By the Rev. Amy E. Reumann, ELCA Director of Advocacy

This week my daughter came to me, shaken. “Mom,” she said, “There’s a video of a Chinese woman getting attacked because people are blaming HER for the coronavirus. They kept beating her and only one person tried to help!” Her voice conveyed anguish and outrage and no small amount of fear at this display of brutality.

Xenophobic outbreaks

As our nation responds to COVID-19 with public health measures to test and contain the outbreak, we are also confronted by an outbreak of xenophobic attacks on Asian Americans, adults and children, with reports of similar aggressions around the world. These attacks on individuals, Asian and Pacific Islander communities and their businesses are a tragic extension of the fear and misinformation regarding the origins and spread of the virus.

They are also yet another manifestation of the viral racism that infects our body politic and, as put in an opening question by theologian Howard Thurman to his classic book, Jesus and the Disinherited, the body of Christ in the United States.

“Why is it that Christianity seems impotent to deal radically, and therefore effectively, with the issues of discrimination and injustice on the basis of race, religion and national origin? “

Targeting populations based on racial or ethnic origin is not new in U.S. history, especially in times of national instability. My daughter has learned in school about the Chinese Exclusion Act, the first significant law restricting immigration into the United States, and about Japanese American internment camps, the forced relocation by the U.S. government of thousands of Japanese Americans to detention camps during World War II. We have recently discussed over the dinner table Trump administration actions to make it easier to deport Lao and Hmong community members despite the sacrifices and solidarity of these refugees during the Viet Nam war.

But the video startled and brought home to her how close xenophobia is to the surface of everyday life in a new and frightening way.

Jesus’ life-changing message

Thurman’s book challenged the church in 1949 and still does today, insisting we reflect on the depth of our hunger and thirst for justice to address racism and religious discrimination in church and society.

Thurman explores the life-changing message of Jesus for “those who stand, at a moment in human history, with their backs against a wall.” He contends that those who have been driven to the edge, dehumanized, degraded and denied basic dignity are Jesus’ primary audience. They are also the ones who can apprehend God’s “liberating spirituality” rooted in the religion of Jesus and an emancipatory way of being.

Siding with emancipatory faith

Thurman probes this spiritual resilience as developed through the suffering and beauty of the African American experience. Rooted in the presence and power of God who sides with the oppressed, this emancipatory faith provided sustenance during the atrocities inflicted by whites on enslaved African Americans and strength through the Jim Crow era.

To all whose backs are to the wall God offers this same liberating spirituality and calls for the church to stand alongside them.

Thurman mourns that the church, called to be in solidarity with those with their backs to the wall, often fails or falters. Long before Martin Luther King Jr.’s Letter From Birmingham Jail, Thurman took on “conventional” Christianity as “muffled, confused and vague,” more concerned with respectability than siding with those who are persecuted, weak and in need of defense.

Certainty in times of uncertainty

He has a word for us today, when there still are so many with their backs to the wall, experiencing persecution and in need of the church’s accompaniment, solidarity and advocacy. In times of national uncertainty, with all the unknowns about COVID-19 spread, there are a few things about which we can be certain.

That our prayers for God’s power, protection and presence are with those on the front lines of public health leadership and those who are isolated, sick or fearful.

That our nation has an essential role to play in public policy decisions that shape the health, security and well-being of people, throughout this country and the world, and that our vigilance and advocacy are required to hold our leaders accountable.

That as the ELCA we will not stand by when people are scapegoated, attacked or targeted based on race or ethnicity, which today means solidarity and presence with Asian and Pacific Americans and their communities.

That in Lent God invites us to renewal of faith and life, and at this moment of fear and uncertainty the church is charged with witnessing to a liberating spirituality that includes repentance, resistance and hope.

Expanding Lament

A great practice for expanding language is to read the definition of a word that you already understand.

I’ve heard the word lament plenty of times—I was an English major who loved Gothic novels—but I had never actually taken the time to really define it.

The definition didn’t hold any surprises, but as I researched definitions, I also researched Bible verses. And as I read Bible verses, I thought about lament in the context of my own life. And as I thought about lament in my own life, I realized that I have several memories that fit this vision before the word was even in my vocabulary.

Lament was the tears at 6 years old watching my grandfather baptize my sister in the hospital because we knew she wouldn’t live long enough to see anything outside of that building.

Lament was the fear when, later that year, I saw that same grandfather with yellow skin and no hair. Lament was understanding that those things were not good.

Lament was the work put into making a colorful picture with the words “Greif is a token of love” and presenting it, spelling mistake and all, to my fifth-grade classmate at his father’s wake.

Our lives are made up of moments of lament even before we grasp what grief is. No one is exempt. Perhaps we are lucky enough to have less of these moments than others; perhaps we are not. Not even Jesus Christ was immune its power:

The Word

They went to a place called Gethsemane; and he said to his disciples, “Sit here while I pray.” ³³ He took with him Peter and James and John, and began to be distressed and agitated. ³⁴ And he said to them, “I am deeply grieved, even to death; remain here, and keep awake.” ³⁵ And going a little farther, he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. ³⁶ He said, “Abba,^[a] Father, for you all things are possible; remove this cup from me; yet, not what I want, but what you want.”

