From the "Gracevine" newsletter article for Grace Lutheran Church in Thornville, Ohio, September 2022.

Marketplace

So Paul, standing in the midst of the Areopagus, said: “Men of Athens, I perceive that in every way you are very religious…” - Acts 17:22 ESV

In our time and part of the world, we don’t have much experience with traditional marketplaces, where people show up in the town square to sell their goods or hawk their wares. About the closest thing we have to marketplaces are shopping malls, where people can find stores devoted to particular items, but even these are becoming a thing of the past in light of the convenience of online shopping. But the market lives on. Instead of disappearing, the marketplace has shifted platforms.

Whatever form it takes, the concept of a marketplace is helpful for thinking about religion in America. From the beginning, the “non-establishment clause” in the First Amendment of the US Constitution turned religion into a marketplace. In our country, there would be no established state church, as in the Church of England. Yet the Founding Fathers recognized the important role that religion plays in society, and so while the First Amendment prohibited Congress from establishing a particular religion, they also made sure to prohibit Congress from making laws “prohibiting the free exercise [of religion].”

This free market economy of religion in America is what has made our country religiously vital, which stands in contrast to many European countries with a history of state sponsored churches. Though we often hear of the increasing secularization of our country, the United States actually remains a very religious country, having contributed to the proliferation of religions, church denominations, and sects, many of which have been shipped abroad. Think, for example, of Mormons and Jehovah’s Witnesses, both of which have origins in our land.
The idea of a religious marketplace is not new. In the earliest days of the Christian faith, the Apostle Paul commented during his visit to the Greek city of Athens how religious the people of that city were, devoted to various gods. Noticing there was a monument to “An Unknown God,” he used that opportunity to introduce people to faith in Jesus Christ.

What would Paul say if he were among us today? He might comment on the secularization of our society, but he might also make comments like at his speech at the Athenian Areopagus, described in the New Testament book of Acts. All around us are signs of the religiosity of our country, with churches and sects of various types on street corners and along highways. All these groups are looking for their market share.

Where do we stand in the American religious marketplace? By “we” I mean churches of our type. Unfortunately, the numerical trend is not in our favor. What has often been called “mainline” Protestantism, which includes groups like Methodists, Presbyterians, Lutherans, and others, has been in decline for some time. As of 1960, there were roughly 8 million Lutherans of all kinds in the United States. Today, there are roughly 7 million, and the population of the country has doubled in that time. “Mainline” Protestants not keeping pace with population growth is due to many factors, one of which is simply lower birthrates.

In a competitive religious market, it’s easy for churches to get nervous and to wonder how to remain vital and relevant. I have felt that pressure in the past. This is an issue that has been on my mind over the years, and that is the reason I am addressing it in this article. A fairly recent phenomenon around our country is what I and others often call the “box church,” so named because these churches often inhabit spaces of vacated “box stores,” such as Walmart, Target, and the like. Such “box churches” are most often labeled as “non-denominational” and often employ contemporary Christian praise music in their worship. For churches of a more traditional type, “box churches” provide market competition. In years gone by, denominational loyalty was much stronger than today. People who had been members of “mainline” churches automatically gravitated to other “mainline” churches if they relocated. Now, they join a church, if they bother joining one at all, for local and relational reasons. No doubt there are many decent and committed people who attend these “box churches,” but their perspectives on theology and worship are usually quite different than ours.  

What does our congregation of Grace Lutheran have to offer people in this religious marketplace? A lot, I think. We have many gifted and active members, and we engage in important service in our community. We have many friendly and welcoming people. But when it comes to worship, compared to the glitz that can be found in some “box churches,” it is easy for those of us of more traditional churches to feel inadequate, irrelevant, and behind the times.
It is important to remember that no church can be everything to everyone. Most likely, we will never be a church focused on “contemporary worship” trends. Such things do appeal to certain people in the religious marketplace. But there is a place in the market for more traditional styles of “doing church,” which are quieter, more meditative, more focused on ritual, more focused on teaching, and less focused on emotionalism. We would do well to continue to focus on doing well what it is that we do. There are indeed people to whom our “style” speaks. When I was a teenager, many adults assumed that because I was younger, I must have disliked my church’s traditional style. They were surprised when I told them that I actually liked it! I know that I was not alone in my preference. Inundated with modern pop music throughout the week, many people look for church to provide them with a different kind of experience, a change of pace.   

