Wednesday, October 31, 2007

"You should not go on this ride if you are pregnant, have a history of back or heart problems, or can't fit in the boat."

This cracked me up. It's an ever-enlarging world, after all.

Happy Hallowe'en!

[Here's a piece I wrote several years ago about Hallowe'en and its historical background. I hope you enjoy it.]

The History Channel has an interesting essay on the background of Halloween, October 31. As is true of so many of our holidays, Halloween has gone through many different permutations and was reclaimed and reshaped by Christians.

Halloween has become a huge industry. When I was a boy, it was a sleepy little holiday and it was only because of my parent's prompting that I even went out trick or treating. (I never liked candy. My sugar and fat weakness has always been baked goods.) Today though, Americans spend more on their Halloween celebrations than on any other holiday except Christmas: $6.9-billion!

Of course, some regard this as a dire and disturbing trend. But I see nothing wrong with Halloween. Most of the tales about witches and such are nothing other than classic tales of good versus evil.

The word, Hallowe'en, of course, is a contraction for the words hallowed [or holy] evening. It gets its name because it's the eve before All Saints Day, a time historically set aside by Christians to remember believers in Jesus Christ who have died. (When the New Testament uses the term saint, it doesn't have some super-spiritual person in mind. A saint is nothing other than someone who follows Jesus Christ, a person who has, on faith, received the gifts of forgiveness and eternal life offered by Jesus.)

For a Lutheran like myself, Halloween is also Reformation Day. It was on All Saints Eve, October 31, 1517, that a young monk, priest, and scholar named Martin Luther posted points for debate (his 95 Theses) on the church door in Wittenberg, Germany. (Church doors were used like our bulletin boards are today.) Luther challenged the Church to re-form itself around the simple truth that a relationship with God cannot be earned or bought or bargained for. It comes as a free gift to those with faith in the God we meet through the crucified and risen Jesus Christ.

Luther's theses set off a conflict of volcanic proportions. Thank God, we live with its after-effects today.

A few key passages of Scripture to consider this Reformation Sunday:

16 ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.

17 ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.' [John 3:16-17]

16 For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed through faith for faith; as it is written, ‘The one who is righteous will live by faith.’ [Romans 1:16-17]
21 But now, irrespective of law, the righteousness of God has been disclosed, and is attested by the law and the prophets, 22the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, 23since all have sinned and fall short of the glory of God; 24they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, 25whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; 26it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus. [Romans 3:21-26]
You were dead through the trespasses and sins 2in which you once lived, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient. 3All of us once lived among them in the passions of our flesh, following the desires of flesh and senses, and we were by nature children of wrath, like everyone else. 4But God, who is rich in mercy, out of the great love with which he loved us 5even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved— 6and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7so that in the ages to come he might show the immeasurable riches of his grace in kindness towards us in Christ Jesus. 8For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— 9not the result of works, so that no one may boast. 10For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life. [Ephesians 2:1-10]
16 From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. [Second Corinthians 5:16-19]

This Halloween, as you pass out the candy to the trick-or-treaters, you can also remember that God willingly gives us the greatest gift any of us could ever want: brand new life with Him forever, forgiveness of our sins, and the power to become our best selves with God living inside of us.

Sunday, October 28, 2007

Thanks to Patrick Oden...

of Dualravens for linking to my Reformation Sunday post. Patrick's blog is among the most thought-provoking and interesting ones I read.

Why This is Called 'Reformation Sunday'

Romans 1:16
(This message was shared with the people of Friendship Lutheran Church on Reformation Sunday, 2005. Today is Reformation Sunday, always the Sunday before Reformation Day, October 31.)

He was born in November, 1483, in the German principality of Saxony. His father was a one-time coal miner who, through hard work, had risen to middle class status, the owner of several mines. His mother, who would exert so much influence over the boy was, in the custom of those times, a full-time housewife and mother.

His name was Martin Luther. From an early age, he exhibited great intelligence and many talents. As time passed, he would become an extraordiary preacher, theologian, and musician. These pursuits were far from his father’s intentions for young Martin. Hans Luther wanted Martin to become a lawyer in order to care for him and his wife in their old age.

That, in fact, was the trajectory on which Martin’s life was moving when a shattering experience intervened.

He was heading back to the university he attended, when a ferocious thunderstorm arose. A lightning bolt knocked Luther to the ground. Understandably terrified, Martin cried out to the patron saint of miners. “Saint Ann,” he said, “save me; I will become a monk.”

