The 8th Commandment as Lenten Discipline

You shall not bear false witness against your neighbor.
(8th Commandment)

As we move through this 500th year since the beginning of the Reformation, many of us are renewing our acquaintance with various writings and resources from and about that medieval movement that changed the church and impacted the world. A great place to begin is with Martin Luther’s Small Catechism. A great time to begin is the season of Lent.
Local faith communities might shape Wednesday worship around sections of the catechism or add a brief time for exploration and discussion of the catechism before or after worship. Families could briefly read and discuss parts of it once or twice a week before saying grace at dinner. Individuals might slowly read through, meditate on, and journal about the catechism in devotional time two or three times a week.
However we engage this important booklet, it won’t take long to realize that its content is not just for memorization by kids or catechism classes and it’s wisdom is as relevant today as it was the day Luther wrote it five centuries ago. Take his reflection on the eighth commandment, for example:

What does this mean? 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.

If there was ever a time and place when this understanding of that commandment has been needed it’s here and now, in this country, in social media and public discourse, and in our churches. Scan through your Twitter or Facebook feed. Listen to ten minutes of a news program. Reflect back on your own conversations over the last week. How many lies or unverifiable false claims have been made about others? How many times has someone been betrayed or slandered or their reputation sullied in some way?
The answer? Too many. Too much of our conversation (and thinking) about others these days blatantly breaks the eighth commandment. It’s one thing to disagree, even vehemently, or to not understand another person’s choices. But, it is another thing altogether to use the disagreement or lack of understanding as an opportunity to lie about, betray, slander, or seek to destroy the reputation of a fellow human being created in the image of God.
Every time we catch ourselves in or supporting this sort of sinful behavior it’s time to repent, trust the forgiveness offered in Christ crucified and risen, and to lean into and offer to others the new and abundant life of Jesus by taking every opportunity to instead “come to their defense, speak well of them, and interpret everything they do in the best possible light.”
Now there’s a Lenten discipline that, empowered by the Spirit and by God’s grace, will not only change us, but will transform our churches, our communities, our country, our world.

After the Election

I voted today. Now what? What are you going to do when the election is over?

No matter who lands in office, we have work to do.

I hope you will join me in a renewed and energetic commitment to repairing the torn fabric of our public life. Deep hurts that we have inflicted on one another need healing. Both we ourselves and our elected public servants need a re-call to civility and a persistent commitment to the common good over personal and partisan agendas. The post-election world needs ambassadors of reconciliation in every arena of influence that we have, in our families, our congregations, our communities, our church, our counties, our states, and our country.

Most pundits and social commentators agree that we will be sorting through the debris left behind by this election cycle for a very long time. As cross-marked, Spirit-sealed followers of Jesus, we are claimed, called, set free, and sent to stand in the breaches. We are sent to tear down walls that divide and build paths to peace. The cross on our foreheads and the Spirit in our hearts call us to turn the gaze of our common life – which has been saturated with attack ads and volatile rhetoric –toward those who have been overlooked, pushed aside, dismissed, disrespected, detested, and dejected.

If you and I don’t lead the way forward, who will?

Long ago, the apostle Paul reminded riven communities that in Christ, God has torn down divisive walls of hostility and has entrusted the message of reconciliation to us [Ephesians 2:14; 2 Corinthians 5:19]. We know the power of forgiveness and we are sent to offer it to others. We know the peace of being restored in relationship and we are blessed to be peacemakers. We know the transforming power of receiving mercy and the freedom and new life that ride the coattails of justice and we are empowered to give ourselves so others might know it, too. We know the commitment of Christ to care for the poor, the outcast, the captive, and the wandering ones and we are called to follow in that way of Jesus.

We follow this Way trusting the even more ancient call and promise from God through the prophet Jeremiah: Seek the welfare of the city where I have sent you, and pray to the Lord on its behalf, for in its welfare you will find your welfare. For surely I know the plans I have for you, plans for your welfare and not for harm, to give you a future with hope [Jeremiah29:7-14].

Of course, this is not an easy path to walk. The divides are deep and the needs are myriad. But it’s the path the crucified and risen Jesus has always walked. He will continue to walk that way long after the election results are in. For the sake of the life of the world so beloved by God, he calls us to follow.