21^st Century Lamentations

Lament is an old word, dating back to the 16^th century, and clearly one that is not often part of our written vocabulary anymore. It involves a demonstration of grief, an intensity of sorrow that cannot be stored inside of the body. Yet, even as the word itself slowly recedes from our attention, we still perform it.

Today I feel a different grief, that of an unformed and uncertain tomorrow, and I lament this dying future with others of my generation and beyond.

We lament with our reusable bags and bulk bins.

We lament with metal straws and bamboo forks.

We lament with washed out salsa jars now serving as containers.

We lament with empty refillable water bottles through airport security.

We lament with our voices in the street instead of our voices in the classroom.

I read Jesus’ lamentations in Gethsemane often because this is when he seems the most human to me, right before he transitions to becoming the most divine by being nailed to a cross for our sins. It is the passage where I can begin to even try to understand his humanity and divinity in one body.

This season of Lent I have chosen my lamentation, my demonstration of grief, to be to give up single use plastic, but it is not restricted to this. We all have different lives and different sorrows, and whatever form your lamentation for the degradation of the environment takes, we join in support together as the Children of God, each crying out in our own Gethsemane.

Discussion Questions

1. How does lament tie into your sustainability practices this season? How do you make your action more intentional?
2. How have your experiences of lament affected you throughout your life? Are you currently mourning something?
3. How does Jesus’ pain in the scripture open you up to your own?
4. How might your #NoPlasticsforLent lament affect your relationship to creation during this season? Beyond?

Tessa Comnick is serving in Washington D.C. as the Hunger Advocacy Fellow with ELCA Advocacy. She comes from Cleveland, Ohio with a bachelor’s degree in English from Baldwin Wallace University in Berea, Ohio and a master’s degree in Global Environment, Politics, and Society from the University of Edinburgh in Scotland. The granddaughter of a Lutheran pastor, Comnick has attended an ELCA church since she was born and is immensely touched by the support of her home congregation, Prince of Peace Lutheran Church in Westlake, Ohio. She is grateful for this opportunity with the ELCA to explore her passions for food security and waste reduction, along with the opportunity to expand her knowledge in other areas such as environmental economics and climate induced migration. Comnick is a staunch believer that good things will come in the future, both in terms of altruism as a society and in Cleveland sports.

Paul Baglyos, Baltimore, MD

Warm-up Question

What is the difference between sight and insight?

Winds of Change

Asayel Slay, a female rap artist from Saudi Arabia, currently faces arrest and punishment by Saudi officials because of her YouTube video/song “Mecca Girl.”  The work, which celebrates women in Mecca, has been condemned by conservatives as disrespectful toward the values and traditions that have long prevailed in Meccan society.  Asayel’s supporters regard her as a champion of women’s progress in that society, while her detractors view her as a threat to social norms.  Religious convictions animate both sides of the controversy.

Discussion Questions

• Look up the story about the controversy surrounding “Mecca Girl.”  What opinions do you have about that story?
• Can you think of other artists whose work has aroused controversy?  What are the issues and values at stake in that kind of controversy?

Second  Sunday in Lent

Genesis 12:1-4a

Romans 4:1-5, 13-17

John 3:1-17

(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 C at Lectionary Readings

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

Gospel Reflection

There’s a lot going on in this long passage, which includes the oft-quoted verse 16.  Also worth noting, however, is the curious statement of Jesus in verse 8: “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes.  So it is with everyone who is born of the Spirit.”  Jesus makes this statement to Nicodemus, a Pharisee who “came to Jesus by night” (verse 2) to inquire more deeply about Jesus’ mission and identity.  

The passage suggests that the conversation between Jesus and Nicodemus includes elements of tension and conflict.  Nicodemus’ question about a person entering the mother’s womb a second time (verse 4), and Jesus’ query, “Are you a teacher . . . and yet you do not understand?”  (verse10) might be interpreted as verbal sparring.  But there is no necessary reason to regard Nicodemus as an enemy of Jesus.  Later in John’s gospel, Nicodemus speaks indirectly on behalf of Jesus against those who opposed him (John 7:45-51) and he cares for Jesus’ body after his crucifixion (John 19:38-42).  

In light of those subsequent events, we can consider that Nicodemus is genuinely interested in Jesus’ mission and identity, and sincerely desires understanding.  For the time being, however, understanding eludes Nicodemus.  His does not fully grasp what he has begun to glimpse in Jesus.

Jesus’ curious statement about the wind blowing where it chooses describes Nicodemus’ predicament.  Just as people can hear the wind blowing without knowing its source or its destination, so Nicodemus has sensed something occurring in and through Jesus without understanding its true meaning or purpose.  Nicodemus is not alone in this regard.  Even those closest to Jesus and most favorably inclined toward him labor under the same predicament throughout John’s gospel.  In those who oppose Jesus the failure of understanding becomes a determination to stop him, to suppress him, even – eventually – to punish and exterminate him.  Jesus is, for friends and foes alike, a wind of change blowing about them.  They can all sense it, even if they cannot or will not comprehend it.

The story about “Mecca Girl” illustrates the different ways people react to any wind of change.  For some, a wind of change is a breath of fresh air, a stirring breeze; for others, it is a destructive, threatening storm.  Jesus compares the work of God’s Spirit, of which he himself is a living embodiment,  to a wind of change.  (It is interesting to note that in many languages, including those of the Bible, the words for “spirit,” “wind” and “breath” are often the same.)  This does not mean that every wind of change is necessarily of God or from God; but it does mean that God’s work will always be comparable to a wind of change, rattling our familiar habits and perceptions.  We can sense God’s work, even before we understand it.

