In Diana Butler Bass' recent book, Christianity After Religion:The End of Church and the Birth of a New Spiritual Awakening, she quotes a note from a woman who left her church some 25 years ago. The woman's reason for leaving the church was that she was tired of belonging to a church that was anti woman, anti gay, anti science, anti environment, seemingly anti everything. In addition, she found the (her) church to be extremely self righteous and judgmental. Brothers and sisters, that was twenty five years ago. Yet, I must say that if I were an outsider hearing some of the pronouncements that have come out of various church groups in the last couple of years, and the past few months in particular, I would have to agree with the writer of the note. One church group travels all over the country espousing anti gay rhetoric, another opposes an individual woman's right to make her own choices in regard to her health care, still others oppose the settled science of evolution, while another tells its people that the "theory" of "global warming" is the work of Satan. Christianist Pat Robertson recently claimed that being gay was a type of demonic possession.
Given that the media is always in search of a titillating sound byte, it is usually these types of pronouncements from churches that get print space and air time, and as a result, those who are on the outside of the church can only surmise that churches must be houses filled with uninformed, ignorant, bigoted haters. Obviously, I have doubts that the typical individual distinguishes between churches when they hear such hurtful rhetoric. I imagine that the reaction to such judgment and condemnation is to wonder why anyone would join an organization that condemns so many people, including, perhaps, my own wife, my friends, family, and a good many acquaintances.
As a pastor, I have a sense that for months and years the pronouncements of these churches have been destructive both to people's lives, as well as to the life of the church, and in many cases they are a complete distortion of the Gospel of Jesus Christ. As a nephew might say, the church is prone to "foot bullets." I believe that the message of militant exclusivity preached by some of these churches is in stark contrast to the inclusive message found in the Gospels. Everyone is familiar with John 3:16, "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.", but few can quote the following verse, "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." The very inclusive nature of the Gospel can certainly also be seen in John 8:1 ff. The Pharisees brought to Jesus a woman caught in adultery, reminding Jesus that the law called for her to be stoned to death. Jesus responded by first bending to the ground and writing all of their sins in the dust, and then rising said, " 'Let anyone among you who is without sin be the first to throw a stone at her.' When they had all departed in shame, Jesus said to the woman, 'Woman where are they?' Has no one condemned you?' She said, 'No one, sir.' And Jesus said, 'Neither do I condemn you. Go you way, and from now on do not sin again.'" Again, in John 12:47 we read, "I do not judge anyone who hears my words and does not keep them, for I came not to judge the world, but to save the world." Jesus went on to say that God's Word serves as our judge on the last day.
Personally, I hope that in all things regarding ministry to err on the side of grace. With the Gospels strewn with examples of Jesus always widening the circle of inclusivity, I believe we have a mandate to do the same; and there is something wrong, I believe, in an image in which a sheep is consigned to a wilderness of death because I have decided, they are beyond the reach of Jesus' love and grace.
So, let me tell you about my church and the congregation I serve. My church welcomes all people. As a brother pastor recently said, we all stand at the foot of the cross in need of the very life Jesus died to give us. In this church, women are supported, and are at the very center of the life of the church. My bishop is a woman, so we obviously ordain women to be pastors, my Congregation Council vice president is a woman, and a short time ago, a woman was our president. Women serve in every capacity in this church, and we do not tell women what to do; we counsel with them as with all people, providing pastoral and spiritual support when they are in crisis, and support them in their decisions. In thirty years of being a pastor, I can share that every woman who has ever come to me for pastoral guidance has with a seriousness that is beyond admirable faithfully wrestled with whatever question was before them.
The Church in which I am a pastor ordains gay and lesbian people to be pastors. I confess my skepticisms as to how this would work out, (especially the acceptance issue), but these men and women have in no small measure been a blessing to the church. In the parish I serve, the LGBT community is not only welcome, but it is hard to imagine the congregation without them; not because of their gender or sexual orientation, but because of who they are as people and the gifts they bring to our common life. And I like to think we give them something in return,- namely unconditional love.
This church is not anti environment or anti science. Each time there is a new scientific discovery; a new medicine, a new species found, a new theory proposed about the beginning of the universe, Lutherans tend to sit back and marvel anew at God's creative power. Indeed, for us, each new discovery points towards God's majesty. If you would like to know more about what we believe about environmentalism, and global climate change, enter http://www.lutheransrestoringcreation.org/ into your browser and you will find that for us, environmental stewardship is a major concern that grows out of our love for all of God's good creation. Even if there were not an environmental crisis, we believe that we have a responsibility and privilege to care for creation.
In a very large and real way, the Church in which I am a pastor does not tell people what they should do, or how they should behave, nor does it judge them. Instead, my church invites people to engage with Scripture, enter into spiritual discipline, participate in the mystery of the presence of our Lord Jesus Christ in the Sacraments, and faithfully struggle with all of the difficult issues that we face together, but in all of this, and perhaps most importantly, this Church, and the congregation I serve are communities of joy, hope, renewal, and new life. The people in my congregation are a remarkable community that welcomes everyone who manages to find us (which, admittedly is not always easy). We are an Easter congregation. We recognize that a good part of the world, and far to many churches continually live out Good Friday, but here, in this place, Good Friday continually gives way to the joy and grace of the Resurrection of our Lord. We fully recognize that Easter faith is not a possession, but a gift, and one to be shared.
On the first Easter Sunday Morning, Mary Magdalene stood weeping outside the tomb because she believed that Jesus was not only dead, but that his body had been taken. "Supposing him to be the gardener, she said to him, 'Sir, if you have carried him away, tell me where you have laid him, and I will take him away.' Jesus said to her, 'Mary!'" Jesus called her by name and sent her on her way rejoicing with the good news she shared with the disciples, "I have seen the Lord." (John 20:11 ff.)
It was for Mary and the Church a moment of joy, but a moment in which we continually live. That describes the congregation here. We live in Easter joy, welcoming and sharing the good news with everyone and allowing it to inspire us to care for sisters and brothers all over the world as well as the earth itself. I believe this is what Jesus would have us do. And because we live out this call, we just don't have time to judge people,...go figure. This is the church I want people to know about, the church Jesus intends us to be, the church in which Jesus' own words are always heard, "Come to me all you are weary and are carrying heavy burdens, and I will give you rest. Take my yoke upon you, and learn from me; for I am gentle and humble of heart, and you will find rest for your souls. for my yoke is easy, and my burden is light." (Matthew 11:28-30)
We are by no means perfect, but through the cross and resurrection we are forgiven, and that is a joy we share with everyone.
Easter Blessings to this good parish, family, friends and seekers,
Peace,
Pastor Boehringer
Thursday, March 29, 2012
Wednesday, December 7, 2011
Advent 2011
Twelfth Night
No night could be darker than this night
No cold, so cold,
As the blood snaps like a wire,
and the heart sap stills,
and the year seems defeated.
Never again, it seems will green things run,
or sky birds fly
or the grass exhale its humming breath
powdered with Pimpernels,
from this dark lung of winter.
