A Sermon for the Feast of Christ the King, November 22, 2009

In the name of the Father, and of the + Son, and of the Holy Spirit. Amen.

My kingdom is not from this world.

The only way to get along in this world, whether you are a student in school, an employee in the business world, a politician, a member of the clergy, a taxpayer, a patient in a hospital, or even just a member of a family, is to learn where the power is in the system and then learn how to play the system to your advantage. We all do this, in overt and covert ways, every day. We do it to get ahead, to help others, to cover our rear, and just plain to survive. We hold our finger up in the air to see which way the wind is blowing, and we adjust our plans accordingly. We may hunker down and wait for the storm to pass; we may pick our battles carefully; we may call in our chips when we feel it is time to be repaid for what we have done for others. We know how to go along to get along, and we make it our business to know who has power and how to use that knowledge of power to our advantage.

That is the system Pilate knows. That is the system that Daniel knows. That is the system that the Roman Emperors know. That is the system that every earthly ruler knows, whether tyrant or democratically elected.

And that is the system that Jesus rejects. That is why Pilate cannot figure Jesus out.

Jesus says, My kingdom is not from this world. Jesus isn’t playing the system--he is outside the system, outside the kingdoms and nations and power structures and business models. And the powers that be in this world have no power, no authority, over him. Later in the Gospel, Pilate says to Jesus, “Don’t you know that I have power to release you, and power to crucify you?’ Jesus then answers, “You would have no power over me unless it had been given you from above.” Pilate thinks he is calling the shots here, but he isn’t; the only one with any real power is Jesus, who has been given authority by His Father in heaven.

Jesus frightens Pilate, just as he has frightened the religious authorities of his day; and just as he has frightened every power and ruler since. Jesus and his followers are really quite subversive. We agree to submit to the authority of earthly rulers in order to maintain proper order and to show respect for God by showing respect for those people and institutions which He has set up to rule. But as followers of Jesus Christ, we have no king but Jesus. We are citizens of the Kingdom of God, of the Ancient of Days whose throne is fiery flames, who is the true bringer of peace, who is and was and is to come.

Daniel and John know this truth. The real action is not with the rulers of the earth, even though the visions of their lies and wicked deeds are terrifying and have real consequences for the earth and her peoples. In spite of all that, however, the real action lies not with the beasts and the disasters and the plagues and the tyrants, but in fact it lies with God and with his kingdom. In spite of all of the terrible things that are unleashed upon the people of God, Daniel and John assure us that it is God who reigns with supreme authority and power. Especially in Revelation, over and over we are shown the real command center: the throne of God and the thousands upon thousands of angels and creatures and martyrs and witnesses who continually praise and worship and serve the Ancient of Days, and the one who has been given dominion over everything that exists.

This has real consequences for us here. There is only one kingdom that matters, to which we owe all of our loyalty, our allegiance, and our very life. And that is the Kingdom of Jesus Christ, the faithful witness, the beginning and the end. And the Kingdom of God cannot and must not be confused with any earthly kingdom, nation or government. Nor can the Kingdom of God be identified with any particular political system, much less any political party.

Does this mean that there are no political consequences for following Jesus? On the contrary, it means that we are free to “do politics”: that is, to discuss and study and debate who is really our king, and what kind of a king he is. If we believe that the Kingdom of God is real, that it exists now in all its glory, even though we cannot yet see it, and that the Kingdom of God and of the Lamb is our true home and country, then every decision we make is made under the rules of that kingdom. And if you want to know the rules of the Kingdom of God, read the 19th chapter of Leviticus (in fact, I wish I could forbid anyone from reading the 20th chapter until they had not only read the 19th, but had become perfect in following its commands), or read Psalm 50, or the 58th chapter of Isaiah, or the 6th chapter of Micah, or the 25th chapter of Matthew, or the 14th -16th chapters of Luke.

