The ‘Autistic’ Millennial Pastor?

A few weeks ago, after several sessions with a clinical autism assessor, I received a diagnosis. I met the clinical threshold for a diagnosis of Autism Spectrum Disorder (ASD). 

This is something that I have been exploring and wrestling with for a number of months. (Let’s be honest, doing several months of extensive research). 

Autism isn’t something I have, but Autistic is what I am. It is certainly not my entire identity, but it is a lens that explains a lot of my life and experiences. 

So I guess that makes me the Autistic Millennial Pastor? Maybe. 

Is this a new reality? Kind of. I have always been Autistic; I just did not know that the way I experienced the world was with an Autistic brain, with a medically defined neurodevelopmental disorder, and a sociologically defined difference in neurotype. 

In every other way, I am still me and the same as I always have been. I just have language and understanding of how my brain works and the sensory differences that I experience. 

Below is a much longer reflection on how I arrived at this place and what it means for me to be autistic. Beware if you read on, and thank you if you do. 

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Twenty years ago, in my second year of seminary, I remember sitting in my faculty advisor’s office. We were meeting to talk about my progress in my program. My grades were great; I was doing well in my courses. In fact, my advisor was gently trying to suggest that I was doing too well. I had been studying history and theology through my undergraduate degree, and two years into my Master of Divinity, his concern was that I needed a more diverse experience of studies. As our conversation progressed, we got into a discussion of my social skills and self-perception. This line of thought threw me off, as social skills were something that I had worked on my whole life through constant observation. I had created a complex set of rules and responses to use in social interactions that by this time in my life seemed to be working reasonably well. I didn’t really get why they might be an issue. 

Yet, there was also a part of me that was deeply worried. Maybe there was something, some important social behaviour that I hadn’t figured out. I have always had the feeling of being alien in the world. I often did not know what the correct social responses were, or could sense in social situations that I was missing something that everyone else seemed to understand. From a young age, I coped by being quiet. My 3rd grade teacher called me the gentle giant. Nearly all of my grade school report cards included the comment, “Erik is a conscientious and shy student.” Being quiet was a way to hide the fact, even from myself, that I was missing a lot in social situations. By being quiet, I could get by. 

Thinking back, I suspect my faculty advisor sensed that there was something different about me. I think he was concerned that a socially awkward kid who was good at theology but didn’t like making eye contact or reciprocal small talk might run into challenges in ministry. 

In 2006, the awareness of things like Asperger’s or Autism was still relatively new. Though around since the 50s, it took well into the 80s and 90s for Asperger’s and Autism to be fully included in the Diagnostic Manuals used by psychiatrists and psychologists. Still, each update was dramatically changing the definition. 

It wasn’t until 2013, when several neurodevelopmental conditions were combined into Autism Spectrum Disorder in the Diagnostic and Statistical Manual of Mental Disorders, Fifth Edition (DSM-5). Sheldon Cooper wasn’t on TV until 2008. Asperger’s, Pervasive Developmental Disorder – Not Otherwise Specified, and Autism were not well known.

Still, my faculty advisor was probably on to something. I don’t think I presented like those obvious little boys who act like little fussy professors when we think of Asperger’s. But for those who watched closely, I must have been giving off some kind of vibe of strangeness. I guess I could be a little bit fussy about some things (just ask my wife). 

Thankfully, despite whatever my faculty advisor may have been worried about,  I have managed 17 years of ordained ministry. Certainly, there have been struggles and challenges, usually around social-communication problems. I know that I just did not pick up what people have been trying to communicate at times. But for the most part, ministry has gone well.  

Now, with a lot more awareness and resources available in the world in 2026, Autism Spectrum Disorder is a lot easier to find information on. After realizing that there might be something more than just being quiet and awkward that explains what has been going on with me for the last 40 or so years of my life, I sought out an Autism diagnosis earlier this year. Through a clinician’s formal assessment, I was given a diagnosis of Autism Spectrum Disorder (ASD). 

It turns out that I am Autistic.

