“By the end of the seventeenth century, many Lutheran churches celebrated a festival commemorating Martin Luther’s posting of the Ninety-five Theses, a summary of abuses in the church of his time. At the heart of the reform movement was the gospel, the good news that it is by grace through faith that we are justified and set free.” (Bread for the Day 2019, p. 414)
What is Reformation Day? Historically, it marks the day when Martin Luther called for reforms in the church on October 31, 1517, All Hallows Eve (All Saints Eve).
On November 1, All Saints Day, and November 2, All Souls Day (no longer observed by Lutherans), the Church traditionally celebrated the saints while pondering human mortality. Martin Luther chose this specific time to challenge the theological status quo. He provided ninety-five reasons (or theses) as to why no purchased or earned indulgences (a kind of pardon) were needed to save us from damnation. He argued that Jesus’ death and resurrection had opened the door to heaven for us as a free gift. All one needs to do is to hear, believe and claim this gift as our own. Trust in the promises given us in Christ.
Many noble reforms came out of the resulting theological debate. There was an explosion in personal faith. Both religious and secular institutions changed forever. Yet occasion for sin came as well. Christians began to divide and accuse one another of error. So today, we tend to say that we “mark” the day instead of “celebrate.” Christ’s universal church continues to be transformed and reformed led by the Spirit even as we seek to be reconciled with God, one another and the world.
As important as the historic Reformation events remain, perhaps we should use this day to ponder God’s activity today. What changes are God calling us to make?
Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.
This
Sunday, I presided at a bittersweet wedding. The bride’s beloved grandfather
had died unexpectedly this past year, and he was sorely missed. The
grandfather’s absence was palpable, but there was a lot of joy as people shared
stories about him. As part of this celebration of ongoing life and love, the
bride’s grandmother gifted the bride with a Bible given to her at her own
wedding over 60 years ago as a remembrance to be used during the service. Among
the texts chosen was the popular John 15:9-12 where Jesus invites us to abide
in his love.
The
bride’s grandfather, John, was a very intelligent, loving, Italian grandfather,
the kind who could lovingly dote on children without spoiling them. Indeed, he
often became a surrogate grandfather to many children at my former
congregation. Not only would he give them little penny candies, he often asked
questions about their week. He would offer them advice and encouragement in
response to their answers. He was never too busy for a child.
It
had become John’s habit long ago with his own children to jokingly offer a
grade whenever a task was performed, or a challenge met. No matter how well
they did, it was a C (an average grade) – maybe on a very good day a C+.
Perhaps this was meant to challenge people to increasingly do better, or perhaps
it was offered for the laughs and smiles it would solicit as they heard this
grade and saw his smile again, and again, and again. Whatever the reason, I found
in it a loving reminder. We are all human. We can always do better, love
better, be better, and we need one another.
The
liturgical wedding service reminds all of us through its words that although life
is filled with love and excitement, it can become overcast and hard. Yet, the
service, especially the Gospel, also reminds us of an A+ kind of love. It’s a love that we can rest in and find
strength from. It is a love that helps us bear all things patiently, to wait
with hope, to accept one another as we are and not for what we would hope to
be. It is a love that grows and lasts; always protects, always trusts, always
hopes, always perseveres. It is a love that forgives and never fails. It
reflects our God who is love and loves us.
As individuals, couples or community, we
might only reach the grade of C+ on our own (even at our best), but God’s love
is transformative. It is an A+ kind of love that we can abide in each and every
day. It has the power to make our lives significant and declare us perfectly
forgiven and free.
Originally published in The Hub, a weekly email of Christ Lutheran
Church, Fredericksburg, VA.
Everyone has a unique call from God. Ultimately, we are to glorify God by
loving God with all that we are and through loving others as ourselves – no
matter what we do or where we find ourselves. Yet, the Devil is often in the
details! How do we know which way to go?
Interests, hobbies, varied experiences and talents all come together to
help clarify our way. Some of us end up in overt care, teaching or service
professions. Others might find their primary place is in the home building
family life. Still others might find themselves placed in jobs which seem far
removed from faith. Indeed, our call may even change over time as we learn more,
encounter new people and experiences, or our abilities change.
