In my last article I detailed a way you could tell that “Progressive Christianity” was in fact an alternative to Christianity, namely that it held different things sacrosanct and considered other things blasphemous than Christians have since Apostolic times.  This month I will note another way in which we can see this truth demonstrated—to whom and for whom progressive Christians feel responsible.

In a recent Core Christianity podcast, Pr. Adriel Sanchez detailed an encounter he had with a “progressive Christian” pastor.  According to Pr. Sanchez, this pastor (who goes unnamed in the broadcast) was the author of a book arguing that the Bible does not proscribe homosexual behavior and that the Church had used the classic prooftexts in this regard to abuse same-sex attracted people since its inception.  Since the pastor was a neighbor, Pr. Sanchez had acquired and read the book.  His critical evaluation was that the “way in which he was approaching the Scriptures was incorrect; that rather than just letting them speak for themselves and understanding them in their context, he was twisting them and allowing—essentially—the current cultural social ethic to drive his interpretation of the Bible.”

Nothing too radical here.  This kind of critique of another theologian has characterized necessary dialogue within the Church in every era, from Irenaeus to the present day, on issues as diverse as whether Christians can ethically serve in the military to the nature of Christ’s Deity.  Indeed, though Pr. Sanchez has the advantage of time since the incident and not being engaged in a debate while presenting his story, he shows no non-verbal animosity while presenting his critique.

When he happened to have a chance meeting with this author in a local coffee shop, it seems that the conversation he engaged was handled civilly, if coolly, until Pr. Sanchez challenged the author on an issue core to their identity as pastors rather than mere theologians, pastoral rebuke as an expression of spiritual care.  Pr. Sanchez asked him, “As a pastor, when you have someone in your church whom you believe is doing something that you do think is sinful—maybe they’re abusive to their spouse or maybe they’re stealing or whatever it might be—how do you confront them lovingly as a pastor while challenging the sinful behavior?”  At that point his interlocutor after a moment of apparent shock said, “I can’t believe you asked me that question.  That was an offensive question to ask me, and [essentially] you should be ashamed of yourself.”  When Pr. Sanchez then tried to explain that he really did want to understand the other pastor’s position, the supercilious author declaimed, “No; you need to understand that you are offensive, and you need to accept that… and this conversation is over.”  Upon which he stood up and left.

I do an extensive treatment of this episode in my own podcast, but to summarize my observations, the pastor who walked away from the conversation with Pr. Sanchez clearly did not feel accountable to him as a fellow clergyman or Christian, a member of the “One Holy Catholic [Universal] and Apostolic Church.”  The issue of how to deal with these texts is a lively issue throughout the worldwide Church with most Christians (read: non-Western Christians) siding with Pr. Sanchez, but the other pastor still presumed to speak to him as a person possessing authority over him; “you need to understand… you need to accept.”

In what hierarchy did the author of the book possess more authority than Pr. Sanchez?  Clearly not the hierarchy of the Church. To what community standards did this pastor feel accountable? Whose good opinion did he crave or perhaps fear losing? Again, not those of a Church whose existence preceded him and that will endure until Christ “comes again in glory to judge the living and the dead.”  Did he by walking away from a conversation with a fellow bearer of the name of Christ show love for him, reason together with him, or even engage him in the sort of loving rebuke Pr. Sanchez queried him about to such great offense?  Did he even from his own point of view show love for the same-sex attracted individuals whom Pr. Sanchez might encounter in the course of his ministry?

No, the community to which and for which this pastor felt accountable was clearly not the “beloved community” of those baptized into Christ, but rather defined in some other way.

Though they were heretics, Arius, Valentinus, and Pelagius knew that their primary accountability was to the Church of Jesus Christ.  Though history has judged them to be in error, they fought for what they seem to have sincerely believed was its good and perhaps even what was necessary for the salvation of its members.  Indeed, they garner the appellation “heretic” only because they so earnestly fought for and remain accountable to the life of the Church Herself—because they are at least erstwhile Christians.

I believe that Progressive Christianity functionally (if not formally) quickly ceases to be Christian in any historically recognizable way precisely because of what this pastor’s behavior demonstrated, that it considers itself—and more importantly, the Church’s proclamation—accountable to standards that originate outside the Church and people whose lives are lived beyond its bounds.

Given the increasing shortage of ordained pastors available for call, now is the time when many churches will need to take the initiative to enlist one or two (or three) active members to be equipped and eventually called to serve their own congregation.