But the biggest consequence is knowing that we are citizens of the Kingdom of God not by what we have done, but by what has been done for us by God. In all of these readings today, the real actor is God. For the love of us, and of all people in this world, Jesus has freed us from our sins by his blood, he has covered up our failures with his righteousness, and has made us to be a kingdom, priests serving the Father. It will take us the rest of our lives to learn how to live as servants of such a King: but by the grace of God, we have the rest of our lives, and then more. Until that time when we join those standing around the throne, Jesus will not fail to speak the truth into our hearts, and into our world; and we can practice our songs of allegiance even as we pray the oldest prayer of the church: Maranatha! Come, Lord Jesus! Amen.

A Few Brief Reflections on Current Events in the ELCA

A few brief reflections on the recent flurry of press releases from the ELCA:

1. I think we hit a nerve.

2. There is no such thing as too much publicity.

3. Pastor Bouman obviously does not approve of Lutheran CORE's definition of the word "Mission." That's ok. We don't agree with his definition of that word either. That gives us a place to begin debate. But he needs to give up the "I care about the downtrodden immigrant more than you do" line of attack. If, that is, he is truly interested in discussion and not attack.

4. This is exactly the way those of us on the steering committee expected the churchwide office to act toward Lutheran CORE. And I find it sad that churchwide has lived down to our expectations.

5. See number 1.

I do want to say one thing more. I was and am very glad that Pastor Bouman attended the Lutheran CORE convocation at Fishers. He was there for most of the event. That could not have been easy. Strong words were used, even a few harsh words, about the ELCA. In spite of his letter, I hope he continues to reflect on what he heard there, in the same way as I continue to reflect on what I heard at the Churchwide Assembly and at the GoodSoil worship service at Central Lutheran. It is easy to be offended. What is difficult is to ask, seriously and sincerely, "Lord, is it I who is in the wrong?"

Lord Jesus Christ, Son of God, have mercy on us all.

Why I'm Staying in the ELCA

I have been giving this a lot of thought and prayer over the past few weeks. And I am ready to give you the two reasons I have decided to stay in the ELCA. And I want to say this before leaving for the Lutheran CORE gathering in Indiana this weekend.

1. This is where God is calling me to be.

That pretty much says it. I have been asked how I can be so certain it is God calling me to this, or how I know God is calling me to really stay in the ELCA. My answer is very unsatisfactory to just about everyone except me. It is that if it isn't from God, then it won't work. And God will let me know. It may take awhile for it to sink in (after all, I am a stubborn German/Scot-Irish Lutheran from Tennessee). But that's ok. And if it is from God, then I will continue to know.

I see myself as a pastor, not a hired hand. I'm not supposed to run when the flock is under attack. And as a pastor, I am to preach repentance and warning, and the promise of forgiveness and renewal of life to all who turn to God in Christ Jesus. I don't see anything that happened at the 2009 Churchwide Assembly that makes that less imperative for the foreseeable future.

2. I love the ELCA.

I know, I'm not supposed to do that. The ELCA is "only" a denomination, a pretty flawed one at that (perhaps, yes, fatally so). I shouldn't make an idol out of a church body, which is after all a corporation. And I don't really have any realistic notion that the ELCA can be "reformed," "taken back," "renewed," or "reborn." And who do I think I am, that one pastor can really make any difference in the ELCA under the present circumstances? Especially, given the progress of original sin is ever ongoing, those circumstances will almost assuredly get worse going into the future?

Like above, this makes no sense. But to quote the old song (sung so wonderfully by Barbra Streisand in "Funny Girl"): "I'd rather be blue over you (ELCA) than happy with somebody else."

And with God, nothing is impossible. Even resurrection from the dead.

Now, this is not any kind of judgment on those who believe they must leave and build outside of the ELCA, either a new denomination or in another, different, Lutheran denomination. I can accept that they/you? are doing what God is calling to be done. Just by someone else.

Now, if this changes, I'll post it here. But don't hold your breath. This is feeling pretty set.

Here I stand. In the ELCA.