Yet here are lessons for the final mile
of pilgrim kings,
the mile still left when all have reached
their tether's end: that mile
where the child lies hid.
For see, beneath the hand, the earth already
warms and glows;
for men with shepherd's eyes, there are
signs in the dark, the turning stars,
the lamb's returning time.
Out of this utter death he's born again,
his birth, our saviour;
from terror's equinox he climbs and grows,
drawing his finger's light across our blood
the son of heaven and the son of God.
This dramatic Christmas poem by Laurie Lee (Lawrence Edward Alan "Laurie" Lee) is one of my favorites of the Advent/Christmas/Epiphany cycle. In 1968, Samuel Barber composed music for it which adds depth to the poem's nuances. Many years ago, when I attended Pacific Lutheran University, it was the first piece sung by the Choir of the West in the Christmas concert. In my mind, it rivals Barber's setting of the Agnus Dei, the choral setting of his Adagio for Strings. (both Twelfth Night and Agnus Dei can be found on YouTube).
In a way that I have never been able, Laurie Lee gets to the heart of the matter. He touches the often profound depression that comes to us as the Winter solstice draws near; as the earth seems to be in the final throes of death, and our last energy is sapped. Too much, as we prepare for Christmas, our spiritual energy is dissipated by the weight of the world, the high expectations we set for ourselves and those that are imposed upon us by the powers and principalities. Too many in these northern climbs, experience the loss of any sense of life as the sunlight dims and the earth grows cold, and the depression is compounded by a season that seems to demand jocularity. I wonder at times, how to get past the expectations and the depression, to discover the deeper meaning of what is unfolding before us.
In the ancient church, the Third Sunday of Advent, was known as Gaudete Sunday. The Sunday gets it's name and theme from the Latin Gaudete in Domino Semper (Rejoice in the Lord always [Philippians 4:4ff]). While the church has moved away from the penitential nature of Advent to a theme of preparation, the texts and the day are still infused with joy. It is the recovery of true joy that will end the dissipation and much of the depression associated with this season, and the time of year. Here is the thing. In order for us to recover the joy, we have to change our expections; we need to rediscover "that mile where the child lies hid." For, most certainly, the child is often hidden behind a myriad of facades that have usurped and twisted the joy we should experience, into something grotesque and indistinguishable. Let's face it, when someone decides that using pepper spray on other Christmas shoppers to keep them away from their hoard is appropriate, something has gone terribly wrong.
So we need to discern where our joy is truly going to be found. Perhaps Laurie Lee has it exactly right; it is when we reach "our tether's end", when we are finally overwhelmed with demands, expectations, depression, and anxiety that we at last begin to look for "signs in the dark, the turning stars," that signal new birth. Sometimes it simply seems that it is part of human nature to wait until darkness is deepest before we begin searching for light.
I hope that all of us, can, during this Advent season find the time to contemplate what "the lamb's returning time" means for us. To each, it is perhaps something different, yet I believe there are meanings that are shared by all. Out of all these, we will find the joy that unites us, heals our common humanity and makes us whole. And, discovering the oft obscured vision of the son of heaven, we will have something that is worthy of being received and given.
Christmas Blessings to all,
Pastor Boehringer
No night could be darker than this night
No cold, so cold,
As the blood snaps like a wire,
and the heart sap stills,
and the year seems defeated.
Never again, it seems will green things run,
or sky birds fly
or the grass exhale its humming breath
powdered with Pimpernels,
from this dark lung of winter.
Yet here are lessons for the final mile
of pilgrim kings,
the mile still left when all have reached
their tether's end: that mile
where the child lies hid.
For see, beneath the hand, the earth already
warms and glows;
for men with shepherd's eyes, there are
signs in the dark, the turning stars,
the lamb's returning time.
Out of this utter death he's born again,
his birth, our saviour;
from terror's equinox he climbs and grows,
drawing his finger's light across our blood
the son of heaven and the son of God.
This dramatic Christmas poem by Laurie Lee (Lawrence Edward Alan "Laurie" Lee) is one of my favorites of the Advent/Christmas/Epiphany cycle. In 1968, Samuel Barber composed music for it which adds depth to the poem's nuances. Many years ago, when I attended Pacific Lutheran University, it was the first piece sung by the Choir of the West in the Christmas concert. In my mind, it rivals Barber's setting of the Agnus Dei, the choral setting of his Adagio for Strings. (both Twelfth Night and Agnus Dei can be found on YouTube).
In a way that I have never been able, Laurie Lee gets to the heart of the matter. He touches the often profound depression that comes to us as the Winter solstice draws near; as the earth seems to be in the final throes of death, and our last energy is sapped. Too much, as we prepare for Christmas, our spiritual energy is dissipated by the weight of the world, the high expectations we set for ourselves and those that are imposed upon us by the powers and principalities. Too many in these northern climbs, experience the loss of any sense of life as the sunlight dims and the earth grows cold, and the depression is compounded by a season that seems to demand jocularity. I wonder at times, how to get past the expectations and the depression, to discover the deeper meaning of what is unfolding before us.
In the ancient church, the Third Sunday of Advent, was known as Gaudete Sunday. The Sunday gets it's name and theme from the Latin Gaudete in Domino Semper (Rejoice in the Lord always [Philippians 4:4ff]). While the church has moved away from the penitential nature of Advent to a theme of preparation, the texts and the day are still infused with joy. It is the recovery of true joy that will end the dissipation and much of the depression associated with this season, and the time of year. Here is the thing. In order for us to recover the joy, we have to change our expections; we need to rediscover "that mile where the child lies hid." For, most certainly, the child is often hidden behind a myriad of facades that have usurped and twisted the joy we should experience, into something grotesque and indistinguishable. Let's face it, when someone decides that using pepper spray on other Christmas shoppers to keep them away from their hoard is appropriate, something has gone terribly wrong.
So we need to discern where our joy is truly going to be found. Perhaps Laurie Lee has it exactly right; it is when we reach "our tether's end", when we are finally overwhelmed with demands, expectations, depression, and anxiety that we at last begin to look for "signs in the dark, the turning stars," that signal new birth. Sometimes it simply seems that it is part of human nature to wait until darkness is deepest before we begin searching for light.
I hope that all of us, can, during this Advent season find the time to contemplate what "the lamb's returning time" means for us. To each, it is perhaps something different, yet I believe there are meanings that are shared by all. Out of all these, we will find the joy that unites us, heals our common humanity and makes us whole. And, discovering the oft obscured vision of the son of heaven, we will have something that is worthy of being received and given.
Christmas Blessings to all,
Pastor Boehringer
Tuesday, October 18, 2011
Creation and Thanksgiving
The recent GOP debates and the coming of Thanksgiving have given me pause to ponder, once again, the differences between what Lutherans profess in regard to creation and our place in creation, and what some of the more fundamentalist brethren espouse. The comments of Governor Perry, Congresswoman Bachmann, and Herman Cain, in particular, diverge markedly from what many Christians believe. I don't think it is possible for me to explain their theology, but the moment provides an opportunity to discuss science, creation, and our faith perspective.
