Prayer of the Day
O Lord God, you led your people through
the wilderness and brought them to the promised land. Guide us now, so
that, following your Son, we may walk safely through the wilderness of
this world toward the life you alone can give, through Jesus Christ, our
Savior and Lord, who lives and reigns with you and the Holy Spirit, one
God, now and forever. Amen.
So, Lent has begun! We've spent the last several weeks talking about the beginning of Jesus' ministry, and now, thanks to Christmas and Easter being so close together, we're going to be skipping to the end soon. (To hear about the middle, come to church during 'Ordinary Time' in the summer!) We have put away the word "Alleluia" during worship, many of us now have midweek Lenten services to attend, and the services take on a new emotional tone, because we need to explore the darkness of Lent in order to be able to truly understand the celebration coming at Easter.
Deuteronomy 26:1-11
When you have come into the land that the Lord your God is giving you as an inheritance to possess, and you possess it, and settle in it,
you shall take some of the first of all the fruit of the ground, which you harvest from the land that the Lord your God is giving you, and you shall put it in a basket and go to the place that the Lord your God will choose as a dwelling for his name.
You shall go to the priest who is in office at that time, and say to him, ‘Today I declare to the Lord your God that I have come into the land that the Lord swore to our ancestors to give us.’
When the priest takes the basket from your hand and sets it down before the altar of the Lord your God,
you shall make this response before the Lord
your God: ‘A wandering Aramean was my ancestor; he went down into Egypt
and lived there as an alien, few in number, and there he became a great
nation, mighty and populous.
When the Egyptians treated us harshly and afflicted us, by imposing hard labour on us,
we cried to the Lord, the God of our ancestors; the Lord heard our voice and saw our affliction, our toil, and our oppression.
The Lord brought us out of Egypt with a mighty
hand and an outstretched arm, with a terrifying display of power, and
with signs and wonders;
and he brought us into this place and gave us this land, a land flowing with milk and honey.
So now I bring the first of the fruit of the ground that you, O Lord, have given me.’ You shall set it down before the Lord your God and bow down before the Lord your God.
Then you, together with the Levites and the aliens who reside among you, shall celebrate with all the bounty that the Lord your God has given to you and to your house.
Sometimes it's easy to forget, but we know that everything that we have, came from God and belongs to God. Intentionally giving some back to God is one way of recognizing that in our lives. There are many texts about tithing (that is, giving a tenth of our income to God- often to support your church) but this passage has a slightly different spin. Here, the emphasis is put on giving to God first. Often, even if we've pledged a certain amount of our income to our congregation, denomination and various charities, we find ourselves giving them the last ten percent. First we pay our bills, then we take care of other necessary things, then we have some fun, and finally we hope to have not accidentally overspent so we can still give the amount we've promised to the church.
Of course I recognize that these are difficult economic times for everyone. And because of that, I suggest that what ever person and family truly needs is a carefully thought out budget, written down somewhere. And one of those line items, for those of us of the Christian faith, will be a certain amount to give to our congregation.
And for that line item I have two suggestions. First- I suggest calculating it as some percentage of your total income. If you're not used to tithing (or for that matter giving a certain pre-decided amount) starting at 10% would be quite a shock- so don't. Start at two or three percent, or whatever amount feels financially comfortable for you- the idea is to turn this into a habit that will continue. Divide that amount into monthly or weekly amounts, and you have your regular giving amount. And if you miss a Sunday, don't forget to make up for it- or look into Simply Giving if you're Lutheran and never miss a week. Then each year you can increase it by half a percent or so until you reach 10%.
My second suggestion is to keep that amount separate from another line item for other charities you may give to. That's simply a matter of being detailed in your budgeting, and will help you keep track of exactly where your money is going. And then set these percentages aside right away, first thing, as your first fruits.
Psalm 91:1-2, 9-16
You who live in the shelter of the Most High,
who abide in the shadow of the Almighty,
will say to the Lord, ‘My refuge and my fortress;
my God, in whom I trust.’
Because you have made the Lord your refuge,
the Most High your dwelling-place,
no evil shall befall you,
no scourge come near your tent.
For he will command his angels concerning you
to guard you in all your ways.
On their hands they will bear you up,
so that you will not dash your foot against a stone.
You will tread on the lion and the adder,
the young lion and the serpent you will trample under foot.
Those who love me, I will deliver;
I will protect those who know my name.
When they call to me, I will answer them;
I will be with them in trouble,
I will rescue them and honor them.
With long life I will satisfy them,
and show them my salvation.
This Psalm ties in nicely with the Gospel reading for this week, in what may be a way that will surprise you. I especially appreciate the first line of this- while many people think of being under the shadow of God's wings as God's looking out for us, I prefer to think of a more literal shadow. As pointed out by our first reading, everything that is ours was God's first, and we also know that everything that is, exists because God caused it to be. So any actual shadow you actually stand in? Is God's shadow. When you stand in the warmth of the sunshine? That's the warmth of God's love for us, to make a place where we can live. Think about that long enough, and suddenly it's really hard to complain about your ice cream melting.
Romans 10:8b-13
‘The word is near you,
on your lips and in your heart’
(that is, the word of faith that we proclaim);
because
if you confess with your lips that Jesus is Lord and believe in your
heart that God raised him from the dead, you will be saved.
For one believes with the heart and so is justified, and one confesses with the mouth and so is saved.
The scripture says, ‘No one who believes in him will be put to shame.’
For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him.
For, ‘Everyone who calls on the name of the Lord shall be saved.’
So, the first two readings point out that everything that is, belongs to the Lord, and this reading reminds us that we are part of that list. God has put our faith on our lips and in our hearts (that is, we speak of it and believe it) no matter our background. Paul brings up the "no distinction between Jew and Greek" because that was a major question in his day- in order to be Christian, did you have to be Jewish first? He and Peter (Jesus' best-known disciple) disagreed on this, but Christians eventually accepted that Paul was right. All Christians who confess "Jesus is Lord" are equal in the eyes of God, and to this day that is the only commonly-accepted requirement for being considered a Christian. We are all God's children, we can and do call on God, and there is no difference between us that matters to God.