Now before you dismiss this strategy as totally impractical, first consider the difficulties involved in finding and calling a full-time ordained pastor in the next few years.  Then I will describe one possible scenario where a congregation chooses to equip and call one or two (or three) of their own members to serve in a pastoral role.

So first, to answer the question: just how difficult could it be in 2024, or 2025, to fill your congregation’s pastoral vacancy?  Glad you asked.  The answer, in part, comes down to basic math.  There are simply too many vacancies for too few available pastors.  And the small number of pastors who are looking for a call have too many options.  This means applicants for your vacancy will often be comparing your church with other vacant churches where they are also interviewing. 

However, it is not just about the quantity of available pastors, it’s often about the quality.  Many of the pastors out “looking” are not vetted; and might not be qualified to serve your church.  This is especially true in the LCMC, where their online “call packet” information makes it clear that vetting your applicants is entirely your congregation’s responsibility.

One more challenge related to the current clergy supply shortage: it will only become more severe in the coming years.  Projections are that there will be twice as many pastors retiring ten years from now than are retiring in 2024.

So now for a hypothetical example of how a congregation—Grace Lutheran—is addressing its pastoral vacancy.  It involves the following steps:

1. Once the congregation’s retiring pastor—who served Grace for 15 years—departed, the Church Council organized a transition team to consider how to move forward when the larger church is dealing with an unprecedented clergy shortage.  That transition team, after meeting for a couple of months, recommends that the Council pursue a two-prong strategy to address their vacancy.  First, they recommend organizing a call committee to “test the waters’ regarding whether the “right” pastor is out there; whether to serve as an interim or more “permanent” pastor.  The second recommendation is that, while the call committee begins this search, the Council begin a discernment process as to whether one or two (or three) active members can be convinced and recruited to take at least one seminary online course.  This initial course would be a way for these members to consider a seminary education and, hopefully, eventual ordination.  The cost of this seminary course would be covered by the congregation.

2. The Council’s first challenge is, of course, one of discernment.  In other words, identifying the right members to approach regarding this opportunity.  Prayer would play a large role as the Council moves forward.  Those considered would be active members who are already known by name by the majority of church members.  Just as important, they would be members who are recognized as having proven ministry gifts.

3. Given the long-term scope of this strategy, those approached would ideally be 60 years of age or younger.  That way they would potentially be able to serve the congregation in a pastoral role for years to come.

4. Those approached and recruited for this ministry opportunity would hopefully have a college degree. This would make them immediately able to pursue a seminary education without additional schooling.

5. These future pastoral ministers could either be currently working full-time (after all it’s only one initial online course) or part-time; or be active retired; or be a nesting-stage or empty-nester parent not working outside the home; or currently be serving the church as support staff.

6. Which initial seminary course would they be taking?  Negotiable.  I would recommend either Biblical studies, preaching, or Lutheran Confessions.

7. Who would these “recruits” be accountable to as they begin this online course?  Either the Church Council or a mentoring team of two to four lay leaders appointed by the Council.

8. What would the financial cost be to the congregation?  Minimal.  Initially, just the cost of the online seminary course(s). However if these members are also recruited to serve in some ministerial role while taking this course, they should be given a stipend as compensation.

I have, since 2019, provided some level of assistance to 38 different congregations dealing with a pastoral vacancy.  Most of these congregations initially approached their vacancy with the assumption that finding and calling a new pastor is essentially the same challenge it was ten to twenty years ago.

Nothing could be further from the truth.  The current shortage of qualified pastors available for call is unprecedented in my lifetime.  (And I’m seventy-two!)

This crisis is not something that can be entirely addressed by top-down denominational strategies.  Not only are such top-down strategies inadequate in 2024; they will be increasingly insufficient as long as the number of available pastors continues to plummet in the coming years.

So if top-down, national-church initiatives prove inadequate, what can the local church dealing with a vacancy possibly do?  Take ownership in addressing your long-term need for pastoral leadership.  In other words, “raise up” competent and gifted future pastoral leaders from among your own congregational members. 

And if your church is, or soon will be facing a pastoral vacancy, where do you begin?  By doing four things:

1. Read this article a second time.

2. Start praying; asking God for guidance when it comes to identifying active members of your church who have the personal integrity and the proven ministry gifts to consider becoming a pastor.

