Sabbatical, Day 30

Our flight to England was delayed. Actually, it was the flight to our connection in Newark that threw it out of whack. Instead of getting there late tonight, we'll arrive early tomorrow. Too bad, with such limited time, I was hoping to have a good night of sleep so that we'd be able to adjust and see a few more sights.

Yesterday, we worshiped with our good friends at Luther Place Memorial Church, Washington D.C. http://www.lutherplace.org. It is a beautiful church, 140 years old with a neat history. Here's some notes from the info brochure:

"The church itself was built as a true memorial to peace and reconciliation following the Civil War...Worshipers entered from Thomas Circle through the apex of the triangle so that, whether former Confederate or Unionist, each would face the entire congregation upon entering. Two of the original pews were dedicated to Generals Grant and Lee."

"The statue of Martin Luther was dedicated in 1884...on the 400th anniversary of the reformer's birth. The ceremony was attended by over 10,000. The statue was built in Germany, was sent free of charge by the German emperor, and is a replica of the one in Worms."

"[In the late 19th Century] the church advocated for African-American rights, operated a free infirmary for 30 years...and provided classroom space to the DC public schools."

"In 1904, a fire ravaged much of the nave and steeple. Architect Frank Jackson supervised the restoration, and Mary Elizabeth Tillinghast, an award-winning designer, was commissioned to create new windows...Twelve reformers were depicted...President Theodore Roosevelt spoke at the [restoration] ceremony, saying, 'The Lutheran Church is destined to become one of the two or three greatest churches, most distinctly American.'"

On it goes...They've continued to be a social activist congregation to this day.

Inside, the altar area is visually restored to a larger version of the original chapel. The large baptismal font (with slightly dirty water) was recently re-located in the rear of the nave as you enter, with enough room for many gather around it. The three sections of pews curve around and slope gently down to the free-standing altar area. As you face the altar, the lectern-pulpit stands just forward and right.

There is a low dividing wall on the opposite side of the altar behind which the organist hides. The choir sits facing the congregation between the organ console and the pipes which stretch up the liturgical east wall. The organ console and choir are on a slightly lower level, so--while we are seated--we see their heads just over the wall...kind of like a silent puppet-head show to watch during the sermon.

The foward stained glass windows include Harriet Tubman next to Dietrich Bonhoeffer
on the right and Martin Luther next to Martin Luther King, Jr. on the left. Other windows included additional reformers, or symbols of sown grain and fields for communion.

As we came in we received large worship bulletins, printed on 11x17 sheets. Add'l printed info was available on a long table along the back pew. Arrows pointed to the nursery, chapel and other areas. Before we started, two people--presumably ushers--stood in front staring at the congregation for awhile. I think they were counting the attendees. Finally, at 11AM, one of the choir members stood and read: "Today we celebrate two great figures of the early church, Peter and Paul,..." etc. She also briefly mentioned the commemorations of hymn translators Catherine Winkworth and John Mason Neale, as well as the Apostle Thomas. (Each had a printed paragraph at the beginning of the service bulletin.) The choir then sang a Latin prelude, "Tu es Petrus," or, "You are Peter."

Then, visitors were welcomed, given brief instructions on communion and encouraged to fill out visitors' card and to stay for refreshments. After "Confession and Forgiveness" we sang the Entrance Hymn, "Glories of Your Name Are Spoken" with the choir leading us from the front while the crucifer and acolytes processed with the rest of the worship leaders. On the third stanza, the organist had us sing acappella, and then changed ranks for a dramatic 4th stanza. (After that bold entry, it was a bit of a let-down when the assistant lay minister struggled to lead us through the kyrie.) The psalm was sung responsively by a soloist and congregation with an antiphon after the 2nd and 7th verses. Point being, for a small worshiping body and choir, I was very impressed with their ability to both sing and follow. It was a high liturgical style, and they were well-practiced.

Art in the reception area and chapel included large murals depicting biblical scenes cast with characters and events from Native North and South American history in one, and African-Americans in another.

Sabbatical, Day 28

We are staying with some friends on the east coast. We went to the new Air Force Memorial in Arlington today, the one with the broad up-sweeping arches. Got some pretty nifty images that I may post in a few weeks after we return. Kind of cool how that hill lies alongside the Arlington cemetery and overlooks the mall, so you can see the Washington Monument, Jefferson Memorial, as well as the nearby Pentegon. In spite of the humidity, we've walked to the nearby playground a couple times. We're looking forward to worshiping at the National Cathedral this Sunday.

I'm brushing up on my Chaucer now, re-reading the Cantebury Tales. I can still recite the opening lines from my college days when we had to memorize them in the original English. It was actually a very fun class. I took it because I enjoyed Professor Lell so much for Shakespeare.

Book notes: SiMPLE CHURCH

Yesterday, I read through the book, SiMPLE CHURCH; Returning to God's Process for Making Disciples by Thom S. Rainer and Eric Geiger. This would be a helpful book for members of the Compelling Vision Team to read or consider.

Geiger is a fairly young pastor and author; Rainer has been writing for church growth for quite a while. They admit that this "simplifying" is not easy, especially not for established churches. I kind of wish they had put their last chapter first; it helped to read that "for some these [four] steps will take several months. For others these steps will take several years. Remember, the longer your church has been complex, the harder the transition will be" (p. 236).

The four steps are...
1) design a simple process (clarity)
This could be our elusive "purpose" or "compelling vision" that some of us at MLC are trying to discover and define. Rainer and Geiger call it "clarity" and suggest that it completes the following statement: "Disciples at our church are: ____________, ____________, ____________ and ____________" (p.237). (Limited to three or four actions/description words or phrases; and each tends to suggest a deeper or more involved level of discipleship.)

2) place your key programs along the process (movement)
Each of the descriptions of "what disciples are" should have one major church-wide "program" that helps move disciples from one level into the next. Each program might or might not have several/many subdivisions according to age groups, small group or ministry team emphases. The main point is that the purpose (vision or "what") statement is also your process (or "how") statement.

3) unite all ministries around the process (alignment)
The purpose and process defines why and how your church does ministry, what ministries get resourced, through what means new concerns or emphases will be implemented (usually through the existing programs), who and how the church recruits or hires, even what announcements are made at a Sunday service.