Yet not surprisingly, if love for God and our neighbor is present in
the way we fulfill our duties, we will discover sacred moments in ANY
job. If faith shapes how we treat others in business, Christ will be there with
us. God wants sacred light to shine throughout the world, even where we work or
study. Our intended vocation (at its root meaning “sacred call”) often will be discovered
where our passions and God’s purpose for us cross.
Last Sunday, we exposed our youth to a “Wheel of Service.” In one
station, a Fredericksburg medic taught them about emergency medical care for
serious, bleeding wounds. He also shared about volunteer opportunities for
teens with his department and the joys of his career. In a second station, our
youth group served other youth by packing “Feed the Children” bags. These bags
help food insecure students in our region. They also learned about the
operations of our Food Pantry and how it helped our neighbors. Finally, Pastor
David Casey, our Campus and Young Adult Missioner, led us in a discussion about
campus ministry. Not only are such ministries an opportunity for food,
fellowship and relaxation, such programs can help one grow in faith and find
one’s way forward to the place Jesus is trying to lead us. Retreats, spiritual
direction, volunteering (such as with Young Adults in Global Mission or the
Lutheran Volunteer Corps), service projects, presentations about other people’s
calls and our shared ministries, and yes, even attendance at Sunday worship can
all come together to plant seeds for tomorrow.
However, don’t think such discernment is only for the young. Each and every day, we have a new adventure instore when following Jesus. No matter how old we are, our perceived abilities or disabilities, our assets or struggles, Jesus is calling us. Jesus is calling you. Seek to intentionally discern that call and follow Jesus. There might be a time of waiting. Perhaps we will only understand looking backward. Yet, Christ will get us to where we each need to be for the sake of his Church and the world.
Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.
Picture credit: zsuga on Pixabay. Used by Permission.
Over the next few months, our ministry
teams will each have an opportunity to share about their ministry area through
music. They will choose our hymns for worship. How appropriate our Evangelism
Team started us out by choosing the hymns last Sunday. The hymns helped remind
us that as we (re)gather this fall, we do so for the sake of being sent.
Together, no matter our age or skills, we share the Great Commission to go into
all the world for the purpose of making disciples for Jesus.
To many, evangelism can seem like a daunting task. Yet, it proves much easier than people think. Successful evangelism is based on relationships: with God; with one another as brothers and sisters in Christ; as well as with those who God sends to cross our path in daily life. In a recent article, Christian author, Jen Wilkin, offered a few simple ways “to raise little evangelists,” but it provides incites for all of us who are children of God.
First, she suggests we should practice
being fluent in kind words. This skill is in short supply in our world. When we
don’t exercise such prudence, we can become the stumbling blocks to faith
Christ warned his followers about. When we do, our gentleness can become an
invitation to deeper relationship.
We should also be fluent in reconciling
words. Words of confession (such as “I’m sorry”) and grace-filled words (such
as “I forgive you”) reflect the Gospel. In relationships, we can give and
receive these signs of God’s own love for us.
Third, she suggests that we should
become fluent in slow words echoing James 1:19 – quick to listen, slow to speak
and slow to become angry. Measured words at the right moment help us share love
and life rather than discord and death.
Here in this season of Sunday school, we
are also reminded that as children of God the Word should dwell in us richly.
We should be fluent in eternal words – words that help us help others discover
our Triune God and the great love waiting to embrace them. Memorizing
scripture, participating in small groups (classes and Bible studies) reflecting
upon life applications, attending worship and meditating of scripture are times
used by God to fill us with God’s Spirit. From this intimacy, love can flow
more freely.
Last, we should practice hospitable
words. Inviting people into our homes is often a normal consequence of new
relationships. So, why not invite folks into our church home as well? “Why
don’t you come to church with me some Sunday?” “I find hope from going to
church. Maybe you can meet me there?” “Looking for a church family? I’m part of
a great one. Maybe you would like to visit mine?”
These are all the kind of words Jesus used with great success. They are our legacy which can be easily shared – spoken, sung, written or even digitally – along with our faith, hope and love.
Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.
