February 2, 2022 · 5:47 pm

Shedding a Light on Candlemas

An audio version of this post can be found here.

There’s definitely some confusion when it comes to Candlemas each February 2. Not only is it overshadowed by Groundhog Day, but it also remains rather obscure to many modern Christians and most certainly non-Christians. Candlemas is perhaps most properly or commonly called the Feast of the Presentation of Jesus. The Church remembers Mary and Joseph taking Jesus to the Temple forty days after his birth to complete Mary’s ritual purification after childbirth and to perform the redemption of the firstborn son as reported in Luke 2:22-40.

Photo by Sixteen Miles Out on Unsplash; licensed under CC0.

Candlemas is an old feast of the Church, a kind of holiday or holy day one might say. Normally, a feast day commemorates a person or event. Unfortunately, with Candlemas, it appears multiple, closely related meanings have been attached to it over the centuries and events perhaps merged. In a web search, you will quickly learn that Candlemas can not only be called Feast of the Presentation of Jesus, but it can also be known as the Feast of the Purification of the Blessed Virgin Mary, or the Feast of the Holy Encounter.

In Leviticus 12:2-8, we learn “A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period. On the eighth day the boy is to be circumcised. Then the woman must wait thirty-three days to be purified from her bleeding. She must not touch anything sacred or go to the sanctuary until the days of her purification are over.” (There are separate requirements for the birth of a girl child.) For the male, a year-old lamb was to be offered for a burnt offering and a young pigeon or a dove for a sin offering. If the mother and her family could not afford a lamb, she was to bring two doves or two young pigeons, one for a burnt offering and the other for a sin offering. God was thought to be a God of life. Things that smacked of death and illness such as blood were deemed unclean. In sacrificing the offering as part of the ritual in faith with prayer, the priest was thought to be atoning for any of her sins. A person was being made fit to be in the presence of God and among God’s Holy People.

The first male child held special significance to the early Hebrews. With their cultic life and practice centered around priestly activities and offerings relating to the Ark of the Covenant and Ten Commandments, members of the twelve tribes were expected to support the work of the Tent of Meeting and later the Temple in Jerusalem. As the people became more numerous and the cultic practices more established, it was recognized that not every first male child need to serve with the priests. Indeed, sometimes families making a subsistence living might need him more just to survive.

Exodus 13:2-15 describes another ordinance. Through Moses, God was believed to have commanded, “Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether human or animal.” All the firstborn males of their livestock were also to belong to the Lord. When people asked why, they were to explain, “Pharaoh stubbornly refused to let us go, the Lord killed the firstborn of both people and animals in Egypt. This is why I sacrifice to the Lord the first male offspring of every womb and redeem each of my firstborn sons.”

In Numbers 18:15-16, it says, “The redemption price for firstborn non-Levites was set at 5 shekels.” Today, this practice is known as the pidyon haben, the redemption of the first-born son, and silver coins are used. It is only conducted for male babies but not if the baby was delivered by cesarian section. In effect, the father “buys” or “redeems” his son from the priest and the expected, traditional service. (The Temple no longer exists, so it is more symbolic than in the past.) At least under rabbinical practice today (if not earlier), this obligation only exists if the parents are not Levites or part of the priestly class.  In a quick review of scripture, I see no date for this to be held in scripture, but today the obligation begins when the baby is 30 days old, and so the ceremony often occurs on the thirty-first day after birth. If included parents do not redeem the child for whatever the child becomes responsible for his own redemption at thirteen years of age. (See the article Redeeming firstborn sons for more details.)

Certainly, Luke seems to confuse these two practices – the redemption of the first male child and the purification of the mother forty days after birth. In fact, Luke has the fee for the purification of the mother become the redemption price for the son. Remember, Luke did not observe these events. He was a Greek doctor who had come to believe in Jesus and served with Paul for a time. To me, it certainly seems reasonable that he didn’t fully understand Levitical codes. I’ve read some articles suggesting that there was no such custom of presenting a Jewish male child in the Temple back in the first Century, but with the redemption needing to be made to a priest, perhaps a child need not be there, but I would certainly not be surprised if a family did. I see no reason to doubt the ultimate truth of the passage. Jesus was presented in the Temple. Simeon and the prophet Anna could have certainly encountered Jesus and through the Spirit’s revelation understood his import. (Hence, Candlemas can also be known as the Feast of the Holy Encounter.)

Whether we focus on some kind of presentation of Jesus including most likely the story of his redemption, the purification right of Mary, or Jesus being revealed as the Messiah to Simeon and Anna, I hope we remember all these early stories and practices amidst their variations. They help make Jesus and his family come alive in context of their time. February 2 being forty days Christmas remains the perfect day to do so. Indeed, as I have written elsewhere, the date was once was considered the end of what was called the Season of Epiphany, and any remaining Christmas greens were taken down. (Today, most denominations don’t have a season of Epiphany but have January 6 as the Feast of Epiphany and what is now called the start of the Season after Epiphany.)

So that all said, with all those names and remembrances possibly now making more sense, why is the day also called Candlemas? Well, in past days, Christian families would commonly bring candles to the church as we remembered Jesus as “a light for revelation to the Gentiles, and the glory of [God’s] people Israel.” Much as we bless food to our use or dedicate worship items through prayer, families would ask that the candles used in the home for light be blessed.

Happy Candlemas everyone! As Jesus urged, “let your light shine before others, so that they may see your good works and give glory to your Father in heaven.”

Unless otherwise indicated, all scripture quotations for this post are from the New Revised Standard Version (NRSV) translation.

© 2022 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Church History, Lectionary, scripture, worship

Tagged as , , , , , , , , ,

February 1, 2022 · 7:00 pm

Run to the Table

The audio version of this post can be listened to here.

In 2011, I remember when members of a former L’Arche community from Lynchburg, Virginia visited my past congregation, Messiah Lutheran (Mechanicsville), for the first time. Speaking of such communities, L’Arche USA explains, “The first L’Arche community was founded in 1964 in the small town of Trosly, France in response to the inhumane conditions of the large institutions where people with intellectual disabilities had been placed.” From that first community of four people living together as one, with one person more able and three persons having profound disabilities, has grown an international network of communities based on love and mutuality. All members give of themselves. All members receive gifts of God’s grace through others. My friends in L’Arche Metro Richmond testify, “L’Arche is global community of faith that celebrates the gifts of persons with developmental disabilities – gifts of welcome, wonderment, spontaneity, and directness. They touch hearts and call others to unity through simplicity and vulnerability.” Honest, trusting, loving relationship binds them and helps everyone grow.

