Thanks to Toby Keith and Stephen Colbert for their War On Christmas satire). This "war" is focused on what we do, and not on what God is doing. People came to worship last night to find out what God is doing in the midst of their pain--and were they ever focused. People who struggle to celebrate Christmas at a particular time in their lives because of personal pain heard (hopefully) that God broke into the world in the midst of at least one person's (Joseph) struggle amidst messy relationships and powerful community, personal and traditional expectations--and that God is present in their lives. There is nothing wrong with having expectations for the wonder and joy of our celebrations, but it is more important to know that God continues to break in to the world regardless of our expectations and execution of those expectations. God meets us where we are--and nothing will separate us from the love of God.
I found great joy in meeting a need last night that was not encumbered by many different levels of sometimes crushing expectations. We gathered last night where pure need and the pure grace of God in Christ met. Thanks to all of those who worked to provide parts of the service. Thanks to all of those who reached out when we extended an invitation. Thanks be to God for the gathering through the Holy Spirit.
Wednesday, December 9, 2009
Jesus links treasure and hearts--First Lutheran Community Church-style
Several weeks ago for our Children's Message, I gave the kids who came forward a dollar bill and asked them to find a place to invest that money in something that was important to them, in a way that would help others. We were talking about Matthew 6:19-23 and Jesus' statement, "where your treasure is, there your heart will be also." Our hearts and our resources are strongly linked, according to Jesus' words. I asked the kids to let me know how they invested the money by writing it on a card. Here are the responses.
+ Doctors Without Borders
+ Salvation Army bell ringer
+ First Lutheran Community Church Offering
+ Books for Kids
+ A no-kill animal shelter
Doctors Without Borders received multiple donations and matching funds, the FLCC offering received multiple gifts, and the animal shelter received matching funds. I found joy in the pleasant surprise of the giving to causes I had not imagined. I am also continually amazed by what can happen if we can only let things go from our own control and empower others to serve. Other congregations have done this kind of "giveaway" on a grander scale, but the concept is similar. Empower people to serve and recognize the link between our treasure and our hearts. The Holy Spirit is at work. Thanks to all the kids who participated (and the adults who provided matching funds)!
+ Doctors Without Borders
+ Salvation Army bell ringer
+ First Lutheran Community Church Offering
+ Books for Kids
+ A no-kill animal shelter
Doctors Without Borders received multiple donations and matching funds, the FLCC offering received multiple gifts, and the animal shelter received matching funds. I found joy in the pleasant surprise of the giving to causes I had not imagined. I am also continually amazed by what can happen if we can only let things go from our own control and empower others to serve. Other congregations have done this kind of "giveaway" on a grander scale, but the concept is similar. Empower people to serve and recognize the link between our treasure and our hearts. The Holy Spirit is at work. Thanks to all the kids who participated (and the adults who provided matching funds)!
Sunday, December 6, 2009
Sermon Prayers and Thoughts: Staring at the Barren Ground: People, Look East!
The sermons of December are related to favorite stories connected to Jesus' birth. Before we get to Jesus' birth, we take a visit to the family birth story of John the Baptist and his parents, Zechariah and Elizabeth in Luke 1.
Birth stories are popular to this day. Melanie and I recently watched the popular film "Knocked Up." The story highlights the birth of a child in a tenuous situation--which is actually a common theme. Even though the circumstances have some unique qualities today, there are some common themes to all stories related to birth.