Luke 4:1-13
Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness,
where for forty days he was tempted by the devil. He ate nothing at all
during those days, and when they were over, he was famished.
The devil said to him, ‘If you are the Son of God, command this stone to become a loaf of bread.’
Jesus answered him, ‘It is written, “One does not live by bread alone.” ’
Then the devil led him up and showed him in an instant all the kingdoms of the world.
And the devil
said to him, ‘To you I will give their glory and all this authority;
for it has been given over to me, and I give it to anyone I please.
If you, then, will worship me, it will all be yours.’
Jesus answered him, ‘It is written,
“Worship the Lord your God, and serve only him.” ’
Then the devil
took him to Jerusalem, and placed him on the pinnacle of the temple,
saying to him, ‘If you are the Son of God, throw yourself down from
here,
for it is written, “He will command his angels concerning you, to protect you”,
and “On their hands they will bear you up, so that you will not dash your foot against a stone.” ’
Jesus answered him, ‘It is said, “Do not put the Lord your God to the test.” ’
When the devil had finished every test, he departed from him until an opportune time.
Jesus has fasted for forty days (hey, that's how long Lent is! what a shock...) and at the end, after forty days of constant temptation, the devil tempts him three more times. First, with a basic human need- hunger. (If you've ever wondered why people give things up during Lent, and why it's so often food, this is where it comes from.) Second, with something that tempts so many of us- power. (Though it does seem odd that the devil would choose that particular method with Jesus, seeing as Jesus is God and therefore already has power over all that anyway.)
And the third temptation? That one isn't really something we talk about a lot, is it- testing God. The devil has been trying to get Jesus to admit a lack of trust in God (in himself) this whole time. You can turn these stones into bread if you want, why suffer? You can *use* the power you have over these people, why be humble? But one of the points of God becoming one of us and coming to us as Jesus was to be like us- to suffer as we would, to experience humility from our end. Jesus could have flown right off the top of that temple if he'd wanted. But he was here as one of us, and the only times he used his power while he was here was to show the love of God for us in his miracles. What the devil suggested wouldn't have done that. Jesus has no need to test God, and neither do we.
And did the devil really just quote Scripture? Yes. We don't say this often enough- anyone can say the words of the Bible, and the Bible is a long enough book that it's words can be used to say nearly anything, if you pick the right sentence here and there. Which is why we read the Bible regularly, to get a sense for it as a whole, to understand who Jesus was and what he worked for and stood for, so that when people take these phrases out of context, we can say "I don't think that word means what you think it means." Because we have come to understand God's love for us, shown through Jesus Christ, and throughout the Bible.
Go in peace, serve the Lord. Thanks be to God!
Wednesday, February 13, 2013
Monday, February 11, 2013
Book Review: The Five Love Languages
While this is not technically a theological work, it certainly would make an excellent book for relationship counseling and even premarital advising. The Five Love Languages by Gary Chapman has quite a bit of very solid advice in it.
Which is not to say it's a flawless book. There are some gender stereotypes in it that make me wince- all women like shoes, men can't multitask, etc. And the voice of the book isn't really my cup of tea, though you may like it. It is very clearly a book that was written for people who like the books you find in Christian bookstores. And I realize this blog is young yet, so you may not realize this, but to be strictly honest I've investigated a lot of books in Christian bookstores (professional hazard, you might say) and it's not a voice I favor. A little too glib and shiny, ignoring the darker side of things, pretending that we live in a perfect world. Not really the voice I'd go for in a book focused on relationship counseling.
So, this book isn't intended to help someone recognize and escape a bad situation, but it does have some very practical advice about relating to another person. The general concept of the book (as you may have guessed from the title) is that there are (at least) five different "languages" that we use to express and receive love. Someone who prefers to receive love from their partner with words may not recognize that their partner values acts of service more. And so one partner is constantly saying I love you, and the other is constantly doing little chores around the house, and both are flabbergasted that neither of them seems really fulfilled.
The five love languages are (paraphrased) physical affection, words, gifts, acts of service, and quality time. And lest we jump to conclusions, there are many ways that all of those can be expressed- gifts don't have to be expensive, and some people value a hug over a kiss. A person may have two preferred love languages, and certainly may really dislike one or more of them as well. (I know a lot of people who don't really like receiving gifts, for example, for a variety of reasons.) So it's a bit more complicated than you'd think at first, but Dr. Chapman does a good job of laying it all out. Also, it's the kind of book where, if one person in a relationship is more of a reader than the other, the basic concepts can be easily relayed.
So it would be a lot of use to someone who's just feeling a bit disconnected or unfulfilled, but isn't necessarily the first book to reach for in extremely miserable situations, by any means. Also, the concepts are easily translated into relationships that aren't romantic- Dr. Chapman apparently has a whole series worked out by now. I haven't read the others- I may some day, but my too-read list is long enough it won't be for quite awhile- so I can't review them. But if you like this style of advice book, investigating them might be right up your alley.
Which is not to say it's a flawless book. There are some gender stereotypes in it that make me wince- all women like shoes, men can't multitask, etc. And the voice of the book isn't really my cup of tea, though you may like it. It is very clearly a book that was written for people who like the books you find in Christian bookstores. And I realize this blog is young yet, so you may not realize this, but to be strictly honest I've investigated a lot of books in Christian bookstores (professional hazard, you might say) and it's not a voice I favor. A little too glib and shiny, ignoring the darker side of things, pretending that we live in a perfect world. Not really the voice I'd go for in a book focused on relationship counseling.
