Category Archives: Theology & Culture

Why tattoos are like clerical collars  – On being a Pastor with Tattoos

Tattoos are everywhere these days. According to pew research in 2010, nearly 4 in 10 millennials had tattoos. And half of those have 2 to 5. Generation X isn’t far behind with 32% having been inked.

So it hardly makes me unusual to be a millennial with tattoos.

I am also a Lutheran pastor, but I am by no means the only pastor with tattoos out there. In fact, if I had to guess about the pastors that I hang with, we might be more tattooed than average. And there is of course that famous tattooed Lutheran pastor, who has also written a few best selling books and even been interviewed on national radio here in Canada.

Tattoo #1 

IMG_0831
ICTHUS- Jesus Christ God’s Son Saviour

I went under the needle for the first time in the summer of 2006. Part of me is hopeful that I was ahead of the mainstream 10 years ago but I am sure I wasn’t. I was working at a bible camp at the time, and I remember having long talks about the implication of being tattooed. It would need to be a christian image, but not a cross. Every rapper had a cross tattoo by then (and rappers are a bad thing to the kind of young adults who work at bible camps). It would need to be in a place I could cover with clothes on a regular basis so that I could be a proper pastor (I was already a seminary student by then). But I also wanted the opportunity to show it off now and then. An original artwork Jesus fish on the back of my calf seemed like the best option.

That first tattoo made me feel cool. The comments of my co-workers, the kids at the camp, and my seminary classmates that I returned to that September made me feel ‘edgy’. Don’t laugh, it was 2006.

In 2009, I was ready to be ordained, and I hadn’t really thought about my Jesus fish much for a while. Then a church called me to be their pastor. My family told me to make sure I wore pants whenever I was working (as opposed to?), which I laughed at. But I was worried about what my new congregation would think if they ever saw my “edgy” tattoo.

And then the very first council meeting I was to attend, was also the day the uHaul was available for me to move into the parsonage. I drove up to the house only a few minutes before the meeting and sure enough I was wearing shorts on a hot summer day with my clothes still in boxes. What would these pious church folk think?

No one seemed to notice enough to say anything. So nothing?

That church had called me despite the fact that I looked like Hagrid from Harry Potter, or a giant dwarf from Lord of the Rings. My proportions are of someone with short legs and a squat body, except I am 6’2. And I had long hair and a beard at the time. A little calf tattoo was the least to get past when it came to my appearance.

After that I didn’t ever worry about my “edgy” tattoo.

But then unusual things started happening. I played slo-pitch in a Lutheran league, to which I usually wore shorts. Often players from other teams would comment on my Jesus fish. A number of times when other players found out that I was a pastor, they would think it was cool. They had never met a pastor with a tattoo (one they had seen).

For years after, I always wanted another tattoo, but I got my first on a lark at the one tattoo shop open on a Saturday in the small town near the bible camp. Going about getting tattooed in a serious way seemed like a lot of work.

Then life put another tattoo on the back burner. New calls to new churches, marriage and a baby.

Tattoo #2

For our 3rd wedding anniversary, my wife and I started talking about tattoos – yes, a bit of a stretch for the “leather” anniversary. And we wanted them to be seen. Somewhere that would regularly visible.

IMG_3971
Great Colours

Forearms.
Courtenay got a peacock feather (we had a peacock feather themed wedding), and I got a lion of St. Mark with a greek bible verse (I am a pietist at heart and a church nerd).

So for the last 7 months I have had a tattoo that is visible the majority of time (I a

IMG_3956
The Kingdom of God is Near

m almost always in short sleeves or rolled up sleeves). And as Justin Trudeau says, “Because it is 2015” I really didn’t think much of getting a tattoo, even as a pastor. My congregation largely didn’t notice either – bless them. A few said they thought I always had it, after I used it as an object lesson in a children’s sermon. Others have asked about and admired my lion.

Yet, outside of my usual group of church people, unusual things have started happening again.

Most of the baptisms I do are for families who are seldom active in the church, but have returned for whatever reason to get their child baptized. For this reason, I have opportunity to invite myself into the homes of unchurched or de-churched people in order to talk about Jesus. I have been doing this for 7 years and I always thought it was going well. But something changed once I had this big lion tattoo on my arm. People started relaxing more quickly, I didn’t have to make 10 jokes just to put people at ease. These poor young families with a pastor intruding in their home to talk about Jesus started to sense that I am a real person. All it took was a tattoo to break the image of christian judgement robot that pastors often have on TV.

