Advent is the first season in the church year, comprising the four weeks before Christmas. The word “Advent” comes from the Latin, “to come,” and the church has observed Advent as weeks of preparation since the fifth century with themes of watchfulness, preparation, and hope infusing this season. Together we both anticipate the celebration of God’s coming in the form of the Christ child and the final coming of Christ in the time to come. Blue or purple is the appointed color for the season.

A Few Notes on Current Practices for Celebrating Advent

• Lutheran churches observe Advent in numerous ways. Most light the advent wreath during the four weeks of Advent, adding one new candle each week. These candles are typically lit during the Gathering rite. Prayers for the Advent Wreath lighting can be found in Sundays and Seasons.

• Some congregations hold midweek services during the Advent season.

• Many congregations experience the challenge of celebrating Advent in a culture that celebrates Christmas during the month of December. The commercialism of Christmas can so easily creep into the faith practices of the church. Some congregations hold Advent Festivals for the Sunday school or Advent musical events to help the faithful understand how to keep Advent amid the culture’s early celebration of Christmas. Advent devotional booklets for home use are also a helpful resource.

• Theological issues related to Advent often come up when discussing worship planning, especially related to musical matters. On the one hand, Advent is a time to prepare, to sing music related to the impending birth of Christ. On the other hand, as Christians, we know that Christ is already present with us. It is important that Advent is not a “pretend time,” as if Jesus had never come into the world. Focusing on the waiting for the light of Christ in a dark world and on the eschatological nature of Advent can help make Advent a more depth-filled, honest time of waiting.

• Keeping this in mind, it is wise to make musical decisions in Advent (as in all other times) with care. Some assemblies do not sing any Christmas carols in Advent, remaining true to the spirit of watching and waiting that characterizes the season. Other congregations, for pastoral or teaching reasons, begin to sing some Christmas carols in Advent. If a new Christmas hymn is to be learned, for example, Advent might be a time for teaching.

Ellen Rothweiller, Des Moines, IA

Warm-up Question

• How do you prepare for something? For school? For a test? For a big game or music competition?
• How do you prepare for the unknown? For the future that you know will come, but hasn’t?

Be Prepared…but for what?

We spend a lot of time thinking and worrying about the future, and we all prepare for the unknown in different ways. Some are excited and motivated by the possibility of what the future brings. Others are paralyzed by the fear of the unknown and don’t know how or what to plan for.  As students, as early as sixth grade, you are encouraged to consider what you will do after you graduate high school. Threats and fear are thrown at you about what will happen if you don’t have a plan, are not prepared for the future that will come.

Some seize the opportunity of the unknown and use if for their own personal gain, preying on those who are more cautious and pushing their own hopes and agendas for the future. This can be a relief for those of us who are reluctant to plan; we are glad that someone has a vision and is taking steps to realize it. But, what if this supposed future ends up not to be? What if life happens and the dream is not realized or the vision given to us is not in our best interest? How do we know whose prediction of the unknown future to listen to?

In the Disney movie The Lion King, Scar lays out a hopeful future for the hyenas in the song “Be Prepared”

If you have seen the film, you know that the temporary rise to power of Scar and the hyenas is short-lived. Scar’s dream of being king  ends in death and disappointment. Simba, who is the heir to the throne, becomes a pawn in Scar’s plan and in the process denies his own future. In this story, and in many stories, a plan is not enough but a lack of planning does not always pan out either.

Discussion Questions

• Are you excited by or afraid of what the future brings?
• Are you a planner or a wait and see type of person?
• Whose advice do you listen to when attempting to plan for the future?
• How do you know when that advice is not right for you and your life?

First Sunday of Advent

Isaiah 64:1-9

1 Corinthians 1:3-9

Mark 13:24-37

(Text links are to Oremus Bible Browser. Oremus Bible Browser is not affiliated with or supported by the Evangelical Lutheran Church in America. You can find the calendar of readings for Year B at Lectionary Readings

For lectionary humor and insight, check the weekly comic Agnus Day.