4) begin to eliminate things outside the process (focus)
"Some people will struggle with abandoning other programs to focus solely on the ministry process God has given your church. Some of the programs will have deep traditions and rich history. You must use wisdom in step 4" (p. 240). They state that even "successful" programs with strong leadership and good attendance may actually be causing "congestion" - using the time, space, church resources, volunteers that might otherwise be used for a program/s that more effectively help make or nurture disciples to different levels of maturity or involvement. People are longing for simplicity, and yet we are addicted to our complex lives, in and outside of the church.

Several studies have shown rather conclusively that churches do "less" better than "more." The more "complex" a church is--the more programs, special events, unrelated small groups or ministry teams, etc.--the less likely they are to grow or thrive in their communities.

Here's Rainer and Geiger's definition of a "Simple Church": "a congregation designed around a straightforward and strategic process that moves people through the stages of spiritual growth" (p. 60). Later, they expand on this by adding: "The leadership and the church are clear about the process (clarity) and are committed to executing it. The process flows logically (movement) and is implemented in each area of the church (alignment). The church abandons everything that is not in the process (focus)" (pp. 67-68).

This book kept me up late, both in the reading and turning it over and over in my head. The last couple stages are obviously the difficult ones. I was reminded of a number of years ago when I began to develop a Disciples 101 thru' 401 series to support both our Mission Statement and Marks of Discipleship, then a series of brochures that assigned the various ministry and program opportunties according to each of words of our mission slogan: "Gather, Grow, Glorify, and Go!"

Attempts like mine to use and adapt other resources and systems, along with churches that have several or many different mission statements, slogans, etc., are all the symptoms of complexity that this book is addressing. There is much to learn from their study and four steps. The identity marker at MLC that causes me hesitation: we are still a community center... for many folks and groups in and outside of the congregation. But, perhaps, there is a way to address it within our vision/purpose.

I have been thinking about all of my reading so far this summer, and am beginning to have some thoughts about how well our sacraments may fit and flow in describing our purpose and process. I've been sketching out my thoughts on paper, but this blog entry is long enough; I don't want to make it any more complex. maybe in the next week or two...

seacoast lupine

As I walked through the dunes a few weeks ago, returning from a cold, drizzly beach walk, I noticed the water drops on these seacoast lupine leaves:
(now that I've finally identified the plant, thought I'd re-post the pic.)

Book notes: Re-Pitching the Tent

I just finished Richard Giles's Re-Pitching the Tent; Reordering the Church Building for Worship and Mission. Excellent. It is a handbook for churches considering light to heavy refurnishing, remodeling, or restructuring... esp. in light of litugical renewal. (He calls it "re-pitching your tent.") He emphasizes the liturgical core of Baptism, Word (Reading and Preaching), and Eucharist (Holy Communion) as the points around which a congregation should build, emphasize and furnish.

Other issues he picks up include the place and use of music and musicians, prayer chapel, use of facilities for caring for/nurturing our community (being "neighbor"), the prayer chapel and gathering spaces.

He emphasizes the historic, and even literal "movement" of the worshiping body, from the Baptismal font (our entrance into the Body), to the Word (Bible and preaching), to the Eucharistic table (we receive nurture and our mission). In most of the illustrations and descriptions, these symbols are not all placed or clearly divided from the worshiping body, but in their midst; the people gather around them, or progress through them.

In our case, the sections re: use of art (ch. 15 & Appendix B), the exterior, entrance and gathering space (chs. 19-21), the prayer chapel (ch. 25B), the music (ch 26), and community use (ch. 27) seem more immediately helpful. Much of the rest seemed more helpful for large churches doing a complete remodel or refurnishing of their worship areas, or smaller congregations with adequate space.

But the rest of the book is important for casting the need and value of re-pitching our tent.

There are many underlines in my copy. I will type six quotes below, but for those of you in my congregation, I will leave my copy sitting on my office desk. If you borrow it, let one of the secretaries know and send an email or leave a note for me on my desk!

"The experience of re-pitching our tent has reinvigorated the comunity of faith with a dependence upon the mercy of God and a loving intimacy with him in his power and provision" (pp. 20-21).

"If...we stop in our ceaseless activity to listen afresh to what the Spirit is saying to the churches, we may hear his voice telling us to enjoy all that we are and all that we have (buildings included) but to do so with a new detachment appropriate to a Church facing unparalleled difficulties in the Western world" (pp. 51-52).

"Because the re-ordering of a church building, treasured for its familiarity and its memories, requires of us a great deal of letting go, a costly act of surrender, it can be for us a powerful sacrament of God's re-ordering of our whole lives" (p. 63).

"What is your church's message?...is a question that every Christian congregation should ask in relation to its own building...The church's building is a commanding preacher, and no one should underestimate its power to communicate...Buildings, no less than people, have a body language; to quote Ralph Waldo Emerson, 'What you are speaks so louldly I can't hear what you say'" (p. 103).

"We should never be pushed into muddled half-measures; any re-ordering we undertake should display a striking clarity of liturgical purpose arising from sound theological principle" (p. 116).

"Above all we must return to the primacy of the assembly as an icon of Christ. No matter how beautifully and carefully designed a worship space may be, it remains an empty stage until the cast has entered who will bring life to the words of the story" (p. 117).

Poll results - nature inspires

The results of the last poll (What element of nature inspires you most?)

just under 50% - ocean or lakeshores; 25% mountain landscapes. The rest were divided among sunrise/set, flowers, weather events, & animals/critters.

Watercolor of Katy

Here's a quick attempt at watercoloring... Needed more patience.

Used this photo as a guide.

Sabbatical, Day 20

This is the third day this week that I've managed to take a jog with Trevan and Katy-dog (who seems very happy about it.) Trevan, who is normally very serious and quiet toward strangers, was greeting many of the people we passed with his "Gabba-gabba-gah!" He's also started to say "OOooh--kay!" with the wonderful, exagerrated facial expressions that I've been trying to teach him. We did some grocery shopping and ate at Applebees. (Apparently, a man alone with an infant attracts attention and welcomes conversation. Do we really look that odd or helpless? Granted, being different races, we proabably do attract even more attention.) Trevan seems to be enjoying this one-on-one time. I am. But I do miss Pauline and Mac.