God, help me.

September 2nd is the day the church commemorates Nikolai F. S. Grundtvig, Danish Lutheran bishop, pastor, and writer of the 19th century. He stood for a Christian faith deeply rooted in the Bible and in the Sacraments of Baptism and Holy Communion, the ones given to the church by Jesus Christ. For English-speaking Lutherans he is best known for his hymn texts, from "Cradling Children in His Arms" to "Built on a Rock the Church Shall Stand." Here are a few of those hymns that are given to us as many of us still struggle with how we are to go forward following the ELCA Churchwide Assembly.

"God's Word is our great heritage, and shall be ours forever.

To spread its light from age to age shall be our chief endeavor.

Through life it guides our way; in death it is our stay.

Lord, grant while time shall last your Church may hold it fast

Throughout all generations."

"Built on a rock the Church shall stand, even when steeples are falling.

Crumbled have spires in every land, bells still are chiming and calling--

Calling the young and old to rest, calling the souls of those distressed,

Longing for life everlasting.

We are God's house of living stones built for his own habitation;

He fills our hearts, his humble thrones, granting us life and salvation.

Were two or three to seek his face He in their midst would show His grace,

Blessings upon them bestowing.

Through all the passing years, O Lord, grant that, when church bells are ringing,

Many may come to hear God's Word where he this promise is bringing:

"I know my own, my own know me; You, not the world, my face shall see;

My peace I leave with you. Amen."

"The Spirit of the Son, our Lord Jesus Christ, which proceeds from the Father. . . reflects the glory of God, so that the church feels the real presence of our Lord Jesus Christ, although the world does not see him. He reveals himself spiritually for all those who hold fast his word with proof as plain as when he revealed himself to his friends after the resurrection and spoke to them about matters that pertain to the kingdom of God. He tells us that he can and will dwell in his church and walk in it as the only-begotten Son from eternity in all the regenerated sons and daughters whom the heavenly Father and the Son embrace, sharing his glory.

"Then, and only then, God's kingdom comes to us, not so that one can point to it and say: look here or look there, as one points to the great nations, but in such a way that the whole church lives in it, saying and singing: Now we know that God's kingdom is truly righteousness, peace, and joy in the Holy Spirit. It comes as the Spirit proclaims in deeds and truth what is to come through that which is now worked and created in us. Then we cannot for a moment doubt that what now lives in us, a real and joyful power, though concealed, shall be revealed when he who is our life comes again even as he ascended. Thus it follows that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us, just as surely as this glory has descended and rests upon us.

"Therefore, Christian friends, we will not be fearful or despondent in the great transition period from darkness to light, from death to life, and from clarity to clarity, for it holds true throughout the lives of all God's children in this world, and not only during their last days, that they shall not fear evil as they walk through the valley of the shadow of death. We who walked in darkness have seen a great light, and he who is the light of the world is with us. . . ."

(The Fourth Sunday after Easter, 1855, in N.F.S. Grundtvig: Selected Writings, ed. Joahnnes Knudsen (Philadelphia: Fortress Press, 1976), 115-16. As reprinted in New Book of Festivals & Commemorations: A Proposed Common Calendar of Saints, Philip H. Pfatteicher (Minneapolis: Fortress Press, 2008), 426.)

CORE's + Spring: We Have Clarity

Tip of the hat to Pr. Zip for providing this on his blog:

In the following letter Bishop Paull Spring, Chair of the Lutheran COREsteering committee, addresses the ELCA Churchwide Assembly's decisions.

Dear Brothers and Sisters in Christ,

"We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies. For while we live, we are always being given up to death for Jesus’ sake, so that the life of Jesus may be made visible in our mortal flesh" (2 Corinthians 4:8-11).

With these eloquent words the Apostle Paul describes his ministry and apostleship. He has experienced distress, pain, suffering, and rejection. He bears the marks of the crucified Jesus. But Paul also is lifted up and sustained by his hope and confidence. The life, and especially the resurrection of Jesus, is the source of Paul’s hope and confidence: "the life of Jesus made visible in our bodies."

