The Feast Day of Saint Clare

Today we celebrate the life of St. Clare of Assisi, one of the first followers of St. Francis, and founder of the Order of the Poor Ladies (more commonly called the Poor Clares).  She wrote their Rule of Life, the first woman to have created such a thing, a set of rules for the life of a monastic order.

The Poor Clares lived a life committed to poverty, what St. Clare called a "joyous poverty."  Why joyous?  Because they felt they were following Christ in a much more authentic way and because they more vividly felt the presence of Jesus because of their lifestyle.  Throughout her life she faced pressure from church officials to abandon or weaken this commitment to poverty, and she resisted.  

Yet she also understood poverty as a practice that needed to be navigated in a way that didn't threaten life itself.  In a Facebook post Tim Brown, ELCA pastor and Stewardship expert at the ELCA, says, "Though St. Clare was intent on living in a post-ownership society, she also understood that savage piety could produce a backhanded vanity. "We are not made of brass," she said once to an overzealous sister, reminding the order that poverty was a gift, not a quest or competition. Human bodies can handle only so much deprivation."

The order still exists today, which tells me much about her accomplishment.

She was also instrumental in assisting St. Francis of Assisi, and many give her credit as one of his earliest followers.  Her order was based on his intentional community, and again, Franciscan strains of spirituality not only exist but are strong today--a testament to their work.

Tim Brown concludes his Facebook post by noting three truths:

"St. Clare is a reminder for me of a couple truths:

 
First, the spotlight unfairly falls on men in history. Clare was inspired by Francis, but more fully lived into his ideal vision of a monastic life than he ever did. She is the shining example that what he preached was a good way to live.

Second, piety can be just as competitive as gluttony in the hands of the overzealous. Martyrdom complexes are as sinful as extravagance. Clare's call was to humility, not destitution.

Finally, never underestimate the ability to move someone when words and actions hold hands. Clare looked not only to the sermon Francis preached, but to the sermon he embodied, and was motivated to do something life-changing."

Back to me:

In these days of increased tensions of all sorts, the life of St. Clare seems to take on fresh importance.  Let us take a moment to say a prayer of gratitude for her.  Let us remember the poor.  Let us vow to be joyous about reduced circumstances, should we be facing them.  Let us meet our savior as we minister to each other.

Feast Day of the Bethany Siblings

In the decades/centuries before 1969, on July 29, we would have celebrated Saint Martha, one of few named women in the Gospels. Now we celebrate not only Martha, but also her sister Mary and their brother Lazarus.  Their story is in the eleventh chapter of John.

In a way, I think it's a shame, as each of these siblings deserves their own feast day. But today let us ask if we can we learn something from celebrating all of them together?

In more recent years, scholars have questioned whether the Mary and Martha in John are the Mary and Martha in Luke.  There are good reasons to believe both that they are the same and that they are not.  For now, I'm going set that question aside.

In many ways, Martha is the most famous of the siblings, and I've written about her extensively. Many others have written about Mary. I'm intrigued by the people who go back to the Greek to try to prove that Mary actually had some authority, that the reason that she wants to sit at the feet of Jesus while Martha gets the meal ready is that she had been out and about in the countryside, in the way that the disciples had been sent.  

The Greek word for the work she is doing is "diakonia," which is not the word for housework, but for the work of the church.  Perhaps it is this work that has left her busy and distracted.

Lazarus, also famous, is one of the few humans brought back from the very dead. He didn't just die an hour before Jesus arrived. He had been dead for days. I've always thought he deserved a story of his own, a follow up. I'm not the only one who thinks this, of course. Yeats is one of the more famous writers to revisit Lazarus after the tomb; I should revisit his play "Calvary."

Depending on how you attribute the various references to the women named Mary (all the same Mary? Who is the sister of Martha and who is the Magdalene? And then there's the mother of Jesus), Martha gets more space in the Gospels than her two siblings. We see her complaining about Mary not helping her, and we see her scolding Jesus for not coming earlier to keep her brother from dying.

I have always sympathized with Martha, and I still can feel the shock that come when Jesus doesn't. But in my later years, I see compassion in the words of Jesus when he reminds Martha that she worries about many things. It's only been in my later years that I see Martha's anxiety in a more clinical way. It's only been in later years that I see the harm in Martha's behavior, the way that obsessive anxiety for the ones we love can destroy so much.

Do I know what to do about my own obsessive anxiety? I know a few tricks, sure. I haven't explored every possibility; so far, I don't take any meds for my anxiety outbreaks. When I'm in the throes of an anxious day, I wonder if it's time to find a health care provider who can prescribe them. When I'm having a normal day, I think that I am managing just fine.

In some ways, I see a thread running through the stories of these siblings. Christ shows up to tell them that they're not doing fine. One of the siblings, Mary, is open to Christ's message, while Martha is not. We might think it's too late for Lazarus, but it's not.

Once again, I find myself wanting to know what happens in a year or two or ten. Does Lazarus return to regular life? Having lost him once, does his family appreciate him more? Does Martha ever get a handle on her anxiety? Does Mary go out to create the first convent? Or is she so tired of having to deal with her sister that she finds a solitary existence in a nearby desert?

The Gospels give us such small snippets, but that leaves us room to find ourselves in these stories. One of the benefits to feast days and lectionaries is that we have the opportunity to return to them periodically to see if we're finding something new.

Each year, I'm reminded that God works in ways that humans don't fully understand, and that we need to resist the impulse to micromanage the miracles. But even if we don't, God won't go off in a huff and abandon us.

This year, and every year, I'm hoping that humans can also model that behavior. We're beset with anxiety, as are those around us. Let us remember that resurrection can still occur.

The Feast Day of Mary Magdalene

Decades ago, many of us might not have heard of Mary Magdalene. When I went to undergraduate school, in the mid-80's, we didn't know about many women in the Bible outside of Mary, the mother of Jesus. Maybe we had a vague memory of a woman with demons that Jesus healed.

