The Christmas Promise of Security?

And they shall dwell secure, for now he shall be great to the ends of the earth. And he shall be their peace. – Micah 5:4

Out of my finance background the primary question was always the balance of risk and return. And the best answer for almost everybody is that you are not Warren Buffet. You will not beat the market. Accept the market return and minimize your cost through some type of passive index fund. You will not get rich quick. Depending upon how much you save, you might never get rich. But if you start putting away 10% of your income in the typical S&P 500 index when in your 20’s, you’ll be more than comfortable by retirement. And if you aren’t, it is because everything went to hell and nobody is comfortable. The psychological fact of finance is that it is all comparative. In fact if you stop saving after 10 years, you will have more than someone who did nothing during those 10 years but starts in their 30’s and does it every year all the way until retirement. Compound interest is a massive force. Of course the real question for the young and financial is: How do I get stinking rich? And all the good advice – diversification, index, low cost, compound interest – all that goes out the window. If you want to get stinking rich, you have to find the one golden egg and put everything you have in that one basket. Find the one tree that grows straight to heaven.

When I think about preaching the gospel and various biblical metaphors for it, I love the commercial ones: debt, redemption, forgiveness. Most Lutherans hang out in the legal ones: Justification, Adoption, Inheritance. I try and stretch myself to the deliverance ones – liberation, victory – because those are the way out of the pit. Those are the ones that speak to the black dog. There are others. God’s word is surprisingly robust in the various ways it speaks about what Jesus does for us. But one that I have trouble with is the core of Micah’s passage – security.

My trouble comes from a couple of items. The security is in the promise and the one who promises. It is on the far side of the victory. We can certainly know that security now, but it is less realized than redemption or forgiveness. The cross has a historical reality that makes real redemption. We have all given and received forgiveness.

Sometimes for terrible deeds. But right now, We Walk in Danger All the Way. Security seems so far away. The other reason is the financial idea I started off with. The security of God doesn’t come from diversifying. The security of God comes from the dramatic act of faith. It comes from putting all the eggs into the manger. That this babe, born in Bethlehem Ephrathah, too little to be among the tribes of Judah, is the ruler of Israel. And more than Israel, that Jesus is in fact God incarnate, who sits at the right hand of God Almighty and will judge the quick and the dead – to the ends of the earth. The request of God is faith. All our eggs in the manger.

Security, it’s dangerous. People want it almost as bad as young finance guys want to get rich quick. As Franklin warned, don’t trade liberty for security because you will get neither. Although fear always seems like the best motivator. But power and fear are not what God chose. God put all his eggs for saving mankind in the manger. He chose the weakest form. He showed up as a baby. And the security is a promise. The Kingdom of Heaven is near and it is in your midst. Today it hides in grace and mercy. Today the violent can take it by force. But their time is short. For soon our sad divisions cease. And the Christ shall raise his scepter, decreeing endless peace. And we shall dwell securely.

Guilt, Shame and the Good News

That something can both be a cliché and not well understood is a paradox I keep running across. The biggest one might be all the people who think they understand the gospel and then equate that good news with “be nice.” And if they have arrived at that point, you will never preach or explain them out of it. Only events will move them. Another one is the difference between guilt and shame. Those are the two words in English that cover the result of sin. We can feel guilty, or we can feel ashamed. They are related, but worlds apart.

One can be guilty without feeling any shame. “I did it, and I’m glad I did it.” One can be guilty, but think the offense is ticky-tack. Like getting a ticket for 73mph in a 65mph zone. There are also all the cases that won’t land you in the legal system, they might even be encouraged by sections of society, but are still contrary to the law of God. I often think how we just blow right past the 9^th and 10^th commandments. Luther’s explanation of the 9^th would hold us guilty if we scheme to get our neighbor’s stuff in a way which only appears right. The law requires that we be of help and service to our neighbor in keeping what they have. But so much of our capitalist system is schemes to extract everything we can from our neighbors. And I’m a capitalist, fully credentialed with MBA/CFA, but pushing credit cards with 30% interest on 20 year olds, or $100k student loans, or gambling devices on your phone at any time, especially when they will kick you off if you win too much, but big losers will get personal contact. These are all legal, and they appear right. The people taking the other side do so willingly. They sign the paperwork. That doesn’t remove the guilt of the scheme.

