The Next Generation: Going the Distance

The Next Generation:  Going the Distance

“In [Jesus Christ] all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.  And you who were once estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him…”   Colossians 1:19b-22

“The offense of the Cross began with the offense of the Incarnation.  The bloody public death was foreshadowed by a bloody stable birth.”    Virginia Stem Owens, “A Hand in the Wound”[1]

Once more we enter the season that remembers how far God has gone to embrace us, to melt away our distrust, to enter deeply into our fleshly lives.   Advent and Christmas reveal a God who goes the distance from highest heaven to the lowest spot imaginable:  a crude cattle shed.

And there is nothing airy or vague about this.   It is a shockingly physical, jarringly specific, jaggedly concrete thing that God does:   taking on “bone of our bone, flesh of our flesh” (Genesis 2:23) in the wailing newborn son of Mary.

Isolating Ourselves from the Incarnation

Recently, in my daily devotions, I read a piece that woke me up to this reality in a fresh way.   Reflecting on her regular visits to the sick, writer Virginia Stem Owens observes:  “We are not so familiar with freaks as Jesus was.  He daily handled as bad or worse than what I see weekly in the hospital.  People coming to him for healing were maimed, mutilated, and desperate.  They didn’t even have on clean pajamas.  It is we who have isolated ourselves from the Incarnation.  Our fear of the flesh is so deep that we institutionalize death and decay wherever it breaks out.  There would be little chance of Jesus meeting a leper on the road today.  Any kind of freakishness, whether physical, mental, or emotional, must be put away from our midst.  People on public view must be at least superficially healthy.  The lame, the halt, and the blind may not have had Medicare in the first century, but neither were they incarcerated for their offense against the sensibilities of the whole.”  

Although they sting, Owens’s words also ring true.  And perhaps such reflections can help us resist the urge to reduce our December holy days to the gauzy, disembodied sentimentality so prized by our culture.   Owens seeks to recover “our ardor for the Incarnation and…our sense of the profundity of our Lord’s bodily death and resurrection.”   Encountering real live persons in the extremities of life—mental confusion, chronic illness, horrible abuse, tragic death—makes plain the lengths Christ went, going the distance for us and our salvation.  

“Are we not already a little secretly ashamed of the stripes that heal us, wishing instead for an unscathed savior, Jesus Superjock, borne aloft by teams of angels unwilling to let him stub his well-shod toe?” Owens asks.   “As I struggle to insert the purple swollen foot of a [hospitalized] diabetic into his slippers, I am also asserting my allegiance to the flesh, loved and not rejected by our Lord, who did not hesitate at the unhealthy, the flesh he clothed his own glory in, thus sanctifying it forever.”

The same Lord Jesus Christ who went the distance for us in his Incarnation, invites us to go the distance for our neighbors—including a willingness to enter deeply into their embodied lives.    This, too, is part of the Next Generation vision we’ve been pondering over the past year.     “Calling forth, raising up, forming in faith and spiritual leadership, and sending the next generations of disciples of our Lord Jesus Christ” is not a vague, airy enterprise.    There is nothing disembodied about it.    Our Lord invites us to roll up our sleeves and be ready to address the particularities of fleshly life, including the fleshly lives of our precious children.

The Safety and Well-Being of Children and Youth

Here’s a recent, disturbing example.  In the last weeks we’ve been stunned by revelations of long-term sexual abuse of young people by a coach associated with one of the most successful programs in Big Ten college football.    As a forty-count indictment is being drafted, new reports of abuse surface daily.   Most shocking is the fact that some responsible adults had some awareness of the abuse that was happening—but they did little or nothing to stop it.

Our Lord’s incarnation among us, deep within the flesh of Jesus, son of Mary, commits us to care about things like the safety and sexual well-being of children and youth.  Our Evangelical Lutheran Church in America stands squarely on the side of “the least ones” in such matters.   In social statements like Human Sexuality:  Gift and Trust[2] our church has identified specific ways in which we will pursue the health and well-being of the Next Generations among us.   For example:

·        “Safety within and outside the family is of overriding importance because the damage done to children and youth through sexual abuse or molestation can be remarkably deep and lasting….”

·        “This church supports the prosecution of any individual who commits a sexual crime against a minor, including people in leadership positions in the church….”

·        “The ELCA also recognizes that congregations and other ministry sites must continue in their efforts to be safe places for children and youth….This church calls for the adoption of preventive measures, including educational programs, appropriate policies, and screening of individuals who care for, supervise, or work with children within this church. It expects that all church leaders will report all instances of suspected child abuse….”

