From 1988, the beginning of the then new Evangelical Church in America, through the end of 2000, Rev. Burton Everist and Rev. Norma Cook Everist wrote a column for “The Lutheran” magazine for the ELCA. They responded to letters sent to the magazine by readers. Here are a sample of hundreds of those responses, five from each of the 13 years. Click each title to view the answers.
Why Pay Pastor’s Salary?
February 1988
Our pastor’s 1988 salary and benefits seem like an incredible amount of money for a woman who works only on Sunday mornings and leads a Bible study and a few meetings a week. Why do we pay her that sum, especially when her husband has a good job and clergy do not pay taxes? Should pastors get rich off their congregations?
Clergy work all week and pay federal, state and self-employment Social Security taxes on their salary, though their housing allowances are exempt from taxation by the federal and some state governments. Congregations should pay their pastors according to synod guidelines on the basis of years of service, not in relation to the spouse’s job. Women clergy face a problem similar to other women in the congregation—not being taken seriously. We need to see them as contributing, responsible adults. No Christian is called to become rich at the expense of others. The questions you pose concerning worth and fairness can erode a relationship. If you do not know what your pastor does, you need to ask her.
Plants on the Altar
May only live flowers be placed on the altar? For those living in the North, purchasing winter flowers is expensive. Beautiful silk and plastic flowers look so real it is hard to tell the difference.
In worship, the symbol of growth is as significant as beauty. Using flowers from our yards or country roadsides is fitting and avoids great expense. Churches in regions with cold winter seasons use dried arrangements, such as wheat, which are beautiful and promise new growth to come. Potted plants also serve well because they add signs of life and growth. Artificial flowers simply cannot do that. Our care about such matters praises God. But do not be too burdened by what we place on the altar. Focus on what God places there—the eucharistic meal.
An Inclusive Church
June 1988
In the ELCA we hear a lot about inclusivity. Is the priesthood of all believers or universalism the basis of an inclusive church?
Inclusivity has nothing to do with universalism, but much to do with the priesthood of all believers. It is central to the gospel of Christ and has its base in all three articles of the Apostles’ Creed.
God has lovingly created a wide variety of human beings differing in color, sex, age and ability. Each is unique, yet designed to work together. Because of our sin we fear and sometimes hate the differences God has created.
In Christ our alienation is removed and we become gifts to one another. The Holy Spirit calls all believers to the tasks of ministry not according to race or gender, but according to the gifts God has given. An inclusive church seeks these gifts and insights so the church may minister faithfully.
Am I naïve to believe?
June 1988
Am I naïve to believe?
We hear much criticism of fundamentalism and literal Bible Interpretation. Is it now considered naive or even heresy for Lutherans to believe that Adam and Eve were real people, that miracles really happened, that angels and demons really exist, that heaven and hell are real places or that Moses wrote the first five books of the Bible?
Some fundamentalists use the Bible to protect God, saying, “If you do not take every passage literally, you reject Christ.” This limits how God works in the world.
It also limits God to pretend that sophisticated Christians cannot believe in miracles. God can and does perform miracles in ordinary as well as spectacular ways. Angels can and do exist. Evil is real, and we must deal with it. The demonic is not just some creature “out there.”
In regard to your question about the first five books of the Bible, biblical scholars, except fundamentalists, tend to affirm that a more dynamic process involving multiple authors over many years was involved in the books’ development.
For centuries the church believed in the actual existence of Adam and Eve. Recent scholarship suggests the significance of the Adam and Eve stories is not their literal truth or lack of it but the theological points they make about the creation of humankind in God’s image.
The difficulty lies in putting all such questions on the same plane. Questions about authorship or whether a particular story is best understood in a literal or a symbolic way are not on the same plane as questions about Jesus’ identity and the salvation he accomplished.
The Bible is God’s word for faith and life. If someone believes Adam and Eve were historic people and this view is helpful to their Christian life, it is not good ministry to rip such a viewpoint from them. Nor should the faith of those who understand these stories in a symbolic way be questioned. The Christian community grows by searching the Scriptures together and up- building each other in faith.
Organ Donations
August 1988
I am in a position where I am asked to approach people for donation of body organs. We are called to give our lives for the good of others. But since Christ’s wounds were part of his glorified body, can we know what effect organ donations will have on our resurrected bodies?
Giving parts of our bodies so that others might live more fully reflects the heart of new life in Christ. It may be encouraged in fitting ways as long as no pressure is exerted. This final opportunity to serve others should not be overlooked. Organ donor cards that specify which organs you may wish to donate can be obtained from many hospitals, doctors and health organizations. The cards are legal documents and permit your wishes to be followed wherever you may die.
Jesus’ resurrection appearances reveal that our bodies will not be bound by the physical laws of creation. Jesus walked through barred doors and in several appearances was not immediately recognized but was mistaken for a pilgrim and even a gardener. We do not know what our resurrected bodies might look like, but the wounds we might receive by giving our organs, like Christ’s wounds, bring healing to others. If there are scars from such donations we will not be ashamed of them. We will be too busy beholding the face of Christ.
Flirting with Trouble
January 1989
Our previous pastor was physically very affectionate. He hugged, touched, kissed, teased and innocently “flirted” with women, especially older widows. Our current female pastor is compassionate and loving but not as physically demonstrative. Many of the older women think she is not warm or friendly. They fail to see that the difference is the lack of the flirtatious behavior. If our present pastor were as physical with the men, as our previous male pastor was with the women, they would be the first to complain of inappropriate behavior. Do female pastors encounter a problem because of this?