I once told this story to Father Seavey Joyce, who served Saint Ann's parish in the same small town where I did my seminary internship. Seavey listened and said with an impish smile, "I guess that goes to prove that even saints make mistakes." (He was kidding because, he told me once, he was sure that one day the Roman Catholic Church would name Luther one of its saints.)1

But of course, it wasn't Saint Ann who made a mistake. It was Martin Luther. In fact, in his moment of terror in the thunderstorm, he made several mistakes. Mistake one: Calling for supernatural help from anyone other than the God we know in Jesus Christ. Mistake two: Making a deal in the hopes of placating what Luther thought was an angry God. God doesn’t make deals.

But Luther became part of a long tradition of people who did the right things for the wrong reasons.

In the Old Testament book of Genesis, for example, we find the true story of a young dreamer named Joseph. His father, Jacob, doted on the boy while virtually ignoring his ten other sons. Resentful, Joseph's brothers sold him into slavery and then took the coat their father had given to him and spattered it with blood. They showed it to Jacob. He concluded that Joseph had been killed by a wild animal.

The brothers had done the wrong thing. But it turned out that, unbeknownst to them, they played into God's plans for Joseph. Joseph was set down a difficult road that ultimately led him to become, in effect, the prime minister of Egypt, second in command after the Pharaoh. In that position, Joseph oversaw the storing of crops during seven bumper years in anticipation of seven years of famine, a famine that affected the entire Middle East.

Ultimately, Joseph was able to use the stored crops to save the lives of his very own family members and many others. Later, he was able to tell his brothers that when they sold him into slavery, "You meant it for evil. But God meant it for good so that many might be saved." Joseph's brothers had somehow done the right thing for the wrong reasons.

In the New Testament book of Matthew, we find the story of people who came to see the Christ Child. We call them "wise men." But they were really little more than astologers, people who made horoscopes and superstitiously believed that stars foretold occurrences on this planet. It's the sort of the practice that the Bible condemns completely. We're to depend on God and on nothing and nobody else. Yet, these wise men who followed the stars for the wrong reasons, at the end of their journey, came to the right conclusion: This baby was the Savior of the world.

Martin Luther’s entry into the monastery for the wrong reason turned out to be very right, indeed! I don’t think that his father ever forgave the young Luther for taking the vows of a monk and "abandoning" his family. When, several years later, Luther also was ordained a priest, his father, Hans, expressed the belief that Martin’s call might not have come from God, but from the devil.

Martin Luther, it turns out, was a deeply disturbed young man, probably neurotic. He felt himself utterly and completely guilty of sin. He couldn’t imagine that a morally perfect God could or would forgive him. At times, Luther hated God. He believed that God was playing a vicious game with the human race: Demanding moral perfection and when we were unable to attain it, gleefully sending us to hell.

Noting how disturbed Luther was, believing that a fully occupied life would crowd out his worries and fears, and recognizing how intelligent Luther was, his superiors decided that he would study to become a doctor of theology. He would teach at a new university scheduled to be started in the Saxon town of Wittenberg.

At first, a new regimen of work, which included administering a number of monasteries, pastoring a local church, and teaching at the new university, did nothing to assuage Luther’s loathing of God and of himself.

But then, something happened to change Luther’s life and world history. (And, over time, through the Reformation Luther began, my personal history.) Like most seminarians and priests of his day, Luther had never studied Scripture. He did so now, as he prepared for the classes he was teaching.

In the Bible, Luther found a different God than the one often preached in the Church of his day. He saw a God of grace and love Who reaches out to His children, Who charitably understands their fallen humanity, Who forgives and empowers right living, and promises eternity to all with faith in Him. He saw a God Who hates sin while loving sinners, Who calls all to repent for their sin and believe in His Son, Jesus.

He began to see this picture of God as he studied the book of Genesis in preparation for lectures to his students at Wittenberg. He met this God again in the Psalms. And, perhaps most clearly of all, Luther saw this God in the majestic New Testament book of Romans.

A key passage for him was Romans 1:16:
For I am not ashamed of the gospel; it is the power of God for salvation to everyone who has faith, to the Jew first and also to the Greek.
With his deepening knowledge of the Scriptures and the original Hebrew and Greek in which the Old and New Testaments had been written, Luther’s understanding of God blossomed.

Up until this point in his life, Luther, like most of the people of his time, labored under the mistaken notion that righteousness was a state of moral perfection, a status God commanded of us, although none of us could ever attain it. Such a view made God a kind of contemptuous cat toying with human mice until they died.

Now, Luther saw that righteousness is having a right relationship with God and that it can’t be secured by anything we do. He saw that while God does demand moral purity from us and that our sin earns us everlasting condemnation, God Himself took on flesh in the Person of Jesus Christ so that He could die in our place on the cross and all with faith in Jesus won't be condemned. Instead, God gives all with faith in Jesus forgiveness and everlasting life. That's what Romans means when it talks about salvation and salvation as God's gift to believers in Christ. Period.