So, what do you say? Let’s cast our votes and get to work.

Called to Serve as Jesus Serves

This morning, Friday, August 12, 2016, the Churchwide Assembly of the Evangelical Lutheran Church in America approved overwhelmingly (more than 90% of votes cast) to move three current rosters of public ministers into one: Ministers of Word and Service, known as deacons. This is historic in many ways and, in my own estimation, is another indication of the ways the wind of the Spirit is blowing through the church to energize and equip us to be church together for the sake of the world and in the name and way of Jesus.

I was honored to be the person, on behalf of the ELCA Church Council and the scores of people who have worked on this for many years, to present this recommendation to the assembly the first night we were together. Some folks have asked for a copy of the text of that presentation, so I have posted it here. The presentation and most of the churchwide assembly may be viewed here: http://livestream.com/accounts/4664934/events/5829763/videos/132309114. ELCA Presiding Bishop begins to introduce the presentation at 1:37:10. Here is the text, with links to referenced resources:


We give thanks to God for the ministries of Associates in Ministry, Deaconesses, and Diaconal Ministers. In fact, if you are a member of one of these rosters, or in candidacy for one of them, please stand. People of God, please thank these servants of Christ for their ministry among us.

We are church for the sake of the world.

The spirit of this common commitment of ours undergirds the recommendation from our Church Council that we combine three current lay rosters of Associates in Ministry, Deaconesses, and Diaconal Ministers into one, new roster of ministers of Word and Service, to be called deacons. Note well the words “one” and “new.” This is a unification of three existing lay rosters into one.  This is also the establishment of a new roster intended to continue to assist the body of Christ to faithfully and effectively serve and steward the good news of Jesus in our particular time and context, now and into the future.

What is a roster anyway?

In the context of this recommendation “roster” refers to a list of public ministers who have been approved through shared churchwide (or national) candidacy processes, have been called by and to particular ministries, and who serve under churchwide support and accountability through the Office of the Secretary of the ELCA.

Of course, synods and local communities may also have their own rosters, or lists, of leaders and ministers of various sorts. The folks on such synod rosters are prepared locally, affirmed locally, and their service in their particular role is limited to the location that has prepared and affirmed them.

The recommendation that we are talking about here refers only to those who have been approved and called according to churchwide candidacy processes and who are accountable and available to serve in their particular roles across the whole church.

We currently have four such churchwide rosters: Associates in Ministry, Deaconesses, Diaconal Ministers, and Pastors. This recommendation is to combine the first three into one, new roster of Word and Service. Should we adopt the recommendations the roster of Ministers of Word and Sacrament, known as pastors, will essentially remain as it is and we will then have two churchwide rosters where once there were four, Ministers of Word and Sacrament and Ministers of Word and Service.

Because a roster is, at its most basic meaning, a list, it may be tempting to see this movement from four rosters of public ministers to two as what some folks might call a “technical” change. It could be viewed as little more than a sort of tweaking that fixes a problem or tidies up something, but doesn’t really affect the rest of the system of which it is a part. It is true that moving to one roster of Word and Service to be known as deacons will be cleaner and simpler than three rosters known as Associates in Ministry, Deaconesses, and Diaconal Ministers. Databases for the rosters will be simpler and easier to manage should we adopt this recommendation. And surely eventually there may even be a clearer sense of unity in mission and ministry that emerges for those who are on this roster.

But, as good and important as these things are, this is not just a technical “fix.” This is an “adaptive” change. It’s rooted in what we believe and think about who we are and how we live and work together for the sake of God’s mission in the world. It’s about how we are equipped and called to live and serve together as God’s cross-marked Spirit-sealed believers, bearers and “embodiers” of good news, the best news, in a torn, tumultuous, and terrified world. This is about Jesus Christ crucified and risen for the life of the world.

Consequently, this change, should we adopt it, will touch and transform how we understand and live into the vocation of every baptized person to follow Jesus in the way of the cross to care for and serve the neighbor, every neighbor. It also reaches deep into:

  • how we understand public ministries of the Word,
  • how those who serve in these public ministries work and live together,
  • and how public, rostered ministers work and relate and lead and live with and within the whole people of God, who are each and all gathered and sent to be the broken-bodied, poured-out love of Jesus in the world.