The problem you describe might also arise if your present pastor was a man who did not flirt. But it does surface most clearly when female pastors are called.
Pastoral leadership is a challenging task. It calls for direct and open communication. A handshake or a hug exchanged as an expression of concern is helpful and healthful. Flirtatious behavior, even without sexual intention, substitutes personal magnetism for mature expression of the gospel. It is manipulative.
Occasionally male pastors are considered safe fantasy objects by some women. This may account for some of the surprising opposition of active church women to calling or even considering a female pastor. Female pastors do encounter the problem you describe. It needs to be addressed openly. Since you are aware of the situation, perhaps you need to speak to the women about whom you are concerned.
Pastors who employ manipulative styles may believe that they are giving lonely people a moment of enjoyment. But manipulation is not appropriate. There are non-manipulative ways of caring consistent with the pastor’s task to build up all members with the Good News of Jesus Christ.
Tithing
July 1989
Some people have very little money, especially with phone, rent and food bills, and it is hard for them to give 10 percent. How can I explain tithing to people living only on Social Security?
God does not need our offerings, but we need to offer them to God as tokens of the giving of our whole selves. The church uses our offerings for the mission to which God has called us. Finding a way to give of ourselves and possessions, then, is crucial for us spiritually.
Tithing is in no way a requirement of the faith but is our free response to God’s grace. Those who find it hard or impossible to give 10 percent do well to consider giving a tithe of their time. They also may need to call upon their Christian brothers and sisters for help. This, too, is an offering to God, for it calls on us to sacrifice false pride and to realize that all we receive is a gift from God. As a preacher once said, “By welfare you have been saved. We are all on welfare. That is the meaning of grace.”
The ELCA mission congregations that receive extensive support from other congregations are encouraged to give to other mission needs and to the work of the larger church. This makes clear that giving to God’s work is a gift God gives us.
So even those who need the support of brother and sister Christians have the opportunity to tithe as well, without embarrassment or apology. We give by God’s grace as surely as we receive by God’s grace.
Pastors as Citizens
August 1989
Our pastor recently ran for a position on the school board, involving himself in an issue that has divided the community and could divide the church. His decision to run was supported by a community group, not the church council. Since when did we permit pastors to get into political controversy?
Pastors don’t surrender their citizenship when they are ordained. From Martin Luther’s day Lutheran pastors have been involved in political issues. The same love which calls one into pastoral ministry may compel a pastor to act when the community is struggling with difficult decisions. When pastors run for an office they should inform the church council of their plans, then leave partisan political views out of the pulpit. When leading discussions, pastors must help the members think for themselves. God wants every Christian, including pastors, to take part in their community’s struggles. In running for school board your pastor exercised a responsibility from which no citizen is exempt, especially in times of controversy.
Christian congregations need not fear controversy. Our baptism keeps us together, not political uniformity.
Worship and Education for All
November 1989
To make it “convenient” for parents, Sunday school is at the same time as church. Consequently neither the Sunday school children nor their teachers can ever attend worship. That’s not good, is it?
Worship and education are complementary. One does not substitute one for the other. Questions raised by worship can be discussed during the education hour, and growth fostered during the education hour can be expressed in prayer and praise during worship. Some people have the mistaken view that education is for children and worship is for adults. All God’s people need to learn throughout their lifetime and to worship with their congregation each week.
The “convenience” you cite has consequences for everyone. By attending Sunday school in place of worship services, students learn that worship is optional. If the congregation has no educational opportunities for adults on Sunday morning, the congregation teaches that there is a time when people no longer need to grow in knowledge and faith.
The Christian community proclaims who it is by its actions. We do well to ask what we teach by our schedules and patterns of attendance.
Anti-semitism and the Holocaust
November 1989
Our women’s organization recently attended a program about the small group of Christians who rescued Jews during World War II. Later one of our members said she believed that the Holocaust was faked and that no Jews were killed. Isn’t believing this and hatred of Jews repeating the same sin all over again? I don’t know how to respond to her.
Believing the Holocaust did not happen is not sin—but it is a major mistake. Hating the Jewish people is absolutely sinful.
It is likely you can do little to change her mind by citing statistics. The Norton History of Modern Europe, a neutral textbook, refers to 6 million killed. In the face of such numbers and the repulsive torture, cruel experimentation and gruesome murder, most people repulse in shock. The bare face of evil withers minds.
We say such horror is “unspeakable,” but for many it is also literally “unthinkable.” They deny the horror. Some even blame the victims, saying it was somehow their own fault or they were “asking for it.”
Revulsion coupled with fear of those different from oneself leads to deep hatred. Pray for this misguided and fearful person. But don’t stop there. Arrange for a series on the Holocaust to be offered in your congregation. Present it from a thoroughly Christian perspective. Emphasize that we all live in God’s mercy and forgiveness. God’s mercy alone allows us to behold the face of evil. Begin with the innocent, cruel death of the Jew, Jesus Christ, and recall his resurrection as well.
In Christ we can all face the sins of our past—as when our country turned aside a boat filled with Jewish Germans fleeing for their lives. We can receive God’s call to seek justice for the Jewish community today in the face of rising anti-Semitism.
