By the seventh day God had finished the work he had been doing; so on the seventh day [God] rested from all his work.

Here in Genesis 2:1, we learn about the continuing of creation, flora and fauna, rest from the six days God created the skies and the earth and humanity.  

We’ve heard this Scripture countless times, in pithy sentences, in expectation for an abstract time in the future where we would pause and reflect. But, when the appointed time comes, many of us continue ticking things off the to-do list, doing one last thing before rest, continuing the cycle until we realized we haven’t actually rested. We admire the Creator for building this seventh day into our default weekly flow, a pause, a hiatus from production. Production is fruitful for our humanity and society as we work together to address hunger and inequalities, as God made creation to work together. But what if we thought of rest not as mutually exclusive from this week of creation, but an essential part of the weekly rhythm? 

For a little while, especially since the beginning of this global COVID-19 pandemic, the distraction of social media, the news cycle, and the endless doom scrolling impeded my rest. Bad news penetrates my phone and computer and even when I try to take a break, the convenience of my phone sending alerts makes it difficult. Constant production and consumption have eclipsed my daily rhythms, leaving no room for true rest. It is addictive to contribute to or learn more about the people and communities, using the ruse of being connected and informed, but this type of connection is not supposed to be constant.  

Back in October, I had the opportunity to attend Blue Mountain Center, a residency in upstate New York to give artists and activists time to rest. The location of the center was rest in itself, there was no Wi-Fi or cell service, so my usual distractions – email, social media, streaming – were eliminated and I was able to meditate, share meals and create. There were hours, days sometimes, where I cleared my brain of both production and consumption, and allowed my mind to wander. It was a reset. 

Our newsfeeds report constant disaster, from the recent tornadoes in Tennessee, the ongoing water crisis in Mississippi, and international humanitarian crises, especially the conflicts in Gaza and Sudan. With news like this, rest feels like a luxury, not essential. How can we rest when the global community needs support from each other? 

Rest, however, is one of the ways we cultivate resilience in our work as disaster workers. Our work often does not allow us to rest, because disasters and their fallout are unpredictable. That’s when we lean on our community and solidarity we’ve built so we can take time to rest. Our partnerships with ELCA synods, community organizations and disaster coordinators are essential to fit into our rhythms of work and rest. Resilience in disaster works when there are many people and organizations who play specific roles. 

When God created the seventh day, God did not rest because God did all the work of creation in the six days prior. God rested because rest is intrinsically built in the rhythm of life. That means, if we choose Sunday to be the seventh day, then no matter what happened the past week, whether we fall to illness, or lose track of time, or projects and schedules fail in the many ways they often do, we still must rest. Rest allows us to be human, understanding that production may not work the way we need it to, but days of work will always come back around.  

We’ve built the December holidays as a regular rhythm of rest. We reflect on the birth of Jesus Christ, slow down a little at work, make plans to visit family, even arriving a few days early to help pick up turkeys and hams, hang Christmas lights and place snowmen around the house, share old recipes and create with family and friends we may not see. Or for others of us, we may take the time out to reflect alone by catching up on reading or television shows we’ve missed. No matter how we choose to spend the time, we are, like God, creating this time to rest our minds and hearts from production and consumption. 

I hope we take this time to truly rest, whether it is a few hours away from the phone, a few more minutes spent in meditation, or taking a few days from meetings and emails to reset our human rhythm. 

Emma Akpan (she/her) is the regional representative for the Southeastern region on the Lutheran Disaster Response Initiatives team. Emma was inspired to dedicate her career to public service after graduating seminary and organized and advocated for women’s reproductive rights, voting access and racial justice. Just prior to joining the LDR team, she worked in political technology and helped advocacy organizations to use creative ways to reach people impacted the most by changing policy decisions with technology. 

Linnea Peterson, Minneapolis, MN

Warm-up Questions

• Have you ever tried to talk about something that happened to you and had someone refuse to believe you? 
• Do you think some people are believed more than others when they talk about their experiences? What do you think leads to that difference? 

Believe Me

A couple of months ago, pop star Britney Spears released a memoir, The Woman in Me, bringing her back into the national spotlight. Though her most popular songs came out over 20 years ago, Spears has received attention in recent years with the #FreeBritney movement, which was an effort by Spears and her supporters to end the conservatorship that gave Spears’ father, Jamie Spears, legal control over Britney Spears’ life, medical options, and finances. 

As with movements such as #MeToo, the #FreeBritney movement had at its heart a commitment to believing women. In this context, the title of Spears’ memoir seems deliberate, particularly the use of the word woman. She could have titled the book something like The Adult in Me or The Grownup in Me to signal that she is no longer a teen sensation and has matured. Focusing on her womanhood, rather than just her adulthood, indicates not only that she is now an adult but also that her gender is important to her. Perhaps it serves to remind readers that her gender has played a significant role in how others treat her, as well. 

As with many societies around the world and throughout history, our society has an unfortunate tendency to discount or dismiss women’s stories, even when those stories are true. In the case of Britney Spears, it took a long time and a lot of public pressure for the legal system to take seriously that she was competent to make her own decisions and that her father was misusing his control over her. 

Through the efforts and belief of many of Britney Spears’ supporters, as well as Spears’ advocacy for herself, the conservatorship was finally ended. In the time since, Spears has been able to reclaim her voice enough to write and publish a memoir. 

