One of my least favorites inventions of the last 30 years has to be the church sign. How many of us have seen bad theology, confusing messages or just plain "huh?"
While driving the back roads from my home in Rhode Island to Worcester yeaterday, I passed this sign in Voluntown, CT.
You've got to be kidding me. I pulled over and snapped a photo on my handy dandy fancy dancy now declared heathen mobile communication device.
As Keith Anderson recently pointed out (see below), we live in a mobile phone world. You may not like it, but it's reality. Twitter is reality, Facebook is a part of the fabric of human communication. Your blog can now be read by people around the world.
I have 17 reasons why this sign bothers me, but I'll spare you the adolescent rant, and give you two.
1. The tone of this sign is one of chastisement. It basically says, you modern people are all wrong. We have the truth, you know nothing. If you do it our way, then you'll be right and good and holy. The message is one of judgement, and hardly motivation for doing what they ask, namely reading the Bible. The only people who will see this sign and respond favorably to it are those who already share the world view of the author. Therefore, what's the point of the sign?
2. The sign suggests that the church, and in an increasingly "non-church" is not only out of touch with contemporary culture, but hostile toward it. I imagine the average american driving by and seeing that sign, and thinking at best, "huh" and at worst, "sheesh, those christians really are as stupid as I thought." Like it or not, most people outside the churched culture do not see a distinction between a baptist, a presbyterian or a lutheran.
Is Facebook the god it is made out to be? Of course not. Is the Bible worth diving into? Absolutely. Do we have to make this an either or choice? Ah, no, we can put scripture on our facebook pages.
When the Church does something stupid, the whole body suffers. That could be a variation on St. Paul's teachings that when one part suffers we all suffer. Well, when one part is stupid, we all look stupid.
Is this an adolescent rant? OK, I guess it is, my apologies.
P.S. After posting this, I realized a third major problem with this sign. It reads as if this is a quote from God. Well, I should have been more humble in my apprach. I didn't realize that Voluntown Baptist had such a clear connection, so as to know the mind of God. (Sorry again, more dripping sarcasm)
I'm singing Elton John's Philadelphia Freedom in my head right now. The guy in the dorm room next to me listened to 80's music the whole weekend, while I was at Philadelphia Seminary. I was there for the "Assignment weekend." This is the time when bishops from Region 7 gather to meet seminary graduates, and then assign them to the different synods. We are the only region that does face to face interviews with candidates. It's an extra expense and effort, but well worth it. This video is a glimpse of the weekend.
On Friday night I had the chance to meet with Keith Anderson for dinner in PA. It was such a great reunion. Whenever we meet, the conversation slowly ramps up into a cacophonic symphony of the past, present and future of life, faith and church. As always the conversation turned on digital social media, and he told me about this photo. Read all about it on his latest blog post here. By the way, we are in the process of securing Keith for our Commfest14 event next January.
Why is it premature? Frankly, because I'm only into the second chapter.
In the past two weeks, four different people suggest this book to me. A psychologist, a bishop, a pastor and a rabbi. Hmmmm, either the marketing department has really figured out how to target me, or perhaps this is a prompting of the spirit??? Hard to know.
This is a disturbing book. If you want fluff and denial about the current state of the church, then don't read this book. This is a theological treatise.
Honestly, I read the introduction and was so angry, then depressed, I almost hit the delete button on my kindle. But, something made me press on.
Douglas John Hall is familiar to many Lutheran clergy, because his book on the Theology of the Cross is probably the clearest articulation, in my opinion, of that uniquely Luther way of looking at the gospel. In this book, Hall presents in bold and prophetic terms, an analysis of the situation we in mainstream christianity find ourselves. But, his approach is more theological rather than practical.
He does not mince words:
"In my opinion, the evangelical, biblicist, fundamentalist takeover of biblical and theological language is one of the most deplorable aspects of contemporary North American Christianity."
Lest you think this is a book for liberal christianity, note this comment from a few pages later:
"Christian activism achieves many honorable social goals - the betterment of economic conditions for the poor, the greater acceptance of difference, and the like; but it fails often and perhaps characteristically to speak of the loneliness, foreboding, hopelessness, and emptinessin the lives of individuals."