Elizabeth and Zechariah's story follows a long tradition of stories related to the arrival of a child. Though the circumstances from story to story may be different, a lot of similar things happen. The parents-to-be are anxious. They move through periods of excitement, amazement, doubt, bewilderment and feelings of inadequacy. This is very common in story telling. When a familiar story is told, it engages the audience, but also makes them more sensitive to differences in characters. Biblical scholar Amy-Jill Levine shares some excellent work related to how story types in the Bible are very important in conveying messages about God, faith and community life. It doesn't take a sophisticated mind to recognize story patterns--if we name a type of story, we almost don't have to watch the story to give a basic outline of the plot. If I say "Western," you can probably give a plot outline. If I say "murder mystery," you can give a plot outline. If I say "situation comedy from the 1970's," I could give a plot outline. As a child, Tuesday evening television was devoted to my indoctrination into the power of familiar stories. If I had done my homework and got ready for bed, I could watch Happy Days and Laverne & Shirley. I knew the plot lines for Happy Days and Laverne & Shirley: each one of the characters took their turns in messing something up, only to be remedied by a young and cool Italian man. One of those Italian heroes being Arthur Fonzarelli, the other being Carmine Ragusa. They weren't the most educated, or even wealthy. Their M.O. was using their own special gift in a pressure situation. Carmine believed in honor, and his artistic abilities. The FONZ was all about grace under pressure. He really didn't even need to throw a punch, though occasionally showed the ability to throw a punch. I think I liked these characters because I was also an aspiring young Italian man who wanted to make a difference in people's lives.
Birth stories are prevalent in the Old Testament. Why tell a birth story? What does the birth story say about God and God's people?
Genesis 11 is part of the story of Abraham and Sarah and their son, Isaac.
Genesis 25 is part of the story about Isaac and Rebekah and their son, Jacob.
Genesis 29 is part of the story about Jacob and Rachel and their son, Joseph.
Judges 13 tells the story of Samson and his parents.
1 Samuel tells the story of Samuel's parents Eli and Hannah.
What do all of these stories have in common besides the birth of a son? Each of these women is considered "barren." The audience of these stories probably knew what was coming next in these kinds of stories, probably recognizing the same nuances I did with my Tuesday night situation comedies on ABC KOMO TV4. Though each of these women are barren, each has its own twist of plot or characterization.
A few interesting points about Elizabeth and Zechariah. Zechariah was a priest and charged with the care of communal faith life. He was living his calling and making a difference for the community of faith. Elizabeth was a descendant of Moses' brother Aaron. This was an important couple in the community. Luke 1:6 tells us that both were blameless and upright, following the commandments of God. Yet, Elizabeth was barren--she could not give birth to a child, what some might consider a curse. Like in the story of Job, the main characters have done nothing to deserve the circumstance in their life. Barrenness is not seen as a consequence, but a condition of life--and an opportunity.
I really love my life when things seem to click and move well. I like it when I'm funny. I like it when I have a good conversation with my wife, or connect with my kids. I like life when I have a good idea, or solve a problem. I like it when I read voraciously, write prolifically and pray earnestly. The problem is those times become a temptation to think I can somehow live without God (kind of interesting when I actually have a good prayer life). When life is not clicking, I think God is absent, but actually God is at work. Barrenness in Luke chapter 1 is not a punishment, or the absence of God, but an open field for the love and action of God to be made known for the people who are looking. Even though Zechariah and Elizabeth experienced barrenness, they still couldn't see the possibilities that God had through them. Even though Zechariah was blameless, he had famous last words (literally and figuratively), challenging the Angel Gabriel, "But my wife is getting on in years." His doubt landed a long sentence of muteness. So much for being blameless and upright.
Whatever barrenness we experience in life, personal or communal, it is time for the people of God to "look East," and look up and proclaim the action of God, even in places that appear to be barren. God is at work.
Birth stories are popular to this day. Melanie and I recently watched the popular film "Knocked Up." The story highlights the birth of a child in a tenuous situation--which is actually a common theme. Even though the circumstances have some unique qualities today, there are some common themes to all stories related to birth.