Back in my faculty advisor’s office in 2006, I found myself sharing things that I had never shared with anyone else before. I talked about how I often felt like an observer when interacting with others. Keeping track of facial expressions, posture, and gestures while closely monitoring others for the same so that I could correctly respond to social cues. In that moment, I realized how odd this sounded. Yet, I was quite certain that this was how everyone navigated social situations but never talked about out loud.

I assumed that everyone was watching TV to learn social interactions, that everyone scripted conversations ahead of time, that small talk was just a social nicety and not enjoyable, that being sociable meant following very structured rules of conversation and that socializing was like being a character in a play where you don’t know the lines or plot ahead of time. You just try to fit the role as best you can. 

Turns out this is NOT how most people do social interactions. Turns out most people just intuitively know the rules and can interact and respond without thinking about it much at all. 

When most people think of Autism these days, the images we have to rely on are ones like Sheldon Cooper from the TV show The Big Bang Theory, or Raymond from the movie Rain Man. The image of non-verbal children who struggle to communicate at all also comes to mind: the children whose disability is blamed on vaccines or other unscientific reasons. Love on the Spectrum, Atypical, and a host of other Autistic coded characters are out there in media, portraying different versions of Autism, either explicitly or implicitly. 

But knowing exactly what Autism is can be hard to parse. Ask the stressed, frustrated and grieving parent of a non-verbal child, and you get one version. Or find the reels of an ASD level 1 late-diagnosed adult with sensory issues and a certain kind of blunt communication style who is advocating for Autism to be treated as a difference and not a disability, and you get a very different version. Both are Autism, and both are difficult to hold as examples of the same condition. 

Autism Spectrum Disorder is a neurodevelopmental condition, likely caused by genetics. It is a multifaceted diagnosis and heterogeneous condition. This means that those with ASD can present very differently and can require very different support needs and accommodations.

Funnily enough, and maybe something that should have been an early clue about my Autism, is that back in 8th grade, I had diagnosed my father with Asperger’s. I was doing a research project on Tourette’s Syndrome for school, a condition that also runs in my family. In whatever resource I had found at the public library, there was a ’see Asperger’s Syndrome’ note at the bottom of the Tourette’s entry. After looking into Asperger’s, I could see that it described my father accurately. My father was diagnosed about 20 years later by a psychologist. 

Even though Autism is genetic, I was strongly committed to not being like my father, who struggled with sensory and emotional regulation, and executive function, among other things. Not wanting to be like him, I discounted the idea that I could have Asperger’s/ be Autistic as well. 

These days there is a lot more information available online about Autism, some helpful, some not as much (see some links at the end of this post). Autism can be such a broad set of symptoms that it can be unhelpful to say that autistic people are like this or that. There is even the saying that “If you have met one Autistic person, you have met one Autistic person.” 

So rather than trying to describe all people with autism, I will share some of what Autism (or being Autistic) looks like for me:

Sensory issues: Fundamentally, autism is a nervous system condition or difference. Autistic nervous systems filter information differently than the norm. 

I have discovered that I don’t filter out sound the way most folks do. Loud venues or busy restaurants can make following conversation difficult. Noise-cancelling headphones are something I can’t live without these days; sometimes I don’t even listen to anything while wearing them. 

I have challenges with finding comfortable shoes, which I now see as a sensory issue with the bottoms of my feet. I am hypersensitive to heat, which makes me sweaty, tired and irritable almost instantly. I am hypo-sensitive to cold, which is why I generally only wore a hoodie (or two) as my winter jacket in Winnipeg. Certain fabrics and textures can make my skin crawl, and if clothing feels good, I will wear a lot of it. Also, thank goodness transition lenses are cool these days, because sunglasses are a must for me outside, and even great inside in some places like the grocery store. 

Lastly, I am relatively hypo-sensitive to pain. I have often thought that the people around me were exaggerating their injuries over the years. I think I have probably given a few people the impression that getting a tattoo is not very painful at all. I guess it might not be if you have a diagnosed sensory difference. 