Maybe it is here that guilt moves into shame. It is the other side of those schemes that eventually feel shame. Did they do anything wrong in a guilt sense? You can argue that the gambler knew they were in a zero-sum game. If they got richer, they were making someone else poorer. And the only reason they would enter that would be envy. But I think I’d argue in most of these cases that the people entering into such schemes don’t recognize the wrong. Which doesn’t remove any guilt, but it does mitigate it. What does happen is that when you become cognizant – when all of sudden you have eaten the apple and know that you are naked – you feel shame. Shame at naivete. Shame at the justifications employed to engage in various activities. Shame at being brought low and being made a fool. What might seem like years of never-ending shame digging out from a moment’s mistake. Like wearing a scarlet letter, although in our day and age I think that letter would be a D, for debt instead of the A for adultery. It is interesting that like the cheeks that burn, both are marked by red-ink.

The Reformation church I think spends most of its time on guilt. The law is proclaimed which increases the trespass (Romans 5:20). The purpose of the law is to help us understand “ticky-tack” breakings of the law of a Holy God are disqualifying. We are called to be perfect, as our Father is perfect (Matthew 5:48). And when we’ve felt the guilt and cried out with Paul, “who will deliver me from the body of death (Romans 7:24)?” We proclaim the good news of free remission. What our Old Testament Lesson says first, “The LORD has taken away the judgements against you (Zephaniah 3:15).”

The Reformation church spends it time on guilt, but the gospel also has something to say about shame. And maybe it’s the bigger thing the gospel promises. Because long after we might have accepted the remission of sins, we might still be dealing with the results of sin. We might also just be dealing with a world that is fallen. We might be in a shameful position not because of acts we have done, but just because that is the way the world is. How does the remnant of Israel in the decadence of the time before the exile feel? How does an exile after 70 years, 3 generations later, feel? Yes, Isreal was sinful, and that had brought on the shame. But why is it falling on me? What have I done to deserve this? Yet it is shameful.

The gospel in Zechariah addresses the shame. “I will gather those of you who mourn for the festival, so that you will no longer suffer reproach…I will save the lame and gather the outcast, and I will change their shame into praise (Zechariah 3:18-19).” The promise of God is that He shall be our pride. The LORD loves you. And from his love he shall restore your fortunes. “He will quiet you by his love.” When the shame cries out, it is met with the love of God. “he will exult over you with loud singing…for I will make you renowned and praised (Zechariah 3:17, 20).” Rejoice O daughter of Jerusalem, for the LORD reigns, and his promises to you are sure.

Gospel Time

As the days get shorter, 15 days until the winter solstice, my mind always returns to contemplation of time. Maybe it is the hymn planning. “Of the Father’s Love begotten, e’re the worlds began to be…”. The advent ones are all about waiting and coming. The Christmas ones are about “the golden hour” or “see, the gentle lamb appears, promised from eternal years.” It is a season that compresses time and space. I was looking at photo of myself holding probably 1.5 year old Anna in winter finery and a red hat on the way to church asking “where did those two people go?”

We tell narratives. We like to connect those moments. That guy on the porch with his young daughter with snow around is somehow connected to this guy with an adult daughter sitting in the desert. And it is not that our narratives are wrong, but that there is always some trouble with them. One of the biggest binaries is probably people who tell decline narratives vs. people who tell progress narratives. Did you get kicked out of Eden at some point in the past and have been tumbling down ever since? Or are you the type to tell the story of advancing from victory unto victory each step getting better? The long arc of the universe bending toward justice.

The gospel this church year is Luke’s. And Luke’s gospel is really volume 1 with Acts being volume 2. Luke-Acts has a long history of being read as the progressive march of salvation history. From Jesus to the 12 to the 120 gathered at the ascension to the 3000 at Pentecost to the entire world at Paul takes the gospel to Rome. But there are always troubles with narratives, especially progress narratives. Without revelation how do we know that the “progress” is really the work of God? We know that Luke’s is, because it is revealed, but ours? What about the lean years and troubles, do those times not count? What about people who get in the way, are they enemies to be thrown down? Are you sure enough to do that?