They are doing well in Montana. They are dividing time between my side and Pauline's side of the family. Today, Gramma Shanks and Pauline took Mac to the Children's Museum (which is quite a bit bigger with more to do than here in Tacoma... cheaper, too). There was a child's size baketball hoop that Mac wouldn't leave until he had mastered.

On the book-reading front, I'm about half-way through Richard Giles's Re-Pitching the Tent; Reordering the Church Building for Worship and Mission. It has been a better (and easier) read than I'd expected. It is an especially good book for a church that is just about to rebuild or remodel.

His point is that many churches need to "re-order" their bulding, interior design, or spaces--not just to stay "hip"--but to remember that "a wandering Aramean was my father." He shows that, from the beginning, whether we have tents or buildings, the structure must serve the message--no, not just the message (theology and teaching), but the transmission of that message (evangelism)! and its accompanying mission.

Older (biblical) models of house-churches or preaching sights, together with centralized gatherings may be worth more serious consideration, and more use. As Jesus and the apostles spread the gospel, they met in homes, local synagogues, the Temple or community-meeting places. I have been less impressed lately with the way we tend to define a "church" body-- i.e. self-sufficiency. The Bible clearly suggests something different.

Giles is often writing from his British experience, but he includes and applies his insights to his American audience; we are dealing with many of the same issues, especially here in the Northwest. I may have over-done the book-quotes in previous blog entries (and I will again), but I'll end with this one:

"It is the people of God themselves, assembled for prayer, who together form the primary icon of Christ among us. We no longer gather merely to gaze at Christ the image of God; in the renewed liturgical assembly we enter into the mystery of becoming Christ....We recapture the New Testament vision of the entire Christian assembly as the holy, priestly community called to offer worship. There are to be no more spectators, for in the eucharistic action all the faithful are ministers and celebrants of God's inexpressible gift" (p.83).

Sabbatical, Day 17

This morning I dropped off my wife and 3-year-old son, Pauline and Mac, at the airport. They will visit both sets of parents in Montana, and will also help celebrate my maternal grandmother's 90th birthday. (Pauline had credit, in her name, with Alaska airlines for canceled tickets which needed to be used before the month's end.) That left our 11.5-month-old here with me for nearly a week. I will miss them, but am already enjoying this concentrated time with Trevan. I had similar time with Mac when he was about this age and Mom had an out of state conference and we had quite a bit of peaceful fun.

Today, we stopped at my church for the first time in 2 1/2 weeks. I had a short conversation with Jon and others and got a little tour of the progress on the renovation from Erv, our business manager. I truly miss these folks when I'm away.

We came home, had lunch and fell asleep on the futon. Comfy. Trevan isn't usually a cuddler. After dinner, we drove to the waterfront in Tacoma. I put Trevan in the jogging stroller and Katy on the leash. I've lost a lot of stamina! I used jog like this with Mac 2-3x's a week, and this evening I don't think I covered much more than half the distance ...and at a much slower rate. Ah well. On the way home, Katy--sitting in the front-passenger seat--had her big dog-grin. Her "'Bout time, Lazy-Butt!" was almost audible.

Talked with Pauline on the phone. Mac was apparently his usual entertaining self throughout the airport and flight. He is SOOO proud of his new "Diego" backpack/suitcase. It has wheels so he can choose to carry it or pull it. He made sure to show and tell it to the ticket agent, the security staff, the boarding agent, etc.

Book notes: Eat This Book by Eugene H. Peterson

I finished Eugene Peterson's Eat This Book a couple hours ago. It challenged me along the way, but as I read he addressed most of my concerns, sometimes with the honest answer that many things need to be held in tension. i.e. Strong exegesis of the Bible and accurate translations are important, but not at the expense of approachability and meaningful understanding. I highly recommend this book. It has re-inspired me in my personal Bible reading, and will likely affect the way I lead Bible studies in the future.

The first two-thirds of the book provide a critique on the way we tend to approach scripture: with self-focus and personal feelings or needs. This all leads to his explanation of lectio divina, a more genuine approach to allowing God's Spirit to speak through scripture in lifeshaping ways. In the last third he describes the history and motivation behind his translation of the Bible, The Message.


Here are 7 excerpts:

"Too many Bible readers assume that exegesis is what you do after you have learned Greek and Hebrew. That's simply not true. Exegesis is nothing more than a careful and loving reading of the text...Greek and Hebrew are well worth learning, but if you haven't had the privilege, settle for English...Appreciate the learned Scripture scholars, but don't be intimidated by them....Exegesis is an act of love. It loves the one who speaks the words enough to want to get the words right...Exegesis is loving God enough to stop and listen carefully to what he says" (p. 55).

Later, Peterson explains why he supports what are called Bible "interpretations" or "paraphrases." Most of scripture was originally read and spoken in common vernacular so that it could be heard, understood and incorporated into their lives. Our scripture--if it is to affect how we live--should be read and heard in a voice that doesn't necessarily depend on a Bible scholar, dictionary or lexicon at the ready. He isn't putting down the intelligence of readers nor the importance of translators. He isn't talking about a "dumbed-down" version of scripture, but one that puts those same efforts toward accurately translating the historical meaning into our vernacular. --Again, that is the how most of the Bible's original texts began. He sees this as a recovery and clearer expression of the Bible, not an attempt to hide the word in casual clothes.

"The task is urgent. It is clear that we live in an age in which the authority of Scripture in our lives has been replaced by the authority of the self....I am not the only one to notice that we are in the odd and embarrassing position of being a church in which many of us believe ardently in the authority of the Bible but, instead of submitting to it, use it, apply it, take charge of it endlessly, using our own experience as the authority for how and where and when we will use it" (p.59).

"An arresting phrase in Psalm 40:6 serves admirably as a metaphor for lectio divina: 'aznayim karitha li, literally, 'ears thou hast dug for me.' Translators routinely but timidly paraphrase: 'thou has given me an open ear' (RSV); 'my ears you have pierced' (NIV); 'mine ears thou hast opened' (KJV). But the psalm poet was bold to imagine God swinging a pickax, digging ears in our granite blockheads so that we can hear, really hear, what he speaks to us" (p.92).