Now it's a different story. We've had decades of feminist theology that has opened our eyes and our theology to the presence of women. Now scholars are doing an even deeper dive into ancient texts. I'm thinking of Diana Butler Bass's sermon in the summer of 2022 which alerted us to the research of Elizabeth Schrader who is looking at manuscripts and trying to see if Mary Magdalene has been literally erased and written over to transform it to Martha.  Her scholarship also leads her (and others) to suggest that Mary might have been one of the pillars of the first church:  Mary the Tower and Peter the Rock.  But over the centuries, only Peter the Rock endures.

It's an interesting theory, and it seems like just one more example of how the ancient Church tried to minimize and hide the involvement of women in the life of the first group of believers. It's not that different from emphasizing the Mary Magdalene of demon possession and/or prostitution, not the Mary Magdalene as the first witness to the resurrection.  As I think of the Easter morning story, I wonder if we’re seeing a vestige of Mary Magdalene’s possessed personality. What drove her to the tomb? I understand the ancient customs surrounding the care of dead bodies, and I understand the laws regarding dead bodies and the Sabbath. But in one Gospel, it’s only Mary who is so deeply concerned about the body of Jesus. What drives her to the tomb?

In Mary’s reaction to the man she assumes is the gardener, I recognize my own demon of anxiety. I watch her ask a perfect stranger about the body of Jesus. I watch her throw all caution and decorum away, so desperate is she to complete this task, as if completing the task will restore the world to right order.

Many of us suffer in the grip of these demons of anxiety, these beliefs that somehow, through our manic quest for control, we can keep the world from spinning into chaos. We might argue for the benefits of medication, and indeed, if it’s a matter of brain chemicals that are out of balance, we would be right.

But all too often, something else is at the root of our modern possession. Maybe we haven’t stopped to grieve our losses, as Mary needs to do in the garden. Maybe it’s the fear of loss that is coming to all our lives. Maybe it’s that insistent hiss from both inside and out that says that we will never be enough: good enough, clean enough, accomplished enough, nice enough, attractive enough, loved enough.

The Easter message comes to cast out these demons again and again. Christ reminds us that he’s here, always waiting, always watching, always ready for us. Even if we don’t recognize him, Jesus will not cast us away. It is the voice of Jesus that can silence all of our demons and help us to be at peace. Christ’s voice calls us to what’s important in our lives.

The Rethinking of Mary Magdalene Gets Wider Acceptance

I have been listening to a fascinating interview between Diana Butler Bass and Elizabeth Schrader-Polczer.  Several years ago, Bass preached a sermon using Schrader-Polczer's work, which Bass points out is one of 3 of the most watched sermons of all time; the other two were Bishop Budde's sermon at the interfaith worship service after the second inauguration of Donald Trump and the sermon preached at the wedding of Prince Harry and Mary Markle.

In that sermon, Bass presented the work of Elizabeth Schrader-Polczer, who was then a PhD student at Duke.  She did research on the Lazarus text and noticed that the word Mary had been changed to Martha.  Why would someone do this?  And how can we be sure?  

Bass published her sermon here.  It's worth the read, and it's got a link to hear the sermon.  Bass makes the case that it was likely a 4th century change, a change to disempower Mary Magdalene.

In the interview I'm listening to today, Bass and Schrader-Polzer review those ideas.  It's an interesting window into how research on ancient texts is done, and how this work was done.  It's got great information about issues of gender, along with church history.

Here are some highlights:

--At minute 28, they talk about the canon--which books made it into the Bible, which did not, and why.  Schrader-Polzer posits that the approach to Mary Magdalene, the changes made in the Gospel of John, might have happened in the 2nd century so that the book would be seen as more acceptable, so that it would survive. 

--In the oldest artwork, whenever there's a Lazarus, there's only one sister.

--Throughout the interview, there's lots of great information about translations of the Bible and how we come to have the Bible that we do.

--It is fascinating to me that there are changes to Bible commentaries and forthcoming changes to translations, including the master text, the "Novum Testamentum Graece (Nestle-Aland). The 'Nestle-Aland,' or 'NA,' is the source from which almost all versions of the New Testament are translated into every language around the world" (quoted material from Bass' newsletter).  These changes happened because of Schrader-Polzer's work and Bass' promotion of this work.  I'm inspired that academic work can have this effect.

--Bass points out that this kind of revision to Bible scholarship, a major revision like Schrader-Polzer's, doesn't happen often and usually about once a generation.

--In the first century, the town of Magdala didn't exist (roughly minute 1:08).  So using Mary of Magdala would be a wrong translation.

--"Reframing ancient questions" vs. "opening new questions"--Bass uses this language about the way that the Catholic church might approach these developments.  She posits that this research is the reframing of ancient questions kind of development.

--Just after 1:18, Bass and Schrader-Polzer talk about the Gospel as a piece of story telling, a cohesive narrative, that is not the way that most people think about a Gospel:  approaching it the way a creative writer/teacher would see it.

The Feast Day of Saint Dunstan

On this day in 988, Archbishop Dunstan died.  In this blog post, medieval scholar Eleanor Parker calls him "one of the greatest saints of Anglo-Saxon England - statesman, archbishop of Canterbury, scholar, monk, musician, metal-worker, and noted tormenter of devils."

Well, there's a resume!

The blog post talks about the history of Dunstan's time, the tumultuous tenth century, tumultuous in England, at least.  It was a time of Viking raids--but not constant raids.  During the times of no raiding, could people relax or did they always know the raids would start again?

It was also a time of internal fighting, with battles between Scotland and northern England.  To read the timeline in this Wikipedia article exhausts me.  But I remind myself that medieval war wasn't relentless, the way our more modern wars could be.  I imagine that civilian populations might not have known much at all about those battles that are listed.

It was a time of monastic developments, with new orders founded and old monasteries and abbeys resurrected.  Was this renewed interest because of the constant state of war?

Despite my knowledge of English literature, I don't really know much about this time period.  My knowledge of English literature in any kind of deep way begins with Chaucer, who lived from 1343-1400.  Most of us think of the post-Roman, pre-Chaucer time period as the Dark Ages, but historians have often pointed out the limits of that term.  Saint Dunstan shows that the time was much more complex. 

The Feast Day of Saint Patrick

Here we are at the Feast Day of Saint Patrick, perhaps even more popular with non-Christians than the Feast Day of St. Valentine.  I think of people eating corned beef and cabbage, or perhaps some sort of potato dish, served with soda bread and green beer to wash it all down.  Do those people think about Saint Patrick's years of slavery in Ireland before he became a missionary to Ireland before he became a patron saint of Ireland?