I’m not tossing away salvation history with its narrative and numbers. The bible does tell a narrative of the people of God. But the way we move through time, the way we think about time, does not always match up with the way God talks about time. We live in tick-tock time and occasionally feel the golden hour. We live in time that is often one thing after another, but occasionally we are struck like the food critique in the Pixar film Ratatouille, old cantankerous and alone Anton taken back in a moment to his mother’s table and the best food he ever had. Or like Scrooge seeing his younger self as Old Fezziwig’s and the mistake of letting his love go. That appointed time, that golden hour, that time of apocalypse, of seeing.

The gospel works on appointed times. The Kingdom of Heaven draws near. It invades our mundane time and redeems it. It creates beachheads in space. Times of refining. Times of celebration. Times when you know like Jacob waking up from the ladder that “the LORD is here.” “In the fifteenth year of the reign of Tiberius Caesar…(Luke 3:1)”. When this old world was tick-tock-ing along like is always does, “the word of GOD came to John the son of Zachariah in the wilderness…prepare the way of the LORD.” And that Kingdom breaks into our mundane time and space and claims it. Because once you’ve seen it, you know. The veil has been lifted. “And all flesh shall see the salvation of God.” Not in some narrative of salvation history. But long after my skin has been destroyed – after I can no longer connect 30 year old me with whatever age me and the narratives I tell myself no longer make sense even to me – long after that, “yet in my flesh I shall see God (Job 19:26).” The crooked shall become straight, and the rough places plain.

Return of the King

“And this the name by which it will be called: The LORD is our righteousness.” – Jeremiah 33:16

The first Sunday of Advent always seems out of place to me and I’m not exactly sure why. The primary gospel lesson assigned has always been Palm Sunday. It is the Advent of the King. I think it might be because the Pastor I had growing up always switched the lesson up. If my memory is still working, I tend to remember a couple of Apocalypse Sundays. And there is an alternate text given. It could also just be that as an American, speaking about Kings seems foreign, maybe traitorous. We are citizens, not subjects. But the Advent Palm Sunday is about all the legends of the Return of the King and a dwelling of peace.

In the Old Testament you can talk about three covenants. (Well, there is a 4^th, but that one with Noah is something of a prefigurement of the three. Noah receives the promise of no more floods which can only be received by faith. And immediately after men have no faith and start building the Tower of Babel. Noah also receives a bit of the law in regards to killing men and animals (Genesis 9). And according to the apocryphal book of Jubilees that Noahide law had six of the 10 commandments.) The three primary covenants are the one of Faith through Abraham, the law of Sinai through Moses, and the promise of a King with an eternal throne through David. The old testament reading for this Sunday (Jeremiah 33:14-16) reminds of all three covenants. “At that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land.”

We have a natural sense of justice. Those Noahide laws, the 10 commandments, are a revelation of the natural law. A major part of the purpose of a King is to execute justice. But a King is also called “Your Grace.” Not only executing justice, the King is to execute righteousness. And it is that grace, that righteousness which is tougher. We have no true innate sense of righteousness. We only know it when we see it. And even then in our fallen condition don’t always see it let alone desire it. Because right now, to fulfill the law and justice, the cross is our righteousness. Our King took his own punishment. The LORD is our righteousness that he might treat us by his grace.

On that first Advent the King came to execute righteousness. “In those days Judah will be saved (Jeremiah 33:16),” But we await the return of the King. “In those days….Jerusalem will dwell securely.” We know the law, but the devil the world and our flesh are still too much with us. Our righteousness and salvation are sure in Christ, but what we will be has not yet appeared. We walk in danger all the way. The stewards can be faithless. Tragedies befall kingdoms of this world. We long for the righteous branch. We wait for the King to approach Jerusalem once again. And to enter that heavenly city, where the righteous might dwell securely under the eternal throne.

It’s Camelot and Gondor and Rome and Constantinople and Shang-Ri-La and Atlantis and Avalon and every legend, but made real. The LORD becomes incarnate. The LORD has raised up a righteous branch for David. The LORD keeps his promises. His covenants are true. The King shall come when morning dawns. And he shall execute justice and righteousness. And we shall dwell securely under his throne.

