Religious Taxonomy

I’m sure it is passe, or as discredited in elite spaces as the resurrection, but Bloom’s taxonomy for education still makes sense to me as an intellectual model. A Taxonomy is simply a description of the way things are. The glaring error, if there is one in Bloom’s description, is that it is intellectual. It makes no room for emotional reality. And if you think we are first emotional elephants with little riders occasionally with great effort altering the course of the stampede, that is a big error. But it’s the best I’ve seen. It holds that the foundations of all learning are: Knowledge, comprehension and application. Knowledge is simple facts, 2+2 = 4. Comprehension means not just memorization of facts, but some understanding of what they mean. That in 2+2 you are doing addition. And then application means some of the facts can change. If you know 2+2 is 4, and the concept of addition, you can then answer 2+3. Learning things like facts is deeply out of fashion, but without a broad base of facts that you understand and can apply, the rest of the taxonomy is meaningless. The rest of the taxonomy is analysis, synthesis and evaluation. The levels do tend to blur together a bit, but analysis would be something like realizing 2+3 = 3+2. The order of addition doesn’t matter. Synthesis takes multiple analyzed things and creates something new. It’s how you would go from addition to multiplication. But then evaluation at the very pinnacle would ask things like what am I multiplying and should I? Running gain of function research on a virus in a Chinese lab to escape US laws is an amazing act of synthesis. It is a terrible act of evaluation. Somewhere you hope that your rulers are skilled at evaluation, which could also be known as wisdom.

Most of Catechism class is knowledge, comprehension and application. Do you know the 10 commandments? What do they mean? Can you apply them to your life directly? There is a reason that we still half-heartedly attempt to memorize the catechism. It gives everyone a foundation of what the Christian religion teaches. Because I do happen to believe that we are emotional elephants with little riders, catechism also tries to teach a bit about prayer. Prayer is arming the rider or giving him some reins. But I attempt to end catechism with a bit of those higher level skills. Hopefully having a basic understanding of the religion you were baptized into, that your parents have attempted to hand onto you, can we look at other world religions in analysis, synthesis and evaluation.

If anyone went to college and was forced to take a comparative religions class, this is often the exercise that schools used to tear down a naïve faith. Sometimes intentionally, sometimes just because that faith never matured beyond knowledge, comprehension and application. Generations of students who had little depth in knowledge, comprehension and application would be lead through a project of analysis of all religion and fed an evaluation that they were all the same and all false. I run through it in catechism more as an inoculation. You can do this and come to a much different evaluation. Also as an invitation to a mature faith, opening a door that says you have only scratched the surface, and the making of a good theologian is life with reflection.

As my framework I use something original with Dr. Stephen Prothero. His primary categories for religions are: problem, solution, means of solution, exemplars, texts, and organization. So as an act of analysis answering this for Christianity should be easy for a confirmand. Problem: Sin. Solution: Salvation. Means: Grace, Faith and works/love. (As Lutherans we dramatically downgrade works, but we have a tight distinction between justification and sanctification.) Exemplars: The saints. Texts: Bible, The Confessions (which for the students is the catechism.) Organization would be the various denominations or theological traditions. As a comparison Islam. Problem: Pride, Solution: submission, Means: 5 pillars of Islam, exemplars: Muhammed, texts: Quran, Hadith, Organization: Sunni, Shia. When you introduce a second set you can do some evaluation, like asking the question what is the difference between saying the problem is sin and saying it is pride?

Over the years, as I’ve run this final exercise I’ve started to think of another religion. We have all been catechized to some extent in a new dominant religion in the west. What does it say the problem is? Not pride, certainly not sin. I think it would assert the problem is intolerance. The solution is acceptance. I’ve got my own synthesis of what the default religion of the US is. It has means, texts and is creating organization. But it’s an interesting exercise for understanding the world you live in and the mission of the church in it. And then the deeper question is one of evaluation. How does this new dominant religion compare to Christianity (or other world religions)? For me I think its problem and solution are as oblivious of actual humans as Bloom’s Taxonomy not even thinking about emotions, but such things are the mediation of a mature faith.