There But for the Grace of God
February 1990
Doesn’t the expression, “There but for the grace of God go I,” suggest that people in dire straits do not have God’s grace?
Yes, it can. At one time, it may have meant that we should not think ourselves better than others, such as people on drugs, beggars or people going through a divorce. But if we do not feel their pain and seek to care for them, we turn this saying into self-congratulation.
As long as we think of a person in pain as “there,” we do not see that we are with them, having our own brokenness and also the healing of God’s grace. We are to be a neighbor to anyone in need, for in them Christ is served. The grace of God, who is with us still, holds out wounded but healed hands and says, “So send I you.”
Grumbling Christians
February 1990
Several of us just came home from a meeting of 13 congregations, and, as usual, a lot of us are upset. Every church has troublemakers. There are the usual complaints concerning budgets, organists, volunteers, pledges and tradition. Don’t ask me to pray for them. Everyone has concluded things will never change. Help! Where do we start?
Start not by being surprised but by acknowledging it is difficult to work together in the church. In Life Together, theologian Dietrich Bonhoeffer wrote, “Just as surely as God desires to lead us to a knowledge of genuine Christian fellowship, so surely must we be overwhelmed by a great disillusionment with others, with Christians in general, and, if we are fortunate, with ourselves.”
Believe this group of grumbling Christians is the church. Then you can ask, “For what in these people can I give thanks?”
You also start not by ridding the congregations of problems so they can do ministry but by reaching out beyond yourselves to the needs of the world. Blessed is the congregation that has difficult mission and ministry challenges at its doorstep. Congregations can grow bored and bicker, but when they are almost overwhelmed with the needs of people beyond the church doors and with their own brokenness, God’s grace begins to work in amazing ways.
Pastor, Put Away Your Pistol
June 1990
Our pastor recently obtained a permit to carry a pistol. He says he needs the gun when working alone around the church. I want to ensure our pastor’s safety, but we are not in a high-crime area and have plenty of locks. It could be a danger to members entering the church to work. It seems inconsistent with our faith. Am I out of line to protest this?
Encourage your pastor to put away his pistol. It could endanger members entering the church to work.
Carrying a pistol also doesn’t fit the faith. Even in high-crime areas the church’s role is not to escalate potential violence. We know that many parishes and pastors in high-crime areas are working to free people from fear and to create safer neighborhoods.
If your pastor has been threatened, the specific threat should be addressed. If there is no specific danger, gently insist on a complete airing of the issue. Your bishop would likely be willing to assist in any discussion.
Racism Not Limited to Animosity
November 1990
I feel strongly about my church bulletin having a picture of Martin Luther King Jr. on it. I have no problem with people’s admiration of him, but why should I have to look at him during my morning worship? We have so many other leaders worthy of our respect, and they are never mentioned. “Racism” means animosity. I am not racist, but to admire someone he has to be better than what has been reported about King in our newspapers.
Lutherans do not believe saints or leaders are perfect. Nor are bulletin cover photos determined through contests for the “most admired” or “most saintly.” The covers relate to the theme for the day established by the Scripture readings and are intended to aid corporate worship by informing, inspiring or challenging.
Connecting our faith with contemporary events and personalities is important, difficult and often controversial. With us in worship are all the saints, present and past, tainted and admired. Through Christ’s cross and resurrection, we are able to “look at” these saints and at one another for what we can learn.
Also, be careful. Racism is not limited to animosity. It can surface in subtle ways that permeate our views. No one is free of racism. We need always be on guard for signs of intolerance in ourselves.
Pastoral Calling
December 1990
What must I do to get my pastor to visit? I would not call myself a shut-in, but I haven’t been able to get to church in years. Our new pastor has been here 18 months, and I have yet to meet him.
If you are not “really a shut-in,” why have you been unable to get to church? Do you need help to get there? Call your pastor and explain your problem. The congregation should be able to help you get to church. Don’t be embarrassed to ask. Your request may encourage your congregation to help other inactive members attend the Lord’s altar. Do it now!
Working Friendships
January 1991
With more men and women working together, the possibility of becoming attracted to someone other than one’s spouse increases. Some say that people should not feel guilty as long as they get out of friendships that head in the wrong direction. How should Christians handle this?
God calls us, whether we are single or married, to many friendships with men and women. It is one way God enriches our lives and nurtures the many gifts we have been given. The church itself is a resource for such friends.
Where the friends have spouses, the friendship can be healthy as long as it is not secretive and hidden. Any sign of affection that cannot be given in the presence of a spouse is inappropriate. If either friend begins to focus attention and thought extensively on the other friend, there is reason for concern. To avoid self-deception, discuss your relationship with a counselor.
Baptized Membership
May 1991
When does one “fully” become a member of the church, at baptism or confirmation? Is confirmation just a “hoop-jump?” Do we need this theologically or pastorally?
There are no more hoops through which we must jump! In baptism God “liberates us from sin and death by joining us to the death and resurrection of Jesus Christ. We are reborn children of God … and made members of the church which is the body of Christ” (Lutheran Book of Worship). Theologically, all baptized Christians are full members.
We are to unwrap and use this gift in life. Confirmation is one way the church helps the baptized do this.