I am convinced that our congregation indeed has much to offer, and not just in terms of the good and committed people involved in the life of this church. Through our creeds, confessional writings, liturgy, and hymns, we stand on an ancient tradition that has endured for centuries. We continue to encounter God’s gospel (good news of Jesus). We do not reject everything that is new, but we also do not forget from where it is we have come. Our view of worship, which speaks of God serving us in Jesus Christ through His Word and sacraments, roots our lives in God’s grace. That is an important voice in today’s marketplace, however small it might be. Let us not be embarrassed or feel inadequate about our tradition, but embrace it proudly as our words and lives bear witness to the grace of Jesus Christ, who welcomes us sinners to his table and calls us as disciples to live repentant lives in response to his gifts!

​Pr. Tom Jacobson   

By Rev. Dr. Thomas E. Jacobson

Note: This article appeared in the July 2022 issue of the CORE Voice Newsletter of the Lutheran CORE (Coalition for Renewal) organization in response to statements from the Evangelical Lutheran Church in America's presiding bishop Elizabeth Eaton regarding the US Supreme Court's Dobb's decision, which overturned the earlier Roe v. Wade decision of 1973.

It is now old news that the issue of abortion in the United States, which has long simmered on medium heat in our national discourse, has recently boiled over. Because of the Supreme Court’s recent decision in Dobbs v. Jackson Women’s Health, which overturned Roe (1973) and Casey (1992), individual states now possess increased ability to restrict abortion, including banning the practice outright. Though this is a significant victory for those who consider themselves prolife, the issue of the legality of abortion now simply shifts to a more local level. Even so, many abortion rights advocates are outraged, which has prompted commentary and statements from many, including church leadership.   

It had been over twenty years since I first read the ELCA social statement on abortion when I was recently asked to do so again. The first case was for a class as a college sophomore. The second, the result of which is this reflection, was in response to ELCA Presiding Bishop Elizabeth Eaton’s references to this statement in response to shifting abortion policy in the United States. My reaction after both readings of this statement was the same: Though far from what I would consider a perfect document, the 1991 social statement on abortion is much more life-affirming than one might expect. The development of this statement involved input from people of different viewpoints who listened to each other and worked hard to produce a document that, while not satisfying everyone, incorporated various concerns in a balanced manner.

Nevertheless, it is widely acknowledged that the ELCA statement on abortion, one of the earliest such social statements considered and adopted,[1] has not been without controversy in the history of the ELCA and has been subject to controversial “interpretation.” The question of how or whether to harmonize the content of this statement with the health plan coverage provided by the ELCA Board of Pensions (now called Portico) was one issue that early on created for some a lack of trust in the leadership of the ELCA. Among these is Russell Saltzman, former ELCA pastor and now member of the Roman Catholic Church, who offered the following comments in 2010 in the wake of the ELCA’s policy change concerning pastors in same-sex relationships:

My real disaffection with the ELCA didn’t start with sex. It began in earnest over the ELCA abortion statement and the subsequent decision by the national council to treat elective abortion for pastors and dependents as a reimbursable medical expense under the church health plan. From the abortion statement, the church said to value my baptism as an infant regards my conception by step-siblings as a morally justifiable reason for terminating the pregnancy that became me at the baptismal font. From the schedule of benefits by the health plan, had my birth-parents in any way been covered under the ELCA health plan, my church would have paid to do it.[2]

Comments such as these, the recent Supreme Court decision, and Bishop Eaton’s communications invite us to explore more fully what the 1991 social statement on abortion really says in its fullness. In fairness, documents such as this touch on a variety of issues and make several assertions. Nevertheless, one must ask whether Bishop Eaton’s comments about the statement accurately reflect the spirit of the document.

Reviewing Bishop Eaton’s Communications

On May 30, 2019, Bishop Eaton issued a communication in response to various attempts by states “to restrict access to legal abortion,”[3] in which she invited her readers to revisit the ELCA social statement on abortion. In the first incarnation of this message, she stated that “this church seeks to travel a moderating path by supporting abortion as a last resort for pregnancies that are unsafe or a result of rape or incest.”[4] This is a fairly accurate summary of what the ELCA statement says. Not long after this communication went public, however, she issued a revised statement, nearly identical, but which omitted the words “for pregnancies that are unsafe or a result of rape or incest.”