Near the center of these concerns is a reclamation of the Greek word diakonia. It is an ancient word, much older than the New Testament. At its most basic meaning it simply means service. It’s Greek sibling, diakonos gives us the English word deacon, which simply means one who serves.  Ancient Greeks used diakonia to refer to waiting on tables and other menial tasks and roles that were below the dignity of important people of influence. In Jewish usage, echoes of such menial work remained, but with the Spirit-inspired twist that diakonia, service, is not below the people of God, it’s what the people of God are put in the world for. Once people who followed Jesus got hold of it, diakonia became something like self-sacrificial love in action, to serve as Jesus serves.

We are, all of us and each of us, called and sent to serve the neighbor, every neighbor, in the name of Jesus, in the way of the cross, trusting the power of resurrection life for us and for those we serve, in the inspiration of the Spirit. We do this, of course, not in hope of garnering God’s grace or to justify ourselves before God or anyone else, including ourselves. Diakonia is a gift to others arising from our trust that we – and they – are taken care of by God’s grace in Christ.

Of course, all too often we forget that we are saved by grace through faith and sent to serve the neighbor. We turn in on ourselves and serve only ourselves or look only our own interests or those of the church of which we are a part.

So, our confessions remind us that we need public ministers, raised up from among us. On our behalf and in the name of Christ these ministers stand before us and walk alongside us to proclaim the good news, to offer the gifts of grace, to equip and encourage us to follow where this good news leads, and to be examples of the call to walk in forgiveness and grace and to follow Jesus into the world in diaconal love.

The gospel and our Lutheran confessions also give us the freedom and responsibility to find the most faithful and effective ways to shape these public ministries in each time and place. The central concern always is that the gospel will take root among us, transform our lives through its offer of forgiveness and grace, and for the Spirit to use us as participants in and means for God’s mission of hope, healing, and reconciliation in God’s beloved world.

And so, we have these recommendations for this time and place. Should we adopt them we will have before and among us two churchwide rosters of public ministers: Ministers of Word and Sacrament and Ministers of Word and Service, pastors and deacons. Each with their own particular gifts and call, working side by side with each other and with and among the rest of the people of God. Together proclaiming, offering, and embodying the good news of forgiveness and life in Christ. Together leading God’s people to offer that same forgiveness and new, abundant, and lasting life as “church for the sake of the world.”

Of course, we have come to this place through a long journey of discernment and decision-making about the ordering of public ministries of the Word.

ELCA Deaconesses and pastors were inherited and incorporated into the rosters of the ELCA at its beginning. The roster of Associates in Ministry was very soon formed to incorporate a wide variety of public ministers and church professionals from predecessor church bodies into another roster of leaders to continue to serve the church in a wide variety of ways, each according to her or his gifts, mostly within the structures and life of the church.

Beginning in 1988, the church embarked on a study of ministry, the results of which were presented to the 1993 Churchwide Assembly. That assembly made two very important decisions in response to that study.

We adopted the document Together for Ministry. This fine document describes with clarity the missional movement of the church as church for the sake of the world. It lifts up the call of all the baptized to ministries of service in the world. And it provides key theological and other foundations for a churchwide roster of public ministers of Word and Service.

That assembly also established the roster of Diaconal Ministers. Many of our Diaconal Ministers are sent by the church to serve beyond the boundaries of the church’s gathered assemblies, in the world and as bridges between church and world.

We did all this before we had a single ecumenical full-communion agreement.

We did it before any of our synods had deep and mutually beneficial companion relationships with global Lutheran churches through the Lutheran World Federation.

And we made these decisions on the front edge of the unimaginable acceleration of the changes, cultural and otherwise, that have placed parts of the body of Christ like the ELCA in unfamiliar, even precarious, positions, wondering how God is calling us to be church in new and shifting landscapes.

And, while Together for Ministry said it clearly and prophetically, in the last twenty years it has become clearer to us that we are part of a global Lutheran and ecumenical movement of the Spirit that is opening the ears of the church to the desperate cries of the world and pushing us beyond our often cloistered Sunday morning gatherings back out into the world in cross-shaped diakonia.