·        “Commercial sexual exploitation is widespread throughout the United States and around the world. It continues to grow and involves surprising numbers of youth by taking advantage of their vulnerabilities….The ELCA regards the over-exposure of emotionally maturing children and teens to adult sexuality as a failing on the part of adults and society….”

·        “Expanding cyberspace and other electronic media create new challenges to the protection of children and youth….How to address this problem is one of the most important child-protection issues of our time, and our church will be an active participant in this important conversation….”

·        “The sexual education of children and teens will be supported as a priority by this church. Anecdotal evidence among teens suggests that few parents or congregations meaningfully engage young people in either sex education or healthy conversations about sexuality, even though teens would welcome them….”

·        “…the ELCA reaffirms its interest in and responsibility for the care and protection of vulnerable children and youth. It understands itself as called to this mission through the vocations of its members, its own institutional practices, and its public policy positions. This work involves all adults, not only parents, since all contribute to the well-being of children and youth in untold creative ways. It understands that all children and youth, both inside and outside the church, are deserving of this church's concern.”

Going the Distance, Despite our Discomfort

You may be chagrined that I’ve dwelt on such an uncomfortable topic at such length—at the start of Advent, no less.   Yuck!  Not very “Christmasy” is it?

Oh but it is, my dear sisters and brothers.   The Incarnation of our Lord Jesus Christ is about God entering deeply into the thorniest, most anxiety-producing, disturbing aspects of human life.  This includes all the joys and perils of human sexuality.   While it might seem that we’ve been paying too much attention to this topic in the life of our ELCA over the past two years, in truth we have focused so narrowly on one aspect (same-sex relationships) that we’ve virtually ignored all the other facets of human sexuality.   And we adults have--in my experience in many congregations--largely left our children and youth out of this critical conversation.    

Our God, who has gone the distance in becoming flesh, calls us to go the distance with our children and youth—to wrap them in a crucible of safety, to share with them our core values about human life in all its splendor and perplexity, to listen deeply to their piercing questions, to pick them up when they fall and reassure them of God’s unconditional love, and to walk with them and engage them in honest conversation about how we might faithfully incarnate the life of Christ in our flesh—including our sexuality.

In the name of the Incarnate Lord Jesus Christ,

Bishop Larry Wohlrabe

Northwestern Minnesota Synod
Evangelical Lutheran Church in America
God’s work.  Our hands.

For reflection and discussion:

1.      Why do we tend to isolate ourselves from the Incarnation?    How do you see this played out in today’s world?

2.      When you read news stories about abuse perpetrated against children and youth, how to you respond?

3.      How does your congregation foster the health and well-being of the Next Generation?   How many of the seven topics mentioned on pp. 2-3 of this article have been engaged, in some way, by your congregation?   How might your congregation do more?      

This is the twelfth and final in a series of columns on Bishop Wohlrabe’s “Next Generation” vision (available at http://www.nwmnsynod.org/BISHOP'S%20PAGE.htm)  for the NW MN Synod.   These columns are designed to equip the disciples and leadership groups such as church councils, for faithful and fruitful ministry.   Feel free to use the column for personal reflection or group discussion, e.g. church council meeting devotions/discussion.

---

[1] “A Hand in the Wound,” by Virginia Stem Owens, quoted in For All the Saints:  A Prayer Book For and By the Church (Volume IV) 1996, American Lutheran Publicity Bureau, pp. 980-982.

[2] Available at http://www.elca.org/What-We-Believe/Social-Issues/Social-Statements/JTF-Human-Sexuality.aspx#IV.    All quotations in the following portion of the column come from the section of the social statement entitled “Protecting children and youth in and for trusting relationships.”

Comfort, O Comfort...

Trinity Lutheran Church, Detroit Lakes, MN

Second Sunday in Advent—December 4, 2011

Isaiah 40:1-11 and Mark 1:1-8

On this Second Sunday in Advent I am drawn—as a moth is attracted to bright light—I am drawn to our reading from Isaiah 40:  “Comfort, O comfort my people…”

I am drawn to these words not because I need the soft, downy comfort of a warm winter-time comforter on my bed….and certainly not because I need the comfort of mashed potatoes and home-made meatloaf, those quintessential comfort foods.

No, my friends, my heart is longing for the industrial strength version of what old Isaiah sings about this Second Sunday in Advent.

Comfort.  Comfort.   What my heart longs for more than anything else…is the deep comfort, the wide consolation that can heal the dull ache in my heart since July 6^th when I became an orphan.

