Advent Study: Luke 22

 

Jesus eats the Passover meal with his disciples, in an "upper room" or "guest room," which, interestingly, is the same Greek word translated as "inn" in the Christmas story. The same room that was too small to accommodate the birth and care of the infant Jesus, now holds a gift of infinite value. Jesus says, "this is my body, which is given for you...this cup that is poured out for you is the new covenant in my blood." By the end of the chapter, Jesus has already been arrested. In tomorrow's chapter, he will die.

In these closing days of Advent, I'm still trying to make space in my heart--to prepare a guest room--for the whole story of the Messiah. The same God who becomes flesh and blood, offers that flesh and blood for our benefit. The same baby who laid in a feed trough, feeds us with spiritual food which heals our wounded souls. They are connected, cradle and cross. That's not a new insight, by any means. But it strikes me especially deeply this time of year, as, one could argue, our culture breaks into a full sprint running away from its pain, and into festive lights, foods, gifts, and a cornucopia of numbing distractions. 

Times of celebration are a blessed and good thing. Goodness knows I plan to partake with my wife and four kids, and it will be beautiful. But we have to let ourselves also feel what pain may come--to acknowledge it as a guest, and trust that it is redeemed by the Christ Child--the one who finally did make his way into the "inn," the "guest room"--and who there offered his flesh and blood to redeem us. 

If you don't think there was any pain, or any blood, in that tiny little house in Bethlehem, then you have not attended any births. 

And if you don't think there is any pain or blood found in the sanctuary on Christmas Eve, then you'll have to tune out the last twenty minutes or so of our worship, and furthermore, you'll have to ignore the faces and the lives of everyone around you, and probably parts of yourself as well. 

But of course I hope you won't do that. 

I hope instead you'll make room in your guest room--and in your Christmas--for what pain may come, and know the promise of the incarnation: that Jesus feels it too, and can make it holy.  

Advent Study: Luke 20

 

I spent a lot of time talking about Zacchaeus yesterday, but Luke 19 also contains Jesus' parade into Jerusalem, surrounded by crowds, and his overturning tables in the temple, both of which get him a lot of attention, most of it negative. In chapter 20 various factions, including chief priests, scribes, and Sadducees, question Jesus about his authority, taxes, and the resurrection. Their intent is not to learn from him, but to catch him saying something stupid and humiliate him. 

*Sigh*. This is a stressful chapter to read after yet another divisive election in our country. Neighbors no longer trust neighbors. The sides are entrenched. There is so much fear and rage. We have stopped listening to each other. Hope is so scarce in this world. In the disingenuous questions from leaders in the temple, I see such a familiar human tendency: we question not to learn but to attack. We listen not to understand but to respond and rebut. Jesus does not naively assume the best intent of his questioners. He knows exactly what they're up to. But he stays engaged with the conversation anyway. He stays put there in the temple. He tells parables. He answers questions. He asks a few questions himself. He's all done turning over tables. It's time to talk, and let the chips fall where they may. 

What I learn from Jesus here is: we can not always know the intentions of others, much less control what they are. But we know our own intentions. And while we still can, while the opportunity to talk exists, we can follow Jesus' example, and speak in good faith with those with whom we disagree. Conversation does not legitimize another person's viewpoint. It only gives us the chance to share our own. It may change nothing. But the fact that we tried again does make a difference. If you can safely do it, and you have the the emotional and spiritual energy to do it in good faith, do it. Do it again. Keep doing it. Jesus did. 

 

Advent Study: Luke 19

 

Luke 19 is the beginning of the end of Luke's Gospel. After telling some of his most memorable parables (Lost sheep, Prodigal Son, Rich Man & Lazarus, Widow & Unjust Judge) Jesus sets his eyes on Jerusalem. In Jericho, a short distance away, he encounters Zacchaeus, a wealthy tax collector, whos community shuns him as a sinner. Jesus tells him he will eat dinner at his house. 

Zacchaeus' response can be read in a couple of ways. Many English translations read something like, "half my possessions, I will give to the poor, and if I have defrauded anyone of anything, I will pay back four times as much." But in the original Greek, Zacchaeus says all this in the present tense, as if he's saying he already does these things. Is Zacchaeus making a promise for the future, or using this audience with Jesus as a public defense of his honor? Either way, Jesus says, "Today, salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and save the lost." 

Class and wealth are hot topics today. Our current economic system is working spectacularly well for some, but could do a whole lot better for most. How would we react to see Jesus dining with billionaires? It's a provocative question. 