My second tattoo is a wedding anniversary gift and it makes me think of my wife every time look at it (the greek bible verse says “the Kingdom of God is near”, and my wife and kids make me feel as close to paradise as I have ever felt).

But I never expected that my tattoo would also be a tool for ministry. I never thought it would humanize my clerical collar… that it would make the person in the shirt a person and not a caricature.

I never thought that when I rolled up my sleeves halfway through a conversation about baptism with a young unchurched mother who was getting her baby baptized for her mother-in-law that she would say,

“You have a tattoo! Is that okay for pastors to have?”

And then we would get to have a great conversation that makes Jesus, christians and the church seem reasonable.

Tattoo #3

IMG_4544
Pete

A few weeks ago, I got my 3rd tattoo on my other forearm. A birthday present from my wife. An elephant for my son, whose constant companion day and night is a little stuffed elephant named Pete.

The day after I got it, I presided at a funeral. Funerals can be awkward for pastors as there are usually a lot of people and you become a momentary figure of importance on a small scale. Since they watch you lead worship, people feel like they know you, but you don’t know them. Some are friendly, but many people avert their eyes when you come strolling into the lunch. Either way, when you are the one in the collar, people react to you with different levels of comfort. Some see you as a friendly and safe person, others are wary or unsure.

As I was mingling before lunch, a women passed me, averting her eyes … which landed on my tattoo. This stopped her and she began asking about it. We then shared a brief conversation about where I got it, which opened the door to more conversation about the funeral itself. My guess is that this woman have likely avoided me, but the tattoos were an opening. Still, for those whom the collar is safe and friendly, that hasn’t changed. I am still a safe person to approach.

A few weeks later, I met a de-churched young couple coming for pre-baptismal preparation before worship. I was wearing my vestments, which cover my arms. They seemed nervous to greet me. But following worship, with my vestments off and my arms uncovered, I could see the tension and nervousness leave the couple. My tattoos made me seem more human and relatable.

Tattoos and Collars

When I made the decision to get inked with permanent body art, I did so because I wanted to. It wasn’t about ministry at all.

IMG_1360But in some ways tattoos are like clerical collars.

Becoming an ordained pastor or getting a tattoo is a deeply personal decision. When you put on a collar you are displaying publicly an important and personal part of yourself. Everyone who sees you knows important and personal details about your job and  about your religious beliefs.

Tattoos function in much the same way. Tattoos are personal symbols and images on public display too. Everyone who sees your tattoos is given an image of something that is likely personal and meaningful to you.

When I wear a collar I embody a symbol that carries a variety of meanings to the people I meet. Symbols that range from spiritual caregiver to pedophile.

When I am just a guy in street clothes with tattoos, I embody an entirely different symbol to people. Symbols that range from millennial hipster to Hell’s Angel.

When I wear both, two symbols that have traditionally not mixed before come together.

And the thing I never expected about wearing both – a collar and tattoos – was that they would would humanize and tame each other,  and they would together open doors that neither could on their own.


 

What do you think about tattoos? What do you think about Pastors? Do you have stories involving both? Share in the comments, or on the Facebook Page: The Millennial Pastor or on Twitter: @ParkerErik

If you are in the Winnipeg area and looking for a fantastic tattoo artist, check out Tattoos by Coral.

Good Friday is Not Special – Everyday is Good Friday

John 18:1-19:42

Good Friday is not special nor unique.

What happens on Good Friday is no different than what happens others days.

One falsely convicted man killed by a merciless and cruel government is barely even news-worthy in our world.

Jesus was no Steven Avery. Jesus was only convicted one for crime he didn’t commit. Steven Avery has been convicted twice of crimes he didn’t commit.

Jesus was no Alan Kurdi. Only a few devoted followers wept for Jesus. The whole world wept for Alan, the young boy laying on a turkish beach.

Jesus was no Rinelle Harper or Tina Fontaine or Delaine Copenace. His beating, his death did not spark an inquiry. A nation will start a soul-searching missing and murdered indigenous women inquiry for Rinelle and Tina and Delaine.

