Nikolai Fredrik Severin Grundtvig (1783-1872)

Nikolai Fredrik Severin Grundtvig (1783-1872)

Today, September 2, in the Lutheran saints calendar, marks the commemoration of the Danish bishop, pastor, theologian, philosopher, poet, politician, historian, teacher, and renewer of the church, Nikolai F.S. Grundtvig. 

He was born the son of a Lutheran pastor,, Johan Ottosen Grundtvig, in Udby. Educated at the University of Copenhagen during the period of rationalism—Nikolai was quite non-conformist. Indeed, his ordination sermon harshly criticized rationalism to the extent that his ordination was postponed to a later date. Moreover, the church authorities refused to give him a parish to serve for several years. In the meantime he wrote poetry and tutored a wealthy family and then taught at a boys’ school. Eventually however, the church did offer him a parish, where he served right up to the time of his death—his last sermon was preached only a few days prior to his death. He died a week before his 89^thbirthday.

Nikolai, in addition to being a church renewer, was influenced by Danish nationalism and Norse mythology. For example, he was one of the authors of the Danish constitution.

Nikolai also wrote or translated about 1500 hymns—sung in Lutheran churches today around the globe. 

Throughout Scandinavia, Nikolai became known as the “Father of the Scandinavian school system,” founding folk high schools in Denmark, which also became popular in Norway, Sweden, and Finland.

[According to wikipedia: “The common denominator of all Grundtvig's pedagogical efforts was to promote a spirit of freedom, poetry and disciplined creativity, within all branches of educational life. He promoted values such as wisdom, compassion, identification and equality. He opposed all compulsion, including exams, as deadening to the human soul. Instead Grundtvig advocated unleashing human creativity according to the universally creative order of life. Only willing hands make light work. Therefore, a spirit of freedom, cooperation and discovery was to be kindled in individuals, in science, and in the civil society as a whole.” 

Nikolai was honoured by the Danish church and government with the title of bishop, even though he never headed a diocese. 

Gustavo Gutiérrez dies aged 96

The Rev. Dr. Gustavo Gutiérrez is regarded as the father of liberation theology. I remember Gutiérrez giving a lecture series which I attended many years ago. He was wise, insightful, and had a sense of humour. He reminded me a lot of the president of our seminary, the Rev. Dr. William Hordern, like Hordern he had a strong theology of grace. For more on Gutiérrez, read the following tribute here.

Good Friday Prayer of the Day/Collect

Holy One of heaven and earth: On this most solemn of days in the church year, we confess that we, along with all of humankind, crucified, and continue to crucify Jesus your Son with our betrayals, denials, hostile rejections, hatreds, countless isms that divide us from one another and cause brokenness in our relationships with others, pride, arrogance, self-righteousness, destructive self-indulgences, indifference to the suffering and injustices of the poor, marginalized and oppressed, and a host of other sins. Have mercy on us, forgive us, and lead us in the way of the cross, that we may be ever grateful for the eternal love of Jesus our Suffering Servant-Saviour and Messiah; who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen. 

Thought-provoking Quotes

 

"When piety becomes fanaticism, then faith becomes arrogance, and goodness inevitably becomes cruelty."

"Modern technology, for instance, cannot free us to serve what we count the good. In a strange way modern civilization far from solving our difficulties, seems rather to eternalize them. We are better cared for, but we have more cares." 

-Both quotes are from: "Burdened With Erudition and Paralyzed With Indecision--A sermon on Paralytics," preached by the Rev. Dr. William Sloane Coffin, Jr., on March 2, 1967, at the Duke Divinity School Chapel. 

Short Short Story: September 27, 2023

“Love your enemies?! You must be crazy," said the corrupt President.

The tortured, imprisoned woman replied, “I do love you, even though you are a billionaire by stealing countless properties of the poor; taxing the working poor to death and abolishing all taxes for the rich; and extending the death sentence to all religious organizations, environmentalists, and non-violent human rights advocates.”