In preparing our welcome, we had taken down the center altar rail where people normally communed. We knew a number of those visiting us had physical disabilities and some used wheelchairs, and this simple change would help with access. As soon as I had invited people forward to share in the meal, a young lady from L’Arche came running. She came right up to the altar itself and joined the assisting minister, acolyte, and me as we prepared to offer the Lord’s Supper. She came hungrily, joyfully holding out her hands in front of me with one of the biggest smiles I have ever seen. She wasn’t concerned about propriety, yet she was reverent. She understood that this was a moment of sacred celebration – Christ with us. She felt loved and accepted, comfortable enough to charge up to the altar with great abandon as if she was sharing a meal in her own home at L’Arche. Even as a stranger to me, she absolutely belonged. There was something beautiful in that moment. There was something theologically and perhaps even scripturally poignant if not profound. Those so often seen among the least would once again be first. They would bless us with their joy and simplicity of trust that they were loved by Jesus, even as they were welcomed by Jesus through us.

As we prepare in 2022 to enter Christ Lutheran’s 75th anniversary year, I wonder what we can learn from that experience. What keeps us back from fully embracing the gift of community offered us? Where can we tear down barriers both concrete or symbolic that might otherwise serve to keep those who might be timid or afraid away? We have a great deal to celebrate in a community that has blessed us in so many ways, but how can we better share that blessing with others? With this anniversary, we aren’t just to look backward. We are invited to rush forward seeking Jesus! He is calling others who might not yet know him. He is waiting to come to others through our hands, feet, and hearts. Each one of us has a part to play if only we will risk showing up.

A 75th anniversary is traditionally understood to be appropriate for gifts of gold or even diamonds. Yet, our true treasure can only be found in Christ often as we share his love. That’s why we were created and called. It is our deepest, most meaningful significance. If you don’t sense that wonder or joy yet, do not be alarmed. Christ is still shining within you. He promises this, and his love has burned within you even before you knew him. Seek to listen to him instead of the darkness whispering within and around us. Jesus once told his disciples, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.” You are his child, not because of what you do or your strength of faith, but because he invites you. Come, taste and see!

Pastor Lou has been bleesed from being an active member of L’Arche Metro Richmond’s Community Life Group, an official project of L’Arche USA. If you would like to support them in their life together as they move toward full community status or you want more infromation, please visit: larchemetrorichmond.org

Originally published in the February 2022 newsletter of Christ Lutheran Church, Fredericksburg, Virginia.

© 2022 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter, Uncategorized

Tagged as , , , , , , , , ,

January 26, 2022 · 6:26 pm

If the Gospels are inspired, why do they differ?

Edited version of a photo by Aaron Burden on Unsplash, Licensed under CC0.

An audio version of this post can be found here.

Recently in a Bible study, we examined Luke 4:21-30. A participant asked why this account of Jesus being rejected by his hometown neighbors differed from other Gospels – particularly the threat to push him over the side of a cliff. Where were his disciples?

In following up with that question, I used a book called “Synopsis of the Four Gospels” (K. Arland, Ed., 1985) which tries to line the stories up as they parallel. In doing so, you find some of the stories are seemingly out of sync chronologically or even in detail. For example, Jesus chasing the money changers out of the Temple courts happens very early in John (the start of Jesus’ ministry). In the other Gospels, it happens during Holy Week (at the end of Jesus’ ministry).

Why do they differ? Scholars wrestle with this as do everyday believers. Some suggest that these versions were inherited oral stories from the source before being written down. So, errors occurred. Others argue that the named persons wrote them, but they tell the story as they remember or in a way that makes the story flow. (Minds do play tricks on people when it comes to memories.) Still, others attribute it to who wrote them and when they were written. Not all the Gospel writers knew Jesus or walked with him.

The Gospels were likely written in this order: Mark, Matthew, Luke and John. The Gospel of Mark is thought to be written by a companion of Paul named John Mark or Marcus. Matthew’s Gospel was traditionally attributed to the Apostle. Some suggest there might have been an earlier edition lost to us in Aramaic. Luke was another companion of Paul, a doctor from Asia minor with Greek heritage. He also wrote the Book of Acts, and some scholars like to consider it as Luke-Acts, a kind of continuing story. John is commonly believed to be written by the Apostle. Tradition states that he cared for Mary, the Mother of God, after Christ’s death. Other texts are also attributed to him.

When you look at a parallel synopsis of the four Gospels, one thing becomes clear. The stories paralel in many places, but there are many differences as well – some important, some less so. In the case of Luke 4:21-30, they are synced in my resource with Matthew 13:53-58, Mark 6:1-6a, and John 7:15, 6:42, and 4:44. In Luke, the incident happens before the call of the disciples. In Matthew, Mark and John, an incredibly similar incident (or wording) happened after the call of the disciples.

The Gospel writers are indeed inspired by the Holy Spirit, but they aren’t puppets or zombies of the Holy Spirit. Like anyone else including your pastor, the testimony of the Gospel was transmitted through a human lens and can come out differently as best as one understands the stirring of the Spirit or within the limitations of the human mind and vocabulary. As I have argued before, it is like multiple witnesses in a court case. They might all tell the story differently, but they aren’t necessarily lying.  In evaluating all the stories together, one might come closer to the truth of things.

With any such discrepancy, there is the possibility that a similar incident happened more than once, but with what we have, we cannot definitively know that. Some early Christians wanted to harmonize the stories similar to the way modern movies might, but as these texts were deemed sacred and inspired, the early Church rejected this. For two thousand years, the texts, apart from the unintentional errors of scribes, have not been changed. People went to great effort to copy them exactly. Most often, multiple versions of manuscripts written over years if not centuries apart coincide with little variation, but in some cases, as with the ending of Mark, earlier manuscripts differ significantly from later ones. Bible editors often highlight these differences with brackets or footnotes perhaps saying, “other ancient sources indicate (insert the difference).”