It's strange to think of Saint Patrick in these years when we've been censoring books that mention slavery, when we've been banning curriculum that talks about the more recent history of slavery, when we've been altering information at museums and national parks.  Hmmm.

We like slaves who are safe in centuries we can scarcely remember.  Patrick was born to a high ranking Roman family in England, but when he was approximately 16, he was kidnapped and spent 6 or 7 years as a slave in Ireland. While there, he learned the language and the non-Christian customs of the land.

This knowledge would come in handy when he was sent back to Ireland in the 5th century to solidify the Christianity of the country. There are many stories about Patrick's vanquishing force, complete with Druid spells and Christian counterspells. I suspect the real story was perhaps more tame.

Later scholars have suggested that Patrick and his compatriots were sent to minister to the Christians who were already there, not to conquer the natives. Other scholars have speculated that one of the reasons that Christianity was so successful in Ireland was because Patrick took the parts of pagan religions that appealed most to its followers and showed how those elements were also present in Christianity--or perhaps incorporated them into Christianity as practiced in Ireland.

These days, I am thinking about all the decisions made in the earliest centuries of Christianity, about roads not taken, about the ways we could have had a more vibrant religion.

This morning, on the Feast Day of Saint Patrick, I'm realizing that we do have it.  

I'm thinking of Celtic Christianity and all the ways it can enrich our daily lives.  I realize we could argue about whether or not Celtic Christianity really existed in the way we might think about it now, this many centuries later.

Even if modern versions of Celtic Christianity aren't historically accurate, these ideas have much to offer us in the twenty-first century.  I like the idea of living in community.  I like the idea of taking care of creation.  I like the way that spirituality can infuse every element of our lives, if we're being aware and intentional.  In an article from the Northumbria community, Trevor Miller says, "Esther De Waal puts it well; ‘The Celtic approach to God opens up a world in which nothing is too common to be exalted and nothing is so exalted that it cannot be made common.’ They believed that the presence of God infused daily life and thus transforms it, so that at any moment, any object, any job of work, can become a place for encounter with God. In everyday happenings and ordinary ways, so that we have prayers for getting up, lighting the fire, getting dressed, milking the cow etc."

The entire article is well worth your time, especially if you're looking for ways to revitalize your own spiritual life.  What a great way to celebrate Saint Patrick--much more nourishing than corned beef and green beer! 

The Fifth Gospel

A seminary classmate/friend posted an idea that a spiritual mentor passed to her:  "You are the fifth gospel."  It was such an interesting idea that I wanted to post it here.

Many of us know something about the 4 gospels.  We may not realize how long after the life of Christ they were written; Paul's letters were written before the gospels.  The gospels were written when the first believers realized that Christ would not be coming back quite as quickly as they had thought and maybe they should start to preserve the teachings/wisdom/insight of the disciples before the last ones died and/or before the ones who learned directly from those disciples died.

So what does it mean to be the fifth gospel?  It can mean so many things.  Like a gospel, we bring good news.  People might turn to us to learn something about what it means to be a believer and/or to learn about Jesus, another purpose of a gospel.

I've said/written it before, in many a setting, that for many people, they will learn more about Christianity from watching believers and their behavior than more traditional ways, like growing up in the faith or attending worship and/or classes.  Our behavior needs to match what we say we believe, or people simply are not going to ask us to know more.

A Creed Is Not a Pledge of Allegiance

Yesterday in my Lutheran Foundations class, we had a great discussion about the 3 creeds that are so important to the Church:  the Apostles Creed, the Nicene Creed, and the Athanasian Creed.  We talked about how they've been used, and they've been used as part of worship, primarily.  In Luther's time, and perhaps ours, most people had at least one creed memorized, along with the Lord's Prayer.

We talked about how the creeds can be a stumbling block for 21st century believers.  Is it lying to say a creed in worship if we don't believe in certain concepts?  My professor said that it's an interesting starting point for a conversation, but it's not a reason to reject a believer or a seeker.

My professor said, "A creed is not a pledge of allegiance."  I loved this way of conceptualizing a creed, so I wanted to make sure that I noted it here.  My professor said that a creed is one of our anchors that keeps us connected to the ancient church.  It's more about church history and what we've agreed is important as a Church.  It's not about what we say that we must believe to be part of the congregation or to make it to Heaven, the way many people use both the creeds and scripture.

My professor is president of one of our Lutheran seminaries, United Lutheran Seminary, so I'm glad to be reassured of this Lutheran approach to the creeds.  As we closed our class, he referenced our former bishop, Elizabeth Eaton, who said we didn't need new creeds, that our old creeds give us plenty to work with, without adding anything new.

I love this perspective on the creeds that I got from the class, which is a different one from the church history classes that I took.  I feel lucky to have had this opportunity. 

Revisiting Reformation History

I am taking a Lutheran Foundations class at United Lutheran Seminary.  Because I went to a Methodist seminary, my Candidacy Committee required that I take this class on my route to ordination.  I thought it was a course in Lutheran theology, but it's much more than that.  It's a class that addresses the question:  what does it mean to be a Lutheran?

In yesterday's class, we went over the history of the Reformation, which was more than just Luther nailing his theses to the Wittenberg door.  Much of it was familiar to me from Church History class, but we spent a lot more time focused on the German part of the Reformation.

My professor stressed how the people of Luther's time must have seen these developments as God/Holy Spirit involvement.  Here's Luther, in a distant outpost of the Holy Roman empire, in a small university, causing all this disruption, and living to tell the tale.  I tend to think of Luther, and it was good to remember that he was about as marginal as it was possible to be, without being a peasant.

My professor pointed out that if you're the pope, and you excommunicate someone, you no longer have power over them.  Similarly, if you're the Emperor, and you put a price on someone's head outlawing them, you've played your highest card.  If that person persists in their actions, you've got no leverage left.

We talked a bit about Calvin too, less about Henry VIII.  At the end of class, our professor showed us a map of Europe showing which parts were Catholic, Lutheran, and Calvinist.  It's amazing to think about how these developments happened in a century, and people were very aware that they were living in a time of great change (unlike, say, people living in the 14-16th century, who were probably not thinking of themselves as living in "The Renaissance").

