Reflecting on my vocation--FTE Ministry Conference Day 1

I'm in New Orleans for the Ministry Fellowships Conference with The Fund for Theological Education. I'm serving as a round table leader, guiding a group of first year seminarians at they engage this conference--and walking with them through the vocational discernment this conference is meant to stir up. Its an honor and a blessing to be part of this organization, and to get the chance to participate in this way.

I attended this same conference in 2001, when I received a fellowship as a new seminarian. Its great to be a part of this again, and to give back to an organization and an event that was powerful for me, and an important part of shaping my own vocational discernment.

The first day, one of the questions posed to the leadership group was "Why did you say 'yes' to be a part of this event?" The first part of my answer was that I've never participated in an FTE event that I didn't receive more than I gave. But as I pondered the deeper answer to that question, a big part of it has do do with gratitude for the way that FTE has helped me in my own vocational discernment--especially recently.

In addition to the FTE fellowship I received in 2001, I've gotten several opportunities to interface with FTE and the various projects that they have been working on. Most recently that has been working with their "Calling Congregations", "Notice, Name, and Nurture" and "VoCARE" events--events that are meant to foster congregations as centers of vocational and theological reflection. I've really enjoyed getting trained in their approach (even though my opportunities to enact it in the congregational setting fell apart). The training itself was transformative for me, because as we practiced how we might lead conversions about call and purpose in our congregations, we were all invited (and challenged) to dig a little deeper into our own stories of call--how and where and when we felt (and continue to feel) God's call for our lives. Going through that process really helped me clarify some things I had been wrestling with in my congregational call--and as that was drawing to an end, about what I felt called to next.

It was through the FTE vocation care process that I gained clarity about what God was calling me to do. At one of the events I crafted this call statement: "My call is to encourage and challenge the Church to live more fully into God's dream by innovating in and among communities who are engaging the resources of the Christian faith to include and empower young adults." As my congregational call was ending, and I was looking for the next ministry that God was calling me to, this statement and the accompanying reflection that happened through those FTE conferences guided me in making the hard decisions that were before me--and gave me the courage to take a leap of faith into the current work that I am doing as Campus Pastor and Director of Spiritual and Vocational Formation at Trinity Lutheran College.

The past three months that I have been in this call have been one verification after another that I am doing what God is calling me to do at this moment. The joy of working with the students at Trinity, the opportunity to foster vocational and spiritual formation among the entire college community, and the freedom to innovate with creative expressions of worship is like a dream come true for me. Its a kind of feeling that you can only experience when (to paraphrase Beuchner's words on vocation) "your deepest joy meets the world's deepest need." It's a joy I intend to pass along to the students (and others) that I will work with.

As I reflect on my call statement, it is no wonder to me that I would commit a week to be here in New Orleans with these future pastors--to be part of their journey of self discovery and discernment. FTE is a community that engages the resources of the Christian faith to include and empower young adults--in fact, I believe the work of FTE will emerge as some of the most significant work being done in the Church. I am overjoyed and most certainly blessed to be here with these folks--sharing cafe au lait, beignets, and deep conversation about what God is calling all of us to be about together.

(This post is the first in a series. The next installment is here.)

Theology Pub 6-5-11--Power

Theology Pub

6/5/11

Theme: Power

So when they had come together, they asked Jesus, "Lord, is this the time when you will restore the kingdom to Israel?" He replied, "It is not for you to know the times or periods that the Father has set by his own authority. But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth." (Acts 1:6-8)

This is an open time for conversation around this topic (and any others that seem important). Please allow everyone in your group to participate in the conversation (or not to if they so choose).  Conversation starters are on the back if you want to make use of them. There are no right answers. Just don’t be jerks. And tip your servers.

Some conversation starters:

What does the word power stir up in you?

What images of power do you see in the media/art/music/etc?

Where do you see power used well?

Where do you see power abused?

Do you consider yourself powerful?

 Do you want to be powerful?

How does a person gain power?

How does a person loose power?