In fact, in the mid to late 2000s the Lutheran World Federation, of which we are a part, issued a series of statements highlighting this movement of the Spirit calling the church to diakonia:

In 2009: "Diakonia is…an intrinsic element of being Church and cannot be reduced to an activity by certain committed persons...Diakonia is deeply related to what the Church celebrates in its liturgy and announces in its preaching."

In 2003: "Leadership at all levels is essential, leaders who equip all Christians to take up their call to serve…Churches should initiate and strengthen education for diakonia. As a ministry, it should be fully integrated into the church’s ordained, consecrated, and commissioned ministries, as a reflection of the fundamental significance of diakonia for the being of the church."

At the same time, beginning in 2007, members of what we have called the three existing lay rosters of Associates in Ministry, Deaconesses, and Diaconal Ministers gathered for structured conversations about how it was going for them and what we had learned since 1993. Among many other helpful and important insights, these multi-year conversations surfaced a concern, a request, really, to unite these three rosters into one and to do so in a way that reclaims diakonia as the foundation.

In 2010, the ELCA Church Council established a task group to explore how to do this faithfully and well. These recommendations are found in Sections V and VI of the pre-assembly report. The recommendation to establish a roster of Ministers of Word and Service that is both one and new is a result of years of broad and deep listening to one another, listening to our traditions and confessions, listening to our global and ecumenical siblings, listening to the Spirit of the servant Christ, and listening to the contexts in which we now live and move and have our being.

The wide and beautiful variety of gifts and ministries of those who are on the current rosters will be welcomed and incorporated into this one new roster of Ministers of Word and Service. The spectrum of ministries they offer will continue to be broad, diverse, and deep. And new heretofore-unimagined ministries will surely emerge. Some are and will be called primarily to administrative or music or educational or youth ministry within the arenas and structures of church life together. Others are and will be called primarily to ministries deeply embedded in the non-church arenas and structures of the world

Every one of them will be called and committed to empower, equip, and encourage the people of God for their diaconal, servant, ministries in daily life. Each one will also be a deacon, a server, who serves according to their gifts and the needs of the church for the sake of God’s mission in the world.

And what about that word, “deacon”?

There has been great discussion about this word or other possible words. This word, this role, this title, has been used in a wide variety of ways, not just among us, but across the church and around the world. See, for example, the paper included with the Report and Recommendations of the Word and Service Task Force in the pre-assembly background material in Section VI, “Here a Deacon, There a Deacon; Everywhere a Deacon, Deacon” [beginning on page 10].

All who carry a role of deacon serve the church well and in essential ways, each in their particular arena of service, as members of the ELCA, and according to the needs of the church. We are confident that we can navigate together potential confusion about synodical deacons and congregational deacons, for example, and all the manifestations of deacon in use among our global and ecumenical siblings.

Other titles may also be used in particular settings by those who are on the churchwide roster of Ministers of Word and Service. For example, a deacon who serves as director of worship and music for a congregation may also be called “cantor.” And members of the deaconess community may also be known as “sister” or "deaconess."

But as an overarching title for all who serve as Ministers of Word and Service, no other term has risen with the power, the history, ecumenical and global recognition, and clarity about the role as the ancient and new term, “deacon.”

As I suggested earlier, those on the churchwide roster of Ministers of Word and Service, known as deacons, will stand with and work alongside other deacons as those who have been prepared and approved through churchwide candidacy processes, are available to serve in their role across the whole church, and who are supported by and accountable to churchwide standards and commitments as well as the synodical and local accountabilities and support of the ministries they serve.

And what about consecration as the recommended rite and what is an entrance rite anyway?

An entrance rite, in this context, is the way in which the church ritually and publicly acknowledges, enacts, and establishes individuals as public, rostered ministers. Such a rite usually includes the laying on of hands, invocation of the Holy Spirit, charges and commitment to mutual support and accountability, and prayer.

Should we adopt the recommendations of the Church Council, the entrance rite for Ministers of Word and Service will be consecration until a recommendation regarding this rite is brought to the 2019 Churchwide Assembly.

As we have considered the adaptive change of establishing this one roster of Word and Service, it has become clear that we still have much to talk about and live into together. This includes, but is not limited to, what entrance rites are, the differences and similarities between them, and what they mean in the life of this church.

