Scripture

Mark 10:17-31

Script

Pastor: Good morning boys and girls! Welcome! Let’s say good morning to our friend Sammy and see if she is there. Ready? One, two, three: Good morning, Sammy!

Sammy: Good morning, everyone! Pastor, I have a question.

Pastor: I am ready for your question, Sammy.

Sammy: Are you good at sharing?

Pastor: I’d like to think that I am pretty good at sharing, yes.

Sammy: YES! That’s great! Woo-hoo! I found this $50 bill in your office and I am so glad you want to share it with me.

Pastor: Hang on a second there, Sammy.

Sammy: I was thinking we could go get ice cream together, and then we could go to a local farm and say hello to all the animals. And then we could get a few pumpkins. After that, I was thinking we could—

Pastor: Sammy, you can’t just go into my office and pick up money you find and ask to share it.

Sammy: Why not? This money was on the floor. It was like you put it there for me to find. You’re great at creating surprises, Pastor.

Pastor: Sammy, I am going to take the money back now. I didn’t leave it for you as a surprise. We are not going to share the cash, either.

Sammy: I guess you weren’t listening to what Jesus said today, Pastor.

Pastor: What do you mean, Sammy?

Sammy: Jesus said in Mark Chapter 10:25 “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” I am just trying to look out for you, Pastor.

Pastor: Boys and girls, what do you think Jesus meant when he said, “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God”?

[Allow time for responses]

Sammy: These are great answers!

Pastor: Do you understand now, Sammy? Jesus is encouraging us to give up what we love more than him so that we can be closer to him. He wants us to share our gifts: what we have in our homes and what we have in our hearts. Jesus doesn’t want us to keep everything to ourselves. He wants us to love him and each other.

Sammy: So…

Pastor: But that doesn’t mean we have to give up everything to everyone. So I am going to take that large bill back.

Sammy: Okay. I understand. I am sure I can find some coins in the parking lot!

Pastor: That’s the spirit! Boys and girls, let’s pray together. Would everyone please fold your hands and bow your heads? Dear Jesus, Thank you for encouraging us to hold tightly to you. Thank you for helping us give to others. Thank you for your grace and mercy. Amen.

Pastor: Bye, everyone! Bye, Sammy!

Sammy: Bye, everyone!

Many thanks to David Peterson, pastor of Apostles Lutheran Church in Chesapeake, Virginia (LCMC), for giving us a video review of his first book, “Journey to Forgiveness: 21 Milestones to Freedom.”  A link to David’s review can be found here. A link to our You Tube channel, which contains reviews of around three dozen books as well as a dozen CORE Convictions videos on various topics related to the Christian faith and life, can be found here. 

David writes, “After some thirty years of active ministry in congregations, hospices, hospitals, and fire and law enforcement settings, I have encountered many people wrestling with unforgiveness in their lives.  Many well-meaning pastors have told folks, ‘You just have to forgive,’ yet have done little to share how to forgive.  This book is intended to share the ‘how to forgive’ as well as provide some explanations of why extending forgiveness is so difficult. 

“As I wrote, ‘Journey to Forgiveness: 21 Milestones to Freedom,’ I knew that I needed to share a bit of my own journey to forgiveness and the devastating effects that unforgiveness has had on my own emotional, physical, and spiritual health.  But these effects also had a very real and devastating toll on my personal relationships as well.  I was born with a common neurological disorder known as essential tremor which causes tremors in my hands and arms.  Because of it, I encountered much painful teasing and bullying as I grew up.  To add to my hurt, when I was twelve, I was targeted by a neighborhood pedophile and lived silently with shame and inner torment until I was nineteen.  My parents were devastated but thankfully started me on a path of healing with competent emotional and spiritual providers.  Through years of walking on my own journey of forgiveness, I have discovered some helpful methods or ‘milestones’ that have enabled me to experience peace and harmony not only with myself but with those in my life that really matter most – my wife, my family, and those that I have been called by God to serve. 