There seems to be a strain of fundamentalist theology that has created a parallel world in which Biblical literalism and anti intellectualism have combined; a world in which scientific discovery is at odds with a forced literal interpretation of the creation story as it is told in Genesis.
Lutherans on the other hand have a creation centered theology that is oriented to celebrate the gifts of creation. We affirm God as creator of all things while affirming science as one of the means God has given us in order to understand and be at home in the universe. Our theology of the cross invites us to be in solidarity with a creation "that groans in travail." We also have a deeply incarnational theology that cherishes the presence of God in all reality. And when Lutherans speak of redemption, it is not only personal, it extends to the restoration of all creation. Ultimately, for Lutherans, redemption is "new creation." We are a people that sees the future always moving toward the fulfilment of creation. In the 21st chapter of the Book of Revelation, John writes of a "new heaven" and "a new earth". John is pretty clear; when Jesus comes again, the earth will be redeemed, not destroyed. Since this is God's intention, we believe that we have an ethical responsibility to care for creation.
We also understand that the church exists for the sake of the world. Through the ages this has meant many things. Today, in a time of clear ecological crisis "existing for the sake of the world" means doing all that we can as stewards to protect God's good creation from further degradation. Each of us is called to live out our vocation in such a way that we serve and preserve the earth. It is no longer a question of whether or not we can afford something, but a question of whether or no it is the best use of limited resources. Within the last 200 years, mankind has moved from using less than the renewable and sustainable amount of the earth's resources to using two and a half times what the earth can sustain. We are simply overwhelming the earth's ability to recover from our overuse of resources. We believe that each of us has a role to play in restoring the balance.
As Thanksgiving approaches an interesting ethical dilemma arises. How does one thank God for the giftedness of our lives, and for the goodness of creation while at the same time continuing to allow and participate in the ongoing destruction of the very creation from which God satisfies our needs? It is not a question easily answered, and turning things around is going to be a long and difficult struggle. However, Lutherans do not have an escapist theology. We don't believe that we are going to be raptured away from the earth when things get bad. (I hope you all know that the rapture as it is proposed by some is simply not Biblical.) Rather, we believe that Christ is present with us in the struggle, and as we engage ourselves in the healing process the Holy Spirit will bless our efforts.
The point is, that Thanksgiving may be a good time to assess what you are doing (or not) in terms of earth care and discerning some small steps that you can take to express your solidarity with God's creation.
I am not so naive as to believe that our small steps will solve all of the issues we face, but it will be the small steps and the changes that take place in our hearts and minds that will ultimately lead to greater things. Blessings to all as Thanksgiving approaches and may all the earth be blessed by your actions.
Happy Thanksgiving!
There seems to be a strain of fundamentalist theology that has created a parallel world in which Biblical literalism and anti intellectualism have combined; a world in which scientific discovery is at odds with a forced literal interpretation of the creation story as it is told in Genesis.
Lutherans on the other hand have a creation centered theology that is oriented to celebrate the gifts of creation. We affirm God as creator of all things while affirming science as one of the means God has given us in order to understand and be at home in the universe. Our theology of the cross invites us to be in solidarity with a creation "that groans in travail." We also have a deeply incarnational theology that cherishes the presence of God in all reality. And when Lutherans speak of redemption, it is not only personal, it extends to the restoration of all creation. Ultimately, for Lutherans, redemption is "new creation." We are a people that sees the future always moving toward the fulfilment of creation. In the 21st chapter of the Book of Revelation, John writes of a "new heaven" and "a new earth". John is pretty clear; when Jesus comes again, the earth will be redeemed, not destroyed. Since this is God's intention, we believe that we have an ethical responsibility to care for creation.
We also understand that the church exists for the sake of the world. Through the ages this has meant many things. Today, in a time of clear ecological crisis "existing for the sake of the world" means doing all that we can as stewards to protect God's good creation from further degradation. Each of us is called to live out our vocation in such a way that we serve and preserve the earth. It is no longer a question of whether or not we can afford something, but a question of whether or no it is the best use of limited resources. Within the last 200 years, mankind has moved from using less than the renewable and sustainable amount of the earth's resources to using two and a half times what the earth can sustain. We are simply overwhelming the earth's ability to recover from our overuse of resources. We believe that each of us has a role to play in restoring the balance.
As Thanksgiving approaches an interesting ethical dilemma arises. How does one thank God for the giftedness of our lives, and for the goodness of creation while at the same time continuing to allow and participate in the ongoing destruction of the very creation from which God satisfies our needs? It is not a question easily answered, and turning things around is going to be a long and difficult struggle. However, Lutherans do not have an escapist theology. We don't believe that we are going to be raptured away from the earth when things get bad. (I hope you all know that the rapture as it is proposed by some is simply not Biblical.) Rather, we believe that Christ is present with us in the struggle, and as we engage ourselves in the healing process the Holy Spirit will bless our efforts.
The point is, that Thanksgiving may be a good time to assess what you are doing (or not) in terms of earth care and discerning some small steps that you can take to express your solidarity with God's creation.
I am not so naive as to believe that our small steps will solve all of the issues we face, but it will be the small steps and the changes that take place in our hearts and minds that will ultimately lead to greater things. Blessings to all as Thanksgiving approaches and may all the earth be blessed by your actions.
Happy Thanksgiving!
Thursday, September 8, 2011
Meditating on September 11, 2001
It is difficult to believe that ten years have passed since the attacks that took place on September 11, 2001. The memories are still fresh and raw; almost everyone remembers exactly where they were and what they were doing when they first heard the news. Most seem to have a deeply personal story associated with that day or its aftermath, stories of lost friends or loved ones, stories of incredible heroism, stories of peril and sadness. The stories have yet to lose their sharp edges; perhaps they never will.
Osama Bin Laden and the wicked men who hijacked three airliners not only killed 3000 people, they also haunted and terrified the rest of the world. Each time we go to the airport and are forced to remove our shoes, belts, and go through body scans and humiliating searches, the haunting continues.
The aftermath of the events of that day on this country and the rest of the world have been profound. Many people, especially those who are personally connected to the three hijackings have had their lives forever altered and tinged with undying grief. When we travel, most of us turn a wary eye on anyone who doesn't quite fit the norm and we have all learned a vocabulary that was incomprehensible just ten years ago. We have learned about pre emptive war, enhanced interrogation techniques, extra ordinary rendition, threat levels, enemy combatants, drone attacks, the Patriot Act, Homeland Security Administration, victim compensation, undisclosed location, shoe bombers, black ops, and a host of other terms that have entered our vocabulary and changed our lives.
There are common threads that have run through these years; some have been positive, others destructive. The determination to repair and rebuild after the attacks has brought much in the way of healing to many. The ongoing effort to find those responsible and bring them to justice while working to be certain that such attacks cannot happen again has woven itself into the fabric of our lives. One thread that is disturbing is that we now have two generations of children who have not known much else than that our nation is always at war. Their lives have been shaped by the wars in Iraq and Afghanistan, and to many of them the world seems a threatening place.