In the rite of “Affirmation of Baptism,” it is announced, “These persons have been instructed in the Christian faith and desire to make public affirmation of their baptism.” Pastorally and educationally, at all stages of the life cycle, we need ongoing instruction, not to become more Christian but to continue to grow in faith.
Baptism, Confirmation & Ministry
May 1991
The Book of Concord (comprised of key writings of the 16th century Lutheran reformers that authoritatively define the Christian faith for Lutheran churches worldwide) says lay people may baptize and receive confession from another Christian. Why does confirmation education not include instruction as to how a Lutheran can use this ability to baptize and receive confession?
The ministry of the word, of baptism, of administration of the bread and wine and of absolving from sin belongs to all Christians—to the church. Martin Luther made this clear in his 1523 treatise “Concerning the Ministry.”
In this light, the “Treatise on the Power and Primacy of the Pope” (in The Book of Concord) says that “in an emergency even a layman absolves and becomes the minister and pastor of another.” In emergencies, any Christian can baptize. But under ordinary circumstances, The Book of Concord says these ministries are to be carried out by those the church has set apart for pastoral ministry.
To concentrate on what all believers are called to do in emergencies is to miss ordinary opportunities to minister. Our daily lives present many opportunities to witness to the power of God’s grace given in baptism, which puts our sins to death and raises us to new life. Confirmation needs to equip the saints to speak and live this baptismal reality. Many people are filled with guilt and do not even know they can confess. Confirmation ministry can help believers learn to listen to their pain and comfort them with the assurance of forgiveness in Jesus Christ.
Jehovah Witnesses and Our Bible Study
July 1991
Warm weather has arrived, and with it comes Jehovah Witnesses at my door. It makes me realize that our church should be even more diligent in our study of the Scriptures together and in the knowledge of our own strong beliefs. Would you discuss this?
The persistence of such witnesses at our doors, in season and out, is a challenge to Lutherans to know where they stand. As you say, it is a call to Bible study. Too few are committed to faithful Bible discussion together; fewer yet take seriously our call to mission. Are we waiting until we know enough to begin? Speaking the faith to our neighbors and companions in other arenas of our lives helps us become more clear and more sure of our beliefs.
As we discuss our beliefs, we realize the need to feed again and again on God’s word and to study the Scriptures more deeply. Your approach and message will be different from the Jehovah Witnesses at your door, but your reminder is a good one: We need to participate in God’s growth cycle of study and witness.
How Can We “Sin No More”?
September 1991
We are taught we are full of sin, right? Yet we are told to go and sin no more! How can you sin no more when you know you are not sinless?
Right! Scripture says that there is no one who does not sin. Article II of theAugsburg Confession says that since the fall, human beings “are without fear of God, are without trust in God.” The doctrine of sin is realistic; it emphasizes God’s good creation and the brokenness of humankind.
But through baptism we are set free and are called to walk in newness of life. In the Gospels, Jesus says, “You have been made well. Do not sin anymore.” Those are challenging words.
We are called to be what we are in Christ, to go forth with new life to serve in the world. Not that we will live perfectly and never again sin. The call to walk in newness of life is one we struggle to heed as we live out our faith each day. As we do, we know that we will again and again need to pray for forgiveness and to hear the pastor declare to us “the entire forgiveness of all [our] sins.”
Sometimes it is more comfortable to remain in our guilt than to claim the new life in Christ. That is unbelief. We have been given power to turn around, and, in the assurance of daily forgiveness, to live boldly for others.
“Running” for Church Council
January 1992
The issue of limited terms for political incumbents in legislatures interests me because of my experience of “running” for church council. Incumbents and family members prevent new people from getting elected to council. Don’t we need an election cap and new faces on Lutheran councils too?
Congregations are not legislatures, but councils can become ingrown through core families or groups holding onto council seats. This can even happen when there is a constitutional limitation of two consecutive terms because groups or families can rotate council positions among themselves.
A congregation needs a balance between continuity and new vision. It should seek leaders with a spirit of openness, people who are willing to study and grow, who will seek out the gifts of new people. By relying only on the familiar faithful members we miss the gifts of potential leaders. Congregations are enriched by intentionally seeking council members with divergent views and complementary talents.
No matter what a congregation’s election procedures may be, the New Testament picture is not of Christians “running” against one another or of protecting their power, but of Christians serving together with their variety of gifts.
Flags in the Church
February 1992
Two different readers write:
1) My church has removed the Stars and Stripes from the altar. This is unacceptable to me.
2) When I joined my church there were no flags in the sanctuary. Last summer they reappeared. This is no place for the flag. I have been in churches in other countries and have never seen a national flag. When did churches in this country start doing this and why?
Since we wrote on this topic four years ago, many congregations have written to us about flags – coming into or leaving the sanctuary. In these four years there have been astonishing changes in national flags globally. Today a free Namibia flies its flag, as do Latvia, Lithuania and Estonia. The hammer and sickle of the Soviet Union came down, and the Russian flag flies in its place. During World Wars I and II many U.S. Lutheran congregations, particularly those of German heritage, began displaying the flag to signify loyalty to the United States rather than to Germany. Today a friendly, united Germany flies one flag.
But the center of our worship is Christ – and Christ does not change. All symbols in our churches should point to nothing other than the Triune God and God’s grace in Christ. The Lutheran Book of Worship Manual on the Liturgy says, “The altar is the principal focus of the church building, and its appointments must not be allowed to overshadow it or detract from it.”