“In this book, I share the ‘how to forgive’ but also a number of reasons that explain why extending forgiveness is so difficult.  I even share a bit about the latest in brain science and neurochemistry which begins to explain why forgiving others can be so difficult, yet with God, all things are possible!  This is not a seminary textbook.  In fact, it’s more of a field guide providing content, scriptures, and questions for deeper reflection.  This little handbook is 136 pages in length and I have been so pleased that pastors and chaplains have appreciated having a helpful resource to offer those in need.  Congregations have also found this book to be very useful for Bible studies and home groups.  Imagine the inner peace that awaits you on your own ‘journey to forgiveness’!

Here is a link to more information regarding the book. 

I first got to know the name James Nestingen through what I still believe is the best confirmation text ever produced — the first edition of Free to Be co-written with Gerhard Førde. (Jim was unhappy with the later revision of it by AugsburgFortress.)

But while I heard him speak from time to time, the first occasion I spent at length with him was the Lutheran CORE Conference at Lindenhurst, Illinois, on September 28, 2007. Many of Jim’s friends and students describe him with the word “prophet,” and he was certainly in full prophetic mode at that event regarding the directions the ELCA was taking. The event gathered those of us who would lead the response to the sexuality decisions that would be made a few years later, leading to the change in strategy of Lutheran CORE and the formation of the North American Lutheran Church.

Jim represented a somewhat different version of Lutheranism than I had grown up with in my eastern LCA context, and I found it enlightening and refreshing, not to replace but to supplement the ways I had come to understand the faith. I learned from him to say with regularity, “we sinners,” as I would preach and teach. Jim would tell us that we should always listen for a confession in conversations with people. He understood the brokenness of our fallen world, and exulted in the Word of absolution that we dare to speak on the authority of the Son of God Himself.

Not that Jim ever claimed to be anything other than one of “us sinners.” And he could sin boldly from time to time. For him, theology was not an abstract intellectual enterprise, but God’s life-saving intervention in the world with the Word of Life we are empowered to speak through Jesus. He stood on “grace alone,” knowing that even our repentance is God’s gift through the Holy Spirit, channeled through the Word and the Sacraments.

Jim was not given to moderation, because his life was a huge love affair with Jesus. He and I had one difficult time when he demanded that Lutheran CORE rescind our invitation to a speaker with whom he had personal and theological conflicts. When we refused, our relationship was tense for a while, but we both moved beyond it. Lovers sometimes over-react, and Jim threw his whole being into the service of the Lord he loved. He was indeed a jealous lover of the Lord who he knew loved him with the same intensity.

As a speaker, nobody could hold the attention of an audience, lay or clergy, as well as Jim could. His repertoire of Sven, Ole, and Lena jokes along with often-scatological humor (which prevented most preachers from stealing his material) interfaced well with his profound theological insights, always centering on the Word of forgiveness Jesus proclaims through us. His North Dakota Scandinavian farmer persona helped humanize his brilliant teaching, and he could share personal stories of his encounters with real people and how the Word of forgiveness encountered them. Often he and all his hearers were in tears as he recounted these stories, even stoic Germans like me.

I still remember his story of visiting a dying friend, whispering in his ears as he was leaving this life, “The next voice you hear will be Jesus.” That is how real and concrete Jim’s faith was, and I know I became a better pastor because of my contacts with him.

Jim has been bothered these last years by painful ailments, and while he limited his travel he still managed to make it to NALC conferences and events, and to serve on our Commission on Theology and Doctrine (CTD). He arrived early in Dallas for the CTD meeting in November as my deans’ meeting was ending, so we got to spend a little time conversing together. While he was in obvious pain, somehow he found a way to fly there and continue to offer his guidance to the church body he helped bring into existence. I remember with thanksgiving these last conversations I had with him until we two redeemed sinners meet again around the Throne.

His death was sudden, and there was evidently nobody to whisper in his ear, “The next voice you hear will be Jesus.” But Jim already knew the voice of the Good Shepherd whom he loved and served so faithfully, and he surely knew Who was welcoming him into his heavenly home.

Does doctrine matter?  That is a question that has been asked again and again in the Church.  Sometimes, the question is asked because doctrine seems so dry and boring.  It seems so much like academic hair splitting.   A second reason is because doctrine divides.   During the 17^th Century, central Europe endured the 30 Years War, leading to the death of up to one-third of the population of Germany.  That war was driven by doctrinal differences between Catholics, Lutherans, and the Reformed. 