In the Breaking of the Bread

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Biblical Text: Luke 24:13-35

The Road to Emmaus is a unique resurrection appearance text. This sermon gets into this a bit. It’s main point is how do we recognize the risen Christ among us. As in the Thomas story, for the original Apostles recognizing Christ was seeing him. Although the Thomas story hints at the change coming. “Blessed are those who have not seen and yet believe.” But after that blessing we might see wonder how we are to recognize Christ who promised to be present. This text, an appearance to two who were not of the 11 or the Mary’s, give us the answer. It is first in the Word, which is the preaching of the Scriptures, by which hearts are set on fire. It is second in the breaking of the bread, in the Sacrament. We recognize Christ in all ages in Word and Sacrament. Which is an important point in these latter days as the conclusion of this sermon will talk about.

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Lord and Christ

Peter’s Pentecost sermon – which a portion of it is our first reading today, the full sermon is in Acts 2:14-41 – is worth pondering deeper.

What gives Peter the opportunity to preach? Something has happened. We know from reading the story that what was happening is the Holy Spirit has come, but nobody else understands that. In fact everyone else, all good Jews who have gathered in Jerusalem for one of the travel holidays, think that what has happened is something scandalous and embarrassing. Peter and the disciples are drunk at 9 AM. The modern environment of the church can be described as being surrounded by good Jews to the extent that Americans right now seem to be in a moralistic and judgmental mood. There are unwritten rules of society that gets enforced in quite extreme ways. You can find yourself canceled. And what the church has to say on many things is scandalous and embarrassing. This is the work of the Holy Spirit. Jesus told those disciples this before the passion. “And when [The Holy Spirit] comes, he will convict the world concerning sin, and righteousness and judgement. (John 16:8).” It is the work of the Holy Spirit in what from the world’s perspective are scandalous things that is the opportunity to proclaim the good news.

How does Peter’s sermon start? He grounds his proclamation firmly in the prior works and words of God. Peter quotes a long passage from the prophet Joel, an apocalyptic passage. What do I mean by apocalyptic? I mean in the simplest definition of that word, a revelation. God has revealed himself. Any time God reveals himself is in an apocalypse. And there are all kinds of apocalypses. There are personal revelations. When the sinner is convicted of their sin, it is an apocalypse. All the way up to the final apocalypse, when every knee shall bow at the revelation of Jesus Christ in all his glory. When the man comes around. The church’s message is always grounded in the self-revelation of God.

What particular revelation is Peter bringing before his audience? “Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know.” The greatest of these signs is his crucifixion and resurrection. You killed him, but God raised him up. Whatever prior revelation you are holding onto. In the case of those Jews Peter assumes it is the Davidic promises. We all might have revelations that we are holding onto. Like Peter himself wanting to build booths on the mount of transfiguration. These are all insignificant compared to the bare facts of the passion and resurrection. “Let all the house of Israel therefore know for certain that the Father has made him both Lord and Christ, this Jesus whom you crucified.”

That proclamation is both law and gospel. It is law to the extent that I and my sin crucified him. To the extent that I want to keep my revelation about him, it is a judgement. But it is also the sweetest gospel. This Jesus whom we know is Lord and Christ. The Lord is not Caesar or any other tyrant, but Jesus. The Messiah, the one we have been looking for, is not some political personage or charismatic movement, but Jesus. This Jesus whom we crucified, but who prayed for our forgiveness. Being convicted of sin is also being convicted of righteousness. My sin killed him, but His Grace has given me his righteousness.

Being convicted the crowd asks, “what shall we do?” Peter’s simple answer is “repent and be baptized in the name of Jesus. Receive the Holy Spirit.” This revelation is not just for some Jews. This revelation is for you and for your Children. This revelation is for all who are far off whom God is calling to himself.

Peter’s sermon has new relevance in our world. The church scandalizes the world. But the church is still a revelation. It reveals to the world its sin, its righteousness and its judgement. It places before the world Jesus Christ. Here is your Hope and Salvation.

Unbelief to Believing

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Biblical Text: John 20:19-31

At the word cloud would tell you, this is “Doubting” Thomas Sunday. But there are really two things in the text. The Thomas story is one of unbelief to belief and the things that stand in the way. The biggest of them I think is simply shame. The sermon goes into that in the 2nd half. The first half is the commissioning of the disciples. We believe, how then do we live? Jesus gives some directions here. The first half of the sermon looks at what it means to be sent as Christ was sent and the role of the Holy Spirit.