It's no wonder that Luther's contemporaries thought of him as having supernatural powers.  I'm trying to decide whether to use these ideas in Sunday's sermon or in a Transfiguration Sunday sermon.

A Poem for the Feast Day of Saint Brigid

Today is the feast day of St. Brigid, one of the patron saints of Ireland.  She is one of the early Christians, living from roughly 451-525 (AD/CE) who stood at the intersection of Christianity, Druidism, and the other pagan religions of Ireland.  This time period was also a time of societal collapse--the Roman empire was in slow (albeit sometimes spectacular) decline/collapse, and if I'm remembering my history correctly, Ireland and England were attacked by various tribes from the northern parts of Europe.  It would have been a difficult time.

Brigid is one of those extraordinary women who did amazing things, despite the patriarchal culture in which she lived.  She founded founded some of the first Christian monasteries in Ireland, most famously the legendary one in Kildare.  She also founded a school of art that focuses on metal working and illumination.  The illustrated manuscript, the Book of Kildare, was created under her auspices.  Unfortunately, it's been lost since the Reformation, so we know it by its reputation only.

Monastic, administrator, artist--it's no wonder that her story calls to me from across the centuries.

I didn't really know much about Brigid until about 2011 or 2012, when I read several blog posts about her.  In 2013, I drove all the way to Mepkin Abbey on her feast day.  I thought about her life as I drove across cold landscapes.  I finally wrote a draft of the poem that appears below.

Years ago, I wrote this:  "I will try to imagine Saint Brigid through a more realistic lens.  I will write a poem where she tells me that she accomplished all sorts of things along the way, while all the time struggling to create her great illuminated work.  I will imagine something that she did that we know nothing of.  I will imagine that she will feel sad when she realizes that modern people don't even know of her great work, but instead of her institutions at Kildare and beyond.

I will think about a woman at midlife 1500 years from now, a woman who reads about my life.  What will amaze her?  How will she see the ways that I did, indeed, live an authentic life, even as I lost sight of that fact in the daily minutiae?  If she blogged about me, what would seem important enough to include?  How would she finish this sentence:  In the last half of her life, Berkey-Abbott accomplished ______________  ?"

I have yet to write about Brigid's lost work, but I did write the poem that imagines Brigid through a more realistic lens.  It was published in Adanna, and I'm happy to repost it here.  If you want additional background on Brigid, see this blog post.


The True Miracle of Saint Brigid


You know about the baskets
of butter, the buckets of beer,
the milk that flowed
to fill a lake.

You don’t know about the weeks
we prayed for the miracle
of multiplication but instead received
the discipline of division.

I managed the finances to keep us all fed.
By day, I rationed the food.
At night, I dreamed of a sculpture
manufactured of metal.

I didn’t have the metal
or the time, but in the minutes
had, I illuminated
any scrap of paper I could find.

Lost to the ashes:
The Book of Kildare, but also
my budget ledgers, flowers
and birds drawn around the numbers.

My Sermon for Sunday, October 26, 2025, Reformation Sunday

October 26, 2025, Reformation Sunday

By Kristin Berkey-Abbott





John 8: 31-36




Typically, I tend to approach Reformation Sunday through a historical lens—and a very old history, at that. You probably do too—it’s an occupational hazard of being a Lutheran. We hear the word “reformation,” and we think of that day back in 1517 when Martin Luther nailed his 95 theses to the Wittenberg door.

Even when I try to think about more recent history, the examples I come up with are still a hundred years old, like the reformation that leads to modern day Pentecostals. That Reformation happened in LA, the Azusa Street Revivals that began in 1906.

Don’t get me wrong—it’s wonderful to know our history. But the danger is that we think that the time of Reformation is over. We think the Holy Spirit might be somewhere taking a long, well-deserved nap.

This problem of seeing Reformation as a historical phenomena compounds as we grow older, at least for most people I know. When we’re younger, many of us grow up hearing the stories of past generations and wondering where we’ll fit into that story—or how we’ll break out of the old stories. We dream of the mark we’ll make on the world: maybe it’s writing a great American novel or making a film that will capture our time in a way that others don’t. Maybe we’ll break a sports record. As we get older, most of us settled into lives more ordinary. If we’re lucky, we have successes, sure. But they’re likely not the ones that people will make into banners that will hang on church walls 500 years from now.

Even when we see possibilities of the God doing a new thing, like the election of a bishop for the national organization that we had this past summer, we may look closer to home and wonder why God doesn’t ever do a new thing closer to where we live. I know that the search committee of Faith spent a lot of time in the past year working with two synods and with Redeemer Lutheran over across the state line. For a time, that might have felt like a new way of being church was about to emerge, only to have it all end rather abruptly.

Here is where our historical lens can fail us, as we look at that distant church door in Wittenberg in 1517 and feel like we’re failures as we compare ourselves to a young Martin Luther. We might look at our own faith journey and wonder if there’s anything we feel as strongly about that we would say, “Here I stand. I can do no other.” These days, what kind of stand would we have to make to result in being taken before our newly elected bishop to make an accounting of ourselves? It’s tough to imagine.

But how would our stories about ourselves change if we compared ourselves not to young Luther, but to Luther in his later years? Not Luther, the transformer of the Church, but Luther, the translator of the Bible into German?

When Luther made his stand, he needed to lay low for awhile, which turned into 10 months hidden away in Wartberg Castle. He needed something to do—so he translated the New Testament into German. He went on to translate the whole Bible into German, a project that would take the rest of his life. We might say that’s how he spent his retirement years.

It's a project that he wouldn’t have had time to do, had his life not taken the wrenching path that it did when he nailed his theses to the door. Luther didn’t want to create his own religion. No, he wanted to improve the one he already had. If we could go back to 1516 and talk to him, he would not have had a vision of creating a name for himself as one of the most influential thinkers of the Christian church. Like many of us, he was looking for ways to get through the day with his integrity intact. In 1515, he was made an administrator, in charge of overseeing eleven monasteries in his province—no time for Biblical translation there.