So, this book isn't intended to help someone recognize and escape a bad situation, but it does have some very practical advice about relating to another person. The general concept of the book (as you may have guessed from the title) is that there are (at least) five different "languages" that we use to express and receive love. Someone who prefers to receive love from their partner with words may not recognize that their partner values acts of service more. And so one partner is constantly saying I love you, and the other is constantly doing little chores around the house, and both are flabbergasted that neither of them seems really fulfilled.
The five love languages are (paraphrased) physical affection, words, gifts, acts of service, and quality time. And lest we jump to conclusions, there are many ways that all of those can be expressed- gifts don't have to be expensive, and some people value a hug over a kiss. A person may have two preferred love languages, and certainly may really dislike one or more of them as well. (I know a lot of people who don't really like receiving gifts, for example, for a variety of reasons.) So it's a bit more complicated than you'd think at first, but Dr. Chapman does a good job of laying it all out. Also, it's the kind of book where, if one person in a relationship is more of a reader than the other, the basic concepts can be easily relayed.
So it would be a lot of use to someone who's just feeling a bit disconnected or unfulfilled, but isn't necessarily the first book to reach for in extremely miserable situations, by any means. Also, the concepts are easily translated into relationships that aren't romantic- Dr. Chapman apparently has a whole series worked out by now. I haven't read the others- I may some day, but my too-read list is long enough it won't be for quite awhile- so I can't review them. But if you like this style of advice book, investigating them might be right up your alley.
Friday, February 8, 2013
Lutheran Look: What's the point of confirmation?
As you might expect, I get this question mostly from confirmation students. And depending on the student, I often give different answers, because very often the question means different things.
As far as I'm concerned, the ultimate point of confirmation is helping the student to transition from the - often simple and trusting, if certainly not unquestioning - faith of a child, into a more complex, nuanced faith that will grow with them into adulthood and stay with them all their life. Confirmation traditionally involves three sections: focused study in the Bible, learning how it's structured and what it says; learning Martin Luther's Small Catechism, which explains Baptism, Communion, the Lord's Prayer, the Ten Commandments, the Apostle's Creed, and a few other things; and probably also a section on "Christian Life"- or how our faith is involved in our daily lives.
Those of us who are "cradle Lutherans" were likely baptized as infants or very small children- so students were probably welcomed into the family of God by others, not on their own terms. At the confirmation service, after having gone through a new level of focused education, students "confirm" their faith in front of the congregation. They take on the promises of baptism, meant to lead them into a Christian life in Christian community, as their own.
After being confirmed, students are considered adult members of the church. They can speak up during congregational meetings, they can most likely be members of various councils and committees, and often they take on more responsibility for their faith life with their families, perhaps getting more of a say in which church service they'd like to attend or what they'll volunteer for.
Whether or not those who are confirmed but under the age of 18 have a vote in congregational meetings (such as an Annual Meeting or calling a pastor) depends, to some extent, on the congregation. In the USA, my understanding is that no one under 18 is allowed to enter a "binding legal contract" that involves money- so those under 18 cannot vote on anything that involves the budget, or hiring staff (including a pastor). Some congregations do allow those under 18 to vote on things that don't involve money- which ministries to emphasize, changes to worship services, etc.
Personally speaking, I have to say I have no ethical problem with families forcing their kids to go through the confirmation classes against their will. It's education, and like any class at school they might not like, it will almost certainly come in handy down the road. Western culture has been shaped by Christianity in a lot of ways, and learning a bit more about the Bible and what the church does is very practical.
However, I cannot agree to actually confirm the student, at the confirmation service, if the student is unwilling or even just not ready yet. Participating in that service is each student's choice, and if they cannot agree to the promises they are to make at that service, I won't force them to lie about it in front of their friends and family. Any of my future students who would have questions or concerns about this will always be welcome to discuss this with me, and I will always be willing to help them and their family discuss it as well. If a student wants to put off confirmation for awhile while they consider further, or study other denominations or religions, that is always their choice to make.
A few words on something confirmation isn't: in some faiths, there's a concept of an "age of accountability"- that small children are not responsible for their actions, but once a child reaches a certain age, then they are. That's not what confirmation is. We are all equally responsible for our actions at any age - and we have each been equally forgiven by the grace of God, through the death and resurrection of Jesus Christ. Confirmation does mean claiming the faith as one's own, and it changes one's relationship with the church and the congregation, but that's all.
Confirmation may well be a little difficult or confusing, but the point, again, is to give the student resources and tools they can use for the rest of their life, as their faith grows and changes with them.
God bless!
As far as I'm concerned, the ultimate point of confirmation is helping the student to transition from the - often simple and trusting, if certainly not unquestioning - faith of a child, into a more complex, nuanced faith that will grow with them into adulthood and stay with them all their life. Confirmation traditionally involves three sections: focused study in the Bible, learning how it's structured and what it says; learning Martin Luther's Small Catechism, which explains Baptism, Communion, the Lord's Prayer, the Ten Commandments, the Apostle's Creed, and a few other things; and probably also a section on "Christian Life"- or how our faith is involved in our daily lives.
Those of us who are "cradle Lutherans" were likely baptized as infants or very small children- so students were probably welcomed into the family of God by others, not on their own terms. At the confirmation service, after having gone through a new level of focused education, students "confirm" their faith in front of the congregation. They take on the promises of baptism, meant to lead them into a Christian life in Christian community, as their own.
After being confirmed, students are considered adult members of the church. They can speak up during congregational meetings, they can most likely be members of various councils and committees, and often they take on more responsibility for their faith life with their families, perhaps getting more of a say in which church service they'd like to attend or what they'll volunteer for.
Whether or not those who are confirmed but under the age of 18 have a vote in congregational meetings (such as an Annual Meeting or calling a pastor) depends, to some extent, on the congregation. In the USA, my understanding is that no one under 18 is allowed to enter a "binding legal contract" that involves money- so those under 18 cannot vote on anything that involves the budget, or hiring staff (including a pastor). Some congregations do allow those under 18 to vote on things that don't involve money- which ministries to emphasize, changes to worship services, etc.