In response to the leaked draft of Dobbs in May of 2022, she issued further comments about abortion, including many references to the 1991 social statement. She claimed that the content of the draft opinion “contradicts the church’s teaching” and that the 1991 statement affirms that “abortion must be legal, regulated and accessible.”[5]
Finally, after the actual opinion, which does not differ significantly from the draft, was released in June of 2022, Bishop Eaton emphasized again that the ELCA’s position is that “the practice (of abortion) should be legal” in spite of “deep concern” over the number of induced abortions.[6] Further, she expressed her concern that “Overturning Roe v. Wade and placing decisions about abortion regulation at the state level encumbers and endangers the lives of all persons who need to make decisions about unexpected pregnancies.”[7]

What the Statement Says

How does one effectively summarize the content of a ten-page statement, especially one that seeks a nuanced approach to a difficult moral issue? This is a challenging task, to be sure, and Bishop Eaton does communicate some truth in the parts of the statement that she cites. In her communications, she quotes liberally from the 1991 social statement. Yet there are many things in this statement that she overlooks and in at least one case even misrepresents.

Before addressing the issue of the legality of abortion, it is important to note this statement’s expression of the value of unborn life: “Human life in all phases of its development is God-given and, therefore, has intrinsic value, worth, and dignity. Guided by God’s Law, which orders and preserves life, human beings are called to respect and care for the life that God gives.”[8] It goes on to state that “We mourn the loss of life (through abortion) that God has created” and that “The strong Christian presumption is to preserve and protect life. Abortion ought to be an option only of last resort.”[9] As a consequence of this commitment to preserve and protect life, the statement declares that the ELCA “in most circumstances, encourages women with unintended pregnancies to continue the pregnancy.”[10]

The social statement on abortion does speak of certain situations where it can be “morally responsible” for a woman to obtain an abortion, such as in cases of rape, incest, or extreme fetal abnormality.[11] Even so, however, the ELCA “opposes ending intrauterine life when a fetus is developed enough to live outside a uterus with the aid of reasonable and necessary technology.”[12]

While the social statement seeks to balance the importance of the life of an unborn child and the life of the woman bearing that child, it clearly states that “government has a legitimate role in regulating abortion.”[13] In fact, it states that the ELCA opposes “the total lack of regulation of abortion.”[14] To be sure, it also opposes “legislation that would outlaw abortion in all circumstances” and laws that “deny access to safe and affordable services for morally justifiable abortions.”[15]

This all leads, however, to a concluding paragraph about the regulation of abortion, which reads as follows:

"The position of this church is that, in cases where the life of the mother is threatened, where pregnancy results from rape or incest, or where the embryo or fetus has lethal abnormalities incompatible with life, abortion prior to viability should not be prohibited by law or by lack of public funding of abortions for low income women. On the other hand, this church supports legislation that prohibits abortions that are performed after the fetus is determined to be viable, except when the mother’s life is threatened or when lethal abnormalities indicate the prospective newborn will die very soon.

Beyond these situations, this church neither supports nor opposes laws prohibiting abortion."[16]

I suspect that many would be surprised to know that the ELCA social statement on abortion directly opposes abortion after viability and even supports legislation that prohibits abortion after viability, only considering abortion “morally responsible” in the difficult circumstances above. Bishop Eaton’s assertion that abortion must be “legal, regulated and accessible” can only be responsibly read to apply to these difficult circumstances of saving the life of the mother, rape, incest, and embryonic or fetal abnormalities incompatible with life. Similarly, if the Dobbs opinion “contradicts the church’s teaching” as she claims, it would only do so if individual states enact laws that prohibit abortion in these difficult circumstances.

Getting to the Root of the Matter

As mentioned, the 1991 social statement touches on many other important issues involved in the abortion debate, such as supporting pregnant women in their needs, encouraging adoption and foster care, the use of contraceptives, and encouraging congregations to be places of hospitality for women facing difficult circumstances. But the foundational issue for our society in its discussion of abortion is the very thing that leads to the perceived need for abortion: sexual intercourse and its appropriate context.

It might also surprise readers of the statement to learn that the ELCA states the following: “Marriage is the appropriate context for sexual intercourse. This continues to be the position of this church.”[17] Moreover, it affirms that congregations and church schools should emphasize values such as “abstinence from sexual intercourse outside marriage” and that “young men and young women be taught to exercise their sexuality responsibly.”[18]

Clearly, the authors of the 1991 ELCA social statement on abortion recognized the challenges posed by a society that had by then begun to face the shockwaves created by the sexual revolution. The over three decades since 1991 have seen even further movement away from the vision that marriage is the appropriate context for sexual intercourse. Sex is most often portrayed in entertainment media as an inevitable part of taking a relationship to another level and most always as purely a part of adult fulfillment and pleasure, detached from concern for procreation. Any life created by these sexual encounters is viewed as an inconvenience and unfortunate consequence.