And this year, 2011, it wasn’t just I who lost a mother, but my dear wife, too…less than a month ago.   Grief may not be stabbing the two of us with sharp pain these days.  But it is there, like a constant, lowgrade gnawing…grief chews at us from the inside out.  

We are fresh out of parents—my wife, Joy, and I—it’s down to the two of us, now.  We are next in line.  We have our own reasons for hankering for Isaiah’s “comfort, comfort” in these dreary blue days of Advent.

And maybe you are, there, too.  Maybe you are nervous this morning because everything we thought we could count on seems up for grabs:  our economy sputtering, our government flummoxed,  the sorry state of our world—all so uncertain.  

Perhaps this old dying age has taken its best shot at you…leaving you feeling out of sorts, off-kilter, at odds with yourself.  Maybe you or someone you love is struggling with a bad marriage or a chronic illness or unemployment or under-employment.  Or maybe some great or not-so-great loss has overtaken you….a dull, nagging ache now tugging incessantly at your heartstrings.  

It makes you want time to stand still and simply allow this ancient prophecy to wash over you:  “Comfort, O comfort my people.  Speak tenderly….speak ‘to the heart,’ …bear this dull ache away.”

But this is more than a fond wish on our part.   Isaiah tells us in no uncertain terms that it is God’s will that we be comforted.    The grammatical form here is an imperative:  “Comfort!   That is:  you shall be comforted!  

“Comfort is what I the Lord your God intend to be yours.  I will make it happen.”   There is a blessed insistence here, and the repetition of the word underscores that fact:  “comfort, comfort”…..comfort must wash over you, ready or not, whether you deserve it or not.   It is God’s will for you, to be comforted.

When these verses were first spoken, God’s people were in a world of hurt, hauled off to Babylon, forced into exile in a foreign land.  And, as if to add insult to injury, they had brought it upon themselves.   God’s people had blown it, time and again—their cheating ways, their wandering eyes, their willingness to settle for less than the promises of God, their waywardness had caught up with them.  God loved them enough to chastise them—Isaiah tells us again and again—in order, though, to bring them back…back from exile.

What made it “exile” for God’s chosen ones to be stuck in Babylon was their profound sense of being away from home, cut off from the place and time and circumstance that marked their true soul, their deepest identity, their safest and most secure homing place.   Exile isn’t defined by your enemies or the strange place they may have taken you.  Exile is marked, rather, by your longing for that one place on earth that you call home.

But exile was not to have the last word for the chosen people of God.  “Comfort, O comfort my people.”   Even if you had it coming—and Israel most certainly did have exile coming!—exile was not to be the final word.   God may have allowed his precious people to be wrenched from their homeland—but God was also going to set it all aright again…even if God himself had to bulldoze a super-highway, right through the desert wasteland, as Isaiah envisions it.

And all of this—this return to home--would come about not because the children of Israel finally got their acts together.   God released them not because Israel had “learned its lesson and would never sin again.”    No—comfort, O comfort would come despite the here-today-gone-tomorrow inconstancy, the utter undependability of God’s people.  

Comfort would come purely because of who God is, how God goes to work, how God pursues God’s purposes—in us, with us, usually despite us.

The then-and-thereness of exile in Bablyon, would be replaced by a new Now…a new thing God would be doing that would spell “comfort, O comfort”….a return to home.

And for the ultimate shape of that new Now in all its fullness, we have to crack open our gospel, from the first chapter of Mark.  

One thing you and I will learn again in this “year of Mark” is just how urgent, how breath-takingly immediate everything is for Mark.   There is no beating around the bush here.  Mark doesn’t go into a big long rigamarole to get his gospel launched…

No, it’s as if Mark simply spills his words out on the page, and here it is:  “The beginning of the good news of Jesus Christ, the Son of God…”

Mark can’t hold back.  He just has to spill the beans—just like that.   Whatever Jesus means, it always starts with “good news.”   In Jesus, comfort takes on flesh and bone and DNA and personality—all of it for the sake of those he came to rescue.

Jesus is God’s embodied “comfort, comfort” par excellence.   Jesus is God’s consolation of a people who feel out of kilter, “homeless” even at home.   Jesus epitomizes the new Now Isaiah spoke of…the advent, the coming of God into our lives, to set all things right:  Jesus, Jesus…comfort, O comfort!

And make no mistake about it:  Jesus knows just what we need.   Jesus knows we need more than a “little dab will do you” kind of comfort.

Jesus knows that the ache in our hearts, wherever it comes from, will be healed only by the very coming of God into our lives.   We must settle for nothing less.

So, even as old Isaiah envisions the coming of God, along a royal highway hewn through the desert wilderness….a highway that has had all the twists and turns, all the ups and downs wrestled out of it--so that God might come to those ancient exiles….