Discussion Questions

• What winds of change do you currently sense in our world?  In our nation?  In your congregation?  How are people responding to those winds of change?
• Which of those winds of change do you regard as a breath of fresh air, and why?
• How does “sight” (sensing what is occurring) align with “insight” (understanding what is occurring)?
• How do you decide, and how might we decide, whether a wind of change is from God and a work of God’s Spirit?

Activity Suggestion

Using the final reflection question in the preceding section, discuss a specific example of a current “wind of change” your group has sensed.

Closing Prayer

Gracious and holy God, give us diligence to seek you, wisdom to perceive you, and patience to wait for you.  Grant us, O God, a mind to meditate on you; eyes to behold you; ears to listen for your word; a heart to love you; and a life to proclaim you; through the power of the Spirit of Jesus Christ, our Savior and Lord.  Amen.  (Evangelical Lutheran Worship, page 76) 

By Kathryn Mary Lohre

At every ecumenical and inter-religious meeting or event I attend, the conversation invariably turns to the rapidly changing ecumenical and inter-religious landscape. At times it is raised as a caution: we cannot continue down the same path because it will no longer lead us to where we thought we were going. At other times, the conversation itself feeds circular thinking: we cannot effectively engage in new ways until we have a clear view of our new context. No one, it seems, has a compelling vision for how we might bridge the gap between the past and the future of ecumenical and inter-religious relations – between the institutions and models that well-suited a different era, and the institutions and models emerging and needed today.

We seem to forget that the ecumenical and inter-religious movements weren’t launched as a strategic response to the demographic landscape, but as feeble-yet-faithful responses to contextual realities that were scandalous to the Gospel, or injurious to the dignity and sacred worth of all people and the planet. Today’s false expectation of 2020 vision has become a major stumbling block to the vitality and urgency of these movements’ work and witness today.
What if we didn’t try to see the whole panorama in clear view? What if, instead, we tried to focus on what we are glimpsing anew, or for the first time, in our own work? When we no longer expect clear vision from ourselves, we are reminded that it is, in fact, God’s vision for unity, justice, and peace. Our work is not to see the whole picture and to construct God’s vision like a jigsaw puzzle, but to invite others through our witness into glimpsing what has already been freely given to us. Our vantage points, our perspectives, are also a gift from God. They aren’t perfect, but they can be used to point to what is.
Let me begin this conversation by sharing with you one area of my work in the ELCA that I am beginning to see more clearly. As a church, we now have a corpus of “Declarations” that serve as ELCA social teaching on “relations.”

These include: “A Declaration of Ecumenical Commitment” (1991); “A Declaration of the ELCA to the Jewish Community” (1994); “A Declaration of the ELCA to People of African Descent” (2019); and “A Declaration of Inter-Religious Commitment” (2019). A fifth, “A Declaration of the ELCA to the Muslim Community,” will soon be underway. Together, they speak volumes about the relations, both within and beyond the ELCA, that are central to our Lutheran self-understanding and Christian vocation.

But these ELCA Declarations are also in dialogue with each other! Let me explain…
Since the Churchwide Assembly last summer, I have been interpreting the implications of the adoption of “A Declaration of Inter-Religious Commitment: A Policy Statement of the Evangelical Lutheran Church in America.” It is exciting to help people understand the contents of the document, to expound upon the historical and theological considerations for our inter-religious life together. It is energizing to share more about the proceedings themselves – the essential deliberation and debate on the floor of the Assembly on key theological concerns, and the spontaneous and moving expression of solidarity by the nearly fifty partners who were present with us. (They joined hands and raised them in the air in response to the Declaration’s adoption.) It is also motivating to explore next steps as we seek to live into the commitments we have set before ourselves, and made to our partners. All of these things are important, and will continue to be in our life together – but they are also deeply linked to other parts of our life as church together.

In July 2019, just one month before the Churchwide Assembly, and in the quadricentennial anniversary year of the transatlantic slave trade, the ELCA Church Council adopted “A Declaration of the ELCA to People of African Descent.” It apologizes to people of African Descent for the church’s complicity in slavery, and its vestiges of racism and white supremacy. It offers confession, repentance, and repudiation of the church’s silence in the face of racial injustice. It was presented publicly at the Churchwide Assembly in August, and the apology was publicly accepted by the African Descent Lutheran Association, with calls for accountability. (Of note, the President of the Association was a member of the Inter-Religious Task Force, the body that developed the inter-religious policy statement, and the presentation of both Declarations took place on the same day.)

I had been in consultation with the drafters of “A Declaration of the ELCA to People of African Descent” during its development. Was the 1994 Declaration to the Jewish Community a model worth considering? What had we learned as a church from a previous confession and repudiation that would bring insight into a different, and differently complex, set of questions? What had been the impact, both immediately and over time? It seemed poignant, not mere coincidence, that the 400th anniversary year of “A Declaration of the ELCA to People of African Descent” was coinciding with the 25th anniversary year of “A Declaration of the ELCA to the Jewish Community.” We have seen over time, and in recent months, that anti-Jewish hatred and racism are two symptoms of the same sin of supremacy.