3. Approach your congregational leaders about considering some version of the above ministry strategy.

4. And if you initially need to talk with someone who is not a part of your congregation about how to proceed, email me, Don Brandt, at pastordonbrandt@gmail.com.

For an additional written resource related to this ministry challenge you can click on the link below.

Grace and peace,

Pastor Don Brandt

Lutheran CORE’s Congregational Lay-leadership Initiative (CLI)

“How Your Congregation Can Identify, Enlist and Train Part-time Lay Ministers”

Here is a link to our You Tube channel.  In the top row you will find both our Video Book Reviews as well as our CORE Convictions Videos on various topics related to Biblical teaching, Lutheran theology, and Christian living.  You will find these videos in the order in which they were posted, beginning with the most recent.  In the second row you will find links to the Playlists for both sets of videos.  This month we want to feature a CORE Convictions video by NALC pastor Tim Hubert.

“INTERIM MINISTRY” BY PASTOR TIMOTHY HUBERT

Many thanks to NALC pastor Tim Hubert for his very wise and insightful video on interim ministry.  A link to his video can be found here.

Pastor Hubert has been ordained for forty years.  For twenty-five years he served in regular calls; for fifteen years he has served various interim assignments.  He has seen and experienced both kinds of situations – when a very beloved pastor leaves as well as when a pastor in a very troubled situation leaves.

Tim describes three questions that congregations will have regarding the new interim pastor –

1. Can we trust the interim pastor?  Including, Can we trust the interim pastor to love us in the way our former pastor loved us?
2. Will the interim pastor stay long enough – until we are ready to call a new pastor?  Church councils want a seamless transition in ministry.
3. Will the congregation allow itself to love the interim pastor, knowing that the interim pastor will be with them only for a short time?

He also lists three expectations that interim pastors have –

1.  To be treated fairly and honorably.  The congregation needs to remember that the interim pastor did not cause the former pastor to leave.
2. To be paid a fair and honorable salary.  While some congregations will try to save money at the expense of the interim pastor, Pastor Hubert believes that the interim should be paid the same as the previous pastor.  Otherwise, the congregation could be in for a real shock when they learn that they may need to pay their next pastor more than they had paid the previous pastor.   
3. That the congregation will trust the process.

Losing a pastor is a grief process – both when the former pastor was loved and when it was a troubled situation.  All change creates pain.  Even good grief can take up to two years to heal.

Tim recommends that a congregation have an interim for one to two years.  In situations where there has been significant conflict, it can take longer to begin the process of healing.  It is a good sign of healing when members are returning to worship and are becoming involved once again.

Tim’s closing advice is –

Pray for interim pastors – there are fewer and fewer of them.

Thank the Lord when He provides you with an interim pastor.

Thank the Lord that He already knows and has chosen your next pastor.

Remember that the Lord is in charge.  As Jesus said in Luke 12: 32, “Fear not, little flock; it is your Father’s good pleasure to give you the Kingdom.”

An LCMC congregation is seeking a full-time pastor. See profile and brochure below.

The Church sometimes uses a hub and spoke model of ministry. In it a central congregation serves as the hub of a wheel with spokes radiating outwards in all directions.

Zion Lutheran Church in Wausau began helping smaller congregations a few years back. Wausau is a big city for North-Central Wisconsin. Zion is also located a manageable driving distance to a handful of smaller congregations. A couple of years ago one congregation reached out to us for pastoral support and services. At the time Zion had three pastors and the smaller church was struggling to find pulpit supply. After much prayer, the meeting of the councils, congregational meetings, and a mutually agreed upon contract we started to share our pastoral services, support, and love with more brothers and sisters in Christ.

Zion serves as the larger (hub) church. The other church is a smaller (spoke) church located about 15 miles east. Each church retains its own autonomy (councils, calendars, actives, etc.). And each church shares in the pastoral leadership and support of 2 full-time pastors and 1 part-time, retired pastor. Between the two churches, every single worship service is led by an ordained pastor. Shut-ins are visited. Sunday schools run unabated. Word and Sacrament are freely shared.

This is why I left you in Crete, so that you might put what remained in order, and appoint elders in every town as I directed you.

Titus 1:5

Larger, hub-like churches and rural, spoke-like churches may want to consider doing something like this too. If so, Zion has some practical advice for you.