The Eastern Church, Luther, and the Protestant Reformation

Professor Jennifer Powell McNutt has written the following article, making the connection of the Eastern Church with the Protestant Reformation. -Eclecticity

Image: Illustration by Rick Szuecs / Source images: Sean Gallup / Staff / Getty / WikiMedia Commons

Protestants engaged with both the Eastern Orthodox tradition and Oriental Orthodox traditions in a few consistent ways. To Protestants, it mattered immensely that Eastern branches of the church did not follow the Catholic practices of preaching purgatory, selling indulgences, or observing petrine supremacy. Luther marveled at how the churches of Armenia, Ethiopia, and India had avoided the private masses that developed in the West since Gregory the Great’s time. Luther also regarded it significant that, before there was a “pope,” there were the bishops of Ethiopia, Syria, Antioch, and Rome. The Orthodox branches were a link back to a purer, more apostolic era.

The church of Ethiopia, especially, was mentioned among early modern Christians. Some scholars have noted that Luther mentions Ethiopia at least 85 times in his written works. (It was a common though mistaken belief to view Ethiopia as the first Christian kingdom. That belief was based on a particular reading of Acts 8.) Luther’s esteem only grew after he was visited by Michael the Deacon, an Ethiopian cleric, in 1534. As Daniels explains,

For Luther, the Church of Ethiopia had more fidelity to the Christian tradition. ... Thus, the Church in Europe needed to be reformed in the direction of the Church of Ethiopia. Possibly for Luther the Church of Ethiopia was proof that his reform of the Church in Europe had both a biblical and a historical basis. To read the whole article, click here.

Prayer of the Day/Collect for Thanksgiving Sunday (Canada)

Holy One of heaven and earth, there is always so much to thank you for: our family, friends and colleagues, our home, our work, during this time of the COVID-19 pandemic the gift of life and health, all who have and continue to make sacrifices and place their lives at risk to serve the common good of all society, the beauty of your creation and your bountiful provision of the fruits of the earth, and the list goes endlessly on. In the abundance of our blessings, open our hearts to be generous, kind and loving towards our neighbours next door, across the street and around the world--especially those who are in greatest need. Most of all, we thank you for the gift of yourself, O Triune God, Creator, Jesus our Saviour and Brother and Friend, and Holy Spirit our Advocate and Guide into all truth, who, in love for us all, bestows grace upon grace, now and forever.

A COVID-19 Lament by the Rev. Eclecticity

 

Image credit: patheos.com

Introduction

Lament, for people of faith, has been a popular genre for centuries. Prophets like Jeremiah were familiar with it. Many of the Psalms are laments—both communal and individual. Jesus lamented over the city of Jerusalem. Laments often originate out of the contexts of suffering and injustices. They address God by expressing, among other aspects of the human condition: pain and hurt, despair, doubt, anger, disappointment, impatience, and some of them even end with faith, hope and confidence. The longer COVID-19 lasts, the more I find myself lamenting over so many things in life that I probably took way too much for granted. Problems and issues on local, provincial, national and international levels that existed prior to the coronavirus seem to me to be even more pronounced now, during COVID-19. Suffering and injustices that, in our right hearts and minds, ought to draw us all closer together, seem to divide humankind even more. Violence and hatred seem to be flourishing, while love, kindness and non-violence wane. The rhetoric of some political leaders seems to be adding even more fuel to the fire. In light of so many people of faith over the centuries, I think one thing we all need to do is bring it all to God. In what follows is my all-too-imperfect and fragmentary attempt to do that.

 

A COVID-19 Lament-words by the Rev. Eclecticity (I wrote this as a litany for our recent area clergy cluster meeting.)

One: How long, O God must we cry to you before you deliver us?

All: This coronavirus has wreaked havoc with all humankind;

One: Do you not see? Do you not hear the cries of suffering and despair? Do you not care?

All: COVID-19 has made more explicit what many a prophet has known for so long;

One: That in times of trouble the rich and powerful are ever the more selfish and exploitative;

All: That the poorest of the poor are at greatest risk of being infected with the coronavirus

One: Since they lack adequate water to wash their hands;

All: Have little if any access to masks and sanitizer;

One: And far too many are overcrowded in refugee camps.

All: The old are often locked up in long-term care facilities and dying of loneliness;

One: Many are separated from their families and die alone in hospitals. We cannot even say goodbye to them and grieve properly together.

All: Church doors are closed, pastors and congregations miss corporate worship and koinonia.

One: How can we sing our songs without spreading the virus?

All: Come to us now in this time of need; deliver us from this ocean of death;

One: For you have promised to be with us always; so we commend our lives into your hands.

All: God of resurrection deliver us.