Proper Wonder

“Lift up your eyes to the heavens, and look at the earth beneath…- Isaiah 51:6”

Every landscape has its own features that if you look at them – see them – cause you to fall into wonder about time and distance, about how short and small are yours and how long and far is the earth. As a child of the Midwest being able to stare into the distance and see all the way to the horizon. Growing up on the Mississippi, and having known a kid swept away by the river, its power unknowable. The age of the Allegheny mountains worn down and centuries of mines that haven’t come close to exhausting the supply. And when moving out to Arizona, seeing actual mountains for the first time gave new meaning to the call for the mountains to fall on us. I remember the feeling driving through them up to Las Vegas for a baseball tournament. How the mountains, if they even noticed the cars traveling like ants through them, must be chuckling at all the hustle. They were there before anything and would outlast everything. And then you lift up your eyes to the heavens and consider the time span it took for the light of many of the stars to reach us, lengths so long that you have to make up words – light-years, parsecs – such that you can fool yourself that you comprehend what you are thinking about.

God tells his people to look at these things. Feel those feelings. And then He says, “for the heavens will vanish like smoke, and they earth will wear out like a garment, and they who dwell in it will die in a like manner (Isaiah 51:6).” As magnificent and eternal as the material world looks, to God is it temporal. Nothing more than smoke that blows away. A favorite garment that eventually becomes threadbare and hole-y. That is not only the way of all flesh, but of all matter. It is here for a time. But that time is nothing compared to its purpose.

The purpose of the material is so that we might understand the glory and righteousness of God. “My salvation will be forever, and my righteousness will never be dismayed (Isaiah 51: 6).” Our souls which are still able to be struck by the time and distance of the heavens above and the earth beneath are able to learn through them about the one who supports them all. We are able to know that God is just and his law has gone out from him, and that his law is a light to the peoples. (Isaiah 51:4). We are also able to know, because He took on our flesh, He entered our material, that His salvation has gone out. And that salvation reaches as far as the coastlands (Isaiah 51:5). The coastlands, which to the hill people of Judea were Tarshish, the unimaginable ends of the earth, hope in the LORD. The coastlands are part of the covenant.

It is the last Sunday of the Church year. The long green season is at its end. The colors go blue or purple next week. Another cycle of fast and feast begins. In the midst of the hustle of the next month, take a minute to lift up your eyes to the heavens, and look – see – the earth beneath. Let the natural wonder come. But then let that wonder attach to what it all gives witness to. The one who made it all. While thus they sing your Monarch, Those bright angelic bands, Rejoice, O vales and mountains, and oceans clap your hands.

Keeping Track

One of the things I put together for congregational meetings is a summary of attendance and giving. If you’ve been to a congregational meeting you’ve seen my slide. I often joke with those close that the reason I do it is that I need more reasons to be depressed. Although that failed when I put it together for our June meeting. All the numbers were up. I could tell a glory story.

But that leads to some of the real reasons. I’d like to tell a glory story, but the glory story only belongs to Christ. As Paul wrote, “I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth. (1 Cor. 3:6-7)” If the numbers are good, praise be to Christ who has blessed us. When things are good, thanksgiving is always a good response.

Another reason I put together such numbers is to give a moment for contemplation if they are bad. Call it a first use of the law – the curb – reason. I’d rather hit a curb than a wall. And the longer you put off some contemplations the taller the curb gets. Looking at numbers at least twice a year is the opportunity to ask “has something changed that needs repentance?” Repentance is always an appropriate response of faith.

But even if the top line numbers are down, that might be hiding a different type of growth. A growth that is not easy to measure or put a number on. Part of that contemplation is thinking about ways that we might have experienced Spiritual growth. Spiritual growth often comes about through a season of pruning (John 15:2). We tend to equate Spiritual growth with mountain top experiences. But you got to the mountain through the pain of climbing. The path Jesus often wants us to walk in through the valley to the cross (Luke 9:51). In this world the saving story is not the glory story, but the story of the cross. Adam’s curse was that all growth would come through hardship (Genesis 3:19). The world does not recognize God on the cross, but to we who believe this is the power and wisdom of God (1 Corinthian 1:24).

Which I suppose leads to the final reason which is part of our Epistle lesson this week. “Let us hold fast to the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.” That reason is encouragement. We are united in our belief. We have been united in our baptisms. We are united around the body and blood of Christ. This is our confession. These are the promises of Christ. That wherever two or three are so gathered, there Christ will be. He promised to be present in Word and Sacrament. You might meet him elsewhere. We can’t bind God. But He has bound Himself there. And He is faithful to his promises. Do not neglect the gathering. Don’t let it become a habit. We so easily fall into bad habits. But take encouragement, for the Day is certainly drawing near. And taking encouragement, a renewing of faith in the one who is faithful, is the necessary response.