Jesus does offer many challenges to the wealthy: 

"Woe to you who are rich, for you have received your consolation." (Lk 6:24)

"Abraham said, 'Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony.'" (Lk. 16:25)

"Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God." (Lk. 18:25)

Yet those who do commit to the common good, Jesus embraces. Zacchaeus and other tax collectors find a welcome and grace from Jesus, but that does not mean God is indifferent to how we use our wealth. Whatever we have, we are accountable to use it to help others. There is simply no wiggle room there: it's commanded by God throughout the scriptures. Not sharing with those in need is sinful. Yet, as with any other of our sins, we find forgiveness in Jesus. 

 

Advent Study: Luke 14

 

I heard once that every single chapter of Luke's Gospel includes food. I haven't checked that for myself, but Luke 14 is all about food! It includes Jesus' teaching about taking the humbler seats at a table, about inviting to your table the poor and others with no way to repay you. Jesus also tells a parable about a wedding feast where the invited guests spurn the invitation, so the master brings in the poor, those with disabilities, and others who wouldn't normally get an invite. 

In this season of feasting, it's important to remember those who don't get a lot of dinner invitations. This evening, we'll be singing Christmas carols for the cars lined up for our "Food of Faith" takeout meals, while another church serves the meal. Next week, it'll be our turn to serve. If Jesus really is "the reason for the season," we need to find ways to invite those he would want at our tables. 

Advent Study: Luke 13

 

(I've missed several days, but no one has noticed, so I'll just pick it back up from here. Luke 9-12 do have some good stuff, though. I hope you've been following along.) 

Luke 13 begins with some people questioning Jesus about Galileans killed by Pontius Pilate. Rather than speak out against Pilate's cruelty or say these people somehow deserved it, Jesus tells his listeners that we are all sinners and just as deserving of such a fate. Everyone needs to repent. Jesus tells a few more parables about the coming judgment and the need for repentance, stopping to heal a woman on the sabbath. His last teaching in this chapter is a lament over Jerusalem, and a warning about the destruction that is coming. 

The community overhearing these teachings of Jesus in Luke's Gospel, 60 years on, could understandably be struggling with why God allows good people to suffer. Even if you were the kindest, nicest, most faithful family in Jerusalem, when the Roman army came and laid siege, ultimately burning the place down, you'd suffer right alongside the worst sinners. In the same way today, I think many people are struggling with what it means to live a good, faithful life in a world in crisis. Those who will face the worst suffering due to environmental disasters, or the collapse of democracy in some areas, will not be suffering because they were worse sinners than anyone else. They will be--and many already are--simply in the wrong place at the wrong time, receiving the consequence of the whole world's complacency. Yet Jesus' warning is clear: don't think they will be suffering alone. "unless you repent, you will all perish as they did." 

I do not believe God simply presses a "wrath" button and creates wars, famines, or natural disasters to punish the wrong people. I don't believe the Bible teaches that. But I do believe, and see everyday, that God does give us enough freedom to suffer from the consequences of what we, not as individuals but as the whole world, are willing to tolerate. If you want to call that "God's wrath," fine. Just don't blame the victims. And don't assume those hurting now will be the only ones. It's time to have a serious talk with God, and ask how we can ease their suffering, and down the line, prevent our own. 

Advent Study: Luke 8

 

Jesus continues his teaching/healing ministry with a number of parables and miracles that are depicted in the other synoptic gospels: the parable of the sower, the calming of the storm, the healing of a demoniac, and the little girl and old woman healed together. But Luke prefaces this flurry of ministry activity with a unique and interesting detail: some of Jesus' disciples (including major funders of his ministry) are women. 

In Matthew and Mark, Mary Magdalene is not mentioned by name until the crucifixion. But Luke takes time early on to name Mary Magdalene, detailing that she was cured of seven demons, as well as Joanna, the wife of Herod's steward, and Susanna. Luke says they and others "provided for them out of their resources." Jesus' ministry was supported and funded by women.  

I am honored to serve in a church that ordains women to preach the gospel and administer the sacraments, and has for 50 years. I'm blessed to have called some of these women my pastors, and later on, my colleagues. And I'm grateful for the contributions of faithful women through the history of God's people, both clergy and lay. Jesus calls people of all genders to follow, and without all its members, the body of Christ is incomplete.  

Advent Study: Luke 7

 

Sorry, folks. I was several paragraphs into this synopsis and the internet deleted my work! Argh!