Gospel Reflection

In  Matthew 13:32-37, we read about the importance of being watchful and keeping awake. It also says that we do not know when Jesus, the Son of Man will come: only the Father knows when that day will come. Verses 24-27 speak of a darkened moon, falling stars and the powers and the heavens being shaken as a part of this coming. This is some serious stuff, mysterious and scary! Some Christians would link this passage with the “end times”, giving a check list of ways to secure your salvation as a way of preparing for these things.

As Lutherans we believe that in the death and resurrection of Christ our salvation is secure so there is nothing that we need to do, no check list of things to complete. So with this confidence, how do we heed this word of watchfulness and “keep awake”, and yet not let our fear of the unknown overcome us? As Simba learned in The Lion King, we cannot avoid or run from who we are, and who we are as Christians is baptized Children of God called to new life in Christ, freed from sin to love and serve others. So, perhaps the way that we as Christians can be prepared is to live and love freely. That can be the plan that we can count on and the plan that succeeds when all other plans fail.

Discussion Questions

• Do you feel that your faith prepares you for the future? How?
• Have you ever heard Christians speak of “end times”? What did they say?

Activity Suggestions

Do a Google search for “end times” and see what other religious organizations have to say about how you can prepare for this. Consider how this compares to our Lutheran approach to this subject. Invite you Pastor to be a part of this conversation.

Closing Prayer

O Lord, in life we have many pressures to plan ahead and be ready for the future. Sometimes we fail. We forget things, we fail to do things, and we miss opportunities. Sometimes we plan and then life happens and things do not turn out how we planned. Give us the courage to remember who we are in you in the midst of all the pressure and planning. Give us peace. Amen.

December 1 is World AIDS Day, an important time to learn, advocate, and pray. It is a time to celebrate how far we have come in the fight against HIV and AIDS – and how far we have yet to go.

This September, six ELCA Young Adult delegates, supported by ELCA World Hunger and Lutheran Campus Ministries, attended the United States Conference on AIDS (USCA) in Washington, DC. The USCA is a key event for activists, medical professionals, non-profits organizations and others to learn about the latest challenges and opportunities in the fight against HIV and AIDS. ELCA delegates heard from leaders in a variety of fields and engaged in conversations around connections with their faith. Below, Yen Tran and Richard Adkins, attendees at this year’s conference, share their reflections on the event.

ELCA staff and delegates at the United States Conference on AIDS

Richard Adkins – “The stigma is real”

Richard Adkins has over 10 years experience involved in HIV and AIDS. He has led numerous workshops around stigma reduction. He has been a member of the ELCA’s Young Adult cohort, an ambassador for ELCA World Hunger, and a youth delegate for the 2014 International Aids Conference.  

One of the most dangerous obstacles in the fight against HIV and AIDS is stigma.  Yes stigma. The medical treatment of the disease has come a long way and HIV is no longer the death sentence it was in the early 1980s. In fact, the United States Centers for Disease Control and Prevention (CDC) recently agreed with the science from the U = U campaign, that if a person is on treatment and virally suppressed, they cannot transmit the virus. The medical community has provided the knowledge and treatment to keep people alive and reduce the spread of HIV.

Antiretroviral therapy (ART) preserves the health of people living with HIV…When ART results in viral suppression…it prevents sexual HIV transmission. CDC, 2017

Despite these medical advances, the rate of annual infections only decreased 10% in 2014.  What is the reason? Stigma.

Stigma is a mark of disgrace associated with a particular circumstance, quality, or persons. The stigma surrounding HIV is unique in that part of it comes from the history. In the early 1980s and 1990s, people were dying, little could be done, and little information was known about the disease. The stigma also comes from how it’s transmitted, through injection drug use and through bodily fluids exchange through sex, both highly taboo subjects. The population that HIV disproportionally affects are gay males and people of color, so HIV is further stigmatized through homophobia and racism. There is an intersectionality of stigma experienced that can be made worse by race, class, sexual orientation, gender identity and/or other factors.