For the hub church and pastoral staff:

1. Pastors are to be the harvesters out among the wheat fields! As a pastor of a hub church, yes, you are primarily called to (and paid by) this congregation. However, don’t let that limit the scope of how you can serve Christ’s Church more broadly. There are “other sheep” out there.
2. Church councils care for the well being of their own church, and also the well-being of their pastor. Thanks be to God! But remember, Christ’s Church is bigger than your own slice of the kingdom. We must care for the “least of these, my brothers” who are without adequate pastoral support. What will the Lord say to us if we neglect them at such a time as this?
3. You are a congregation with resources – thanks be to God! Those resources can be used in supporting smaller, rural congregations with leadership – pastoral, musical, educational, or otherwise.
4. This will make pastors a bit busier, but it is good to be busy for the sake of the Kingdom of God! Of course, one must weigh the demands of two (or more) congregations appropriately. Pastors can’t be everywhere and do everything. This means the hub church will be willing to receive a little less attention from their pastor(s) because they are sharing it with another church.
5. It will be important for the membership of the hub church to know what their pastor(s) are doing at the spoke church. They are invested too and need to be kept in the loop.

For the spoke church:

1. Help is not on the way. Pastoral shortages, baby-boomer retirements, and a myriad of other issues have brought us to where we are today. Grieve it and move on. This is one model (hub and spoke) which might be able to make things work given the current circumstances.
2. God loves your church, no matter what size. You exist to glorify God where you are at. God also loves bigger churches too. They can help you. Never be ashamed to ask for help from your brothers and sisters in Christ.
3. Having pastoral support is essential for keeping vitality in a church. Churches can flounder without a shepherd or waiting for one. If you are a rural church, you know how long it takes to get a pastor and chances are, depending on your denominational affiliation, you are low on the priority list. Be proactive – find a larger congregation in your vicinity that might be willing to share their pastor. You never know unless you ask!
4. If you do connect with a bigger church, know that the primary loyalty of the pastor will be to the congregation they are called to. Don’t expect this pastor to now devote 40 hours a week to your congregation. An agreed upon contract will make clear what you can and cannot expect from a pastor or a pastoral team.
5. Be willing to be flexible to make things work. If you want a pastor to preach and preside at the Supper, changing the time you worship, even if you’ve worshiped at that time for the past 50 years, might be necessary.
6. You have resources too! Partnering with a larger church does not now mean their pastor is cheap labor. Be as heavily invested in this partnership as possible. Be generous in how you compensate the larger church in their pastoral support of your congregation. You may not be able to compensate a full-time, benefits included pastor, but you just might enable the larger church to do that very thing. Everyone wins!
7. Remember what is central for the Church: Receiving Jesus Christ and the gifts He gives in Word and Sacrament. Your worship life will have a renewed sense of importance because of this partnership. Worship will be the main area of concentration for the pastor who is helping you out.

Remember, we are not entering uncharted territory. Nor are we entering into unprecedented times. The Church has weathered far worse challenges than what we face today. This doesn’t make light of the current struggles but puts it into perspective. It is God’s will that His Church grow and flourish. May this good and gracious will of God be done among us as we look at newer (or older!) models of making ministry happen.

Lutheran CORE wants to be of support and assistance to orthodox, confessional congregations in every way that we can.  Three of the ways in which we are seeking to do that are through a catalog of sermon resources, Clergy Connect, and Congregations in Transition.

I have spoken with lay leaders of congregations that are either too small or too remote to be able to find and call a pastor.  Other congregations are in the process of calling a pastor, and at this point do not have an interim.  Some of these congregations have a pastor who is available to come, preach, and preside at communion once or twice a month.  Many times it is a retired pastor, or a chaplain in a nearby care facility, who is able to help out.  I have spoken with some pastors who travel a great distance in order to provide care for the people of God.  Because of the distance, some of these pastors will preach and lead worship one Sunday a month, and then write and send sermons which a lay leader in the congregation can deliver on the other Sundays of the month.  There are many different kinds of situations, and many different kinds of arrangements that have been made.  We want to thank all of the lay leaders of congregations who “step up to the plate” and all the pastors, including retired pastors, who help meet the need.

We are also very grateful to Cathy Ammlung, NALC pastor and former secretary of the board of Lutheran CORE.  Cathy has a special passion and heart for smaller and/or more remote congregations and congregations that do not have a pastor.  She has begun the process of compiling a resource bank of sermons that lay leaders could use on the Sundays when their congregation does not have a pastor.  She describes her concept and vision in an article in the March issue of CORE Voice.  A link to that article can be found here.