Brief thoughts on death and the hereafter

Perhaps during this time of being plagued with the coronavirus pandemic, some people are more inclined to think about death and the hereafter. This may also be the case for seniors—including me—who are among the highest population at risk of being infected with COVID-19. I have had my days of wondering if I have the virus; or if I will get it and possibly die from it.

    Thinking about death and the hereafter reminds me of the gift of faith, being able, by God’s grace, to trust that I do not have to fear death or what happens beyond it. I, along with countless other people of faith, find great comfort and hope in scripture passages such as Psalm 23, John 14:1-7, and tomorrow’s Revised Common Lectionary second lesson from 1 Peter 3:13-22—especially vv 18-19: “He (Jesus) was put to death in the flesh, but made alive in the spirit, in which also he went and made a proclamation to the spirits in prison....” Some biblical scholars and systematic theologians have interpreted this reference “to the spirits in prison” as Jesus’ descent into “hell.”

    I am of a divided mind concerning hell. On the one hand, I can see the need for God’s justice to be exercised towards humankind—especially in light of those like Hitler and Stalin who caused immense suffering for millions of human beings. On the other hand, I also believe that God is an all-loving God, and the life, teachings, sufferings, death and resurrection of Jesus truly bear witness to God’s love. So, I hold these two possibilities in dialectical tension, without a satisfactory resolution. However, I do like this quotation from popular Presbyterian pastor and author, the Reverend Frederick Buechner (pronounced Beekner), first published in his Wishful Thinking, and later in his Beyond Words:

    “Dante saw written over the gates of hell the words "Abandon all hope ye who enter here," but he must have seen wrong. If there is suffering life in hell, there must also be hope in hell, because where there is life there is the Lord and giver of life; and where there is suffering he is there too, because the suffering of the ones he loves is also his suffering.”

Ask the pastor

How do Christians observe Lent?

Ash Wednesday marks the beginning of Lent in Western Christendom. However in some Eastern churches, Lent actually begins on the Monday prior to Ash Wednesday.

   

In the Western churches, ashes from burnt palm leaves, usually mixed with oil, are placed on the forehead of worshippers to remind them of their mortality. In biblical times, ashes combined with sackcloth were worn by God’s people to express their repentance of sins before God. However, in some Eastern churches, ashes are not used on Ash Wednesday.

   

The colour for Lent is purple in the Western churches. In some Eastern churches the colour is red. In both Eastern and Western churches, purple and red are penitential colours.

   

At first, Lent was 36 days, a tenth, a tithe of our 365 day year. However, at about the end of the seventh century, Lent was extended to 40 days (not counting the Sundays), and has remained the same since then. There is something magical about the number 40. The flood in the days of Noah lasted 40 days. Israel wandered in the wilderness for 40 years. Jesus fasted for 40 days and was tempted by the devil.

   

The word Lent may have Anglo-Saxon origins, meaning to lengthen, as in referring to the longer days in the season of spring. Over the centuries, Christians have developed several traditions to assist them in their preparation for the celebration of Easter Sunday, and the resurrection of Jesus. Here are a few of them:

• Preaching, reading, studying, praying, and focussing on the New Testament Passion Narratives, which highlight the last days of Jesus’ earthly ministry; along with his journey to Jerusalem, his arrest, trial, sentence, crucifixion, suffering and death.
• Worship Services that communicate a more reflective, sombre mood by omitting (in some denominations liturgically burying) the singing or saying of hallelujah and alleluia; as well as singing hymns with tunes in the minor key, which are often inspired by and based on the Passion Narratives. In Lutheran tradition, it has been (perhaps more so in previous generations than today) common to listen to J.S. Bach’s Passion of St Matthew and Passion of St John during the Lenten season. Ash Wednesday, Maundy Thursday, Palm-Passion Sunday, and Good Friday Worship Services are especially designed to engage worshippers in acts of sincere confession and repentance of sin—both personal and collective; remembering with humility our mortality and hence our utter dependence on God; and the desire to journey with Jesus in the way of the cross.
• The practice of giving something up in a sacrificial way for Lent in order to be in solidarity with Christ and the world’s poor. In our part of the world, that might include no television, no movies, or no Internet during Lent. The operative principle for giving something up in a sacrificial way during Lent is that it needs to be sacrificial; i.e. something that you value and takes up much of your time, energy and resources. For example, it is pointless to give up chocolate for Lent if you do not eat chocolate.
• The practice of taking something extra on for Lent. For example, you may wish to spend extra time in prayer, meditation or study. Many churches offer their parishioners special mid-week Lenten Worship Services or Study opportunities or social justice projects that connect us with the world’s poor through benevolent organisations like Canadian Lutheran World Relief <www.clwr.org>.
  