The cycle of stigma is a vicious one that can reinforce negative beliefs and behavior. HIV stigma leads to discrimination, which can affect the ability of people living with HIV to find work or housing, which in turns contribute to a lower self-esteem. This can even cause a person to avoid doctor’s appointments, which leads to poorer health outcomes and more stigma. The stigma is then reinforced through negative or false beliefs or even stigma from enacted laws. The end result of stigma is that fewer people get tested, and those living with the virus live in secrecy and silence.

If stigma feeds on shame and isolation, the key to overcoming stigma, is community and understanding.  It starts with information, knowing how the virus is transmitted and how it is not. The next step is acknowledging HIV. The United States currently ranks 9th for most people living with HIV at 1.1 million people. These are people in our communities, in the same neighborhoods, attending our faith communities, the same schools. They are often in the shadows for fear of not being accepted and of facing discrimination. Ending stigma means seeing people for more than their status, and creating a safe and welcoming environment for all.

Yen Tran – “We Are Family”

Yen Tran is a Public Health Professional. She implements sustainable practices and promotes healthy living environments for the St. Paul Public Housing Agency in Minnesota. She enjoys collaborating with diverse populations, who have a common mission to flourishing equitable communities. Yen resides in Wisconsin with her partner, who is an ELCA Pastor for North Beaver Creek Church.

This upbeat, make-you-want-to-groove song by Sister Sledge, was played continually throughout the U.S. Conference on AIDS. Community members from across the country have united for more than two decades now at these important events. The annual frequency has transformed the gathering into something like a “family reunion.” A time to catch up with familiar faces, welcome new arrivals, to share and listen to numerous stories of triumphs, challenges, and hopes, and to be re-energized in the mission to end to this HIV and AIDS epidemic.

Reunions of any sorts always stir a spectrum of emotions. Whether it’s feeling excited to reconnect with distant friends or feeling dreadful to encounter new faces or re-encounter a particular person who drove you to the edge. During the reunion, I experienced both ends of the spectrum. I felt nervous, excited, amazed, saddened, disappointed, hopeful, empowered, and many times, hangry when I didn’t get a snack in between the workshops. However, at the end of this particular reunion, I felt overwhelmed with love and filled with inspiration.

As a Midwestern, first-generation, Asian-American, Catholic, cisgender, ‘negative-status’ person, I was welcomed open-armed into this diverse family. I felt privileged to be trusted and to hear personal struggles of how the social, environmental, and political systems have hurt or failed to protect the most vulnerable populations. I saw how various determinants of health, such as education, economic stability, society, access to health care, and the physical environment, have tremendously impacted a persons’ mental and physical well-being. Though there were many lessons I learned from the stories shared, but these three facts have blown me away:

1. There has been immense progress in medicine (like PrEP[1]) to help a positive-status person prevent the transmission to their partner(s), and innovative technology has improved access to health centers and resources.

2. Social stigma has been one of the primary culprits in hindering the end to the HIV and AIDS epidemic.

3. There are unjust laws that have incarcerated many populations based on their health status. Policies need to be re-evaluated, adapted, and implemented to prevent and address inequities.

Overall, the conference created a sanctuary, an environment that was inclusive and encouraged all voices to be heard. A community where I felt so at home. It would be wishful thinking that all communities – schools, workplaces, spiritual centers, healthcare clinics, public centers, etc. – can be just as inviting and supportive. I know not every community (and not every families) may have similar priorities, support systems, resources, values, and policies that may promote such environments.

However, we are equipped to learn open-mindedly, to love unconditionally and to listen humbly to diverse perspectives. We can set aside our differences or claimed identities and realize that we are not perfect human beings. We do wish to do good, to be valued and for our voices to be heard. Most importantly, we have the ability to unite as a family and to uplift each other.