"There is the assumption that what we are reading is the 'word of God,' which means that it absolutely must be taken seriously. But 'seriously' in our present-day reading culture very often means literally....Metaphor is a form of language that cannot pass such logical scrutiny...The Bible is chock full of metaphor....For instance, 'God is a rock'...If we take the sentence literally, instead of going to church on Sunday mornings to worship we will visit the local stone quarry" (p. 94).


On meditatio in lectio divina--or context:

"Every biblical text must be read in the living presence of Jesus. Every word of the scriptural text is a window...into this great outdoors of God's revelation in the sky and ocean, tree and flower, Isaiah and Mary, and, finally and completely, Jesus. Meditation discerns the connections and listens for the harmonies that come together in Jesus" (p. 102).

On contemplatio in lectio divina--or application:

"The common American stereotype of contemplation is that it is what monks and nuns do in monasteries and convents....I am endlessly grateful for the men and women who gave (and continue to give!) themselves to such disciplined attentiveness to our Lord. But I am also determined to do what I can to get the term 'contemplation' into circulation in the world of the everyday" (pp. 110-111).
&
"Every word of God revealed and read in the Bible is there to be conceived and born in us: Christ, the Word made flesh, made flesh in our flesh" (p. 114).


Now, I have just started Richard Giles book, Re-Pitching the Tent; Re-Ordering the Church Building for Worship and Mission. It is a book that Dr. Samuel Torvend recommended in one of our adult ed. forums, and one that several others in our new Art Ministry Team will also be reading this summer.

Sabbatical, Day 15

Okay, parts of this sabbatical are zipping by (the days), and other parts are making me antsy (lack of communication). Last night I had a long dream in which I was teaching an adult ed/high school forum re: stereotypes and class distinctions. Mostly, I recall folks looking at me with puzzled faces.

It was an interesting experience to go to church today with my family at a nearby congregation. First, we started with the mob at Starbucks... wow... a reminder that there certainly is a place where people ritually gather on Sundays!

We parked at the church early, and a few pleasant folks warned us that it was chilly in the sanctuary, so we decided to walk around in the warm sunshine before going in. (Actually, the sanctuary was just comfortable for anyone wearing slacks, shirtsleeves and a tie... hmmm.)

I didn't notice too much in the narthex, other than an information desk (with someone sitting at it), and the greeters, unavoidably stationed/planted. After the sermon, I was observing worship from the narthex with a noisy 1-year-old in arms, and I recognized one of the ushers, and we chatted a bit about the educational theme of my current sabbatical: the use of natural symbols in church art and architecture. He pointed to a number of the things I would have missed, i.e. the recessed lights in the narthex were in groups of four, representing the four gospels... Umm... There were a number of similar, incredibly subtle things that you'd really need inside information to notice, especially since most of them disappeared "when the church remodelled" more than 10 years ago. I am glad that someone noticed such things... before or after they were planned, built, installed, or taken down.

I have been in this church before when they displayed members' photographs labeled "Where I See God." Again, the idea of bringing context--at the very least into the narthex/gathering hall--is a very good reminder of what we bring to worship, and where we experience God in the rest of the week. Most of the photos were natural scenes, of course. That fits the Northwest. I would have liked to have seen other, less expected, encounters with God.

In the sanctuary, I liked the very long and green (Sundays after Pentecost) banner titled, "I am the vine and you are the branches," even though the "vine" was more of a rose stem and flower... I'm fine with mixed metaphors. I didn't understand the smaller banner of a jolly-bearded angel holding an open Bible on a purple background.

All primary symbols were clear: Baptismal bowl, Altar and Communion, Cross, and the Pulpit (Word). The pulpit looked a little like an attractive wooden flower box, but the prominance was clear.

Actually, there were two altars. The one that they used, more forward, fit with the decor. I found out later that this altar, pulpit, lectern and prominant cross all skillfully and beautifully included wood from the extra pews during the remodel. The older marble altar (from the days before the remodel, I assume) stood even higher and further back against the liturgical east (north) wall. It was not used--too holy or too remote. The pastor/leader "thrones" were up against the back wall and remained empty. Being a pastor, I understand the feelings, politics, and pastoral issues of memorials and furnishings. Still, it's interesting to notice that the back third of the chancel was unused, untouched, and visibly darker than the rest. (Is that where God's Spirit sits, watching?)

Please, don't misunderstand. I applied a critical eye, but at the same time I found joy and truly worshiped God throughout my Sunday morning.

The glass baptismal bowl was beautiful and dominating (made by a Chihuly-apprentice). To me, it looks like a huge-wonderful water splash. The newer altar, pulpit, lectern, hanging and processional crosses were very attractive and unique.

The liturgy was "traditional" in its order and very approachable in language. There was some bouncing between the bulletin and hymnal that threw off the family sitting in front of us. The sermon was very strong. The gospel lesson was about the mission of the twelve, when Jesus pointed out that the "harvest is full, but the laborers few." The preacher immediately included all of us in our sense of brokenness and inadequacy to the task of evangelism. It took me a while to see the connection, but he certainly got us to the point of realizing that--it is not our "wholeness" and strengths that we lift to God--but our weakness and inadequacy. And these very points of brokenness are the plentiful "harvest" that is all around us. These very points of brokenness, inadequacty ...and healing are what "qualify" us for evangelism and outreach. Excellent message!

Overall, I suddenly realized that it has been a long time since I've walked into worship feeling this rested and open, and I walked out feeling like I had really worshiped my God; and I still had energy! We came home and--instead of needing a nap--I enjoyed watching my older son chase my wife through the sprinkler, while I grilled our hotdog lunch on the BBQ. What a beautiful experience... God has blessed me beyond deserving!

Book notes: Eat This Book by Eugene H. Peterson

Now I'm enjoying Eugene H. Peterson's, Eat This Book: A Conversation in the Art of Spiritual Reading. He's the well-known author of the contemporary translation of the Bible, The Message. Very good, strong reminder about the centrality of scripture reading: not just for Biblical knowledge, not just to find out what it might say about this or that, but to allow the Holy Spirit to speak and reform us through Biblical reading. He mentions how C.S. Lewis described two kinds of reading, 1) reading in which we use a book for our purposes, and 2) reading in which we receive the author's purposes (p. 30). I hadn't really thought of how often I open the Bible for my own purposes! There is a tendency to keep scripture and God at arm's length, to let God speak to and act upon us on our terms.