Many thanks to all those who have already responded and sent Cathy one or more of their sermons.  If you have not already done so, please consider sending her one or more of your sermons which can be added to this resource bank.  Sermons will be organized by topic, Scripture passage, and Sunday of the church year.   Please email her your “best sermons” at cammlung@gmail.com. 

Another resource I want to lift up is Clergy Connect.  A link to this page on our website can be found here.

Many congregations have reported how difficult it is to find an orthodox, confessional, Great Commission minded pastor.   An anticipated increase in the number of retirements of pastors post-COVID, and the decrease in the number of seminary enrollees, will make and have made this situation even more severe.

We invite you to post your position on our website.  If you check out the page you will see the kind of information that other congregations have provided.  Congregational search committees are asked to submit church name, location, description of the position and the congregation, and contact information.  Vacancies can be emailed to lcorewebmail@gmail.com.   

Third, if you have a pastoral vacancy, please also consider our Congregations in Transition ministry initiative.  We have a group of (mostly) retired Lutheran pastors who have been trained to be transition coaches.  They are able and available to help congregations whose pastors have retired or resigned, or soon will be retiring or resigning, maintain stability and momentum in regards to the congregation’s vital ministries during the transition process.  For more information check out our Transitions page or contact lcorewebmail@gmail.com. 

You might say we are beginning to witness the proverbial straw that is about to break the camel’s back.  The camel, in this case, is the Protestant ordained ministry.  (Including, of course, Lutheran pastors.)  The straw is the current pandemic, and all the ways it is contributing to the work-related stress of pastors in this already infamous year of our Lord, 2020.

And yet the “straw” metaphor doesn’t do Covid-19 justice.  This pandemic and its consequences would have been hard to even imagine just ten months ago.  Yet here we are.

 I retired from parish ministry less than two years ago.  Apparently just in time.  And while I am currently coaching numerous not-yet-retired Lutheran pastors, I have been personally insulated from the “new normal” full-time pastors are dealing with in this pandemic era.  So I was surprised to come across Pastor Thom Rainer’s latest article just posted on August 31^st.  The title alone gained my complete attention: “Six Reasons Your Pastor Is About to Quit”.

Who is Thom Rainer?  He is the former CEO of Lifeway Christian Resources, and currently leads the coaching ministry Church Answers.  And while Thom is Southern Baptist background, I’m convinced his insights apply to mainline Protestant pastors in general—including Lutheran clergy.

 Early in his article Thom writes this: “The vast majority of pastors with whom our (coaching) team communicates are saying they are considering quitting their churches.  It’s a trend I have not seen in my lifetime.”  (Keep in mind Pastor Rainer has been in ministry for almost forty years.)  Here are the six reasons, as described by Thom Rainer, why many pastors are “about to quit.”

1. “Pastors are weary from the pandemic just like everyone else.”  No surprise here.
2. “Pastors are greatly discouraged about the fighting taking place among church members about the post-quarantine church.  Gather in person or wait?  Masks or no masks?  Social distancing or not?”  Rainer also mentions the added stress when these conflicts have been politicized.
3. “Pastors are discouraged about losing members and attendance.”  Pastors I have been coaching are, this summer, seeing in-person attendance that is only 30 to 50% of pre-Covid levels.  And Rainer adds this: “Pastors have already heard directly or indirectly from around one-fourth of the members that they do not plan to return at all.”
4. “Pastors don’t know if their churches will be able to financially support congregational ministries in the future.”  And while giving might be healthy up to this point there is apparently mounting anxiety about whether this will continue to be the case in 2021.
5. “Criticisms against pastors have increased significantly.”
6. “The workload for pastors has increased greatly. … They are trying to serve the congregation the way they have in the past, but now they have the added responsibilities that have come with the digital world.  And as expected, pastoral care needs among members have increased during the pandemic as well.”

This pandemic has, in my view, created something of a “perfect storm” when it comes to the matter of clergy supply.  Even pre-Covid we were seeing the reality of many more pastors retiring than new pastors being ordained.  Now that trend will undoubtedly be accelerating, due in part to many pastors retiring sooner rather than later.

 Lutheran CORE’s Congregations in Transition (CiT) ministry coaches are available to help confessing Lutheran congregations who are or soon will be dealing with a pastoral vacancy in these uncertain and unnerving times.  If you are a congregational lay leader at a church that already has—or soon will have—a vacancy, or you are a pastor who will be retiring in the next one to two years, we can help.  Our coaching assistance, while at a distance, is comprehensive, and is customized to address your congregation’s unique ministry challenges.  If you want to know more, contact me, Don Brandt, either by email (pastordonbrandt@gmail.com) or phone (503-559-2034).