When the war was over, a movement arose called Pietism.  Many saw it as a Second Reformation.  Pietism emphasized many things that have become part of our common heritage as Christians.  The man considered the founder of Pietism, Philip Jacob Spener, made six proposals to improve the life of the Church.  One of them was this:

We must beware how we conduct ourselves in religious controversies.

Being at war with one another, either literally or verbally, does little to spread the Gospel.  Non-believers are turned away from the Church when they see how divided we are.  In particular, when they perceive that Christians are lacking in love for one another, they wonder about the truth of the Gospel.  After all, didn’t Jesus teach that the greatest commandment was to love God and one another?

That is all true, but it’s not so easy to dismiss doctrine.  In the Lutheran Church of the 17^th Century there was another movement that emphasized doctrine.  It is known today as Lutheran Orthodoxy.  They spent a great amount of time disputing with Catholics and the Reformed over proper theology.  At its best, Orthodoxy was not obsessed with doctrine for its own sake, as if one is saved by having the right answers to abstract theological questions.  Rather, Orthodoxy understood that the purpose of doctrine is to preserve the pure preaching of God’s Word and the proper administration of the Sacraments. 

Why does this matter?  Because it is through the Word and the Sacraments that God gives us forgiveness, life and salvation.  For instance, there is the question, “Is the Bible the Word of God?”  You might be surprised to hear that question.  Both the Pietists and the Orthodox held the Bible in high regard.  In fact, Jacob Spener’s complaint was that there wasn’t enough Bible reading in the Church, particularly among the laity.  Meanwhile, Catholics, the Reformed, and Lutherans all agreed that the Bible was the Word of God.  They only disagreed on how it should be interpreted.

That is not the case today.  In the past year, I have heard an ELCA pastor declare that the Bible is not the Word of God.  Instead, he said that Jesus is the only Word of God.  The Bible, he said, is a Word about God, but it is not the Word of God.  The reason he did this is that he finds parts of the Bible to be offensive, outmoded, and oppressive. Rather than turning to the Bible on questions of faith and life, he would prefer that we ask ourselves what we think the “real Jesus” would do.  In doing this, he drives a wedge between the Jesus of the Bible and the Jesus that we supposedly “know in our hearts.”

What does Lutheran doctrine teach?  It certainly does teach that Jesus is the Incarnate Word of God.  However, it also teaches that the Bible is the inspired Word of God.  It is in and through the Written Word that we encounter the Incarnate Word.  In fact, Lutheran doctrine teaches that the Word of God comes to us in three forms:  1) the Incarnate Word, 2) the Written Word, and finally 3) the Preached and Sacramental Word. 

This is where doctrine becomes practical, and not only practical, but a matter of life and death.  Think of the question of the forgiveness of sins.  If your sins are forgiven, you have life and salvation.  If your sins are not forgiven, you will be condemned eternally.  So, how do you know your sins are forgiven?   How can you be sure?  The answer that Lutheran doctrine gives is that you will know for sure when a Preacher announces to you, “Your sins are forgiven.”  You will also know for sure when you are Baptized and when you receive the Body and Blood of Christ in Holy Communion. 

“But wait a second,” you might say, “how do I know that Preaching, Baptism and Communion do these things?”  The answer is very important.  You know because it says so in the Bible.  Can a human preacher really announce the forgiveness of my sins?  Yes! Go read John 20: 22-23 and Matthew 16:18.   Does Baptism really save me?  Yes!  Go read Mark 16:16 and 1 Peter 3:21.  Do I really receive forgiveness, life and salvation in Holy Communion?  Yes!  Go read Matthew 26:27-28. 

It all depends on what we believe about the Bible.  If it is God’s Word, then we can be comforted with the knowledge that our sins are forgiven for Jesus’ sake.  If it is only a human word, we are left to figure it out for ourselves.  Lutheran doctrine tells you that you can be confident that the Bible is GOD’S WORD.  As the beloved children’s songs says:

Jesus loves me, this I know, for the BIBLE tells me so.

May God give all of us the childlike faith to believe those simple words.

In Christ,

Pastor David Charlton

Life Together?