There were no headlines for the crucifixion. There were no hashtags like #PrayforJesus. There were no flags to put on profile pictures, no pundits or reporters or commentators who talked and talked and talked.

Good Friday is not special. It is just another day for us. 

Good Friday is everyday in our world.

Just in the past year we have come up with so many new names for Good Friday, so many new names for the violence and death that we simply cannot end:

Brussels, Paris, Ankara, Beirut, Mosul, Nigeria, San Bernadino, Charleston, Toronto, Syria, Iraq, Afghanistan, Egypt, Somalia, India, Pakistan, Indonesia, Israel-Palestine.

ISIS terrorists, soldiers, militants, jihadis, suicide bombers, cell groups, radicalization, mass shootings, racism, sexism, discrimination.

Migrants, refugees, human smugglers, closed boarders, giant walls built along national boarders, residential schools, climate change, inequality.

Our list of new Good Friday words is so long we forget what we were listing off in the first place.

Our list of new Good Friday words is so long that we forget them almost as soon as we create them.

Our list of new Good Friday words makes us numb.

Our list makes violence and death feel normal.

The first Good Friday was not special. One man died on a cross. 

One man who angered those in power, so they go rid of him.

One man who didn’t give the chanting crowds their King, so they started shouting crucify.

One man whose own followers betrayed and abandoned him in his worst hour.

Jesus died like the rest of us. 

Jesus suffered violence and cruelty and hate like the rest of us. 

Jesus was just another person to suffer an unjust and merciless death. 

The cross of Good Friday was not special.

Except that not being special is what makes Good Friday special.

We didn’t think that God would be on that cross.

We didn’t think that God would die at our hands.

The cross of Good Friday was not special, the violence of the death was not special, the ones who condemned were not special.

The one who died was.

The one who died changed everything.

The one who died was God.

Today, God has died. On Good Friday God has died. 

And all those other words for Good Friday, for death and violence in our world. Those words from that list so long that we forget. Those words lose their power. All those days of death and violence and suffering that seem to come at us unrelentingly from the news, from around the world, from our backyards.

All those Good Fridays that seem to happen far too often.

They lose their power.

Because the God who died, died with us.

Because the God who died, lived with us.

Because the God who died, loved with us.

God died on Good Friday.

But death did not destroy God.

And God is not forgotten.

And God is not finished.

Good Friday and all our other words for violence and death are not bigger than God is. 

On Good Friday, God who is bigger than death showed us something new.

On Good Friday God gave us truly new words. Words that change the world.

Words likes:

Mercy

Forgiveness

Compassion

Grace

Love

New words that God uses to change us.

On Good Friday God dies with us.

But what is ended,

What is finished,

What is over is,

the power of death.

On Good Friday death is ended.

On Good Friday death is no more

On Good Friday death will never have the final word.

Today, on Good Friday, God has a new word.

One word that changes everything.

Life. 

Why did Jesus have to die? – Why God didn’t kill Jesus on Good Friday

We are on the doorstep of Holy Week.

Clergy types will soon be setting out to write and preach sermons that somehow make sense of the passion story, from Triumphant Entry, to Last Supper, to Trial and Crucifixion and finally Resurrection.

Along the way, it will be important to say something about how the death of a wandering preacher, teacher and healer on a cross is the means of our salvation… and what exactly we are being saved from.

This is a tricky endeavour because the story of the passion doesn’t explain the reasons. Instead we are left to fill in the gaps, and Christians have been trying to make sense of Christ’s death since St. Paul was writing letters.

And so often on Good Friday, a strange and convoluted theory of the reasons for Christ’s death is presented… one that makes God seem merciless, if not plain incoherent.

Often, God is presented as the ultimate source of Christ’s condemnation, the one who kills Jesus on Good Friday.

And this is absurd.

It is my contention that Good Friday is the day of the most important facet of the Good News and it is not because God killed Jesus.

Satisfaction Atonement

One of the most common ways that Christians tend to explain the atonement is with Bishop Anselm’s satisfaction atonement theory. The cole’s notes version is that the punishment for human sin is our death. And the satisfaction, the making things right is Christ’s death (since he was without sin).

What is rarely stated is that Anselm used medieval legal practice to formulate his theory. In medieval law, a fine was the punishment for most crimes. Anselm saw then that death was the fine for sin. But that wasn’t the end of the matter. In order to compensate the victim, satisfaction was paid. An additional amount that would make things right.