The words of Paul describe my feelings as I reflect on the decisions of the recent Churchwide Assembly. Yes, I am distressed that the Evangelical Lutheran Church in America has now endorsed blessings and ordinations for active gays and lesbians in spite of the clear teaching of Scripture on marriage and homosexual behavior.

But I am not crushed down nor in despair.

For one thing, we now have clarity. We now know where the ELCA is going, and we have a strong sense of where God is leading us. Then, too, we know that we are not alone. We have each other. The tireless efforts of our faithful supporters at the Churchwide Assembly, too many to name, underscore how we are "surrounded by a great cloud of witnesses."

Most of all, I am buoyed up by the confident words of the Apostle Paul. I am not crushed, driven to despair. I am neither forsaken nor destroyed. I place myself where the Church at its best has always placed herself — in the arms of the crucified Jesus, whom God raised from the dead. Jesus’ own resurrection and the promise of my own resurrection on the last day sustain me and give me hope for today. "Death is at work in us," but, much more, the life of Jesus.

Many of us are now asking ourselves, what we should do now?

As faithful Christians, all of us will want to be intentional in our prayer life. We will pray for those who disagree with us. We will pray for one another. We will pray for God’s guidance and leading as we seek to move forward in our Christian life and discipleship.

We will want to give ourselves time for patient and careful reflection. Now is not the time to make rash, hasty decisions. Most people make serious mistakes when they make decisions under pressure. We do not want to make this mistake now. Our relationship with the ELCA is a serious matter for us. I ask that we all take time to reflect patiently with ourselves and with others and not to make rash decisions now. We all have the time for God to disclose his will for us. Lutheran CORE and our supporters have consistently urged us to maintain at least a formal relationship with the ELCA. The question now before us is the level of our participation within the ELCA.

I encourage you to write to your synodical bishop and let him/her know how you feel about the decisions of the churchwide assembly. I also encourage you to be in touch with other orthodox supporters in your congregation or community. We need to support and encourage one another now.

You may also feel drawn to redirect your personal (and congregational) giving outside the framework of the regular budget of the ELCA. My wife and I have already done so ourselves. Both synods and the ELCA have ministries -- camps, nursing homes and relief agencies -- that merit our financial support. There are other ministries within and beyond the ELCA. You may well consider whether your offerings to these other ministries are to be preferred over the regular mission support of the ELCA.

I note in passing that contributions for Lutheran CORE will be greatly appreciated at this time. If we are to re-form ourselves as a confessional movement, Lutheran CORE will need a significant increase in ongoing financial support for our work.

On September 25 and 26 Lutheran CORE will assemble as a convocation at Christ the Savior Lutheran Church, Fishers, Indiana (suburban Indianapolis). Registration forms are available on our website. At this convocation we will consider the future direction for Lutheran CORE and adopt a constitution for a re-formed and re-newed Lutheran CORE. Our goal is to become more intentional about our ministry. We will become a confessional and confessing movement and will carry out many functions that characterize a synod. We anticipate a large attendance at Fishers, and you are invited to attend.

I invite you to visit Lutheran CORE's website,www.lutherancore.org, for more information about our ministry.

I join my prayers with those of other Christians throughout the world. I especially remember in my prayers those of us who have been hurt and are scandalized by the actions of the churchwide assembly. Please join with me in prayer for our work and ministry.

In Christ's Name,
Paull E. Spring
Lutheran CORE Chair

Don't You Love Farce?

"To flirt with rescue, when one has no intention of being saved. . . please forgive me."

I have never seen the musical, "A Little Night Music," and so had never heard that particular line of dialogue that comes in the middle of the song, "Send in the Clowns." But in browsing around on YouTube a couple of nights ago, I stumbled upon a clip of Dame Judy Dench performing that song. At the time (mid 1990's) she had been playing the role of Desiree in a production in London. During an interview on a British talk show, she explained the role of that song. "It is a very angry song."