Saints of the World Series

So the World Series is over. I didn’t think anything could make me feel sorry for the Yankees, but that game did. I used to root for Gerritt Cole when he was a Pirate. It is inexcusable not getting over to first base for the last out. The last out before the Dodgers would score five in the inning to tie it. Five unearned runs, but also in a strange way completely earned, as the pitcher didn’t cover the bag. And Rizzo. As a Cubs fan, I will always love Rizzo. But seeing him field the ball and just hold it, as there was no one there to toss it too, painful. Then Judge dropping an easy line drive. He hasn’t dropped that one since he was 12 years old. And he was building such a redemption arc at the plate in the game. And it all dribbled out of the glove. Unlike most Yankees who are great heels (Wrestling terminology), Judge, Cole and Rizzo are babyfaces.

And the series was strangely anti-climactic. It was Yankees-Dodgers. That is the stuff of Americana. Those series are legendary. And it started off with that feel. Freddie Freeman with a walk-off grand slam in the 10^th inning. Are you kidding me? And Yamamoto pitched a gem. But then you had a bullpen game…in the World Series? What would Koufax, Gibson or even Maddux think. I’m sure they could stutter something about how the game has changed. But in their hearts aren’t they a bit judgmental? Are you kidding me, give me the ball, it’s the World Series. And then it ends 4-1. One game so it isn’t a sweep, but no grand comeback. No last flight to LA. No winning at home. Just a crisp NY evening and a celebration in front of cameras.

One of the famous lines from the movie Moneyball is “how can you not be romantic about baseball?” Cue James Earl Jones and the army of steamrollers, but the one thing that has remained constant is baseball. But Yankees-Dodgers didn’t live up to the Romance. And if Yankees-Dodgers can’t live up to it, what about any of us toiling away in the minors?

The Feast of All Saints is that day for all of us. It is that day for those of us still in the church militant. Still toiling in the minors? We feebly struggle. Even the mighty Judges. But maybe it is even more to remind us that we are part of a great Romance. The story of Christ and the church. And whether one is a saint that has their own day on the calendar, one known only to a handful, or one forgotten by the world; they are all remembered and held dear by God.

Whether represented by the mystical 144,000 (12x12x1000 or the full number of the saints of all times and places) or by the more realistic number “a great multitude that no one could number, from every nation, from all tribes and peoples and languages (Revelation 7:9).” All of us will in glory shine.

Today we might come out of the great tribulation. Much of that tribulation caused like those 5 runs by ourselves, because of sin not covering the bag. But our salvation, the salvation of all saints, is not by our works. “Salvation belongs to our God who sits on the throne and the lamb (Revelation 7:10),” God looked upon us and would not let the sinner die, but he had compassion. And the drops, and the missed covers and disappointments that pile up? “God will wipe away every tear from their eyes (Revelation 7:17).” We are part of a great Romance. So let the distant song steal on your ear.

Reformation Slogans

I think it is inevitable. Any great movement eventually gets reduced to a slogan. And for a while the slogan works, and then the movement gets institutionalized. And institutions can’t work on slogans. And people forget what the slogan meant. And people try to add to the slogan. And it becomes trite.

The slogan of the Reformation is or was “The Solas”. As late as the 20^th Century people were still trying to add solas to the list. The Reformation really boiled down to two: Grace Alone and Faith Alone. Somewhere along the way Word Alone was added. Three points always rolls easier. Leave it to the Reformed to try and push 3 to 5. I think they wanted a Reformation parallel to TULIP, the Calvinist summary. But the two they added in the 20^th century just address later arguments that aren’t really the beating heart of the Reformation. So I stick with three: Grace Alone, Faith Alone, Word Alone.

Grace Alone. Nobody really disagrees with this. The problem that Christianity addresses is sin. You might ask what is sin? At least I think moderns do. And there are different answers. You can lean into the legalistic, breaking a commandment. You can be more general, missing the mark. That is the allusion buried in the Hebrew word translated sin. I appreciate the definition the Novelist Francis Spufford used in his work of apologetics and confession: The Human Propensity to *Mess* Things Up. Although he didn’t use *Mess*. We can’t seem to avoid it. We mess things up. Even when we don’t want to, we do. As Paul would cry from the heart, “who will save me from this body of death?” Other religions don’t all have sin as their fundamental problem, but they usually will offer some type of solution. And that solution always comes in some type of law like the Buddhist 8 fold path or the Islamic 5 Pillars or the Mormon Doctrine and Covenants. Christ says something completely different. It is by grace alone. You can’t fix it. God has. And everything worthy of the name of Christ agrees that it is by grace alone.