Anselm figured that since death was the most human beings could pay, an additional payment to make satisfaction with God was needed. Christ’s death becomes the satisfaction for our sin.

Now, beyond the fact that his medieval legal system is flawed and very human like any other system, there are a number of problems with Anselm’s theory:

God requires blood in order to show mercy… which is not mercy.

God is bound by human laws… which means God isn’t free.

And finally God and Jesus split apart by the cross… which is trinitarian heresy.

Anselm’s atonement theory is certainly not the only one out there (Christus Victor/ Ransom theory, Moral influence theory, scapegoat theory etc…). But it shows a common problem that most explanations of what was going on on the cross seem to have – they undo the trinity.

The Cross and Trinity

For some reason preachers tend to get uncomfortable with God being too close to the cross of Good Friday. When I was a neophyte theology student, still two years from starting seminary I was asked to give a short reflection on Good Friday on one of the 7 last words of the cross. My words were “I thirst.” And I pontificated eloquently on how Jesus experienced the human condition fully on the cross. Sounds lovely. And I then expounded on how Jesus was fully separated from God, just like we were. Almost sounds legitimate… except for that whole trinity thing.

The doctrine of the trinity reminds us that the persons of the trinity are never separate because they are one God. They are distinct, but one. So the experiences of one are shared by all. The Father and the Son could not be separated, even on the cross.

And this the heart of the problem. We don’t like the idea of God suffering, the Father suffering. We would rather make God the killer than the sufferer.

But the Trinity necessitates that God the Father experienced the cross just as much the Son did. God was crucified and died on that cross.

So who killed God?

We did.

Humanity. Our religion. Our government. Our authorities. Our mobs.

Yes, I do think that God knew the cross was in store of Jesus even before that angel visited Mary to tell her she was pregnant.

But it was not because God was perversely and cruelly looking to punish someone for our sin. It is not because God needed blood to be merciful.

God knew the the cross was in store because God knew us. God knew that humanity couldn’t let God come close in the incarnation. God’s coming close threatened our godship. We cannot be god if God is God. We could not be god if Jesus is God.

And here is where the Good News of Good Friday meets us.

Even though God knew the consequence of incarnation – of coming close to creation, of coming in flesh – God followed through to the end. God was born, God lived, God died. God did all the human things. Good Friday was the completion. God declared that God is going to a part of all of created life. There is no part of human existence that would be apart from God.

So why did Jesus have to die? Because we said so.

And why do we get to live? Because God said so.

So this Holy Week, whether you are preaching or hearing the preaching, listen… listen for the good news of Good Friday.

Listen and know that it is not that God killed God’s son in order to show us mercy. The good news is never a demand for blood. That is sin.

The good news is that God chooses life. God chose to live. Chose to live all of created life, including death.

And because God lived it all, that whole resurrection thing that happens on Sunday becomes part of our story. Because God chose to live and die with us, we get to die and live with God.


What good news do you hear on Good Friday? Share in the comments, or on the Facebook Page: The Millennial Pastor or on Twitter: @ParkerErik

Why Pastors Shouldn’t Work More than 40 Hours a Week – And Why Most Do

“If you want to see me on my day off, you will have to die.”

A veteran pastor shared this line with me that he uses to protect his day off. He sets the boundary that the only work he is willing to make exceptions for, on his day off, is imminent death or funerals.

Managing work time and hours as a professional in ministry is a constant struggle. I don’t know many pastors who work less than a 45 hour a week, with many working 50 or 60 hours. Being “busy” and over-worked is the norm for most in ministry (as it is for many in our busy-ness focused society).

After 7 years of being in ordained ministry, I still have difficulty understanding just why so many pastors feel the need to work more than full time. While I have never heard anyone articulate it this way, I suspect many pastors have a sense that the first 40 hours are for the salary, and the rest are for Jesus. I am sure there are a few church folks who may agree, but I think this is a sentiment that originates with pastors themselves.

Many pastors are running around going to every church event, dropping everything for every hospital call or shut-in visit, answering every phone call, arriving before every church meeting and staying for the meeting after the meeting in the parking lot. It seems like many pastors and the churches they serve are completely content with the idea that the pastor is omni-present in body… while never being able to focus well – in mind and soul – on anything in particular.