(if there is a Lutheran theologian in the group) Explain the “theology of the cross”. How does that affect how we see power?

Is it possible to share power? To give power to others?  To take power from others?

An (un)Orthodox perspective on Hell

The publication of Rob Bell's new book "Love Wins" has prompted a firestorm of blog posts, mostly relating to claims of people (most of whom have not read the book) that Bell is a universalist and does not believe in Hell.  I have not weighed in, mostly because I haven't been blogging lately, but also because I haven't read the book (yet) and hate when people make all sorts of comments about something they haven't read (and generally have no interest in reading).  So I'm not actually going to offer comment on the book or Bell's theology.   But I had an interesting conversation this past week about Hell, and figured it was worth sending into the blogosphere.

Last Saturday, I was hanging out with a group of Trinity College students at a Russian Orthodox monastery (like you do).  At lunch, the Abbott was explaining to the students the chief differences between Eastern and Western Christianity.  One of the chief theological differences he explained was that Eastern Christians don't believe that God created a place called Hell where some spend eternity.  The ears of the students were perked up by this claim, and he went on to explain that Eastern Christians do believe in the fire of God, and that eternity can either be joyful bliss in union with God or torment (in union with God).  He used the image of light: when you walk from a darkened room into daylight your eyes are unaccustomed to that overwhelming light and you experience it as blinding and painful.  Similarly, eternity with God can be overwhelming to those who aren't used to being in God's presence.  In the Eastern understanding, he explained, the purpose of life for a Christian is growing more and more accustomed to being in God's presence.  In this way when we die (and come fully into God's presence) we aren't blinded and don't experience union with God as torment.  It's the same reality, the same eternity, the same unity of God with all creation. The difference between Heaven and Hell is in how we experience it.  And how we experience it depends on how ready we are.

Now, I had never heard anything like this before. Hell, for me, has been one of those parts of Christianity that I haven't spent a lot of time worrying about. There's not all that much support for it that I can find in the Bible, (though plenty about fire and wrath) and it seems to me that popular media (starting perhaps with Dante's Inferno) have shaped the cultural understanding of Hell and it's ruler—a red-skinned horned dude with a pitchfork.  From time to time I imagine that if I were in charge I'd send some folks there (not many people, mind you, but folks like Hitler, Saddam Husein, and the guy who wrote “It's a Small World”.)  But my own theology of Grace and how I have come to know God in Jesus makes this somewhat arbitrary system of eternal room assignments based on human choice seem cruel.  What sort of God sends billions of people to the furnace simply because I didn't get off my duff and force them to pray some prayer?  And what about humanity before year 0?  All of those folks in Hell?  Really? Forever?  Hell is one of those things I've assigned to the mystery of God, and have sort of adopted what has been described to me as Luther's view of “single predestination”.  In the more common “double predestination” the claim is made that “some are predestined for eternal salvation, and some for eternal punishment”.  Single predestination makes the claim that “some are destined for eternal salvation, and ...” at which point the person making the claim walks out of the room to find a more interesting way to spend their afternoon. 

But something about the way this Russian Orthodox monk articulated his understanding of eternity is compelling to me. In some ways it is universalist in that everyone gets to spend eternity with God.  It seems to me that a good God who created all that is and is bringing all creation into wholeness would want that. And yet, it's not as if our lives and our choices don't matter.  To live as a Christian is to be preparing for eternity, to be little by little acclimating to standing in God's presence so that when that day finally arrives we aren't plowed under by the experience. And meanwhile, we are inviting and walking with others who are making this journey as well—helping one another see light in the darkness and encounter God in the midst of our own messy existence.  Coming into God's presence is only hellish if you've been so inwardly focused—so accustomed to darkness—that the pure light overwhelms you.  It also helps reconcile what I understand Jesus to be talking about when he goes on and on about the Kingdom of God.  The Kingdom of God, Jesus says, is not just pie in the sky when you die (I'm paraphrasing) but is breaking in to the world here and now—and if we pay attention we can participate in it.  If the life of a Christian is a process of growing more and more accustomed to standing in God's presence, doesn't it make sense that along the way Earth begins to look more and more like Heaven?  