As I read chapter one, The Mystery of the Gospel, I was convicted on several accounts, including an important piece that I missed in my sermon from this past Sunday. Ouch! Hall has a way of pulling you in to agree with him in several paragraphs, and then slamming you to the ground on the next page.
"The church is not an institution of those who feel that they already have ultimate truth. To the contrary, when it is most real, the discple community is a gathering of human beings who are united in their common longing: they are waiting for gospel, remembering that they heard it once, hoping against hope to hear it again."
This is a collection of 13 essays or lectures that Hall has presented in recent years. I suspect he is in his 80's now, but he is writing like a young turk. I'm loving it, and struggling with it simultaneously.
While I am working on a summary letter lifting up the specifics of our work, I thought I'd take this opportunity to peal away the curtain.
The conference is 66 human beings. Yup, that's it. We are people just like you. We have families, we have hopes and dreams, we have regrets and failures. We are a collection of people who find themselves in leadership positions in this church called the ELCA. The story of how each of us ended up in these positions is quite a tale - ultimately somehow the Holy Spirit was involved. We are not sure how or why, and at times, I'm sure each of us wonder if God got it right. Doubt is a part of faith - at least it is for me.
Bishop Liz Eaton, NW Ohio Synod - who will probably kill me for posting this photo of here texting.
These bishops are all people. Let's remember that next time you want to hold us in high esteem (or tear us down). I'm not trying to denegrate the office, I'm simply attempting to remind everyone of our common bond with the rest of the planet. We are also a diverse group. The diversity is not racial (we are mostly white, with only 2 bishops of color, and I believe there are 10 women), but it is class, geographic, cultural and politically varied. For instance, as a bishop from New England, I have a different experience of the church than those bishops in Mississippi or North Dakota. We view the needs and promises of our congregations differently.
Example: Our discussion on gun violence. Some bishops are hunters, they have been since their grandfathers took them hunting for quail at age 12. Other bishops from more urban areas have never held a gun in their lives. Those are two different cultural reference points.
However, what I appreciate about the diversity of thought is the civil discourse on these and other matters. We model how to talk about tough issues. This is a good thing. This is a task for all christians in both the public and private sphere. What if the reputation in our society around 'hot button' issues was more along the lines of: "Hey, let's call some christians to help us have a civil conversation about our differences."
{Photo at right - Mike Rinehardt, SE Texas/Louisiana and Jim Gonia, Rocky Mountain. I set this photo up, as I asked, play like you two are discussing matters of passion.}
Some bishops are quiet and reflective. They prefer to ponder, write and reflect before coming to a decision. While others are think out loud and speak off the top of their heads. Some of us love process, discussion and a free and spontaneous time of engagement, others prefer a Dragnet, 'Just the Facts,' and let's make a decision approach.
{Ann Svenningsun, Minneapolis, Dean Nelson, So. California, Stephen Talmage, Grand Canyon and Tom Skrenes, North Great lakes (Wisconsin)}
Are the meetings long? Is there too much sitting for this bishop? Could we spend more time doing, rather than talking? Could we move action items down the road more rapidly? From my perspective, yes. But, there are 65 other opinions about these matters. Each of us gets a voice and a vote, there are no dictators, no back room deals. What's really going on here is people called to be leaders, attempting to both live together in christian community, while also articulating what each of us believes is the right next step for this church.
Is it messy? Absolutely. Does it work? Sometimes. Is there a better way? Maybe.
Some of you may wonder, what's my role in the conference. What are you bringing to the table, Hazelwood?
Aside from my quirky sense of humor? (Oh, and I am by far not the funniest person in the room, there are others with great wit and wonderful story telling capabilities)
I'm still trying to figure out my role. I speak at the microphone, but not often. I'm not the smartest one in the room, but I do think I bring the perspective of a parish pastor, as well as the voice of a person who came to faith later in life.
I haven't gotten in trouble, yet, well not too much. So far, I'm trying to get to know people, make friends and understand the system.
Oh, and yes, I am the tallest one in the room, but not by much.