Yet Spears is far from the only woman who has been disregarded and disbelieved.  Many situations, from small interpersonal discussions or disagreements, to group projects and business strategy, to large, complex global conflicts, would benefit from paying more attention to the perspectives of women.  That only happens if women speak up and men create space and listen well. 

Discussion Questions

• Have you ever felt like your gender has affected the way other people treat you? What about other aspects of your identity? 
• Have you ever noticed yourself treating someone else differently based on something about their identity? 
• In many ways, a conservatorship locks an adult into the legal status of a minor. What might justify such an arrangement?  When should it be terminated?
• Do parents and guardians currently have too much control over the lives of their children or other minors in their care? If you think there should be changes to the balance of power between parents/guardians and minors, what should those changes look like? What is the ideal balance of freedom versus safety for those under 18? 

Fourth Sunday of Advent

2 Samuel 7:1-11, 16

Romans 16:25-27

Luke 1:26-38

(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

What stands out to me in this gospel reading is that Luke does not in any way question or cast doubt upon Mary’s insistence that she is a virgin. Surely people who knew Mary during her pregnancy or during the early years of Jesus’ life must have wondered whether he was Joseph’s son, since he was born during Mary and Joseph’s betrothal. This would likely have been a topic that some people found scandalous and gossiped about, but Luke does not engage in any such speculation. 

Matthew reports that Joseph had a dream where an angel told him that Mary was still a virgin, that her child was of the Holy Spirit, and that Joseph should marry Mary, even though she was pregnant with a child that was not his. Luke does not contain this story. In Luke, the only testimony we have that Mary was a virgin when she conceived Jesus is Mary’s own testimony. It is significant that Luke chooses to believe Mary about her virginity at the time of Jesus’ conception. 

While Christianity sometimes fails to live up to this standard of believing women, we would have a very different religion if we did not believe Mary’s account of how she became pregnant with Jesus. The story of Jesus and our theology about him are influenced by the fact that we view Jesus to be of divine origin, something that we believe, in part, because of Mary’s account of how she became pregnant. 

The church has too often silenced women, a tradition that began with some of the New Testament epistles forbidding women from speaking in church. Such a prohibition, along with many of the ideas about what constitutes Christian behavior found in the epistles, was an effort to appear blameless to the rest of Roman society, a strategy now known as “respectability politics.” 

The ELCA and its predecessor Lutheran denominations have been ordaining women for 53 years. This is something to celebrate, and I am deeply grateful for the many female pastors I have had throughout my life. It is, however, worth noting that the first American Lutheran woman of color was ordained just 43 years ago, 10 years later than the first white American Lutheran woman, and also that women in same-sex relationships have only been eligible for ordination in the ELCA since 2009. Both LGBTQ+ women and women of color wait significantly longer, on average, for calls in the ELCA than their white, straight, male counterparts. There is still plenty of ground to cover as we strive to listen to more women in the church. 

Discussion Questions

• How do you think Christianity would look different if we chose not to believe Mary about Jesus being of divine origin? 
• Would Jesus still be special if he had been conceived in the conventional way?
• Have you heard of “respectability politics”? Can you think of other behaviors that the letters in the New Testament mandate or ban that you think fit into this pattern? 

Activity Suggestions

• The United Church of Christ and the Unitarian Universalists have created a comprehensive sexuality education curriculum called Our Whole Lives, which some ELCA congregations have also started to participate. Look up the Our Whole Lives curriculum and see if there is anything in it that you think would be beneficial to your congregation. 
• Gather supplies to donate to a local women’s shelter. Hygiene and menstrual products are often greatly appreciated. 
• Listen to the Britney Spears song “Stronger” and discuss how the lyrics relate to or differ from the gospel passage for today. 

Closing Prayer

Gracious God, you created us in your male and female image. You know the truth, and you believe us when we tell you or others about what we have experienced. Guide us to believe others when they share the truth of their lives with us. Remind us to listen to those who might otherwise be disbelieved or ignored.  Strengthen us to keep speaking up when we are the ones in that situation. Amen. 

In honor of International Migrants Day, Racial Justice invited guest writer Rev. Menzi Nkambule to share some thoughts on being a migrant in the United States.

What is your response when someone asks, “Where are you from?” Mine is a joke and reality. I often reply with my Eswatini accent, “I am from Decorah, Iowa.” I was raised in Eswatini, attended Luther College in Decorah and Luther Seminary in St. Paul, Minn., and am now a Lutheran pastor in Jersey City, N.J. For most people in America, “Where are you from?” is a tricky question. We need a different question if we are to be hospitable to one another.

When you ask people where they are from, you receive complex answers. Many Americans have lived in several parts of the country and, in some cases, the world. For example, some grew up in military families, moving from one base to another. Others grew up in a pastor’s family, moving from one church location to another. Like a plant, they were dug out of the ground and transplanted to a new place. Therefore, whether you were born in the United States or Eswatini, the question “Where are you from?” is, at best, challenging. At worst, it feels invasive and presumptuous, especially if asked of those born outside the U.S.

But do not worry; with generosity of spirit, there is nothing we cannot get past. Humor and genuine curiosity can generate a good conversation and help us connect in our similarities and differences. However, I find that, instead of “Where are you from?,” the question “Where is home for you?” embodies the generosity needed to spark instant connection.