Communication: When I was younger, I was told I lacked tact or was too direct. ‘Intimidating’ was also a word used often. I tend to be specific and pedantic at times, but I really appreciate when people are explicit and clear. I often over-explain things or miss jokes. I ask questions, seeking more information when asking questions can be perceived as challenging authority. 

I know that I can sound formal in the way that I speak and write. My wife likes to jokingly call me Professor Parker (maybe the joke is on her, as I am teaching at the seminary this fall!). I like to use formal titles and greetings in emails; I probably can give off the impression that I am fussy about those things. I just like being precise. 

Social cues: Eye contact is difficult for me. I can do it, but it feels like staring into someone’s soul and is incredibly intimate. Don’t be surprised if I am staring off into the distance while I talk. As some autistic folk say, you can have my eye contact or have my attention, not both. 

I am not good at small talk; I really have to mentally script out responses rather than naturally knowing to ask questions. But I am a good listener; as a good rule follower, I will patiently listen until someone else is done talking. I have learned through Clinical Pastoral Education not to respond to someone sharing their experience with my own experience, but sometimes I forget myself. I will miss hints and subtle non-verbal cues. Don’t invite me out for lunch by asking me if I am hungry… I won’t get it!

Living life on Manual Mode: I realized my brain doesn’t have an autopilot function. Everything I do requires me to think and choose each step, from brushing my teeth to cooking breakfast for my kids to driving somewhere. For example, when cooking, I have to think about each utensil I use, which drawer they are in, how to open the drawer, which pot to use, how to get the pot drawer open, which stovetop burner to use, etc… Every step in any process requires me to manually follow; I cannot just do things without thinking. 

I also learned that it is unusual to have a constant inner monologue. Every thought in my brain comes out in complete sentences and paragraphs, like a narrator is saying out loud every idea, always bringing order to the chaos, systematizing everything. Writing for me is not putting vague thoughts into coherent language, but simply transcribing the narration that is already happening. 

Routines and inflexibility, concrete and literal thinking: I generally try to hide it, but I like things predictable. Changes or surprises can really throw me for a loop. I like to eat the same breakfast every day, wear the same kind of clothes, and keep my wallet, keys and phone in the same pockets. 

I never thought of myself as a literal thinker, but I realize it is the preference of my brain. Anytime I hear an idiom, I picture the image in my brain: needle in a haystack, rock and a hard place, piece of cake, spill the beans. etc.. Even though I know these are expressions, every time I hear them, the literal image appears in my mind. 

Special Interests: Autistic special interests are often imagined as little boys playing with trains or dinosaurs, lining up toys in a particular order. However, special interests can be all kinds of things. They can change over time, or they can last a lifetime. Mine is, as you can guess, theology/lLutheranism/church/pastoring. I thought everyone was thinking about their favourite topic during all waking hours… no wonder I got those weird looks from parishioners when I would tell them I thought about church stuff all day and night…

Masking and 2e: We all behave in certain socially acceptable ways, but Autistic masking is hiding all the above traits to appear more socially acceptable out in the world. Wearing sunglasses in the grocery store can look a little weird. Practicing and learning to use social cues manually, instead of intuitively, is very cognitively draining. Getting frustrated by having to respond to too many demands placed upon us can seem selfish, so we just suffer through the nervous system static. Being too weird about having a favourite spot like Sheldon Cooper, or about using a certain spoon, or being unable to accept changes to a plan came across as being “too much,” so we just deal with the discomfort. Talking about Martin Luther all the time can be seen as being obsessive, so I hold it in. 

Masking takes energy, and the more complicated life gets, the more responsibilities need to be balanced; the older we get, the harder it is to spend all the effort to keep up appearances of having it together. 

In reviewing my childhood history for my Autism assessment, I discovered that as a child I had been assessed for giftedness and had my IQ measured, which I wasn’t aware of before. I was identified as Gifted then. Giftedness and Autism occurring together are called being twice exceptional (my pietistic upbringing is struggling with the possibility of sounding too braggy by sharing this information). 