I once attended a retirement party for a pastor leaving a long time call to institutional ministry. While it was a celebratory event, there was a certain awkwardness about the whole thing. The community he served thanked him for his tremendous service, while his family made jokes about their husband and father that was never home. And when he was home, he was bringing work with him. The community that this pastor served basically thanked this pastor’s family for sacrificing quality time with their husband and father… for Jesus?

I don’t think this is a healthy way to do ministry, nor do I think that Jesus calls pastors to be work-a-holics. 

A few weeks ago, I came across an article by Eugene Peterson called, “The Un-busy Pastor.” It is an article that has resonated with me, even though it was written the year before I was born.

The idea of an “unbusy” pastor seems like a rarity: A pastor who takes the time to contemplatively read scripture so that she is drenched in the word. A pastor who prays often enough and in such a way that she exudes calmness and wisdom. A pastor who is isn’t so busy running around from function to function, that she has time to listen when real listening is needed.

I don’t know what the cultural value of being busy in 1981 was when Euguene Peterson wrote about the unbusy pastor, but certainly being busy in 2016 is sign of importance. Now pastors have no exclusive claim to being busy in today’s world, but like so many other professions and jobs out there, being busy seems to be the way pastors show we are doing our job and worth our keep.

I can’t help but think of the contrast between the omni-present, omni-doing pastor with the idea of the unbusy pastor who, according to Peterson, focuses on prayer, reading scripture, and unhurriedly listening.

Decades ago as the church in North America became heavily prescribed and institutionalized post-WWII, the role of pastor shifted from leader, expert and resident theologian of a community to the chief do-er of ministry for a community. This means the culture now is one where instead of leading communities that do ministry, pastors do ministry on behalf of churches.

However, in the past 10 or years this has started shifting back. As churches contend with the big “change” happening around them (rapid technological advancement changing the way communities organize and interact coupled with decline of institutional christianity), many are realizing that communities need to be a part of ministry again. It can’t all sit on the shoulders of the pastor. As that shift takes place and pastors start doing less so that they can provide leadership and expertise, pastors will have to better understand how to prioritize their time.

In Eugene Peterson’s article the Unbusy Pastor, he suggests that being a busy pastor (as many pastors are) is actually a sign of laziness:

“The other reason I become busy is that I am lazy. I indolently let other people decide what I will do instead of resolutely deciding myself. I let people who do not understand the work of the pastor write the agenda for my day’s work because I am too slipshod to write it myself. But these people don’t know what a pastor is supposed to do. The pastor is a shadow figure in their minds, a marginal person vaguely connected with matters of God and good will. Anything remotely religious or somehow well-intentioned can be properly assigned to the pastor.”

Taking control of our own schedules and prioritizing is essential as pastors shift from chief do-ers to expert leaders, but so is understanding how a pastor’s time is valuable to a faith community.

To that end, I think there are 3 competing ways in which a pastor’s time is valuable to congregations. Balancing these three will be essential for healthy ministry in the future.

1. Quantity

Society, at least legislatively speaking, thinks that about 40 hours of work a week is enough for most full time jobs. Yet, as pastors became the chief do-ers of ministry decades ago, added responsibilities meant more time. And as pastors worked to prove their value to their congregations, they worked more and more and more.

But when quantity of ministry is the highest value, it necessitates a decline of quality. You cannot write a good sermon if they are all Saturday night specials. You cannot plan for the future, if it takes all your energy to get through the day. You cannot attend to the needs of the community as a whole, if you are running from individual to individual like a nursemaid. You cannot take the time for prayer, reading scripture or to really listen, if your calendar is full of the appointments made by others.

2. Flexibility

Churches tend to hold their functions when most people are not working, which means pastors work when most people are off. Evening and weekends. Standard eight hour work days wouldn’t work for ministry. This means that usually a pastor’s day(s) off are a weekday, and that often pastors might find themselves without something scheduled on a weekday morning or afternoon. This flexibility works well for pastors and is a benefit to congregations, as churches wouldn’t be very good places for community if they operated on bank hours.

But when pastors start to work bank hours AND evenings and weekends, the boundaries around work-life balance disappear. Pastors set an expectation that they can be anywhere, anytime. Congregations then embrace that behaviour. Then when pastors do try to have boundaries, they have to say things like, “If you want to see me on my day off, you have to die.” Flexibility is important for ministry, but not a the cost of a balance of personal time and space. Nor at the cost of a healthy relationship between pastor and congregation, but that is for another blog post.