In my experience, this alternative question reflects the kind of generosity that Leviticus 19:33-34 asks of us when it says, “When an alien resides with you in your land, you shall not oppress the alien. The alien who resides with you shall be to you as the native-born among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the Lord your God.” Ask someone “Where are you from?” or “Where are you really from?,” and that person may hear you saying that they don’t belong. But ask someone where home is, and you will have treated them as if they belong. You will have given them the joy and ease they need to put down roots in your community.

When I first came to the United States, I was 22, had never seen the doors of a Lutheran church and never in my life thought I wanted to be a pastor. Understandably, I was feeling out of place. But then the question “Where is home for you?” transformed me. My campus pastors were the first to ask me this question. It brought a much-needed shift in perspective, from home as a data point to home as the people with whom I feel safe attaching roots and exploring.

As time passed, I began to see Decorah as a community of belonging. By my senior year in college I had explored Lutheranism and gotten baptized at Good Shepherd Lutheran Church in town. I spent so much time with the pastors that I began to think I, too, could be a pastor. I studied management and made a leap to seminary and ordained ministry. Because I felt at home in Decorah, I belonged, planted roots and thrived.

Ultimately I am from Decorah and other places because I feel at home there. I believe that those transplanted across the globe or from one state to another need nothing more than for us to be their home. They need us to be what God calls us to be — the soil where the immigrants among us can take root and be at home in our communities.

The Rev. Menzi Nkambule is an ELCA Fund for Leaders alum serving as pastor of St. Matthew’s Lutheran Church, Jersey City, N.J. He enjoys cooking and cycling.

Dennis Sepper, Rosemount, MN

Warm-up Question

How do you react when things do not go your way?  How do you get though the rough times in life?  

Hope in the Wilderness

Bernhardt Ingemann was born on May 28, 1789, the son of a Lutheran Pastor who died when Ingemann was 11 years old.  Bernhardt entered the University of Copenhagen in 1806.  The following year, when the British attacked Copenhagen to prevent Napoleon from taking the Norwegian-Danish navy, Ingemann helped to defend the city.  His apartment and his early works were burned in the siege.  In 1809 he lost his mother, three brothers, and a niece in a tuberculosis epidemic, a tragedy reflected in much of his later poetry.  Ingemann was a sensitive, soft-spoken person with few friends.  However, as a writer of children’s stories, he was second in popularity only to Hans Christian Andersen, whom he counted among his friends.

In 1825, Bernhardt Ingemann wrote a Danish hymn for the season of Advent.  Its themes include expectant song, light through darkness, ransom, and rejoicing—many of the Advent themes.  The hymn is still popular today.  We know it as “Through the Night of Doubt and Sorrow.”

From elementary school all the way through college;  school teachers, principals, student life staff and counselors teach students how to be “resilient.”  Resilience is defined as “the capacity to withstand or to recover quickly from difficulties” in life.  Resilience is a good quality to have.  No matter what our age might be, we have to face some challenging circumstances or experiences.

This Third Sunday of Advent has been known as Gaudete Sunday or the Sunday of Joy.  Sometimes this Sunday is represented in the Advent wreath by a pink candle instead of the usual blue or purple.  In our second lesson text, Saint Paul encourages us to “rejoice always.”  This is where the characteristic of resilience comes to be a strength.  Facing tough times and coming through them often leads to personal growth and even a stronger resolve of character.

In addition, as Christians, we have the faith and the promise of God that no matter what happens in the world or in our lives, Jesus is with us to bear us up and carry us through.  We can manufacture joy by playing a favorite game or eating a favorite food, but those do not last very long.  Our joy, our resilience, comes from God and Christ.  That is what helped Bernhardt Ingemann not only cope with the difficulties of his life, but also gave him the strength to write the words to a hymn that is as meaningful to us today as it was to him and those around him back then.

Discussion Questions

• Read the words to Ingemann’s hymn (ELW 327, LBW 355).  Where do you see words of hope?  Words of joy?  Words which would reveal resilience?
• Hope and light are major themes of Advent.  Where do you see signs of hope today?  Where is there light shining in the darkness?
• What  hymn or song  instills hope in you?  What hymn or song  brings you joy?

Third Sunday of Advent

Isaiah 61:1-4, 8-11

1 Thessalonians 5:16-24

John 1:6-8, 19-28

(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

People tried to avoid the wilderness.  Yet, people were willing to enter the wilderness to seek John the Baptist.  Sometimes entering the wilderness is what people do in order to gain something like peace or joy.  We cannot always avoid facing a bad situation or somehow make it better.  The best we can do is pray and remember the promise of God and Jesus that they are always with us, no matter what has happened.

Notice that some of the people in today’s gospel text believed that John might be the promised messiah or the prophet Elijah coming back into the world.  One of our tasks in life is to figure out who we are called to be.  Who are we in the world and in our communities?  Most times the people closest to us help us figure that out.  They tell us what they see as our strengths or what talents they see in us.  But sometimes people place expectations on us that are not as good for us.

That is what  happens to John the Baptist.  People really want him to be the Messiah, the Chosen One.  They would accept John as the Christ in a moment.  However, John knows his place.  The Bible says “He [John] confessed and did not deny, but confessed, ‘I am not the Messiah.’”  John knows he is a witness to the coming of Jesus, the true Messiah.  

Sometimes we humans forget our place.  We fool ourselves into believing we can fix any problems that come our way, forgetting that we are God’s creatures and it is God and Jesus who can get us through the troubled times.