The 95 Theses are very different than the kind of theological writing that he also completed while sequestered in Wartberg Castle. The 95 Theses, published when Luther was still a very busy man, are like underdeveloped wisps of thoughts. I hear the word Theses, and I think of something a graduate student would produce. That’s not what Luther created in 1517.

In the 1520’s, on the other hand, Luther produced his best writing—writing that he had time to create because his life had taken an unexpected turn, because he faced the change and made the best of it.

So, if we sit here on this Reformation Sunday, wondering where the Holy Spirit is in our own lives, rest assured that God isn’t finished with any of us yet. If we sit here on this Reformation Sunday feeling bad because we haven’t done the important work we were put on earth to do, rest assured that there is time. Is there enough time? That depends on the work and the larger world.

But here is good news: the work that God gives us to do is not ours alone. We don’t have to finish it. We are here in the church that Luther built—but although he gets the credit, he was not the only builder. In fact, if others hadn’t published his 95 Theses and distributed them beyond the church door, we might be sitting in a very different kind of church.

In my sermon last week, I went off script. You may or may not remember that I talked about the dreams and visions that God has printed in our hearts—not our collective heart, but in our individual hearts. I’ve come back to that idea through the following week as I’ve thought about Reformation Sunday. I’ve thought of each one of you as I’ve prayed, and rather than feeling afraid, I’ve felt intrigued and curious about what God might be doing in our individual and collective lives.

This coming week, I’ll not only pray for us as individuals, but for Faith Evangelical Lutheran, as a congregation. I believe that God has a vision for us as a bigger group too, and I continue to pray for clear discernment of that mission for us all.

For those of us lucky to live long enough, we know that our vision for our future will change. What we wanted when we were young—those hopes and dreams might change as we age, particularly if those hopes and dreams of our youth required the body of our youth. We know change is scary. During the crises that create the opportunity for reformation, God promises to be with us.

It’s easy to focus on shattered dreams as the heartbreak that they are. But shattered dreams can make way for something better. Realizing that we’re no longer on the path we once assumed we were on can make way for us to find a more satisfying path.

So, if on this Reformation Day you’re comparing yourself to the Martin Luther who nailed those theses to the church door, comparing yourself and coming up short, take heart. If you’re looking at pictures of Faith Lutheran in past years and feeling sad about our current place in the world, take heart. Perhaps what will emerge will be the modern equivalent of the translation of the Bible into German.

What is that modern equivalent? Churches have been asking this question for decades. I am not sure, but I do know this: the translation of the Bible into a language that all could understand is one of Luther’s most significant contributions to moving the world from a medieval viewpoint to a more modern one. In fact, this project of Luther’s last years may have transformed the world in a much more profound way than the nailing of the theses on the Wittenberg door.

So, in this time of late autumn, let us remember the fullness of our heritage, both as ELCA Lutherans and members of Faith Lutheran, here in the far northeast corner of Tennessee. Let us remember that although the signs may point towards winter, the Holy Spirit is not done with us. I say again, God has imprinted in all of our individual hearts and in our collective heart as Church hopes and dreams that we are uniquely equipped to bring to fruition. Let us continue to discern the full bounty of God’s hopes and dreams and let us trust that God will help and guide us to that harvest.

Feast Day of Saint James, the James Who Is the Brother of Jesus

I did not realize until this morning just how many James exist in the circle of Jesus.  The more famous Saint James is the one we celebrate in July, the one that people celebrate by walking to his shrine in Santiago de Campostela in Spain from a variety of starting points.

James the Brother of Jesus was one of the early leaders of the Church, which may or may not tell us that he's not one of the ones that the Gospel writer of Mark presents as coming to Jesus to try to get him to be quiet.  Or maybe he is, and he changed his mind.  James the Just is another name given to James the brother of Jesus, which suggests to me that he would be capable of changing his mind.

There are places in Acts and throughout the letters that make up so much of the New Testament that make us think that James is one of the ones in charge of the early Church, along with Peter.  He seems to be one of the ones making big decisions for the larger group.  He's given credit for helping move the early Church to the inclusion of Gentiles.  There are other scholars who see James the Brother of Jesus as more traditional, that it was Paul who reached out to Gentiles and James who argued for staying with Mosaic Law.  Circumcision played a big role in these deliberations, according to some scholars.

The more I look for answers, the more I am struck by how much we do not know about the early Church or about Jesus as a historical figure.  From there, it's a short realization to how easy it is to make the early Church figures be who we want or need them to be.

Still, I am grateful for their work.  On this morning where I've been listening to Ezra Klein's podcast about how Artificial Intelligence through Machine Learning has the capability to destroy the world (more specifically, humans), it's good to remember that the end of the world has been forecast many times, and so far, we persist.

Changes in Church Leadership

This morning, the Church of England announced that Sarah Mullally will be the 106th archbishop of Canterbury, the first woman to lead the Church of England.  She's not new to leadership--she's been the bishop of London.  But this situation will bring new challenges--she's in charge of a much larger church body of Anglicans, many of whom do not believe in having women in leadership positions.

I'm also intrigued by her previous training as a cancer nurse.  She's 63 years old, and now I'd like to know more about her call story--research for another day.

Tomorrow, my own denomination, the ELCA (the more progressive Lutheran expression in the U.S.) also heads into a new phase.  It's the day that Yehiel Curry, our newly elected bishop, is installed in Minneapolis.  He is black and male, married with children, born in 1972, so relatively young.  The top 3 leadership positions are now held by non-white believers.

Having new leadership may lead to changes, both for the ELCA and the Church of England.  Of course, it may not.  I am under no illusions about how long it can take to shift these institutions.

But I have studied enough church history to know that these shifts can happen quickly.  I could talk about the power of the Holy Spirit not being bound by humans, but I also know that humans themselves can make institutions shift quickly.

In these days that can be so dark, I'll take hope wherever I can find it.

The Feast Day of Hildegard of Bingen

September 17 is the feast day of Hildegard of Bingen, mystic, herbalist, musical composer, naturalist, and Abbess. Her life was full of accomplishments, an amazing feat considering she lived in the twelfth century.