Knock, knock, knock…Below is my response to “Protestantism is Not United, Not Catholic, and Not a Church,” by Fr. Andrew Stephen Damick (2017).
The argument that Protestants are not united, not Catholic, and not a Church doesn’t upset me much as a Lutheran. The Great Schism (1054) and the start of the Protestant Reformation (1517) left the Christian world divided with the Orthodox, Roman Catholics (or Papists), Evangelicals (the first called Protestants and eventually Lutherans), and what were often at first named Radicals (Anabaptists and others pushing the traditional theological envelope). The Augsburg Confession was written with the hope for unity even amidst some practical, concrete theological differences.
As regional and theological breaks continued to occur, “Protestant” became an umbrella term for many disparate groups, and Evangelicalism more recently became connected to believer-baptism, “Bible based” traditions. The term, Protestant, is now sometimes used to indicate mainline denominations, but in general, the term covers a disparate group in common usage – often Mainline Protestant, Evangelical, Pentecostal and others. Although, it is important to note that some high church Episcopalians/Anglicans don’t like to be thought of as Protestant at all. Still, most everyone else considers them so (whether fair or not).
I would argue that some Protestants are more attached to the “Catholic” (universal) heart of the church than others. Determining what that heart is remains the rub. For my part, I put my trust in Jesus, Son of the Living God, risen from the dead. Beyond that, I’m open to arguments and even ultimately being proved wrong. Despite our hardheartedness, I find continually that the Holy Spirit makes us one Church out of many denominations (or “church bodies” if you prefer) whether we like it or not. There are many commonalities. There is an ecumenical movement affirming catholicity over division. Yes, we find these are muddied, sinful waters, but I expect the Baptismal waters will win out yet.
So, I believe the author fails to adequately or even fairly differentiate between varied beliefs of Protestantism. Echoing his own argument, must of us confess that we are not one! We understand that the Church is fractured, but we don’t have to look far to identify fractures in the Orthodox edifice as well. Just look at what’s going on in orthodoxy over in the Ukraine. Closer to home, in my own county, I know of Orthodox Christians that mutually condemn one another. Certainly, we know Orthodox folks in the Richmond area who are viewed with suspicion if not distaste by other Orthodox folks. The catholicity of the Church is broken, and so, many Christians are working toward repairing the breach when and where they can. There’s a hunger for unity with God and one another.
In my view, the author makes a mistake by conflating Protestant
traditions. He focuses on the “Reforming Catholic Confession” as if it is a
seminal Protestant document. It is actually a document initiated (as I
understand it) by Kevin Vanhoozer, a seminary instructor at Trinity Evangelical
Divinity School (Deerfield, IL). Interestingly, the seminary is affiliated with
the Evangelical Free Church of America. This denomination is Evangelical in the
modern sense (believer-baptism, “bible based,” etc.) not the Lutheran sense (“of
or according to the teaching of scripture”). The Evangelical Free Church of
America’s deepest roots are indeed found among Swedish, Danish, and Norwegian
Lutheranism, but they are ultimately a break-off sect in the United States – former
Lutherans influenced by Baptist and Evangelical neighbors. Ironically, they
were originally considered “liberal” by some, as the predecessor bodies were
trying to cast off the cloak of the “Old World” religion and hungered to be a “free”
(not state supported) church. Today, Evangelicalism is in fact often closely
connected to conservative politics and traditions, but not always.
I would argue we all fall short of the “Catholic” standard. Orthodox, Roman Catholics, Mainline Protestants, Evangelicals, Pentecostals, and all others have plenty of repenting to do rather than casting stones. I’m thankful to be part of a Protestant denomination that is trying to live out the Augsburg Confession’s hope of our being one, and most importantly, Jesus’ own prayer for us to be one (John 17:20-23).
I don’t fault the authors of “The Reforming Catholic Confession” for arguing for the catholicity of their faith (as they see it), even though, I do often disagree with their theological claims. Thanks to the Holy Spirit, I trust we are one even as we disagree. Thus, perhaps we as Church would find it more productive (and in line with God’s will) to focus on what unites us rather than divides us as Pope John XXIII suggested; even if we need good beer and conversation as the starting course.