As a result of seeing the Declarations in dialogue, I have also begun to look for other connections, too.
In 2016 the ELCA Churchwide Assembly acted to repudiate the Doctrine of Discovery, which justified the colonization of Indigenous lands and peoples in this context for centuries. In our inter-religious policy statement, the colonizers’ denial of religious freedom to the indigenous peoples is named explicitly in describing our multi-religious context. The 2016 repudiation is also named explicitly together with the 1994 Declaration of the ELCA to the Jewish Community in Commitment 11 of A Declaration of Inter-Religious Commitment, calling for confession, repentance, and reconciliation with those whom we have caused offense, harm or violence.

In 2017, for the occasion of the 500th anniversary of the Reformation, the Consultative Panel on Lutheran-Jewish Relations developed a “Litany of Confession” based on the 1994 Declaration, which was repurposed again for the 25th anniversary in 2019. In an early public usage of that Litany in 2017, I was approached the late Rev. Dr. Gordon Straw, a leader of and within the ELCA’s American Indian and Alaska Native community. He expressed hurt over the language in the 1994 Declaration that reads: “In the long history of Christianity there exists no more tragic development than the treatment accorded the Jewish people on the part of Christian believers.” What about the treatment accorded indigenous peoples? The language in the opening paragraph of the Litany was adjusted accordingly to reflect our acknowledgement that the suffering of the Jewish people in the name of Christianity is shocking and tragic, without weighting it as more or less tragic than another development right here in our own context. We can and should do better.

Lastly, I am interested in thinking about how the broader culture is calling us into conversation, advocacy, and action on the basis of our Declarations.
Consider the pernicious rise in recent years of the transnational white supremacist movement, and its undeniable links to the rise of anti-Jewish and anti-Muslim violence and discrimination. The manifestos of many of the white supremacist extremists name influencers that are linked to one another in a tangled web of hatred, racism, and religious bigotry. Whether we are speaking of Charleston, Charlottesville, Christchurch, or Tree of Life, it doesn’t take much to connect the dots from the shooters or organizers to those who are appropriating, again, the legacy of Christian anti-Judaic teachings. The 1994 Declaration needs to be reckoned with – by the ELCA, and with our Jewish partners – in light of these most recent manifestations of anti-Jewish hatred. The development of “A Declaration of the ELCA to the Muslim Community,” and our church’s relations with Muslims, needs to take these things into consideration. There is much work to do.

In 2020, my perspective has shifted. I can see how each of the ELCA Declarations stands alongside the others – as complimentary to, consistent with, and conditional upon them. Together, they answer questions about how and why we relate to people – both within and beyond our Lutheran family. They also confess where we have fallen short of the glory of God, violating the body of Christ, and harming or violating the dignity of our neighbors. But they don’t stop there. They remind us of God’s whole, healing, and hopeful vision for our common future. They give us glimpses of Divine beauty amidst the horrors of human sin. They are, by design, and by God’s grace – in conversation with one another. Just as we are.

What of God’s vision are you glimpsing more clearly?

Kathryn Mary Lohre serves as an Assistant to the Presiding Bishop
and is the Executive for Ecumenical & Inter-Religious Relations and Theological Discernment for the ELCA

My Story

When I was growing up on a small 3 acre farm in Tacoma, Washington with my two parents and three siblings, I HATED going outside and doing yard work. It was the last thing I wanted to do.

Tacoma, Washington

I would rather have been inside the house watching movies on our VHS player. On top of the mandatory all-family yard work on the farm, we lived frugally getting everything second-hand, including my school outfits which did not fit my fashion standards. At all.

Skip to college where I studied pre-med and needed to declare a major, realizing the only realistic option was Environmental Studies, an open major. Taking classes in this program, I finally found something that fit my educational needs. Learning what the environment was ecologically, socially, and locally gave me a new lens to understand and see the world in a deeper way.

My Learning

I learned how my actions could affect my local community, and communities internationally who I had never even considered. I learned how my desire for brand new material goods affected what I now know and fear as Global Climate Change, and that it is occurring at a pace that exceeds what humans have ever experienced before. I learned how this global change is hurting the natural environment, the plants and animals that live in it, and people who are marginalized because of their socioeconomic status, race, location and more. I found my passion. And it’s a shared passion with anyone who wants to self-reflect on who they are and what they do and how they affect their neighbors, communities, and the world in ways that may not be so obvious. It’s a shared passion with anyone willing to be more intentional with their actions towards the environment.

Hannah at the Environmental Education Center in Palestine!

After graduating with a degree in Environmental Studies, I volunteered in Palestine for a year with Young Adults in Global Mission (YAGM), an international service program through the ELCA. It was my first time over the Atlantic and my first time witnessing the joys and hardships of another culture for such a long period of time. I volunteered at the Environmental Education Center in the West Bank. It was the perfect accompaniment to my undergrad studies. Suddenly, I was observing one of the international communities I learned about – one that suffers the impact of my environmental actions at the hands of an unjust and oppressive system. Environmental Sustainability quickly shifted to Environmental Justice. I saw how product consumption in America driven by capitalism, materialism, and greed coupled with living under occupation can devastate countries like Palestine who are trying to keep up in a high-consumption world. Reflecting during my year I thought “I can do better than this”.

Hannah in the desert during her year serving with Young Adults in Global Mission in Palestine!