It seems to me that the way we experience life has a lot to do with our own perspective and what we bring to the whole thing. What if after-life is the same?  

On the life and death of the ELCA

An ELCA Lutheran (seminiarian I think) named Gary posted this as part of a comment on David Housholder's blog.  It's a fantastic summary of some things I've been wanting to find words to say. Thanks Gary, whoever you are! 

  

"I believe the Church is not called to be a prosperous organization, but to be the Body of Christ in the world. Thus, it is important for me to remember what the Body of Christ does: be born, grow, teach, heal, live with the least, speak truth about the human condition, speak truth about God, remain faithful to scripture, not engage in violence for self-protection, die, be buried, rise from the dead. As far as I can tell, being afraid that a denomination is “dying” makes little sense – but being afraid that the Church is dying makes less. If your concern is about the ELCA in particular, I must say that I believe the ELCA will find a way to live its call. But if it doesn’t, it doesn’t – and that is the way it should be. It might be important to remember that it is Christ that is to be pushed, not the ELCA (though I like to think the two can go hand-in-hand)."

Trinity Lutheran College welcomes new Director of Vocational and Spiritual Formation

From: John Reed
Sent: Fri 2/4/2011 1:45 PM
Subject: Trinity welcomes new Director of Vocational and Spiritual Formation 

Dear Trinity Community and college friends,

We continue to be a college on the move. As we grow, we are committed to nurturing the spiritual and vocational discernment of our students and to nurturing our chapel experiences.  Toward that end, we are pleased to welcome the Rev. Erik Samuelson as Director of Vocational and Spiritual Formation.  The part-time position will begin March 1.

Like other members of our Living-Learning Community, Pastor Samuelson will support a number of strategic initiatives, though his primary charges will be to shepherd the first-year Vocation & Formation program and to foster a high-quality chapel experience, providing a pastoral resource to students, faculty, and staff. 

The selection team included representation from faculty, staff, students, and the board.  I, too, was pleased to get to know him and his heart during this prayerful process.   I am particularly enthusiastic for his passion for ministry to young adults, his authentic commitment to a rich and compelling expression of Lutheran theology, a commitment to supporting our pan-Lutheran and ecumenical identity, his understanding of the doctrine of vocation, and his enthusiasm about the future and relevance of Trinity's educational mission.   

Sincerely,

  

John W. Reed

President

ERIK SAMUELSON BIOGRAPHY

The Rev. Erik Samuelson grew up in Everett, WA, where he graduated from Cascade High School.  He then worked his way down the West Coast, first at Pacific Lutheran University in Tacoma, where he studied Classics and Religion (and bartending) and met his wife Tauni, a pediatric nurse.  Erik and Tauni then moved to Berkeley, CA, where Erik completed a Master of Divinity at Pacific Lutheran Theological Seminary and a Master of Arts in Systematic and Philosophical Theology (with an emphasis on the theology of the Lutheran Confessions) from the Graduate Theological Union. In 2006, Erik was ordained a pastor in the Evangelical Lutheran Church in America. Most recently, Erik has been serving as pastor/mission developer at a redevelopment congregation in Spokane, WA, where he and Tauni have lived for the past 5 years with their two children, Lily (3) and Emma (5).

Erik has had an interest in experiential worship and faith development since his days at PLU, where he was part of a campus ministry team that began what would now be called an emergent worship experiment called Common Ground.  He has served on the planning team for the ELCA Youth Gathering since 2001, working with the creative team that puts on the "big events" in the dome, including worship.  (Ask him sometime about how one organizes communion for 40,000 people.)  Erik is approved as an ELCA mission developer, was a voting member at the 2009 ELCA Churchwide Assembly, is a member of the ELCA's Evangelical Outreach and Congregational Mission Program Committee, and is part of a network of young ELCA pastors using the methods of community organizing for new and renewed mission in the world.  He has a passion to help translate the Gospel of Jesus as understood in the Lutheran tradition to people who have not been encountered by it—particularly people aged 18-40—and to participate in authentic relational communities that are seeking to concretely embody the Way of Jesus in a life lived together in the world. He also loves to talk about Jesus in coffee shops and pubs.