In the opening verses of today’s Gospel text, the author John refers to Jesus as “the light.” Later in John’s Gospel Jesus refers to himself as the “light of the world” (John 8:12).  In a world where electricity did not exist, light in the darkness was a blessing.  Jesus, as the light entering the darkness of the peoples’ lives and giving light to one’s path forward, is a powerful symbol of what Jesus means to the people and to the world.  When we find ourselves in times of darkness, the light of Jesus can give us hope and see us through whatever difficulty we are in.

Discussion Questions

• What are some of the wildernesses in the world today?  Are people willing to face and enter the wilderness in order to grow and gain strength?
• How do we Christians bear witness today to the presence of Jesus?
• Is the symbol of light still a powerful one in our day?  Why?

Activity Suggestion

As children we sang the song “This Little Light of Mine, I’m Gonna’ Let it Shine.”  Think of one of your gifts or characteristics that you can let shine for your friends and your community.  Identify a gift in one other person and tell them how that gift is shining for others.

Closing Prayer

Loving God, let the light of Jesus shine in our lives, in our communities and in the world.  Help us to be like John the Baptist, knowing our place before you.  Help us also to be like John in bearing witness to Christ and the hope Jesus’ presence can give.  Guide us in the Advent days ahead until we sign the carols and hymns of Christmas announcing the birth of Jesus.  Amen

On December 10, 1948, the United Nations adopted the Universal Declaration of Human Rights (UDHR), written to address the atrocities committed during World War II. Since then, the United Nations and other bodies have adopted additional documents on human rights. The International Bill of Human Rights includes the UDHR, the International Covenant on Economic, Social and Cultural Rights and the International Covenant on Civil and Political Rights.

Not included in the UDHR is any statement related to climate change – it wasn’t a known concern in the 1940s. However, in the years since, the United Nations has published additional documents about other human rights. One such report from the United Nations Environment Programme discusses the impact of climate change on rights.

People from around the globe rally at the venue of the United Nations climate change conference COP27 in Egypt, calling for respect of human rights. LWF/Albin Hillert

The introduction to the report says, “Anthropogenic climate change is the largest, most pervasive threat to the natural environment and human rights of our time.…These impacts, combined with direct harms to people, property, and physical infrastructure, pose a serious threat to the enjoyment and exercise of human rights around the world.”

To name a few impacts, climate change causes warmer global temperatures, rising sea levels and changes in precipitation patterns. These consequences put numerous human rights in jeopardy, as outlined in the UN report:

• Right to adequate standard of living: Disasters negatively impact living conditions for several reasons. Wildfires and storms can destroy or damage homes. Droughts and floods can ruin crops and endanger animals, which affects people’s livelihoods, especially in communities around the world that rely on agriculture and livestock.
• Right to health: The impacts of climate change are dangerous for people’s health. Pollution is harmful to people living in heavily populated areas or near factories. When people lose food sources, such as livestock and crops, or access to uncontaminated water, they face malnutrition and disease.
• Right to life: Climate change threatens the right to life every day for people around the world. More severe disasters can lead to more lives being lost. Losing the right to an adequate standard of living, health, food, water and other necessities threatens peoples’ lives daily. This is especially true for people of color and those living in vulnerable communities and countries, which suffer disproportionately when hit by a disaster.

Climate change endangers the human rights of people around the world, especially those in under-resourced communities and developing countries. Lutheran Disaster Response prioritizes the accompaniment of those who are most adversely impacted by consequences of the changing climate. During long-term recovery, we work with communities in mitigating the effects of future disasters, building resilience, and expanding preparedness capacity, knowing that disasters will continue to be more extreme.

Effective disaster response upholds all the rights described in the UDHR and subsequent documents. Even when people’s lives are upended by natural or human-caused disasters, their human rights should not be at stake. That’s why the work of Lutheran Disaster Response and our local partners in the United States and around the world is so important – after a disaster, when our neighbors are living in uncertainty, we walk with impacted communities, responding to their needs and supporting recovery efforts while simultaneously celebrating their strength and resilience.

Get involved

1. Advocate. Visit the ELCA Advocacy Action Center to contact your congress members about vital issues impacting our communities, including government disaster response program reform and supporting refugees.
2. Study. Read the ELCA’s social message “Earth’s Climate Crisis.” It provides theological rationale and social analysis to foster discernment and engagement relating to climate care.
3. Volunteer. By volunteering in local disaster response through your synod or regional social ministry organization, you can ensure that survivors’ rights to adequate living is met.
4. Donate. Lutheran Disaster Response is a trusted partner in disaster response. Your gifts to Lutheran Disaster Response help accompany our neighbors when their lives are upended by disaster. 100% of your gifts to a designated disaster go to disaster survivors.

A lot of the questions we get from individuals and congregations are about cost-friendly resources, or being asked where a ministry can start with improving their accessibility beyond physical structure. So when members of the Disability Ministries advisory team met last month, we put together a “Top 10 list” of sorts that offers ideas, resources, and our thoughts on accommodations that can give a place to start.

This is not an all-encompassing list by any means, but we hope it can give you some ideas, many of which are low cost, on where you can begin the holy work of becoming more accessible in your Christian education programs.