As I have explored and researched Autism, I have also researched Giftedness. It is difficult to disentangle one from the other, as Gifted children are also reported to experience sensory issues and social-communication challenges. While many Autistic people can report delayed processing, especially of verbal processing, that has never been an issue for me. If there is something that likely allowed me to mask more than many other Autistic/Asperger’s boys of my age, it was that I think I could pick up pretty quickly that people were noticing I was being weird. I didn’t know why, but I could figure it out fast enough to stop. 

I was able to get by in school without having to put in a lot of effort; I don’t think I wrote a single paper during my undergraduate degree sooner than the night before. This freed me to watch and learn the social rules and keep from being too much of a strange kid. To hide and suppress my Autistic traits. 

I know that there were other Autistic (or ADHD) kids around during my childhood, and I would feel bad for them as they couldn’t suppress their sensory issues or their frustration with changing routines or plans. I had figured out that incessantly talking about whatever thing I was obsessed with at the time seemed to annoy most people. I felt bad for those kids who didn’t have this figured out. 

In my 20s and 30s, as life got more complicated, I was still able to use my cognitive capacity to mask. To learn how to blend in, to play a socially acceptable role, even when I was missing a lot in social settings.

However, in my 40s, juggling all the balls of family, work and social relationships in combination and now realizing that I was masking my Autistic traits, things were getting harder. Hiding the things my nervous system needed in order to regulate was taking all my energy. I couldn’t just push through the nervous system static distortion anymore. That’s when I started wondering what was wrong with me, and eventually stumbled onto Autism. 

There is a lot of debate online about whether Autism, or Neurodiversity more generally, is a disability or a difference. I am not sure they are mutually exclusive concepts. I certainly struggle with the idea of my Autism being disabling, and yet the reason I sought a diagnosis is that I realized that I couldn’t push through the struggles anymore. I needed to make changes and adaptations that would allow me to continue to function. At the same time, I cannot imagine doing all the things that I have done in my life without being autistic – it is part of what makes me me. 

Maybe there is a useful theological lens here. As Lutherans, we acknowledge that we are imperfect and flawed creatures. Some imperfections and flaws are easy to identify; others are more difficult to separate from the essence of our being. Our experiences and stories make us who we are. When Jesus appeared to the disciples in the upper room, he still bore the scars of crucifixion. Jesus could not be disambiguated from his history; his experience had become integral to who he was, even in the resurrection. 

I am not sure if my experience of Autism is inherently a flaw, or if the world and people around me are also imperfectly structured so as to make the differences that I bear cause me additional struggle and suffering. Most likely, as with everything about us and this world, it is a combination of both. 

Even though being Autistic is now a part of my identity, a lens through which my understanding of my experiences in life makes a lot more sense, I recognize it is only one part of a greater whole. Though it touches all the other parts of who I am, I still confess that at my core I am a beloved child of God. This external declaration of my identity, given by God in Christ, has not changed. 

But now, knowing that I am an Autistic beloved child of God, is sure helping to explain a lot of things in life, and also helping me to understand and adapt myself going into the future. 

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Links to some further information about Autism
Autism BC
Canadian Psychology Association


If you have questions or want to share you own experiences, feel free to post in the comments or email me at millennialpastor@gmail.com

Lenten Places – The Valley of Dry Bones

Lenten Devotion

READING: Ezekiel 37:1-14

In our exploration of places along the way, we began in Eden. Like Eden, the Valley of the Dry Bones is more a place of mythological existence. Our journey has taken us from Eden with Adam and Eve to Ur with Sarah and Abraham, to Meribah and Massah with Moses and the Israelites, to Bethlehem and the prophet Samuel seeking out the one who would be king of Israel. 

This week, the Prophet Ezekiel takes us to the Valley of Dry Bones.

Ezekiel was a prophet born in Israel who spoke to the King, not David, but one of the many unremarkable kings that followed. Ezekiel warned of the destruction of the temple in Jerusalem. The one that had been built by Solomon, David’s Son, and that had become the focal point of Israel’s worship. It was understood to be the dwelling place of God. 