Since time doesn't allow me to recreate it, let me say this about Luke 7: each story reinforces Luke's theme of finding faith in the most unlikely of people, and finding criticism and closed minds where faith should be strongest. 

That has been my experience, too. Some of the most loving and faith-filled people I know do not fit the category of "good, church going folks." And unfortunately, those with the deepest commitment to the trappings of religion can sometimes be the worst bullies. Only God sees our hearts. And only God can heal them. 

Advent Study: Luke 6

 

Luke 6 could be described as "Jesus' work in a nutshell." It really has everything. Jesus teaches in synagogues. He heals and casts out evil spirits. He clashes with Pharisees about how to interpret sabbath laws. He spends the night in prayer. He calls his disciples (also known as apostles, or "sent ones.") He finishes the chapter with the "sermon on the plain" (as opposed to Matthew's "sermon on the mount", with similar content). Most all of what Jesus is up to after his baptism and before his final week can be found here. 

Jesus seems like a pretty good multi-tasker. To him, teaching is not an isolated event that happens in a classroom. He teaches while he's healing, casting out evil spirits, even eating lunch. When I look at the way I follow him, it seems a little more regimented. I have scheduled times to visit the sick and homebound, to teach Bible study, to prepare for worship, to write and preach sermons, among a thousand other administrative tasks. 

When things get mixed up--when I'm called to the hospital while I'm writing a sermon, or when Bible study prep gets interrupted by a pastoral care need--sometimes I get a little flustered. But for Jesus, it's all one thing. It's the Reign of God, happening in all aspects of our lives, all at the same time. Maybe it's time I let go of some of my expectations, and trust that God will have my work cut out for me, even if it looks a little different from the work I had planned for the day.  

Advent Study: Luke 5

 

After announcing his mission to the poor and oppressed, Jesus sets out for a teaching tour around Galilee. He begins calling disciples: Simon Peter, James and John, who are fishermen, as well as Levi, a tax collector. Jesus begins to ruffle the feathers of Pharisees by announcing the forgiveness of sins (which was understood to only be available through temple sacrifice) and by eating and drinking with tax collectors and sinners (which, in that culture, was seen as an endorsement for their behavior). Jesus explains, "Those who are well have no need of a physician but those who are sick; I have not come to call the righteous but sinners to repentance."

In my head, I know exactly what Jesus is saying: why would we wait until we are perfectly whole and healthy to see a doctor? In the same way, why would we try to fix any big problems in our lives or make ourselves "presentable" before connecting with a Christian community in some way? But in my heart, taking that leap of faith, and trying to fit in with a new community, is way harder than it looks. 

Sadly, too often it's not because we don't think Jesus will accept us as we truly are. Nope. It's the Christian communities themselves that may give us second thoughts. 

Every church I've ever attended has thought of themselves as "welcoming." It's natural, if you have already found a place where you fit in, where you have friends who care about you and want to know how you're doing, to have blind spots and not recognize why it might be hard for newcomers to break in. 

There are no "perfect people." We are all sinners--we just sin differently. So if Jesus really wants to heal all kinds of sinners, not just those who sin the way we do, then how are we proactively welcoming strangers into our communities? Does our Communion table look like Jesus' dinner table? If not, why not?   

Advent Study: Luke 4

 

Immediately after his baptism, Jesus goes into the wilderness for prayer. There, the devil tempts him with power, but Jesus resists. He then returns to his home town of Nazareth, and preaches a sermon based on Isaiah 61, saying the words of liberation for the poor and oppressed are being fulfilled. Yet he draws the anger of the crowd for declaring that the "home crowd" will not be first in line for the blessing, but foreigners. While Jesus refuses the devil's temptation to test God by jumping off the top of the temple, by the end of the chapter God actually does intervene so he isn't thrown off a cliff by an angry mob. The difference is the second time, Jesus is speaking up for the poor and outsiders. 

Christians often try to find one single "mission" verse to define what Jesus wants of us. Matthew 28's "Great Commission," to go into the whole world and make disciples, is well known. But in Luke's Gospel, when Jesus has the whole of the Hebrew Bible to pick from, he announces that his own mission is to bring good news to the poor, release to captives, recovery of sight to the blind, and freedom to the oppressed. Not just a spiritual crusade against sin and damnation, but a down to earth announcement of God's love for the people our world ignores. Maybe our mission should be similar. 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 40

 

This post is it: part 40 of 40. It's my last in a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. Believe it or not, I could go on. Separating faith from national identity is so important to the scriptures, and to the Christian tradition, that I could easily put out another 40. 