“The Model Constitution is how we have agreed to live together,” she said.  “No,” I thought to myself, “the Augsburg Confession is how we have agreed to live together.”  The conversation arose because the synod office had asked me to update my congregation’s constitution.  I began work on it, but had a concern about a part of the Model Constitution that seemed to require me to violate the Augsburg Confession.  When I shared concern with the synod office, that was the reply.

One of my greatest frustrations serving as a pastor in the ELCA is the feeling that the Augsburg Confession has been eclipsed as the standard for how we will live together.   A perfect example of this is a video greeting given by Bishop Guy Erwin for the Southwest California Synod at the beginning of the 2019 Pride Month.  He said, “Lutherans believe that God’s love and mercy accepts us as we are, with no prior conditions, and then teaches us to love each other in return.  This is what we call the Gospel.” 

Now why get worked up about a message of acceptance to those who often feel unwelcome and condemned?  It is not the idea of acceptance or the audience that causes me concern, but the message.  I only mention Bishop Erwin’s summary of the Gospel, because I have been hearing the same message for several years and in multiple contexts.  I have heard it from bishops, teaching theologians, and churchwide staff.  You might say that it has become the official definition of the Gospel in the ELCA. 

Article IV Defines the Gospel

What is the problem?  There is no mention of sin and forgiveness.  Article II of the Augsburg Confession defines our problem as sin.  This sin separates us from God and one another and leads to eternal death.  Article IV defines the Gospel as the message of forgiveness of sins for Jesus sake that is received by faith.  Article III connects Articles II and IV by speaking of what God has done in Christ to reconcile us to himself and save us from our sins.  A message of welcome and acceptance is surely appropriate, but it is not the Gospel.  The Gospel is about redemption through Jesus Christ from sin, death and the devil.

I can remember a time in my life when I was acutely aware of
my sinfulness.  I would be horrified by
the dishonesty, selfishness, self-righteousness and ill will of others, only to
realize again and again that it was my own sin that I saw reflected in
others.  If you had told me at that time
that God accepted me the way I was, it would have been of little comfort.  I wanted forgiveness, reconciliation and a
new beginning.  That is what the Holy
Spirit, working through the Gospel and the Sacraments gives.

Later on, in the same message, Bishop Erwin says, “We oppose
all efforts to use our ancient scriptures to condemn others or separate them
from us.”  I certainly have no desire to
use the Scriptures to condemn others or separate them from us.  There is only one qualification for those who
would seek God.  That is to be a sinner
in need of forgiveness.  If the Church
took a page from Alcoholics Anonymous, it might look something like this: “Hi,
my name is David.  I’m a sinner.”  “Welcome, David.” 

However, the statement that we do not use the Law to condemn
others sounds strange coming from a leader of the ELCA.  First of all, while we do not use Scripture
to condemn others, we are to use the Scriptures to proclaim the Law.  This Law reveals our sin and makes us aware
of our need for Christ.  It is the
business of the Church to proclaim the Law and the Gospel.

Condemned by the ELCA

What makes that statement stranger still is that the ELCA
has become quite good at condemning others and making people feel
unwelcome.  If you happen to be a person who
isn’t convinced about Global Warming, doesn’t believe Scripture sanctions same
sex marriage, is a police officer, a member of the armed forces, is a supporter
of Israel, supports enforcement of immigration laws, or who opposes abortion,
you are quite likely to feel condemned by the ELCA.  Although I myself am more of a political
moderate than a conservative, I am quite aware of how it must feel for a
conservative member of my congregation to listen to what is said at synod
assemblies, in print and in various messages from this church.  When I raise these concerns, I do not always
get a sympathetic ear. 

What is most disappointing about all of this, is that in all the condemnation of those with wrong political and theological views forgiveness is seldom offered.  The strange, and I assume unintended result, is the loss of the central mission of the Church. In the midst of talk about acceptance, we are a church that is quite good at condemnation. What we fail to offer to either those we accept or those we condemn is the forgiveness and new life that come through Jesus Christ. The Augsburg Confession, which for Lutherans is “how we have agreed to live together,” points us to a better way. 