Elizabeth and Zechariah's story follows a long tradition of stories related to the arrival of a child. Though the circumstances from story to story may be different, a lot of similar things happen. The parents-to-be are anxious. They move through periods of excitement, amazement, doubt, bewilderment and feelings of inadequacy. This is very common in story telling. When a familiar story is told, it engages the audience, but also makes them more sensitive to differences in characters. Biblical scholar Amy-Jill Levine shares some excellent work related to how story types in the Bible are very important in conveying messages about God, faith and community life. It doesn't take a sophisticated mind to recognize story patterns--if we name a type of story, we almost don't have to watch the story to give a basic outline of the plot. If I say "Western," you can probably give a plot outline. If I say "murder mystery," you can give a plot outline. If I say "situation comedy from the 1970's," I could give a plot outline. As a child, Tuesday evening television was devoted to my indoctrination into the power of familiar stories. If I had done my homework and got ready for bed, I could watch Happy Days and Laverne & Shirley. I knew the plot lines for Happy Days and Laverne & Shirley: each one of the characters took their turns in messing something up, only to be remedied by a young and cool Italian man. One of those Italian heroes being Arthur Fonzarelli, the other being Carmine Ragusa. They weren't the most educated, or even wealthy. Their M.O. was using their own special gift in a pressure situation. Carmine believed in honor, and his artistic abilities. The FONZ was all about grace under pressure. He really didn't even need to throw a punch, though occasionally showed the ability to throw a punch. I think I liked these characters because I was also an aspiring young Italian man who wanted to make a difference in people's lives.
Birth stories are prevalent in the Old Testament. Why tell a birth story? What does the birth story say about God and God's people?
Genesis 11 is part of the story of Abraham and Sarah and their son, Isaac.
Genesis 25 is part of the story about Isaac and Rebekah and their son, Jacob.
Genesis 29 is part of the story about Jacob and Rachel and their son, Joseph.
Judges 13 tells the story of Samson and his parents.
1 Samuel tells the story of Samuel's parents Eli and Hannah.
What do all of these stories have in common besides the birth of a son? Each of these women is considered "barren." The audience of these stories probably knew what was coming next in these kinds of stories, probably recognizing the same nuances I did with my Tuesday night situation comedies on ABC KOMO TV4. Though each of these women are barren, each has its own twist of plot or characterization.
A few interesting points about Elizabeth and Zechariah. Zechariah was a priest and charged with the care of communal faith life. He was living his calling and making a difference for the community of faith. Elizabeth was a descendant of Moses' brother Aaron. This was an important couple in the community. Luke 1:6 tells us that both were blameless and upright, following the commandments of God. Yet, Elizabeth was barren--she could not give birth to a child, what some might consider a curse. Like in the story of Job, the main characters have done nothing to deserve the circumstance in their life. Barrenness is not seen as a consequence, but a condition of life--and an opportunity.
I really love my life when things seem to click and move well. I like it when I'm funny. I like it when I have a good conversation with my wife, or connect with my kids. I like life when I have a good idea, or solve a problem. I like it when I read voraciously, write prolifically and pray earnestly. The problem is those times become a temptation to think I can somehow live without God (kind of interesting when I actually have a good prayer life). When life is not clicking, I think God is absent, but actually God is at work. Barrenness in Luke chapter 1 is not a punishment, or the absence of God, but an open field for the love and action of God to be made known for the people who are looking. Even though Zechariah and Elizabeth experienced barrenness, they still couldn't see the possibilities that God had through them. Even though Zechariah was blameless, he had famous last words (literally and figuratively), challenging the Angel Gabriel, "But my wife is getting on in years." His doubt landed a long sentence of muteness. So much for being blameless and upright.
Whatever barrenness we experience in life, personal or communal, it is time for the people of God to "look East," and look up and proclaim the action of God, even in places that appear to be barren. God is at work.
Thursday, December 3, 2009
Free Bibles on the Way: thoughts on Bibles in Congregational Life
First Lutheran Community Church is the 11th congregation I've served either as pastor or intern. The availability of Bibles and the word of God in those congregations and others where I have worshiped is spotty at best. Some observations and reflections:
+ Some congregations have Bibles in the pews, but in most places, they are not actively used.