Our Top 10 List of Accommodations A Congregation Can Make:

10. Website Design: The way a website is laid out or the fonts chosen for a site can make it difficult, or impossible, for a blind person or a person with low vision to navigate. Here are some articles and resources on website design:

• Introduction to Web Accessibility | Web Accessibility Initiative (WAI) | W3C
• 14 Accessible Website Examples to Inspire Yours (hubspot.com)

9. Communication Access Realtime Translation (CART) services Captioning Resources | NCRA: CART displays captioning in real time and can be used with screen readers and Braille displays and can be displayed with scalable font. CART can be a great resource in worship for Deaf, Blind, and Deaf/Blind communities.

8. Adaptive art supplies for Christian Education: Our friends with disabilities can feel singled out because we sometimes need different or specialized writing and creative tools or items for adapted games that may be locally unavailable. Fortunately, you can find many easy things to have on hand!

These are just a few starter examples, but please note that some things that are helpful to disabled people are the same type of items used in preschools. If at all possible, do not purchase only the items intended for preschoolers. People of all ages benefit from these materials, and age-appropriate ones may be available.

UNO Braille 

Low Vision Playing Cards

Loop Scissors

Crayola Tripod Grip Markers

7. Use a variety of Bibles: Large print options and the use of multiple translations of scripture can make worship and Bible study more accessible to different people.

6. 5 Steps to Make Your Congregation More Autism Friendly (wearesparkhouse.org)

5. Resources for Blind or Visually-Impaired People: Hadley is a free education resource to help newly Blind and Blind people at all stages of life, offering courses from academic to basic life skills.

4. Gluten-free Options for Holy Communion

3. Update language/images used in worship, prayer, Bible study, etc.: The most common questions we get are related to language and how we speak about disability in worship and prayer or showing hospitality to people with disabilities. These articles can help guide you as you consider what is means to do away with ableist language in the life of a ministry or congregation:

• Language Around Disability

• https://reneeroederer.com/2019/02/12/accessislove-changing-ableist-language-in-churches/

2. What large print REALLY is!

1. Broadening your leadership: Learn to appreciate the giftedness of ALL your people—disabled and nondisabled— and use their gifts!

We hope this list of resources can be helpful to many of you! There are so many things out there a congregation or ministry site can do for accessibility and inclusion of the disability community. We pray that you will review this list and find other amazing resources as well.

by Naomi Mbise, Lutheran Office for World Community Fellow

As we navigate through 2023, our world is experiencing human rights violations at an alarming rate. These serve as a stark reminder of the challenges we face in multilateralism. To adapt and protect fundamental freedoms and rights in a rapidly changing world, agility and commitment are needed.

Human Rights Day is 10 December. It marks adoption in 1948 of the Universal Declaration of Human Rights (UDHR), commemorating in 2023 its 75th anniversary (HR 75). The UDHR has laid the foundation for protecting human rights.

As we reflect on the past and celebrate achievements, let us also acknowledge the work that lies ahead. Embracing agility in human rights requires collective determination. Principles of human rights must not just be ideals but living realities.

In my work at the Lutheran Office for World Community, I am called to advocate for the rights of the most vulnerable. Showing up in spaces where policies of tangible support are created. I often find myself at the intersection of international affairs, grassroot and faith-based networks: working towards the practical realization of human rights within the context of our faith-based and humanity principles.

Courageous Faithful Action

We must not become indifferent to the persistent human rights violations around the globe. The ELCA social message “Human Rights” states, “Too often, we, as members of this society, are buried under the concerns of everyday life. The human rights abuses of people we don’t know or understand are too remote to stir us to action” (p. 8).

As a communion of churches and as people of faith we are called to engage. “The Lutheran World Federation (LWF) views engagement in the search for social and economic justice and the promotion of human dignity as fundamental elements of a holistic Christian ministry and witness,” affirms LWF’s “Faith and Human Rights: Voices from the Lutheran Communion” (p. 9).

In another noteworthy milestone, the Lutheran World Federation (LWF) celebrates a decade since the adoption of our Gender Justice Policy in 2013. This marks a significant step forward in promoting equality and inclusivity. The LWF’s commitment to gender justice serves as a beacon for the positive impact that intentional policies can have on the realization of human rights.

Intentional Commitment

The protection of human rights requires intentionality. As guardians of human rights, we must be nimble in our approach, ensuring that our efforts remain aligned with the needs of the ever-changing global community. I find encouragement from author and podcaster Brené Brown, who has emphasized: We need courageous cultures. Brown says: you and I must create and hold spaces that rise to higher standards of behavior than what we experience in the news, on TV and in the streets. I think courageous cultures prioritize protection of human rights.

If you feel despair in trying to make a difference, I have some words of encouragement for you.

You can do more. Yes, you can do more because that’s humanity. You have the wisdom, capacity and power to do more – to create a space for freedom, for peace, for equal access to human rights and for justice. If you are enjoying fundamental human rights, why not others?

The call to action for human rights is clear: we can do better to rise above the challenges and foster an environment where justice, freedom and equality prevail. It is not merely a task; it is a testament to our shared commitment to a better world.

Book review by the Rev. Peter Heide

Michalko begins the difference that disability makes (Temple University Press, Mar 2002) in narrative conversation with a number of observations, ex. noting that throughout history people have put greater value on minerals and substances that are limited. Gold’s value comes from its scarcity; the same is true of diamonds and natural pearls. At one time salt was so valuable that it was used as a means of exchange. Michalko reminds us that salary comes from the practice of Rome paying its soldiers with salt.