This, too, taps into deep currents, cultural norms, theological perspectives, confessional commitments, and contextual realities. Some of them rise up from differences we have brought with us from the three streams of denominational identity into our common life as the Evangelical Lutheran Church in America. Some of these differences are still unresolved and even un-discussed nearly three decades later. Consequently, even as the world around us and within us has changed with breathless intensity, we have not really lived into or grown beyond “Together for Ministry” and the other commitments we made to one another more than 20 years ago.

Making this change now can help us to do exactly that. As the “Consultation Paper on Future Directions of the ELCA” puts it:

Having a church leadership that is fit for the future is foundational to…emerging priorities [like] being a church that engages and serves people who are suffering in the US and around the world.

But we also need to continue to talk through these things faithfully and well with one another. We need to learn about the variety of tradition-streams in which we swim and how they connect with our current context for mission and the common stream of life we now share. We also need time to live into this new roster and its partnership with ministers of Word and Sacrament and with the whole people of God that will emerge in the coming months and years to see what we learn and where the Spirit will continue to lead.

Appointed by the ELCA Church Council, the Entrance Rite Discernment Group continues its work of communal learning and discernment around these questions. They are poised to assist the rest of us to engage in this communal learning and discernment together across the church over the next couple of years. Arising from these conversations the Entrance Rite Group plans to bring a recommendation regarding the entrance rite as well as related concerns, like symbols of this office to the 2019 Churchwide Assembly.

At the same time, other ELCA leaders will continue to establish academic requirements and other candidacy processes and concerns in order to steward this transition, and the people involved in it, well.

In other words, to adopt the recommendations of the Church Council regarding the roster of Ministers of Word and Service is to establish a particular way to move forward together. It is also to commit to walking together and by faith into God’s unfolding future. This decision won’t finally and fully answer every question or settle every concern around it. It cannot and should not. We are people on the Way, after all. There is still more to discuss, more to learn, more clarity to gain, more changes to be made. God’s Spirit has more transformation to work in and among us for the sake of God’s mission of hope, healing, and reconciliation in the world. We are, after all, always being made new.

Nevertheless, this is one more important and bold next step forward as we seek, together and in the power of the Holy Spirit, to be church for the sake of the world.

May the Spirit of grace guide and keep us along the way.

Can We Talk?

Sometimes I wonder whether we have lost the ability to talk. I don’t mean the ability to form and speak words. I mean the ability to talk – really talk – with others.
Think about all the “conversations” about race, politics, or religion that you have heard or participated in recently, on TV, at public meetings, in church, on Facebook. It appears to me that, on the whole, we are pretty good at making demands, spewing projectile perspectives, yelling, interrupting, accusing, labeling, and making sweeping assertions about whole groups of people or about how the world ought to work. But we are not very good at conversing, especially when the stakes are high. At least, I don’t hear much genuine conversation going on around the very difficult issues we face together as the body of Christ and in the world, issues like racial tension, violence, politics, religious perspectives, sexual identity, even the future of the church.
In her wise and important book, Caring for Words in a Culture of Lies, Marilyn Chandler McEntyre reminds us that “To ‘converse’ originally meant to live among or together, or to act together, to foster community, to commune with…When we converse, we act together toward a common end, and we act upon one another…Indeed, conversation is...a way of building and sustaining community.”[1]
If we are going to find a way forward through these challenging times somebody needs to create spaces in our life together for genuine, careful, caring, honest, mutually-honoring conversation, the sort of conversation that changes the participants and builds and sustains community toward a common good, rather than tearing it apart in a wrestling match over who will get their way, over whose perspective or interest or power will dominate the day.
Of all people, we who have been marked with the cross of Christ and sealed with his Spirit ought to be able to engage and create space for this sort of conversation. After all, trust in the grace of God made known in Jesus who is our forgiveness, love, and hope frees us to go deep into the sorts of paradox, ambiguity and pain that so often give rise to fear and angry imposition of hardline demands. We who rest in amazing grace and walk in the way of the cross are able to face hard, harsh truths about the brokenness and sinfulness of life – together – and to lead the way in our human search for life-giving paths forward.