I encourage ELCA leadership to study this social statement on abortion and to take seriously what it actually says. I also encourage other Lutherans to do so. There are some aspects of this statement with which I and others disagree, but there are many things in this statement worthy of our consideration and affirmation. Significantly, if our society is to address the crisis of abortion, we must not only address the desire for abortion as it arises. We must address the underlying issue and lift up the call of God for sex to be used responsibly, between a man and a woman who are married and committed to nurturing life created by that loving union. Regardless of what Lutheran church bodies we are members, the ELCA social statement on abortion can be an encouragement to us in lifting up that important vision.    

[1] According to the social statement itself, “…adopted by a more than two-thirds majority vote at the second biennial Churchwide Assembly of the Evangelical Lutheran Church in America, meeting in Orlando, Florida, August 28-September 4, 1991.”
[2] Russell E. Saltzman, “From the ELCA to the NALC,” First Things, https://www.firstthings.com/blogs/firstthoughts/2010/12/from-the-elca-to-the-nalc, Accessed 7/2/2022.
[3] Elizabeth Eaton, open letter, May 30, 2019.
[4] Ibid.
[5] Elizabeth Eaton, open letter, May 17, 2022.
[6] Elizabeth Eaton, open letter, June 24, 2022.
[7] Ibid.
[8] Evangelical Lutheran Church in America, “A Social Statement on Abortion,” 1991, p. 2-3.
[9] Ibid., p. 3-4.
[10] Ibid., p. 6.
[11] Ibid., p. 7.
[12] Ibid.
[13] Ibid., p. 9.
[14] Ibid.
[15] Ibid.
[16] Ibid., p. 10. Emphasis added.
[17] Ibid., p. 4.
[18] Ibid., p. 5.

For the "Gracevine" newsletter for Grace Lutheran Church in Thornville, Ohio, August 2022.

Judgment

Then shall the trees of the forest sing for joy before the Lord, for he comes to judge the earth. – 1 Chronicles 16:33 ESV (Monthly Watchword for August)

When I was younger, I used to laugh at the idea that lesser life forms could praise God. I would hear people say that chirping crickets and birds were really lifting their voices to the Creator of the universe, and I would proceed to roll my eyes. The idea seemed preposterous.

Then I began to read the Bible, and I discovered that the Bible talks often about all parts of creation being in relationship with God. Indeed, there are many places in the Bible that do speak of animal and plant life, not to mention other parts of creation, even inanimate objects, praising God. Such things do not possess the level of consciousness that humans do, but their presence in creation and their “voices” are the result and a reminder of God’s creative activity.

One such verse is this month’s Watchword, from 1 Chronicles 16:33. 1 Chronicles is one of those Old Testament books most often neglected. 1 and 2 Chronicles tell the story recounted in the books of 1 and 2 Samuel and 1 and 2 Kings, but from a different point of view.

Of all parts of 1 Chronicles, chapter 16 is probably the most famous. It recounts King David bringing the Ark of the Covenant, containing the tablets of the Ten Commandments, into the city of Jerusalem. At that time, the Temple had not yet been constructed, so the Ark was placed in a tent. And David breaks forth into song, of which 16:33 is a part.

This verse is confusing to us, and not just because it speaks of trees singing for joy. We understand that the point of David’s song is that all creation is called to give thanks to God because of His faithfulness to His promises. What is really confusing is the reason behind the joy of the trees: [F]or [God] comes to judge the earth.
How can anyone be joyful about judgment? The answer to that question requires us to rethink the whole issue of judgment.

We typically hear of “judgment” in a negative sense. We are warned against “being judgmental,” and the thought of judgment from God can be terrifying. Judgment conjures images of destruction, as in “sulfur and fire” from God on the cities of Sodom and Gomorrah because of their wickedness (Genesis 18).  

But judgment is a much bigger concept. The Hebrew word shaphat, translated as “judgment,” is not only about retribution. It is about setting things right, making decisions, and settling disputes.