Word

2 Corinthians 5:20-6:10

20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

6 As we work together with him,[a] we urge you also not to accept the grace of God in vain. 2 For he says,

“At an acceptable time I have listened to you, and on a day of salvation I have helped you.”

See, now is the acceptable time; see, now is the day of salvation! 3 We are putting no obstacle in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 by purity, knowledge, patience, kindness, holiness of spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9 as unknown, and yet are well known; as dying, and see—we are alive; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

Ashes to ashes

We are called to be ambassadors of Christ, stewards of the Earth here and now! Now is the acceptable time. We are asked to care for creation as well as our neighbors around us. We can practice being more mindful and intentional with our efforts to preserve our environment and lessen negative impacts on plants, animals, and marginalized communities that are merely trying to survive.

Ash Wednesday is near and it reminds us that like the earth that clings to our feet each day, we are dirt. We are ashes. We are dust. We are creation, we are earth itself.

Ash Wednesday marks the beginning of Lent and of a tradition in the Lutheran Church where we take time to self-reflect, repent, and remember what Jesus did for us before he laid down is life for us.

Ash Wednesday reminds us that we are called by Christ to prayer for, lament for, and care for the earth to which we all will return.

Reflection Questions

1. How can we hold ourselves and the people around us accountable in treating the environment with care, love, and respect? What does it mean to be Christ’s ambassador in this context?

2. What are your consumption habits? How often are you purchasing things with plastic? Where do you put your old electronics?

3. How do you mark Ash Wednesday? What do the words “ashes to ashes” mean to you?

Bio

Hannah Wright Osborn (She/Her/Hers) is a living Lutheran currently residing in the DC Metro Synod where faith and politics are ever present. Her studies in college helped her to understand the value of the farm she grew up on and the recycling of second-hand products. Her year in Palestine further fueled her passion for social justice work. She came back and was invited to lead a trip back to Palestine for other Young Adults of Color near and within the church and to give them space to lead in a white and marginalized society. She has returned back after a successful trip in January 2020 and continues social justice work in her local community through Luther Place Memorial Church.

Heather Hansen, San Antonio, TX

Warm-up Question

How do you tell the difference between the truth and a lie?

Fake News

Post-truth is an adjective defined as “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.”  In 2016, “Post-truth” was Oxford Dictionaries’ Word of the Year.   In a July 2017 article by Lausanne Global Analysis, the term “post-truth” is closely linked with another popular phrase of our time, “fake news.”

Some fake news is generated with a specific agenda, but, as stated in the 2017 Lausanne article, a lot of fake news is simply a matter of careless, unverified reporting, or malicious attempts of greedy people to gain money and power through reporting of fake news on social media, thus generating ad money and attention globally.  Additionally, a 2016 survey by Pew Research Center states that 23% of people have shared fake news, either knowingly or not.  And let’s face it; that was four years ago.  What might the percentage be in today’s social media reports?  

There are a number of psychological reasons why people believe and share fake news.  First, in today’s social media culture, people have the tendency to share and like posts that have more likes and shares.  Closely related to the definition of post-truth, people also tend to share posts that move them emotionally rather than those that contain objective information.  And finally, people are much more likely to believe news, even if it’s fake, if the news aligns with their previously held world-view or ideas.

While some people propose that fake news is spread more rapidly because of what are called “bots” on the internet, research studies conducted and published between 2016-2018 showed that fake news is much more likely to spread by human cause, and that truth has a much less significant rate of sharing and spreading; usually less than 1,000 people are reached with truth, compared to 1,000-100,000 people with fake news.  

So what does this mean for Christians seeking to learn about the world around them?  And how does this relate to today’s Bible texts?  First, people have always been curious and have always been confronted with new experiences and new information.  Second, while fake news  may now be a little easier to create and spread due to the speed of internet and social media, fake news is not a new thing.  In fact, as we see in our Bible text today, even Jesus is tempted with fake news which comes from a place of truth but gets twisted. Even the temptation of Adam and Eve occurs as a result of the devil manipulating words to imply truth which really isn’t the truth at all.

Discussion Questions

• What do the terms “fake news” and “post-truth” mean to you?  How do you see these terms in action in your every-day life?
• How can you tell what is fake news and what isn’t?
• Why should Christians be concerned about fake news or post-truth?

First Sunday in Lent

Genesis 2:15-17; 3:1-7

Romans 5:12-19

Matthew 4:1-11

(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 C at Lectionary Readings

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

Gospel Reflection

Temptation is and has always been a large part of human existence, hasn’t it?  From the Old Testament lesson in Genesis on the temptation of Adam and Eve in the garden, to the temptation of Jesus by the devil in the gospel text for this week, to the regular temptations we face in our everyday life, there always seems to be a way that temptation tries to get the best of us.  Jesus even teaches us in the Lord’s Prayer to ask for God’s help in avoiding temptation!  The challenging thing about temptation is that it often disguises itself as truth, or part truth, when in fact temptation is really fake news–the lie that something else is more important than God’s love for us or the love we have for others.

Let’s take a look at the Old Testament reading and Gospel reading for this week.  First, in Genesis, the sneaky serpent takes the words that God commands and turns them into a lie that seems true…in other words, fake news.  Adam and Eve have been told by God that they can eat of ANY tree in the garden except one; the tree of knowledge of good and evil, and that if they eat from this tree they will die.  Then the serpent  begins tempting them by asking a negative question; “Did God say, ‘You shall not eat from any tree in the garden’?”  Already, the tempter is trying to paint a negative picture of God’s words. 