CAN WE REALLY BE AT PEACE WITH ONE ANOTHER?
Devotional for September 30, 2018 based upon Mark 9: 50 and Ephesians 4: 31-32

We read about and feel the tone of American politics, the climate in our society, the acts of terrorism and violence all around the world, and the relational dynamics in so many marriages and families, and we wonder, How can we possibly do what Jesus said in our Gospel lesson for this morning? “Be at peace with one another.”

The truth is, we human beings – on our own – are not able to be at peace with one another. Basic human selfishness, self-centeredness, and sin make that impossible. But I believe that the apostle Paul – in his letter to the Ephesians – tells us how God can make us able to do what humanly speaking – on our own – we would never be able to do. Be at peace with one other.

Paul writes, “Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you.”

The world is full – our society is full – of people who are bitter and angry. Angry at the world because it has not given them enough. Angry at God because they do not feel He has treated them fairly. Angry at their spouses. Angry at their children. Angry at their neighbors. Angry at their job. Here Paul gives us a survival message that says, “If you want to make it, you simply cannot live like that anymore. It will eat you up.” Then he gives us a way to get rid of our anger. To get rid of bitterness, wrath, anger, wrangling, and slander, there are three things we need to do. First, be kind to one another. Second, be tenderhearted. And third, forgive one another, as God in Christ has forgiven you.

First, BE KIND TO ONE ANOTHER. There are so many people who are just plain self-centered and rude. They are concerned only about themselves. They demonstrate no concern for anyone else. Paul wrote in his letter to his young friend Titus, “We ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another.” (3: 3) But then he says, “But when the goodness and loving kindness of God our Savior appeared, He saved us, not because of any works of righteousness that we had done, but according to His mercy.” (3:4-5) It is only because of God’s kindness and mercy that we are saved. If God reacted to us the way that we react to one another, He would have given up on us a long time ago. But instead He reaches out to us with love and kindness.

Second, BE TENDERHEARTED TO ONE ANOTHER. The word “compassion” means to feel with. Being compassionate simply means that your feelings are important to me and they have become a part of my life so that I have come to share and understand how and what you feel and what is going on inside of you.

And then, third, FORGIVE ONE ANOTHER. I believe that Paul had a reason to put this one last, because I really do not think that we can forgive somebody until we have first done the other two. Until we have first learned to be kind to them, and until we have become tenderhearted and compassionate towards them and have come to understand what is going on inside of them. But if we have first learned the lessons of kindness and compassion, then forgiveness can follow.

So how about you? Have you experienced – have you received – the kindness of God? Have you received His kindness so that then you can go out and share that kindness with other people?

Have you experienced – really experienced – how compassionate and tenderhearted God is towards you? He understands you. He knows and cares about what you think and how you feel. He knows all your worries, concerns, disappointments, and joys. Having experienced His tenderhearted compassion, are you tenderhearted and compassionate towards others?

Have you received and experienced the forgiveness of God? He wants to – and He can – forgive you all your sins. If you have received and experienced His forgiveness, are you now able to forgive others?

It is if – and only if – we have experienced His kindness, tasted His compassion, and received His forgiveness, that we are then able to really be at peace with one another.

Dennis D. Nelson
Director of Lutheran CORE

Friday, December 8, 2017 Devotion

“That Your beloved may be delivered, save with Your right hand, and answer us!  God has spoken in His holiness: “I will exult, I will portion out Shechem and measure out the valley of Succoth.  “Gilead is Mine, and Manasseh is Mine; Ephraim also is the helmet of My head; Judah is My scepter.”  (Psalm 60:5-7)

The Lord has spoken once for all.  In Him is the forgiveness, mercy and kindness to deliver.  Trust in the Lord and all His goodness.  We have been created to praise, thank and worship the Lord Almighty, Creator of heaven and earth.  Everything belongs to the Lord.  We do well to walk in His ways, know the truth of the ages and rejoice in all that He is doing.  He is mighty and will deliver.

Lord, Your goodness comes anew each day, yet all around are those who seek destruction.  Guide me through the wilderness of this world to see in You the hope of glory and glimpses of what You are creating.  Lead me into Your salvation that I may walk as righteously as possible in this life, preparing for the life to come.  Lead me, O Lord, now and forever in Your goodness.