The Altar Guild Handbook says, “National flags, being political symbols that mark the divisions of humankind, do not belong in that space where we celebrate our baptismal oneness.”
To feel pride in one’s country is not wrong. We do well to give thanks for blessings we enjoy in this country – especially freedom of religion – and to pray for our nation and for wisdom for its leaders. But the sanctuary, its art and symbols must focus directly on Christ. Flags in the sanctuary confuse the focus. On special occasions congregations might celebrate our oneness in Christ amid diversity by using flags, music and customs of Christians from many nations.
How Can We Prefer a Male Pastor the Proper Way?
August 1992
Our church just called a female pastor. Could you explain the proper channels we should use for those special times when we prefer a male pastor? We would like to do it the proper way so we do not cause offense.
There is no proper way to do what you intend. To seek a pastor whose gender, color or ethnicity you personally prefer not only is offensive to an individual, your new pastor, but is improper and unfaithful to the pastor’s call.
Lutherans teach that nobody should publically preach or administer the sacraments in the church without a regular call (Augsburg Confession, Articles 5 and 14). God calls, through a congregation’s call, duly authorized pastors to teach the gospel and administer the sacraments. Male pastors should refuse your request because it undermines God’s call.
Imagine the implications of your request. Pastors might refuse to minister to certain parishioners because of their economic class or heritage. Parishioners might stop going to church to hear God’s word because of their pastor’s race. People might refuse to accept each other’s ministry because of a person’s age. None of these practices can be condoned. The call assures that in our ministry together it is the gospel, not feelings or preference, that is served.
Does God Forgive As We Do?
October 1992
Does God forgive as we do?
The phrase, “Forgive us our sins as we forgive those who sin against us” is a little mysteriously ambiguous. I’m no strict literalist. But there are two vastly different interpretations, one optimistic and one obligating. What’s the Lutheran stance?
A theology of grace precludes a conditional interpretation. God doesn’t forgive because we forgive, nor in the manner we might forgive. That would limit God to the level of human abilities and hamper human relationships.
It is in God’s forgiveness that we have the freedom, power and will to forgive one another. The accent is on trust, trusting God’s unconditional love. When we are unwilling to forgive others, it is a sign that we do not trust God’s forgiveness.
Recall the parable of the kingdom of heaven in Matthew 18. The king says to the slave, “I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?”
Martin Luther makes the priority of God’s forgiveness clear in The Large Catechism. He wrote that we are forgiven “[not] on account of [our] forgiving, for God does it altogether freely, out of pure grace, because God has promised it, as the Gospel teaches.”
Making the New Pastor’s Life Miserable
December 1992
A member is out to make our new pastor’s life miserable through gossip and nasty insults. The problem is the new pastor is not the oldpastor. I am supportive of our pastor and have tried, unsuccessfully, to solve the problem through informal talk. Is it time for the council to intervene?
You already have taken two important steps – modeling support of your new pastor and speaking directly to the offending member. The church council can discuss the situation with this member but also needs to remind church members of questions they were asked at you pastor’s Service of Installation.
“You, people of God, will receive this messenger of Jesus Christ, sent by God to serve God’s people with the Gospel of hope and salvation? Will you regard him/her as a servant of Christ and a steward of the mysteries of God? Will you pray for him/her, help and honor him/her for his/her work’s sake, and in all things strive to live together in the peace and unity of Christ?”
It is difficult to receive a new person, a stranger, as your pastor. But Christ came to us as a stranger too. His incarnation, coming to us as a servant, transforms the way we receive one another in Christ.
Why Are We So Unkind?
January 1993
Why is it that when people are having personal and family problems others can be so judgmental, unfriendly and unkind? I feel no one cares except for the gossip.
When encountering people with problems we often distance ourselves from them or become inappropriately curious. Hearing about the problems of another may cause us to be afraid the same thing will happen to us. So we may judge others by saying that they caused their own trouble, thus separating them from ourselves.
Or we may become anxious to make the person feel better, jumping in with unhelpful advice. Or, not knowing what else to do, we may talk about their trouble to others.
None of these options communicate care and concern to those who need it. Brothers and sisters in Christ’s community can learn ways to care. There are educational resources to help people develop good listening skills, learn about family dynamics, become appropriate caregivers and know when and where to refer someone for professional help.
When confidentiality is a concern, prayer requests can be for “Sue” without mentioning specifics or “for people experiencing…” without mentioning the name. It is often at our time of greatest need that we feel the most isolated and need the “careful” love of the community of faith.
Care for Americans first?
March 1993
The ELCA seems obsessed with feeding people in foreign countries. Why is there not more concern for the millions of poor and homeless in the United States? Our church must show compassion of Americans first.
We are commissioned by Christ to go into all the world and share the good news of God’s love in word and deed. We are part of a global church with a global mission.
This call is included in our name. We are the Evangelical Lutheran Church inAmerica, not of America. As such, the ELCA rightly calls its members and congregations to respond to global need. It also calls us to help the hungry and victims of natural disasters in this country. Some ELCA congregations carry out extraordinary ministries of caring for homeless and hungry people.
People often say, “Charity begins at home,” but this phrase is not in the Bible. Christ calls us to boundless and boundary-less devotion. Galatians 6 says, “Let us not grow weary in well-doing… Whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.”