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Quasimodogeniti

Did anybody read the Hunchback of Notre Dame? See the cartoon? Does anybody remember what his name was? Hint: It wasn’t “Hey, hunchback.” Insert Jeopardy theme….

Ok, we are back. What was your answer? The right answer is Quasimodo. Which is a strange name. Anybody care to hazard a guess where that came from?

Every Sunday of the church year has what are called propers. They include the introit which is the entrance hymn/chant, the prayer of the day, the appointed readings and a few other things. If you were doing a choir led mass, the propers are all the parts that the choir and minister would probably chant. The congregation itself would probably be relatively non-participatory, the high church version of the worship band. The Lutheran Reformation gave to the congregation the role of the choir. With angels, and archangels and all the host of heaven, we laud and magnify the name. But the important proper of the day for this pastor’s corner is the introit.

The same way that people used to sign letters “On the Feast Day of St. X” or something like that to date correspondence, the weeks were actually known by their introits. Specifically the first word of the introit, in Latin because that is what the church used and many propers even after the reformation would remain in Latin for a long time. If you have an old copy of The Lutheran Hymnal (TLH) published in 1941 lying around, you can see that those old names are still on the church calendar for many weeks – the weeks after Transfiguration, the weeks of Lent, the weeks of Easter. Easter 2 was known as Quasimodogeniti. Quasimodo the hunchback was born on this Sunday and given the name from the Introit.

When the propers went to a three year cycle many of those old names were broken. They had already been strained when everything went into the vernacular as long time ago. But the Introits are meant to carry a theme for the service and the week, which they do very well in the Sundays after Easter. Quasimodogeniti is Latin for “as newborn infants.” As newborn infants, long for the pure spiritual milk, that by it you may grow into salvation, if indeed you have tasted that the Lord is good.

Easter 2 in the church year is a day of infancy on the faith. Thomas hasn’t seen, so he won’t believe, until he places his fingers in the holes in the hands. We start reading from the Epistle of First Peter which tells us that we have come into our inheritance in the resurrection. “He has caused us to be born again to a living hope through the resurrection of Jesus Christ.” And as such infants, “long for the pure spiritual milk.”

What is that pure Spiritual Milk? The Introit’s answers are: “Give thanks to the Lord, call upon his name, make know his deeds among the peoples, sing praises to him.” Thanksgiving, prayer, proclamation and adoration. What are the things that allow us to grow up into that full inheritance of the resurrection? Hearing the word proclaimed and believing it. Returning in proper thanks for all the Christ has done for us. Trusting in the Lord in prayer. “Seek the Lord and his strength, seek his presence continually.” Never forgetting the proper adoration due to God Almighty. “Glory in His Holy Name!” These are the things of pure spiritual milk that you might grow up to salvation.

And unlike our physical selves who outgrow milk, the Kingdom of God is a land flowing with milk and honey. Every Sunday one can return to that pure spiritual milk: the word, thanksgiving, prayer, and adoration. If indeed you have tasted that the Lord is good.

Link to the Propers for Easter 2

A Simple Story

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Biblical Text: Matthew 28:1-10

I love the Easter story in Matthew. It is just such a living memory. Not that the other Gospel aren’t, but as this sermon starts out, the meaning you attach to a story changes, deepens, layers, over time. The resurrection in Matthew is such an early memory. The meanings haven’t really started to accrue. It’s just bragging, let me tell you what happened. That’s what this sermon attempts to do. Tell the story. Invite you to the meaning slowly.

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To Ask the Question (Good Friday)

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Good Friday service as I typically do it is a full reading of the passion story from the Gospel of the Year by the members of the congregation. It is broken up into seven segments or scenes. Each scene gets a meditation. After which a candle is doused. So, the recording hasn’t been edited. It includes the hymns sung. It’s a service that never fails to move me.