I chose Peterson's book because it fits with the theme from Psalm 34:8, "O taste and see that the Lord is good." His title is based on Revelation 10:9-10 where St. John is told--not just to read a book/scroll--but to eat it, (as the two prophets did before him, Ezek. 2:8-3:3 & Jer. 15:16).



Peterson mentioned the Hebrew word, hagah, which is often translated, "to meditate" (i.e. Ps. 1:2, 63:6). It is, however, the same word that Isaiah used for a lion "growling" over its prey, or how God protects Jerusalem, his people (31:8). Peterson connected that to his dog chewing its bone with growls and noises, rolling on it, protecting it. The point is that hagah-meditation on scripture includes the "soft purrs and low growls as we taste and savor, anticipate and take in the sweet and spicy, mouthwatering and soul-energizing morsel words" (Ps. 34:8), and the "reading that enters our souls as food enters our stomachs, spreads through our blood, and becomes holiness and love and wisdom" (pp. 2 & 4).



It also fits what we've been presenting at MLC, including the Old Testament Challenge to encourage Bible reading. Pr. Jon and I have also led a few groups through the meditative practice of lectio divina that allows the Spirit to guide us through a given passage. We're encouraging small groups to gather around the Serendipity study bibles. And the ELCA has put forward "The Book of Faith Initiative" which calls us back into a deeper relationship through the Bible.

Peterson's reminder is very important. This is not a call just to "know" the Bible better, but to savor it, and deepen our relationship with God through it.

Last of beach pictures

Finally a couple last pics from last weekend. Here's one more of Mac who got a big kick out of chasing the waves up and down.

Below, Trevan may not look like he's enjoying the Long Beach boardwalk, but he does enjoy it when big brother pushes; he's just more fun, all-around.

More pictures...

A few tall ships were docked in the Ilwaco Harbor over the weekend. Mac posed for this, but was anxious to get off. He really enjoyed running up and down the docks and "petting" all the ships.

He got a big kick out the smiley-face french fries at the Baked Alaska Restaurant in Astoria. We found the place by accident on a pier; fairly good food.

And down below is Katy looking worried. (Trevan is hollering in his back seat carrier.)

Sabbatical, pics

Mac and Trevan enjoying the beach a few days ago. At least the sun peeked out once!

Book notes: The Pastor, ch. 7 (final)

In the final chapter of The Pastor; a Spirituality, Dr. Gordon Lathrop reflects on the connections of Baptism, Communion, the Office of Keys and death, especially how the pastor reflects on death. Why is this such an important part of a pastor’s spirituality?

First, pastors—like anyone else—die, and they die in all the same ways that others do. And we have all the same “little” deaths: sickness, the deaths of spouses, family and friends, leaving or losing jobs, failures, empty-nests, getting old, etc.

“But…pastors do have a particular kind of experience in the facing of death…frequent responsibility in the community for presiding at funerals, …committal of the dead,” and all the counseling that comes when people are “facing their own deaths or the deaths of their beloved ones. More: pastors must teach clearly about the Christian approach to death. They must speak of death over and over again in preaching and in baptisms. They visit the sick, including the grievously sick. They include the remembrance of the dead in prayers and festivals” (p. 125).

It may seem a morbid note to end on, but I can relate. MLC has an average of 2 funerals or memorials a month, with service planning and grief counseling, many folks in the hospital or care facilities, illness—expected or not, cancer or other devastating news, awareness of national or global crises, broken relationships between couples, parents and children. Then, the inability to adequately attend to all of these, the tasks of administration, regular worship and responsibilities to family, the wider Church and communities… (Thank you MLC, thank you God, for this unearned and helpful time of sabbatical! I am grateful for this time to rest, read, ponder and remember!)

These words were helpful and important:

“Pastors, who are people who long to do good for other people, may especially face the little death in their own limits and inabilities. They cannot take away the sickness and death that they encounter. They cannot solve a deep problem for another. They are welcomed to hear another’s agony, to know another’s painful situation, to hear a confession of sin, to enter into a long-hidden communal sorrow. But then they….must simply keep silence and be there…except they can announce the forgiveness of sins. That is astonishing. It seems like such a little thing, but it can become the seed of life itself….[It can] become the locus of a little resurrection” (pp.131-132).

In the frequent liturgical singing of Simeon’s nunc dimmitis, we let God and others know that, now that we have seen the salvation, now that God’s word has been fulfilled in Christ, we can be “let go,” we can die in peace. “Such liturgical practice should include neither morbidity nor fear. Christian faith trusts God has overcome death, turning death into a place of life through Christ and giving us a Spirit of hope” (pp. 127-128).

Lathrop finishes his book on the pastor’s spirituality with this parable and explanation:

“In Gian Carlo Menotti’s opera Amahl and the Night Visitors, one of the Magi—seemingly near mad—carries around a portable box of personal treasures and candies. With Amahl himself as audience, he sings, ‘This is my box. This is my box. I never travel without my box!’ ….I think that pastors never travel without this box: Word and Sacraments full of the gospel of Jesus Christ for a needy assembly, for needy world. Bread. In fact I think there are no real pastors without this box. Maybe slightly mad, beggars all, carrying this box and bringing out its astonishing contents constitutes their spirituality” (pp. 133-134).

Book notes: The Pastor, ch. 6

In this chapter, Dr. Lathrop adds reflection on the Commandments to a pastor's spiritual practice, starting with the First:

"Perhaps work or success or self-realization or children or family or ethnic identity or doctrinal purity or social activism or political conviction or even the congregation itself have become as gods for us. These idolatries are quite possible for pastors" (p. 118).

He adds that some pastors may have all the "normal" addictive personalities/tendencies: "alcohol or sex or work, to name a few." He adds, "The First Commandment accuses us" (ibid.).