The either-or is not between helping locally or globally but between ignoring and institutionalizing poverty or actively caring for a needy world.
Grace? For Leftovers?!
August 1993
Do we have to say grace for leftovers?
No, we don’t have to. But by the grace of God we are able to! God doesn’t demand that we say grace. He doesn’t need our prayers; we do. God graciously listens.
When we say grace, we are proclaiming, “It’s a gift!” Even leftovers are God’s gift to us. It’s astounding that we have leftovers at all, when many have empty plates. Disdaining leftovers is literally disgraceful.
Do You Make Up Questions?
September 1993
Readers of “Since You Asked” ask us many questions about the column itself. This month’s column responds to the questions we’ve been asked most often during the nearly six years we have written this column.
Where do you get some of those questions? Do you make them up?
We’ve never made up a question. They come from all over, from clergy as well as lay people, men and women. As nearly as we can tell, they come from all age groups. Some are written on post cards; others are many pages long.
Do you use the hardest or easiest questions?
We use both. Sometimes questions that seem simple contain deep theological issues. And some complex questions may be answered in simple, direct responses. We appreciate and respect your questions – even those which may be tongue-in-cheek. We are willing to risk being “put on” by a prankster rather than demean questioners.
We give responses, not answers. Often questions have many facets. We do not claim our responses are complete. We address the center of the question, as we understand it, seeking to reflect the center of the faith in each response.
How do the two of you write together?
We place the questions we receive in eight categories: worship, congregational life, biblical interpretation, theology, ethics, public issues, ecumenism, and church leadership. Each month we rotate categories and alternate who responds to which questions.
We discuss the questions we select, taking notes on each other’s comments. Sometimes we consult outside authorities. We write separately, then review and suggest revisions of each other’s work. David Miller edits the column – sometimes suggesting revisions – and returns it to us for final refinements.
Shunning isn’t Christian
November 1993
How common is removal from church membership when there is turmoil within the congregation? My friend was singled out as an example, and her membership was suspended for a while. Since we live in a rural community, the whole town, not only the church members, knows this.
It would be inappropriate to comment on the details of your situation. But shunning isn’t Christian. When membership is terminated by disciplinary action of the church council, “such persons… shall remain persons for whom the church has a continuing pastoral concern” (ELCA model Constitution for Congregations).
Social consequences of disciplinary action can grow quite complicated in a community where everyone knows everyone. But a Christian community can also make a powerful witness to Christ’s love by providing extraordinary care in the midst of such discipline. (In urban areas, it might be easier for people to drift away anonymously.)
Christ wants us to separate ourselves from sinful activities, but he called sinners and ate with them. It’s not helpful to single one person out to teach others a lesson. We all sin. Together we must face difficult issues and deal responsibly and compassionately with each person.
Too Poor For Church?
January 1994
Can a poor family afford to come to church?
The simplest response is yes. God invites all to come hear the word and receive grace. You don’t have to be able to put something in the offering plate to qualify for what is offered freely.
But there is a deeper problem here. Many of us don’t feel comfortable at church when we are struggling with any problem, financial or otherwise.
We have expectations of ourselves – and therefore of others – that we can come to church only when we are doing well. Any kind of poverty embarrasses us. So when others face problems we avoid asking what we can do to help. And when we have a problem we don’t ask for help.
So going to church when we are poor – in any way – is very difficult. What we all need is to trust Jesus’ promise that the kingdom of heaven belongs precisely to those who know their poverty of spirit.
Put Up a No Fishing Sign!
April 1994
Our community has several Lutheran churches. Some of our members have attended midweek services elsewhere when they couldn’t worship at our congregation on Sunday. The pastor of that church visited them and asked, “Do you have concerns about your church?” He is persuasive and likeable. Some of our members have transferred to his church. Isn’t this stealing members?
Some African Christians describe this as “fishing in other people’s buckets.” There is no excuse for such behavior.
When members visit other Lutheran churches in the same community, their pastor should be advised. If they express concerns, they should receive encouragement to return to their congregation and work them out there. Encourage community pastors to agree on a policy like this.
The bishop – not the neighboring pastor – should work with troubled congregations. Raise your questions directly with the other congregation’s pastor. If his practice doesn’t change, talk to your bishop.
Beef Up Your Sermons!
June 1994
Our pastor is a caring person who excels in administration and counseling. He preaches with enthusiasm. The trouble lies in content. He always preaches the same diffused theme. He regularly avoids tackling difficult passages. We desperately long for challenge and substance. He would not welcome criticism. What can we do?
The theme of God’s grace is constant throughout Scripture. But Bible texts always have new dimensions to surprise and challenge us.
Let your pastor know you hunger for him to preach on the difficult passages and issues with which you struggle. Ask for Bible study group in which laity and pastor together share issues from your daily lives and search the Scriptures, using the wide variety of study tools now available.
Many pastors also keep growing through text study groups and other continuing education opportunities. Your desire to grow may encourage him to seek deeper understandings of Christ.
Did Lutherans Fight Slavery?
September 1994
What did the Lutheran churches say about slavery prior to the Civil War?
Lutherans were divided about slavery, with vigorous advocates on both sides. Many Lutherans served in both the Union and Confederate armies.