Personally speaking, I have to say I have no ethical problem with families forcing their kids to go through the confirmation classes against their will. It's education, and like any class at school they might not like, it will almost certainly come in handy down the road. Western culture has been shaped by Christianity in a lot of ways, and learning a bit more about the Bible and what the church does is very practical.
However, I cannot agree to actually confirm the student, at the confirmation service, if the student is unwilling or even just not ready yet. Participating in that service is each student's choice, and if they cannot agree to the promises they are to make at that service, I won't force them to lie about it in front of their friends and family. Any of my future students who would have questions or concerns about this will always be welcome to discuss this with me, and I will always be willing to help them and their family discuss it as well. If a student wants to put off confirmation for awhile while they consider further, or study other denominations or religions, that is always their choice to make.
A few words on something confirmation isn't: in some faiths, there's a concept of an "age of accountability"- that small children are not responsible for their actions, but once a child reaches a certain age, then they are. That's not what confirmation is. We are all equally responsible for our actions at any age - and we have each been equally forgiven by the grace of God, through the death and resurrection of Jesus Christ. Confirmation does mean claiming the faith as one's own, and it changes one's relationship with the church and the congregation, but that's all.
Confirmation may well be a little difficult or confusing, but the point, again, is to give the student resources and tools they can use for the rest of their life, as their faith grows and changes with them.
God bless!
Wednesday, February 6, 2013
Lectionary: 2/10/2013 - Transfiguration Sunday (C)
Prayer of the Day
Over the last several weeks, we've heard stories of Jesus as he grows and begins his ministry during the season of Epiphany. We've been getting used to the idea of God incarnate, coming to us. This week, Transfiguration Sunday, we're about to get into Lent, so we change gears a bit. This week is about how God's power changes, or transfigures, those who speak with God, do God's will, and help God's people. During Lent we will be shifting in time a bit and hear about the end of Jesus' ministry- the stories from the middle are told during the summer, in "Ordinary Time".
Holy God, mighty and immortal, you are beyond our
knowing, yet we see your glory in the face of Jesus Christ. Transform us
into the likeness of your Son, who renewed our humanity so that we may
share in his divinity, Jesus Christ our Lord, who lives and reigns with
you and the Holy Spirit, one God, now and forever.
Over the last several weeks, we've heard stories of Jesus as he grows and begins his ministry during the season of Epiphany. We've been getting used to the idea of God incarnate, coming to us. This week, Transfiguration Sunday, we're about to get into Lent, so we change gears a bit. This week is about how God's power changes, or transfigures, those who speak with God, do God's will, and help God's people. During Lent we will be shifting in time a bit and hear about the end of Jesus' ministry- the stories from the middle are told during the summer, in "Ordinary Time".
Exodus 34:29–35
Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. Afterward all the Israelites came near, and he gave them in commandment all that the Lord had spoken with him on Mount Sinai. When Moses had finished speaking with them, he put a veil on his face; but whenever Moses went in before the Lord to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.
Comments:
Very often, these days, when we talk about God, we try to emphasize having a personal relationship with God, and how much God loves us, and how human Jesus was, and so on. And all of that is certainly true. But there is another side as well. We cannot describe God completely without including God's power. Moses was apparently pretty terrified when God first spoke to him from the burning bush. Here, God's power is so raw and direct when they speak together that Moses has to wear a veil to protect himself. Don't forget in the Christmas story, when the angel appears to the shepherds, the first thing the angel says is "Don't be afraid!"- which I have to think means that they were.
God loves us, and Jesus was human, yes. But God is also so powerful that Moses' face would shine after a conversation on the mountaintop. Over and over again in the Bible, when God appears to someone, the first reaction is often partly stunned amazement, and partly fear at the incredible power on display. God has told us not to be afraid, but we do need to be told that as well. And we cannot speak about God honestly if we forget this aspect.
Psalm 99
The Lord is king; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!
The Lord is great in Zion; he is exalted over all the peoples.
Let them praise your great and awesome name. Holy is he!
Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob.
Extol the Lord our God; worship at his footstool. Holy is he!
Moses and Aaron were among his priests, Samuel also was among those who called on his name. They cried to the Lord, and he answered them.
He spoke to them in the pillar of cloud; they kept his decrees, and the statutes that he gave them.
O Lord our God, you answered them; you were a forgiving God to them, but an avenger of their wrongdoings.
Extol the Lord our God, and worship at his holy mountain; for the Lord our God is holy.
Comments:
This is what's called a praise Psalm, which means it was written to praise God. It focuses mostly on God's power, which is probably why it was chosen for this Sunday, and Moses and Aaron get a mention. Notice how it also mentions God's justice twice- and when it talks about God as the "avenger of their wrongdoings" don't make the mistake of thinking it's talking about the wrongdoings done against Moses and Aaron. They did screw up themselves as well a few times, and the Bible records God's justice towards them.
I think the mention of Samuel here is interesting- he's one of the few in the Bible whose first encounter with God was unknowing and not frightening at all. The "called on his name" bit is sort of an in-joke for those who read all about it in 1 Samuel, chapter 3.
2 Corinthians 3:12—4:2
Since, then, we have such a hope, we act with great boldness, not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. Indeed, to this very day whenever Moses is read, a veil lies over their minds; but when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.
Comments:
This week we skip ahead a bit, to the next book, to get to this part where Paul talks about Moses. Why does Paul say that "only in Christ is [the veil] set aside"? Again, throughout the Bible, people directly encountering God were always bowled over by the power of God's presence- unless God was coming to them as Jesus Christ, human and divine at once. Many people were certainly very stunned by Jesus as well, but not in the same way. The need for the veil that Moses wore wasn't there when people spoke to Jesus.