But I've made my point and it's time to move on. I hope this has been good food for thought. I don't know too many scholars of the U.S. Constitution or of its framers. But I know quite a few people who view the Bible as a sacred text, and understanding it as their duty. If that describes you, I hope I've given you some strength and guidance in pushing back when people of faith try to glue the flag and cross together. 

Today's reason I want to live as a Christian in a multi-faith nation: Because Martin Luther, and many other Christian teachers, taught us to pray for a kingdom of God not within any national boundaries, but within ourselves. 

When Jesus teaches his disciples to pray in Matthew ch. 6 and Luke ch. 11, praying for the Kingdom of God is a very high priority. But when his critics ask where that Kingdom will be, he says, "The kingdom of God is not coming with things that can be observed, nor will they say, 'look, here it is!' or, 'look, there it is!' For, in fact, the Kingdom of God is among/within you." Martin Luther used this concept as a guide when he was trying to explain the "Lord's Prayer" (AKA the "Our Father") for ordinary Christians. This wasn't an off-the-wall speculation, but an explanation grounded in Jesus' own words, about what he meant when he asked his followers to pray, "Your Kingdom come."

God's kingdom comes not from any war of conquest, not from any election won or lost, not from passing any federal law or local policy. God's kingdom comes to our hearts, by the power or the Holy Spirit, through faith in the Good News of Jesus. It's really that simple. There's no greater Kingdom to look for. The one we need most is within.   

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.    

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 39

 

This post is part 39, and my second to last, in a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason I want to live as a Christian in a multi-faith nation: Because as much as I appreciate the country where I live, my faith always has to come first, and when the two conflict, I had better know the difference. 

In my devotional reading for today, Jesus warns his disciples that if any part of you draws you into sin--even a hand, a foot or an eye--it's better to cut it off than risk your relationship with God.

Thankfully, no major Christian movement has ever taken this literally. It's hyperbole. Jesus doesn't really want his followers maiming themselves due to the tiniest mistakes. But he does challenge us to examine what we hold dear--the things that seem as essential to us as our own body parts--and question whether they are helping us or hurting us in connecting with God and our neighbor.

In our congregation's Bible study, we've been talking about civic life and faith. One of the terms we learned was "mega-identity," a combination of social and political factors that is causing people to increasingly identify their political affiliation with who they are at the deepest level. I've seen it in increasingly passionate language on flags, signs, and bumper stickers dotting the countryside, no longer just during election season, not even just in election years, but all the time. I don't think I'm exaggerating when I say for many in our country, political partisanship has become a religion, as dear to us as any faith we find in the scriptures--or perhaps so entwined with our religious faith that we think of them as the same thing. 

Echoing my Lord, I'm going to ask: is it time to cut it off? 

I'm not saying we shouldn't vote. I'm not saying we should hold our tongues in matters of national significance. I'm not even saying it's inappropriate to give money to causes or candidates we believe in. I'm asking, have our mega-identities delved too deeply into our hearts? Can we see God's image in the faces of people who disagree with us? Can we still tell our faith and our national or political identity apart? 

This series began because I was looking back on my last ten years of ministry, and asking these questions, and I didn't like the answers I was seeing. You may think I'm blowing it all way out of proportion. I hope I am. But I care deeply for Christ's church. And I would much rather see it enter a new phase of life, cut off from some of its worst impulses, than make life more hellish because we didn't dare question them.     

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.    

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 38

 

This post is part 38 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason I want to live as a Christian in a multi-faith nation: Because this week, as Rosh Hashanah begins, I give thanks for my friendships with Jewish Americans.

I went to elementary school in Bexley, Ohio, a Columbus suburb with a large Jewish population. One of my best friends from 4th to 6th grade was the son of a Conservative rabbi (in Judaism, "conservative" is closer to the middle of the road in theology and practice). I had the honor of sometimes being a guest at sabbath meals and attending Saturday synagogue services. 

On Rosh Hashanah, a new year festival signaled by the blowing of a trumpet, school was out. I wasn't Jewish, so for me, it was just a nice early fall break. I didn't think anything of it. We never had school on Sundays, or Good Friday--half the time spring break coincided with Christian Holy Week--so why wouldn't we also give time off for Jewish holy days?

I valued my friendship with Jordan. He and I would imagine movie scripts together (which often involved him patiently listening to my long-winded pitches and providing notes. He was a great friend!). We shared life together. I was welcomed in his home, and I learned a great deal from his family. 