We might not always like judgment, especially when judgment gets in the way of what we want at the moment. But how blessed we are to live in a world with judgment, with order! Judgment is necessary for us to live in true freedom and peace.

How much more are we blessed to have a God who cares about judgment, who seeks to make things right in creation, and who includes us in that! We believe both that God is a God of judgment and that God has a friendly heart toward us. By faith, we hold on to God’s good news that in Jesus Christ, the Son of God, God has given His judgment. It is the judgment that though we are sinners, Christ is a great Savior. For we who trust in God’s grace, we need not fear judgment from God. We can receive it with joy.

There are many things for which we can and should be joyful. We are blessed to have daily bread from God in many forms. We are blessed by our true friends and neighbors in this community and elsewhere. We are blessed by the gift of this congregation and our ability to be a part of it. As we are in these waning days of summer and the trees begin to change their color, we rejoice with the trees that God has come and is coming to judge the earth!
 
Pr. Tom Jacobson   

From the "Gracevine" newsletter for Grace Lutheran Church in Thornville, Ohio, July 2022.

Thirsty!

My soul thirsts for God, for the living God. – Psalm 42:2 ESV (Monthly Watchword for July)

Summer has never been my favorite season. I don’t do well in the heat, and my skin burns easily from the power of the sun. I much prefer the cool of autumn and the cold of winter. Growing up in Minnesota, known for its cold weather, I felt at home there. But we had our share of hot days as well.

This July, I remember this time of year in 2007. I was a new pastor, not even a full year into my first year of ministry. Starting in September of 2006, that first year of my first call in northern Minnesota was intense. Doing everything for the first time, “learning the ropes,” and encountering lots of challenges was exhausting. That first year alone, I conducted seventeen funeral services, a heavy burden for a brand-new pastor to bear. I was also under stress because I knew my life would be changing soon; I planned on asking Theresa to marry me later that summer. With all this stress in varying forms, there were moments in that year when I was filled with doubt and wondered if I was cut out for the role of pastor. I needed to be renewed before entering my second year.

With my time off that summer, I connected with an old college friend. He and I wanted to spend some time in the wilderness. In the Bible, the wilderness represents both challenge and renewal. For a brief time of wilderness wandering, there is no better place in Minnesota than the North Shore of Lake Superior, what is jokingly called “the Scandinavian Riviera.” With its rocky shores, waterfalls, lighthouses, and many beautiful state parks, it is a popular vacation destination.

One of the hidden treasures of the North Shore of Lake Superior is a hiking trail that goes from the harbor city of Duluth, Minnesota all the way to the Canadian border. Similar to the ruggedness of the Appalachian Trail, the Superior Hiking Trail takes a few weeks for an experienced hiker to complete. My friend and I knew we couldn’t hike the whole trail, but we planned for a multi-day adventure on this trail, taking in the beauty of nature. But we soon faced a difficult reality.

That summer in Minnesota was hot and dry. Along this trail, one must obtain drinking water from various beaver ponds and creeks, treating it with iodine tablets or filters. It was so dry that summer that many of the water sources had disappeared. One day, with our water bottles empty, we searched in vain for a water source. We began to be concerned. On a wilderness trail with no water in the heat, it would not take long for dehydration to set in.

For our own safety, we had no choice but to cut our hike short. Our map indicated that the trail intersected with a county highway that led into the town of Silver Bay, Minnesota. Trudging along the trail and in need of water, I remembered the words of Psalm 42:2: “My soul thirsts for God, for the living God.” We reached the highway, a sign of civilization in the wilderness, and we followed it into town. At the first gas station we passed, we quickly bought and consumed some Gatorade with thankful hearts!

This experience was meaningful for me. I came to see that the previous year was one small part of the trail of life, which happened to be especially challenging. But it was not the end. Though there were moments of dryness, God was not finished with me, and he provided me with what I needed. Having some time away gave me a new perspective, and I saw God at work in my life. I found the strength to carry on.

“My soul thirsts for God, for the living God.” The Psalmist long ago had a similar experience, though he does not go into detail about it. If you read the entire Psalm 42, he recounts many challenges he faced from adversaries. In it all, he remembered God’s faithfulness and longed to experience joy in the presence of God once again. He walked a difficult trail in the dry season, and he longed for his thirst to be quenched.