Amidst such differences, we accept them as they are, and we have to deal with the very real inconsistencies through faith and scholarship. In this coming Sunday’s Gospel passage, perhaps it is a different but similar incident or Luke inherited the story from Paul but erred in the chronology of it. We just cannot know. For those that argue such inconcitencies indicate the Bible is false, I think it important to recognize how liars normally behave. Conspirators often try to “get the story straight.” Here, the Christian community refused to do so fully aware of textual tensions and disagreements. Perhaps this actually is an argument for their veracity!

An error on the part of an Evangelist might seem heresy to a fundamentalist needing every word, phrase, and sentence to be true in isolation. Yet in our Lutheran tradition, I think we take a better approach – one Martin Luther introduced and popularized in the 1500s. We seek an exegesis of the text. We consider context and how scripture interacts with and interprets scripture. We look at varied manuscripts written over time with an eye for any differences. Here, we examine the testimony of scripture in light of proximity to the incident and firsthand accounts. Accounts written earlier might be more authoritative. We also consider the author’s social placement and characteristics. For example, Luke’s vocation as a Gentile doctor likely encouraged him to share stories mentioning women, gentiles, and physicality in more detail than other Gospel writers. We also evaluate language and phrases used. In ancient times, it was not consider deceitful to write in anothers name, particulalry one’s teacher or mentor. Who wrote the text and when can impact its accuracy. We draw from and compare archeology and outside contemporary texts, and we even consider sociological and literary approaches. In the end, Gospels are not meant to be histories. They are theological witnesses. The details do not matter as much as the ultimate truths they reveal.

Thus, a discrepancy need not indicate a falsehood nor even technically an error. The storyteller (witness) is telling the story through a lens reflecting their experience, interests, culture, or maybe what they deem most important to share. Memories might differ. Styles won’t be the same. Yet taken together, one might note how these accounts corroborate one another. And some scholars suspect they might at times even rely on one another as source material. For example, Luke and Matthew seem to echo Mark’s earlier account. Scripture might be inerrant in substance (ultimate truth) without being exactly the same in detail.

True, an interpreter can certainly err as well. Group think or assumptions might interefere with how we hear and understand the Word of God. Or, new discoveries can transform our understanding. Someone helped by the Spirit might even come up with brilliant new insights. Yet, this all reinforces the critical need to interpret scripture in community with others. Further, we should consider the voices and perspectives of past believers as well as the present Christian community. In the mind of Martin Luther, scripture trumped traditions, but he did not mean to say that past understandings don’t matter. We should evaluate them to benefit from the good and reject the bad. In the end, we might not be able to understand why things are the way they are in scripture at times. When this happens, we will have to rest in the tension that exists. Faithful people might need to disagree at times, humbly recognizing that we might be the one who is wrong. Still, we trust scripture to be a gift from God and normative lens for our Christian life above all others.

I hope this short essay helps Bible readers better understand what is going on with the Fourth Sunday after Epiphany’s (Revised Common Lectionary, Year C) Gospel text. It might also help as one seeks to address other texts encountered in the future. We should remain honest admiting that we can never know all we need to about the Bible, but we trust in the One who does. Our faith is ultimately in God – Father, Son and Holy Spirit – not the Bible. And as an earlier believer once said, “God is still speaking.”

Reference:

Aland, K. (1985, Rev.). Synopsis of the Four Gospels, English Edition. “33. Jesus’ Preaching in Nazareth.” Swindon, United Kingdom: United Bible Societies, p. 31-33.

This blog post was expanded from an email written to members of a Christ Lutheran Bible study on January 26, 2022.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter, scripture, Uncategorized

Tagged as , , , , , , ,

January 11, 2022 · 6:39 pm

Called by Name

Image source: https://uechurch.org/. Used by permission.

Prefer to listen to this post? You can at the new 2 Penny Blog Podcast!

“Lord, our Lord, how majestic is your name in all the earth!” (Psalm 8:9)

On January 1, the Church celebrates the Feast of the Name of Jesus as recorded in Luke 2:15-21. On the eighth  day after our Lord’s birth, Joseph and Mary took Jesus to the Temple as prescribed by Mosaic Law. There, he would be circumcised, a sign that he belonged to the ancient covenant between God and Abraham. Circumcision was an initiation for males into the Jewish tribes, but more importantly, into all of God’s plans and promises. The Jewish people had been chosen and set apart to glorify God and bless the world. It was also at this time that Jesus formally received the name the angel had given him. In ancient Hebrew, his name was Joshua. In the Greek of the New Testament, his name is translated as Jesus. In any language, his name means “God is salvation.” Through the Jewish people, the world’s hope had become manifest.

Perhaps it is appropriate to hear and remember his name in its many forms. Jésus (French), Jesús (Spanish), Jézus (Hungarian), Yexus (Hmong Daw), İsa (Azerbaijani), Tsisa (Cherokee), and many more variations exist in the more than 6,500 languages of our world. For “when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law” – all peoples of the Earth – “so that we might receive adoption as children” (Galatians 4:4-5). God’s plan was never to limit love to the Jewish people but to spread love throughout the earth and into our individual hearts.

No matter our genetic heritage, whatever our family name, through our faith and baptism, we are claimed and gifted with a new name; that of “Christian.” The ancient name Christian means “Christ bearer.” Much like our siblings of the Jewish faith, we are grafted into their ancient, shared call, and wrapped in God’s promises and glory. As we start this new year, our lectionary reminds us that we “are no longer a slave but a child, and if a child then also an heir, through God” (Galatians 4:4-7). We are now part of God’s family – never forgotten, never alone. We are allowed to know and claim God as Abba, Father.

What wonderous news to begin our year with! God calls our individual names in love. God’s word shapes us into community. Together with all God’s peoples, we share a sacred purpose – God’s purpose. This means that in good times or times of suffering, every moment of our life matters to God, and Christ will somehow be made known. For wherever this year leads us, Jesus walks with us. He will never forget our names, those whom he lived, suffered, and died for. He will never reject us and will always speak love to us.

Like you, I cannot tell what the future will bring in detail, but I know this, Jesus is Lord. Nothing can truly harm us, not even death. He has called us by name. So let us lift up our heads and look for God’s presence. God is here and now. God is waiting to welcome us into the future. God is our salvation. For we have been declared and made God’s own, and he will never forget our names. In fact, God love us so much that God has inscribed our names in the palms of his hands (Isaiah 49:16). Our names remain before God’s eyes and in God’s heart forever.  