+ Some congregations have many Bibles in education rooms, but they can often be old translations, or not suited to the group that meets in that room.
+ Doesn't it feel sinful to get rid of an unusable Bible (because of translation or condition)?
+ What are the important factors in connecting people with the word of God in congregational life? In worship? In Christian education? In encouraging personal and family Bible reading? How are these three segments of Bible use distinct and/or related?
+ Most congregations take for granted that the NRSV is the be all, end all translation for all Bible-related matters.
One of the most joyful legacies for me related to Martin Luther was his translation of the Bible to the language of the people. If I am working with an affirmation of baptism or adult Christian education group, I often spend significant time addressing the importance of this legacy and what it means for the life of faith. I do my best to be intentional about engaging the people of the congregation with the word of God, and I have developed leadership practices that reflect that intentionality.
+ Availability of free Bibles. If we believe that the Bible is instructive for faith and life, let's make the word of God available to people so that they can explore and learn about God's saving love in Jesus! At First Lutheran Community Church in December, Free Bibles will be available for you. You can take one for yourself, you can give it to someone who might use one, you can give it as a gift--whatever. People have made generous donations so that the word of God can flow freely. In some traditions, giving Bibles away is common practice, but the practice seems slow to develop in Lutheran congregations. The Bibles are indeed free to you or anyone who comes to FLCC and asks for one (or more).
+ Availability of Bible translations. I have a strong sense of people's listening ability during a worship service. That sense led me to change my preaching style early in my first congregation after ordination. Moving away from a manuscript made me aware of the oral/auditory connectivity of a Bible passage and a sermon. Though I prefer the New Revised Standard Version (NRSV) for Bible study because of its solid scholarship and appropriate gender inclusivity, I think that Bible parallels and use of other translations can be helpful in study as well. I think the NRSV lacks impact and comprehension on the oral/auditory level. In some congregations I have used the New Living Translation or The Message for the purpose of comprehension of a public oral reading (worship). I find that people are much more engaged during preaching when they connect with the lesson being read aloud. There is a trade-off in using the NLT or The Message because of interpretive issues, and I'm not formulaic about implementing more audio-conducive translations. Sometimes I'm not sure if I want to make the interpretation trade-off for the sake of hearing. Some of the auditory issues can be addressed with pew Bibles--but one can't force people in the pews to both listen and read for the greatest comprehension. I believe scripture engagement is important in congregational life, and the quality of that connection takes careful discernment.
+ Use of screens. Is it better to have Bible readings displayed on a screen? Is it more effective to have people become more familiar with Bible use by working with a pew Bible instead of using a screen? Are images that go along with Bible readings more helpful for communicating biblical story themes? What combination of image, audio and translation will offer the best opportunity to more intimately connect with the biblical story?
I am thankful that FLCC leadership has embraced giving away Bibles, and I hope that the way we give away Bibles reflects both hospitality and a desire to connect people to the grace of God. The Bibles will arrive soon, I will keep you posted. If you want to give a donation so that Bibles will continue to be given away freely, please contact me at pastorjoe@wavecable.com
+ Some congregations have Bibles in the pews, but in most places, they are not actively used.
+ Some congregations have many Bibles in education rooms, but they can often be old translations, or not suited to the group that meets in that room.
+ Doesn't it feel sinful to get rid of an unusable Bible (because of translation or condition)?
+ What are the important factors in connecting people with the word of God in congregational life? In worship? In Christian education? In encouraging personal and family Bible reading? How are these three segments of Bible use distinct and/or related?
+ Most congregations take for granted that the NRSV is the be all, end all translation for all Bible-related matters.
One of the most joyful legacies for me related to Martin Luther was his translation of the Bible to the language of the people. If I am working with an affirmation of baptism or adult Christian education group, I often spend significant time addressing the importance of this legacy and what it means for the life of faith. I do my best to be intentional about engaging the people of the congregation with the word of God, and I have developed leadership practices that reflect that intentionality.