Though I'm a Christian and I always will be, my time in elementary school formed my worldview in important ways. Every child could benefit greatly from having friends who don't share their faith, and living in a community where more than one faith is honored. When I resist the idea of centering Christianity in the public sphere, I'm not doing it out of "political correctness". I'm doing it because inter-faith friendships and communities have blessed me, and I want that for all our kids.  

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.    

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 37

 

This post is part 37 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason I want to live as a Christian in a multi-faith nation: Because the teachings of my church, The Evangelical Lutheran Church in America, are at odds with Christian Nationalism. 

In a draft social statement coming up for a vote next summer, our church says, "The ELCA understanding of civic life and faith is at odds with Christian nationalism because the latter seeks to fuse the exercise of political authority with a selected set of supposed 'Christian' ideals. It also asserts that Christianity should be a privileged religion in the United States...Christian nationalists pledge allegiance to their version of the United States, first making the U.S. into an idol and seeing God’s plan in U.S. society as including only those whose religious beliefs fuse with a certain view of that society.” (article 37)

"Christian Nationalism" is a term being used a lot more in the last 5 years than ever before. But that doesn't mean it only began recently. It's been around for a long time, and it has never been faithful to scripture or Christian teachings.

 When we attempt to fuse our Christian beliefs with our political ideology, and when we suggest that God has a special plan for the United States above other nations, we are committing the sin of idolatry. We can't both know Jesus as Lord, and give divine status to our own vision for our country.

God is the Lord of all nations, and God's plan is to make peace with the whole creation through Christ. No nation comes first or last in that scheme: the shortest distance to peace with God is not over any country's border, but the one step in our hearts, to the foot of the cross. 

Learn more about our draft social statement and provide feedback HERE. 

 For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

  

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 36

 

This post is part 36 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason I want to live as a Christian in a multi-faith nation: because Christians have enough to worry about in keeping watch over our own souls, let alone the soul of a nation. 

Colossians, a letter attributed to the Apostle Paul, warns readers not to fall into a long list of bad habits of thought, word and deed, which believers had before they became Christians. Christians today tend to focus on sins related to sex, but right next to "fornication", the letter lists "greed (which is idolatry)" and "anger, wrath, malice, slander and abusive language from your mouth."

The letter's point is not that Christians never do these things--we wouldn't have a letter asking them not to if that were the case--but that seeking Christ helps renew our souls in order to live a new way. 

As I read this in my daily Bible readings, it occurred to me that just focusing on renewing my own soul in Christ is more than a full time job. If I were serious about that, I wouldn't have time to worry about how any local, state or national policies are favorable or unfavorable to Christians, because my main concern would be whether I myself am acting like a Christian. And I would venture a guess that if Christians focused first on our own thoughts, actions and most of all words, we would have more impact on our communities, and our nation, than any law or court case ever could.      

 For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 35

 

This post is part 35 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason I want to live as a Christian in a multi-faith world:
because Jesus taught us to love our enemies and pray for those who persecute us. 

Yesterday, September 11, commemorated a tragic day for our country and our world. 23 years ago yesterday, nearly 3,000 lives were lost due to an act of terrorism committed by religious extremists. As people of faith, we have to come to terms with the truth: religious nationalists committed this attack. The men who carefully planned and carried out this act of violence against their perceived enemies, did so out of what they thought was religious devotion and national pride. 

Bear in mind, as I say this, that the vast majority of their fellow Muslims were just as horrified by this violence as the rest of the world: maybe even more so, because they knew better than others what a vile perversion of the Islamic faith Al Qaeda believed and taught. These attackers were so committed to their vision of a world in thrall to their narrow interpretation of Islam, that they saw everyone who did not agree as an enemy, deserving of death. 

Jesus' teaching was the opposite: rather than wishing death on our enemies, we are commanded to pray and wish blessings upon them. Islam, as practiced by most Muslims across the world, has similar teachings. Faith does not grow through violence or political coercion, full stop. In fact, the very moment when we begin to use violence in service to our faith, Jesus teaches, we have stopped living according to it.

I continue to stop for a moment every September 11, and grieve the many lives lost. I also say a prayer for the future, that the peaceful way of Jesus would prevail, first and foremost in the hearts of his followers.   

  For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 34

 

Revelation 21:3-4

This post is part 34 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason I want to live as a Christian in a multi-faith world:
because nations are temporary.