Happy New Year, dear Church! I look forward to what God will do.

Originally published in the January 2022 newsletter of Christ Lutheran Church, Fredericksburg, Virginia.

Unless otherwise indicated, all scripture quotations for this post are from the New Revised Standard Version (NRSV) translation.

© 2022 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter, Uncategorized

Tagged as , , , , , , , ,

December 12, 2021 · 12:08 pm

Another Christmas in “No Man’s Land”

One of my favorite Christmas stories comes from World War 1. As the troops on opposing sides prepared their trenches for a meager Christmas, the story goes, the Germans put up Christmas trees and began to sing “Silent Night.” Amidst all that suffering, death and decay, a little light broke in at least for a time. The British troops facing them began to respond with well wishes and songs of their own. Eventually someone (no one is sure who) decided to take the very real risk of reaching out across No Man’s Land. An informal, unapproved, and joyful truce began that lasted several days until the powers that be regained control.

As we enter Advent and Christmas, we once again do so amidst travail and trouble. There’s darkness seemingly surrounding us and perhaps enemies of all kinds – economic, political, health and family issues of all kinds. And yet, the world needs someone to step out and declare the new reality of Jesus’ birth once again. There’s a risk to it, I suppose. Some might think we are frivolous or blind. “Don’t you see what’s going on around us?” “Why, yes, I do,” I would reply, “Jesus has brought light into the world, and the powers of darkness are on the run.” I think that’s worthy of celebration. It might warrant putting down our weapons of harsh words and judgement of our neighbor to take part in God’s songs of reconciliation and peace. God wants us to enter the No Man’s Land before us to declare that Jesus has been born for us and for all. We need not fight anymore. We need not listen to our fears. Love has spoken the final word. His name is Jesus.

Kristine and I wish you a joyous Christmas. We know that it has been a hard year (plus) for many of us, and there might be more challenges ahead. In such a context, the light of Christ might seem to come and go, but make no mistake. On that Christmas long ago, Jesus entered our world with all its troubles, and he is still here at work. A bright and constant dawn lies before us. As in the old Christmas hymn, Good Christians All, Rejoice and Sing, let us sing with our lives, “We praise in songs of victory that Love, that Life, which cannot die, and sing with hearts uplifted high: ‘Alleluia! Alleluia! Alleluia!’

Merry Christmas, dear Church. All is well, because we have Christ’s love, and we have this time to rightly celebrate. I pray it proves among your best Christmases ever.

Originally published in the December 2021 newsletter of Christ Lutheran Church, Fredericksburg, Virginia.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter

Tagged as , , , , , , ,

November 17, 2021 · 5:02 pm

Living Amidst Wars and Rumors of Wars

The following sermon was offered at Christ Lutheran Church on November 14, 2021, the 25th Sunday after Pentecost. Due to the positive feedback and discussion, that followed, I am posting the text here. I have also embeded the worship service below. In the video, the sermon starts at approximately the 10:50 minute mark. Primary text: Mark 13:1-8.

Image by Justin on Unsplash. Used by permission.

Grace and peace to you from God our Father and the Lord Jesus Christ. Amen.  

As our church year comes toward an end, our lectionary circles back to some topics and stories that come from the end of Jesus’ life – things we would often here in Lent just before the victory of Easter. Today, Jesus has entered Jerusalem for the Passover Festival, and he knows it will be for the last time. He fully understands that he is there to die. As Mark’s account starts out, Jesus was tempted three times by Satan, and here the cosmic battle will be settled once and for all. Jesus will tramp the devil under his foot, not by being a king in the earthly sense, but through his suffering, death on the cross, and ultimate resurrection.

Yet in the face of this tension, he’s teaching his disciples about what is to come – at some level, what to expect – but also why to maintain our hope. Through Jesus, God reveals what one scholar calls “a future toward an end.”[i] It is a linear faith in a way. Thanks to the teachings of Jesus and the scriptures, we know the starting point (the Fall) and on the other extreme we know the ending point (full restoration as Jesus comes again). “God is shaping a future toward an end,” yet there are not many timeline details.[ii] As Luther noted, our peace during this time of temptation and tribulation comes from a God who seems often hidden. We “are going uphill and downhill and uphill again. One moment it is night, the next day, and then it is soon night again.”[iii] Martin Luther did not know of such things, but what he is basically describing is that this unfolding of history can seem like a terrifying roller coaster ride.

While it is true that I jumped out of planes in the US Army, and I’ve rappelled from great heights and faced dangerous circumstances at times in my previous vocations, I’m not a big fan of roller coaster rides. There’s just something about them that bothers me – not so much the height, nor the twist and turns, nor even any light show modern coasters might offer us…mostly, I hate the feeling of lost control. We must depend on the architects, engineers, and maintenance people to keep us safe. We are just along for the ride.

That said, I will go on one when someone like a niece or nephew begs me too, but I will tell you my survival secret. I just try to keep my sight on one direction or point before me and quiet the voices within me through prayer. I know the goal, and I trust that I will make it. That’s not too unlike life. As children of God, it is helpful to keep our eyes on Jesus and the victory before us, and when the voices of doubt and darkness spring into our head, we must try to shout them down with God’s promises. “Get back Satan! We are loved. We are saved even as we are being saved.” God is helping us no matter what we can see with our eyes, and we are already victorious through our faith and baptism. No matter what happens, good, bad or indifferent, all is well, because God will give us “the power to win through to the end.”[iv]  

If we judge our situation purely by reason or experience, we will always be wrong. Jesus teaches that faith is the key to true understanding. So, when Jesus’ disciples begin to marvel at the architecture and enormity of the Temple, they were not wrong. It was truly something with some of its stones weighing tons and individual stones proving a larger in size than some homes of the day. They were right to be amazed! King Herod the Great had expanded the Second Temple into his own work of art and glory. It was meant to be a testimony not simply of the supremacy of the Hebrew God, not only speaking of the place of the Jewish nation in the world…It also screamed of his greatness. The Jewish Temple existed as a centerpiece of Jewish identity and meaning – politically, culturally, and religiously. All sacrifices to God were meant to be made there and nowhere else. It was the place where their all-powerful God was meant to reside literally and figuratively at the center of God’s chosen people.