There was a time in the immediate aftermath of the attacks when many people felt both angry and powerless. They couldn't go to New York, or Pennsylvania, or Washington, D. C. to lend their aid. Osama Bin Laden proved elusive, and getting revenge or justice was not going to come easily or quickly. The best we could hope is that one day justice would be done. We were legitimately angry about what had taken place and the outlets for that anger were few.
Christian theologians from Aquinas to Bonhoeffer have written about the legitimacy of anger regarding injustice. Such anger often ignites the passion that leads to working for justice. Martin Luther King railed against the injustice of racial discrimination and prejudice. Nelson Mandella put his life on the line to work for the end of apartheid in South Africa. Pope John Paul II confronted the communists who were destroying the economy and morality of Poland. The anger of each was indeed justified.
The Bible also speaks about God's righteous anger at those who flout justice, oppress the poor, commit murder and plunder the people. Yet, God doesn't go off on an emotional tirade. Instead, God consistently works to bring justice to a world that misses the mark. The Law, the Prophets and the Incarnation itself clearly demonstrate God's deep concern for justice. However, there is a fine line between righteous anger that works itself out in constructive change and justice, and anger that turns into an irrational and passionate desire for retribution and vengeance. This type of anger can lead lead to what some have called "one of the seven deadly sins." Martin Luther King did not want to kill white Americans, he wanted to change turn their thinking and their hearts around. Mandella didn't want to exterminate the perpetrators of apartheid, but insisted that every South African recieve the same rights and dignity. Pope John Paul II didn't hate the communists, but he wanted them to end a system that degraded the people's lives. The anger and desire for justice of each of these was suffused with love that sought a positive future for everyone. This is the place where the radical forgiveness described by and demonstrated by Jesus own life, impinges upon our anger, our desire for justice, and our selfish need for vengeance.
The appointed Gospel for the thirteenth Sunday after Pentecost, which coincides with September 11th, has Jesus telling the parable of the unforgiving servant (Matthew 18:21-35). In Jesus' radical way of looking at reconciliation, the work of forgiveness becomes the mutual responsibility of the offended one, to draw the offender back into the community or back into relationship. It is a refusal, born out of love, to give up even on those who have offended us most deeply, caused the greatest pain, and perhaps, have the potential to cause harm again. Yet the cross itself attests to the absolute nature of Jesus' radical claim. ("Father forgive them...")
Jesus' radical response to Peter, in the aftermath of the events of ten years ago, may make us uncomfortable. There was, and remains, legitimate anger and a desire for justice that remains in the aftermath of those days. However, as recipients of forgiveness and agents of this same grace, we are called to put away our claims for vengeance and to work for reconciliation. It remains our calling that love be more than a wish; that it be the work we take up as an essential part of our life in Christ.
In the ten years since the attacks, much healing has taken place. Memorials have been built at each of the sites and while remembering those who were lost, people have begun rebuilding their lives.
Leaving New York harbor a couple of weeks ago the sight of the new Freedom Tower was a tangible sign of the rebuilding and healing that is taking place. The cranes rising up its sides seemed to be resetting the very bones of the city. Returning the following week in the pre dawn darkness the statue of Liberty still shown her welcoming light, a continuing testament to one of the nations foundational ideals. Healing, however, will be complete when the desire for vengeance has breathed its last, when each of us can look into the face of the most unseemly stranger, the most foreign visitor, and without reservation desire that God will bless them and hold them in love.
Osama Bin Laden and the wicked men who hijacked three airliners not only killed 3000 people, they also haunted and terrified the rest of the world. Each time we go to the airport and are forced to remove our shoes, belts, and go through body scans and humiliating searches, the haunting continues.
The aftermath of the events of that day on this country and the rest of the world have been profound. Many people, especially those who are personally connected to the three hijackings have had their lives forever altered and tinged with undying grief. When we travel, most of us turn a wary eye on anyone who doesn't quite fit the norm and we have all learned a vocabulary that was incomprehensible just ten years ago. We have learned about pre emptive war, enhanced interrogation techniques, extra ordinary rendition, threat levels, enemy combatants, drone attacks, the Patriot Act, Homeland Security Administration, victim compensation, undisclosed location, shoe bombers, black ops, and a host of other terms that have entered our vocabulary and changed our lives.
There are common threads that have run through these years; some have been positive, others destructive. The determination to repair and rebuild after the attacks has brought much in the way of healing to many. The ongoing effort to find those responsible and bring them to justice while working to be certain that such attacks cannot happen again has woven itself into the fabric of our lives. One thread that is disturbing is that we now have two generations of children who have not known much else than that our nation is always at war. Their lives have been shaped by the wars in Iraq and Afghanistan, and to many of them the world seems a threatening place.
There was a time in the immediate aftermath of the attacks when many people felt both angry and powerless. They couldn't go to New York, or Pennsylvania, or Washington, D. C. to lend their aid. Osama Bin Laden proved elusive, and getting revenge or justice was not going to come easily or quickly. The best we could hope is that one day justice would be done. We were legitimately angry about what had taken place and the outlets for that anger were few.
Christian theologians from Aquinas to Bonhoeffer have written about the legitimacy of anger regarding injustice. Such anger often ignites the passion that leads to working for justice. Martin Luther King railed against the injustice of racial discrimination and prejudice. Nelson Mandella put his life on the line to work for the end of apartheid in South Africa. Pope John Paul II confronted the communists who were destroying the economy and morality of Poland. The anger of each was indeed justified.
The Bible also speaks about God's righteous anger at those who flout justice, oppress the poor, commit murder and plunder the people. Yet, God doesn't go off on an emotional tirade. Instead, God consistently works to bring justice to a world that misses the mark. The Law, the Prophets and the Incarnation itself clearly demonstrate God's deep concern for justice. However, there is a fine line between righteous anger that works itself out in constructive change and justice, and anger that turns into an irrational and passionate desire for retribution and vengeance. This type of anger can lead lead to what some have called "one of the seven deadly sins." Martin Luther King did not want to kill white Americans, he wanted to change turn their thinking and their hearts around. Mandella didn't want to exterminate the perpetrators of apartheid, but insisted that every South African recieve the same rights and dignity. Pope John Paul II didn't hate the communists, but he wanted them to end a system that degraded the people's lives. The anger and desire for justice of each of these was suffused with love that sought a positive future for everyone. This is the place where the radical forgiveness described by and demonstrated by Jesus own life, impinges upon our anger, our desire for justice, and our selfish need for vengeance.
The appointed Gospel for the thirteenth Sunday after Pentecost, which coincides with September 11th, has Jesus telling the parable of the unforgiving servant (Matthew 18:21-35). In Jesus' radical way of looking at reconciliation, the work of forgiveness becomes the mutual responsibility of the offended one, to draw the offender back into the community or back into relationship. It is a refusal, born out of love, to give up even on those who have offended us most deeply, caused the greatest pain, and perhaps, have the potential to cause harm again. Yet the cross itself attests to the absolute nature of Jesus' radical claim. ("Father forgive them...")