During the 20th century, American Christians had a lot to say about the end times (eschatology, if you want the fancy term). This isn't new at all: many of Jesus' first followers believed he would return to reign over the world in their own lifetime. Martin Luther in the 16th century suspected it would happen in his own time, too. Needless to say, everyone so far has been incorrect. Often when the pace of change in the world picks up, so do speculations about what the Bible says about end times, and whether there might be clues that "this is it!"

During the Cold War and the following years in America, Christians turned to some of the cosmic battles portrayed in Revelation, and wondered what role the US and its allies (and adversaries) might play in these conflicts. Even in my (still kind of short?) lifetime, preachers have recast Revelation's "beast" many times, from the Soviet Union, to Al Qaeda, even to American political adversaries. While the "bad guy" has conveniently shifted over time, the "good guy" in much of American theology has remained constant: usually the modern-day state of Israel, and, not surprisingly, the United States. 

Bear in mind, before I say anything else, that I love our country very much, and I am thankful to God for the blessing and profound responsibility of being a U.S. citizen. That said, if you're reading Revelation properly, no human nation, not even Israel, is the "good guy." That role is permanently reserved for Jesus, the Lamb. And you can't cast any one human nation as "the Beast," because "the Beast" in Revelation stands in for how every human empire acts: using economic and military power to get what it wants, no matter the consequences to God's children. 

At the end of Revelation, John, the author, sees a new heaven and a new earth, centered in a new Jerusalem, which is open to people from all nations. God will dwell with us, to establish justice, and to wipe every tear from our eyes. The need for earthly divisions based on language, ethnicity, race, class, or nation, will be at an end. 

Why do I want us to be careful in connecting our nation and our Christian faith too closely? Because anything to do with our nation is transient. Impermanent. It will fade away, like a dream, as we wake to eternal life with God. Let's not confuse temporary things with eternal things. 

  For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 33

 

From All In: Luther, Christian Faith, and the Public Sphere, by Francisco Herrera, Ph. D.

This post is part 33 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason why I want to be a Christian in a multi-faith nation: because government policies tend to make people worse at authentically being Christians.

That's an insight from Martin Luther's Temporal Authority: to What Extent it Should Be Obeyed (1523). My good friend, Francisco Herrera, reminded me of this text and shared with me his excellent paper on this topic. 

Martin Luther lived in Germany in the Middle Ages, when the line between Church and state was much blurrier, and secular rulers to passed religious laws all the time. Yet even in the 16th century, when the very idea of a secular democracy, much less a Constitution enshrining freedom of religion, was still centuries off, Martin Luther made a point that still stands today. You can't force a person to have faith. If you try, you'll only make them lie about their faith, which, arguably, is worse than not having faith to begin with.

The fatal flaw in the idea of a "Christian Nation" is that the Christian faith cannot be shared through laws and mandates. Even if you could force every public school day to begin with a prayer, you wouldn't be filling schools with students who pray. You'd be filling schools with students who pretend to pray, which is worse than not praying at all. 

While we can't necessarily pass laws to make more Christians, that does not mean Christians should have no part in making laws. Though it is ineffective to make faith a policy, we who have faith are obligated to show love for our neighbors when making policy. A Christian can not be neutral when others are suffering. 

Herrera writes,    

"Therefore, if your neighbor is a victim of racism, though you yourself may not be, Christian love dictates that you must act on their behalf “as much as you can” to fight the systemic sin which they have suffered. Similarly, if a coworker is being harassed because of their sexuality and gender, even if you yourself are no such victim, Christian love dictates that you must act on their behalf, so that '[they] may have peace and that [their] enemy may be curbed.'" -All In, p.4

Can we make a Christian Nation? Martin Luther says "no!" Can living out our faith make our nation better for everyone? Luther, and the Bible, say "yes!" 

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 32

 

This post is part 32 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

It's getting to be time for me to wrap this series up. I'm thinking 40 is a nice, round, biblical number. Truly, it's a much higher number than I thought I would reach, but it appears the Bible has a whole lot to say on the topic of nationalism.

Today's reason why I want to live as a Christian in a multi-faith nation:

In the conclusion of the Ephesian letter, an author talks about a topic that makes many Christians squirm: spiritual warfare. He begins this conversation by reminding his readers that this kind of warfare is just that: spiritual. It's spiritual because the enemies of God are spiritual. Even though flesh and blood human beings do all manner of things that make God sad and mad, they are not God's enemies. They are God's children. The enemies of God are spiritual: rulers, authorities, cosmic powers of this present darkness. God has not and will not call disciples of Jesus to make war on other children of God. 