Paul then also points out that, as the Spirit works in each of us, we can see God in each other, and that does not require the veil either, because God's power and glory is "reflected in a mirror"- each other. We have nothing to hide because we are surrounded by God's presence in each other, every day.
Luke 9:28–36
Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” —not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.
Comments:
So, Jesus has been beginning his ministry, sort of getting things going. He was baptized, he did a miracle at his mother's suggestion at a wedding, he went home after a bit (and got thrown out). He's found the disciples, and they've been traveling around together for awhile by this point (notice we've skipped several chapters ahead again, the church year intervenes in our nice linear readings sometimes).
And yet here Peter has no frame of reference. He clearly has no idea what to do- he wants to be helpful, so he comes up with the idea of making them dwellings, but it's a bit nonsensical. (I'm not sure, but I've always figured there has to be a connection to the Jewish festival of Sukkot in there somewhere.) When confronted with Moses and Elijah- not to mention Jesus taking on a very different look than usual- he doesn't know what to do.
I've never really decided if I think that God is answering Peter's unspoken "What should I do now?" directly, but I have to say, if you have no idea what you're doing, listening to Jesus is often a good idea.
Love and serve the Lord. Thanks be to God!
Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God. When Aaron and all the Israelites saw Moses, the skin of his face was shining, and they were afraid to come near him. But Moses called to them; and Aaron and all the leaders of the congregation returned to him, and Moses spoke with them. Afterward all the Israelites came near, and he gave them in commandment all that the Lord had spoken with him on Mount Sinai. When Moses had finished speaking with them, he put a veil on his face; but whenever Moses went in before the Lord to speak with him, he would take the veil off, until he came out; and when he came out, and told the Israelites what he had been commanded, the Israelites would see the face of Moses, that the skin of his face was shining; and Moses would put the veil on his face again, until he went in to speak with him.
Comments:
Very often, these days, when we talk about God, we try to emphasize having a personal relationship with God, and how much God loves us, and how human Jesus was, and so on. And all of that is certainly true. But there is another side as well. We cannot describe God completely without including God's power. Moses was apparently pretty terrified when God first spoke to him from the burning bush. Here, God's power is so raw and direct when they speak together that Moses has to wear a veil to protect himself. Don't forget in the Christmas story, when the angel appears to the shepherds, the first thing the angel says is "Don't be afraid!"- which I have to think means that they were.
God loves us, and Jesus was human, yes. But God is also so powerful that Moses' face would shine after a conversation on the mountaintop. Over and over again in the Bible, when God appears to someone, the first reaction is often partly stunned amazement, and partly fear at the incredible power on display. God has told us not to be afraid, but we do need to be told that as well. And we cannot speak about God honestly if we forget this aspect.
Psalm 99
The Lord is king; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake!
The Lord is great in Zion; he is exalted over all the peoples.
Let them praise your great and awesome name. Holy is he!
Mighty King, lover of justice, you have established equity; you have executed justice and righteousness in Jacob.
Extol the Lord our God; worship at his footstool. Holy is he!
Moses and Aaron were among his priests, Samuel also was among those who called on his name. They cried to the Lord, and he answered them.
He spoke to them in the pillar of cloud; they kept his decrees, and the statutes that he gave them.
O Lord our God, you answered them; you were a forgiving God to them, but an avenger of their wrongdoings.
Extol the Lord our God, and worship at his holy mountain; for the Lord our God is holy.
Comments:
This is what's called a praise Psalm, which means it was written to praise God. It focuses mostly on God's power, which is probably why it was chosen for this Sunday, and Moses and Aaron get a mention. Notice how it also mentions God's justice twice- and when it talks about God as the "avenger of their wrongdoings" don't make the mistake of thinking it's talking about the wrongdoings done against Moses and Aaron. They did screw up themselves as well a few times, and the Bible records God's justice towards them.
I think the mention of Samuel here is interesting- he's one of the few in the Bible whose first encounter with God was unknowing and not frightening at all. The "called on his name" bit is sort of an in-joke for those who read all about it in 1 Samuel, chapter 3.
2 Corinthians 3:12—4:2
Since, then, we have such a hope, we act with great boldness, not like Moses, who put a veil over his face to keep the people of Israel from gazing at the end of the glory that was being set aside. But their minds were hardened. Indeed, to this very day, when they hear the reading of the old covenant, that same veil is still there, since only in Christ is it set aside. Indeed, to this very day whenever Moses is read, a veil lies over their minds; but when one turns to the Lord, the veil is removed. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit.
Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. We have renounced the shameful things that one hides; we refuse to practice cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God.
Comments:
This week we skip ahead a bit, to the next book, to get to this part where Paul talks about Moses. Why does Paul say that "only in Christ is [the veil] set aside"? Again, throughout the Bible, people directly encountering God were always bowled over by the power of God's presence- unless God was coming to them as Jesus Christ, human and divine at once. Many people were certainly very stunned by Jesus as well, but not in the same way. The need for the veil that Moses wore wasn't there when people spoke to Jesus.
Paul then also points out that, as the Spirit works in each of us, we can see God in each other, and that does not require the veil either, because God's power and glory is "reflected in a mirror"- each other. We have nothing to hide because we are surrounded by God's presence in each other, every day.
Luke 9:28–36
Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray. And while he was praying, the appearance of his face changed, and his clothes became dazzling white. Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure, which he was about to accomplish at Jerusalem. Now Peter and his companions were weighed down with sleep; but since they had stayed awake, they saw his glory and the two men who stood with him. Just as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” —not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud. Then from the cloud came a voice that said, “This is my Son, my Chosen; listen to him!” When the voice had spoken, Jesus was found alone. And they kept silent and in those days told no one any of the things they had seen.
Comments:
So, Jesus has been beginning his ministry, sort of getting things going. He was baptized, he did a miracle at his mother's suggestion at a wedding, he went home after a bit (and got thrown out). He's found the disciples, and they've been traveling around together for awhile by this point (notice we've skipped several chapters ahead again, the church year intervenes in our nice linear readings sometimes).