Jesus' radical response to Peter, in the aftermath of the events of ten years ago, may make us uncomfortable. There was, and remains, legitimate anger and a desire for justice that remains in the aftermath of those days. However, as recipients of forgiveness and agents of this same grace, we are called to put away our claims for vengeance and to work for reconciliation. It remains our calling that love be more than a wish; that it be the work we take up as an essential part of our life in Christ.
In the ten years since the attacks, much healing has taken place. Memorials have been built at each of the sites and while remembering those who were lost, people have begun rebuilding their lives.
Leaving New York harbor a couple of weeks ago the sight of the new Freedom Tower was a tangible sign of the rebuilding and healing that is taking place. The cranes rising up its sides seemed to be resetting the very bones of the city. Returning the following week in the pre dawn darkness the statue of Liberty still shown her welcoming light, a continuing testament to one of the nations foundational ideals. Healing, however, will be complete when the desire for vengeance has breathed its last, when each of us can look into the face of the most unseemly stranger, the most foreign visitor, and without reservation desire that God will bless them and hold them in love.
Thursday, June 23, 2011
Thinking Differently About God's Creation
Recently, on the Day of Pentecost, in a sermon, I alluded to Psalm 104:26,
Lutherans are in a unique position to understand and appreciate the view of creation put forth by St. Francis and Irenaeus. Luther himself, though deeply concerned with spiritual matters, nevertheless saw God less as "the Good," the world-transcending spiritual ground of all material and spiritual things, than as "Goodness," the Being who grants with overflowing abundance the divine riches to all creatures. God’s abundance is poured out on all creation, and perhaps in a nod to Orthodox theology, Luther looked to the redemption of all creation. Thus, when asked what he would do if the Jesus returned to tomorrow, he replied that he would plant a tree.
As we have time, wandering through these summer months, laying in the sun, leaning against a tree, listening to the ocean waves, or contemplating the night sky, I hope you will take time to contemplate your own theology of the creation and your own human relationship with the rest of creation. Is all of creation at your disposal? Do all other creatures and the planet itself only have value as we exploit them? Do creatures and things we have yet to discover have value? Can we value creation simply because God gives all of creation intrinsic value?
We need to do this work, because as long as it is in our hearts that creation has value only as we use it up, and cannot see God’s grace in the rest of creation, we will never be able to see the true grace of God as it is found in the breadth and depth of the universe, and we will never have a reason to be better stewards of the world around us.
Peace,
Pastor Boehringer
There go the ships to and fro,
And Leviathan,
which you have made for the sport of it.
And Leviathan,
which you have made for the sport of it.
I chose this particular verse because it speaks to us in a very different way about creation, our place in creation, and our relationship with the rest of creation. This verse tells of God creating the Leviathan (whales) simply for the pleasure of creating such a creature; for the sheer joy of it. Such a statement of God’s creative work stands in contrast to much of what theologians, the church, and others have said about creation, through many centuries.
With little diversity, most of us have come to believe in the hierarchical order of the universe and creation set forth by some of the church’s teachers: Origen, Thomas Aquinas, and Protestant theologians Albrecht Ritschl, Wilhelm Herrmann, Teilhard de Chardin and others. These theologians developed and supported a hierarchical theology of creation in which the spirit matters, and matter doesn’t. This is of course an oversimplification of their teachings; however, what these theologians all have in common is a theology of “ascent.” (As a metaphor for the theology of ascent, think of yourself climbing to the top of a mountain to get a better view of what is beneath you. When you arrive at the top, the entire creation appears to be under your feet; there to serve you.) In addition these theologians have an anthropocentric view of creation, which means that human beings are at the top and very center of creation and that all of creation is at our disposal to meet our needs. In this structure, human beings are the only “spiritual” creation, and all of the rest of creation receives its value not because it is part of God’s good creation, but rather, acquires its worth only from its usefulness to human beings (the spiritual creatures). (This view of creation also tends to be androcentric, but that is a topic for another day.) Within this view, creation, aside from human beings, has no intrinsic value. Its value is derived from its usefulness to human beings. It is this theology that excludes all creatures except human beings from being part of the new heaven and new earth that is promised in the book of Revelation.
Yet, the verse from Psalms tells of God creating Leviathan for no other purpose than pleasing himself. Leviathan was not created to be useful to human beings, but “for the sport of it,” i.e. for God’s good pleasure.
With little diversity, most of us have come to believe in the hierarchical order of the universe and creation set forth by some of the church’s teachers: Origen, Thomas Aquinas, and Protestant theologians Albrecht Ritschl, Wilhelm Herrmann, Teilhard de Chardin and others. These theologians developed and supported a hierarchical theology of creation in which the spirit matters, and matter doesn’t. This is of course an oversimplification of their teachings; however, what these theologians all have in common is a theology of “ascent.” (As a metaphor for the theology of ascent, think of yourself climbing to the top of a mountain to get a better view of what is beneath you. When you arrive at the top, the entire creation appears to be under your feet; there to serve you.) In addition these theologians have an anthropocentric view of creation, which means that human beings are at the top and very center of creation and that all of creation is at our disposal to meet our needs. In this structure, human beings are the only “spiritual” creation, and all of the rest of creation receives its value not because it is part of God’s good creation, but rather, acquires its worth only from its usefulness to human beings (the spiritual creatures). (This view of creation also tends to be androcentric, but that is a topic for another day.) Within this view, creation, aside from human beings, has no intrinsic value. Its value is derived from its usefulness to human beings. It is this theology that excludes all creatures except human beings from being part of the new heaven and new earth that is promised in the book of Revelation.
Yet, the verse from Psalms tells of God creating Leviathan for no other purpose than pleasing himself. Leviathan was not created to be useful to human beings, but “for the sport of it,” i.e. for God’s good pleasure.
St. Francis of Assisi and Irenaeus offer a different theological outlook more in keeping with the Psalm. They reflect upon God’s creation not as hierarchical and only spiritual, but see creation as material and spatial, especially in view of the doctrine of bodily resurrection. Not only our work, especially our work of love, remain, but also all creation, (material beings included) is set to be freed from bondage to decay. God’s creation will not be destroyed nor will it disappear. "All creation" certainly comprises more than humans; minerals, plants, animals, mountains and rivers, the heavenly bodies, the sun, the moon, and the stars, from the microcosm to the macrocosm, are included in this process of liberation. Indeed, for St. Francis, the ascent to God is not climbing a mountain to discover the whole earth under your feet, but a descent to the earth, in the image of God's descending and overflowing goodness in the creative act and of the The Word’s (Logos') self-emptying descent in the incarnation and on the cross. (In the metaphor for this view, we climb the mountain of God's creation in order to stand in universal solidarity with all God's creatures, both in this world and in the world to come, for which he we passionately yearn. Then we descend, as we perceive God's love always to be overflowing, in order to embrace all the creatures of God, not only the specially elected and specially blessed human creatures. [St. Francis’ Canticle of the Sun expresses this view of creation]).