The missions to end epidemics, stigmas, and inequities are attainable:

Here’s what we call our golden rule

Have faith in you and the things you do

You won’t go wrong, oh no,

This is our family jewel….

WE ARE FAMILY!

Yen and Richard at USCA

[1] https://www.cdc.gov/hiv/basics/prep.html

By Ruth Ivory-Moore, Program Director, Environment and Energy Policy

“Talanoa is a generic term referring to a conversation, chat, sharing of ideas and talking with someone. It is a term that is shared by Tongans, Samoans, and Fijians.” It is also a term that will be linked to the twenty-third United Nations Climate Change conference (COP 23) that ended on November 18.

During this conference, Fiji’s Prime Minister and COP 23’s President, Frank Bainimarama lifted up the experiences and voices of Fijians and communities most vulnerable to climate change. Three critical outcomes of the COP meeting include the creation and inclusion of the Gender Action Plan (GAP), an Indigenous Peoples platform, and moving forward in Talanoa dialogue. These three resolutions will help ensure that the Paris Agreement is inclusive and intersectional in its continued planning and implementation. [Right: photo of The Fiji Pavilion at COP 23]

As a global community, we are facing what is likely one of the most serious threats to all creation: climate change. The time for action around climate change has never been more critical. Human activity is greatly amplifying Earth’s rising temperature and environmental degradation due to increased accumulation of greenhouse gases in the atmosphere. The negative consequences of this degradation disproportionately impact the most vulnerable and marginalized communities, even though they have contributed the least to it. They are also least equipped to mitigate and adapt to the changes in our environment.

We must become a global community that works together to ensure the sustainable and peaceful coexistence of all. Climate change leads to increased poverty, food insecurity, migration (due to necessity for survival), and health issues. To lessen these consequences of climate change, we must all work together. As stewards of God’s creation, the only option is to act, to mitigate, to adapt, and to build resilient communities. The simple fact is that we must step up our game and implement the three mechanisms that were produced to facilitate more inclusive and productive planning.

Critical outcomes of COP23:

The Gender Action Plan (GAP) facilitates the implementation of the Paris Agreement by formalizing the role of women in decision making around climate policy and action. While the role of gender and women was acknowledged in the preamble to the Paris Agreement, the GAP includes provisions for: capacity-building, knowledge sharing and communication, gender balance, participation and women’s leadership, coherence (strengthening the integration of gender in all aspects of implementation of the Paris Agreement), gender-responsive implementation and means of implementation, and monitoring and reporting.

The Indigenous Peoples Platform provides a means for native communities, who are often most impacted by climate change, to have a significant voice in all aspects of discussions around solutions. Discussions and resolutions included strengthening the knowledge of indigenous people, enhancing engagement of indigenous people, sharing of best practices and experiences, and providing means to facilitate the operationalization of the Indigenous Peoples Platform. [Right: photo of Indigenous People March at COP22]

The Talanoa dialogue lays a foundation critical for working toward climate resilient communities. The Talanoa dialogue stresses inclusivity of all, upholds communities most vulnerable, and emphasizes the need for fair and balance processes that will create fair and balanced solutions.

The Gender Action Plan, Indigenous Peoples Platform and Talanoa dialogue are key to ensuring the implementation of an inclusive process and that ensures the achievement of sustainable solutions. We celebrate these important successes; and we should congratulate the COP 23 Fiji Presidency on his leadership as well as the significant progress that was made.