Of course when someone starts with a question that gets you thinking about what you can’t do, you are going to hear the rest of the story in a different way!  Then, the snake tells them that the real reason God doesn’t want them to eat from the tree of knowledge of good and evil is to keep them from being as knowledgeable as God.  The snake turns the truth, that they will die, into something that seems more desirable by telling them that they will be as knowledgeable as God. 

In the Gospel reading from Matthew, the devil uses words from the Old Testament, in two cases, almost direct quotes.  But, again, as with the fake news in Genesis, the truth is found in the meaning behind the words.  God gives us the promises in Old Testament scripture as signs of God’s faithfulness, comfort, and love, whereas the devil uses them to tempt Jesus into showing power and testing God.  Jesus shrewdly answers the devil with scripture as well; reminding the devil of the true meaning behind the scriptures.  What we see, however, in both stories, is the devil using fake news or post-truth to try and draw us from God and the life and love God promises.

So, what are the devils or temptations in our own lives today that draw us away from the freedom, love, and life that God promises us?  Perhaps the fake news for us is found most readily in the form of advertisements and marketing that tell us we need certain products to live a fabulous life or be better people. We are told we need these things to be more beautiful or handsome, “cooler” or more accepted and appreciated.  Another daily temptation is to post things on social media whether or not they are true, so that we can gain more attention and power.  Maybe the temptation to give in to convenience lies to us and tells us we can do more, when really, the more we add to our lives, the less time we have for what is most important…God, our families, friends and other loved ones, and caring for our neighbors.

Today’s Gospel helps us to understand in a world of post-truth that temptation is really fake news.  As people of God, we are given the assurance of love, acceptance, belonging, forgiveness, mercy, and unconditional grace.  These we are called to share with all people.  As we combat the reality of “fake news” in our world—the lies that people tell about others and the world, the lies we tell ourselves, and the temptations which draw us away from loving and living freely—are called to face temptation and tempters with words similar to those used by Jesus. We confess our love and trust in God, so that we don’t test God, but live fully in reliance on God’s truth and faithfulness, even in the wilderness of life.

Discussion Questions

• How can you determine what is temptation or fake news in your own life?  Which people or resources can you rely on to help you?
• In what ways does temptation sneak up on you in life, and how can you be more aware of it?
• What fake news do you feel called to reveal the truth about, and how will you do that?

Activity Suggestion

Play the game “Two Truths and a Lie”.  Have each person in your group tell two truths about themselves and one lie.  As a group, try to determine what they said that is a lie.  What is hard about figuring out the truth?  What helps you to know what is truth and what is a lie?

Closing Praye

Holy God, as we enter the season of Lent and a time of repentance and reflection, help us to be aware of all the temptation around us and to find the truth in the midst of the lies.  Help us to know the truth about ourselves and keep us from spreading fake news in the world.  Amen.

Our communities are significantly shaped by census data, and Census 2020 will update these numbers for the first time in 10 years. The ELCA is an official partner of the 2020 Census to encourage the most accurate count possible.

“Funding for over 100 federal programs, many of which combat poverty and hunger and support people in need, are distributed based on population,” says the Rev. Amy E. Reumann, Director of ELCA Advocacy. “An accurate count ensures that resources more justly go where they are needed most. It is also critical for representation in the political process as census information determines electoral maps.”

Undercounting is a significant issue among groups which benefit most from anti-poverty programs and from greater representation in decision-making. “Hard to count” individuals in census experience include persons residing in rural areas, young children, LGBTQIA persons, people experiencing homelessness, people who do not speak English, indigenous peoples and racial and ethnic minorities. The Census aims to count everyone regardless of immigration status, and as a result of the U.S. Supreme Court ruling, there will not be a question about citizenship status on the 2020 Census.

People underrepresented in previous census counts are not strangers. They are part of our congregations and communities. As we work toward a just world where all are fed, for your neighbor and yourself – encourage your community to be counted!

These reflections are a part of ELCA World Hunger’s Sermon Starter series which is published via email every Monday. You can sign up for the weekly email here on the right side of the page if on a computer or near the bottom of the page if viewing from a phone. Pastor Tim Brown is the writer of these reflections. Pr. Tim is a Gifts Officer and Mission Ambassador for the Lutheran School of Theology at Chicago and a pastor and writer out of Raleigh, NC. You are invited to use the message below for personal devotion as well as prompts for sermon writing. 

February 26- Ash Wednesday

Matthew 6:1-6; 16-21

It’s curious how Jesus will use soil to heal things.

Like the man Bartimeaus, who is blind. He gets mud rubbed in his eyes to help him see. That makes no sense.

Or, how Jesus will draw in the sand as the woman about to be stoned is held on silent trial. Why would he turn to the dust to draw as charges are being brought up?

Or, consider the resurrection itself. How could the ground, the earth, the grave, bring about eternal life?

And yet soil is how Jesus seems to choose to heal.

If you want further thought on the healing properties of soil, consider this Irish idea about the healing properties of dirt. I’ve felt something like this, actually. Every time I put my hands in the earth of my yard, as I toil away growing and pruning and planting, I find my soul as improved as the soil.

What is it, Beloved, about dirt that helps to heal things?