Until recently, I had never thought of the twelfth century as a high water mark of feminism, but female monastics did amazing things during that time period. By studying them, I come away with a new appreciation for the medieval Church, where talented women found a cloistered kind of freedom. In many ways, the cloistered life was the only way for medieval women to have any kind of freedom. Cloistered life offered the only protection available to women who lived at the edges or outside the margins of society: widowed, artistic, not wanting to be married, weird in any way.

But Hildegard's life shows that freedom was constrained, since women monastics answered to men. For years, Hildegard wanted to move her group of nuns to Rupertsburg, but the Abbot who controlled them refused her request.

We all face constraints of various kinds, and the life of Hildegard shows what could be accomplished, even during a time where women did not have full rights and agency. She was an Abbess, and because being in charge of one cloistered community isn't enough, she founded another. She wrote music, and more of her music survives than almost any other medieval composer. She was an early naturalist, writing down her observations about the natural world and her theories about how the natural world heals us. She wrote to kings, emperors and popes to encourage them to pursue peace and justice. She wrote poems and a morality play and along the way, a multitude of theological meditations.

She did all of these things, in addition to keeping her community running smoothly. Yes, I'm thinking about Hildegard as an administrator, a woman who could be efficient and artistic at the same time. It’s no wonder that I find her inspiring.

It's interesting to think about the different types of groups who have claimed her as their own. Feminists claim her importance, even though she didn't openly advocate equality. Musicians note that more of her compositions survive than almost any other medieval composer. Her musical works go in different directions than many of the choral pieces of the day, with their soaring notes. New Age types love her views of the body and the healing properties of plants, animals, and even minerals. Though her theology seems distinctly medieval, and thus not as important to modern Christians, it's hard to dismiss her importance as a figure from church history.

I often say that it's odd I'm drawn to monasticism, as I'm a married, Lutheran female who has all sorts of worldly commitments, and thus cannot fully vow obedience. But as I think about church history, I'm struck time and time again by how often monasticism has offered a safe space to women that no other part of society did. I shouldn't be surprised that it's a tradition that speaks to me still.

It’s a tradition that speaks to many others too: have you listened to the Hildegard of Bingen channel on Pandora?

Maybe today is a good day to tune in that medieval music. We could listen while writing letters to those in charge, letters which demand more work towards social justice. Or we could focus on other writing projects, as Hildegard of Bingen did. We could plant a healing herb garden.

Today, on her feast day, let us say a prayer of thanks for Hildegard of Bingen and other medieval matriarchs of Christianity.

The Feast Day of Mary Magdalene

Decades ago, many of us might not have heard of Mary Magdalene. When I went to undergraduate school, in the mid-80's, we didn't know about many women in the Bible outside of Mary, the mother of Jesus. Maybe we had a vague memory of a woman with demons that Jesus healed.

Now it's a different story. We've had decades of feminist theology that has opened our eyes and our theology to the presence of women. Now scholars are doing an even deeper dive into ancient texts. I'm thinking of Diana Butler Bass's sermon in the summer of 2022 which alerted us to the research of Elizabeth Schrader who is looking at manuscripts and trying to see if Mary Magdalene has been literally erased and written over to transform it to Martha.  Her scholarship also leads her (and others) to suggest that Mary might have been one of the pillars of the first church:  Mary the Tower and Peter the Rock.  But over the centuries, only Peter the Rock endures.

It's an interesting theory, and it seems like just one more example of how the ancient Church tried to minimize and hide the involvement of women in the life of the first group of believers. It's not that different from emphasizing the Mary Magdalene of demon possession and/or prostitution, not the Mary Magdalene as the first witness to the resurrection.As I think of the Easter morning story, I wonder if we’re seeing a vestige of Mary Magdalene’s possessed personality. What drove her to the tomb? I understand the ancient customs surrounding the care of dead bodies, and I understand the laws regarding dead bodies and the Sabbath. But in one Gospel, it’s only Mary who is so deeply concerned about the body of Jesus. What drives her to the tomb?

In Mary’s reaction to the man she assumes is the gardener, I recognize my own demon of anxiety. I watch her ask a perfect stranger about the body of Jesus. I watch her throw all caution and decorum away, so desperate is she to complete this task, as if completing the task will restore the world to right order.

Many of us suffer in the grip of these demons of anxiety, these beliefs that somehow, through our manic quest for control, we can keep the world from spinning into chaos. We might argue for the benefits of medication, and indeed, if it’s a matter of brain chemicals that are out of balance, we would be right.

But all too often, something else is at the root of our modern possession. Maybe we haven’t stopped to grieve our losses, as Mary needs to do in the garden. Maybe it’s the fear of loss that is coming to all our lives. Maybe it’s that insistent hiss from both inside and out that says that we will never be enough: good enough, clean enough, accomplished enough, nice enough, attractive enough, loved enough.

The Easter message comes to cast out these demons again and again. Christ reminds us that he’s here, always waiting, always watching, always ready for us. Even if we don’t recognize him, Jesus will not cast us away. It is the voice of Jesus that can silence all of our demons and help us to be at peace. Christ’s voice calls us to what’s important in our lives.

Prayers of Blessing at a Seminary Eucharist Service

Yesterday was an even more interesting juxtaposition of events than I thought that we would have when I first wrote a blog post in the morning.  In the morning, I learned of the death of Martha Silano.  In a way, it wasn't a surprise.  I knew of her ALS diagnosis, and her latest poems showed how quickly the disease was progressing.  Here is her May 3 Facebook post:  “If I could eat just one sliver of Genoa salami … and maybe a bite of crispy bagel …. I’d give back every poem I’ve ever written.”

Those words have haunted/inspired me in the days since, the idea that we never know when the things we enjoy might become unavailable to us, because of disease or the forces of history or the lack of time or tariffs or any other reason we want to plug in.  I think of all the times when I've been worried about something (weight gain or would I have enough money to pay the bills or would a teaching schedule come through or why did someone wrinkle their face a weird way which might mean that they are annoyed with me) when I should have been cherishing the moment in a different way, a savoring the richness way.