Lately, I've been doing some reading and thinking about the Holy Trinity.
Yes, now you get to see my theological nerdiness emerge. Despite all those perceptions of me as this regular guy, who just happens to now be a bishop, truth be told I'm a closet religion scholar. But, shhhhh, don't tell anyone. What follows is a blog post, a personal reflection, a moment in my life, a dear diary if you will.
I will qualify this qualification with a qualifying statement. I'm not interested in religious scholarly scholarship for its own sake. Rather, I'm intrigued with how the way we think about, in this case the Holy Trinity, connects with how we live our lives, shop, raise families, act for justice, drive our cars, work, play, eat and love.
The Christian explanation of God as Holy Trinity has confused people from the earliest moments in which it was first articulated around the 2nd century. It has also been a source of much confusion and even conflict within Christian Muslim conversations, because of the misunderstanding that three in one is a denial of the one God of monotheism. It has also created great confusion among many pastors and people over the years.
Recently, while in conversation with a person in our synod who is considering entering into seminary, I heard this refrain: "Well, in then there is the trinity. But, who can explain the trinity? I mean, dude, that's the most weird and confusing thing I've ever heard." While I did not have an audio recorder, I believe I've recalled the statement accurately, including the "dude" reference.
Where is Jeff Bridges when you need him?
Traditionally the church has explained our understanding of God as Holy Trinity using such symbols as the one below. God as Father, Son and Holy Spirit.
While clever, and perhaps helpful for some, I have always found these images to be lacking. Now, any effort to describe God is going to be lacking. That is just a basic truth we need to understand. God cannot be fully explained, and even the three letters G O D acts as a symbolic language to articulate something that we cannot fully grasp, much less explain. But, we are human beings who desire to catch a glimpse of the divine, so we make these attempts anyway.
The origins of the trinity go back to a period about a hundred or so years after the time of Jesus. In fact, if you were to walk in on an early house church in the first century and ask a group of Christians if they believed in the Holy Trinity, they would have no idea what you were talking about. The Trinity was not a theological concept until later, though there are hints of it throughout the scriptures.
So where did this attempt to explain the nature of God originate. While I've heard and read many discuss this, I find the best explanation has little to do with theology, philosophy or history. Rather, the idea of the Trinity emerges out of language. In the western languages, a complete thought is articulate with a subject, a verb and an object. I love you. This triune way of communication is deeply embedded in our subconscious minds. Therefore, if western thinkers are to attempt to articulate our understanding of God, we would naturally formulate it in a triune modality. Right about now, there is a linguistics professor at Harvard, who is reading this and preparing a thorough response to endorse, dissuade or qualify what I have written. Excellent. If I am wrong, I welcome the correction.
Let me be clear. I'm still a confessional and creedal Christian. I'm not arguing that we do away with the Trinity. Rather, I'm attempting to share my own struggles to embrace it and integrate it into my Christian identity. I'm asking myself these questions: Does Father, Son and Holy Spirit mean that God is male? or simply language that communicates maleness, but that's not the purpose? If I use Creator, Redeemer, Sanctifier instead does that help or complicate the matter? If I assume there is some deeper truth in the language of the Holy Trinity (and I do), what is that truth? Can the Trinity be a relevant way of understanding God in the 21st, 22nd and 23rd century?
Several years ago, I came across this image of the Holy Trinity.
It is a painting of the Holy Trinity from the year 1410 by Andrei Rublev. Originally called the Old Testament Trinity because of references to the three angels that appeared to Abraham as recorded in Genesis. But, as is often the case with these things, over time it has become a symbolic work in the understanding of the Holy Trinity. If you are interested in the full scholarly work, which also is helpful to those interested in the spirituality of icons and prayer, you'll want to check out this book. For a more accessible read on icons and prayer, I suggest Henri Nouwen's work, Praying the Icons.
I believe it was Ann Ulanov, who pointed out to me the relational and circular nature of the Trinity in this icon. While keeping each of the three persons distinct, they are held together in a relationship. That relationship seems to center around the sacrament. There is much to comment on here, but I'll let you and your God given imagination circle around this icon.