All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. So we are ambassadors for Christ, since God is making his appeal through us. [2 Corinthians 5:18-20; NRSV]

This sort of conversation is neither natural nor easy. In many ways, it’s quite countercultural. It involves deep listening to the other, listening at the risk of being changed, not listening in order to find a hole in an argument or a target for rebuttal. Community building conversation that moves to action calls each participant to honest sharing of their experience or perspective in an non-judgmental environment that honors each and is committed to working together for the common good. It’s walking, or rather, talking in the way of the cross, trusting that there really is “one God and Father of all, who is above all and through all and in all.” [Ephesians 4:6; NRSV]
How might we create space for this sort of conversation in our families, our neighborhoods, and our congregations this fall?
How might your book group or Bible study or youth meetings or congregation council or committee meetings be different if genuine conversation about difficult issues were to become a high priority?
What if we all looked around our congregations, communities, and workplaces for people who are different from us or who hold perspectives different from ours and invited them into genuine and sustained conversation about the very things about which we differ? 
Such conversation certainly won’t remedy all the challenges, divisions, and injustices that we face. But I do suspect that, with McEntyre, we’d discover “conversation that discloses us to one another and brings us into relationship that reaffirms our common dependencies and our importance to each other. Like prayer, good conversation fashions words into vessels that carry living water.”[2]


[1] Marilyn Chandler McEntyre, Caring for Words in a Culture of Lies (Grand Rapids: Wm. B. Eerdmans, 2000), 89.
[2] McEntyre, 110.

Spirit Filled. Spirit Sent.


Among other things, the month of May is graduation season. Our little family experienced its power and joy when our son, Nathan, graduated from Valparaiso University on Pentecost Sunday. Spending the day with him and watching him walk across that stage to receive his diploma folder and shake hands with VU’s president, Mark Heckler, was emotional, heart-swelling, and joyous. We are so grateful for and proud of Nathan. And grateful for the ways in which the Valpo community embraced him, equipped him, and formed him and, in that moment, sent him out for the next stage of his baptismal journey.

A few days after graduation day, I saw a fairly close-up photo of Nathan’s handshake with President Heckler, snapped by a friend of Nathan’s. I could see the joyful gleam in President Heckler’s eyes and the happy determination in Nathan’s. Powerful emotions rose again for me as I gazed at the look between the two.

Photo courtesy Ian Olive
And then, later, my brain made a weird connection, perhaps because Nathan’s commencement occurred on the day of Pentecost. Apart from the fact that both Nathan and President Heckler were wearing robes, that photo triggered memories of all those times that, bedecked in my own liturgical robes, I have stood at the door at the end of worship to shake the hands of every worshipper as they head out the door.

I am sure you know or have experienced this time-honored tradition. Often this moment in the doorway or narthex includes some version of “Good sermon” or “How are you doing?” It might also include a prayer request or an update on someone’s situation or the introduction of a visitor.

This is all good, of course. Yet, I wonder, how might that moment at the door be different if it were a little more like the moment between Nathan and his university president on the commencement stage? What if that liturgical handshake were actually understood to be part of the sending rite?

After all, in worship God’s Spirit embraces, equips, forms, and sends us for the next steps in our baptismal journey with Jesus. We carry our diplomas in the mark of the cross on our brow and we don’t just leave worship, we are sent. That moment is its own form of commencement, another beginning in living the new life of Jesus in the world.

Looking carefully, as I shake the hands of worshippers across this territory I can see in their – in your – eyes both a sense of readiness and confidence that you have received what you need and a little nervousness at the challenge of the task ahead. But, thanks be to God, you are energized and ready to go. So stride across the stage and go! Use the gifts you’ve been given through water and Word, bread and wine, and the fellowship of the body of Christ to share the new, abundant, and lasting life of Jesus with the world that is desperately looking for what you have been given.

Go in peace! Serve the Lord!