Erik's prayer and worship life is shaped and nourished in major ways by the Acts of the Apostles, the Taizé Community, the writings of Martin Luther and Dietrich Bonhoeffer, and the liturgy and theology of the Lutheran Church.   Erik sees the Lutheran Church (and Trinity Lutheran College) as poised to make a significant difference in the emerging reformation of the Christian Church—a reformation perhaps as significant as the one in the 16th Century.   He takes seriously the call of God in Baptism, believes that each and every person is called by God for significant work and service in the world, and loves to help people connect deeply to their vocations. Erik describes his call to ministry in this way: "I am called to encourage and challenge the Church to live more fully into God's dream by innovating in and among communities who are engaging the resources of the Christian faith to include and empower young adults."  He's excited to live out this calling in his hometown of Everett and within the community of Trinity Lutheran College.

You can find Erik on Twitter and Facebook (pubpastor) and can read his blog at www.pubpastor.com.  

Luther's Third Way of Gathering Christian Community

My current congregation has had a bit of a kurfuffule over worship furniture, which raised the issue of what are "genuine Lutheran" ways of worshiping.  In preparation for some conversation about slab-altars vs table-altars I pulled volume 53 of Luther's Works off the shelf. And I read some stuff there that is revolutionary even today.  Man, Luther, you were WAY ahead of your time.

This volume, entitled "Liturgy and Hymns" contains (among other things) Luther's "Deutsche Mass" (German Mass), a document which he wrote in 1526 to help the congregations in Germany who were beginning to switch from Sunday services in Latin to German. (The whole thing is available online here, worth a read). In 1523 he had written an order of service for the churches in the town of Wittenberg, but in the Deutsche Mass makes clear that he "does not propose that all of Germany should uniformly follow our Wittenberg order." (pg 62) Instead he offers a basic outline and some theological reflections about worship, tools to help churches wherever they find themselves construct an order of worship that makes sense for them and at the same time is rooted in the great Christian faith.  He outlines three different types of worship services, and while it is the "third way" that is most interesting to me, I'll give a rundown of the other two (and where I see them in practice today).

The first kind of worship service that Luther outlines is the "traditional" Latin Mass that was common at the time.  As the Lutheran churches became dominant in Northern Germany, Luther did not require all of a sudden that people give up the type of worship that they were accustomed to.  The mass said in Latin in its traditional style was kept in many places (though Luther advocated for clarifying some of the more theologically troubling parts). The service was said and sung entirely in Latin, and so was accessible only for those who had been brought up attending, or those who had studied Latin and could therefore follow along.  But in Luther's place and time this applied to fewer and fewer folks--and most of the people had no idea what was going on (leading many to quit attending frequently or at all).  Luther says "For in no wise would I want to discontinue the service in the Latin language, because the young are my chief concern." (pg 63)  Those who continue to be brought up in the church, and are taught the language, still gain much from this form--and so (unlike many of his contemporaries) thought it fine to continue it.  Many Lutherans have relished in this example of Luther "the conservative reformer" who was as likely to keep tradition as to change it.

This "first way" seems analogous to me to the "traditional" Lutheran worship of the 20th Century which is being carried forward into the 21st in many places as THE WAY of Lutheran worship. While the language of traditional liturgical worship is technically English, the complexities of traditional liturgical Lutheran worship are confusing (if not totally mystifying) to those who were not raised attending or who have studied the traditional liturgy in later life.  This is the way of worshiping I was brought up in --ala Setting Two of the "green book" (aka Lutheran Book of Worship), itself a continuation of the setting in the "red book" a generation before.  This tradition takes great pride in tracing a direct line to Luther's liturgical reform.  And while I certainly would not advocate the abandoning of this magnificent form of worship (I really adore worship in this mode) in many ways and to many people, it might as well be in Latin.  This way of worship is most of what I've seen in ELCA Lutheran congregations (whether the newest hymnal be "blue" or "cranberry").