 And for every lay person reading this, do what you can to thank and encourage your pastor!

Dr. Don Brandt

Director, Congregations in Transition

Three
Scenarios

Perhaps one of these three scenarios applies to you or your congregation.

1. You are a Boomer pastor approaching retirement.  Like literally hundreds—if not thousands—of
Lutheran pastors, retirement is looking pretty enticing. You’ve faithfully
served as a pastor for thirty or forty years, and it’s time. And when you begin
to waver about this your spouse confirms what you know, in your heart, to be
true, and says, “Honey it is time.” But you’re concerned about what the
future might hold for your congregation. Even in normal times a transition like
this can present significant challenges for churches; especially when their
solo pastor departs. But these are not normal times. There is a developing
clergy shortage among Protestant denominations, and this shortage might soon
become a true crisis. Boomers (like you) are retiring in increasing numbers,
and seminary enrollment is rapidly declining. It’s beginning to look like the
“perfect storm.” So you’re worried about how long it would take for your
congregation to find the “right” pastor.

2. Second scenario: You are a lay leader in a
congregation where your solo pastor has already left. Maybe you are on
the church council, or the recently organized call committee. You are just
beginning to see how difficult this search process will be.  Perhaps you’ve discovered that the minimum
financial package needed for a new pastor could be 25 to 40% more than what
your previous pastor received. (You keep hearing that college student debt has
become a common issue.) Or maybe you sense that available pastors are unlikely
to be interested in living in your local small-town or rural community.  They are more interested in suburban
congregations. In some cases there is the issue of the pastor’s spouse needing
to live where she/he can pursue his/her chosen career.

3. Or the third scenario: You are on a call committee
that has already been meeting and working for many months. You and your
committee are beginning to get discouraged, if not pessimistic. And making
matters worse is an increasing sense of urgency. This prolonged interim is
beginning to impact worship attendance and congregational giving. Some of your
once active members are drifting into inactivity. Perhaps your congregation was
not able to secure the services of an interim pastor; at least not a full-time
one. And this has had a profoundly negative effect on your congregation’s
ministries and morale.

Lutheran
CORE Can Help

Do any of these scenarios apply to your situation?  If so, Lutheran CORE can help, and help in
meaningful, practical ways. We are training a group of recently-retired,
confessional Lutheran pastors to consult with congregations like yours. And
these pastors, by the way, are volunteering their time, so the only cost
to your congregation is the actual travel expenses for one initial visit to
your community, and a nominal sign-up fee ($150) to cover CORE’s administrative
costs. But know this: That initial on-site visit to your community will only be
the beginning of a six to nine-month (or longer) phone and online relationship
with key congregational leaders chosen by your church council. The primary
purpose of all this? To help you address the immediate ministry challenges of
your transition.

Loss
of Momentum

Here is the tragic irony for many congregations in transition: Their
search process can be so prolonged that they lose essential ministry momentum.
This lost momentum then, in turn, jeopardizes their financial ability to find
and call a competent pastor. Just one hypothetical example: After a twelve to
eighteen month search process a congregation’s financial giving suffers and
they find they can no longer afford a full-time pastor’s salary and benefits
package.

This new CORE ministry is called Congregations in Transition (CiT),
and we’d like to help you navigate a transition process often characterized by
challenges that could put your church’s health and future stability at risk.
However, it is not just about minimizing risks, it’s about capitalizing on
ministry opportunities. That’s right, opportunities. Opportunities to
mobilize your lay leaders, renew your church’s spiritual life, and embrace the
full potential of what God has in mind for your congregation and its mission.

Contact
Us

So if any of the above scenarios resonate with what your faith community
is facing, contact Pastor Don Brandt, or CORE Executive Director, Pastor Dennis
Nelson. Coach training is scheduled in early April, but CORE is already signing
up a limited number of congregations. Any and all of our thirty-two written CiT
resources are available to you; at no cost and with no obligation. (Or if
that’s too many, we can email you some samples.) Also, Dennis and Don are
available to answer any questions.

We hope to hear from you. Never underestimate what God can accomplish in
and through your congregation; even in this time of transition.