Savior, for that is the name You have been given Yeshua, Jesus.  You are the Savior who delivers as many as believe out of the captivity of this world and into the glorious presence of the Father.  Lead me through the hills and valleys of this world to simply walk with You all the days of my life.  Let me be a witness of Your presence to all around me that they too may see and believe.  Amen.

“Therefore encourage one another with these words.” (1 Thess. 4:18)

St. Paul didn’t act as though he had more than he really had.  He had words, and they were good words.  Words can open minds, console hearts, and change futures.  Words from God, founded on the acts of God, can do even greater things: they can raise the dead.

Here in central Wisconsin, we can know how words work just by looking at the great hunting season that unfolds this month.  Consider how much talk accompanies hunting; think of the photos that people post of their kill to illustrate the stories that they tell.  That conversation encourages hunters in their hope and accompanies them into the woods.

It’s a reflection of the greater glory of Jesus Christ.  His life has authored a deathless word, the Holy Gospel that not only speaks of forgiveness now but also of the world to come.  This holy Word we must steadily proclaim, more and more, to encourage one another and reveal to this present world that there is a happy future to be had.  In the end, that sacred conversation of the Church is the hope that will accompany souls into the woods, however dark the woods may be.

LET US PRAY: Speak, O Lord, we will hear You, for Your Word alone is life.  Amen

Pastor Steven K. Gjerde

Zion, Wausau

“Do not fear, for am I in the place of God?” (Genesis 50:19)

Joseph’s brothers had cruelly rejected him and sold him into slavery.  Now, in the days following their reconciliation, and even though he has shown them great kindness, they fear that he might turn on them.  Here you and I see ourselves when guilty consciences drive us.  No matter how kindly someone treats the sinner, the sinner always watches his back.

So the brothers come to Joseph, asking for him to affirm his forgiveness again.   He responds, “Am I in the place of God?”  It’s an interesting response.  Both condemnation and forgiveness presume a certain authority over the person being condemned or forgiven.  Joseph seems to demur in the face of either option, refusing be either Judge or Savior.  He simply resumes his love for them as their brother.  Thus he affirms (in a brilliant way!) that their sin is so long forgotten, it doesn’t even merit forgiveness!      

It’s a crucifixion, of sorts.  Joseph dies to all his rights, and thus bestows great privileges and blessings upon his family—he even frees them to enjoy those gifts with neither guilt nor resentment.  Our Lord did the same when He carried His forgiveness to the cross and grave and then back to us again.  He let Himself be crucified, turned powerless and inferior, to affirm that He’d rather die than raise even a pinky finger against a sinner.  His forgiveness comes freely, to set you free.

LET US PRAY: O God of Abraham, Isaac, and Jacob: You willingly bore the shame and lowliness of our sin so that we might bear the glory of Your kindness and love.  Grant that this glory would crown and adorn us all our days; through Jesus Christ our Lord.  Amen

Pastor Steven K. Gjerde

Zion, Wausau   

“Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “‘Vengeance is mine, I will repay, says the Lord.”” (Romans 12:19)

In October 2011, the United States dedicated a memorial to that great civil rights leader, Martin Luther King, Jr.  It was King who once said, “Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.”

Dr. King spoke this way because he was a Christian, steeped in the love of Jesus Christ.  He, our Lord, did not raise His voice against those who betrayed, arrested, and crucified Him.  To the contrary, He prayed for their forgiveness.  That mercy changed the world.

Does our nation listen today?  How the calls for revenge do rage.  Retaliation, just desserts, self-satisfaction—these cries riddle our public square.  There’s only one lasting solution, the remedy that satisfies every soul, silences tyrants, and calms nations: the cross of Jesus, where five wounds and an ocean depth of mercy swallowed anger and proclaimed for peace.  Raise that cross, and raise that voice, Christians; forgive, as you have been forgiven.

LET US PRAY:  Lord, You bid the whole world to come to You and rest.  Grant Your rest to every injured heart, and breathe Your Spirit of reconciliation into every community divided by accusation, that through the path of repentance and forgiveness Your world would know the peace that transcends understanding.  Amen

Pastor Steven K. Gjerde

Zion, Wausau