Lutherans are in a unique position to understand and appreciate the view of creation put forth by St. Francis and Irenaeus. Luther himself, though deeply concerned with spiritual matters, nevertheless saw God less as "the Good," the world-transcending spiritual ground of all material and spiritual things, than as "Goodness," the Being who grants with overflowing abundance the divine riches to all creatures. God’s abundance is poured out on all creation, and perhaps in a nod to Orthodox theology, Luther looked to the redemption of all creation. Thus, when asked what he would do if the Jesus returned to tomorrow, he replied that he would plant a tree.
As we have time, wandering through these summer months, laying in the sun, leaning against a tree, listening to the ocean waves, or contemplating the night sky, I hope you will take time to contemplate your own theology of the creation and your own human relationship with the rest of creation. Is all of creation at your disposal? Do all other creatures and the planet itself only have value as we exploit them? Do creatures and things we have yet to discover have value? Can we value creation simply because God gives all of creation intrinsic value?
We need to do this work, because as long as it is in our hearts that creation has value only as we use it up, and cannot see God’s grace in the rest of creation, we will never be able to see the true grace of God as it is found in the breadth and depth of the universe, and we will never have a reason to be better stewards of the world around us.
Peace,
Pastor Boehringer
Tuesday, April 19, 2011
To Loose the Bonds of Injustice
In a recent conversation with a friend, he made the statement that the federal budget is not a moral document, just a budget. I begged to differ. In as much as a budget is about fulfilling the hopes and dreams of the nation, in as much as it addresses or does not address the needs of the poor, in as much as the budget document fulfills or does not fulfil the aspirations of the American people, it cannot escape being a moral document. On a much smaller scale I have often said that if you want to know what someone really believes look in their wallet, i.e. look at their finances. If we want to know what the leaders of our nation believe we need to look at the expenditures that are being proposed from the federal wallet (in this case Congressman Paul Ryan's proposed 2012 budget.) Ryan's proposed budget, may be Republican, it may be somewhat Libertarian, but it has all but given up Christian values.
Entitled "The Road to Prosperity," and subtitled "Restoring America's Promise," Ryan's proposal was greeted warmly by conservatives and some libertarians. Ryan has touted his budget proposal as the best way to restore prosperity. His claim is that reducing the nation's debt will foster economic growth. The problem is that Ryan's budget doesn't reduce the deficit or the debt. Most of the money that would be gained by Ryan's proposal to curtail social services, is offset by the tax cuts that his budget proposes for the wealthiest Americans. As a moral document on which to base the future of the country, Ryan's budget is a failure. He has apparently decided that financially squeezing people with the least political clout is the best course to follow. Roughly two thirds of the budget cuts that Ryan has proposed will be made to programs that affect modest to low income Americans, as well as our poorest citizens, and the poorest of the poor in other nations. Ryan's budget also proposes a 30% tax cut (up to 30%) for the wealthiest people and U.S. corporations. From a moral perspective how does one justify cutting the social safety net out from under the neediest people while giving further tax breaks to corporations who (they are people after all) are enjoying tax free profits in the billions of dollars and wealthy people whose incomes have increased steadily for a decade?
The words of Isaiah the prophet come to mind:
"Ah, you who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be your spoil, and that you may make orphans your prey! What will you do on the day of punishment,in the calamity that will come from far away? To whom will you flee for help, and where will you leave your wealth...?"
As a moral document, Ryan's budget is quite clear. He intends to cut medicare, medicaid,food stamps, low income housing assistance,and educational programs vital to our nations future. In addition, the cuts to international health aid will most likely result in higher mortality rates among some of the poorest people in the world. I believe it is impossible to justify budget cuts that will undoubtedly adversely affect the lives of millions while giving a tax bonanza to the wealthy few. More people will die if this budget is passed.
In Deuteronomy 24, laws are given for social and community harmony and well being. Among them:
"When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the Lord your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow.
When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow."
There is little doubt in my mind, that Ryan's proposed budget, goes back for the last sheaf, beats the Olive tree till the very last olive drops, and waits for the last grape to be plucked from the vine, leaving the poor with little to nothing. No Christian should be willing to see the poorest made poorer; at least not before every other alternative has been explored. In the last decade, real income for 90% of Americans has declined, while the income of the top 1% has risen by $250,000. With the poor getting poorer, and the rich getting richer it is hard to understand why those who are rich need more tax breaks. (For perspective on this read the parable of "The Rich man and Lazarus," in Luke 16:19-31.)
The alternatives have not been fully explored. Ryan's budget proposal does not offer any cuts to our ever expanding, fiscally and morally unsustainable military budget. With three questionable wars, and military bases throughout the world, the U.S. military budget makes up almost half of all the military spending in the world. To propose a budget wherein cuts to military spending are off limits, despite billions of dollars worth of documented waste is unconscionable and immoral. Nor has our leadership had a recent open discussion about our continued operations in Iraq, Afghanistan, and our recent involvement in Libya. Many strategists see no further gains to be made in Afghanistan while there are continuing costs in lives, treasure, and virtue. Currently, the Pentagon is weighing whether to stay in Iraq permanently.
Jeremiah the prophet writes,
"Are you a king because you compete in cedar? Did not your father eat and drink and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy; then it was well. Is not this to know me? says the Lord." Jeremiah 22:15-16
Some might call this biblical progressivism. It is more. Love of God according to this text is not found in piety, but in practice. Here, particularly, in the practice of judging the cause of the poor and needy righteously. For too long, I feel like I've been listening to the Christianists (on both sides of the issues) use Christian rhetoric to support their political positions. They themselves having opened that door, I want to see them held to the standard that God holds up in Jeremiah, or even better the standard Jesus upholds in Mark 12:28ff. Particularly verses 29 and 30,
"Jesus answered, 'The first is,"Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all our soul, and with all your mind, and with all your strength." The second is is this," you shall love your neighbor as yourself." There is not other commandment greater than these."
Loving our neighbor as ourselves would be a good start in a society that seeks to find every difference between us and uses it to cause polarizing splits among us. Loving our neighbor is the only way we can see Jesus' own face. As a nation, if we will not love the poor, we have no business chanting any other religious slogans.
Some may counter that deficits are also a moral issue that needs to be addressed. Certainly, a real debate should be had about spending the money of future generations to fund questionable wars, tax subsidies,etc. Yet, the manner in which we address the deficit expresses our moral priorities. I, for one do not want to see any more expansion to the stables of Solomon while the poor go hungry, and I don't want to practice the economy of scarcity wrought by Pharaoh when he told the Israelites to make bricks with no straw.
Most of us remember the story of the feeding of the five thousand in Mark 6:30-44.
When it was time to feed the crowd, the disciples had to wade into the crowd to find what was available. They returned with two fish and five loaves; the approximate daily ration for a shepherd boy. That shepherd boy (or whomever) was the wealthiest person in that crowd of hungry people, but unfettered by the myth of scarcity he gave his food to Jesus. Because of his willingness to share; to sacrifice, we have the miracle of the loaves and fishes. Nothing would have happened had not that "wealthy" shepherd boy come forward to give up his lunch. The point is that for too long, we have been part of an economy where the powerful have been hoarding the loaves and fishes at the expense of those who are most vulnerable, most hungry, and most in need, and it is time for Christians to advocate much more forcibly for the poor. It is time to move away from a budget process that scapegoats the poor to one where the needs of Lazarus are the first priority recognizing that the rich man is already well taken care of. As for those who say we "are broke," I say that such words coming from anyone living in the wealthiest nation in all of history, are an affront to God who has so richly blessed us. It is time to let justice roll down like water, so that the poor may be refreshed.