Yes, the Philistines had destroyed the previous Tent of Meeting and stolen the Ark of the Covenant when some priests had been unfaithful, but God gave it back. And when the people lost their way, had turned against God, the Babylonians did come in and destroy Solomon’s Temple, the First Temple that replaced the Tent of Meeting, and forced a 70-year exile of the Jewish people, but God had forgiven them. God brought them home after 70 years for a new Temple to be constructed and better days ahead. The idea of this third great Temple, the widely expanded and ornate Temple of Herod the Great, would ever be destroyed was unbelievable for most people. To destroy the Temple with its cultic and national significance, as a wonder of the world, seemed an utter impossibility. It would be an unbelievable threat to the truth of God’s promise that God would love and protect them forever.

And so, as the disciples cry out in wonder, “Look at that Temple!” Jesus deeply shocks them to their own foundations by saying, “It is not going to last. It will be destroyed.” Not only that, but he also uses this prophesy to open the door to a greater mystery yet. Jesus will die. In the eyes of the world, he will be destroyed, but he will rise again. His closest and oldest friends, his most intimate group of Apostles, have come far enough in faith not to doubt him even if this makes them fearful. When they have a chance to speak alone with him, Peter, James, John, and Andrew ask when this will be and what signs should they look for. They want to be ready. They hunger for some sense of control. In a sign of some mercy, Jesus tells them there are basically four signs: false messiahs; wars and rumors of wars; earthquakes and other disasters; and persecution.[v]

Notice, as with scripture itself, Jesus doesn’t provide details. It will all be revealed to his followers when the time is right, and as we are ready. Indeed, at some level, his prophesy came true by 70 AD. There were false prophets and calamities and persecution immediately following Jesus’ death and resurrection. The Church faced many growing pains and threats as did the Jewish people. And finally, the Roman Empire grew tired of the rebellious Jews in Judea, and the Romans destroyed everything. The great city of Jerusalem was sacked, the people scattered in an exile reaching into the twentieth Century after World War 2, and the Temple torn down. The riches that had been dedicated to our God of life and love would now be used to help build the famous Colosseum of Rome, a place of persecution, battle, and death. All that is really left of the Temple are some foundation stones, commonly called the Western Wall today.  

As a result, many contemporaries, even Paul who died in about 67 AD, assumed Jesus would return and the dead would be resurrected soon and very soon. Still, time is relative when it comes to God. That day has not yet come to pass. Like the original believers, we are left to wait in hope…to hold on to our shared belief. God’s plan was and is yet unfolding, and nothing, not even death itself, will stop God’s love from coming to its full fruition.

This section of Mark’s Gospel is often called his “Little Apocalypse.” He briefly shares Christ’s teaching not just about the end of the Temple but seemingly also about the end of the world. The ending of the world is still going on all around us. We see those four signs! I think a theologian from Valparaiso University (a Lutheran school in Indiana) is correct when she asserts that we all experience our own “Little Apocalypses” throughout our life.[vi] We have days when we wonder, “How can I do this? What’s going to happen to me?” Or, as a pastoral care professor of mine used to remind us that we suffer a little bit of death every day.[vii]

“The Devil is in the details,” people say, and when it comes to the end of the world (or when and how our own life will play out), it is likely a blessing God doesn’t let us fully in on the details of what lies before us. It might distract us from the blessings of today or cause us unnecessary fear. Instead, Jesus provides us the key to it all in verse 7, “do not be alarmed; this must take place.” This must take place. We don’t fully know why. We cannot fully understand where and when or even how. Yet, we know this, we are and remain God’s beloved. This…God has promised us. We are only asked to trust the architect, builder, and maintainer of our lives.

I wish that I could tell you that we will experience no more suffering, loss, or failure ahead, but that would be a lie. It would be unbiblical. Even Jesus had to die, so why do we resist that we must too? All the powers of the world remain against him, and if we cling to him, they will resist us too. We are part of this cosmic battle being played out to its end,[viii] and we are gifted the power to choose whose side we want to be on. We can choose to trust Jesus or not.

Last week, I saw a man on television who claimed to be sent from Jesus while peddling his “miracle water.” Used appropriately, it was said to save you from poverty. Although claimed to be “free,” I discovered through research that it has somehow made him a very wealthy man. False prophets are among us still, and some people give them power over their lives. Of earthquakes, and famines and plagues, wars and rumors of war, oh, we have had our fill. Just watch or read the news if you dare. Yet, God isn’t done with us or the world yet. We don’t know why, but the end is still to come. With that end, a new heaven and earth will come too – a new beginning. More is in store than what we can see, understand, or even imagine.

A reading from The Word in Season (those little daily devotional guides available in our welcome area) gave me a lot to think about recently. On November 6, an entry really challenged me, as I faced the life and death struggle of yet another friend from COVID-19. The author pointed out that Jesus was indeed a master storyteller. As when he spoke about the lilies of the field, he was a great poet. “But when necessary, he was able to speak with simple directness, ‘Have faith in God.’” Have faith in God. There’s an urgency there and a call to utter dependence if not total surrender. Do we trust our God who is love or not? “‘Have faith in God,’ said Jesus, and live the love that can make the whole world whole.”[ix] That’s all we can ultimately do – trust while seeking to live in love. Other than that, strap in and hang on. With God in control, we are in for one awesome ride – one which can only end in joy and laughter over all we have been through together….all that God has gotten us through together. That is God’s promise to us. That is God’s plan, and we can trust it. Amen.  

[i] Brobst-Renaud, A. (November 14, 2021). Working Preacher. Commentary on Mark 13:1-8.

[ii] Langknecht, H. (November 15, 2009). Working Preacher. Commentary on Mark 13:1-8.

[iii] Luther, M. Sermon on St. Peter and St. Paul’s Day,” EA6:294f.

[iv] Ibid.

[v] Card, M. (2012). Mark: The Gospel of Passion. Intervarsity Press: Downers Grove, IL. p. 159.

[vi] Brobst-Renaud, A. Working Preacher.

[vii] His name was The Rev. Charles Brown, PhD, Union Theological Seminary.

[viii] We believe as Lutherans that the battle was won with Jesus’ cross and resurrection, but the powers of sin, death and the Devil fight on it their death throws until Jesus returns.