This leads me to my latest reading and thinking. (Sorry for the long post on this subject, but if you are bored, feel free to bow out and return when there is a video of me dancing at Hammonasset) In recent years, a number of people have been reaching back in church history to recover an understanding of the Trinity that has been kept alive in the Orthodox church, as in the Russian, Greek and Eastern Orthodox traditions. These are the people who look like this priest and have cool church buildings.
The orthodox tradition has used the term perichoresis to attempt to capture our understand of God as Trinity. Peri means around, and choresis is the root of dance, as in choreography. Its origins are in the 8th century when the Greek theologian John Damascene used the term to highlight the dynamic and interactive character of the Trinity. Karl Barth, Milos Volv and Jurgen Moltman seem to be some of the 2oth century scholars in the western tradition who have recovered it, but I think it was in 1973, when a woman named Catherine LaCugna wrote an extraordinary book that is most helpful. God for Us is the title. Leave it to a woman to recover God as Dancer.
Right about now, I've got that scene from the film Birdcage, in which Robin Williams is attempting to get his rather stiff dancers to unleash themselves on the dance floor.
Ok, where were we?
Perichoresis, Relation, community, dynamic. This is a much livelier view of the Holy Trinity, than the static and overly rational one we have inherited. This is all suggesting a God of movement, imagine as Eugene Peterson articulates, a folk dance, a round dance, a ballet of three partners holding hands as the music begins, then they let go, turn, spin, rejoin, then two join , then the other two, all the while the other one is still a part of the dance, and then the three together, moving in a dynamic interactive choreography that is both structured yet spontaneous. Eugene's book "Christ Plays in Ten Thousand Places" has been the most helpful in my learnings. But, I'm also feasting on Brian McLaren's work, and his interpretations of the work of Kyriacos Markides.
So how to wrap this up. For me it's not wrapped up. I'm in a time of deep exploration. Now in my early 50's, I'm attempting to ask how these historically intriguing and challenging doctrines of the christian tradition can find their way into my heart, my life and my work. I'm not interested in the old model of "just believe it cause they said it." Nor does the "dismiss it as old an irrelevant appeal to me" either. Since I came into the Christian faith from the outside (i.e. I wasn't born into the faith but was grasped by it in my early 20's) I do feel a certain freedom. For years, I wondered if I was the only one in the church asking questions of how to integrate the old into the now. But, I've got a hunch that I am not alone.
So, what to do next? How does God as Trinity as Dance, as relationship, as dynamic divine community impact my daily life? That sounds like a future post. For now, I'm being helped by a book I purchsed 30 years ago, but never read. I saw the title on the shelf at the seminary bookstore in 1985, and knew it was for me. Beginning to Pray is a book about prayer that is unlike any other book on prayer I've encountered. It's an Ancient-Future way of prayer, hard for us westerners to grasp, less rational, less wordy, more poetic. I recently discovered it, buried in a box like a seed planted, waiting for the right time to germinate. Anthony Bloom wrote this in 1970. I wish I'd read it years ago, when I first picked it off the shelf. But, maybe I wasn't ready to take that step onto the dance floor. I am now.
Every friday night at 6:00 p.m. a gathering of people that look a lot like those Jesus gathers around the table meet for a meal and worship.
Several years ago Grace was a voting precinct for the 2008 elections. That day the neighborhood walked through the door, and Grace discovered an opportunity to be Jesus. This combined with an over abbundance of food following Christmas dinner one year, lead to the friday evening supper. What I found unique about this ministry is the flow. It's not dinner and worship and outreach. It's all one. People gather to pray, eat, and sing, and color with crayons, and receive communion, and discuss politics, life and death.
This is the kind of ministry we need to be doing in our churches. Radical hospitality!
Over time those attending this Grace Fest have been encouraged to take over the chores of cooking and serving and cleaning up. Yes! Amen! Is this church? Is this the body of Christ? Is this being who we claim to be? Another example of good stuff happening all around this synod.