Amidst our Christian brokenness and sin, I trust the fullness of the promised feast is yet to come. Someday, Jesus’ prayer will be completely fulfilled. Yes, we are one Church, just not quite yet.
Pastor Lou is a member of “the Three Priests.” Join him (an ELCA pastor), Fr. Adam (an Orthodox Church in Americapriest), and Fr. Nic for a Three Priests Walk in a Bar event in Ashland, Virginia, or through their (hopefully) upcoming podcast series.
This post was created in response to an article shared by an Orthodox friend, Fr. Adam, on Facebook, “Protestantism is Not United, Not Catholic, and Not a Church – Orthodoxy and Heterodoxy,” by Fr. Andrew Stephen Damick, on Reformation Day 2019. Find it here: https://bit.ly/36o4XtI
As August ends, I am participating in a community worship service and national
ringing of church bells. Sunday, August 25, will mark four hundred years since
the first Africans arrived by force at Fort Monroe, Virginia. Slavery is a
tough subject to address, and when you add the many ongoing sins related to
slavery, Jim Crow Laws, segregated communities, and other signs of personal and
systemic racism, it becomes even more difficult.
Whether racism or any other hot button issue, it is helpful to remember
that forgiveness is already ours. We need not get stuck in shame whether it is
our sin, the sin of others or of the world. Nor should we fear acknowledging
guilt. Instead, humility calls us forward into a future together with Christ. We
who have been reconciled to God through Christ have also been entrusted with a
ministry of reconciliation (see 2 Cor. 5: 11-21). We can indeed address
hurtful, “hot button” issues without defensiveness or unholy anger.
As election fever rises again and troubles of the world present
themselves, I find it helpful to listen more than talk. What is really being
said and why? Is my momentary adversary speaking from their own woundedness and
therefore wounding me? Sometimes angry people facing compassion and gentleness
can be moved toward compassion and gentleness themselves. In speaking, I try to
avoid blanket statements, as hot button issues are often multilayered, nuanced
and intersect with others. As a flawed human, I might even be wrong, so I try
to consider both what I might need to learn and where we might be able to find
areas of agreement. Although Lutheran Christians have always been encouraged to
engage the world and call authorities to account when necessary, regarding the Eighth
Commandment (as Lutheran’s count them, the admonition to avoid bearing false
witness), Martin Luther cautions, “We are to fear and love God, so that we do
not tell lies about our neighbors, betray or slander them, or destroy their
reputations. Instead we are to come to their defense, speak well of them, and
interpret everything they do in the best possible light” (Small Catechism).
And then, of course, we have Christ’s own teaching and example, “You
have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I
tell you, love your enemies and pray for those who persecute you, that you may
be children of your Father in heaven.” Praying for those we oppose might not
always result in an observed change in their behaviors, but I always find it
brings a change in me – in attitude toward them and the world, in my own
general peace, or sometimes in my own repentance. Consider praying before you
hit that post button or begin a difficult conversation. Or, just step away, and
then come back to address things after some prayer and reflection. It is
amazing how the Spirit can give us just the right words.
Like the Psalmist in Psalm 27, “I believe that I shall see the goodness of the Lord in the land of the living.” Sometimes that goodness will enter the world through us.
Originally published in the June 2019 newsletter of Christ Lutheran Church, Fredericksburg, VA.
Unless otherwise indicated, all scripture quotations for this article are from the New Revised Standard Version (NRSV) translation.
Picture credit: Gerard Seghers (attr) – The Four Doctors of the Western Church, Saint Augustine of Hippo (354–430); or as I would call it, “Let me think, think, think…”
At a recent “Three Priests” theology discussion, one sticking point remained as we closed our talk on the Word of God: Is the biblical canon closed? Well, I argue that depends on how you look at it.
Due to some modern fictional books and movies, the Emperor Constantine is sometimes wrongly given credit for the canon inherited in Western Christendom. Constantine did call the Council of Nicea (325), which was the first general conference or “ecumenical Council” of the Christian church, but this first gathering is not reported to have addressed the canon. In 330 CE, Constantine did finance the copying of fifty Christian “bibles,” comprised of commonly accepted books, but he, too, does not seem to have officially influenced the cannon.