Realizing all of this now, Luther, who studied in the tower of the monastery at Wittenberg had what was later called his “tower experience.” While studying God’s Word, Luther had an overpowering sense of the depths of God’s love for all of us--including himself. Coming to know that rigteousness is God’s gift to all who turn from sin and entrust their lives to Christ, Luther said, was like having the gates of heaven thrown open to him! The faithful person would try to respond to the love of God given through Jesus Christ, of course. But, Luther knew, we can’t earn God’s love. It’s a gift called grace.

The once-neurotically ashamed Martin Luther now became a joyful champion of the new life that God gives to all with faith in Christ. As he grew in the confidence he had in Christ and in God’s love for him, Luther grew bolder in sharing what he had learned about God from the Bible.

On October 31, 1517, he posted 95 theses--or propositions--for debate on the church door in Wittenberg. In those days, a scholar who wished to engage in discussion about important issues posted points on the doors of churches. Church doors were the Power Points or bulletin boards of that time.

Luther’s theses were prompted by a common practice in the Roman Catholic Church of his day. The Church then taught that there was a place called “purgatory,” a sort of holding room that the dead supposedly went to between death and eternity. Purgatory was supposed to be a place where people were purified for entry into heaven. To raise money, the Church often authorized the mass sale of pieces of paper known as indulgences. These indulgences allowed people to buy hundreds or thousands of years out of purgatory for loved ones or even themselves.2

Luther, now certain that eternity was a free gift, was deeply offended by this practice. He would later say that if there were such a place as purgatory and that if the Pope, as head of the Church, had the capacity to free people from the place, he should do so out of simple compassion and not accept a penny for the service.3

When Luther’s preaching against indulgences began to effect the bottom line on their sale, the Church went after him. Ultimately, he came under what was known as an “imperial ban.” That meant that both the Church and the powerful Holy Roman Empire, a confederation of principalities and nations, agreed that if any one saw Martin Luther, he was to be killed on sight. Luther was labeled a heretic, a perverter of the Christian faith.

For the balance of his life, Martin Luther remained steadfast in proclaiming the God we see in Jesus Christ, the God of grace and God of glory. Among Luther’s last words were, “We are all beggars,” an acknowledgement that none of us is better or more important than others in God's eyes and that all with faith in Christ are the recipients of God’s charitable gifts: forgiveness and new life. We cannot earn them, but thank God, He loves to give them to those humble enough to surrender to Christ! Luther died in 1546.

We celebrate this day as Reformation Sunday because on All Saints Eve, Hallowed Evening or, as we call it, Halloween, in 1517, Luther’s 95 Theses began a major reformation of the Church. That reform movement goes on to this day. The members of this congregation, are part of it.

Martin Luther had learned from God’s Word that our relationship with God and our freedom from sin and death don’t come from our works or from doing proscribed acts of ritual, religious or otherwise. These things come to us freely from a God Who, in Christ, shows us that He isn’t our enemy, but our very best friend. And having said that, you know now why this Lutheran Church is called Friendship.

1Seavey was a brilliant, humble man of God. A former president of Boston College, with a doctorate in Economics, Seavey volunteered in his retirement years to pastor a parish in Alaska, where there were severe clergy shortages in the Roman Catholic Church. He was instead sent to Michigan's northwestern lower peninsula, where he served faithfully and I was privileged to meet him.

2When Luther first issued the 95 Theses, he had not yet fully concluded to side with Scripture over against the traditions of the Church of his day in repudiating the very existence of purgatory. That's reflected in a number of the theses.

3Throughout the 95 Theses, Luther really let the Pontiffs of his day "off the hook." He doesn't ascribe indulgences to the popes. Rather, he suggests that they're an abusive practice which, if the Pope knew about them, he would quickly shut down for being un-Biblical. Kathryn Kleinhans says that Luther may simply have been giving the Pope an out, a face-saving way of repudiating the indulgence practice, not to mention a way for Luther to avoid a frontal assault on Rome. In this, Luther was practicing what he would later preach in The Small Catechism. Explaining the Eighth Commandment, "You shall not bear false witness against your neighbor," Luther wrote, "We should fear and love God that we may not deceitfully belie, betray, slander, or defame our neighbor, but defend him, [think and] speak well of him, and put the best construction on everything." As Kleinhans points out, Luther didn't always take his own Biblically-founded advice, often viciously attacking those who opposed him. All of which just underscores the fact that the Church is composed of sinners in need of God's grace given in Christ!