  
      The Lenten season has inspired poets, musicians and
  artists alike down through the ages. Here is the first of 21 stanzas, (divided up into 7 parts to coincide with the Good Friday Tenebrae Service on the 7 last words of Jesus on the cross) one of my favourites, by the nineteenth century hymn writer, Thomas B. Pollock: “Jesus in thy dying woes, even while thy life-blood flows, craving pardon for thy foes: Hear us holy Jesus.” One of my favourite works of art is Salvador Dali’s 1951 painting, “Christ of St John of the Cross.
  
  
      Whatever you do to observe Lent, may you find meaning and purpose in it to enrich, inspire and deepen you in your faith journey. I invite readers of this post to make a comment and share how you observe Lent. A blessed Lent to you.

 

Holy Week

Image credit: ctkgrace.org

For Christians around the world, this week—April 14-21, 2019—is referred to as Holy Week. It is, along with the Christmas season and birth of Jesus, the most important time of the church calendar year.

    The 40-day season of Lent, not counting the Sundays—with its traditional emphasis on prayer, fasting, almsgiving and repentance—comes to a close on Friday, known as Good Friday, of Holy Week.

    Holy Week begins with Jesus’ triumphant entrance into Jerusalem on what is referred to as Palm/Passion Sunday. The crowds gathered for the Passover festival awaited with anticipation for another act of freedom from their Roman oppressors—which many believed would be led by the Messiah, a powerful military and political leader. Many may have believed Jesus to be such a Messiah. However, his entrance into Jerusalem by riding on a donkey was a clear sign that he was not that kind of Messiah. Rather, the donkey was one of the humblest of animals, and also a symbol of peace. Jesus’ messianic mission and ministry was one that epitomised humility, non-violence and peace. So the crowds welcome Jesus with the waving of palm branches and by spreading their cloaks on the road ahead of Jesus. This entrance into Jerusalem was regarded by the gospel writers as the fulfillment of Isaiah 62:11; Zechariah 9:9; and Psalm 118:26-27.

    According to Luke’s chronology of Holy Week, which is the liturgical year (Year C of the Revised Common Lectionary) that we are now in, the following events unfolded as follows—unfortunately this post would be too lengthy to go into detail of all these events, so I suggest that you read these chapters of Luke’s Gospel, and allow them to inspire your time in meditation and prayer, and, if the Spirit moves you, journaling:

• Jesus' entrance into Jerusalem: Luke 19:28-40
• Jesus weeps over Jerusalem: Luke 19:41-44
• Jesus cleanses the Temple: Luke 19:45-47
• Jesus’ authority is questioned: Luke 20:1-8
• Jesus tells the parable of wicked tenants: Luke 20:9-19
• Jesus is questioned about paying taxes: Luke 20:20-26
• Jesus is questioned about resurrection: Luke 20:27-40
• Jesus is questioned about David’s son: Luke 20:41-44
• Jesus denounces the scribes: Luke 20:45-47
• A poor widow’s offering: Luke 21:1-4
• Jesus foretold the Temple’s destruction: Luke 21:5-6
• Jesus speaks of signs and persecutions: Luke 21:7-18
• Jesus foretold Jerusalem’s destruction: Luke 21:20-24
• The future Son of Man’s coming: Luke 21:25-28
• The fig tree parable: Luke 21:29-33
• Jesus exhorts his followers to watch: Luke 21:34-38
• The plot to kill Jesus: Luke 22:1-6
• Preparation for the Passover: Luke 22:7-13
• Jesus institutes the Lord’s Supper: Luke 22:14-23
• The disciples dispute about greatness: Luke 22:24-30
• Jesus predicts Peter’s denial: Luke 22:31-34
• Sayings about purse, bag, sword: Luke 22:35-38
• Jesus prays on the Mount of Olives: Luke 22:39-46
• Jesus is betrayed and arrested: Luke 22:47-53
• Peter’s denial of Jesus: Luke 22:54-62
• Jesus is mocked and beaten: Luke 22:63-65
• Jesus before the council: Luke 22:66-71
• Jesus before Pilate: 23:1-5
• Jesus before Herod: 23:6-12
• Jesus sentenced by Pilate to death: Luke 23:13-25
• The crucifixion of Jesus: Luke 23:26-43
• The death of Jesus: Luke 23:44-49
• The burial of Jesus: Luke 23:50-56
• The resurrection of Jesus: Luke 24:1-12
• The resurrection appearances: Luke 24:13-49