I'm going to say that again. God has not and will not call disciples of Jesus to make war on other children of God. 

But what about the Old Testament Holy Wars? Well, Joshua was not a disciple of Jesus. 

But what about Just War theory? That's a longer conversation, but to me that is never a "calling" from God. "Just war" happens when people are backed into a corner and forced to choose the least egregious way to disobey God. They are not fighting enemies of God. They are fighting God's children. 

What does this have to do with living in a multi-faith nation? 

In a single-faith nation, a nation with just one spiritual perspective, when an enemy of the state arises, Ephesians 6 goes right out the window. The enemy of the state is very quickly portrayed as God's enemy, and the armies of the state very quickly eschew God's armor for real, literal armor. This has happened to predominantly Christian nations throughout Christian history. From the Crusades to the American Civil War to the present-day conflict in Ukraine, we have seen Christians killing Christians believing those other Christians are somehow the enemies of God. 

God does not have human enemies. God's enemies are spiritual. 

Worse yet, in our increasingly polarized culture, you are starting to hear Christians of one party declaring Christians of the other party to be enemies of God. This is not orthodox Christian teaching, and it must not become the norm. 

That's it. That's the post. Nations have human enemies; God doesn't. The end. 

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 31

 

This post is part 31 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason why I want to live as a Christian in a multi-faith nation:

I talked a bit about the First Commandment in my June 20 Entry, but to avoid giving the whole spotlight to current events, I want to revisit this passage from Exodus 20. 

When I was 12, my dad, a newly ordained Lutheran pastor, took my confirmation class to the mall. In 1993, before online shopping and social media, the mall was still a central gathering point both for commerce and socializing. 

He told us to pretend we had a million dollars, and make a list of everything we'd buy. 

During our discussion afterward, he said the things that get most of our attention, that take a  central place in our lives, that we wake up thinking about and go to bed thinking about, that we trust in when times get tough, that we would spend our hypothetical million dollars on...those can become our "gods."

Luther writes "we are to fear, love and trust God above all things." Anything other than God, which takes an ultimate place in our lives, should be suspect on the face of it. 

Laying my cards on the table here...I think in the United States of America in 2024, many of us have put our nation--or more specifically, our vision for our nation--in God's place. If we put our idea of what America should be above anything else, if we decide our friends and enemies based on that alone, if we trust our political ideology, or those who share it, will save us from any harm, if we filter every single message we hear, even the Gospel message, by whether it supports or challenges our ideology, then it is very possible our ideology has become our god. 

This is always a concern for Christians, but especially at a time of fear and uncertainty, we have to be vigilant. Luther believed our ability to follow every other commandment hung on our ability to follow the first. 

In my state, today is primary election day. I almost didn't remember, because in our society where partisan politics has become 24-hour "entertainment", every day feels like election day. Voting with our conscience is a way we can show love for our neighbor. But voting is not worship. That is for God alone. 

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 30

This post is part 30 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason why I want to live as a Christian in a multi-faith nation:

Two words. King David. 

This summer, our church has followed the semi-continuous lectionary, which means some our Bible readings have been telling the story of the first few kings of Israel.

We've heard the story of Saul, the first king, who is anointed with oil as a sign of God's blessing, then loses that blessing almost immediately, then tries anything and everything--including murder and black magic--to try to get the blessing back. 

And we've heard the story of King David, who, with God's anointing, defeats the giant Goliath in combat, unites all twelve tribes of Israel, and establishes Jerusalem as a capital--only to turn around and commit adultery with Bathsheba and have her husband murdered. When Nathan, the prophet, tells a parable about a rich man, with many lambs of his own, who stole the lamb of his neighbor just because he could, David is enraged and says the man should be punished. Nathan replies, "you are the man!"

Both Saul and David are anointed kings of Israel. The Hebrew word for "anointed ruler" is usually translated in English as "Messiah" or "Christ." Christians believe that the last and definitive "anointed king" is Jesus, who still reigns in heaven. 

What does this have to do with our own country today? It means Christians enter into civic life knowing that rulers are imperfect. Saul, David, and a long, tragic line of other faithless kings showed us we need to trust in God alone. Christians in modern times don't anoint kings. We don't have Messiahs or Christs, except for Jesus. No human being should ever have our religious devotion. No political figure, no matter how much we agree with or like them, should ever be lifted up as "God's choice" or the "only choice" for people of faith. Jesus, our one and only king, has sent us the Holy Spirit, to guide us in making decisions for ourselves about how to care for one another in our public life. Let's leave the anointing for our baptism--through which we are ALL marked with the cross of our true Christ.  