According to historian Sydney E. Ahlstrom (A Religious History of the American People, page 667): “A truly ‘national’ [Lutheran] echelon was virtually nonexistent, since the General Synod, which often took a strong anti-slavery stand, had little more than advisory or coordinating functions. Hence each territorial or ethnic synod came to terms with the issue much as did other segments of the population.”
The General Synod sometimes tried to avoid the issue because its member synods included church bodies from both the North and South. “The Lutheran synods organized by the new immigrant groups were for the most part in free territory, and they tended to oppose slavery,” Ahlstrom writes.
The Franckean Synod, for example, was formed because the Hartwick Synod declined to take a strong anti-slavery position. The Frankeans called slavery a “great national and heinous sin.” The Pittsburgh Synod refused to join the General Synod because it included Southern delegates who were slave-holders. The Norwegian, Augustana and Wittenberg synods were among several that also opposed slavery.
The General Synod postponed its 1861 convention, hoping to avoid a split. But by 1862 five Southern synods had already withdrawn from the General Synod – North Carolina, South Carolina, Virginia, West Virginia, and Georgia. With other Southern Lutherans they formed what was later named the United Synod, South. The Missouri Synod, not unlike the Southern churches, believed slavery was not in itself sinful, although it may be in practice.
Southern Lutherans didn’t rejoin the General Synod after the Civil War. This division was not repaired until the formation of the United Lutheran Church in America in 1918.
What Do the Commandments Do?
October 1994
Do we teach the commandments because we think we ought to observe them or so that we might know our sin and seek God’s grace?
Yes and yes. We always do both. The commandments reveal the way God’s created world works. But because we are wrapped in sin, we cannot keep them and live as God calls us to live unless we recognize our need for repentance and claim God’s new life in Christ. So we are always finding our need for Christ’s mercy even as we seek to do God’s will to which the commandments bear witness.
Martin Luther spelled out what God forbids and what God calls us to do in each commandment. In the Small Catechism he concludes the commandments: “We should therefore love God, trust in God, and cheerful do what God has commanded.” It is Christ’s life, death and resurrection that gives us the power to follow this invitation.
If God Loves Me . . .
February 1995
I’m ten years old. I’m writing because I have a question about death. If the Lord loves us, how come God takes the ones we love away? Thank you for listening.
When someone we love dies, we cry and hurt and miss them in so many ways every day. And we ask questions, as you are doing.
God does love us and continues to love both you and your loved one forever. Death takes them away from us – not God. Death is God’s enemy too. But death cannot keep us apart forever. God holds us all very close. Nothing can separate us from God’s love given to us in Christ Jesus.
God’s beloved son, Jesus, died for us. God, too, knows the pain and sadness of a loved one’s dying. But God raised Jesus from the dead so that we, too, will have life with God, both now and in heaven. We don’t know exactly what heaven will be like, but we do know that we shall be together again, and God will wipe away our tears.
Prayer Groups
May 1995
For many years I have belonged to Bible study / prayer groups. Praying in church each week has given me spiritual depth. How can we truly make the church “a house of prayer?”
Your letter goes on to describe the importance of churches being open during the week for prayer. For security reasons many congregations keep doors locked and struggled to find ways to welcome people safely during the week.
Think creatively! Some prayer groups meet one half hour before or after Sunday worship. Note daily work and travel patterns. Some churches offer daily devotions or communion early in the morning. Some schedule prayer vigils for the noon hour. Busy people may appreciate spiritual renewal after work. Some stay for an evening communal meal. Schedule regular opportunities and invite neighborhood people.
I Hate the Church!
July 1995
I am 14, my dad is a pastor and I hate the church. The church has taken my dad away. I bet he can’t name four of my friends; he misses my swim meets and never helps me practice the piano. He is gone before I’m even awake on Sunday and gets home long after supper. He generally has meetings three to four weeknights, and half of his “Saturdays off” get taken up. What can I do to get my dad back?
Tell your dad that you love him, enjoy being with him and miss him. Don’t think your actions say what you feel – they can miscommunicate.
Many families are pulled apart by activities that take them in different directions. The work of pastoral ministry can keep expanding like an assignment that’s impossible to complete. For some people work can be addictive. Pastors, like other Christians need to plan time for the family to work, play and rest together.
Ask your dad to make appointments with you and your family and write them in his red book. Only critical emergencies justify breaking them. You, too, can initiate time together, perhaps around your dad’s interests. There may still be conflicts between your swim meet and a meeting he is required to attend. This requires compromise. Even when you miss each other’s activities you can say, “Tell me about it.”
If you are unable to resolve this problem, you could discuss your concerns with the confidential counseling service most synods provide for pastor’s families. Call the synod office for the phone number. You do not have to tell them who you are.
Dr. Seuss Meets Jesus
October 1995
What do you think of using Dr. Seuss books and themes in children’s sermons and Sunday school?
Books, movies, plays and music from our culture can lead us into Scripture. But they must not become a substitute for it.
Using such stories is not the problem. The problem is using them merely to entertain or to convey only a moral lesson. God’s word does more; it proclaims God’s power and promise in Jesus. The goal should be to engage children in thinking about their relationships to God, one another and the world.
Dr. Seuss, a master of make-believe and rhyme, writes about common human foibles such as the sneetches’ snobbery or the Zax’ stubbornness. Some of his stories end with the problem unsolved. In others, characters solve their problems by “getting smarter.” Children need to know Christ loves us in the midst of our problems and frees us to love, forgive and change.