Even as old Isaiah envisions God coming to restore his wayward people via a road through the waste places…

Mark envisions Jesus, following in the footsteps of his Way-Preparer, John the Baptist, and giving us something even better than John was able to give:  “I have baptized you with water;” cries John, “but he—Jesus!-- will baptize you with the Holy Spirit.”

Here, we would have settled for pardon, and a fresh start, and a shimmery hope….and Jesus comes to us and gives us even more, gives us God, the Holy Spirit, God present-tense, in our aching lives, right here, right now.

And even then, there is more.  

For with the Holy Spirit unleashed among us, God keeps bringing it on, “comfort, O comfort” for those with whom we Spirit-endowed ones now come into contact.

Jesus puts a word on our lips, a word for others:  “Comfort, O comfort my people…speak tenderly, speak to their hearts.   Tell them that this is God’s good and gracious will for them:  that they be comforted in the deep and wide way that only God doles out comfort.   Tell them that their sentence is completed, their time of aching and longing is over.”

And don’t just tell them of such comfort, my dear friends.   Be the comfort, even as God became our comfort in Jesus.

Once again, comfort takes on flesh and blood and DNA and your personality, for the sake of your neighbors.

You make God’s comfort real in generosity shared, in acts of mercy accomplished, in deeds of advocacy enacted for those whose voices are drowned out by din of this old dying world.

Comfort, O comfort….that is God’s will for you and by Christ’s mercy, it is God’s will in and through you, as well.   No matter how much others might even deserve the anxiety or the aches they have, it is God’s will that they be comforted—deeply, widely, finally, in Jesus and through you--a living, breathing embodiment of “the good news of Jesus Christ the Son of God.”

Comfort, O comfort…

In the name of Jesus.   Amen.

"But Now..."

Reformation Sunday—October 30, 2011

Bethany Lutheran Church, Red Lake Falls, MN

Romans 3:19-28

In the name of Jesus.  Amen.

This morning I have bad news, good news and better news for you.

1.   First, the bad news:  what you’ve been trying to do isn’t working.

You’ve been trying to do the right thing—attempting to live in a way that is good and true and beautiful.    You’ve been doing your duty, obeying the rules, tending your responsibilities, working hard.

But it’s just not working.  Somehow, somewhere along the way, you inevitably fall short—experience disappointment.

And that’s the pits, isn’t it?

Here, you do your best, but it’s never good enough.  It just can’t quite get you to your final destination.   Even if everything seems to be going swimmingly—even if the world is your oyster—there’s still that big dark hole at the end:  the hole where what’s left of you will one day be deposited after you die. 

Nothing you do can make that hole go away!

Five hundred years ago there was a man named Martin Luther who was intimately acquainted with this sorry state of affairs. 

Luther was born in 1483, just nine years before “Columbus sailed the ocean blue.”  He lived in a world so very different from this time and this place.  His mother thought demons caused milk to sour.  His father insisted that Martin become a lawyer.  His church thought he needed to shape up—and it offered a hundred and one ways for Martin to do that.

Martin Luther shared one thing in common with us:  he wanted to do the right thing.   And he didn’t just WANT to do the right thing—he made a valiant effort actually to accomplish the right thing.

Luther sought to align himself with Whoever was at the core of his universe.   Martin Luther wanted to please God above all things—and so he poured himself, lock stock and barrel into this worthy effort.

“How can I find a gracious God?” was Luther’s nagging question.   How can I get on the right side of the One who created me, the same One who will someday judge me?

You and I may not put it in exactly those terms, but we surely are attempting—every minute of every hour of every day—we’re trying to do the right thing, to align ourselves with the Source of all that is.

But try as we might—we always fall short.   St Paul says so rather bluntly in our Second Lesson when he declares:  “No human being will be justified in [God’s] sight by deeds prescribed by the law, for through the law comes knowledge of sin.”   End of story—there is no law, no rule, no way of life, no moral uprightness that can ever bring us home—put us right with the Source of our life.

That’s the bad news—as old as the hills, and as fresh as this new day.   And if that bad news was all there was, we would be of all persons most to be pitied.

But remember:  I said that I had bad news, good news and better news for you.  

So here goes:   what you’re trying isn’t working….but there is another way, a whole different way, a way that we’d never come up with all on our own.

2.   The good news is that there is this other way.    And it has nothing to do with what we think or say or do—thank God!   It’s a way that’s simply bestowed upon us--comes to us out of the clear blue.  It descends like gentle rain on parched earth.  It “happens” to us when we least expect it.