May the contemplation of the great and mighty acts of God, and the obedience of Jesus during this Holy Week move our hearts and minds to act for those very lives are at risk.
In Christ,
Pastor Boehringer
Entitled "The Road to Prosperity," and subtitled "Restoring America's Promise," Ryan's proposal was greeted warmly by conservatives and some libertarians. Ryan has touted his budget proposal as the best way to restore prosperity. His claim is that reducing the nation's debt will foster economic growth. The problem is that Ryan's budget doesn't reduce the deficit or the debt. Most of the money that would be gained by Ryan's proposal to curtail social services, is offset by the tax cuts that his budget proposes for the wealthiest Americans. As a moral document on which to base the future of the country, Ryan's budget is a failure. He has apparently decided that financially squeezing people with the least political clout is the best course to follow. Roughly two thirds of the budget cuts that Ryan has proposed will be made to programs that affect modest to low income Americans, as well as our poorest citizens, and the poorest of the poor in other nations. Ryan's budget also proposes a 30% tax cut (up to 30%) for the wealthiest people and U.S. corporations. From a moral perspective how does one justify cutting the social safety net out from under the neediest people while giving further tax breaks to corporations who (they are people after all) are enjoying tax free profits in the billions of dollars and wealthy people whose incomes have increased steadily for a decade?
The words of Isaiah the prophet come to mind:
"Ah, you who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be your spoil, and that you may make orphans your prey! What will you do on the day of punishment,in the calamity that will come from far away? To whom will you flee for help, and where will you leave your wealth...?"
As a moral document, Ryan's budget is quite clear. He intends to cut medicare, medicaid,food stamps, low income housing assistance,and educational programs vital to our nations future. In addition, the cuts to international health aid will most likely result in higher mortality rates among some of the poorest people in the world. I believe it is impossible to justify budget cuts that will undoubtedly adversely affect the lives of millions while giving a tax bonanza to the wealthy few. More people will die if this budget is passed.
In Deuteronomy 24, laws are given for social and community harmony and well being. Among them:
"When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be left for the alien, the orphan, and the widow, so that the Lord your God may bless you in all your undertakings. When you beat your olive trees, do not strip what is left; it shall be for the alien, the orphan, and the widow.
When you gather the grapes of your vineyard, do not glean what is left; it shall be for the alien, the orphan, and the widow."
There is little doubt in my mind, that Ryan's proposed budget, goes back for the last sheaf, beats the Olive tree till the very last olive drops, and waits for the last grape to be plucked from the vine, leaving the poor with little to nothing. No Christian should be willing to see the poorest made poorer; at least not before every other alternative has been explored. In the last decade, real income for 90% of Americans has declined, while the income of the top 1% has risen by $250,000. With the poor getting poorer, and the rich getting richer it is hard to understand why those who are rich need more tax breaks. (For perspective on this read the parable of "The Rich man and Lazarus," in Luke 16:19-31.)
The alternatives have not been fully explored. Ryan's budget proposal does not offer any cuts to our ever expanding, fiscally and morally unsustainable military budget. With three questionable wars, and military bases throughout the world, the U.S. military budget makes up almost half of all the military spending in the world. To propose a budget wherein cuts to military spending are off limits, despite billions of dollars worth of documented waste is unconscionable and immoral. Nor has our leadership had a recent open discussion about our continued operations in Iraq, Afghanistan, and our recent involvement in Libya. Many strategists see no further gains to be made in Afghanistan while there are continuing costs in lives, treasure, and virtue. Currently, the Pentagon is weighing whether to stay in Iraq permanently.
Jeremiah the prophet writes,
"Are you a king because you compete in cedar? Did not your father eat and drink and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy; then it was well. Is not this to know me? says the Lord." Jeremiah 22:15-16
Some might call this biblical progressivism. It is more. Love of God according to this text is not found in piety, but in practice. Here, particularly, in the practice of judging the cause of the poor and needy righteously. For too long, I feel like I've been listening to the Christianists (on both sides of the issues) use Christian rhetoric to support their political positions. They themselves having opened that door, I want to see them held to the standard that God holds up in Jeremiah, or even better the standard Jesus upholds in Mark 12:28ff. Particularly verses 29 and 30,
"Jesus answered, 'The first is,"Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all our soul, and with all your mind, and with all your strength." The second is is this," you shall love your neighbor as yourself." There is not other commandment greater than these."
Loving our neighbor as ourselves would be a good start in a society that seeks to find every difference between us and uses it to cause polarizing splits among us. Loving our neighbor is the only way we can see Jesus' own face. As a nation, if we will not love the poor, we have no business chanting any other religious slogans.
Some may counter that deficits are also a moral issue that needs to be addressed. Certainly, a real debate should be had about spending the money of future generations to fund questionable wars, tax subsidies,etc. Yet, the manner in which we address the deficit expresses our moral priorities. I, for one do not want to see any more expansion to the stables of Solomon while the poor go hungry, and I don't want to practice the economy of scarcity wrought by Pharaoh when he told the Israelites to make bricks with no straw.
Most of us remember the story of the feeding of the five thousand in Mark 6:30-44.
When it was time to feed the crowd, the disciples had to wade into the crowd to find what was available. They returned with two fish and five loaves; the approximate daily ration for a shepherd boy. That shepherd boy (or whomever) was the wealthiest person in that crowd of hungry people, but unfettered by the myth of scarcity he gave his food to Jesus. Because of his willingness to share; to sacrifice, we have the miracle of the loaves and fishes. Nothing would have happened had not that "wealthy" shepherd boy come forward to give up his lunch. The point is that for too long, we have been part of an economy where the powerful have been hoarding the loaves and fishes at the expense of those who are most vulnerable, most hungry, and most in need, and it is time for Christians to advocate much more forcibly for the poor. It is time to move away from a budget process that scapegoats the poor to one where the needs of Lazarus are the first priority recognizing that the rich man is already well taken care of. As for those who say we "are broke," I say that such words coming from anyone living in the wealthiest nation in all of history, are an affront to God who has so richly blessed us. It is time to let justice roll down like water, so that the poor may be refreshed.
May the contemplation of the great and mighty acts of God, and the obedience of Jesus during this Holy Week move our hearts and minds to act for those very lives are at risk.