And yet here Peter has no frame of reference. He clearly has no idea what to do- he wants to be helpful, so he comes up with the idea of making them dwellings, but it's a bit nonsensical. (I'm not sure, but I've always figured there has to be a connection to the Jewish festival of Sukkot in there somewhere.) When confronted with Moses and Elijah- not to mention Jesus taking on a very different look than usual- he doesn't know what to do.
I've never really decided if I think that God is answering Peter's unspoken "What should I do now?" directly, but I have to say, if you have no idea what you're doing, listening to Jesus is often a good idea.
Love and serve the Lord. Thanks be to God!
Tuesday, February 5, 2013
City of God: Book 2
(Book 1 is here.)
For centuries, up until the last couple hundred years, really, Christianity had a serious disdain for fiction. It seemed evil, somehow- like lies. Good Christians read nonfiction. (Well, to be honest, most good Christians, like most of everyone else, couldn't read. But if they did, they would have felt guilty about reading fiction.) The novel is still a pretty recent concept.
And wow, if they disdained fiction- they hated the theater. Oh, sure, eventually you could go see a production of Shakespeare and that was okay, but anything else was evil, lust-filled, or a blatant invitation to sin. And the actual actors and actresses themselves? Were seen as the very worst. Not accepted in "polite" society, never really acknowledged for their gifts and work.
If you want to know why? Read this book.
Book 1 was about the looting of Rome, and Book 2, in a pleasant change of pace, is all about the evils and vices practiced in Rome before the looting. In particular, Augustine has a real bee in his bonnet about the theater, and acting. I suppose it's possible that a few of the shows he's talking about were actually as provocative and lewd as he claims, but all of them?
Part of me wonders if, while writing this book, he was thinking back to the time he said, "Give me chastity and self-control, Lord, but not yet" and thinking he really should have held out longer. The extended, loving descriptions of how shocked and horrified proper ladies should have been at these shows are a little suspect, is all I'm saying.
To make it clear, the shows he's talking about weren't the kind of plays we're used to. These were shows at festivals for the Roman gods, in honor of the gods and illustrating their lives. Now, if you've read any Roman mythology (stolen shamelessly from the Greeks, like their laws, which Augustine also has a bone to pick with- more on that later) you know not to be surprised there might be some- err- R-rated material. But spending over half the book on how horrified he was by these shows? I have to think he must have gone to an awful lot of them, to write this extensively.
Speaking of the Romans stealing their laws from the Greeks! Augustine's larger point about the Roman festival shows was that if the Roman gods were decent at all, the shows would have given good moral content to the crowds. He later goes on in this book to point out that if the Roman gods had given the Romans good morals, then they wouldn't have had to send ambassadors to Solon's court in Athens to copy down his laws. And even if they'd had to do that, they wouldn't have tried to change them and vote on them when they got back. (Still not really sure how that part of the argument is supposed to work.)
There is, I admit, one section of this book which I'm going to have to reread. His section on Cicero's opinion on the Romans actually has some worthwhile political philosophy in it, and seems worth perusing again.
Anyway, this book ends with Augustine denouncing the Roman gods one more time, and then talking about how wonderful Christianity is in comparison. I have to say, I'm really looking forward to the parts of this that have actual Christian theology in them- I'm kind of getting tired of the one-note "Romans suck!" melody here. We'll see what Book 3 holds.
For centuries, up until the last couple hundred years, really, Christianity had a serious disdain for fiction. It seemed evil, somehow- like lies. Good Christians read nonfiction. (Well, to be honest, most good Christians, like most of everyone else, couldn't read. But if they did, they would have felt guilty about reading fiction.) The novel is still a pretty recent concept.
And wow, if they disdained fiction- they hated the theater. Oh, sure, eventually you could go see a production of Shakespeare and that was okay, but anything else was evil, lust-filled, or a blatant invitation to sin. And the actual actors and actresses themselves? Were seen as the very worst. Not accepted in "polite" society, never really acknowledged for their gifts and work.
If you want to know why? Read this book.
Book 1 was about the looting of Rome, and Book 2, in a pleasant change of pace, is all about the evils and vices practiced in Rome before the looting. In particular, Augustine has a real bee in his bonnet about the theater, and acting. I suppose it's possible that a few of the shows he's talking about were actually as provocative and lewd as he claims, but all of them?
Part of me wonders if, while writing this book, he was thinking back to the time he said, "Give me chastity and self-control, Lord, but not yet" and thinking he really should have held out longer. The extended, loving descriptions of how shocked and horrified proper ladies should have been at these shows are a little suspect, is all I'm saying.
To make it clear, the shows he's talking about weren't the kind of plays we're used to. These were shows at festivals for the Roman gods, in honor of the gods and illustrating their lives. Now, if you've read any Roman mythology (stolen shamelessly from the Greeks, like their laws, which Augustine also has a bone to pick with- more on that later) you know not to be surprised there might be some- err- R-rated material. But spending over half the book on how horrified he was by these shows? I have to think he must have gone to an awful lot of them, to write this extensively.
Speaking of the Romans stealing their laws from the Greeks! Augustine's larger point about the Roman festival shows was that if the Roman gods were decent at all, the shows would have given good moral content to the crowds. He later goes on in this book to point out that if the Roman gods had given the Romans good morals, then they wouldn't have had to send ambassadors to Solon's court in Athens to copy down his laws. And even if they'd had to do that, they wouldn't have tried to change them and vote on them when they got back. (Still not really sure how that part of the argument is supposed to work.)
There is, I admit, one section of this book which I'm going to have to reread. His section on Cicero's opinion on the Romans actually has some worthwhile political philosophy in it, and seems worth perusing again.