Yet, when society regards the relative scarcity of people living with disabilities, the world chooses to devalue their lives thus depriving itself of the gifts that people who live with disability in daily living have to offer their societies and the world. “Therefore, [disability] has nothing to do with the individual. The disabled person is strictly a biological deviation from the normal body.

“…From this, follows [Mike] Oliver’s [social model] understanding of disability. Disability…is all the things that impose restrictions on disabled people, ranging from individual prejudice to institutional discrimination, from inaccessible public buildings to unusable transport systems, from segregated education to excluding work arrangements, and so on.

“…The simulacrum of disability paints it with the brush of misfortune, pity and victimage, yielding a number of contemporary assumptions about disability.” Society presumes the lives of people living with disabilities are perpetual suffering and therefore to be avoided in all circumstances.

The social model of disability does not refute that there is suffering, but it relocates where the suffering takes place. “Suffering then is an essential aspect…, but…we do not suffer the condition of our impairments as medicine and the rest of society would have it. We suffer our society. (emphasis mine) We suffer what our society makes of our impairments and this, according to the social model, is oppressive.”

It is only within the medical model of disability that individuals with a disability are seen as “suffering and incurable and thus unalterable biological conditions”. In turn we are then treated “with pity or even with scorn but [also]…with admiration if we adjust well within non-disabled standards. All with the understanding that, like everyone else, we hate being disabled.

“…Contemporary society understands disability as lack and subsequently treats [disability] as lack, particularly the lack of ability, figuring it within the frame of instrumental relations. The lack of the ability, to see, to hear, or to walk, is framed within the inability to do things that ordinarily and naturally adhere to these abilities.”

When this view of lacking is shifted from the individual to society, the identity of the person who lives with a disability regains personhood and the process of public accommodation can be addressed. Michalko presses the point that when consideration is made for accommodations, it is rarely the disability that influences society’s willingness to make change. It is always cost.

The question throughout this book continues to be how valued and valuable people who live with disability are to the societies they live in. It is past the time for society to think about people living with disabilities and think about the future with them.

There were so many times that, as a blind reader, I wanted to get up and shout, “YES!” Finally, someone is speaking for me.” I highly recommend this book to any who would like a deeper understanding of the difference between the medical (curative) model of disability and the social (accommodations) model of disability. As a church and society, we can only benefit from Michalko’s work and come to appreciate the difference disability makes.

Biography—Rod Michalko is retired. He formerly taught Disability Studies at University of Toronto, OISE, and York University. Some of his other books include:

The Mystery of the Eye and the Shadow of Blindness March 1998

The Two-In-One (Part of the Animals, Culture, and Society Series) December 1998

Rethinking Normalcy: A Disability Studies Reader (with Tanya Titchkosky)  May 2009

Things Are Different Here July 2017

Letters with Smokie: Blindness and More-Than-Human Relations (with Dan Goodley)  September 2023

Steve Peterson, Sauk Rapids, MN

Warm-up Question

Are you being called beyond your comfort zone to live Jesus’ way of love, peace and understanding?

An Unsettling Call

The Formation of the World Council of Indigenous Peoples (IWGIA Document No. 29, 1979)  offers a picture of Indigenous peoples before they were invaded and subjugated, a vision of vitality and wholeness.   The document continues, “Other peoples arrived

thirsting for blood, for gold, for land and all its wealth,
carrying the cross and the sword, one in each hand
without knowing or waiting to learn the ways of our worlds,
they considered us to be lower than animals,
they stole our land from us and took us from our lands,
they made slaves…”

The movie Killers of the Flower Moon released this fall in theaters (and currently streaming on Apple+) is based on David Grann’s 2017 book about real life events in Oklahoma in the early years of the 20^th Century.  The film offers a window into how this subjugation and dehumanizing of native peoples played out in a particular place and time.  

During the time period of the late 19^th and early 20^th centuries the Osage Nation, like many Indigenous Tribes, was forced to give up their homeland to European settlers and to relocate, in this case more than once, finally landing in Oklahoma.  The land that became theirs in Oklahoma turned out to have oil underneath it.  Subsequently, the oil revenue due individual Osage tribal members was largely withheld from them under guardianships of white community members who were assigned to individuals.  This was based on the racist  rational that the Osage people themselves were not capable of their own agency.

 In a variety of dishonest and immoral actions, including those depicted in “Killers of the Flower Moon” movie, the Osage people experienced the consequences of being brutally conquered, beaten down, killed, impoverished and deeply traumatized.  These dehumanizing actions by European peoples, “thirsting for blood, for gold, for land and all its wealth” are still being felt today.

Martin Scorsese, director of Killers of the Flower Moon, stresses in an October 12 interview with  The Guardian, “The most important thing to remember is that while the story is set in the 1920s, it’s not a ‘historical’ film. What I mean by that is, that the effects of the tragedy are still felt within the community.” 

In the same Guardian article, Geoffrey Standing Bear, current chief of the Osage Nation asserts that the whole white population seems to have been in on the horrendous treatment of his ancestors in the early 20^th century.  He posits that, “It’s not, who was complicit?  It’s who wasn’t complicit?”  He stresses, “This tragedy is almost within living memory, it was the time of our grandparents.”  