We embrace this notion on Ash Wednesday. As we pull the dust of our lives and have it placed on our brows; as those burned Alleluias of praise become marks of humility (as, ultimately, all words of praise, should), we hold tightly to the belief that this dirt will, by God, heal us.

Matthew’s Gospel warns against practicing our piety in public. But on this day we hold that advice loosely as, though our piety is marked on our brow, the reasons themselves stay mute inside of us.

Because, honestly, we all come to Ash Wednesday with different, specific reasons: those moments we thrust needles into our veins to feel something; those moments we lashed out in rage, cursed out of fear, or judged out of prejudice; those times we cheated to get ahead, or because we are born ahead and denied someone their God-given dignity with impunity.

We all come to Ash Wednesday with a personal confession on our lips.

And yet we all, no matter our confession, receive the same sign of redemption: a dirt cross that intends to heal.

And note that the symbol on our brows is not just any sign. It is not a money sign, as if that can save and redeem us. And it is not the sign of this political party or that political party, as if our politics can save us.

All these things we rely on in life to save us: money, status, politics…they all blow away, like dust, as that dirt cross is smudged into our brows as an act of redemption.

On this day, though our piety is public, we don’t wear it with any sort of pride, Beloved. Because we all know, deep in the recesses of our hearts, that those things we bring to the altar on Ash Wednesday are not a moment of pride, but implicit acknowledgments that we cannot do this thing called life without the kind of redemption that our God in Christ gives.

Soil heals.  Perhaps it does every day, if you believe the websites. But even if you don’t, you know it does on Ash Wednesday, by God.

Dave Dodson, Houston, TX

Warm-up Question

Do you ever engage in discussions or debates on social media? Do you think that social media is useful to debate important topics?

Listen Up

In the last couple of months, it seems like there has been even more political news in front of us than usual.  A presidential impeachment, Brexit in Europe, a cabinet shakeup in Russia – all of these events stacking on top of one another.  Thanks to social media, we see much of these events as they happen.  However, as technology improves, brand new problems are cropping up which we have to anticipate and deal with.

Boston University professor, Danielle Citron, is tackling one of these problems: the rise of “deepfake” video clips.  Deepfake fraudsters will soon be able to create phony video clips using cutting edge audio and video technology to make it appear as if a leader or public figure said or did something horrifying, when in reality, the whole video is simply computer-generated imagery.  These videos will be posted onto social media, and then be shared again and again by angry individuals who think the video is real.

To combat this, Citron has developed an Eight-Point Plan to combat the spread of deepfakes.  She is confident that we will be able to use technology to detect deepfakes, which can then be targeted and taken down by social media platforms.  But will this be enough?

Unfortunately, human nature might not make it this easy.  Human beings are hampered by a psychological tendency called “confirmation bias”.  To put it simply, we tend to dismiss information or sources which challenge our existing ideas.  At the same time, we automatically believe anything that helps confirm what we already believe.  We’re not very good at listening with an open mind.  Instead, we often seem to just want to be proven right.

Discussion Questions

• When is it important to listen with an open mind?
• What could make it hard for us to listen to other people and perspectives?

Transfiguration of Our Lord

Exodus 24:12-18

2 Peter 1:16-21

Matthew 17:1-9

(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 C at Lectionary Readings

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

Gospel Reflection

In high school, one of my teachers gave us an important rule for our class debates: No one was allowed to raise their hand while another person was speaking.  It was a wonderful rule, and the reason was simple.  As our teacher pointed out, when you raise your hand, you have stopped listening.  From that moment on, you are thinking about what you are going to say, not listening to the current speaker.  In our Gospel lesson today, Peter has let his enthusiasm run away with him, and he has metaphorically raised his hand.

Our story takes place at the top of a mountain.  Stories in the Bible that take place on top of mountains are momentous, holy experiences.  For instance, God revealed himself to Moses and handed down the Ten Commandments on Mount Sinai.  Today’s story mirrors that experience.

In this story, Jesus and three of his closest disciples – Peter, James, and John – have gone off together to a “high mountain”.  As they reach the top, an amazing transfiguration takes place.  Jesus becomes radiant and shines with the glory of God.  As this happens, two of the most important figures in the Hebrew scriptures appear.  Moses represents the law and commandments, while Elijah represents the greatest of the prophets.  In these two figures, the whole of the Old Testament is symbolized.  In this vision, we see Jesus as the law and prophecies fulfilled.

It isn’t surprising, then, that Peter gets excited! He blurts out his idea to build special places for Jesus, Moses, and Elijah right then and there.  You can imagine his surprise, then, to hear the voice of God booming down, telling him to be quiet and listen.

What did Peter do wrong?  Aren’t we supposed to get excited and want to work for God?

The problem isn’t Peter’s enthusiasm.  Instead, it’s the fact that Peter’s eagerness to do something was stopping him from experiencing what the moment truly was.  Peter was so busy with planning his next moves that he failed to truly experience the magnificence of Jesus’ transfiguration.  The voice of God had to remind him to be quiet, be still, and truly listen so that he could grow.

It is certainly possible that we do this today, even when we’re trying hard to be great followers of God.  Do we get caught up in planning church events, youth gatherings, and even outreach programs?  Do we work so hard on building our church that we sometimes forget to be still and listen?  It is easy to get caught up in our excitement to serve God.  Sometimes, like Peter, we need to be reminded to be quiet, be still, and bask in the presence of God’s love.