Anyway, this book ends with Augustine denouncing the Roman gods one more time, and then talking about how wonderful Christianity is in comparison. I have to say, I'm really looking forward to the parts of this that have actual Christian theology in them- I'm kind of getting tired of the one-note "Romans suck!" melody here. We'll see what Book 3 holds.
Monday, February 4, 2013
Book Review: The Nine Tailors
The Nine Tailors, by Dorothy Sayers, is a murder mystery, so you might be surprised to find it reviewed here. But I am an irrepressible fan of mysteries, and this one belongs here more than most.
I love just about all of Dorothy Sayers' novels about Lord Peter Wimsey- an English gentleman "between the wars" (that is, the two World Wars) who almost accidentally takes up crime solving and finds himself surprisingly good at it. A sharp brain behind a (carefully created and cultivated) silly exterior, with a dose of shell shock from his service in the Great War, Lord Peter is a detective as precise as Agatha Christie's Poirot (and as underestimated, for the same reasons) but with a sense of humor. His valet, Bunter, is also a central character in this book, and if Wodehouse's infamous gentleman's gentleman Jeeves has any true counterpart in fiction, it's Bunter.
This book in particular is set in a country town, and much of the book (and the mystery) is centered around the village church. We particularly learn a lot about the Anglican traditions of bell-ringing. (Those of you who are not liturgy nerds can skim most of those bits, but I loved it.) The village rector (pastor) is the very image of a busy clergyman- in fact, so few clergy are depicted in fiction as being competent, or at least not-evil, that this character got me through quite a few tough moments in seminary. And I guarantee that you've never read or heard of a mystery that shares the answer to this one!
Sadly this book does not involve Harriet Vane, Lord Peter's practical-but-brilliant eventual love interest, or his always-hilarious mother the Dowager Duchess. But the teenage orphan at the center of the story, Hilary Thorpe, is likable and believable as a grieving, intelligent teen looking for independence and answers.
For anyone who likes Agatha Christie, or any of what the English refer to "cosy cottage" mysteries, this book is sure to please. Certainly an old favorite of mine.
I love just about all of Dorothy Sayers' novels about Lord Peter Wimsey- an English gentleman "between the wars" (that is, the two World Wars) who almost accidentally takes up crime solving and finds himself surprisingly good at it. A sharp brain behind a (carefully created and cultivated) silly exterior, with a dose of shell shock from his service in the Great War, Lord Peter is a detective as precise as Agatha Christie's Poirot (and as underestimated, for the same reasons) but with a sense of humor. His valet, Bunter, is also a central character in this book, and if Wodehouse's infamous gentleman's gentleman Jeeves has any true counterpart in fiction, it's Bunter.
This book in particular is set in a country town, and much of the book (and the mystery) is centered around the village church. We particularly learn a lot about the Anglican traditions of bell-ringing. (Those of you who are not liturgy nerds can skim most of those bits, but I loved it.) The village rector (pastor) is the very image of a busy clergyman- in fact, so few clergy are depicted in fiction as being competent, or at least not-evil, that this character got me through quite a few tough moments in seminary. And I guarantee that you've never read or heard of a mystery that shares the answer to this one!
Sadly this book does not involve Harriet Vane, Lord Peter's practical-but-brilliant eventual love interest, or his always-hilarious mother the Dowager Duchess. But the teenage orphan at the center of the story, Hilary Thorpe, is likable and believable as a grieving, intelligent teen looking for independence and answers.
For anyone who likes Agatha Christie, or any of what the English refer to "cosy cottage" mysteries, this book is sure to please. Certainly an old favorite of mine.
Friday, February 1, 2013
Lutheran Look: Becoming an ELCA pastor- Seminary
This is a follow up to my earlier post about how to become a pastor, which covered the pre-seminary part.
So, you feel the call to ministry, you've figured out the finances, you've gone through the Entrance into Candidacy with your local synod, and it's time to show up to seminary.
Now, if you're lucky, you'll be showing up on the first day of regular classes, because you've taken a Biblical Greek class and you don't have to do Summer Greek at your seminary. I didn't do Summer Greek, so if you do have to do it, I have no advice to give you, other than breathe deep, keep praying, and keep up.
Again, just like I suggested in college, I'm going to suggest getting to know the course catalog early and well. Know exactly what you have to do in order to graduate. Take a look at any special certifications you may want to get (some seminaries have that sort of thing for youth ministry or other special topics, read your course catalog).
The ELCA seminaries have a fairly similar structure. Two years of academic classes, one year of internship (somewhere), one more year of academic classes. There's also a Clinical Pastoral Education requirement- this probably means that for a couple months during the summer between your first two years, you'll be working at a hospital as a student chaplain, but there are also options where you can work at nursing homes, or doing social work, and there used to be an option for prison ministry. I'll get to that in a minute.
Your first year is going to be hard. The seminaries don't want students who aren't going to make it through the program to waste their money, so academically speaking, the first year is a trial by fire to see if you can handle it. It'll cover the basics of theology and history.
Then you'll probably do CPE after that- which is, again, a trial by fire, but not academically. This is where they make sure that you truly feel called to ministry. Chaplaincy is hard, challenging work, in any of the settings. I did mine in a hospital, and it involved a lot of different things. Most days I went around my floor visiting people who'd asked to see me, or who had been there several days. Some of these people wanted help filling out a DNR, some wanted to confess, some wanted to talk about what dying would be like. A lot of people thought I was a nun (or married, or a high school student).
Walking into a room, you never knew what you were walking into- could be a whole family or a person who hadn't talked to anybody but the nurses in days. Sometimes I was on call to the ICU and ER for codes and deaths- I wound up doing the paperwork and helping the grieving families of, I think, 8 deaths over the course of 10 weeks. Each was different, each family is etched in my memory, each experience was life-changing for me. I visited the Mental Health Unit, did night shifts, talked to nurses and dietitians and local pastors. I talked to a guy in the ER who was very drunk, and had requested a "man of the cloth"- that was interesting. You will spend a lot of time at CPE taking classes on various special topics, reading, and doing a lot of self-examination. And when you leave, I guarantee you, whatever background you came from, you will be a different person than when you walked in.