I was used to the version done by Judy Collins, who has a lovely singing voice. What I had forgotten is that Sondheim wrote "Send in the Clowns" for an actress who was not a singer; oh one who could carry a tune, but not a beautiful lyrical voice like Collins, or others who have recorded this song. Watching Dench's dramatic, controlled, angry rendition of "Send in the Clowns" transformed this song for me. It is a song of regrets, of accusation, of remorse, and of grief at the missed opportunities and bad timing in a relationship.

Hence the line I quote at the beginning of this post. It is spoken by the man who is Desiree's husband, and it represents his confession. He never intended to be saved, even though he came and acted as if, given enough talk, dialogue, and time he and she could repair the damage done and come to a full understanding and a renewed relationship. Finally, he confesses his part in the farce.

Why does this song speak to me now? Well, it isn't a perfect analogy to recent events at the ELCA churchwide assembly, but there is just enough to jar me into recognizing the anger and the regret of this most recent stage in this denominational drama. "Send in the clowns! -- Don't bother. They're here."

But don't take my word for it. Listen to it yourself.

http://www.youtube.com/watch?v=yE3dLzIYKs8&feature=related

And, yes: maybe, next year.

Finding Consensus?

Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, "Who do people say that I am?"

And they answered him, "Well, it appears that there isn't a consensus yet among the crowds. Herod seems to think that you are John the Baptist come back from the dead; so I would stay out of Galilee for the foreseeable future if I were you. Others say Elijah; but you don't really look the part, and your diet is too rich for that to be a good description. And still others say one of the prophets. Jeremiah seems to be the prophet that gets mentioned most often, especially after that rant in the Temple; but we've also heard Amos. Thomas heard you compared to Micah; Simon even heard someone think you were Zephaniah, but I think that is a dark horse. So there really isn't agreement on this as of yet."

John piped in, "We've been concerned about this, actually, because your image is becoming diffuse and confusing to the crowds. Your public personna needs sharpening. "

James said, "Now don't get testy with us. We went ahead and hired a PR firm, one that is known for creating simple but effective public images that stick with the common man and woman. Now, they've been doing some polling, and think that you would be best served by choosing between the identities of either Moses or Elijah. Both of these have an overall positive reaction in the polling data, Moses because of the whole manna thing, Elijah because he opposed the alien influence from the Tyrian royal house, and would probably play well with the anti-Roman faction. But you need to choose one soon, today if possible, and then just stay on-message and be consistent with your public pronouncements and deeds of power."

Then Jesus turned to Peter, who had been uncharacteristically silent up to now. "But you, who do you say that I am?"

Peter looked straight at Jesus and said, "Um, the Annointed One of the LORD?"

The rest of the disciples broke out unanimously: "No, no, no! That one never even got mentioned in the polling! There will be no support for that image, not at all!"

Then Jesus said, quietly, "You know that the Son of Man will be arrested by the chief priests, and be beaten and ridiculed, and he will be crucified."

The disciples stared at Jesus in shocked silence. Then the PR guru spoke up. "Crucified, huh? Would be original; would have the advantage of never being done before. Let me try to picture that. . . no. No. That will never garner a following. Too negative, too violent. The rating on that image would never be family friendly. No, I can't see building a consensus on that idea. I really think the Moses revived would serve you best. Let's put some drawings together, present it to a couple of focus groups, and see how it plays. But I really think you can build a consensus on that. By the way, start carrying a staff. You might as well get comfortable with it now. I'll give you a call in a couple of days. But please -- no more talk about crucifixion! It is a real turn-off. You'll go nowhere with that, not if you want to have any influence on the under-30 multi-ethnic contingent. And let's face it, with an all-Jewish following, you could stand to build in something that will appeal to a wider constituency. Let's start thinking big-tent, shall we? I'll get back with something solid by the end of the week."

And thus the modern church was launched.