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Covenants Require Blood (Maundy Thursday)

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Biblical Texts: Exodus 24:3-11, Hebrews 9:11-22, Matthew 26:17-30

Maundy Thursday is the night where Christ gave his disciples the meal we celebrate as the Lord’s Supper. It is also the night that he washed his disciples feet and gave them a new command. That new command was to love one another and is where the Maundy comes from, the latin Mandatum (think mandate.) There are other Christian traditions that focus on those latter two, but I’ve always titled to the sacrament. In the full service I pull out the full versions of some elements that get compressed or skipped in a regular service. We do a confessional address and a long form of confession and absolution. It is a full examination of ourselves before we receive. We “pass the peace” which is not just some hippy leftover (although it is usually that), it stands at the place where Jesus would say if you have something against your brother leave your sacrifice and go make peace with him. Then come back. We make peace with our brothers and sisters before receiving. And at the end of the liturgy we strip the altar and it is left there cold and bare in an empty upper room. So what you have recorded here is the readings and the sermon, but it is one of those nights where the liturgy carries more of the story. That isn’t to say the work is not put in or that the preaching is unimportant. It is. It is just to say that Holy Week services are something different. Something you can’t even begin to capture digitally.

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Resurrection Life (Pastor’s Corner for Easter Sunday)

A Happy Easter to Everyone.

One of the things that Luther found helpful in his spiritual life was a work he thought was written by Tauler, the Theologia Germanica. It’s a work of medieval mysticism. You might consider it something like “The Imitation of Christ” by Thomas a Kempis. Or even later maybe the “Spiritual Exercises” by Ignatius Loyola. Calvin, being the strictly logical lawyer, rejected it completely. The more radical reformation picked it up and much mischief was done. Those two facts are probably what fed Protestantism’s allergy to even slight mysticism. Of course since it was a Luther favorite, it was eventually banned by the Catholic church in 1612. Although they removed the ban in the 20^th century.

I bring that up for two reasons. First, I know that I wouldn’t bring up mysticism inflected things into the pulpit, so in a week that I need three sermons it is safe to use for this article. Second, I do think that a bit of mysticism is healthy for the soul. One of my sources of this is the sayings of the desert fathers. These sayings and honestly their entire lives are just so radically different than ours trying to ponder what they say puts me way out of my comfort zone.

On Easter, pondering the resurrection, I wanted to share a story that strangely enough is repeated in the collection of sayings. The first one by Macarius the Great. He was a monk around 390 AD. The entire movement was inspired just a bit earlier by Anthony the Great. Many men and women born to great families and wealth would give it all up to live in the Egyptian desert. Macarius’ story is of meeting a distraught widow. Her husband had taken a deposit of money on trust and hidden it. But he had died and not disclosed to her where it was. Their children would have been taken in slavery if she could not produce it. Macarius asks where the man was buried and tells her to go home. He proceeds to the tomb and asks the corpse, “Where is it hidden?” The corpse replied. Macarius then tells the man to return to resting until the final resurrection. He tells the widow where it is, and she frees her children.

The second version is about Abba Spyridon. A young girl had been entrusted with a valuable ornament that she hid. But she too died soon after without telling anyone where it was. The depositor came asking for it and pressed the girl’s father. Abba Spyridon went to the girl’s tomb and asked God, “show me, before the time, the resurrection promised her.” His hope was not disappointed as she appeared alive to her father and named the place.

What do I say about these? Well, that is part of what mysticism is about, I don’t exactly know. And it is probably different for you anyway. But this is what I would say. We live in time and are worried about many things. Like where our treasure is buried. The truth is that our treasure is buried with Christ. And Christ is risen. Nothing that we think is lost is truly gone. It is with Christ. Whatever we entrust to him we have for eternity. And that is an eternity that starts today. Do we all have resurrection appearances to us? No. And in our skeptical age I’m not sure we’d see even if we did. But the desert Fathers were open to such things. We are all one in Christ. And Christ is not dead, but lives. He lives to make us free.

The Trial of Pontius Pilate

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Biblical Text: Matthew 27:11-26

Capturing this sermon in a simple paragraph is hard. The driving question is why would the Christians remember Pontius Pilate in the creed? And it is a question that has some maybe surprising contemporary impact. It has been one of those weeks where I feel that years have passed. This sermon directly addresses some of those things, because with Pilate as the source, they are appropriate.

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