We must now move and act with deep intentionality. No one entity is to be vilified, demonized or otherwise disparaged. We need energy companies, civil society, governments at all levels, trade associations, faith-based communities, policy makers, attorneys, researchers, agriculturalists, and people from every discipline working for a sustainable world. As bridge builders, faith-based communities have a tremendous opportunity! In the words of the Fiji youth who delivered a powerful message at the opening of the COP23 plenary, we must “walk the talk.” [Left: photo of World leaders congratulating the Fiji youth after his powerful speech]

We must proceed intentionally to work on implementation of the Paris Agreement. We have hope, and we have faith. But we know “for just as the body without the spirit is dead, so faith without works is also dead.” (James 2:26)

To that end, to the Fiji Presidency of COP 23:

• Called to biblical and theological reflection in community
• Called to effective prevention, treatment, and care
• Called to eradicate stigma and discrimination
• Called to walk with companion churches and partners in other countries
• Called to advocate for justice
• Called to build institutional capacity and make strategic choices

The ELCA and each of its members have the opportunity to speak out powerfully against all forms of stigma, discrimination and systemic inequality. Together, we can be affirming communities and engage in open conversations. Collectively, we can raise our voices in advocating for just policies. And as a community of faith, we can begin in worship and prayer.

Coming together on Dec. 1st, or at our usual worship times on Sunday, Dec. 3rd, we join our neighbors around the world as we honor all who have lost their lives to AIDS-related illnesses; we seek encouragement to take bold action; we rejoice in scientific advances in effective prevention, treatment and care; and we are sent out in peace, freed to act.

As we gather this World AIDS Day, remember that on this and every day, we are called to respond.

You can find ELCA Worship resources here. The full ELCA Strategy on HIV and AIDS, along with other resources for World AIDS Day can be found here. You can also stay connected with the ELCA’s Strategy on HIV and AIDS on social media @ELCAHIVandAIDS, and can share what your congregation is planning for World AIDS Day 2017.

We thank you that by the life-giving power of your spirit you bestowed upon us, your people, such gifts as are needed to respond to the situation at hand. Pour on us all that we need to stop AIDS and reach out to everyone affected with compassion, healing and hope.

May we know your call to be leaders in this struggle and employ the courage, wisdom and resources you have given to respond to HIV and AIDS.

Chris Heavner, Clemson, SC

Warm-up Question

Do you ever find yourself doing something a particular way and not really knowing why?  (Like putting on one sock and then one shoe rather than putting on both socks then both shoes.)  Athletes work to develop muscle memory.  Is it possible to develop human interaction memory?

Doing What Comes Naturally

The Jewish observance of Seder involves the young participants asking a series of questions.  One of these is “We normally eat standing up.  Why do we do eat this meal lying down?”  (The practice of lying down is to remind us of God’s protection and thus our ability to be at leisure.)  This instructional tool allows the elders to explain actions and their origins.

Each of us has automatic responses to situations which come up with some regularity.  We may (or may not) always take time to consider our response and how it has developed over time.

What is our programed response when we see a homeless person?  Do we have muscle memory which causes our feet to move us away from persons extending a beggar’s cup?

Pastors in my home Synod applauded the presenter at our conference, but shied away from his request for us to share stories about our visits to persons in prison.

The world teaches us many lessons which are antithetical to the message of Jesus.  Jesus was more concerned with caring for the other than with self-protection.

Discussion Questions

• How would you characterize your own “muscle memory” when it comes to interactions with the hungry, the homeless, those in prison?
• Let’s make it very clear that “muscle memory” needs to be in place to protect the innocent from exploitation and abuse.  There is no excuse for emotional, physical, or sexual abuse!  How do we make sure that we don’t over-react?  Have we allowed the need for personal safety to justify our turning a blind eye to the needs of others?
• Caring for those naked or thirsty is a task which also falls to the systems and structures of our society.  What might Christians say to policy makers about availability of health care and/or protecting our sources of drinking water?

Christ the King Sunday

Ezekiel 34:11-16, 20-24

Ephesians 1:15-23

Matthew 25:31-46

(Text links are to Oremus Bible Browser. Oremus Bible Browser is not affiliated with or supported by the Evangelical Lutheran Church in America. You can find the calendar of readings for Year B at Lectionary Readings

For lectionary humor and insight, check the weekly comic Agnus Day.