Martin Luther was about ready to throw in the towel.  He had tried everything he could think of to strike a bargain with God—get on God’s good side.  

And if anyone could have pulled it off—it was Martin Luther.  He tried to fulfill those 101 expectations of his church, he confessed his sins and made amends every day.  He was so obsessed with that that one day his priest-confessor turned Luther away at the door of the confessional—telling him to come back only when he had some real, serious sins to confess!

At the end of his rope, Luther dove deeply into the Word of God…searching, seeking out, trying to find a way out.

And then one fine day “the way out” found Luther!--right here in our Second Lesson for today (that’s why we read this every year on Reformation Sunday!)  Here’s how the good news begins:   “but now!”

These might be the two sweetest words in the whole Bible:  “But now”—something new bursts forth…something other than “trying just a bit harder” to live our lives well.

But now—a path is opened up that we weren’t even looking for.  It just appeared—took us by surprise,  showed up in our midst.

“But now,” sings Paul, “apart from law, the righteousness of God has been disclosed…the righteousness of God through faith in Jesus Christ for all who believe.”

Here we thought that righteousness, being right with God, being aligned with God’s Kingdom was something we had to pursue with every fiber of our being….”but now”—lo and behold!—it dawned on Paul, it dawned on Luther and (pray God!) it dawns on us that God’s righteousness has been pursuing us, all along.

God’s right-wising of the world is never our do-it-yourself project.  It is God’s project, through and through.   It is God’s great work on our behalf.  And God delights in simply forking it over, letting it wash over us, covering all our sinfulness and waywardness with the waters of grace flowing from Christ’s pierced side, cascading now from the baptismal font, sweeping away all obstacles in the path, catching us up in the gracious current, the glorious under-tow of the Good News.

Good news:  there is another way.  And this way has found us.  It has captured us with God’s astonishing mercy.   It is, even now, making us brand spanking new—new creatures, in Christ Jesus.

Bad news:  what you’re trying isn’t working.

Good news:  there is another way—God’s way of hunting us down with mercy and a fresh start and the promise of new creation.

3.   But here’s even better news:   this other way isn’t just a bright idea or a  “live option” or a great possibility plopped down in our laps—an alternative God cooked up for us in the spur of the moment—something that might do the trick, if we’ll just be smart enough to choose it.

No, the better news is that this way, Jesus’ way is what God had in mind all along.   As Paul puts it in our text, Jesus “disclosed” what God has always been about—Jesus has revealed that God’s righteousness isn’t God’s possession—but it’s God’s modus operandi…God’s action plan played out in the world. 

God is, always has been, and always will be in the right-wising business!   God isn’t just coming to us, hat in hand, to make us a great offer.   God intends to effect this way in our lives.  It is our destiny!

Before the first star began to twinkle, God was thinking of you.  Before God created anything, he was imagining a cross and an empty grave.  God was getting ready to send his beloved Son into the world.  Before the first sunrise ever took place, God had designs on you to name you and claim you and never let you go.

And because all of this is God’s gift to you—a sheer, unadulterated bonus of undeserved mercy—you now have better things to do than nervously trying to measure up to expectations that will always be beyond your grasp.

You now can just float—float in God’s mercy.  

I often think of a Roman Catholic bishop I knew down in southern Minnesota.   Raymond Lucker served the Diocese of New Ulm until cancer stole him away.  While he was dying Ray often spent free time at a little farm place he owned near Renville, MN.  Once a friend found Ray, sitting in a lawn chair in the bright sunshine of a Minnesota summer morning.  “What are you doing, Ray?” the friend asked.   “Nothing,” Ray replied.  “I’m just sitting here, letting God hold me.”

Reformation Day is about floating on the sheer grace of God, living in the confidence that before you ever lifted a finger to do one good thing for God, God had already done all good things for you, in Christ Jesus. 

And where does that now leave us?  Floating in the grace of God, held tightly by God, riding the baptismal river, and calling to others on the shore:  “Come on in.  This water is fine!”

In the name of Jesus.

Amen.

Lighting up the Cosmos

75^th Anniversary Sunday—Immanuel of Wadena
October 16, 2011
Matthew 5:13-16

In the name of Jesus.  Amen.

“You are the light of the world,” Jesus tells us here in Matthew chapter 5.   Ponder that simple statement with me for a few moments.  Notice some things that might easily escape us in this overly-familiar passage.

1.    First, you are.   You are the light of the world.

Our Lord Jesus doesn’t give us something to aspire to here.   He isn’t like the proverbial commencement speaker who challenges graduates bedecked in their caps and gowns to see that “the sky’s the limit—they can reach for the stars,” if they simply put their minds to it.