So, did any council approve what we know as the cannon? That in itself is a tricky question. There *was* a “council” (small “c”) to help establish the Roman Catholic/Western cannon and later councils affirmed it, but these were not any of the seven great “Ecumenical Councils” which occurred before the split of Eastern and Western Christendom.
The Synod of Hippo of 393 is one of several gatherings of bishops sharing this name. (Synods of Hippo were also held in 394, 397, 401 and 426.) This specific gathering is commonly held by Roman Catholics as the first time any council of bishops (again, not to be confused with one of the seven “Ecumenical Councils”) listed and approved a Christian biblical canon. This list corresponds closely to the modern canon in the West. This canon included the six later books classed as deuterocanonical/apocryphal as well as First Ezra/Esdras and Second Ezra/Esdra. Also included among these apocryphal texts: Tobit, Judith, 1 and 2 Maccabees, Wisdom, Sirach, Baruch, parts of Esther and parts of Daniel. It left out some apocryphal books recognized by the Orthodox.
This canon list was later approved at
the Council of Carthage (again a series of synods and not listed as one of the seven
ecumenical councils) pending ratification by the “Church across the
sea”, that is, the See of Rome. This Council of Carthage (the third of
several synods in the 3rd, 4th and 5th
Centuries sharing this name) affirmed the canon established in Hippo on 28
August 397 (and again in 419).
The councils held at Hippo were held under the authority of Augustine, and I’ve read he considered the cannon closed. In reality, others (both saints and heretics) continued to propose varied lists. Indeed, First Ezra/Esdras was excluded in the Vulgate Bible (late fourth century) and ceased to be considered canonical in the West. The modern Book of Ezra formerly included the Book of Nehemiah in a single book, but it is now commonly split since the 9th century onwards. It was not until 1516/17, in the first printed Rabbinic Bible of Daniel Bomberg that the separation was introduced generally in Hebrew Bibles.
The cannon solidified over time in the West, but Luther stirred the pot again with his Reformation review when he asked, “What is truly scripture?” He evaluated opinions and judgments of the past, but he wasn’t afraid to challenge them. He ultimately rejected the Apocrypha. Jewish religious leaders of Germany tended to reject them, so why shouldn’t Christians? He also attempted to remove the books of Hebrews, James, Jude and Revelation from the canon. To him, they were out of whack with “grace alone” and “faith alone” doctrine. Other Reformers disagreed. In the end, he kept these New Testament books, but these books are still to be found toward the end of the German Language “Luther Bible.”
The Council of Trent (1545-1563), the 19th “ecumenical council” of the Roman Catholic Church, was called in response to the Reformation. Indeed, my old priest and Sunday school teacher (from pre-Lutheran days), Father Foley, considered this council the start of the “Catholic Reformation” in response to the “Protestant Revolt.” (These terms were common among Catholics, and remains so among some hard-corps, conservative Roman Catholics.) This council was not truly ecumenical, as it did not include anyone from the Orthodox Church. In response to the Reformation, it approved the Catholic Cannon we know today. This includes apocryphal books.
The Lutheran/Protestant cannon continued
to exclude the Apocrypha as scripture. Although not viewed as being the
standard of scripture, these works remained valued even by Martin Luther. They
are often included in modern editions of scripture, but you will find them
clearly designated as apocryphal or deuterocanonical texts.
So, is the cannon closed? Theoretically, it closed in the 300s, but one can see there have been and remain variations. The Church (East and West; Catholic, Protestant and Orthodox) could work toward more unity someday, as unlikely as that sounds. Or, maybe the West might accept just as my Orthodox friend, Father Adam Sexton, proposes, “The Orthodox Church is right. We have received what we were meant to receive.” Then, in that sense, the West could accept the East’s ruling and “go back” to that. Yet many of those Christians who are orthodox (small “o” meaning more traditional) would say, the canon is absolutely closed as is. Some suggest the canon was closed with the death of the last Apostle. Others say that scripture points to the revelation in the Christ which has fully come in Jesus.