The Evangelical Lutheran Church in America (ELCA) has initiated a Truth and Healing movement within the church in order to “provide opportunities to learn the true history and current realities of Indigenous people. It is these truths, truths that have been ignored by most for hundreds of years, that will bring healing for both Indigenous people and non-Indigenous people.”  

Discussion Questions

• In can be uncomfortable and very challenging to become more aware of the ways Indigenous people have been treated by a colonizing, dominate white culture.  While we were not personally involved, we still benefit from the taking of others land and live in a country where others still suffer from that theft of land and culture.   Why might it be valuable to live into this discomfort and participate in a truth and healing movement?  
• In the 1920’s Oklahoma depicted in the movie sin is present in the laws, policies, and practices that enable violence and exploitation. Are you aware of sinful structures (laws, policies, or common practices and attitudes that harmed neighbors) which have been present in our country in various locations? After reflecting on the film, and other dark parts of our national history, what do you want to learn more about? What are the various opinions about this out there?  What, if anything, do you feel called to do?

Second Sunday of Advent

Isaiah 40:1-11

2 Peter 3:8-15a

Mark 1:1-8

(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

John the Baptist is an unsettling character with an unsettling message.  He takes us out of our comfort zone.  John jarringly invites us to rethink what we believe and  how we act.  Mark introduces this alarming character, John, in an unsettling wilderness setting, with a disquieting message right at the beginning of his Gospel.  

The “beginning of the good news of Jesus Christ, the Son of God” consists of this wild guy crying out in the wilderness, with a life-changing, comfort zone busting Good News. He proclaims, presumably shouts, a message of radical change, reordered life paths, and  repentance of sin.

And if this is not jarring enough, John says soon one greater than he will appear, bringing the Holy Spirit.  In other words, “Fasten your seat belt, we are about to take off into a whole new dimension of living.”

An online review of the Film Killers of a Flower Moon, is titled An Unsettling Masterpiece.   The review describes a scene at the beginning of the movie “when the screen fills with men toiling in what looks like a lake of fire. Inky silhouettes in a red-orange void…these are ordinary men in a hell of human making. It’s a rightly apocalyptic image for this cruel and baroque American story of love, murder, greed and unspeakable betrayal in 1920s Indian Country.”  

At the end of the movie the narrator, director Scorsese in a cameo appearance, challenges the viewer to be changed by this story,  to see and to live in a more life-giving way.  Confronted by this story of evil enacted and accepted in 1920’s Oklahoma, the viewer is invited to repent of the sins of our culture, seek forgiveness, and live in life-giving way.

While John the Baptist certainly invites people into repentance and forgiveness of individual sins, it seems that he and Jesus are also proclaiming a much broader and more unsettling message.  The gospel envisions way of living which is life-giving and just for all people.  

At the end of Mark’s gospel the witnesses of Jesus’ resurrection are terrified.  No wonder they are afraid, recognizing the awesome responsibility and calling they have before them now, to share this unsettling good news!  Perhaps we are afraid as well.  Perhaps we are afraid of confronting dark parts of our common history and seeking common repentance.  It is hard to advocate for Jesus’ disquieting yet more life-giving way of living and being.  

In her book, I Can Do No Other, theologian Anna Madsen writes, “If we believe in the risen Jesus—the raised one who spent his life healing the sick, serving the poor, teaching the crowds, feeding the hungry, forgiving the sinners, and welcoming the outcasts—we become ambassadors of that Jesus.”  

Jesus’ way is in direct contrast to the dehumanizing way greed and dominance depicted in Killers of a Flower Moon.” Jesus’ way begins with the unsettling prophetic voice of John the Baptist crying in the wilderness, urging us to repent of such things, to put them in the past.  As uncomfortable as it may be at times, following his way allows us to really be alive.   Jesus calls us  to leave our comfort zones and embrace the wonderful news of God’s liberation and love for all people!  

Discussion Questions

• Can you think of a time in your life when leaving your comfort zone has been life giving for you? What happened?   What was that like for you?
• What injustice in your immediate daily life or in the world are your feeling called to address?  Does this make you uncomfortable, even afraid, in some way?  What good could come out of taking action to think and act in new ways?
• How might God and others in your community of faith help give you wisdom and courage to go beyond your discomfort to live more boldly in Jesus’ resurrection life of love and justice for all.

Activity Suggestions

• Watch the movie “Killers of the Flower Moon”  (Available on Apple +) and reflect together using the study guide resource provided by the ELCA as part of the Truth and Healing movement:  https://www.elca.org/Our-Work/Congregations-and-Synods/Ethnic-Specific-and-Multicultural-Ministries/Indigenous-Ministries-and-Tribal-Relations/Truth-and-Healing-Movement
• As a group on poster paper or a white board, design a road that Jesus wants to walk with people toward Truth and Healing.  What would you put on that road?  What “Fueling Stations” would be helpful along the way?

Closing Prayer

Gracious and just God, help us to see those places in our lives and in our culture where we are called to repent.  Make us instruments of your justice and inclusion of all people within the circle of your unconditional love.  Help us to move beyond our discomfort and and give us courage to be instruments of your love and peace, so that all may have healing, wholeness, and abundant life. Amen

When you hear of the UN Conference of Parties (COP28) meeting in Dubai Nov. 30-Dec. 12, 2024, a faith voice from the ELCA is there in what may seem like far-away yet far-reaching efforts. Six representatives are attending either in-person or virtually to contribute to the dialogue with world leaders as they debate strategies and ambitions to effectively tackle the climate crisis.