Our Lord doesn’t lay an assignment or a project or a “woulda coulda” on us, here.   Jesus doesn’t tell us:   you really should be light.  You oughta try real hard to shine.

No, instead Jesus says simply:  you are.   You are the light of the world.

It is a fait accompli—an accomplished fact.  It is a promise, not a possibility.   It’s true simply because the Author of Light and Life says so.  When Jesus speaks, things happen, identity is given, purpose is granted, reality is transformed in the most unexpected and amazing of ways:  you are the light of the world.

This morning we give thanks for the light that has shown forth from this congregation for three-quarters of a century.   This amazing historical booklet—one of the most thorough, most thoughtfully-put-together anniversary booklets I’ve ever seen—this booklet offers more than a Joe Friday “just the facts” rendition of information.  This is a journal of highs and lows, opportunities and challenges, even successes and failures—making it one of the most honest congregational histories I’ve read, as well.

But what shines through, again and again, is the giftedness of this community of light and life in Jesus Christ.   There is a givenness—a God-givenness—about your life as a church.   You came into being--in the Great Depression no less!--and you survived and thrived and weathered all sorts of storms and went through a killer tornado….because God apparently has wanted you to be here.

God has said to you, and God keeps saying to you:  you are!   You are the light of the world.   You are because I have brought you forth, given birth to you, kept you going, continued to trim your wick and replenish your oil so that your light might blaze forth--unabated, unabashed.

You are.  You are here.  You are Immanuel (God-with-us!), because God has seen to it.   Thanks be to God.

2.    But there is more here in this verse.   Jesus says YOU are the light of the world.

What’s curious about that is that, if we know our Bibles, we remember that elsewhere Jesus described himself in the same terms.   John 8:12 (my confirmation verse!) goes like this: “Again Jesus spoke to them, saying, ‘I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.’”

So, here we were thinking that Jesus is the light of the world, as by rights it should be.   Jesus is the one who shatters the darkness of sin, death and the power of the devil.  Jesus shines the piercing light of God’s Word and God’s truth into all the dark corners of this world.  Jesus is the light of the world—according to John’s Gospel.

But this same Jesus puts a different spin on that phrase here in Matthew’s gospel:  looking us right in the eyes, telling each one of us and anyone else who cares to listen:  “YOU…you are the light of the world.”

So, which is it?   Who is the light of the world—Jesus, or those to whom Jesus speaks when he says “you are the light of the world?”

The answer, I think, is that Jesus sometimes has a hard time telling where he leaves off and we begin—we who are his beloved ones, his sisters and brothers, his Body in the world.   Jesus identifies with us for whom he has suffered, died and risen again.   Jesus the Light “identifies” so closely, so completely with us, who now live in the Body of Christ, that he who is the light thinks nothing of calling us the light of the world as well.

Jesus takes us that seriously, don’t you know?   YOU are the light of the world.

Which is to say:  you shine in dazzling ways because you bear the light Jesus has put within you.   It’s a borrowed, reflected light that shines through us—always, always, always….and yet just because it is a borrowed light (we borrow the light from Jesus!) it shines no less brightly.

YOU are the light the world, declares Jesus….and there’s another thing we need to say about that YOU.  It’s a “you all” sort of pronoun.  It’s plural, not singular.   YOU ALL…YOU TOGETHER….YOU IN THE COMPANY OF YOUR FELLOW DISCIPLES…you collectively are the light of the world.

And that shines through in the story of Immanuel Lutheran Church, too, doesn’t it?   For 75 years you have learned and relearned how the “holy togetherness” of the church frees you to tend the gospel, encourage one another, create vital programs, and sustain sacred space for all those things to happen--while supporting God’s mission in the world.

You ALL….you together have borne and continue to bear the light of Christ in the world. 

I’m struck by how often in your history you grappled with the dilemma of taking care of internal matters in the congregation—while also finagling ways to reach out into the community and beyond.   That has been a lively debate, a healthy discussion here.

You’ve been unwilling to have it only one way—looking after yourselves.   You have persistently wanted to have it both ways:  tending your life right here as Immanuel Lutheran, but also expanding mission efforts beyond your four walls….whether through Habitat for Humanity…or generous mission support giving….or your “mission of the month” emphasis….or projects like Mission Jamaica.   You’ve been able to cover all those bases because it has never been about you (a single congregation all by itself)….but it has been about YOU ALL, you together, whom our Lord Jesus calls (collectively!) the light of the world.