+ Availability of free Bibles. If we believe that the Bible is instructive for faith and life, let's make the word of God available to people so that they can explore and learn about God's saving love in Jesus! At First Lutheran Community Church in December, Free Bibles will be available for you. You can take one for yourself, you can give it to someone who might use one, you can give it as a gift--whatever. People have made generous donations so that the word of God can flow freely. In some traditions, giving Bibles away is common practice, but the practice seems slow to develop in Lutheran congregations. The Bibles are indeed free to you or anyone who comes to FLCC and asks for one (or more).
+ Availability of Bible translations. I have a strong sense of people's listening ability during a worship service. That sense led me to change my preaching style early in my first congregation after ordination. Moving away from a manuscript made me aware of the oral/auditory connectivity of a Bible passage and a sermon. Though I prefer the New Revised Standard Version (NRSV) for Bible study because of its solid scholarship and appropriate gender inclusivity, I think that Bible parallels and use of other translations can be helpful in study as well. I think the NRSV lacks impact and comprehension on the oral/auditory level. In some congregations I have used the New Living Translation or The Message for the purpose of comprehension of a public oral reading (worship). I find that people are much more engaged during preaching when they connect with the lesson being read aloud. There is a trade-off in using the NLT or The Message because of interpretive issues, and I'm not formulaic about implementing more audio-conducive translations. Sometimes I'm not sure if I want to make the interpretation trade-off for the sake of hearing. Some of the auditory issues can be addressed with pew Bibles--but one can't force people in the pews to both listen and read for the greatest comprehension. I believe scripture engagement is important in congregational life, and the quality of that connection takes careful discernment.
+ Use of screens. Is it better to have Bible readings displayed on a screen? Is it more effective to have people become more familiar with Bible use by working with a pew Bible instead of using a screen? Are images that go along with Bible readings more helpful for communicating biblical story themes? What combination of image, audio and translation will offer the best opportunity to more intimately connect with the biblical story?
I am thankful that FLCC leadership has embraced giving away Bibles, and I hope that the way we give away Bibles reflects both hospitality and a desire to connect people to the grace of God. The Bibles will arrive soon, I will keep you posted. If you want to give a donation so that Bibles will continue to be given away freely, please contact me at pastorjoe@wavecable.com
Wednesday, December 2, 2009
Thanksgiving aftershock averted by restoration
Thanksgiving, Advent, and Christmas can be stressful times in a pastor's life. I still think it merely ranks #3 on the list of busy/stressful times of the year for a pastor. #1 is Lent/Easter. #2 is September programming kick-off time.
What carries me through the last two months of the year is that November and December carry a unique set of joys--images of light, harvest, new beginnings, abundance, hope, natural beauty, peace and gathering. Sometimes I go into December wondering how I can possibly complete the tasks in front of me. My Thanksgiving service sermon addressed that the path to God's restorative power in both individual and corporate life is through gratitude (at least according to Psalm 126). I've received more feedback on this sermon than any I have preached in three months at First Lutheran Community Church. The blessing of sharing that word was that we had an abundance of gifts gathered at the FLCC sanctuary that night. The people of four congregations (Elim Lutheran, Spirit of Life Lutheran, St. Bede's Episcopal and FLCC) contributed on many levels and came to celebrate the goodness of God. Psalm 126 had something specific to say to each congregation and individual, because in these days of darkness, both literally and figuratively, we all need God's restoration. Each congregation is dealing with their own darkness whether it's related to denominations, polity and theology, or finance and resources. Gratitude is a path to God's restoration.