New Life Unnoticed

They have taken the Lord out of the tomb, and we do not know where they have laid him.
Mary Magdalene, first report from the empty tomb [John 20:2]

She turned around and saw Jesus standing there, but she did not know that it was Jesus…supposing him to be the gardener…
Mary, weeping outside the tomb [John 20:14-15]

Jesus himself came near and went with them, but their eyes were kept from recognizing him.
On the road to Emmaus, the first Easter evening [Luke 24:16]

Icon by Vladimir Tamari
New life rises from a stone-closed tomb and it goes unnoticed, unrecognized, unappreciated. The first visitors to the empty tomb assume that the body has been moved or stolen. One of them thinks the just-risen Jesus is the gardener. Others ask the traveling companion who comes up alongside them if he’s the only one who doesn’t know what awful things happened to Jesus in Jerusalem…and it turns out the companion is, in fact, Jesus.
This life is so new, so fresh, so unexpected that no one sees it for what it is: world changing, life transforming resurrection. People just like you and me squint at the new life through old lenses, lenses clouded by long-held assumptions and colored by fear, yet rendered obsolete the moment Jesus shed the shroud and left the tomb.
We are Easter people. We live on the far side of the resurrection of Christ. We proclaim for seven weeks: Christ is risen! Christ is risen indeed! Yet we so often walk through our days as if Jesus were still lingering in the tomb. Resurrection life is afoot in the world and, squinting through old lenses, we so often miss it.
Thankfully, this Risen One is persistent. He keeps coming up alongside us to give us new lenses to see the new life he offers. A sip of wine and a bit of bread…water and Word washing over us…forgiveness offered or received…a friend living in recovery day by day…a simple sunrise or the complexity of a relationship restored…these and so much more are signs of resurrection and new life afoot in the world, so easy to overlook or mistake for something else. In, with, and under the mundane matters of our drudging days the Risen One comes near again and again to speak our name, open our eyes, stir our hearts, take our hands, and lead us out of dark tombs into resurrection light.
This Eastertide, may God’s Spirit open our eyes wide with wonder to see new life coming near, open our hearts to receive it with hope and joy, and open our hands to share it with all we meet along the way.

Christ, our companion, hope for the journey,
Bread of compassion, open our eyes.
Grant us your vision, set all hearts burning
That all creation with you may arise.

       [Susan Palo Cherwien, “Day of Arising,” ELW 374]

Christ is risen! Christ is risen indeed!

Religious Freedom? Really?

This week, Indiana’s legislature passed a bill, the Religious Freedom Restoration Act (SB 101), which is now in the hands of our Governor, Mike Pence. He has said that he will sign this bill into law. This act would allow private parties — including businesses open to the public — to invoke a religious defense in legal cases involving refusal of service. Many folks think that this legislation is focused particularly on protecting refusal of service to gay and lesbian people. The implications of this legislation certainly include, but also reach far beyond, this particular community.
This paragraph is found in the social statement, “Human Sexuality: Gift and Trust,” adopted by the 2009 Churchwide Assembly of the Evangelical Lutheran Church in America:

While Lutherans hold various convictions regarding lifelong, monogamous, same-gender relationships, this church is united on many critical issues. It opposes all forms of verbal or physical harassment and assault based on sexual orientation. It supports legislation and policies to protect civil rights and to prohibit discrimination in housing, employment, and public services. It has called upon congregations and members to welcome, care for, and support same-gender couples and their families and to advocate for their legal protection.

 In the spirit of these shared commitments, the day after this legislation passed in the Indiana House, I wrote and submitted this letter to the Indianapolis Star newspaper:

What is religious freedom? Is it free range to do whatever we want, regardless of the possible negative consequences for others? Is religious freedom the “right” to use our business enterprises as shields from people and circumstances that we think might taint our own moral purity? Is religious freedom the unmitigated permission to impose our own moral codes on others and to keep them at a distance so our own moral purity won’t be compromised? Not according to the Christian scriptures, the very scriptures invoked by some supporters of the misguided and so-called religious freedom legislation.
At the heart of Christian faith is the good news that in Jesus Christ we are forgiven and saved by grace (not through our own moral purity or works). By this amazing grace we are set free from trying to keep ourselves pure and holy and are called, rather, to follow Jesus into the dark places no one else will go and to love and serve – to touch, eat with, and welcome as Jesus did – those whom others turn away or whom the powers that be push aside.
The apostle Paul put it this way in his ancient letter to the Galatians (chapter 5): “For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery…For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself.’”
This is the religious freedom Christians are called to embrace in their daily, workaday lives and in the businesses they run.

The Rev. Dr. William O. Gafkjen



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Table Scraps by William O. Gafkjen is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 United States License.