Yet, Ezekiel’s warning went unheeded. 

Then came the Babylonians under the rule of King Nebuchadnezzar. They came and conquered Israel, destroyed the temple, and then  took thousands of Israelites with them back to Babylon. Ezekiel’s family was among those exiled. 

There in exile, Ezekiel continued to prophesy. To proclaim that harsh reality that the temple was indeed gone, but also to proclaim hope and comfort – that God was still at work in the world. 

It is this wound of exile that grounds this vision of Ezekiel’s. Babylon, far from the promised land of Israel, is where this vision of Dry Bones takes place. 

As we hear Ezekiel’s vision, as we imagine the valley of Dry Bones, and their miraculous rebuilding by the Spirit of God, their flesh reconstructed, the breath brought back into them, we can hear a promise of our own resurrection. Especially, paired with the Gospel stories that we have heard this Lenten season. 

In Jesus’ meeting with Nicodemus, in Jesus asking for water from the Samaritan woman at the well, in Jesus healing the sight of a blind man, in Jesus meeting Mary and Martha on the road of grief, on his way to raise Lazarus from the dead, these encounters are all one-on-one. 

The resurrection promise in these encounters feels close and personal, intimate and individual, a promise that God in Christ makes to each one of us. 

Yet, as Ezekiel’s vision takes him to the Valley of Dry Bones, he arrives there with the collective weight of his people’s experience of exile. The wound of exile encompassed the destruction of the temple, the dwelling place of God, the violence of Babylon’s destruction, and the countless who fell victim to that conquering nation. Then the thousands who were carried away into Babylon, away from their community, away from the homeland, away from their place of worship and faith. These things are always in the background.

The dry bones are not just many individuals scattered throughout the valley; they are together a nation and a people. They are the descendants of Abraham and Sarah, who bore the covenant; they are the people who were led out of Egypt by Moses; they are the people who clamoured for a King that would eventually be anointed by Samuel. 

These are the bones in the valley of Ezekiel’s vision. When God tells Ezekiel to prophesy to these bones, it is not an accident that the Spirit – the Breath – of God is invoked. When we imagine the breath going into these bones, we cannot help but also go back in our minds to Eden. To the place where we began this Lenten journey, and the place where God created Adam from the mud and dirt and then breathed life into the first creature. 

In this vision of Ezekiel’s given to a people who are lost in exile, whose temple has been destroyed, whose hope is gone, it takes nothing less than an act of re-creation to know that the Spirit of God has not left God’s people. Just as God creates with Spirit or Breath in Eden, God creates life from nothing in Babylon.  Even with God’s dwelling place destroyed, the Spirit still breathes life. 

We don’t always know it, but the Spirit’s work, breathing life into a people who bear the wound of destruction and exile, is just as deeply a part of the church’s stories, our stories that we tell 2000 years later.  

The Gospels, the books that tell us the stories of Jesus’ life and ministry, were written in a time when the temple of Jerusalem had been destroyed for the second and final time. When the followers of Jesus had been cast out across the Mediterranean. 

As we prepare for Holy Week, to hear the story of Jesus’ triumphal entry into Jerusalem, into the temple of Jerusalem… the background and frame of that story changes dramatically when we remember that for the first readers of the gospels, the temple had been raised to the ground by the Romans. That the wound of exile had been reopened, and is always in the background of the stories of Jesus’ life and ministry. 

The prophecies of Ezekiel to the dry bones that the Spirit would breathe new life into them carry a different weight when we hear them anew in Holy Week. When we hear the promise of resurrection through the Good Friday and Easter story, we know that this too is not a promise only for individuals, a promise made just one by one to each of the faithful, but a promise made to the whole of God’s people. A collective promise to the whole Church, to all of creation.

From the Valley of the Dry Bones, we will go with God’s people to discover a new home, a new dwelling place of God. On the cross, in the Messiah nailed there, the spirit of God is breathing new life into the Body of Christ – breathing new life into us. 