Yet some scholars and others do indeed argue about the closing of scripture. Usually, they suggest better, more complete surviving texts might someday be found calling for an amendment to the canon. Or, they suggest texts formally rejected for theological or political reasons might need to be reevaluated. Or, they argue that there is nothing in scripture that defines the canon, only councils of men did. Yet again, most of the catholic (small c meaning universal), orthodox (small o, meaning more traditional) Church deems the canon closed by the Spirit. To do otherwise can be viewed heretical and certainly false prophets and revelation could mislead us.
In practice, some argue that the canon was closed with early gatherings of bishops (in the 300s), as well as with the East-West break, or even with the Reformation and/or Council of Trent (1500s). Yet even after choosing any of these historic markers, disputes remain between Christians over exactly which books belong. Is it really closed if the entire church can’t reach a consensus? Some past and present Protestants believe that the Church recognizes the canon, but it does not have the authority to close it.
Looking at history, Karl Barth, a Reformed theologian of the 20th Century, put it this way, “The insight that the concrete form of the Canon is not closed absolutely, but only very relatively, cannot be denied even with a view to the future” (Karl Barth, Church Dogmatics: The Doctrine of the Word of God, Vol. I/2, trans. Bromiley, G. W., & Torrance, T. F. London; New York: T&T Clark. 2004. Print. p. 476). Another major shaking of the Church could yet cause the books to be reevaluated, shuffled, or who knows what. Well, as I said last night, only God knows, and we will find out. Until then, we seem to be left with a general, human consensus – we trust guided by the Holy Spirit – and thus could be in error or not done discerning, “What is scripture?”
*As this was just for fun and general edification, I’m not listing all my resources, but they included the Catholic Encyclopedia, US Catholic Bishops Conference website, multiple Wikipedia articles (yeah, I know, not always authoritative), multiple blogs (some kind of out there), and classes by Father James Foley, SJ (may he rest in peace).
“So many books, so little time.” Perhaps few know that as well as
a pastor! We love and depend upon books even in this digital age for sound
theology and ideas for better ministry. Come into any pastor’s office, and you
will likely see books on shelves and tables, if not the floor. Today, this
clutter has likely spread through electronic versions on their tablet or phone
as well. Our lives seem fed by books.
Yet what would happen if the pastor attended to all these other books but moved away from reading scripture daily? As with anyone else, Bible stories will be conflated into cultural understandings rather than scriptural ones. Faith might become challenged if not weaker, and a hunger for meaning, understanding and hope would grow. As with satiating one’s thirst, we need to go back to the well often. We need to hear what scripture really says to us, for as an early Puritan pointed out, “God is still speaking.”
Now certainly, other books have value, as do our many commitments,
but through scripture, we encounter our Living God who loves us anew in a
special way. Scripture is the norm for teaching and our discernment over all
daily matters in our lives. The Spirit can literally touch and reshape our
hearts. Martin Luther argued the Word of God has the power to bring about repentance,
faith, and salvation. “What pasture is to the beast…the nest for the birds, the
stream for fish, the Scriptures are for believing souls,” Luther wrote.
As our community’s children return to their academic studies, let
us also return as families and individuals to scripture. Take advantage of the
free daily meditation guides in our welcome area. (Perhaps even take the extra
step of reading each scriptural citation in full and in their original context.)
Challenge yourself to a Bible reading plan based on themes for life or for
reading the Bible throughout the year. It is easier than you think. Intentionally
dig into scripture when facing decisions or problems, start or end your day.
Listen for the Spirit through other’s interpretations that might affirm,
challenge or shape your own. (Bible study with a spouse, family, or group is
immensely helpful.) Also, engage Sunday’s sermons more deeply by taking notes
or talking about the sermon or readings of the day with others afterward. You
can also discuss scripture with our Christian tradition and the universal
Church as you, just like a good pastor, attend ongoing classes and Bible
studies to help you better understand historical and other contexts as well as
hear what people of the very diverse past and present have to say.