[ix] Word in Season (October, November, December 2021 edition). p. 39.

As noted above, our worship service can be found below. The sermon begins at about the 10:50 minute mark.

Leave a comment

Filed under Sermon

Tagged as , , , , , , , ,

November 9, 2021 · 7:18 pm

Offering thanks amidst our tears

Indigenous and ancient peoples have always given thanks. In the northeast where the Pilgrims first met the Wampanoag (near where I grew up), the arguable “first Thanksgiving” was certainly not a new idea. The practice was deeply engrained in both the European and Native cultures. In fact, much like the Europeans, the Native peoples of what was eventually renamed New England already held several thanksgiving events throughout their year – both scheduled seasonally and at special times of celebration. Although today you will often hear of protests from the Native peoples in Massachusetts regarding the myths, particularly the cultural misunderstandings and stereotypical images, of that historic event and the very real, terrible offenses that came afterward, they never protest the concept of giving thanks. Christian or not, Native peoples know it is good to give thanks just as their ancestors did and they still do. It is an ancient practice all cultures have in common at some level. Thanks can be offered even as we acknowledge great sadness in our lives – even amidst tears for those who went before us and sad if not horific events that cannot be undone. Giving thanks seems to build our resilience as individuals, families, and peoples. Indeed, some studies even suggest thankful people are healthier and live longer, more satisfied lives! I suspect that the First Nations have survived in the face of many evils partly because they understand and value the sacred nature of giving thanks for their ancestors and today.

When the Ark of the Covenant was first brought into Jerusalem, King David initiated ongoing cultic prayers by commanding, “O give thanks to the Lord, call on his name, make known his deeds among the peoples. Sing to him, sing praises to him, tell of all his wonderful works” (1 Chronicles 16:7-9). The Psalms and New Testament scriptures echo this sentiment in many places for the community and individual. Paul sounds much like King David when he urges all Christians, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you.”

Still, it remains true that it can be easier giving thanks when times are good. So, it can be helpful for us to intentionally live into our thanksgiving even if we don’t much feel like it. Yes, we should be honest about our pain. We can and should confess the sins of our past. We might like to even remember past hard times or hurt visited upon us. Yet, we can still consider the signs of blessing that are there to be found behind, around, and before each and every one of us. How have such hard times made us stronger or more empathetic? What have we learned, and how can our past curse become blessing for ourselves and others? Do the experiences of our ancestors or our own experiences reveal something sacred in and through the pain? We can reminisce about the photos and relics of our past that remind us of the love we have experienced as a gift. We can make lists of or talk about signs of hope in our darkness trusting all the while that Jesus has promised healing and hope lie before us. We can celebrate our ancestors strengths even as we acknowledge their frail, misguided humanity. Such practices help open our eyes and our hearts to the truth that even when seemingly hidden, God is at work. God is at work for us.

It has been a long couple of years. As with many of you, I will miss people I’ve lost at my table and in my life. Yet how much poorer would my life be if their loving witness hadn’t touched me? There are things to be afraid of, but Jesus says, “Fear not. I am with you.” I fall short in many ways, but I can trust as scripture promises that I am forgiven through trusting in what Christ has done. Therefore, I am enough. Whatever our circumstance, we can strive to give thanks just because we can trust what Jesus promised remains true – this seeking to trust being a sign of the Spirit’s active presence in our lives as well. We can rejoice, Jesus says, “for the Father himself loves you, because you have loved me and have believed that I came from God.” Whoever you are, whatever has been done to you or left undone, or wherever you have fallen short, I wish you and all those you love a blessed Thanksgiving filled with such a love. There remain reasons to give thanks even amidst any tears, for even the sadest parts of our lives have meaning. They help make us who we are.

Adapted from an original pastoral letter published in the November 2021 newsletter of Christ Lutheran Church, Fredericksburg, VA.

Unless otherwise indicated, all scripture quotations for this post are from the New Revised Standard Version (NRSV) translation.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter

Tagged as , , , , , ,

October 25, 2021 · 5:37 pm

Is this a season of spooks or saints? The historic relationship between Halloween, Reformation Day & All Saints Day

Luther schlägt die 95 Thesen an (Painting of Luther nailing 95 theses), by Julius Hübner (1878), Public Domain

All Hallows’ Eve, more commonly known as Halloween, is an important time for us Lutherans (and the entire Church, I might add). Yes, on October 31, 1517, good old Martin Luther posted his 95 Theses critiquing practices and teachings related to indulgences.(1) It was good – and likely not coincidental – timing. The Church was thinking about matters of death and resurrection.

Indeed, the harvest was ending. Plants were dying or growing dormant. Hunting became harder as animals became scarce due to migration or the movement into hibernation. The season was growing darker and days shorter. People’s minds in these more superstitious days could turn to some very dark things. As a television show popularized, they would sense, “Winter is coming” in the worst sense. Death seemed afoot with demons, goblins, and ghosts to boot.

Pagan cultures for centuries had used this time of year to remember the dead and dark things, especially those who might still be walking or floating around them.  As Christianity supplanted paganism, people did not really change. Many of the fears remained the same. Not everyone trusted that Jesus had fully defeated death, at least where they were concerned. It seemed reasonable and likely that more suffering was to come as people they loved transitioned into the afterlife.

In this context, people strained to make sense of it all. Drawing from some dubious scriptural citations and some very creative thinking, people expected they would never be good enough to merit heaven. The idea of limbo and purgatory – places where those not ready or quite good enough for heaven could be purged of sin and maybe one day enter heaven after much suffering – came into the fore. Hell caught more and more of the common folk’s attention, as heaven seemed more and more unattainable. They feared God’s judgement in a world where many died before thirty years of age. The world was a frightening place, and God seemed distant, angry and terrifying.

So, the Church tried as it could in those times to respond to (and within) that worldview. Although there certainly were early practices honoring saints and imploring divine help and mercy for the dead, one can trace a more significant line toward today’s practices. On 13 May 609 or 610, Pope Boniface IV consecrated the former Pantheon at Rome to become a Christian shrine, Our Lady and the Martyrs. He is believed to have chosen this date to witness against and supplant the ancient, Italian pagan feast of the Lemuria. The Lemuria was celebrated on three days — May 9, 11, and 13. Even days were considered unlucky by the Romans. The day honored the dead and particularly the lemures, the unfriendly if not dangerous spirits of people who died violent or untimely deaths. Pope Boniface IV ordered a celebration should be held every year.