3.    Third, Jesus says to us:  YOU ALL ARE THE LIGHT OF THE WORLD.   Your bearing of the Christ-light serves the cosmos—it’s the universe that you light up.

Rather an audacious thing to be thinking about, let alone speaking out loud!

I recall a phrase that the late President Pamela Jolicoeur of Concordia College, coined.   Coming from southern California—where everything is big and splashy and colorful!—and arriving in the harsh environment of the Red River Valley…..Dr. Jolicoeur observed that we northwestern Minnesota Lutherans are known for our “militant modesty.”

Our motto, with apologies to Garrison Keillor, might go like this:  “Don’t you be thinking you’re anything special!”

But Jesus isn’t buying any of that.    Jesus isn’t looking for wallflowers who blend into the background unnoticed.   Jesus, rather, audaciously tells us:  you are the light OF THE WORLD, you light up the whole cosmos!

Now, stick that in your pipe and smoke it! 

God lays no small plans for us.   God harbors no small expectations of us.   God intends for us to intrude upon the darkness of this world and let the dazzling light of Jesus Christ shine to full effect.

You, my dear sisters and brothers, you light up the universe.   So, please, never sell yourselves short.

And you here at Immanuel have lived that out in so many ways.   You have been not just a “consumer” of pastors—but you have produced pastors and other church leaders, other servants of the Word.  You have dispatched sons and daughters out across the globe.    Several of your pastors have wound up being called into wider-church ministries.   You have done things like “Miracle Sundays” (which doesn’t sound very “militantly modest”)….and when the Big One roared through town in June of 2010, you were bold in your efforts—with other neighbors  in Wadena—to declare, rather defiantly, that a big old tornado isn’t going to get you down.

Militant modesty may have its place, but Jesus our Lord calls us to something grander.  I love the fact that one of your goals for this anniversary celebration is “to create excitement for the future of Immanuel’s ministry.”

Well here’s what God has to say about that—God who called Immanuel into being, God who binds you in a holy togetherness, God who sets before you a whole world of possibilities for your next 75 years and beyond.   Jesus looks you in the eyes and says to you today:  “you are….you all are…the light of the world.”   Whatever awaits you, you will continue to arise and shine…for this is your Lord’s promise to you: you will light up the world, with God’s own dazzling brilliance.

In the name of Jesus.   Amen.

The Right Stuff

Awe-Filled Worship and Life:  Rethinking Stewardship

October 9 and 16, 2011

Revelation 21:1-5a and Galatians 2:19b-20

In the name of Jesus.  Amen.

When I was a little boy, like lots of other little boys back in the 50s and 60s, I was fascinated by the U.S. space program.   My friends and I never missed a rocket launch on TV, and astronauts were our heroes. 

Four of us, when we were all in third grade, even decided to become a team of astronauts….and, so the story goes, I would be their chaplain!

What we little boys didn’t realize, though, was how rigorous the training program had been for our heroes—astronauts like Alan Shepard, Wally Schirra, John Glenn and Neil Armstrong.

We didn’t know, for starters, that all astronauts had to be in tip-top physical condition.  We didn’t know how highly educated they were…how they had gone through basic training in the military…how they had been subjected to a host of intense simulation experiences.  

The reason for all that was that astronauts needed to function in an environment of weightlessness.  They had to survive G-forces of 6 or higher, had to be proficient scuba divers, had to tread water for extended periods of time.   Astronauts truly had to have “the right stuff.”

What might have given us pause—my third grade companions and I—was the reality that many things astronauts went through in their training made them deathly ill.  Simulated experiences of weightlessness caused dizziness, even nausea.  Getting spun around in G-force simulators could make them pass out.  Our heroes were always being pressed to the max!

Here, silly me, I thought reading a book or taking a class might be enough, to become an astronaut. 

But no.  The hundreds of men and women who became U.S. astronauts all had experience a world that they had yet to know—a world so unlike this world—the disorienting, gravity-free world of outer space. 

Here in the 21^st chapter of Revelation we catch a glimpse of how God is even now fashioning a new creation—a new heaven and a new earth that we are destined for, that we have yet to experience in its fullness.  

Through our baptism, through being incorporated into Jesus Christ, we are already, in a sense, residents of this new world…though we’ve just started to experience its height and breadth and depth.

God’s new creation is so unlike this world—so very different from our life in the midst of space and time and gravity—that we can only imagine it, in tiny “bites,” and fleeting glimpses.  Truly Paul was right when he wrote that for “now we see in a mirror, dimly, but then we will see face to face.” (I Cor. 13:12)

We venture to speak of the “life of the world to come,” only because we are already in training for it even now.   And, as was the case with U.S. astronauts, such training involves so much more than passing a class or reading a book.