Please contact either Don Brandt at
pastordonbrandt@gmail.com or Dennis Nelson at dennisdnelsonaz@yahoo.com.

FIRST WORDS AND FINAL WORDS

Devotional for Christ the King Sunday, November 26, 2017 based upon Matthew 25: 31-46

I retired on June 30, 2014, after serving as pastor of the same southern California congregation for forty years.  My final Sunday was June 29.  What I would say during the sermon on my final Sunday was very important to me.  There were certain things I wanted to be sure to say to the congregation, whom I had known and loved and been pastor for for forty years.  I spent a lot of time and prayer thinking through my final words.

Our Gospel lesson for Christ the King Sunday contains Jesus’ final words – His final message before the crucifixion.  I am sure that what He said during this final message was very important to Him.  What did He say?

In Jesus’ final message before the crucifixion He tells of the day when He will come in His glory.  All the angels will be there, and all the people who have ever lived will be there.  His first act as the newly crowned, rightful King of the universe will be to separate all people into two groups – sheep and goats.  To those on the right – to the sheep – He will say, “Come, you that are blessed by My Father, inherit the kingdom that was prepared for you from the foundation of the world.” (verse 34)  Then he will give a whole list of human hurts and will describe the response of the sheep to those hurts.  The first act of Christ as the newly crowned King will be to applaud His people’s acts of compassion.  What Jesus makes the biggest deal of in this – His final message before His crucifixion – are the works of compassion of His people, who have received His compassionate work of salvation.  

Now if Matthew 25 contains the last recorded message of Jesus before the crucifixion – the last recorded message of His three-year public ministry – what about His first recorded message?  What did Jesus say during the first time that the Bible says He got up to speak?

To find the answer to that question we turn to Luke 4 – to a time when Jesus returned to His hometown of Nazareth.  He went to the synagogue – to that community and religious gathering place where He had gone many, many times while growing up.  He went back to the synagogue, where He had studied the books of Moses, the law, and the prophets.  The law He had come to fulfill, and the prophets who spoke of the day of hope when He would be coming.  Luke tells us, “He stood up to read, and the scroll of the prophet Isaiah was given to Him.  He unrolled the scroll and found the place where it was written. . . .” (Luke 4: 16-17)

As best-selling author Max Lucado, speaking on this passage, points out, this is the only time in the Bible where Jesus chooses a place in the Bible.  This is the only time in the Bible where it specifically mentions that someone handed Jesus a Bible and said, “Here, please pick out a passage for us.”  Imagine handing God a Bible and asking Him to pick out a verse.  Just imagine.  If you were to hand God a Bible and ask Him to pick a verse, what verse do you think He would pick?  What one passage from the entire Old Testament do you think He would select?  Luke tells us, “He unrolled the scroll and found the place where it was written. . . .”

You might think that He would have stopped at Isaiah 53 – the song of the suffering servant that speaks of Him so clearly – “He was wounded for our transgressions; He was bruised for our iniquities.” (Isaiah 53: 5)  But instead He kept on going until He got to Isaiah 61, where He read, “The spirit of the Lord is upon Me, because He has anointed Me to bring good news to the poor.” (Luke 4: 18)

Here we have the first sentence of the first sermon of Jesus recorded in the Bible.  The only time mentioned in the Bible where Jesus selects and reads a passage from the Bible, and whom and what does He read about?  He reads about the poor.  “The spirit of the Lord has anointed Me – has chosen Me – to bring good news to the poor.”  

The only time in the Bible where it is specifically recorded that Jesus reads a passage from the Bible – and a passage which He Himself chooses – and whom does He read about?  It must be those whom He must have a special heart for.  The poor.  And in the rest of verse 18, the captive, the blind, and the oppressed.  

If the first act of our Lord Jesus Christ – after He is crowned as the rightful King of the universe – is to separate the sheep from the goats.  And if the factor that makes sheep sheep and goats goats is the way their faith leads them to respond to the hungry, thirsty, sick, naked, and imprisoned.  And if in the first sermon that Jesus gave He talked about God’s concern for the poor, that must have a lot to say to us today, who live in a world where so many people are living in extreme poverty.      

If in His last recorded sermon and in His first recorded sermon, Jesus talked about God’s heart for the poor, we need to ask ourselves, What kind of heart do I have for the poor?  Do I have God’s kind of heart for the poor?  

Dennis D. Nelson

President of the Board and Director of Lutheran CORE