In a similar fashion, sources indicated that Pope Gregory III dedicated a worship space in Old St. Peter’s Cathedral to venerate relics of saints, martyrs, and the Apostles of the Church on November 1, 731. This, too, was to be remembered each year with festival worship. By the late 8th Century, a practice to remember the saints and martyrs also grew seperately in what is now the British Isles and Ireland as the Church fought back popular Celtic pagan practices related to remembering the dead. A Northumbrian abbot, Alcuin, whether reflecting upon events in Rome or perhaps something else, argued alongside others that an annual remembrance and celebration should occur every November 1. At the insistence of Pope Gregory IV and other religious leaders, the Holy Roman Emperor, Louis the Pious, finally decreed November 1 would become a “day of obligation” in 835.(2) Failure to attend worship would risk one’s salvation and perhaps result in fines or punishment. By the 12th Century, the 13 May celebration had been supplanted by the November 1 saintly celebration and its accompanying October 31 vigil services.

It was easy in those days to assume the “perfect” and holy saints might be with God, but what about our family members who, well, we knew not to be so perfect or even “bad”? In the 13th Century, All Souls’ Day became a companion observance on Novmber 2 to remember all those still in pergatory. All Saints’ Day remained a day to recognize the exulted few. Also known as the Commemoration of All the Faithful Departed and the Day of the Dead, All Souls’ Day is specifically meant to be about prayer and remembrance for the souls of these still suffering, baptized members of the Church. (3)

All the while as these litrugical practices developed, amidst the ravages of the plague and on and off again wars in Europe, things became more frightening. Coffers became emptier. The Church began to seek funds through the selling of indulgences. Indulgences were like a “get out of Purgatory free card,” a way to reduce the amount of punishment one had to undergo for their sins.(4) In other words, one could pay for oneself or one’s family members (even those already dead) to be released earlier from purgatory, and you received a paper that said so. Looking upon the mass as a sacrifice, people could also pay for masses to be said to help their dearly beloved departed. Each mass paid for meant less time suffering. Under the auspices of “the keys” (Matthew 16:19), believed to be a hereditary power gifted to those succeeding St. Peter as bishop of Rome, Popes began to use that power to their advantage and disgrace. The money would build a new cathedral in Rome, but it also fueled a growing corruption in the western Church.

On October 31, 1517, in walked a college professor, a Bible scholar, theologian, and Augustinian Monk, named Martin Luther. He posted his 95 Theses, or Disputation on the Power and Efficacy of Indulgences, against these abuses in the hope of sparking discussion and reforms. The day he chose to do this was the Vigil of All Hallows (or now, All Saints’) Day, also originally called All Hallows’ Eve (now Halloween to most people). The Church was remembering Christ’s victory over sin, death, and the Devil. It was celebrating the freedom his faithful followers had been gifted. What a perfect time to assert, “When our Lord and Master Jesus Christ said, ‘Repent’ (Mt 4:17), he willed the entire life of believers to be one of repentance.” He went on to argue ninety-five theological points that the process of repentance (a turning back toward God) and frogiveness of sin should not be about money or based on fear. Martin Luther had come to believe our loving God has already freed us in love through what Jesus had done and promised. If the Papal authorities really had the power to forgive sin, why not do so out of love? In response to Christ’s sure promises, we are invited to trust and reorient our life toward God and others in love – in thanksgiving not fear. We can run back to God for foregivenss over and over agains without fear. We can walk on through tribulations, punishments and even hell itself with confidence. Our battle is already won by Jesus, and death has lost its sting. This good news turned into what we know today as the Reformation.

Foot notes:

(1) Some scholars suggest that Martin Luther did not nail his 95 Theses to any door, but instead, they argue he only mailed (“posted”) it. Yet, I would argue to accept that he mailed something does not necessarily exclude the possibility that he also (or only) posted/nailed/tacked something on to the door of the university church. He we are in the 21st century, and I still see occasional missives posted on or near the nearby university – much as I did in the 2000s and 90s. I’ve seen this behavior in other countries as well. I’m not so fast to give up on pervasive social memory. I’ve seen “stories” discarded as myth as told by Native Americans and others, and then someone goes and discovers something proving the story holds some truth. Anything is possible. Indeed, in the early 1600s, he was depicted writing them on the door with a quill. Here’s an article from the Washington Post (2017) that might help explain this still unsettled debate – to often presented as fact: https://www.washingtonpost.com/news/retropolis/wp/2017/10/31/martin-luther-shook-the-world-500-years-ago-but-did-he-nail-anything-to-a-church-door/

(2) For Roman Catholics, All Saints’ Day remains a “holy day of obligation.” All Souls’ Day is not. Yet, the Code of Canon Law (1246 § 2) declares that an Episcopal Conference “can suppress some of the holy days of obligation or transfer them to a Sunday” with the required approval of the Apostolic See. The United States Conference of Catholic Bishops decided to eliminate the obligation to attend Mass when the solemnities of January 1 (Mary, Mother of God), August 15 (The Assumption) and November 1 (All Saints’ Day) fell on Saturday or Monday. The Holy See approved this decree on July 4, 1992. Thus, All Saints’ Day will not be a day of obligation for Roman Catholics in 2021.

(3) Later with the Reformation’s influence affirming the unbiblical nature of beliefs in pergatory and Martin Luther’s and other Reformers’ contentions that at our best we can be only imperfect sinner-saints, All Souls Day became primarily a Roman Catholic observance. Most Protestants remember and give thanks for the Christian life and witness of all our dearly departed on All Saints’ Day along with all the more famous saints of the Church. After all, we are all saints through our faith and baptism, even as we struggle with sin. We don’t believe the blessed dead need our prayers when they already have Jesus. We are all considered saints through the power and promise of our faith and baptism – by grace through faith in Jesus Christ. That said, some Protestants in the Anglican Communion and elsewhere still have liturgies for that similar purpose on November 2, although individuals might or might not fully reject the concept of pergatory.

(4) Indulgences could also be earned for praying certain prayers, wearing certain medals or scapulas, or making a pilgrimage.