He then points to the Second and Third Commandments (the proper use of God's name and keeping the Sabbath holy). Conscious of their position, the people, what is happening, the clock, etc., no pastor keeps it "real" all the time in worship and leadership, "and many, many pastors fail to come to regular, deep and lively rest" because the very time and place where Luther called the rest of Christianity to come and rest in God's gospel Word of grace is the pastor's "workplace" (p. 119).

"So, dear pastor, creep back to the water. These accusations are true, and they do cast the shadow of your own failure, sin, and death. But united with Christ, your death is already in that water, and you have been forgiven and raised to new life. Hear that word spoken to you" (ibid.)

Lathrop continues this pattern through the second table of the Commandments (Honoring parents through not coveting) and finally delivers us back to the same baptismal water. And the Spirit uses this practice of honest reflection on the Commandments followed by confession and absolution to inspire, develop and strengthen our vision and actions in ways that deepens the trustworthiness and joy of our calling.

Trevan, Splish-splashing

This is a picture from a few weeks ago... Love how Trevan wrinkles up his face, snorts and giggles. He loves the water and would crawl into the ocean if we let him.

Another drizzly day. We all swam for awhile in the indoor pool, and shopped downtown Long Beach. Mac picked up a toy school bus. "Mommy, can I buy this?" "Nine bucks," she answered, "do you have the money for it?" Mac puzzled for a half-second, "Can I borrow your purse for a minute?"

We had dinner at the Shelburne Inn. We stayed there about ten years ago when we first moved to the Northwest. The attached restaurant used to be the Shoalwater; Pauline and I enjoyed the food so much we've been back many times, but the owners apparently sold it to the Inn. The innkeeper's son was one of the chefs, and he has remained. They started quietly serving last Saturday, and opened to the public last night. The menu was a little smaller, but still had plenty of choices. For an appetizer we had the tuna tartar with a tasty soy sauce and wasabi vinaigrette; quiet good. I had the shrimp fettuccine, Pauline had crab cakes, and they prepared a special linguine dish with American cheese for Mac, (Trevan munched on pieces of bread with formula.) The boys were relatively well behaved, but as the squirm rate rose, we decided to leave while people still thought they were cute: we skipped dessert.

Book notes: The Pastor, ch. 5

In ch. 5 of this book, Dr. Lathrop begins a little catechism for the pastor. Really, he is doing exactly as Luther did almost 500 years ago when he called on pastors to relearn and study the basics of the Creed, Commandments, Sacraments and Office of the Keys. In Lathrop's words, to learn them "by heart."

Starting from the Creed, pastors are called into a life of study, but really into a life of "delight," or curiosity and interests (pp. 100f). The first article, "I believe in God the Father, the Creator...," is a reminder to follow our curiosity and interests in creation: people, books, sciences, fiction, creatures, environment, painting, art, languages, etc. It is a call to "work hard, indeed. You need to do so. But then let that gospel call you to rest. Take time off, sabbath time" (p. 103) like the Creator did on the seventh day. Sabbath time is meant to help us pay attention and to find new delights.

He uses the second article, "I believe in Jesus Christ, God's Son, our Lord..." as a call to continue serious study of theology, church, and related thoughts. It is a call to immerse ourselves in the Bible. It is a call to constantly ask ourselves, "Why did Jesus die?" or "How does Jesus' death and resurrection speak to this situation?"

Finally, the third article, "I believe in the Holy Spirit, the holy catholic Church, the communion of saints..." is a call to be engaged in a life and rhythm of prayer, connecting us to our God, to the whole Church, and to our own assembly and people.

Book notes, The Pastor, ch. 4

(Book: The Pastor; a Spirituality)

There are many thoughts in ch. 4, "The Pastor in Remembering the Poor: Diakonia." I'll relate nine passages that I have underlined:

"Pastors are called to care about food: good food, shared food, honest food, beautiful food, the sources of food, the limits of food, those hungry for food, the earth that makes food possible. And pastors are called to care about water: local water, clean water, the sources of water, shared water. ...[The pastor helps] lead the community to care about the just connections of these ecologies to the global systems of food sharing and water health" (ch. 3, p. 71).

"'Remember Jesus Christ' (2 Tim. 2:8) is never far away from 'remember the poor'" (pp. 78-79).

"[Martin Luther wrote,] When you have partaken of this sacrament, therefore, or desire to partake of it, you must in turn share the misfortune of the fellowship. ...As love and support are given to you, you in turn must render love and support to Christ in his needy ones. ...You must fight, work, pray... ('The Blessed Sacrament of the Holy and True Body of Christ, and the Brotherhoods,' 9)" (p. 80).

"Church councils and treasurers, by vocation, rightly care about responsibility paying the local bills, responsibility protecting the health of the congregation's property, programs, and fiscal reputation, responsibility paying salaries and benefits. It is to be hoped that such leaders also catch the vision of wider need and wider responsibility. But since pastors...are themselves signs of the wider linkage of the congregations that call them, and since they have something like the apostolic commission to preach the gospel, it is also true that they, by vocation, call the congregation to 'fight, work, pray' beyond the local concerns" (p. 81).

"'Remember the poor' does not only mean the collection. ...It is not only the collection that is sent at the end of the liturgy. It is the assembly itself" (ibid.).

"The needy of the world include the most wretched and the most poor, but they also include the rich and the powerful" (p. 83).

Re: the Seasons of the Church--

"The point [of Advent] is not a pretended waiting. ...The darkness may be a symbol of waiting for the light, just as hungry people wait for food in all seasons, war-devastated countries wait for peace, prisoners wait for release, the poor wait for the possibility of hope. ...Pastors are right to defend Advent" (p. 84).

"The deepest biblical conception of fasting [i.e. during Lent] is that it demonstrates our own need in concert with our neighbors, with others who are wretched and hungry, with a whole world in need, as if the fast were an enacted prayer to God. ...Such a discipline may come to expression best by fasting from pretense, from self-righteousness, from our misuse of the earth, and from acts of injustice as well as from self-indulgence" (p. 86).