Well, actually it's 76 congregations. That's the count so far. I'm continuing my efforts to visit all 185 congregations of the New England Synod. A quick look at my calendar suggestes that by the time we get to the Synod Assembly in early June, I should have been to roughly 120 of the congregations. This effort is yielding some great benefits, and I'm seriously likely to continue visiting and revisiting congregations over the years. Though I'm not likely to be able to continue at the current pace.
Some recent highlights:
- A joyful visit to Our Savior Lutheran Church in Newington, CT. When I asked the people in attendance how many had joined the congregation in the last two years, nearly 50% of the hands went in the air. THis place exudes joy. Children abound, engage in lively conversation, and assist with the liturgy. This is evidence that our congregations can reach out and connect with young families.
- A challenging discussion with the people at St. Mark's in Woonsocket, RI. They have been served on a part time basis faithfully by Rev. Alan Grant, a retired pastor for nearly 3 years. But, Alan is now ready to enjoy his retirement, and head for the lakes so he can start fishing. The congregation is in a tough position as it can only afford a part time minister. We talked about the challenges and realities of doing ministry in a changing world.
- The good folks of Gloria Dei in Forestville are engaged in some meaningful social ministry and outreach to the community. It was also here that I met a young man who showed me his newest tatoo. It's a testimony to a life changing experience as a part of a bicycle trip this past summer, where he and other ministered in churches, schools and shelters.
- Prince of Peace in Brookfield, CT hosted an evening meal and worship service on a Saturday. We discussed the events in nearby Newtown, CT, and I met people from that congregation who are providing meaning ful care and support for the people of Sandy Hook.
These visits are wonderful ways for me to look, see and touch the ministry that is happening in our synod. Now that I am about 40% into the congregations, I am starting to see some patterns, concerns, themes, that will come together. But, I'll wait a bit longer to share what I am finding. Keep watching.
I've updated this site a little bit. Changed the header, as well as the menu bar. I added a Bio section, very brief and a few photos. I toyed around with creating a discussion forum, maybe I'll add it, not sure. Part of me thinks the new header is too big, too dominant on the page. Hmmm, not sure. But, it's late and I'm too tired to mess with it now, but I think I'll shrink it down when I update next.
Every Monday I receive an email from Tom Peter's, the business guru who authored In Search of Excellence and helped the American business community refocus on performance and effectiveness. Former Interim Lutheran Social Services CEO, David Forsberg and I had a conversation last fall. We discovered our mutual affinity for Tom Peters. I recall David's words to me were, "I'm more Tom Peters than Jim Collins." He was refering to another business guru in siting Mr. Collins. Tom is the originator (I think) of the phrase "Management by Waundering around" MBWA or as I call it "ministry by walking around." He is also a big believer in "Ready, Fire, Aim." His point on the last one? Companies spend far too much time getting ready, and analyzing data, and never get around to actually doing something. See this video. I like Tom.
Spend time with Tom, it will help you in ministry, business and your family life. WARNING: Tom is brash, highly opinionated, no non-sense kinda guy. I like Tom. (OK, so maybe the baseball team is not a favorite of mine)
Today, I received his weekly email. It reads:
Love the words: WOW ... Beauty ... Grace ... Revolution ... Impact.
Now, I have no idea what Tom's faith orientation maybe, but I read the above and I thought to myself, "there it is." I like Tom. He lives in southern Vermont. Anyone out there know him well enough, that I could ride my motorcycle up his dirt road and enjoy a cup of Jo with him, it would probably be the best continuing education hour of my year.
For me, the joy, yes, surprising joy of Ash Wednesday at Zion Lutheran in Pittsfield, MA. Surprising because joy is not a characteristic I have often associated with Ash Wednesday. But there it was, right before my eyes. Jazz music, really fine jazz music. An ecumenical gathering of baptists, lutherans, methodists and congregational christians, oh my. Splendid, splendid.
But also joy on Ash Wednesday as a public witness around the New England synod as pastor and people offered ashes on streets & train platforms in New Haven, Panera bread in Rhode Island, Homeless Shelters in Springfield, Union Station in Worcester, street corners in Vermont and in college cafeterias.
Wow! Wow! Wow!