Discussion Questions

• Does your church have members who run systems like audio and visual technology during the service? Do you think that it’s challenging to do those things and still be in a worshipful frame of mind?
• Why do you think so many religions throughout the world, including ours, promote meditation and quiet reflection as an important spiritual practice?

Activity Suggestions

One of the finest meditative practices in Christianity is the walking of the Labyrinth.  Consider projecting a labyrinth onto a paved space, and then tracing it with sidewalk chalk.  Walk the labyrinth as a group, and invite your congregation to use it as well! For a guide on walking the labyrinth, check out this fantastic source from Saint Mark’s Lutheran Church in Salem, Oregon: http://stmarksalem.org/about/labyrinth/

Closing Praye

Heavenly Father, we thank you so much for the love and excitement you inspire in us.  We want so much to serve you and to work for the coming of your kingdom.  We ask that you help us remember to stop and listen.  Grant us the peace and patience to seek your voice in the stillness of our hearts.  In the name of Jesus we pray, Amen.

from the ELCA Advocacy office in Washington, D.C. – the Rev. Amy E. Reumann, director

TRAVEL BAN  |  GIRLS’ EDUCATION  |  DISASTER AID FOR PUERTO RICO  |  FAIR HOUSING RULE  |  CENSUS 2020

TRAVEL BAN EXTENDED:  On Jan. 31, 2020, the Trump administration announced an expansion of the January 2017 travel ban to include more countries in Africa and Asia. Under the new policy, citizens from Nigeria, Eritrea, Myanmar and Kyrgyzstan will be barred from applying for visas to immigrate to the United States. The National Origin-Based Antidiscrimination for Nonimmigrants (NO BAN) Act would address this executive action and assist those of us escaping perilous or life-threatening situations. Support for the NOBAN Act can be facilitated in a current Action Alert.

In a statement on the expanded travel ban, the Rev. Elizabeth A. Eaton writes, “As Lutherans, these actions should concern us. Through the life, death and resurrection of Jesus, God has set us free from ourselves to serve our neighbor. This expanded policy separates families from loved ones already here. Further, it prevents people — especially those escaping perilous or life-threatening situations in several of these nations — from coming to safety in the U.S. It does not enhance our safety or reflect our vocation as Christians.”

GIRLS’ EDUCATION:  On Jan. 28, the House of Representatives passed the Keeping Girls in School Act, a bill that seeks to strengthen U.S. international programs by reducing education barriers faced by millions of girls around the world. The bill calls on continued U.S. government and private investments to ensure quality and equitable education, promotes girls’ empowerment and streamlines existing programs.

Hundreds of ELCA Advocacy network members used an Action Alert in support of this legislation to send over 1,000 messages to members of Congress. An identical bill in the Senate awaits committee action before it can be sent to the Senate floor for a vote.

DISASTER AID FOR PUERTO RICO: The House of Representatives passed legislation to provide an emergency aid package for Puerto Rico in the wake of ongoing earthquakes and aftershock damage to the island. Support for this emergency aid in the Senate is the subject of an Action Alert, which emphasizes the lowest-income families in the greatest distress and the pressing need for authorizing proactive disaster policies for the greater United States.

The new package comes as the Trump administration recently released half of the blocked allocated assistance to help Puerto Ricans recovering from severe storms such as Hurricane Maria who now face additional devastation across the region. Two years after the 2017 hurricanes, more than 30,000 households are still waiting for assistance to have their homes repaired and/or rebuilt. Recent earthquakes have only accentuated the devastation many have experienced. Community Development Block Grant (CDBG) funding is desperately needed to assist survivors with building materials, furniture and labor so that they can rebuild their lives and homes.

FAIR HOUSING RULE: In January the Department of Housing and Urban Development (HUD) proposed a new rule that would weaken oversight and national data on fair-housing initiatives in low-income communities of color. Under the new proposal, the Affirmatively Furthering Fair Housing (AFFH) rule would be rendered almost completely ineffectual. Before March 16, use the Action Alert to make a public comment discouraging implementation of the change.

AFFH was first designed to help localities promote diversity and inclusivity under the 1968 Fair Housing Act and take proactive steps to reverse the effects of housing segregation. ELCA World Hunger recently shared a blog outlining the effects of altering the AFFH rule and explaining how discrimination in housing is an intersectional moral issue that affects multiple aspects of our lives.

ELCA PARTNER WITH 2020 CENSUS:  The ELCA is an official partner of the 2020 Census as we work toward a just world where all are fed and further our commitment to greater justice in public policy and the electoral process. More than $675 billion in federal funds, grants and support to states, counties and communities is based on census data. An accurate count determines electoral maps and ensures that resources more justly go where they are needed most, including to vital programs that combat poverty and hunger and support people in need.

Posters are available from ELCA.org/resources/advocacy to help ELCA congregations encourage participation, particularly among hard-to-count populations such as people residing in rural areas, young children, LGBTQIA people, people experiencing homelessness, indigenous people, people who do not speak English, and racial and ethnic minorities. National Census Day is April 1, 2020, at which time all homes should have been invited to complete the census. For your neighbor and yourself — encourage your community to be counted!

Receive monthly Advocacy Connections directly by becoming part of the ELCA Advocacy network – http://elca.org/advocacy/signup , and learn more from elca.org/advocacy .