The first dividing point is the 2^nd Sola: Faith Alone. As Mumford and Sons once sang, “How does this grace thing work?” One answer is that it works like medicine. God grants grace. If we respond to the medicine with good works, He supplies more grace. And so there is a cycle of grace and works. And boy did Luther try the works. It was later reformation Roman polemic that would smear Luther, but all the early accounts of everyone who knew Luther would have described him as Super-Monk. He lived it. It didn’t work. How does this grace thing work? Absolute trust in God: Father, Son and Spirit. Faith Alone. The grace of God given to us freely creates faith. Non-Reformed Christianity will still talk about the process as medicinal, a steady infusion of grace to the extent that works are done. The Reformation proclaims faith alone that God’s grace is enough to cover even me.

Eventually everyone asks the question “How do you know?” One answer would be authority. The Pope or Prince says so. Another answer would be tradition. This is how it has always been, or this is how we do it. The Reformation added its third Sola for this question. How do you know? Word Alone. This often gets taken as Scripture Alone. Which is not terrible, because the Scriptures are the Word of God for Christians of all times and places. The Scriptures are the Norming Norm of our life together. But Word Alone was always bigger. The simplification to the Scriptures I think is what caused so much of the late 19^th and 20^th century angst. As critical movements and the enlightenment attacked the Scriptures themselves, for many it felt like everything was lost. But the Reformation slogan is deeper. Word Alone. The Word of the Lord Endures Forever is something of another Reformation slogan – VDMA. When you’ve heard the Word of God, you know. It is self-revealing. It does not return empty. It is not without power. How do you know? Word Alone.

Reformation Day is a banner waving day, but also a good day to understand what those banners are about beyond hooray for my side. They are about Grace. They are about how Faith holds onto that Grace. They are about How we know. The Word of God has come to us today.

A Note on Stewardship

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, ¹² to equip the saints for the work of ministry, for building up the body of Christ, ¹³ until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, ¹⁴ so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. ¹⁵ Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ – Ephesians 4:11-15

This week’s corner has a very practical purpose. We are passing out pledge cards for the coming year 2025. They should be stuffed in your worship folder this week. They will also be available the next couple of weeks. Due to a variety of reasons I am having to write this very early, but I also expect that in this package we will have a one page summary of the council approved budget for 2025. This all has a purpose and part of that purpose is “to equip the saints for the work of ministry to build up the body of Christ.”

It has long been a slogan of the Lutheran church that Article 4 of the Augsburg Confession on Justification is the article on which the church stands or falls. We cannot be justified before God by our own strength, merits or works. We are freely justified for Christ’s sake through faith in His work for us. Now I suppose if nobody else was found to proclaim that good news the rocks would cry out. But instead of the actual rocks, God in his wisdom has chosen the living stones, us. And from these living stones He has built his church. It is through the church, in the preached word and the sacraments, that the Holy Spirit works to call, gather, enlighten, sanctify and keep a people for God. The saving word always comes from outside of ourselves. Evangelism and the mission of the church is not some heroic one-time thing, but it is the ongoing work of every congregation. In the Spirit, we keep each other evangelized sharing the word of our salvation in Christ and witnessing to His work in our lives.

That is the fundamental purpose of every congregation. Our council and elders have put together a budget that they believe is necessary and appropriate for that work here at Mt. Zion. You the congregation will have the chance to vote on this budget on November 17^th. And this is why we are passing out the pledge cards at the same time. The support of this work comes from you. While justification is God’s free gift, the life of sanctification is always a partnership with God in faith. A partnership in walking the good works that God has laid out in advance for us to do (Ephesians 2:10). This is equipping you to build up the body of Christ and to mature in that faith instead of being tossed to and fro by every change of inflation.