The "second way" that Luther talks about is the "German Mass" that this document is named after, a service that "should be arranged for the sake of the unlearned lay folk." (pg 63)  Luther cautions that the service not simply be based on novelty: "For those who itch for new things will soon be sated and tired with it all." (pg 89). But at the same time that "it is best to plan the services in the interest of the young and such of the unlearned as may happen to come." (pg 89).  Key to "German Service" was Bible reading, preaching, and singing in a language that was readily accessible to those who came--particularity the young and uneducated. Without this regular, accessible connection to Scripture and the basics of Christian faith, Luther knew that "people can go to church daily and come away the same as when they went. For they think they need only listen at the time, without any thought of learning or remembering anything. Many a man listens to sermons for three or four years and does not retain enough to give a single answer concerning his faith--as I experience daily." (pg 67).  Luther longed to open up the service so that the proclamation of the Word could transform the hearts and lives of those who heard it.

I see this "second way" today in congregations that have made attempts at "contemporary" or "casual" services (though after a generation, these become "traditional" too and more like the "first way").  Like the German Mass in Luther's day, these "contemporary" services continued to be structured in some way or another around the ancient "ordo", the liturgical pattern shared among Christians.  But the emphasis is opening up the complexity of liturgy with language, music, and actions that don't require years of exposure and/or training to connect to--especially with the intention of reaching the young and/or non-Christians.  Though generally less liturgically structured, the "seeker friendly" services that draw on the Evangelical movement are in a similar mode.  The "worship wars" of the 1980's and 1990's seem to me to be a battle over which of these two modes is best.  But to follow Luther's advice, "These two orders of service must be used publicly, in the churches, for all the people among whom are many who do not believe and are not yet Christians." (pg 63).

But as Lutheran congregations battled (to the death sometimes) over "traditional" vs "contemporary" modes of worship, we've missed out on Luther's "third way."  What he writes about this "third way" is so amazing I'm going to let it stand on its own (and in the older translation, which I like better here):

But the third sort [of Divine Service], which the true type of Evangelical Order should embrace, must not be celebrated so publicly in the square amongst all and sundry. Those, however, who are desirous of being Christians in earnest, and are ready to profess the Gospel with hand and mouth, should register their names and assemble by themselves in some house to pray, to read, to baptize and to receive the sacrament and practise other Christian works. In this Order, those whose conduct was not such as befits Christians could be recognized, reproved, reformed, rejected, or excommunicated, according to the rule of Christ in Matt. xviii. Here, too, a general giving of alms could be imposed on Christians, to be willingly given and divided among the poor, after the example of St. Paul in 2 Cor. ix. Here there would not be need of much fine singing. Here we could have baptism and the sacrament in short and simple fashion: and direct everything towards the Word and prayer and love. Here we should have a good short Catechism about the Creed, the Ten Commandments, and the Lord's Prayer. 

In one word, if we only had people who longed to be Christians in earnest, Form and Order would soon shape itself. But I cannot and would not order or arrange such a community or congregation at present. I have not the requisite persons for it, nor do I see many who are urgent for it. But should it come to pass that I must do it, and that such pressure is put upon me as that I find myself unable with a good conscience to leave it undone, then I will gladly do my part to secure it, and will help it on as best I can. In the meantime, I would abide by the two Orders aforesaid; and publicly among the people aid in the promotion of such Divine Service, besides preaching, as shall exercise the youth and call and incite others to faith, until those Christians who are most thoroughly in earnest shall discover each other and cleave together; to the end that there be no faction-forming, such as might ensue if I were to settle everything out of my own head.

(From Project Wittenberg. In LW53 the same is on pg 63-64)

That, to me, looks a lot like the house church movement, and the Emergent Church. Anyone agree?