The 504th anniversary of the Reformation will fall on October 31 in 2021. Modern Lutherans tend to mark it in worship on the Sunday closest to or on Ocvtober 31. All Saints’ Day, still on November 1, will be marked most years on the following Sunday (if November 1 is not a Sunday) by most Lutherans and many others in Christ’s one, holy, and apostolic Church – and by that, I mean many across the ecumenical Church. Roman Catholics still observe All Saints’ Day on November 1 along with All Souls’ Day on November 2.

Originally published in the October 26, 2021 edition of Christ Lutheran Church’s (Fredericksburg, VA) weekly newsletter, the Hub.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Church History, Pastoral Letter, saints

Tagged as , , , , , , , , , , ,

October 9, 2021 · 1:30 am

A sign of hope

Photo by author using Iphone11 Promax. All rights reserved.

“Do not fear, for I have redeemed you; I have called you by name, you are mine.” Isaiah 43:1b

While taking Boomer for a walk yesterday, I caught sight of what appeared to be a red fireball in the sky. Only, it was not the sun or a meteor. It was the moon! I’ve seen reddish colored moons before, but I don’t recall ever seeing anything like this. The first thing that popped in my mind was a prophesy shared by Joel (2:31), “The sun shall be turned into darkness, and the moon into blood, before the great and terrible day of the Lord.” Yet in mere moments, I thought better of it. Fires in the west have caused a great plume of smoke to pass over our state, and refracted light likely caused the fiendish, end of times worthy glow. There was nothing to fear.

It is funny how quickly our minds can go to the most frightening or worst-case scenarios. Yet most often, our expectations prove wrong. Much like the Halloween costumes so popular this time of year, look under the mask or hood, and we find nothing threatening. We might even find a friend. I think Jesus would love us to approach all our troubles in a similar way. Even when we cannot figure out an answer on our own or trouble hangs around, Jesus has said in varied ways, “Let nothing trouble you. Trust in me.” Indeed, at just the name of Jesus, demons are said to flee. That might not prove so with all our earthly troubles – at least not right away. Sometimes, troubles of this life stick around with seeming finality. Still, Jesus says, whatever we hear or see, he will be with us, and we have nothing to ultimately fear even if we face death itself.

Martin Luther argued that our faith and baptism makes all the difference. It is like an eternal lifeline that nothing, not even our own sinfulness, can cut. “In this faith,” Luther says, “I stand and live. I eat and drink, sleep and wake, rule, serve, labor, act, and suffer, all in the faith that I am baptized.” And through our faith and baptism, the Spirit claims us and will never abandon us. Indeed, God will make good come from even the biggest bad because we are loved. How can a vine which is connected to the branch called Jesus not bear fruit? How can pure love ever let us go? That’s impossible! Luther ponders, “The life of such a person, whether great or small and no matter what it is called, is nothing but fruit and cannot be without fruit; for in Christ that person has been born into a new existence, in order to be constantly full of good fruit.”

With fall upon us, we are in a season of growing darkness. With the news, some might suggest our days are dark too. Yet, this is also the season where we harvest fruits of the earth. Jesus has saved us, and he will continue to save us. Our call is to trust that no matter how dark the days of our lives might grow the good fruit that we are shall never be cast aside. We belong to Jesus.  

Originally published in the October 2021 newsletter of Christ Lutheran Church, Fredericksburg, VA.

Unless otherwise indicated, all scripture quotations for this post are from the New Revised Standard Version (NRSV) translation.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter, Uncategorized

Tagged as , , , ,

September 14, 2021 · 6:45 pm

We have a purpose

“Therefore, let all fight the good fight in their own calling.”

Martin Luther had a formidable understanding of what it meant to be called by God. Whatever our vocation or station, we are called to love God and neighbor. We are to do the work allotted to us with our best effort but also a humility that understands all persons as equal before God. Everyone plays an important part in God’s plans. Yet understanding God’s plans for us can be difficult.

Whether you are a youth or an adult entering a new stage of life, we can ask similar questions. Who am I? Where do I fit in? What difference do I make? (These questions are affirmed by research found in the book, Growing Young: 6 essential strategies to help young people discover and love your church.) Certainly, the questions might vary in import as we age, but we often struggle with our significance. That’s why as Christians, we are encouraged to understand that our roles and work might change, but our true significance comes from God’s love for us. Whether a child or facing our final years of life, we have a purpose.

If it is true that we cannot fully understand that sacred purpose fully while living this life (as one saint opined), all is not lost. We are promised the help and guidance of the Holy Spirit. Through intentional prayer and Bible study, sharing our questions with faith-filled friends or pastors, or even by volunteering, taking classes, or trying new activities, the Spirit might help us identify our individual “what’s next” moment. Hardships and misfortunes might even become new opportunities for redirection, learning, or more compassionate relationships. Whatever we do, the Spirit goes with us and will seek to guide us. God can and will use all of it!

The Church also remains available to you. Yes, as noted above, you can speak to your friends, but there are specially trained persons called spiritual directors you might wish to explore. Once back in the Church as a young adult through today, I have sought a spiritual director or counselor to walk with me. You might find their support as part of a retreat experience, but others are willing to serve as your companion and guide over a longer, mutually agreed upon period. Just as Jesus mentored his disciples, the early Church found it helpful for elders and others with such gifts to serve as mentors. Spiritual direction might include directed Bible study and conversation, but also, they might be able to point us to practices and options leading us to spiritual growth, greater peace and joy, or new vocational understanding. The spiritual director can help us with discernment or even challenge our understanding as an accountability partner. Indeed, Martin Luther’s own growth as a Christian was thanks to his own spiritual director.

If this sort of intentional accompaniment sparks your interest, I would encourage you to speak with Pastor Anne or myself. There are many resources in Virginia, but not all of them are of the same quality or a good fit for your individual needs. Some are even free. If we are going to fight the good fight as Luther urged, it is good to know that we need not fight alone.

Peace be with you.+ Pastor Lou

Originally published in the September 2021 newsletter of Christ Lutheran Church, Fredericksburg, VA.

Unless otherwise indicated, all scripture quotations for this post are from the New Revised Standard Version (NRSV) translation.

© 2021 The Rev. Louis Florio. All content not held under another’s copyright may not be used without permission of the author.

Leave a comment

Filed under Pastoral Letter

Tagged as , , , , , , , , , ,