In Christ,
Pastor Boehringer
Friday, April 1, 2011
Meandering Thoughts on the Proposed NH Budget
Yesterday I attended the rally at the Statehouse in Concord, NH to join the protest against the House version of the proposed New Hampshire state budget. I am not one to ordinarily attend such events, primarily because one often ends up, by virtue of being present, supporting things that one did not intend. However, given that the house version of the budget changes eligibility requirements for mental health services so that 7000 people will no longer be eligible, and reduces child care funding that will affect 4000 of the state's children, and additionally strips $115 million from the budget for hospital care of the poor, and eliminates programming for helping troubled youth, I felt that in addition to letters to my represtatives I had an obligation to attend the rally. I was also struck by the fact that the proposal rescinds the tax on gambling winnings, and lowers the tax on tobacco. (I didn't know gamblers and smokers had such clout.)
Outrage over the plight of the poor living in poverty is a continual theme throughout the Bible. For instance, the prophet Isaiah writes, "Ah, you who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be your spoil, and that you may make the orphans your prey! (Isaiah 10:1-2) The prophet Amos writes, "Hear this, you that trample on the needy, and bring to ruin the poor of the land, saying, When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances, buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat." (Amos 8:4-6) In his visit to Nazareth (Luke 4) Jesus read from the scroll of Isaiah, "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor...."
As for us, the church, taking seriously the scriptures and what it is to be baptized into the life, death and resurrection of Christ, means we have an identity that frees us from definition by the usual measures of economic success and failure. Yet our baptism into Christ calls us to serve our neighbor as Christ emptied himself for us, and to follow the summation of the law given by Jesus, “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself.(Mt. 22:37ff.)
Attending a rally without a willingness to be part of the solution would be hypocritical at best, but I don't think the church is speaking hypocritically on this issue. Here at Gethsemane we just finished putting together 160 school kits for needy children; we are in the process of filling barrels with food, clothing and supplies to send to Haiti; we are collecting money for the ELCA Hunger program;we recently had a large food and clothing collection for the New Horizon's pantry in addition to our ongoing collections; we have started our own emergency pantry; and the pastor's discretionary fund has aided many people in need. I marvel at times at just how well our people do in responding to the needs of others. All of this requires thousands of dollars and hundreds of hours of volunteer time. Gethsemane is fairly typical of the churches in Manchester which are all doing their best to meet basic needs.
Recently, Kevin Smith, head of the Cornerstone Policy Research center was quoted in the Concord Monitor as saying that churches need to step up to the plate and do more for New Hampshire's poor. He even went so far as to say we had abdicated our responsibility to the state. Of course, I find it rather obnoxious that the chairperson of an organization that works for limited government, who fully supports the House proposal, and couches his rhetoric in Christian language would have the temerity to ask churches to do more. His suggestion is that churches should take care of the poor so that people like him can have lower tax bills, and he tries to make it sound virtuous. (Actually it sounds both miasmic and Christianist. As I have said in other places, my definition of a Christianist is someone who seeks political power by exploiting Christian language.) There isn't much of a Christian ethic to be found in Mr. Smith's proposals. In fact, despite his churchy language he is proposing that the state has no obligation to the state's poorest and most needy, and since he is tired of paying he wants to curtail state spending and shift it elsewhere. His proposal isn't realistic. In New Hampshire, fewer than 23% of the population are members of churches. It is not likely that these people are going to be able to shoulder the burden if the House budget passes. The New Hampshire motto is "live free or die." Currently, too many people seem to have the view that this freedom simply means freedom from any responsibility for one's neighbor. Perhaps the definition of living free needs to be expanded from that of mere personal liberty to freedom from poverty, freedom from mental illness, and freedom from ignorance, to name a few. Perhaps one day it may even mean freedom from the greed that makes all of us so unsypathetic to our neighbor's plight. As churches, we will continue to both provide for the poor and to be a voice for them in the state of New Hampshire. And it might do our legislature some little bit of good to read the story of the rich man and Lazarus. (Luke 16:19ff.)It is a parable we all need to remind ourselves of now and then. Pastor Boehringer
Outrage over the plight of the poor living in poverty is a continual theme throughout the Bible. For instance, the prophet Isaiah writes, "Ah, you who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor of my people of their right, that widows may be your spoil, and that you may make the orphans your prey! (Isaiah 10:1-2) The prophet Amos writes, "Hear this, you that trample on the needy, and bring to ruin the poor of the land, saying, When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances, buying the poor for silver and the needy for a pair of sandals, and selling the sweepings of the wheat." (Amos 8:4-6) In his visit to Nazareth (Luke 4) Jesus read from the scroll of Isaiah, "The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor...."
As for us, the church, taking seriously the scriptures and what it is to be baptized into the life, death and resurrection of Christ, means we have an identity that frees us from definition by the usual measures of economic success and failure. Yet our baptism into Christ calls us to serve our neighbor as Christ emptied himself for us, and to follow the summation of the law given by Jesus, “Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself.(Mt. 22:37ff.)
Attending a rally without a willingness to be part of the solution would be hypocritical at best, but I don't think the church is speaking hypocritically on this issue. Here at Gethsemane we just finished putting together 160 school kits for needy children; we are in the process of filling barrels with food, clothing and supplies to send to Haiti; we are collecting money for the ELCA Hunger program;we recently had a large food and clothing collection for the New Horizon's pantry in addition to our ongoing collections; we have started our own emergency pantry; and the pastor's discretionary fund has aided many people in need. I marvel at times at just how well our people do in responding to the needs of others. All of this requires thousands of dollars and hundreds of hours of volunteer time. Gethsemane is fairly typical of the churches in Manchester which are all doing their best to meet basic needs.
Recently, Kevin Smith, head of the Cornerstone Policy Research center was quoted in the Concord Monitor as saying that churches need to step up to the plate and do more for New Hampshire's poor. He even went so far as to say we had abdicated our responsibility to the state. Of course, I find it rather obnoxious that the chairperson of an organization that works for limited government, who fully supports the House proposal, and couches his rhetoric in Christian language would have the temerity to ask churches to do more. His suggestion is that churches should take care of the poor so that people like him can have lower tax bills, and he tries to make it sound virtuous. (Actually it sounds both miasmic and Christianist. As I have said in other places, my definition of a Christianist is someone who seeks political power by exploiting Christian language.) There isn't much of a Christian ethic to be found in Mr. Smith's proposals. In fact, despite his churchy language he is proposing that the state has no obligation to the state's poorest and most needy, and since he is tired of paying he wants to curtail state spending and shift it elsewhere. His proposal isn't realistic. In New Hampshire, fewer than 23% of the population are members of churches. It is not likely that these people are going to be able to shoulder the burden if the House budget passes. The New Hampshire motto is "live free or die." Currently, too many people seem to have the view that this freedom simply means freedom from any responsibility for one's neighbor. Perhaps the definition of living free needs to be expanded from that of mere personal liberty to freedom from poverty, freedom from mental illness, and freedom from ignorance, to name a few. Perhaps one day it may even mean freedom from the greed that makes all of us so unsypathetic to our neighbor's plight. As churches, we will continue to both provide for the poor and to be a voice for them in the state of New Hampshire. And it might do our legislature some little bit of good to read the story of the rich man and Lazarus. (Luke 16:19ff.)It is a parable we all need to remind ourselves of now and then. Pastor Boehringer
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