Lenten Places – Bethlehem

READING: 1 Samuel 16:1-13

We began our Lenten journey in Eden, a place of myth and memory that Adam and Eve left behind. We moved to Ur with Abram and Sarai, who were called to get up and go. Then to Massah and Meribah, where Moses provided the complaining Israelites with water from the rock. 

Now we come to Bethlehem. The city of Joseph’s ancestor, King David. Bethlehem is a place familiar to us; we were just there at Christmas. It is a place that can be visited today, a place to walk on the paths that Jesus walked, a place to go and see where Jesus was born. 

Bethlehem is a place of gravity, a place linked to lineage and prophecy, a place that bears the imagination of the faithful throughout the generations. It is the home of Joseph’s family, the place where Mary gave birth, the place of incarnation and visits from the Magi. 

Yet, the story that brings us to Bethlehem is one that might be fuzzy or hidden by the cobwebs of Sunday School memories. 

It is not David or Joseph and Mary that bring us to Bethlehem. But the prophet Samuel who brings us Bethlehem’s origin story. The same Samuel who slept in the temple under Eli and who was called to by the Lord, “Samuel, Samuel.” And who responded, “Here am I, Lord, your servant is listening.”

Samuel’s call came in a time when the word of the Lord was scarcely heard among God’s people. Samuel was called to lead the Israelites when they lived under the occupation of the Philistines. Though he was reluctant, the people begged him to anoint a King. 

The same Israelites who were descended from Abraham and Sarah. The same Israelites who had complained to Moses. These Israelites demanded a King. 

It is only after being reassured by the Lord in a dream that Samuel is convinced. Samuel anoints the first King of Israel – Saul. Saul, who is tall and handsome and looks like a King and a leader. Saul, who leads the Israelites in great military victories, but who eventually falls out of favour with the Lord.

Reluctant Samuel is then tasked with choosing another King, even as Saul’s reign continues. Samuel eventually makes his way to Bethlehem, to the family of Jesse and his sons. 

Samuel takes stock of Jesse’s family and sees a kingly specimen again. Eliab, the oldest, is tall and handsome like Saul… but this time the Lord stops Samuel from anointing this one. Instead, the Lord proclaims that it is not what can be seen from the outside that matters, but what the Lord sees within. 

One by one, seven of Jesse’s sons present themselves to Samuel. Yet, none of them is the one the Lord chooses. But there is one more son, the youngest, unsuitable to be a king. The ruddy shepherd boy – David. 

David, who would defeat Goliath, who would lead Israel to great victories, who would write psalms, and who would be the Lord’s favourite. David, who was also a sinner, who lusted after Bathsheeba and sent Uriah to die… this David would become the greatest King of Israel. 

Thus, Bethlehem was cemented into the prophetic imagination. Isaiah proclaimed that a servant of God would come from Bethlehem, the city of David. 

Bethlehem reminds us that in small things God is doing great wonders. From the stump of Jesse, all of Israel will be redeemed. Great kings are born in Bethlehem, the great King of Israel and the Messiah King who was foretold by prophets and desert preachers. 

In the feast of the Incarnation, on Christmas Eve, Bethlehem is a small town of great wonder, one visited by shepherds singing the songs of Angels. In Advent, Bethlehem is the place on the horizon, the town to which the star and songs of Mary call us to follow. 

In Lent, Bethlehem remains the birthplace of Kings, yet here it reveals contrast. Bethlehem is not on the horizon, but is a signpost along the way. A reminder that God’s people have longed for salvation before. It is a place where the anointing Spirit of God meets the world in ruddy shepherd boys and Messiah infants born to virgins. 

And in Lent, Bethlehem reminds us that the One prophesied and the One sent to save will meet creation in the space of a single human body. In Jesus, born to Mary and to Joseph. A body that will bear the sins and suffering of the whole world, that will take up his throne on a cross and confront the great occupying power – death. 