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

 

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 29

 

This post is part 29 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

Today's reason why I want to live as a Christian in a multi-faith nation:

In 1520, a few years into the Protestant Reformation, Martin Luther wrote a paper called On the Freedom of a Christian. His basic proposition was, 

"A Christian is a perfectly free lord of all, subject to none.

A Christian is a perfectly dutiful servant of all, subject to all."

Luther's premise is that our souls are set free only by the Gospel of Christ, which gives us saving faith. No rule imposed by any person can effect salvation the way the Gospel can. We still follow rules, but they can't save us. Spiritually, we are free from the constraints that human rules, even religious rules, can put on us. 

Therefore, spiritually speaking, we are subject to none but Christ.

On the other hand, the faith created by the Gospel gives us the desire to serve others as Christ first served us. 

Therefore, we are servants, subject to all. 

We are beholden to no one for our salvation, but we are committed to serving all people, following the example of Jesus. 

What does this have to do with living in a multi-faith nation? 

The freedoms which Luther described, which come from the Gospel, are grasped by faith alone--not by force. True faith can't be imposed on you by your family, your government, or your schools. It can only come from within. 

Christians are certainly free to choose parochial schools for their children, if that makes sense for their family. But trying to set up an environment where Christian schools have an advantage over public schools, or trying to force public schools to include Christian content in their curriculum, will not produce more faith. It will only show that we have abandoned our calling as dutiful servants of all. A servant does not compel their master to do what the servant thinks right.  

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 28

 

This post is part 28 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

I hope they make you think.

Today's reason why I want to live as a Christian in a multi-faith nation:

I wanted to avoid tackling news headlines directly in writing these posts, but this one is hard to avoid. 

This week, the state of Louisiana passed a law requiring that every public school classroom have an 11"x14" display of the Ten Commandments. The proponents of the law have stated that it is constitutional because the value of the Ten Commandments is as a foundation for the rule of law, and "not solely religious."

A reminder: The Ten Commandments, found in Exodus Chapter 20, begin with the words, 

"I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me."

Do the Ten Commandments represent an early example of public law? Of course.

 But as someone whose job it is to teach young people that the core meaning of all ten of the Ten Commandments is, "we are to fear, love, and trust God above all things,"  to say their meaning is "not solely religious", is frankly an attack on my faith. 

I want my kids to understand that the Ten Commandments are first and foremost about their relationship with God, the Lord, who brought Moses and the Israelites out of slavery in Egypt. I want them to see God's law as a sign of God's love, as a guide for free people, as a protection from evil, and most importantly, as a reminder of our need for God's grace and forgiveness, freely offered in Jesus Christ. 

I don't want to have confirmation students coming in with a head full of misguided notions about their own holy texts, that were forced upon them by public school teachers, who in turn had it forced upon them by legislators. I want, and I reserve the right, to exercise my office of teaching the Word of God. God's Church needs a lot of help in a lot of areas, but thanks anyway, Louisiana, we do not need a hand with that. 

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.   

Christian Citizenship (Biblical Reasons Why I Want to Be a Christian in a Multi-Faith Nation) Part 27

 

This post is part 27 of a series on Christian citizenship, and why I believe mixing Christian identity with American identity is bad for both. I hope to give you little bite-sized thoughts, which represent themes you'll find throughout the Bible and historic Christian teachings.

I hope they make you think.

Today's reason why I want to live as a Christian in a multi-faith nation:

In article 13 of its draft social statement, the ELCA says, 

“religion can create divisions in civic life or can contribute to mending the torn social fabric and reconciling divided peoples. This church urges all people of faith to seek a constructive role that counters growing polarization, distrust, and ill will. Religious traditions can offer particular gifts of moral vision, inclusion, and compassion sorely needed in U.S. civic life.”

Christians should be people of peace, not people of division. In the letter to the Ephesians, the apostle writes that Jesus is our peace, because he has broken down the dividing wall between Jews and Gentiles. In Christ, people from very different ethnic and religious backgrounds are one. 

Jesus is our peace, our unity. When we are trying to unite and reconcile our neighbors, when we are pursuing peace instead of mocking and belittling those with whom we disagree, we are acting like people of peace. We are acting like Jesus. When we act out of fear, loudly defending our faith and attacking our neighbors, we are showing people a face of religion that is nothing like the face of Christ. 

For more background information read this statement from the ELCA's presiding bishop, or learn about Christians Against Christian Nationalism.