If you need some direction, please ask Pastor Anne or me. We will
be excited to open up the Bible with you. For each time we do, we encounter
God’s love anew. And you with your faith (and questions) have something to
teach us as well.
Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.
[God] determines the number of the stars; [God] gives to all of them their names. (Psalm 147:8)
What a wonderful time of year! Our congregation overflows with song and
laughter as younger church members and friends join us for Vacation Bible School
(VBS). Yes, we offer all the usual Bible-related activities, but this isn’t
just kid-stuff. God uses ordinary things to perform an extraordinary work in
and through us and our shared ministry.
While with these children, we hope to embody the faith God gives us –
to experience it through community – and make these ancient stories come alive.
To do this, the interactions of play and fellowship become holy times where the
love of God becomes manifest.
As biblical witness attests again and again, God’s love is a fire. How
exciting it always proves to see light shine from a child’s face as they
realize that God isn’t some far off, cold being but relational, loving and
always close to them. (Perhaps their faces become a bit like Moses’ own, filled
with light as he encountered the Lord.) For some, it might be the first time or
one of the few times they hear the words, “God loves you.”
We are intended to be children of the light which is God. We sometimes
falter. Faith can begin to flicker and even seem to fade as the cosmic winds of
life blow or we make bad choices. Yet, our Lord who is light doesn’t want to
leave us in the dark. Love always comes to us through Jesus, his Word, and his Church.
Thus through “fun and games,” the Spirit is calling these children and
our volunteers closer to the heart which is our God. Much like the spacecraft
project pictured above, the scripture stories are binding lives piece by piece
to make a more beautiful whole through faith.
Our “To Mars and Beyond” VBS reminds me of an ancient promise made to Abraham. One of those stars above us has been placed there to represent you and me. It is true. God really loves us.
Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.
Scripture text from the New Revised Standard Version (NRSV)
“Fireworks of the midsummer,” used with permission from Pixabay
As July 4th rolls around again, we as a nation look forward
to celebrating our freedom. We primarily tend to think of that freedom in terms
of our historic liberation from Great Britain or our individual rights especially
as defined and preserved by our Constitution. Yet, what does freedom really mean
for us as Christians? After all, it is Jesus who says, “So if the Son makes you
free, you will be free indeed” (John 8:36).
In context, Jesus was speaking in terms of sin having the power to
enslave all humanity. If sin no longer has control over our lives thanks to
Jesus’ death and resurrection, God’s grace now has the ability to transform
them. Martin Luther addressed this in his work, On the Freedom of a
Christian (1520). He begins with two seemingly contradictory opinions:
A Christian is an utterly free [human], lord of all, subject to none.
A Christian is an utterly dutiful [human], servant of all, subject to
all.
Here, we are not just “free” for the sake of our own whims or happiness.
God has set us free in Christ. Our lives are meant to reflect Christ’s own. We
are transformed by grace through faith into free lords where not even death has
power over us, yet we are saved for a purpose. God intends us to become vessels
of the grace we receive. Sacred love now binds us to our neighbor, and thus, we
are subject to everyone through works of love much as Christ was himself.
Still, we are not saved by these works. Jesus alone accomplished our
salvation. No, these works will be the holy consequence of God’s own loving
Spirit at work in us. When we cooperate with the grace offered us, faith conforms
and binds us to the image and activity of God. As the ELCA refrain goes, it is
always “God’s Work – Our Hands.” We practice self-discipline, service and charity
because God’s love is alive in us.
True freedom can be found only through our submission to Christ through faith. Yet in seeking to exercise that freedom, we will become linked ever more deeply to God and others. It will prove both our duty and our joy.
Originally published in The Hub, a weekly email of Christ Lutheran Church, Fredericksburg, VA.
Scripture text from the New Revised Standard Version (NRSV)
Husband, Pastor, Law Enforcement Chaplain, and member of the Clerical Errors (aka "The Three Priests"), I'm sharing my two cents with anyone who cares...
You can also find me on social media as Loudluthrn (Lou-d-Luthrn or Lou the Lutheran). It is a moniker given me while attending a Presbyterian Seminary, but I'm a loud and proud Lutheran too (just not too loud and proud, mind you).
2pennyblog 