Today, Bethlehem points us again to the heart God bears for God’s people, in sending a king to lead us, in sending a king to die for us. Bethlehem point us to what is coming – to Jerusalem, to Golgatha and to Good Friday. 

But Bethlehem also reminds us that in a forgotten shepherd boy out tending sheep, in babe in a manger, and soon mocked and crucified King in a grave…God will bring salvation for God’s people. 

Lenten Places – Massah and Meribah

Lenten Devotions

Massah and Meribah

READING: Exodus 17:1-7

Our Lenten Journey brings us today to Massah and Meribah, a stop in the wilderness. There the Israelites have wandered and found themselves wanting, hungry and thirsty. 

This journey began in Eden. In the Garden of Eden, there was an abundance. Food and water enough for all – for Adam and Eve and all the creatures of God’s making to have enough. But Eden was not enough, Adam and Eve sought to be like God. In their reaching Eden came to an end. But God did not send them away without a promise that they would not be alone. 

Then in Ur, Abram and Sarai were called to get up and go. To a land that God would show them, to become parents to a nation, to be God’s people from then on. But the covenant of God’s trifold promises was not enough, and Abraham and Sarah’s descendants consistently fell from God. 

Now the Israelites, after escaping slavery in Egypt because of God’s promises and leading, because of the prophet Moses that God sent, are now wandering in the Wilderness. But they long to go back, back to Egypt and the known reality of slavery over the unknown of the wilderness. They long to go back to Ur, back to before they were called to get up and go. Back to Eden, where they were not dependent on God’s providence, where the milk and honey flowed. 

Looking and longing for where we once were is a very human emotion. Wanting to go back is the source of nostalgia, the source of grief, the source of our regret. The places and people, the things and experiences that we have left behind are often better in memory. Wanting to go back and experience them again is a feeling we all know well. 

It isn’t just that familiarity brings us comfort, even when the familiar is not comfortable 

It isn’t just that the known brings us anxiety, even when what lays ahead might be better for us, might be full of promise. 

It is that we are people of story. We understand the world through our stories, we make sense of our lives through the narratives we tell, the history that defines us. Our stores are anchored to our past. It is the reason we tell the same stories again and again when they are our favourites. It is the reason we follow a known liturgy in worship, and in the hockey arena, and in the drive-thru line at Tim’s and in the Monday morning staff meetings at work and in our bedtime routines. 

Stories help us make sense of the world; stories make the past into the present and into the future.

Which is why God’s promises and call are so scary. They are not yet our stories. They things yet to be, possibilities and risks unknown. Slavery wasn’t good, but at least it isn’t dying of thirst in the desert the Israelites complain to Moses. A refrain we have repeated again and again throughout the ages. 

And while stories of the past are so powerful, so integral to how we understand the world and our communities, our families and ourselves… they cannot give us water when we are lost and thirsty in the desert. 

This is what God knows about us. That we are people who need a story to make sense of things, AND people who water. New living water from the rock. The rock of Meribah and Massah. 

That is why God’s stories are different. God’s stories help us to make sense of our world. God’s stories bring familiarity when we need it. 

But God’s story is not the story of the past. 

God’s story is the story of the future – promise and hope. 

God’s story is the story of now – love, mercy and grace that meets us here and now. Water from the rock and a new story to tell. 

The stories we tell of God are stories that help us see that God’s people have been where we are before and remind us that God is with us now. God is in our world, our lives, our communities and families now. And God is bringing us through the unknown and uncertain.

The Israelites needed to be reminded of the present and future promise that God gave them in Egypt – rescue from slavery. 

The promise God gave them at Ur – a land, descendants and a relationship. 

The promise God gave them in Eden – that they would not go into the world alone. 

The promise that God gives us here now – that in the Christ to come, there is forgiveness, salvation and new life. 

Tonight’s stop at Masseh and Meribah quenches the thirst of Israelites; it quenches our thirst. But it also gives God’s new story of promise and hope to tell… that God is with us, showing us the way through to the other side of wilderness, to new life in Christ. 