3. Expertise

Seminary training gives pastors tools and knowledge that simply cannot be found in other ways. The training and education shapes and forms a pastor into a person who should be a scholar of the bible, a competent provider of pastoral care, a theologian and liturgist, an administrator and leader of systems, and an educator and teacher among other things. Of course not all gifts and skills are equal among pastors, but there is a certain expertise that is brought to the table with a pastor. I know that I have studied the bible in ways that my parishioners have not. I know that I have been trained to care for emotional and spiritual needs in ways that most of my parishioners have not. I know that my understanding of theology and liturgy is resource that my congregation wouldn’t have access to without me.

But expertise takes time to keep up and maintain. It takes a sharp, well-rested mind to dig back to readings and lectures buried in the recesses of the brain. It takes time to keep up on current articles and books about ministry or theology or administration. It takes intentionality to leave the mind time to ponder and reflect on the bigger picture of ministry in the parish. The expertise a pastor provides is like a that of a doctor or lawyer or other professional. It should be seen as something that church people cannot receive elsewhere or on their own. Just like Dr. Google is not a substitute for a real doctor, nor is Pastor Google a substitute (says the pastor on his blog).

The balance between quantity, flexibility and expertise has long been weighted towards quantity. The sacrifice has been quality expertise. Too many pastors boast about not reading any books since seminary, nor having the time to do continuing education.

The church for the future needs less of a chief do-er of ministry and more of an expert leader. Pastors need to re-balance. Lots of ministry can happen in 60 hours a week, but good ministry should only take 40. After that you are not likely helping your congregation in their ministry, nor providing the leadership and expertise that the church has been longing for, for some time now.

As congregations and the Church contends with a changing world, Christians need pastors who can help prioritize the mission of the gospel. A pastor cannot help people grow in relationship with Jesus if that pastor is too busy filling his or her days with un-prioritized busy work.

Ultimately, the proof will be in the pudding. Thriving, healthy, mission and Jesus minded congregations will be led and served by unbusy pastors. 


Are you a pastor who works more than 40 hours a week? Why? How much do you think pastors should work and why? Share in the comments, or on the Facebook Page: The Millennial Pastor or on Twitter: @ParkerErik

Being Threatened by Jesus

Luke 13:31-35

King Herod was not a well liked King.

He was a puppet King for the Romans… who probably didn’t really care about who was King over the backwater province of the empire, Judea. The people of Israel didn’t care for Herod, knowing that he was all about power. But like most people in power, Herod made the right allegiances. With Rome and with the religious authorities.

So when the Pharisees come to Jesus with a Message, he knows they too are puppet authorities, doing the puppet King’s dirty work in order to hold on to their own power and privilege.

Today, on the second Sunday of Lent we continue with Jesus who can’t help but be confronted by people who think they have power. Last week it was the Devil tempting Jesus to misuse the power of incarnation, the power that comes along with being God, and being God in flesh. The Devil’s temptations set the stage for the recurring theme that Luke’s gospel holds up for us this Lenten season. The Devil tries to offer Jesus power. And now the Pharisees come to Jesus with a warning. They sound sympathetic, maybe even concerned for Jesus. Herod is out to get you, they warn. And it just so happens that getting rid of Jesus might also be convenient for them too.

Herod, the unpopular King and the righteous yet conspiring Pharisees, are concerned about their power. They are concerned about Jesus’s impact on their power and privilege. They have worked to build alliances, with their unpalatable overlord Romans, and with each other. Their power is tenuously held and only maintained by fear and division. With soldiers who intimidate, with control over money, over the temple, over the city of Jerusalem.

Yet, no matter their work to maintain their power, they cannot gain the confidence and support of the people. Yet, Jesus who doesn’t seem to be looking for any power, is wandering the countryside, living off the generosity of others. Jesus is popular and therefore powerful in the eyes of Herod and the Pharisees. And while he hasn’t made a play for their power yer, they know it will come. And so they conspire. They will frighten Jesus off. Just as they frighten the people with soldiers or unrighteousness. They only see Jesus as a threat who must be dealt with.