The New Year, gratitude, and the longing for peace with justice

The following quote, attributed to Lord Allton, is worth our consideration as we begin another New Year:

   If you have never been in war, imprisoned or suffered from starvation, then you are better off than five hundred million other people. If you can read, then you are better off than two billion who are unable to do so. If you can attend a church without fear of harassment, or worse, then you are better off than three billion people in the world.

   If you have food in the fridge, clothes on your back, a roof over your head and a place to sleep, then you are richer than three-quarters of your fellow human beings. If you have money in the bank or your wallet or purse, then you are among the top eight per cent of the world's wealthy.

   NOTE: This citation is at least a few years old by now, so the exact numbers and/or percentages I expect may have changed since then. However, that being said, there is much prayer, thought, word and action required to change the unjust political, economic and religious systems around the globe for a better, more peaceful, just world in the future. This is especially true for Christians and Jews who live in countries where they are religious minorities. Even in North America and Europe, the growing number of antisemitic and anti-Christian incidents and sentiment are rather alarming.

   As we begin this New Year, may God help us all to pray, desire, and work for: "Your kingdom come, your will be done on earth as in heaven!"   

KAIROS Canada Easter video

Here is KAIROS Canada's Easter video. KAIROS Canada is an ecumenical social justice advocacy and educational coalition. 

Come and witness first light from KAIROS Canada on Vimeo.

Prayer of the Day-Collect for Transfiguration Sunday Yr B

Photo by Eclecticity, Rocky Mountains

God of majesty and mystery: We praise and thank you for the mountaintop revelations that you bestow on us; through the transfigured light of Jesus, the light of the world. May the transfigured light of Jesus inspire us as we go down from the mountain into the valleys of this world to shine your light and share your love in all the dark places. In the name of Jesus, our Saviour and Messiah, we pray. 

Epiphany

Winter sky by Eclecticity

Epiphany Light

Epiphany Light, shines so bright,

Makes everything right.

What a wondrous sight,

That brightens up the night.

-Eclecticity, January 7, 2018

Personal life and theology

At least four theologians that I am aware of have been involved in; or allegations have been made against them of inappropriate sexual behaviour.

   As a seminary student, a long time ago, I became aware of Paul Tillich’s sexual infidelity. His wife Hannah did speak of it, even though some claim that they had an agreed upon “open marriage.” When Tillich taught at Union Theological Seminary in New York, theologian Reinhold Niebuhr was apparently upset with Tillich’s attitude toward female students, and he withdrew his friendship from Tillich.

   According to some, Karl Barth was, and still is, considered the most significant 20^th century theologian. Yet of late, I read a disturbing piece about his decades-long adulterous relationship with his personal assistant, Charlotte von Kirschbaum. Barth apparently tried to rationalize away this extra-marital relationship, even considering it as God-intended, so much for “Thou shall not commit adultery.” One wonders how his wife felt about it, and why she would continue to tolerate it.

   In North America, for some time now, there have been allegations against Martin Luther King, Jr. too, that he was involved in several extra-marital affairs. Whether or not these can be substantiated, I don’t know.

   More recently, also in North America, there has been coverage of inappropriate sexual behaviour by theologian John Howard Yoder; over one-hundred women were sexually violated.

   I confess this leaves a bad and discouraging impression on me about the theology of these theologians. It raises a difficult ethical question: Should sexual misbehaviour, and in some cases abuse, have an effect on how we regard the theological works of these theologians? If so, how?

   As Lutherans, we have denounced and distanced ourselves from Martin Luther’s horrifying treatises, On the Jews and their lies, and Against the Murderous, Thieving Hordes of Peasants. However, I hazard to guess that most Lutherans don’t write off Luther completely with regards to many of his other writings. Moreover, even though we do not accept or endorse his anti-Semitism, we do appreciate a considerable number of his reforms that he introduced to Christendom.

   So, when we learn of the sins of theologians whom we previously respected; does that change how we regard their theology? If so, how? What do you think?