Lenten Places – Ur

Lenten Devotions – Week 2

Ur

Genesis 12:1-4a

Our journey through the Lenten wilderness has brought us to important places along our way. We began our mid-week stops with the Garden of Eden last week, where Adam and Eve ate from the tree of the knowledge of Good and Evil to become like God. But there they were sent on their way with God’s promise that they would not leave Eden alone, but that with them God would go into our much less than Edenic world. 

Today, we begin in the oldest part of the Bible. It is here in Genesis twelve, in the land of Ur, that we find Abram and Sarai. Ur was in southern Mesopotamia, the fertile flood plains of civilization around modern Iraq today, just to the West and North of Israel. 

Abram’s lineage is traced back to Shem. Shem, one of Noah’s three sons, Noah who, with his family in the Ark became the second Adam. The second ‘first’ human of creation, as God started over, blotting out all the wickedness of the earth with the flood. 

The call of Abram and Sarai is an unexpected one. The Lord meets this couple, who already had a life and kindred in the city of Haran, in the land of Ur. Abram and Sarai are called by God to give it all up and go. To get up and go to an unknown place, to a land that they did not know but that would only become known in the future. 

This call from The Lord is by no means an easy call to follow. Yet, this call sets the stage for the people of Israel and their relationship with the Lord God. There is a signal in this call to give up Sarai and Abram’s country, and father’s house, and kindred that the life of faith and obedience might regularly demand us to leave behind comfort and certainty. 

But Abram and Sarai faithfully go. Not knowing where the Lord God will send them. 

Eventually, Abram and Sarai will become the parents of Israel. Their sons, Isaac and Ishmael, and grandsons, Jacob and Esau, and their 12 great-grandsons, including Joseph and his dream coat, will eventually establish the nation of the Israelites. The people who are rooted and formed in the call of The Lord to get up and go. 

But God’s call is not just one that makes demands of Abram and Sarai, that makes demands of us. 

With God’s call comes a covenant. A trifold promise. The Lord promises to Abraham first land. Not just any land, but land that God will provide – promised land. Land that it takes Moses to lead God’s people to. A place to call home, a place where God’s people belong. 

The second promise is that God will make of Abram and Sarai a great nation, that God will bless them with many descendants. With offspring more numerous than the stars in the sky. People who will claim that they have Abram and Sarai, or Abraham and Sarah as their ancestors. 

Finally, the third promise that God makes is that Abram and Sarai will be blessed. Blessed means that they will carry with them the presence of God, that they will not go alone, but that God goes with them. Just like Adam and Eve who left Eden and God went with them, Abram and Sarai leave Ur with God along for the journey. 

However, these three promises are not just any promises. They are not promises that are just for Abram and Sarai; these promises are given or all of God’s people. These three promises become the Abrahamic Covenant – the promise that is the foundation of God’s relationship with the Hebrew people throughout the Old Testament. It is a birthright that Isaac was given over Ishmael, the promise that Jacob stole from Esau, the promise that Joseph rescued from certain doom when he brought his family from famine and into the land of Egypt. The promise that Moses than carried with the Israelites into the exodus and eventually almost to the promised land. 

They are the promises that Jesus would have learned as a young boy studying the Torah, listening at the feet of his parents at Shabbat, from the Rabbis in the synagogue, from the priests in the temple. The promise that the Pharisees threw in his face when he promised a new covenant. 

It is the promise that becomes the through-line from Genesis to the end of the Old Testament, and again from the Gospels to Revelation. The promise that still defines the people of Israel to this day. 

It is the promise that Jesus adds onto with the New Covenant of the cross, the new covenant that we receive in Bread and Wine, the New Covenant that defines us, the Body of Christ. That we too are given a place in God’s Kingdom, that we too are part of God’s family, that God is our God and we are God’s people. 

From humble beginnings in Ur, two faithful people were called to get up and go, to follow God’s call out into the world. With them went a promise, a covenant, that has carried from there to us, reminding us that in this world we are not alone but always going with God. 

An iPhone Pastor for a Typewriter Church