This is it taking the ministry of Jesus public, not just hanging out in our offices and posting on Facebook, but engaged in the life of people. Beautiful. Just Joy! I know not a traditional lenten emotion, but hey, joy at the good news being extended in so many ways and in so many places.
How can we take Palm Sunday or Good Friday public?
This evening the electricity returned to our home in Rhode Island following the big snow blizzard of Feb 8 & 9. Life is getting back to normal already. The lights are on in the other room, the humm of the refrigerator, and the internet is live again.
Pastor Jeff Stalley wrote some reflections after the last storm. He wonders about power and power. Read it here.
I learned today that our town manager was without power through today as well. He was grateful. Why? Because he feared that if he had power before others in town, he'd be viewed as having special connections and taking advantage of his position.
The power is back on, but the real question is, now that the power is back on, those of us with a responsibility to look after the least of these are charged to ponder and act. What about those who never get power? What about those who are cold or hungry all the time? What about the power of God can be turned on, so that those without power, can be returned to power?
Clearly it's been too many sleepless nights, and a head cold that is coming on. So my poor attempts at poetic prose are failing. Perhaps I'd have been better off steering you to read this lesson.
I am in Rhode Island at an internet cafe, because I am without power following the Blizzard.
It has come to my attendtion that President Harrison of the LCMS has issued a statement apologizing for the firestorm surrounding last weeks controversy. You can view it here.
I believe it is genuine and that we should recipricate with grace, forgiveness and communicate that to him.
On Thursday, at the conclusion of our closing worship service at the Bishop’s convocation, a colleague informed me of a headline appearing on one of the national cable news networks. He told me it read, “Lutheran pastor apologizes for Newtown, CT worship participation.”
My heart sank immediately. Why? Because many of us have been concerned that the leadership of the Lutheran Church – Missouri Synod might act in such a way. But, more importantly, I knew this would be just one more straw on the camel's back to those in this country who have no religious affiliation. My heart sank, because I knew a few more people became “Nones,” this week.
A little background. The Lutheran Church – Missouri Synod or LC-MS is not the denomination, of which I am affiliated. They are a separate religious denomination. They are often described as a conservative denomination by various sources such as Gallup Polling or the Religious News Service. I am a Bishop in the Evangelical Lutheran Church in America or ELCA. The name of the geographic region where I serve is called the New England Synod. In the ELCA, there are 65 synods. These are geographic regions throughout the United States. I am trying to clarify this, because I think it is easy to confuse Lutheran Church, Missouri Synod with Lutheran Church, New England Synod. They are not the same, nor related.
While the ELCA and LCMS are separate ecclesiastical bodies, we are linked historically by the ecumenical creeds and the Lutheran Confessions of the 16th century. However, where we differ is that, generally, we in the ELCA do not permit anxiety over syncretism to trump our witness to and empathy for fellow human beings in the midst of unbearable tragedy and loss.
The President of LC-MS issued a statement this week, which described his decision to reprimand an LC-MS pastor from Newtown, CT for participating in the ecumenical and interfaith event which included President Obama last December. The pastor subsequently issued an apology. I have had several communications from people in our congregations inquiring about this event. One email summarizes it best, “I don’t understand. Why wouldn’t it be ok for a pastor to participate in that worship service? I read that his church had children in the congregation die just four days earlier, and he did their funerals. This makes no sense to me.”
The LC-MS is a denomination that is experiencing some internal struggles. The current President, Matthew Harrison, was elected in 2010 when he defeated the more moderate and incumbent President Jerry Kieshnick. Rather than my commenting on the differences, I’ll simply refer you to past-president Kieshnick’s response to President Harrison’s reprimand, which he sent out this week. You can read it here.
My concern in this whole situation is as follows:
1. I want to clarify that neither I, nor the New England Synod of the ELCA are in any way associated with the Lutheran Church Missouri Synod. We share a theological heritage through the Lutheran Confessions, but in the legal sense, we are not connected.
2. My greatest concern is that an event like this may be adding insult to injury. The people of Newtown do not need this kind of controversy piled onto their pain.
3. I deeply regret that this will be viewed by those outside of the church as justification for a “who needs that nonsense” kind of attitude.