This "third way" that Luther wrote about nearly 500 years ago remains something we as Lutherans have not gotten too involved in as of yet.   Luther may not have seen it happen in his day (nor had people longing for it) but the more people I talk to (especially those under 40 and others outside the organized church) this "third way" seems to be precisely what they long for. I think it's time for us who claim the name Lutheran to make Luther's dream for Christians gathering in the "third way" come about in more places--even as the other two forms continue to function and bring life to people in their own ways.  I'm finding myself "unable with a good conscience to leave it undone" anymore.  Who's with me? (We'll be "cleaving" in the pub, by the way. =) )

A poem for today

I once described by life's vocation as "being a doorman for the Kingdom of God".  I recently re-read this poem and I wonder if this is where I got the idea. This is good stuff, and makes me remember why the work I am called to is so hard most of the time.

I Stand by the Door by Sam Shoemaker

I stand by the door. I neither go too far in, nor stay too far out, The door is the most important door in the world- It is the door through which people walk when they find God. There's no use my going way inside, and staying there, When so many are still outside and they, as much as I, Crave to know where the door is. And all that so many ever find Is only the wall where a door ought to be. They creep along the wall like blind people, With outstretched, groping hands. Feeling for a door, knowing there must be a door, Yet they never find it ... So I stand by the door.The most tremendous thing in the world Is for people to find that door--the door to God. The most important thing any person can do Is to take hold of one of those blind, groping hands, And put it on the latch--the latch that only clicks And opens to the person's own touch. People die outside that door, as starving beggars die On cold nights in cruel cities in the dead of winter— Die for want of what is within their grasp. They live, on the other side of it--live because they have not found it. Nothing else matters compared to helping them find it, And open it, and walk in, and find Him ... So I stand by the door. Go in, great saints, go all the way in-- Go way down into the cavernous cellars, And way up into the spacious attics-- It is a vast roomy house, this house where God is. Go into the deepest of hidden casements, Of withdrawal, of silence, of sainthood. Some must inhabit those inner rooms. And know the depths and heights of God, And call outside to the rest of us how wonderful it is. Sometimes I take a deeper look in, Sometimes venture in a little farther; But my place seems closer to the opening ... So I stand by the door. There is another reason why I stand there. Some people get part way in and become afraid Lest God and the zeal of His house devour them For God is so very great, and asks all of us. And these people feel a cosmic claustrophobia, And want to get out. "Let me out!" they cry, And the people way inside only terrify, them more. Somebody must be by the door to tell them that they are spoiled For the old life, they have seen too much: Once taste God, and nothing but God will do any more. Somebody must be watching for the frightened Who seek to sneak out just where they came in, To tell them how much better it is inside. The people too far in do not see how near these are To leaving--preoccupied with the wonder of it all. Somebody must watch for those who have entered the door, But would like to run away. So for them, too, I stand by the door. I admire the people who go way in. But I wish they would not forget how it was Before they got in. Then they would be able to help The people who have not, yet even found the door, Or the people who want to run away again from God, You can go in too deeply, and stay in too long, And forget the people outside the door. As for me, I shall take my old accustomed place, Near enough to God to hear Him, and know He is there, But not so far from people as not to hear them, And remember they are there, too. Where? Outside the door-- Thousands of them, millions of them. But--more important for me-- One of them, two of them, ten of them, Whose hands I am intended to put on the latch. So I shall stand by the door and wait For those who seek it. "I had rather be a door-keeper ..." So I stand by the door. Sam Shoemaker, founder of Faith At Work at Calvary Episcopal Church in New York City, in 1926, was also one of the spiritual leaders who helped draft the 12 Steps of A.A. (I found this typed version of  the poem on the "Faith at Work" website, and they like their info to go along with reproductions so here goes: Faith @ Work magazine is a ministry of Faith At Work, Inc.  Duplication of articles is permissible,  provided credit is given to the author and Faith At Work. Contact Faith At Work on the web: www.FaithAtWork.com or by phone: 800-245-7378 or 703-237-3426. Faith at Work™ and Faith@Work™ are registered trademarks of Faith at Work, Inc.)