This morning I had the gift of crossing the Tacoma Narrows with the expansive view of a blue moon, the snowy Olympic Mountains, the sun shimmering on the Salish Sea, the bridge reaching up to the sky as if praising God, and the evergreen trees standing like a welcoming and guiding sentry to those traveling to the Kitsap Peninsula. At that moment I had a concrete application of gratitude: if I ever took for granted the scenery God created for me to view and traverse as a youth, I will never take it for granted again. I think we know that gratitude is enhanced by singing, but it's one thing to know it, and another thing to do it. My three-year-old, Ashling, encourages me to loudly express that gratitude, "Sing, Daddy! Sing!" We've got our own song to express gratitude recently: "Alright" by Darius Rucker. Ashling is great at keeping me connected to restorative music. Psalm 126 reminded me about the power of gratitude, that gratitude is God's method of restoration. Ashling tells me to sing that gratitude--that gratitude is a practice, a discipline, and a joyful practice at that. After an evening church council meeting and a long list of tasks for the day, I don't approach them with dread or live in an aftershock from challenges and anxiety. That restoration gave me the opportunity to proclaim hope in the power of the Holy Spirit at work in the congregation while I met with a group of men from FLCC at their weekly breakfast. We talked about what God is up to--and they shared even more restorative encouragement to me. Thank God I am restored, and I'll be ready to go that well again.
What carries me through the last two months of the year is that November and December carry a unique set of joys--images of light, harvest, new beginnings, abundance, hope, natural beauty, peace and gathering. Sometimes I go into December wondering how I can possibly complete the tasks in front of me. My Thanksgiving service sermon addressed that the path to God's restorative power in both individual and corporate life is through gratitude (at least according to Psalm 126). I've received more feedback on this sermon than any I have preached in three months at First Lutheran Community Church. The blessing of sharing that word was that we had an abundance of gifts gathered at the FLCC sanctuary that night. The people of four congregations (Elim Lutheran, Spirit of Life Lutheran, St. Bede's Episcopal and FLCC) contributed on many levels and came to celebrate the goodness of God. Psalm 126 had something specific to say to each congregation and individual, because in these days of darkness, both literally and figuratively, we all need God's restoration. Each congregation is dealing with their own darkness whether it's related to denominations, polity and theology, or finance and resources. Gratitude is a path to God's restoration.
This morning I had the gift of crossing the Tacoma Narrows with the expansive view of a blue moon, the snowy Olympic Mountains, the sun shimmering on the Salish Sea, the bridge reaching up to the sky as if praising God, and the evergreen trees standing like a welcoming and guiding sentry to those traveling to the Kitsap Peninsula. At that moment I had a concrete application of gratitude: if I ever took for granted the scenery God created for me to view and traverse as a youth, I will never take it for granted again. I think we know that gratitude is enhanced by singing, but it's one thing to know it, and another thing to do it. My three-year-old, Ashling, encourages me to loudly express that gratitude, "Sing, Daddy! Sing!" We've got our own song to express gratitude recently: "Alright" by Darius Rucker. Ashling is great at keeping me connected to restorative music. Psalm 126 reminded me about the power of gratitude, that gratitude is God's method of restoration. Ashling tells me to sing that gratitude--that gratitude is a practice, a discipline, and a joyful practice at that. After an evening church council meeting and a long list of tasks for the day, I don't approach them with dread or live in an aftershock from challenges and anxiety. That restoration gave me the opportunity to proclaim hope in the power of the Holy Spirit at work in the congregation while I met with a group of men from FLCC at their weekly breakfast. We talked about what God is up to--and they shared even more restorative encouragement to me. Thank God I am restored, and I'll be ready to go that well again.
Tuesday, December 1, 2009
Giving theories shall abound
Stewardship, giving, and fund raising in congregational life have never been painful or fearful experiences for me. Maybe it is because my introduction to the Church came from the overflowing generosity of people who love God and in turn, shared that love with me through tangible things like food and shelter. Maybe it is because I had some great givers and teachers invest in me and my colleagues almost 10 years ago, paying my/our way to a conference (Stewardship 2000) that gave me the best biblical scholarship, leadership training, and congregational dynamics understanding available. I can give, lead and teach with peace and integrity because of the teaching of people like Kennon Callahan, Jerry Hoffman and Walter Brueggemann. Maybe it was because I had a campus pastor who gave me a one-on-one teaching about tithing in my fourth year of college.