Re: the Poor in Spirit--

"[In listening] the pastor realizes that the other person is speaking, achingly, of the emptiness in life--or the fear of loneliness or the sorrow. Or the sin. ...Especially [in] the Sunday assembly this pastor serves...the room is filled with such stories. ...To be genuinely trustworthy in the assembly will rightly lead to people trusting you with their agony, with their stories, with what they need to say. And, dear pastor, just as at the liturgy, you need to continue to be trustworthy also personally, also in that private conversation. Such trustworthiness will include your own willingness to be available but also your own knowledge of your limits [knowing when to refer him or her to someone else, and]....by not always being available. You are not God. You do need to rest. It is not a mature gift to the other to seem as if you are always available" (pp. 88-89).

Sabbatical, Day 4

This morning as I jogged along the beach, I saw someone with a bright hat kneeling or stooped over a tide pool. As I got closer, I realized it was actually an adult bald eagle, probably feasting on some of the beach yummies left by the low tide. Never saw one standing like that on the beach before. I tried to give it wide berth, but it flew back into the dunes where it landed on a long bare tree stump...next to its mate. About a half-mile up, I disturbed a large hawk. Sorry to bother these raptors, but it was cool to see them. Until this afternoon, there have been almost no people around, and the wildlife has made itself more visible than usual.

(I forgot to mention the doe and fawn that crossed about 25 feet in front of me two evenings ago as I walked back through the dunes from watching the sunset. We had a staring contest. They won.)

Today, after Pauline and the boys joined me, the sun finally came out. Mac and I enjoyed the swimming pool, then all of us, including Katy the dog, played on the beach for awhile. Trevan likes crawling around on the sand, and loves the feel of the wind--makes him snort and giggle. Mac was also delighted to see that there is a playground just off our back stoop.

Book Notes: The Pastor, ch. 3

Whether he's writing about the spiritual practices associated with the Lord's Prayer or preaching, there's a reason Dr. Lathrop keeps returning to the Table as the central image of The Pastor; a Spirituality. He notes that the primary word for "ministry" in the Greek New Testament was the diakonia, or "table service" (p. 64).

"Pastors, thus, ought not to be primarily purveyors of ideas or techniques...Pastors, then, serve the table" (p. 59).

Using Justin Martyr's 2nd Century description of the assembly, Lathrop writes:

"The pastor's role: to preach a sermon from the texts, serving the food of the Word we might say; to give thanks as well as possible, serving the table; and to see to it that the collection is distributed to the poor and hungry. All three are table service" (p. 66).

He'll probably expand on the "distribution" in ch. 4, "The Pastor in Remembering the Poor; Diakonia," but it convicts: most of the time we emphasize how the giving of "tithes and offering" serves the needs--not of the poor and hungry--but of the church and congregation. Much of the collection is directed internally to facility, salaries, supplies, and programs. Of course, Justin Martyr predates the "professional clergy," staff, building and "programs." I don't immediately see a solution. At our congregation, after receiving the food of the Table, communicants are encouraged to leave an additional offering in plates set on each side of the Table. That collection is designated for either local or world-wide relief efforts. We need to emphasize the liturgical and missional connection of this collection.

Also in this chapter on table-service, Lathrop offers a number of practical suggestions including, "Set out a loaf of real bread and a cup of good wine."

Several weeks ago in our adult forum, Dr. Samuel Torvend spoke of the importance of "sincere" worship, not just in the preaching and attention of the worshipers, but in the things we use to enhance our worship and space. We use real flowers, because they--like us--are alive, not imitations of life. And because they--like us--are mortal; they will die. "The flower fades" (Isaiah 40:7). Dr. Torvend also encouraged the use of real wax candles, because they burn down; they need renewal. Sometimes, by investing in things that are going to remain beautiful, easy or clean, we lose the mortal side of the symbols. These parts of life also belong in our worship: mess, loss, pain, and death.

Dr. Torvend also talked about bringing local context into the art and elements of worship, including the bread and wine. The oldest tradition presented these as a part of the offering. Bread was brought to the assembly, not bought and shipped from a distant church "supplier." The wine was local and drinkable; here in the Northwest it should probably come from one of the nearby wineries using their own grapes.

Dr. Lathrop uses stronger language regarding the bread:

"There is still much wafer-host use or much precut bread in our churches. It is long past time that all of us should be done with these...American nineteenth century malformations. ...It is long past time that all of us might begin to recover the ancient and profound Christian practice of sharing an actual loaf of recognizable, local, real, beautiful bread" (p. 72).

The other important reasons for keeping things local concerns both stewardship and ecology. I recently heard that food bought at farmers' markets or the like has traveled an average of 25-50 miles. Most food purchase at the supermarket has traveled an average 1500 miles. With concerns over carbon waste and fuel costs, it makes sense for a congregation to be more conscious about these concerns in its purchases, especially for the elements of worship.

Book Notes: The Pastor - ch. 2

In ch. 2 of The Pastor; a Spirituality, Dr. Lathrop writes about the spiritual practices associated with preparing and preaching the word. Using Jesus' sermon in Luke 4, and the scene on the road to Emmaus, he notes that preaching is 1) liturgical, 2) exegetical and 3) prophetic. Liturgical: the sermon doesn't stand alone, but within its context of the liturgy, Baptism and the Meal. Exegetical: it interprets the given text of scripture. Prophetic: here he means that it "speaks into the present with divine and revelatory authority" (p. 42).

In approaching the task of preaching he writes:

"I am not going to give a public lecture on the possible significances of ancient texts for modern people. I am not going to expound my own interpretation of current events. I am to arise in the assembly to articulate the meaning of the meeting as an encounter with another in God's present grace, believing that this assembly casts a searing, gracious light on all the world" (p. 55).

In reading the first two chapters, I was suddenly struck by the deep meaning, blessing, trust, and responsibility that is described when the leader or pastor leans into the congregation, "Peace be with you," but especially when they respond, "And also with you."

Sabbatical, Day 2

Checked into my room in Long Beach, WA this evening. Certainly is quiet.

I unloaded the car, then found myself literally pacing, trying to decide what to do first. Finally, I realized the best thing when I sat in the middle of the floor and closed my eyes, for just about three minutes, not focusing, not planning, just to quiet my mind.

Even though there was a cold drizzle and slight wind, I took a long walk on the beach. Stood in the water for a long time. Actually saw some creature lift its head out of the water not too far from me. I'm fairly sure it was a sea lion, but it was there and gone too quick to be sure.