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Our response in the ELCA to the tragedy of Newtown is broad, humble and embracing. Next Thursday, February 14, on the day after Ash Wednesday, together with Bishop Ian Douglas of the Episcopal Diocese of Connecticut, I will be in Hartford for an ecumenical prayer service. This will be a time for any and all Lutheran and Episcopal clergy, deacons and rostered leaders to gather. The intent is to reflect on the challenges of doing ministry in a culture of violence.
"In times of violence we need the church to witness to our unity in Christ,” said the Rt. Rev. Ian T. Douglas, Episcopal Bishop of Connecticut. “Coming together in an ecumenical prayer service is exactly what we most need right now.”
“If we are divided we cannot effectively challenge the violence endemic in our culture. Standing united we can best witness to the peace of Christ that passes all understanding.”
This gathering will be held at the Church of the Good Shepherd in Hartford, CT. The choice of this location is intentional, because the structure was built with funds from the old Colt Armory. Yes, the same Colt that manufactured hand guns. We in the church are complicit in our accomodation to a culture of violence. Coming to Good Shepherd reminds us of our own need to confess the ways in which we have not been prophetic in our own time. Confession can often be the beginning point for what is the ultimate meaning of repentance - metanoia - turning around, turning to a new way of being.
I hope all pastors, AIM's, diaconal ministers and deaconesses will consider joining me on Feb 14 at 9:30 a.m., and then everyone (all Lutherans, Episcopalians, Methodists, Baptists, Buddhists, Hindus and Nones) will join me outside of Good Shepherd at 11:00 a.m. for prayer and a chance to march for change.
Following the prayer service, those who wish to participate, are welcome to join in a public March for Change. The purpose of this march is to advocate for sane public policy and legislation in response to the shootings in Newtown.
I lift up this event as an opportunity to both counteract the not so subtle effort to marginalize the Christian witness as well as send a clear statement that we in the New England Synod embrace opportunities to partner with our brothers and sisters all across the religious spectrum.
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After composing the above, I lost internet service at my home. Therefore, I had to go to a local wifi location. In the course of posting this, several young college age students were talking at the next table. "Did you hear about that Lutheran guy, who said he was sorry for going to the interfaith worship in Newtown?"
"No" responded his friend.
"Yeah, can you believe this %&*#? Man those people are hurting and then this priest goes and rubs their face in it."
My greatest fear is manifesting itself. Yes, I chimed in on their conversation, told them who I was, and clarified what had happened, who we are and what we are all about. I pray it helped. I fear that similar conversations are going on around the country, and only hope there can be more voices to counteract the prevailing wind.
On Sunday I made my 67th church visit since Sept 1. Christ Lutheran Church in Natick, MA By the time Ash Wednesday rolls around, I'm guessing I'll have been in 75 of the 185 congregations of the New England Synod. Not bad for the five month mark.
So, what am I learning through all these visits?
1. We have some great ministry happening here in New England, and part of our challenge is to tell those stories of good news.
2. Congregations are where the gospel hits the road. Yes, it happens elsewhere, but this is the heart of activity in our synod.
3. The changing culture has created some serious stressors on our churches and our pastors. We need to find ways to understand what's happening and explore new ways to move forward.
4. I sense a deep hunger in people to try new ways without abandoning the old. Can we be an Ancient-Future faith simultaneously?
There is more, but it's late and I need my beauty rest.
Churchgoers are often in a better mood, especially following worship services.
As I make my way around the New England Synod, I've now visited over 60 different congregations, I'm intrgued with some of the questions I get asked by people in our congregations. One question that was a little unusual, went this way: "I think christianity needs to hire a Madison Avenue advertising firm. We've got the best product in human history. Our problem is that we don't market it very well. What do you think, Mr. Bishop."
While I am reluctant to reduce the message of the gospel of Jesus Christ to an advertsing campaign, I must say that when I saw the research sited above, I thought to myself, "Well, that's a nice tangible biproduct of being a christian."
What about you? Are you in a better mood after sunday worship?