Power in our time looks much different. It is not so much based in the ability to control God’s forgiveness like the Pharisees did, nor is it based in political allegiances with foreign occupiers. Politicians and corporations don’t rule over us, but pander to us. The days of religion holding damnation and judgement over the head of society may be recent enough to remember, but fewer and fewer people seem to care. And even those of us who who still do participate in organized religion, probably feel like religious leaders have little power to dictate the terms of our salvation.

Yet, there is something we do hold in common with Herod and the Pharisees.

Feeling threatened by Jesus.

There is a something inside of all of us that gets anxious and concerned when Jesus starts talking about what God wants for us. For those who have been coming to adult study, you will recognize the language of the tangled, twisted thing inside of us. That thought in the back our minds, that feeling that makes our blood pressure rise. It is the thing inside of us that makes us fearful of our different skinned neighbours. It it the thing that makes us resentful of the poorest and most vulnerable in our communities for being dependant on government welfare. It is the thing that inside of us that closes us off to people who think differently than we do. The twisted tangled thing makes us want to hoard more and more for ourself, makes us fear difference, makes us angry when we think we haven’t received our fair share.

The twisted, tangled thing is what Martin Luther called the Old Adam, the Old Sinner.

It is sin.

And the sinner inside of us bristles when Jesus starts talking about the first being last, and losing our lives to save them. The sinner doesn’t like the idea that God’s forgiveness isn’t earned, but instead given away freely.

The twisted tangled sinner is the part of us that thinks power will save us. That controlling the world around us will keep us from being hurt. That protecting ourselves from anyone different from us is the way to be safe.

And when Jesus starts talking about giving up power, the old sinner feels threatened. And when Jesus starts talking about prophets being stoned and hinting at crucifixion, the old sinner will have none of it. Like the Devil who thought power was the purpose last week, the old sinner thinks power is our salvation.

The pharisees warn Jesus that Herod is willing to kill Jesus for the sake of power.

Herod is worried that his power could be taken by the popular preacher Jesus.

How wrong can Herod and the Pharisees be?

How completely off the mark can the twisted, tangled sinner inside of us get?

Jesus has come in weakness, not power.

Jesus has come to be open, not closed off.

Jesus has come to be vulnerable, not fearful.

Jesus has come to show love.

Love that will change us.

Love that will undo the twisted, tangled thing inside of us.

Love that risks being hurt, being unsafe, being weak in order to come close and near. Love that gathers and holds us together under its wings.

Love that couldn’t care less for power.

Herod and the Pharisees don’t live in a world of love. They don’t know how to let go of the little power that they have. They can’t see that Jesus hasn’t come for power, they cannot see how Jesus is trying to show God’s love to the world.

And Jesus knows this. Jesus knows that the same crowds will chant “Blessed is He who comes in the same of the Lord” on Sunday, will shout crucify by Friday because they want a King of power, not a King of love.

Jesus knows that the Pharisees who are warning him to get away will cry to Pilate to do their dirty work.

Jesus knows that the King Herod will defer to the power of Rome to finally rid his Kingdom of this popular preacher.

Jesus knows that their desire for power will lead to death.

It is the way of the Old Sinner.

Herod and the Pharisees don’t know that Jesus is willingness to die for the sake of love, will save the world.

But we do.

And still this Jesus who saves the world, who endures our greatest power of death to show love, still threatens us.

Because the old sinner within us who pushes us to fear, to resent, to be closed off, to hoard and to control… this old sinner, this twisted and tangled thing knows that the love of Jesus will change us. That love will untwist and untangle. That love will forgive and show grace.

And Jesus knows that love makes us anxious, that old sinner, the twisted and tangled thing doesn’t want to be loved. Jesus knows that loving us will transform us. Jesus knows that loving us will make us care less about ourselves and more about others. Jesus knows that love will make us less afraid, less closed off, hoard less, control less, worry less. Jesus knows love will makes us let go of power…

Herod wasn’t a well-liked King and the Pharisees weren’t well-liked religious rulers. We are people threatened by love.

And Jesus isn’t either of these things either. Not puppet King, nor religious overlord, nor symbol of power and influence.

Jesus is a mother hen with nothing but love to give. Love for sinners who feel threatened. Love for tangled and twisted people who get anxious.

And just like stubborn chicks who need their mother hen, Jesus love will gather and change us too.


 

*Thanks to Nadia Bolz-Weber for the “twisted-tangled” language for sin