The ELCA’s recent social message “Earth’s Climate Crisis” reads:

The ELCA presence at COP28 advances our duty through global dialogues that seek to address pressing environmental challenges.

Climate change affects everyday realities, in many areas such as food shortages, migration, rising grain prices and conflict over resources. With more than 100 faith-based organizations attending, there will be a Faith Pavilion. View COP28 activities from webtv.un.org and from https://www.youtube.com/@UNClimateChange.

Past COP output has brought ‘loss and damage’ fund discussion to the fore which can help nations address damage caused by the increased natural disasters. Being present as faith leaders has impact.

Consider registering for the Jan. 24, 2024, webinar to hear from ELCA COP28 participants: “Voices of Faith in Climate Action: COP28 and Beyond.” And get to know our representatives better in the introductions below.

Asked “Why is it important that the ELCA attends COP28?”, Christine Moffett, ELCA Program Director for Environment and Energy Policy, said:

“There are so many risks accompanied by the impacts of climate change, one of which being the loss of hope. It is important that as people of faith, as Lutherans, we answer the call from God to be stewards of God’s creation, which means to advocate and demand action to address and stop climate change, but in the same vein, to be hope bearers toward a future for all of God’s creation for generations to come.”

Moffett brings a background in both environmental science and political science. She holds a Master of Political Science Degree from the Vrije Universiteit of Amsterdam in Global Environmental Governance, Climate Change and Sustainability. In addition, she brings experience conducting community needs assessments in accompaniment with tribal nations. In this role with the ELCA, she advocates to the federal government around issues of stewardship of creation, environmental justice, climate change and sustainability, among others, all guided by ELCA social teachings.

Watch @loppca socials for timely COP28 reflections from Regina Q. Banks, JD. She is a womanist climate activist and professional advocate for economic, social and political justice. She currently serves as the Director of the Lutheran Office of Public Policy California, an ELCA-affiliated state public policy office, and Board Chair of Lutheran Social Services of Northern California. Banks is a proud alumna of Valparaiso University School of Law and Lincoln University (Mo.). She lives in her hometown of Sacramento, California, and in her spare time she works on multiple state and local social justice issues including housing security and ending the corrosive influence of money in public policy.

Savannah Jorgensen is the Legislative Coordinator with the Lutheran Office of Public Policy-California, where she previously served as an ELCA Hunger Advocacy Fellow. Jorgensen holds a Bachelor of Science in Meteorology and a Master of Science in Atmospheric Sciences from Valparaiso University and Texas A&M University, respectively. Her passion is climate change and environmental justice policy. This is her first time participating in COP, and she is excited to engage with and learn from world partners to further our work on climate solutions.

Asked “Why is it important that the ELCA attends COP28?”, Christine Moolo, ELCA Program Director, World Hunger Initiatives, said:

“In the U.S. and around the globe, Indigenous communities are leading the fight against the crisis of climate change. Indigenous leadership, knowledge, and innovation have been critical to protecting Creation, fighting fossil fuels, transitioning to just and sustainable economies and protecting some of the most carbon-rich places on earth. As the ELCA, we have the gift of relationship with Indigenous leaders and educators who continue to show us their ways to care for Creation. COP28 is another opportunity for the ELCA to honor and center Native voices from around the globe and consider how we can learn from and apply Indigenous wisdom and expertise in our local communities and in our nation.”

Moolo is working to extend and deepen the work of ELCA World Hunger in the areas of migrant, environmental, racial, gender and economic justice. She has the privilege to serve with the ELCA AMMPARO executive committee, the board of Lutherans Restoring Creation, the Pine Ridge Reservation Housing initiative and re-establishing the ELCA Community Development Loan Fund. Her previous role was as Manager for Love Mercy Do Justice ministries with the Evangelical Covenant Church, with a focus on racial justice education for congregations. Moolo is an Intercultural Development Inventory Qualified Assessor and received her Master of Arts in International Development from Eastern University. Moolo currently resides on the ancestral land of the Peoria, Kikapu and Ocheti Sakowin people, today known as Palatine, Ill.

Tammy Walhof is the Director of Lutheran Advocacy – Minnesota, an ELCA-affiliated state public policy office. She enjoys hiking and birdwatching. She has worked, lived and traveled throughout Latin America and been to five African countries, where she learned a great deal about the impacts of our actions on others. In 2022, Tammy and her brother (a forester) went to Iceland, to better understand the impacts of climate change on Arctic regions. Walhof has several decades of advocacy experience through Bread for the World, and Lutheran Advocacy-Minnesota.

Asked “Why is it important that the ELCA attends COP28?”, the Rev. Matthew Zemanick, ELCA Program Director for Lutheran Disaster Response Initiatives, said:

“It is important for the church to be present in moments of crisis and important decision making. Mitigating the impacts of climate change and preventing a catastrophic 3-degree Celsius global mean temperature rise is the most important issue human society is facing. It is an honor to be present at COP with the ELCA to bear witness and contribute to solutions to the enormous challenges associated with climate change.”

Pr. Zemanick is responsible for developing emerging initiatives related to Lutheran Disaster Response’s (LDR) resiliency and preparedness programs. Before joining the LDR team, they served for nearly five years on Chicago’s southeast side as a parish pastor, community organizer and environmental justice chaplain. They grew up in the Patapsco River Valley in Central.