Gospel Reflection

The context for this passage is important.  For several chapters, Jesus has been engaged in a discussion with or about those who occupy positions of leadership among the faithful.  The scribes, the Pharisees, the Sadducees – all had come or sent their lackeys in an attempt to discredit Jesus and trap him in his words.  No attempt had worked.  Jesus consistently returns to the truth of God’s word and the claim God’s grace has upon our lives. When Jesus finishes this exchange, Matthew’s gospel moves to the Passion Story.

Matthew 25:31-46 serves as the closing to a message which began with Jesus’ Sermon on the Mount.  “Blessed” are those whose natural reaction is to do what Jesus has done.

Too often, this story is dissected as a means of determining whether one is a sheep or a goat.  There is certainly this undertone to the exchange.  The part of the story to which we might give greater attention is that members of neither group were aware of their action or inactivity.  They were just doing what came naturally.  To one group, it was muscle memory to help and to care for others.  The other group had taken to heart lessons about self-advancement or self-protection.

We miss the opportunity to grow in our discipleship when we use the examples Jesus lifts up as a way of deciding who is the saved and who is the damned, who are the blessed and who are the cursed.  This story presents us with the opportunity to examine what resides in our hearts and gives rise to what we do with our hands.

Discussion Questions

• These are the appointed lessons for Christ the King Sunday.  What does it mean, to label as our “king” the Christ whose concern repeatedly returns to those who live along the margins of our society?
• Can you share an exchange between yourself and someone who was hungry/thirst/naked/in prison?
• How do we set and enforce prohibitions against abuse and exploitation, while avoiding being so fearful of others that we close our lives and shut our eyes to the needs of others?

Activity Suggestions

• Develop an elevator speech (this is a 45 second script which you rehearse) which can be used the next time you encounter someone asking you for money or food.  Give your “speech” to another member of your group, and allow them to critique.
• Ask your pastor if they have ever visited someone in prison.  Take a simple survey of five church members, asking if they know anyone who is in prison.
• Talk to an athlete about muscle memory and discuss whether it might be possible to alter our social responses by practicing and rehearing different responses.

Closing Prayer

Giving and loving God; open our eyes to the ways we interact with others and to the motivations which lie behind our actions.  Help us to see and to care for the lost and forsaken, the abandoned and abused. Amen.

Today’s post is from Kelly Sherman-Conroy (Oglala Sioux), Luther Seminary student and member of the American Indian/Alaska Native Lutheran Association.

In August of 2016 the ELCA made a promise to the Native people.  The Churchwide Assembly, made up of members of the ELCA, passed a resolution written by ELCA Native American clergy Bishop Guy Erwin (Osage Nation) and Pastor Joan Conroy (Oglala Sioux) to recognize and celebrate contributions of Native Americans in the life of the church and community.

The whole body of the ELCA confessed that they were wrong and repudiated, explicitly and clearly, the European-derived Doctrine of Discovery, a document that has been used to justify racism against and enslavement of indigenous peoples since it was written in 1493.

This papal bull, known in Latin as “Inter Caetera,” gave Christian explorers the right to claim lands they “discovered” for their Christian monarchs. Any land discovered that was not inhabited by Christians could be exploited. If pagan inhabitants could not be converted, they could be enslaved or killed. Indigenous people have felt the sting of that papal edict since Europeans first landed in North America. The Native culture, according to early missionaries, did not fit the Christian religion, and belief in the Gospel required them to give up who they were in order to become something they could never be… white.

When the ELCA passed the resolution formally repudiating the Doctrine of Discovery, one of the commitments that was made was to “encourage the Office of the Presiding Bishop to plan an appropriate national ceremony of repentance and reconciliation with tribal leaders, providing appropriate worship resources for similar synodical and congregational observances with local tribal leaders, at such times and places as are appropriate.”