This week, between the festivals of St. Peter and St. Paul, the church observes as the Week of Prayer for Christian Unity. The concept began in 1908, when a former Anglican priest, who had converted to Roman Catholicism, initiated the movement. While the spirit and intent of the week is noble, the selection of the date reflected a distinctively northern hemispheric dominance. Today in the southern hemisphere, I am told, the week is moved closer to Pentecost to reflect both a liturgical and practical accommodation. (In the southern hemisphere, many people are on vacation during January)
While not a very frequent question in my travels around the synod, I am occasionally asked about my perspective on ecumenical relations. What follows is a first attempt to articulate my views on this matter.
Since September 1, I’ve engaged all of our ecumenical partners in multiple platforms, including my participation in the consecration of two new Episcopal bishops, namely, Douglas Fisher in Western Massachusetts, and W. Nick Knisely in Rhode Island. I also regularly interact with the seven Episcopal bishops in strategizing for mission related projects in North Hampton, MA, an upcoming Lenten series addressing violence in Connecticut, and our joint endeavor along with the United Methodists in Vermont focusing on immigration ministry. I’ve been invited by the Rev. Jim Antal of the United Church of Christ to be a participant in an April 27th Care of Creation event to highlight the impact of global warming. The Rev. Laura Everitt, Executive Director of the Massachusetts Council of Churches and I consult on a number of projects where shared resources could benefit numerous partners. We are also engaged in mission together with the United Methodists, in Vermont and in Massachusetts, and together attending a church planting conference with all of our mission developers. And that is a partial list of such involvements.
I would also like to lift up my relationship with the Rev. Timothy Yeadon, President of the New England District of the Lutheran Church Missouri Synod. We have a warm relationship, that is yielding a bridge in the midst of a larger national struggle. This was especially true during the days following the tragedy in Newtown, CT.
It is my firm conviction that ecumenical partnerships can be one of the ways forward in our changing context. My chief interest lies in making things happen rather than in ceremony. Ecumenical partnerships are worth pursuing when:
1. We are able to engage in concrete mission-oriented endeavors.
2. Our efforts are focused on the needs of the poor and disenfranchised.
3. The effort is clearly of mutual interest.
All of this is intended to communicate my firm commitment to ecumenical partnerships for the sake of the gospel. My personal mission commitment is based on the conviction that my own discipleship includes being a disciple as I engage others as disciples of Jesus Christ in authentic community for the good of the world. This focus is helping me discern where to put my energy going forward.
Regarding your own Spirit-given energy, be assured of my prayers as you bear witness in and through our Lutheran community of faith for the good of the world. I encourage you to make appropriate connections with our ecumenical partners in your local context. We all know that is where the gospel hits the road. I would love to hear what’s happening in your neighborhood.
Why is it that 'selfish' is considered a negative? I think it simply means paying attention to ones self. Is that bad? I know, I know. I hear the chorus rising. The chimes of 'we live in such a narcistic time.' But, I'd like to make the case for focusing on one's health as a valued selfish activity.
The ELCA has a plan for helping its clergy and rostered leaders to improve their health. It begins with an online self-assessment. After completing the survey, you are given a summary along with suggestions on how to improve your health. This simple survey yields some real benefits:
1. First, everyone who takes the surveys gets $150. Who doesn't want cash? (I feel like Jimmy Falon in those Capital One commercials)
2. If 65% of our leaders in new England take the survey, then every congregation receives 2% discount off their insurance premium.
3. You get results like this, here is a snap shot of mine.
It points to my overall state of health, not bad. More importantly, it's targeting some specific areas of improvement. For me that's centering around more exercise and more fruits and vegetables - ok, and then there is that stress thing.
The truth of the matter is that God wants healthy leaders. God wants healthy disciples, and all christians have a responsibility to be a little selfish in this area. Yes, indeed. Taking time to take care of yourself is a good and blessed activity.
I encourage people to consider it part of their job description. Most of our pastors are working more hours than they should. Why should we ask them to add on to those hours more time for self health care?
No. You go to the gym, you do aerobics or yogo or prepare health meals or visit a spiritual director as a part of your ministry. That's not an order, but it is a pretty strong request.