Missed the Boat
October 1995
Our church is served by a young pastor recently out of seminary. Mistakes are understandable, but he responds angrily when we approach him directly. Council members recognize the problems but have done little. We wrote to the bishop who sent our letters back to the pastor. We are discouraged and angry. Many are thinking of driving long distances to the next town to worship. Are we overlooking something and missing the boat?
Yes. What you are overlooking may sink the boat. Your long letter (abbreviated here) says nothing about prayer. Do you pray for the pastor and yourselves? Did you pray with your pastor about your disagreements? You also say nothing about any good ministry the pastor may be doing. Is he doing anything right?
Your letter reveals a downward spiral that reflects the failure to face controversy. When problems arise, people tend to fight or run. There are other choices – accommodation, compromise and the use of an outside person to help you work through the controversy.
Start by praying; resolve to listen. Assume that not everyone will agree no matter what is done. Keep in mind the church is not a group of like-minded people, but a community of forgiven sinners centered on what God has done and is doing in Christ.
Time Between Pastors Can Help Churches Grow
March 1996
What is interim ministry? Where does the practice of an appointed interim pastor come from?
When a pastor leaves a congregation, it requires pastoral leadership and care until a new pastor is called and installed. At one time, a nearby pastor would arrange for worship leadership and would make emergency calls or arrange for others to do so. The focus of the congregation was exclusively on getting a new pastor; other issues were put on hold.
Now interims are considered significant opportunities for each congregation to deepen its understanding of its mission and to re-examine its pastoral expectations. The interim also is an opportune time to heal conflict among members or with the previous pastor. Interim pastors are trained to provide this leadership.
In some synods the bishop will choose in interim pastor to address a congregation’s particular needs. Pastors who specialize in interim leadership have formed the National Association of Interim Pastors.
Social Club?
March 1996
I write with a heavy heart. Several years ago we felt called to join our current congregation. Now we find many come for social functions but not for church. There’s a film club, a bowling league and one or two parties a month. Do we belong to a church or a social club?
The church is a communion of saints. It is also a human community where people relate intellectually, emotionally and socially. Jesus came among us as a human being. So we will talk and eat, laugh and cry together. But through baptism into the death and resurrection of Christ, we now belong to one another as the body of Christ. That transforms all we do together.
Talk to your pastor and congregational leaders. Tell them of your heavy heart. Explore basic questions with them: Is the congregation focused on Christ in worship? Do we study the word together to equip ourselves for mission? Are we truly focused on Christ’s mission, or is mission eclipsed by other activities?
These mandates don’t take the fun out of church, but they call us to reach out beyond ourselves, to meet people where they are – even bowling.
“Chugging” Communion Wine
May 1996
Following communion distribution our pastor chug-a-lugs the wine left in the chalice. Is this an authorized practice? In earlier days, we reverently poured the wine back into the bottle.
The best practice is to take the leftover communion elements to shut-ins. In the early church, communion was taken to the sick by designated lay assistants, who took the consecrated bread and wine from the weekly communion service.
In the sacrament, we receive Christ’s own self – his body and blood – in bread and wine, given to us for the forgiveness of sins. There are no biblical directions about how to care for these vehicles of God’s love. But because Christ is present in the sacrament we must care for unused elements with deep respect.
The presider – or the entire congregation after the service – may completely consume the wine and the bread. If this appears to you as chug-a-lugging, discuss it with your pastor. You may be judging unfairly. The wine may also be consumed more discreetly to avoid giving an incorrect impression. Use the gifts of God. Don’t pour them back into the bottle.
Freedom of Religion?
June 1996
I’m enclosing an article [about a ruling on a high-school student’s lawsuit concerning her right to choose a Christian topic for a paper]. We have the right to free speech about our religion. What do you think about the case?
Explore the issues with others in your community. You’re using your right to free speech when you discuss how our society can function as a place for all to have freedom of religious belief and expression. There is confusion, fear and anger about the role of religion in public schools and each individual’s responsibility in school. The Bill of Rights protects not just my rights but those of everyone else too.
We shouldn’t expect public schools to teach Christianity. But religion is part of our lives, whether it be Christianity, Judaism, Islam or any other. People believe and their faith makes a difference in their lives. In an age crying for ethics and religious foundations, we need to find ways to connect our faith with our daily lives at school, in business or any other arena.
Since religion cannot and should not be ignored, many school districts are developing policies for studying about religion. The goal is to create an environment where students can speak about who they are without imposing their religious beliefs on others. We need to be free from coercion, intimidation and ignorance to listen and learn from one another.
How Much Is Enough?
We Rarely Go To Church
Soft On Sin?
Ecumenism – Local or Global?
Making Connections
Left-handed Giving?
Former Pastor Too Close?
Discerning the Hungry?
Daily Communion Coming?
Lost Confidence
Must They Confess?
Withold Offerings?
The Church’s Role After School Violence
Speak Up
What About Evolution?
‘Earn As You Learn’ Doesn’t Teach the Gospel
Inerrancy of Scriptures
Is Baptism Enough?
Holy Communion Not Self Improvement
Visitation Needed
Living In Harmony?
This website is a virtual library of resources Dr. Everist has produced over the years. Providing these for you to use is an extension of her ministry and vocation as an educator and theologian. You may use these resources provided that you do not change the content and that you credit the authorship of the material.