We are asking you to take these pledge cards home and over the next couple of weeks “decide in your heart how much to give (2 Cor 9:7).” The card has two lines. The first line is for a flat number. This can be a yearly, monthly or weekly number. It is your pledge for the work of Mt. Zion. The second line asks you to state that number as a percentage of your expected income. Tithing, a tenth, was an old testament practice that has often been imported into the church. Old Testament practices are good examples, although in the gospel the tithe is no longer a legal demand. Instead the intention of this like is likewise the building up of the body of Christ. That tithe is one of the few Old Testament examples where God says “test me” in this (Malachi 3:10). The purpose of this line is to encourage such intentional planned stewardship. All that we have is but ours temporarily. It is all from God and we are merely stewards of it. Do we bury it in this earth, or do we put it to work for the kingdom?

Final practicalities. First, nobody besides you and the treasurer will see your pledge. Second, we will collect pledges in service on November 10^th. For a couple weeks after we will leave a collection box in the Narthex. We hope that running the budget at the same time as the pledge both demonstrates the need and offers you the solid opportunity to respond in faith.

Acute and Chronic

No, I tell you; but unless you repent, you will all likewise perish. – Luke 13:3

In my former congregation there was a nurse manager who also was a teacher/trainer at the local college. One of her observations was the difference in how people and institutions reacted to acute and chronic problems. Acute is happening right now. Getting shot is an acute condition. Chronic is ongoing. High blood pressure is chronic. Her observation and complaint was that all the money went to acute. All the trainees wanted to be in the ER. Those positions always had higher salary and status. But it was the chronic conditions that needed the most help. Uncontrolled chronic conditions rolled down the hill further and faster, and you tend not to climb back up slippery slopes. Yes, acute could kill you now, but chronic could steal all the life from your life. Yet the entire system is set up to treat the acute and rely on the individual to manage the chronic. The individual who has already proven not up to that task. I find the model of care at the place where my wife works to be a fascinating experiment. The practice gets paid on trying to keep people with chronic conditions healthier. On managing them well. I believe it is one of the experiments enabled by the Medicare tweaks in the Affordable Care Act, but google fails me in confirming my memory. The old MBA in me was always fascinated by business model experiments.

But back to the main thought, I was thinking about acute and chronic because of the Hurricanes. Hurricanes are at first very acute. They are happening now. But as we see in North Carolina, they become Chronic. Some of those hollows of Appalachia will just never be restored. Or maybe if you are a radical environmentalist you are saying “no, they are being restored, to nature.” By the time Milton sweeps across Florida, Helene will be a distant memory. Just another chronic condition.

When Hurricanes or natural disasters come around or the most recent acute trouble gets its 15 minutes, I often turn to Luke 13:1-5. Acute disasters terrify us. We think they are God’s judgement. You must have done something to deserve that. Karma’s a b. You saw that in online responses to Helene. “Stupid Trump voters deserve it.” In Luke Jesus gets asked about “some Galileans whose blood Pilate had mingled with their sacrifices (Luke 13:1).” Part of Jesus’ reply is to bring up a prior 15 mins, “what about those 18 on whom the tower in Siloam fell?” Acute disasters. Why did they happen? Maybe more pruriently, “what did they do to deserve that?” Jesus, who could read hearts, apparently thinks that is what they were thinking. “Do you think that these Galileans were worse sinners than all the other Galileans?…do you think that they were worse offenders than all the others who lived in Jerusalem (Luke 13:2,4)?”

Jesus takes the acute and the natural human fascination with the acute and turns it to the chronic. Blasphemous sacrifices and falling towers demand immediate attention. But Jesus says, “No, I tell you (they were not worse sinners for suffering in this way), but unless you repent, you will all likewise perish (Luke 13:3).” Sin, the cause of death and decay, is the ultimate chronic condition. And occasionally the fallen powers and principalities throw up a horror that makes us pay attention. But per Jesus there is nothing special about such horror or tragedy. We should not assume “they deserve it” and the corollary that we get to play little Jack Horner sitting in a corner thinking what good boys we are. The acute should force our gaze to the chronic. We are all sinners. And we cannot save ourselves from our sinful condition. Leaving the chronic to the individual just winds up with everyone dead.

But there is a balm in Gilead. Our Chronic condition has been treated by the great physician. Repent and believe. The blood of Christ, sacrificed under Pilate, is the cure for the sin sick soul. His resurrection shall be ours bringing to an end the reign of bodily death. And those powers and principalities that occasionally rear up? Their time is short.