Working with congregations in transition, I usually encounter churches at a low point of their corporate life. Most of the congregations I serve do not experience giving growth while they are in the call process. I am not a pastor with experience in leading what might be called a "successful stewardship campaign." Is it because I work with congregations in transition? Yet again, I am working with a congregation that is facing budget cuts and looking for answers as to why pledges are down, both in the amount of pledges, and the amount of money pledged. Sometimes its hard not to be discouraged.
In the past, I felt like I had to persuade people to give more in order to fund the ministries about which we were passionate. I abandoned any thought of pleading with people to give. I hope that I have gained some wisdom in my experience, and use my gifts to let people know about the relationship between giving and faith, give them sermons reflecting strong biblical theology, and offer good testimonies about giving making a difference in people's lives. I thank people for their giving and encourage people to talk with me about giving in their lives of faith. I don't take part in fear campaigns, berating those who do not give or attempt to lay guilt trips on people.
The challenge during a time of budget crafting and mission planning is addressing the theories of giving decline among congregational leaders. I will be hearing those theories tonight. I've heard some already.
+ Bad/uncertain economy
+ People have lost their jobs
+ No permanent Senior Pastor
+ Stewardship campaign was held too late in the year
+ Attendance is down
+ Uncertain future of the congregation
+ People aren't committed to the church like they used to be
+ We weren't forceful or explicit enough with the stewardship campaign
Unless the leadership of a congregation is going to take data for the reasons behind people's giving, the abundant theories related to congregational giving won't even classify as theories. Words to explain congregational giving patterns serve as speculation to help curb congregational anxiety. Anxiety is high when people's livelihoods are on the line. My hope and prayer is that leaders and congregation members will continue to use their God-given creative capacities to continue to build ministry and see God's abundance, even when the messages in public discourse appears to reflect scarcity. I still believe in an abundantly giving God, and I hope that message is reflected in the leaders and givers in the life of the congregation.
Working with congregations in transition, I usually encounter churches at a low point of their corporate life. Most of the congregations I serve do not experience giving growth while they are in the call process. I am not a pastor with experience in leading what might be called a "successful stewardship campaign." Is it because I work with congregations in transition? Yet again, I am working with a congregation that is facing budget cuts and looking for answers as to why pledges are down, both in the amount of pledges, and the amount of money pledged. Sometimes its hard not to be discouraged.
In the past, I felt like I had to persuade people to give more in order to fund the ministries about which we were passionate. I abandoned any thought of pleading with people to give. I hope that I have gained some wisdom in my experience, and use my gifts to let people know about the relationship between giving and faith, give them sermons reflecting strong biblical theology, and offer good testimonies about giving making a difference in people's lives. I thank people for their giving and encourage people to talk with me about giving in their lives of faith. I don't take part in fear campaigns, berating those who do not give or attempt to lay guilt trips on people.
The challenge during a time of budget crafting and mission planning is addressing the theories of giving decline among congregational leaders. I will be hearing those theories tonight. I've heard some already.
+ Bad/uncertain economy
+ People have lost their jobs
+ No permanent Senior Pastor
+ Stewardship campaign was held too late in the year
+ Attendance is down
+ Uncertain future of the congregation
+ People aren't committed to the church like they used to be
+ We weren't forceful or explicit enough with the stewardship campaign
Unless the leadership of a congregation is going to take data for the reasons behind people's giving, the abundant theories related to congregational giving won't even classify as theories. Words to explain congregational giving patterns serve as speculation to help curb congregational anxiety. Anxiety is high when people's livelihoods are on the line. My hope and prayer is that leaders and congregation members will continue to use their God-given creative capacities to continue to build ministry and see God's abundance, even when the messages in public discourse appears to reflect scarcity. I still believe in an abundantly giving God, and I hope that message is reflected in the leaders and givers in the life of the congregation.
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