You and I are, rather, called to prepare ourselves for God’s new creation now, by experiencing, by practicing intensely the life that God is giving us, the life to which God is leading us.

This analogy of the astronauts and their training is a way for you and me to think about our lives as Christians, as followers of Jesus.  

Indeed, everything we do and are as God’s beloved people is preparing us for the amazing life that yet awaits us.   God invites us to start living now, in eager anticipation of the fullness of life in God’s kingdom.  

God invites us to lean into his promised future, by acting today in ways that will become natural for us in God’s tomorrow.

Hence, all the talk about and attention to “faith practices” in the church.

Think of “faith practices” as what Alan Shepard, Wally Schirra, John Glenn and Neil Armstrong did to become astronauts—rigorously, continually, painstakingly preparing themselves for a world they could only imagine.

That’s what it’s like for us to be “in training” now for the New Creation that God is surely bringing our way. 

We know how to live in this “heavy,”gravity-ruled world that is passing away—but what about living into the freedom and gracious “weightlessness”--of the world that is to come?   That is something else!

So, living in this old world that expects us to fill up every available minute with work and play and  “busyness”….God cajoles us into acting as if our time were in God’s hands, and not our own.  And so we regularly observe Sabbath time, ceasing our killer schedules and intentionally doing nothing productive once a week, so that we might learn afresh how well God runs the universe without any help from us!

Or, swimming in a culture that throws at us all sorts of competing “scripts” and “stories,” designed to claim our complete loyalty…God comes along and draws us out of ourselves, weaves us into God’s story.  God frees us to dwell regularly in another Word, God’s Word, that turns everything upside down.  God helps us master a new script, in which God is all in all, thus giving us a new GPS coordinate to aim for.

Or, instead of only seeking our own self-interest in this passing-away world….God pries us lose from ourselves, uncurls our turned-in-upon-ourselves ways, lures us into seeking the good of our neighbor above our own self-interest…through the faith practice of serving our neighbor.

Or, most apropos for today, living by a code that convinces us we must spend every last red cent on ourselves, a code that says, “the one who winds up with the most toys wins”…God instead catches us up into the crazy joy, the hilaritas of generosity, introducing us to the lightness, the “weightlessness,” the freedom of grace.

Doesn’t this sound great?  

But, truth be told, embracing this training, trying on these faith practices also disorients us and makes us dizzy….because living now in a way that leans into God’s future inevitably causes some motion sickness. 

If we’re really lucky, in fact,  it will kill us.

Faith practices like Sabbath-keeping, dwelling in God’s Word, praying, serving our neighbors, and embracing generosity…these faith practices will be the end of us, the end of the old person inside each of us who clings to this dying, passing-away world. 

We live here.  We die here.  End of story!

But it’s not the end of the story.   This life is just the beginning.

Just look at Jesus, the pioneer and perfecter of our faith.   All these faith practices are Jesus-practices!  They have an unmistakable Jesus-shape about them.  They imprint Jesus on our lives!

…which is why Paul rhapsodizes about Jesus living within us.   “I have been crucified with Christ,” Paul declares in the second chapter of Galatians, “and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.”  (Galatians 2:19-20)

Herein lies our only hope—that the God who got inside this old gravity-laden world in Jesus, will keep getting inside us in the power of Jesus’ resurrected and unending life.  Unlike the astronauts of the 1960s, we do not embrace “faith practices” as solo performers.   There are always at least two persons embracing these “new creation” practices—you, and Jesus.

And precisely here we see “the right stuff” that makes us new, gets us ready for the life of the world to come.  The right stuff is the Jesus-stuff, getting down under our skins, and flowing out through us into the world around us.

So these “faith practices” are actually Jesus’ own life, being replayed now through you and through me.  

For you see, what Jesus gets a kick out of is this:  Jesus loves dressing up in our flesh and blood.  Jesus loves getting at this old dying world through us—thus refashioning it into the new heaven and the new earth where all God’s children are destined to live.

·       So Jesus in us, re-centers us in God’s own life, in which we’ll never again need to think that our “busyness” justifies us.

·       And Jesus in us, helps us learn God’s script for our lives, marinating us in a Word that re-orients everything we used to think and feel and assume.
·       And Jesus in us gets us turned “inside out” for the sake of our neighbors in the world.
·       And Jesus under our skin inspires in us the sheer delight, the wild joy of going crazy with our possessions, giving generously for the sake of God, God’s mission, God’s people and God’s world.

In the name of Jesus.  Amen.