I thought of Martha Silano at lunch.  My mom, dad, spouse, and I had gone up to Fredericksburg, MD, and we ate at The Wine Kitchen.  It was the perfect day to enjoy their patio seating that overlooked the Carroll Creek, which had a vibe that was both commercial and natural; the weather was perfect with a light breeze, and it was shady.  They had a lunch special that included a glass of wine.  I had the glass of wine for many reasons:  because it went so well with the mushroom strudel, because it was a good deal, because it was part of a perfect lunch.  In my head, I made a toast to Martha Silano and all the wise ones who have reminded me that we need to enjoy life as we can, in all the ways that we can.

During the afternoon, we found out that we have a new pope.  There was some time in the afternoon between lunch and leaving for seminary for the Eucharist service, and I did some reading.  Pope Leo seems like an interesting choice (a Chicago native who spent so many years in Peru that he became a naturalized citizen of Peru).

And then we headed down to D.C.  We left early, because one can never be sure about rush hour traffic.  We got there a bit early, but that was good, because I could get the tickets my family will need to get into the graduation ceremony.  There was a moment when the person in charge of tickets looked at the list, and I felt this fear that maybe I wasn't on the list, that maybe there was some requirement I had forgotten.  Happily, that fear was ungrounded.  I got the tickets, and we went to the chapel.

It was wonderful to sit in the chapel, being surrounded by classmates and family members.  I was touched by how many people remembered me from my brief time living on campus; a few people could still call me by name.  The Eucharist service included a blessing of graduates-to-be by individual faculty members.  We waited in a line, and as each person was free, we processed to them.  I felt lucky to be blessed and prayed over by a faculty member whom I liked:  I took both her Ethics class and her Stories of Power class.  Some of the faculty members I didn't know, and I wondered how that prayer would have been--much more generic, I imagine.

My prayer/blessing included mention of me as a Literature professor, as someone who inspires good in the world, as someone who is both confident but with humility.  I found myself wishing I could have recorded it in some way.

But then I thought about how much I have recorded, which often means I'm not truly in the moment.  I tried to concentrate on staying present and tried not to think about how much concentration it takes to stay present with the moment.

There was a reception afterwards, with heavy appetizers, which made our evening meal.  We ended with a glass of wine each back at the hotel, a wonderful end to a wonderful day.

We live in a time where everyone uses the word "blessed" so much that it seems stripped of meaning:  "How are you today?"  "Blessed"--or "Have a blessed day."  But I really do feel blessed, along with the guilt that comes along with that.  Why do I get to enjoy a day like yesterday when a talented poet like Martha Silano does not get a longer time on the earth?  Even theological thinkers have some trouble with that question.

In the end, let me just remember that if we're lucky, we have good days, and the good days aren't a sure thing.  Let me remember to live with intention, to seek out the good days, to arrange my life so that good days are more likely. 

Contemplating Julian of Norwich During Graduation Week

Today is the feast day of Julian of Norwich, at least for Lutherans, Episcopalians, and Anglicans; Catholics will celebrate on May 13. Tonight I will go back to my seminary campus for the Eucharist service for students who are graduating with their Masters degrees, and there's a dinner and reception afterward.  How wonderful to be celebrated this way!

And how different from how Julian of Norwich has been celebrated, or ignored, through the centuries.  She was alive from roughly 1343 to 1416, a tumultuous time with the Black Death making its first appearance in England and a revolt of peasants that spread across the country.  She lived in Norwich, which was a center of commerce and a center of religion.  

I've been interested in Julian of Norwich for a long time.  When I first started teaching the British Literature survey class in 1992, the Norton Anthology had just added her to the text used in so many survey classes.  Why had I not heard of her before?  After all, she was the first woman writing in English, at least the first one whose writing we still have.

My students and I found her writing strange, and I found her ideas compelling.  She had a series of visions, which she wrote down, and spent her life elaborating upon. She wrote about Christ as a mother--what a bold move! After all, Christ is the only one of the Trinity with a definite gender. She also stressed God is both mother and father. Here in the 21st century, we're still arguing about gender and Julian of Norwich explodes the gender binary and gives us a vision of God the Mother, God the Wife--and it's not the Virgin Mary, whom she also sees in her visions.

Her visions showed her that God is love and compassion, an important message during the time of the Black Death.  She is probably most famous for this quote, "All shall be well, and all shall be well, and all manner of things shall be well," which she claimed that God said to her. It certainly sounds like the God that I know too.

Although she was a medieval mystic, her work seems fresh and current, even these many centuries later. How many writers can make such a claim?

A few years ago, I read her complete works, which I didn't enjoy as much as I thought I would.  The writing seemed circular, coming back to many ideas again and again, with lots of emphasis on the crucified, bleeding Jesus, lots of focus on suffering and sin. The excerpts that most of us read, if we read her at all, are plenty good enough.  I was both disappointed to discover that, and yet happy.

Not for the first time, I wonder what's been lost to history in terms of writing. If she was thinking about some of these explosive ideas, might others have been even more radical? What happened to them?

I'm grateful that we have her work--at least there's something that gives us a window into the medieval mind, which was more expansive than we usually give credit for.  And I'm grateful that so many people have discovered her in the decades since the Norton Anthology first included her.

I'll keep her in mind today, as I participate in ancient rituals, like Communion, that she, too, celebrated.  I'll keep her in mind as I discern next steps on the path.  My path would seem as strange to her as hers does to me--although I will confess that the cell of an anchoress/anchorite is appealing on some days.  I love the idea of ancient church rites and rituals that connect us across centuries--may they continue!

The Feast Day of Saint Mark

Today is the feast day of Saint Mark. Looking back through my blog posts, I'm surprised to find out that I haven't written much about this feast day. It does often fall in a part of the month where I'm more likely to be at the Create in Me retreat. But it's also because it's hard to know who the real Saint Mark was. So many Marks, so hard to know for sure who did what.

Was he the author of the Gospel of Mark? The one who brought water to the house where the last supper took place? That strange naked man in the Crucifixion narrative? It's hard to say.

We do give him credit for founding the church in Egypt, and that fact alone seems important enough for him to have a feast day. I think of all the church traditions that can be traced back to northern Africa, particularly the work of the desert fathers and mothers, which led to so many variations of monastic traditions.

I also think of Augustine, the important thinker, one of the earliest Christian philosophers, who lived in Hippo. Would we have had Augustine if Mark hadn't been an evangelist to Egypt? It's hard to know. If Mark hadn't gone to Egypt, would someone else? Probably--but the outcome might have been completely different.