Second year of seminary will probably be a little easier academically. Get to know your professors- they're involved in your Candidacy process too. Focus on pastoral topics as you can, as you'll soon be headed out for Internship. First, though, you have to be Endorsed by your synod committee for internship. That involves an essay and an interview- it'll be pretty stressful. Start figuring out what your gifts and "learning edges" are early so you know what kind of internship you're looking for- you won't necessarily get what you want, but knowing what you need is important.
Internship is probably a year long, maybe nine months. You'll either be attached or detached- that is, you'll either be working in the same congregation as your supervising pastor or you'll be at another congregation nearby. (If you aren't second career, you will almost certainly be attached.) Internships are hugely individual- maybe you'll do special projects, or read books with your supervisor, maybe your congregation will be in crisis. Your supervisor, depending on personalities, may teach you mostly what to do, or teach you exactly what you don't want to do- but either way, you'll learn. I absolutely suggest finding your local ELCA pastor's text study (call the local synod to ask where and when) and go every single week, whether or not your supervisor does. The pastors there may or may not be your style either, but they will be essential to your social life, and variety is a good thing. Keep in touch with your classmates, hang on to your support system, you'll need it.
Senior year of seminary, you're putting together everything you've learned. Application of theology will probably become more important to you for this year than it has before. You'll prepare for and then go through Approval for ordination (which means another essay and at least two interviews, one with your synod, one with faculty members).
If you're Approved right off (and most people are, again, the people who run the seminary are not there to waste your time) you'll get assigned to a synod, and then be able to start interviewing. (First call is a little different than how it'll work after that.) And there you go, you're a pastor!
God bless!
So, you feel the call to ministry, you've figured out the finances, you've gone through the Entrance into Candidacy with your local synod, and it's time to show up to seminary.
Now, if you're lucky, you'll be showing up on the first day of regular classes, because you've taken a Biblical Greek class and you don't have to do Summer Greek at your seminary. I didn't do Summer Greek, so if you do have to do it, I have no advice to give you, other than breathe deep, keep praying, and keep up.
Again, just like I suggested in college, I'm going to suggest getting to know the course catalog early and well. Know exactly what you have to do in order to graduate. Take a look at any special certifications you may want to get (some seminaries have that sort of thing for youth ministry or other special topics, read your course catalog).
The ELCA seminaries have a fairly similar structure. Two years of academic classes, one year of internship (somewhere), one more year of academic classes. There's also a Clinical Pastoral Education requirement- this probably means that for a couple months during the summer between your first two years, you'll be working at a hospital as a student chaplain, but there are also options where you can work at nursing homes, or doing social work, and there used to be an option for prison ministry. I'll get to that in a minute.
Your first year is going to be hard. The seminaries don't want students who aren't going to make it through the program to waste their money, so academically speaking, the first year is a trial by fire to see if you can handle it. It'll cover the basics of theology and history.
Then you'll probably do CPE after that- which is, again, a trial by fire, but not academically. This is where they make sure that you truly feel called to ministry. Chaplaincy is hard, challenging work, in any of the settings. I did mine in a hospital, and it involved a lot of different things. Most days I went around my floor visiting people who'd asked to see me, or who had been there several days. Some of these people wanted help filling out a DNR, some wanted to confess, some wanted to talk about what dying would be like. A lot of people thought I was a nun (or married, or a high school student).
Walking into a room, you never knew what you were walking into- could be a whole family or a person who hadn't talked to anybody but the nurses in days. Sometimes I was on call to the ICU and ER for codes and deaths- I wound up doing the paperwork and helping the grieving families of, I think, 8 deaths over the course of 10 weeks. Each was different, each family is etched in my memory, each experience was life-changing for me. I visited the Mental Health Unit, did night shifts, talked to nurses and dietitians and local pastors. I talked to a guy in the ER who was very drunk, and had requested a "man of the cloth"- that was interesting. You will spend a lot of time at CPE taking classes on various special topics, reading, and doing a lot of self-examination. And when you leave, I guarantee you, whatever background you came from, you will be a different person than when you walked in.
Second year of seminary will probably be a little easier academically. Get to know your professors- they're involved in your Candidacy process too. Focus on pastoral topics as you can, as you'll soon be headed out for Internship. First, though, you have to be Endorsed by your synod committee for internship. That involves an essay and an interview- it'll be pretty stressful. Start figuring out what your gifts and "learning edges" are early so you know what kind of internship you're looking for- you won't necessarily get what you want, but knowing what you need is important.
Internship is probably a year long, maybe nine months. You'll either be attached or detached- that is, you'll either be working in the same congregation as your supervising pastor or you'll be at another congregation nearby. (If you aren't second career, you will almost certainly be attached.) Internships are hugely individual- maybe you'll do special projects, or read books with your supervisor, maybe your congregation will be in crisis. Your supervisor, depending on personalities, may teach you mostly what to do, or teach you exactly what you don't want to do- but either way, you'll learn. I absolutely suggest finding your local ELCA pastor's text study (call the local synod to ask where and when) and go every single week, whether or not your supervisor does. The pastors there may or may not be your style either, but they will be essential to your social life, and variety is a good thing. Keep in touch with your classmates, hang on to your support system, you'll need it.
Senior year of seminary, you're putting together everything you've learned. Application of theology will probably become more important to you for this year than it has before. You'll prepare for and then go through Approval for ordination (which means another essay and at least two interviews, one with your synod, one with faculty members).
If you're Approved right off (and most people are, again, the people who run the seminary are not there to waste your time) you'll get assigned to a synod, and then be able to start interviewing. (First call is a little different than how it'll work after that.) And there you go, you're a pastor!
God bless!
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