A quiet, slow start, as it should be. As I walked, I again thought about my gratitude for a congregation that has given me this time.


On the church art front: a number of us worshiped at Gloria Dei Lutheran Church last Friday during our synod assembly in Olympia, WA. There are a number of interesting and striking things in the art and architecture of the sanctuary. The theme of thick branches ("I am the vine and you are the branches) runs in the stained glass and altar. In fact, the altar depicts human heads budding out as they face the light of a "Chi-rho" symbol. The art in the narthex featured some paintings that really got peoples' attention. The artist, Stephen Rue, uses contemporary figures (including himself) to depict Biblical images. In "Doubting Thomas" he is reaching elbow-deep into the side of a contemporary Christ-figure, whose nail wounds are also visible. In "Abraham and Isaac" he is both of the characters: Isaac is a staring, T-shirt and boxer-clad man, curled on a bare rock altar in the fetal position. Abraham is the same man standing behind and over him.

Book notes: The Pastor; a Spirituality - ch. 1

Dr. Lathrop writes about "The Pastor in Preparing to Preside" in ch. 1 of The Pastor; a Spirituality. He offers the Lord's Prayer, not just as a quick recitation or meditation. Instead, he encourages ongoing preparation through a spiritual discipline of learning the Lord's Prayer "by heart." This isn't only about memorization. He talks about knowing the prayer "in your bones," and how the Prayer holds all the elements of life, liturgy and proclamation.

"Prepare to lead the Lord's Prayer? Really? Do not pastors know the prayer by heart? ...A pastor comes to know certain central matters by heart and... he or she then brings these matters into the assembly... In such preparation lies a spirituality. Then the pastor may think about the meaning of the prayer and imagine how that meaning holds the meaning of the assembly. That also is preparation and spiritual practice. And then, the pastor gives others access to the prayer, teaches it, passes it on... That, too, is preparation" (pp. 24-25).

"Let [the pastors] see that an insertion in the actual local situation of their communities, a knowledge of the news, the ability to weep and laugh with real people, attention to such literature and film and other arts... awareness of the state of the local land and wildlife--all these are spiritual practices for the pastor, all of these accord with the spirituality of the Lord's Prayer" (p. 32).

We seek to have a "strong center and open door" (p. 37).

Sabbatical, Day 1

Last night I dreamt that the construction project at church ran into serious trouble. I could tell by the look on the sight manager’s face that it was going to cost much time and money. I woke, relieved that it was a dream. Everyone was saying to me these last couple of weeks, “You don’t need to worry…” but of course I will! Part of caring and loving includes worrying about things that can happen. Not that I’d come running in to the office, or “make some calls.” There will be ups and downs, and I trust everyone—staff and volunteers—to handle them well, and sometimes better, than if I were there.

In my first call, one of the best things for my early pastorate was the death of a key leader in our church and town. Our senior pastor was out of state. He called the widow with his regrets, but let them know that they were in the care of their young inexperienced associate pastor. I knew that they were disappointed: they told me, …and I completely understood. I would have felt the same. In the end, most of the folks seemed comforted and moved. And after that, there was more trust (and expectations).

Regardless of anxieties, I trust the perspectives and intentions of the associate pastor, staff and leaders while I am on sabbatical. “The boundary lines have fallen for me in pleasant places; I have a goodly heritage” (Psalms 16:6).

I will admit watching the clock this morning and thinking, “They’re confessing their sins. …Now, the message is done and they are taking communion. The affirmands are getting their pictures taken now,… etc.”

Tomorrow, I will head to Long Beach, WA. I will have a couple days to myself, then Pauline and the boys will join me.

The theme of this sabbatical (engaging the senses) comes from Psalm 34:8, “O taste and see that the Lord is good.” My goals include healthy, sustainable patterns of rest, diet and exercise, as well as an emphasis of art, (sketching, painting, writing). Up until a few years ago, I used these to focus and meditate. I have neglected these with a resultant feeling of being scattered. The “study” portion of the next few months and trips gives me something on which to focus: the use of nature symbols in church art and architecture.

Book study: The Pastor; a Spirituality

I’m easing into the sabbatical with The Pastor; a Spirituality by Gordon W. Lathrop. Dr. Lathrop was my liturgical professor in seminary; he inspired me with the historical themes and the contemporary hunger for a deep liturgical rhythm.

Here’s seven quotes from his introduction:

“The pastor lives among symbols… No wonder that she or he can become—to many other people, often to society and certainly to the community of his or her service—also a symbol…the pastor among symbols, as a symbol” (p. 1).

“Just so, if the pastor is a symbol, that symbol needs to be understood as broken. Pastors have experience in being expected to be like shamans. …A responsible pastor will want to be careful here. Unbroken, these expectations can lead to massive disappointment for the community, an impossible burden for the pastor, and huge distortions of Christian meaning for us all. The tragic stories of clergy burnout, clergy abuse, and tyrannical clericalism document this disappointment and distortion” (p. 5).

“The ordained one does not make religious connections alone, like a powerful shaman, but only in the midst of the assembly and in relationship to that Word [which lives in the heart of the assembly]” (p.6).

“…the pastor. The title means ‘shepherd.’ …Only, what does this imply about the congregation that such a ‘shepherd’ serves? …Are they only sheep, dumbly following, waiting to be fed? And are they gathered in order for the shepherd to fleece or slaughter them? …Near Eastern kings were commonly called ‘shepherds,’ and these shepherds did indeed often fleece and kill their ‘sheep’ for their own benefit… Trustworthy pastors will always realize with both humility and relief that they are themselves not that shepherd, instead pointing beyond themselves to the One who lives at the heart of the assembly’s symbols. Trustworthy pastors will be transparent to the one Shepherd” (pp. 10-11).

“The pastor is often admitted to a place of closeness [with those they serve]; the pastor must know that this place is symbolic, mediated.

“The moment must be carried with great care, protected, allowed to be a symbol, received as a gift, and then let alone” (p. 12).

“A responsible pastor will be learning to value his own wisdom, while also knowing what a fool he is, how to value her own kindness, while also knowing that she cannot be the All-friend” (p. 13).

These are good. I will let them stand on their own.