Today is also a good day to turn our thoughts back to those early evangelists, those early disciples. I often say that if you were putting together a team, you would not have chosen those men. But God's ways are not our ways when visualizing success.

So for those of us who are feeling inadequate, take heart. God's plans are greater than our own.

The Feast Day of Oscar Romero

Oscar Romero is now officially a saint, and today is his feast day.  On this day in 1980, he was killed, a martyr for the faith.  When I made this collage card years ago, I couldn't believe that he'd ever be canonized:

Many scholars believe that he was chosen to be Archbishop precisely because he was expected not to make trouble. All that changed when one of his good friends, an activist Jesuit priest, was assassinated by one of the death squads roaming the country. Romero became increasingly political, increasingly concerned about the poor who were being oppressed by the tiny minority of rich people in the country. He called for reform. He called on the police and the soldiers to stop killing their brethren. And for his vision, he was killed as he consecrated the bread for Mass.

I was alive when he was martyred, but I didn't hear or read about it.  I remember reading about some of the more famous murders, particularly of the nuns, and wondering why people would murder nuns or missionaries who were there to help--I had yet to learn of the horrors of colonialism throughout history.

In my first year of college, I was asked to be part of a service that honored the martyrdom of Romero, and this event was likely how I heard of him first.  Or maybe it was earlier that semester when our campus pastor took a group of us to Jubilee Partners.

Jubilee Partners was a group formed by the same people that created Koinonia, the farm in Americus Georgia that most people know because they also created Habitat for Humanity--but they were so much more, in their witness of how Christian love could play out in real practice in one of the most segregated and poor parts of the U.S. south.  In the early years of Jubilee Partners, when I went there, the group helped people from Central America get to Canada, where they could get asylum in the 1980's, when they couldn't get asylum in the U.S.

My consciousness was formed by these encounters and by other encounters I had throughout the 80's.  I met many people in the country illegally, and I heard about the horrors that brought them here.  Then, as now, I couldn't imagine why we wouldn't let these people stay.

Many of us may think that those civil wars are over, but many countries in Central America are still being torn apart by violence.  The words of Romero decades ago are sadly still relevant today:  "Brothers, you came from our own people. You are killing your own brothers. Any human order to kill must be subordinate to the law of God, which says, 'Thou shalt not kill'. No soldier is obliged to obey an order contrary to the law of God. No one has to obey an immoral law. It is high time you obeyed your consciences rather than sinful orders. The church cannot remain silent before such an abomination. ...In the name of God, in the name of this suffering people whose cry rises to heaven more loudly each day, I implore you, I beg you, I order you: stop the repression."

But his teachings go beyond just a call for an end to killing.  His messages to the wider church are still powerful:  "A church that doesn't provoke any crises, a gospel that doesn't unsettle, a word of God that doesn't get under anyone’s skin, a word of God that doesn't touch the real sin of the society in which it is being proclaimed — ​what gospel is that?"

And even those of us who are not part of a faith tradition can find wisdom in his teachings:  "Each time we look upon the poor, on the farmworkers who harvest the coffee, the sugarcane, or the cotton... remember, there is the face of Christ."

If we treated everyone we met as if that person was God incarnate, what a different world we would have!

But for those of us who are tired from the work of this weary world, here's a message of hope and a reminder of the long view.  This prayer, while not written by him (it was written by late Bishop Ken Untener of Saginaw, drafted for a homily by Cardinal John Dearden, and misattributed to Romero), is often called the Romero prayer:  "We are workers, not master builders, ministers, not messiahs. We are prophets of a future not our own." 

On this day that honors a man who was not always honored, let us take heart from his words and from his example.  Let us also remember that he was not always this force for good in the world; indeed, he was chosen to be Archbishop because the upper management of the church thought he would keep his nose stuck in a book and out of politics. 

In these days that feel increasingly more perilous, let us recommit ourselves to the type of love that Romero called us to show:  "Let us not tire of preaching love; it is the force that will overcome the world."

Week-end Recap: Wild Women and Sedate Sketching

Well, Spring Break is over for me as a teacher.  For me as a student, Wesley Theological Seminary has reading week this week, a sort of week off.  Unlike last semester, I don't have an onground intensive at the campus this week, so I'm hoping to make use of this time off to get some work done.

I am realizing that I am in the time of the semester when I will always feel like I am never going to feel caught up.  I am tired, and I am wondering what it would feel like to only have one job for pay.  I've rarely had that.  It's been hard for me to give up part-time teaching because I can't be sure that my full-time job, whichever one I've had in the past, will last.

Given the state of the country, I don't think I will ever feel sure that my full-time job will last or that I can count on Social Security or that my retirement funds will be safe.  But let me not focus on the things I can't control.

Let me do a quick recap of the week-end.  I spent much of it helping with a retreat, the Wild Women Week-end at Lutheridge.  I had a much easier commute than the last time I was here for the Wild Women Week-end back in 2003, the first one I ever attended, the one where I heard about the Create in Me retreat, which became my retreat of choice.

I was on hand to offer an optional workshop during the time right after lunch that had several optional options.  

I planned a few writing activities, like the free writing after choosing an object from the table, and the writing letters to ourselves from the point of view of our younger selves and older selves.  I tried to structure the time as a drop in kind of opportunity, and about 15 people came by.  They seemed enthusiastic, and I was happy to be part of their options.

The retreat itself was good, but it didn't tell me anything about Mary Magdalene that I didn't already know.  I am fairly sure that most of the retreat participants learned a lot; most of them likely haven't spent time researching the subject.  But it's the kind of topic that I don't mind revisiting.

Yesterday after I got back from a good day at church, preaching and presiding at Faith Lutheran in Bristol, Tennessee, I went over to one of my good friend's house in the neighborhood.  We sat in her downstairs studio and did some sketching and painting while we caught up with each other.  She has more art supplies (of the painting and paper variety) than I do, and she's happy to share.  It was very satisfying.

And now, back to a more regular schedule.  Let me try to get a walk in this morning.  It will be dark, which doesn't make me happy, but it will be better to do it this morning while my spirit is willing, as are my feet.