This Native American Liturgical Celebration and Service of Reconciliation was created by Kelly Sherman-Conroy, a member of the Oglala Sioux Tribe in Pine Ridge South Dakota, who attends Nativity Lutheran Church in St. Anthony, MN and also currently attends Luther Seminary. This liturgy, with the help of many people, was put together to in a meaningful way integrate Native culture and spirituality, and also keep some boundaries of the Lutheran Christian traditions. The result is that a profound and deeply spiritual experience has been created for all involved, not just in the worship practices themselves but in relationship with God and the other. In other words, inculturation (the adaptation of worship to various cultural settings) aims to deepen the spiritual life of the assembly through a fuller experience of Christ who is revealed in Native people’s language, rites, arts, and symbols.

On November 22^nd this service will be live streamed from Nativity Lutheran Church in its entirety. You will be able to join the live stream at Nativity’s web site, and more information about the event is available on Facebook. It is my hope that this service and celebration will serve as an example as to how this liturgy can be used in regions across the ELCA, and that the participants will have a blessed, faith-filled and formative experience.

If you would like to host this liturgy in your own synod or congregation, the worship resources themselves and a list of guidelines created to aid in the use of the liturgy may be found from ELCA.org. The American Indian/Alaska Native Lutheran Association is also available for conversation via email at ELCANATIVE@gmail.com.

Images:

Image 1 is a photo of Kelly Sherman-Conroy, taken at Luther Seminary during worship

Today’s post is from Julie B. Sevig, an ELCA deacon, communications specialist at the Lutheran School of Theology at Chicago, and a member of Holy Trinity Lutheran Church in Chicago, IL.

Sunday, November 26, is soon here. In some congregations it is hailed as Christ the King Sunday, in others it has become known as the Sunday we focus on the Reign of Christ.

Some will sing “All Hail the Power of Jesus’ Name!” (ELW 634) or “Crown Him with Many Crowns” (ELW 855) with gusto. Others will choose “Soli Deo Gloria” (ELW 878) or “Evening and Morning” (ELW 761), more gentle and subtle in both music and message. In my own congregation, the focus will be the end of the church year: Last Sunday of the Year.

Having a king doesn’t always turn out well for everyone, after all. Back in 1996, Gail Ramshaw, a scholar of liturgical language, wrote this when suggesting we call this “Last Sunday of the Year”: “I find the myth of the crown, like the crowns themselves, more greed and glitter than divine design.”

Throughout history, crown and throne have been associated with power that was misused and evil. And we’re sensitive to abuse of power and evil more than ever these days. It’s as palpable as the morning news.

So I look forward to November 26 as an opportunity to bid the year farewell, collectively and individually. Much like December 31, we have the chance to take stock of how we’re doing.

Don’t wait until New Year’s to make resolutions, theologian Karoline Lewis says: “Make this New Year’s Resolution Sunday.” On this Sunday (whatever we call it), we look back and look forward, and imagine God’s future and our role in it.

No, we won’t be singing “Auld Lang Syne” that week. But before shifting to Advent and all the anticipation it brings, my faith community will sing “Christ Is Alive! Let Christians Sing” (ELW 389):

“In ev’ry insult, rift, and war,

Where color, scorn, or wealth divide,

Christ suffers still, yet loves the more,

And lives, where even hope has died.” (v. 3)

 

Perhaps Dawn Chesser, preaching director for Discipleship Ministries of the United Methodist Church, says it best in her liturgical reflection for The Last Sunday of the Year: “Affirm the victories and name the demons, but then let it all go and move on. Hope is coming. New life is just around the corner. God’s grace is the hope of the world.”

——-

Sources referenced:

“Transfiguring Monarchy” by Gail Ramshaw in “Liturgy Christ Reigns” Journal of The Liturgical Conference, Volume 13, Number 2.

Karoline Lewis, “Throne Mentality” from Working Preacher, Luther Seminary, November 16, 2014.

Dawn Chesser, Preaching Notes for Christ the King Sunday, Year B (November 22, 2015).