There are moments when our thirst is obvious. But dehydration can easily set in unknowingly. This is why it is so dangerous. We must always remember our need for God to keep us hydrated with the spiritual water that leads to eternal life, even in this summer season. In John chapter four, Jesus reminds a woman at a well of her need to drink from a different kind of well, and those words call out to us in our time: “The water that I will give him will become in him a spring of water welling up to eternal life” (John 4:14).

Quench your thirst with the Word of God and the gifts of God in church this summer and always, and have a blessed rest of this summer season!
 
​Pr. Tom Jacobson  

From the "Gracevine" newsletter article for Grace Lutheran Church in Thornville, Ohio, June 2022.

Set Me as a Seal upon Your Heart

Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is fierce as the grave. Its flashes are flashes of fire, the very flame of the Lord. - Song of Solomon 8:6 ESV (Monthly Watchword for June 2022)

Many years ago, I began the practice of beginning every worship service with what is called a “Watchword,” simply a short verse from the Bible that sets the tone for worship and that introduces a congregation to an important theme in our biblical faith. These weekly “Watchwords” come from the German Moravian tradition (a close cousin to Lutheranism), and to this day German Lutherans use them. I picked up this practice when I did my internship in a German church in 2004-05. A German man once told me how disappointed he was when he went to an American Lutheran church, and the first thing he heard was “good morning!” He told me that the first thing one should hear in church is something from the Bible, and I have never forgotten that conversation.

These “Watchwords” are assigned for each week, but each month and each year is also assigned a “Watchword,” a theme to ponder as the days go on. Our whole lives, moment by moment, are lived within God’s grace, and each year, each month, each week, and each day we are called to hear that message.

For the month of June, the Watchword is from a strange book of the Bible called the “Song of Solomon.” Along with Proverbs and Ecclesiastes, the Song of Solomon is attributed to King Solomon, the son of David, known for his wisdom. However, as we find out later in the Bible, Solomon wasn’t as wise as we might have thought. He ended up abandoning the worship of God for any number of idols. According to Solomon’s own definition of wisdom (found in other parts of the Bible as well), Solomon was actually a fool: “The fear of the Lord is the beginning of wisdom” (Proverbs 9:10).

Jewish legend says that Solomon composed/edited Ecclesiastes in his old age, Proverbs in his middle age, and the Song of Solomon in his youth. This view is understandable, as Ecclesiastes reflects on the unfairness of life after years of experience. The Song of Solomon, however, is a book of love poetry, which one might expect to come from a young man.

As a child, I remember sitting with my friends in the church basement before Sunday school. One of my friends nudged me with a smile on his face and showed me this odd book of the Bible called the Song of Solomon. As we read the exchange between the man and the woman, we snickered at a number of the verses of this love poetry, but I especially remember Song of Solomon 4:1 throwing me into a fit of laughter. The man speaks, “Your hair is like a
flock of goats leaping down the slopes of Gilead.”

What is this book doing in the Bible? The fact that its name is associated with King Solomon no doubt led people to consider it as special, worthy of inclusion in the books of Scripture.

But the Song of Solomon has one thing missing. In addition to being love poetry, there is something else that has led people to question its inclusion in the Bible. The Song of Solomon is one of two books in the Bible that contain no direct reference to God. The other is the book of Esther.

Actually, some have questioned that in recent years. The most famous verse in the Song of Solomon is the monthly Watchword for June. This verse has been set to music and is often sung at weddings today. Most translations of the Bible put verse 8:6 something like this:

Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, passion fierce as the grave. Its flashes are flashes of fire, a raging flame. NRSV

But depending on how you translate one word, there is a possible reference to the proper name of God in the Bible (something like “Yahweh”). This is what led the translators of the English Standard Version to put it this way:

Set me as a seal upon your heart, as a seal upon your arm, for love is strong as death, jealousy is fierce as the grave. Its flashes are flashes of fire, the very flame of the Lord. ESV

Perhaps there is more to the Song of Solomon than meets the eye. Sunday school children continue to snicker about it, but Jewish interpreters have often looked at this book as an allegory of God’s love for the people of Israel. Christians have looked at this book as an allegory of God’s love for the world through the gift of Jesus Christ.

But then again, maybe it’s best to take it for what it is: an expression of love between a man and a woman. If that’s true, there’s nothing to be ashamed of here. As odd as it might sound to us to refer to a woman’s hair as a flock of goats, this book is a reminder that all aspects of our lives are lived in the presence of God. Among the many different relationships we have in the world, in our families and friendships, that relationship and commitment is an important one. And undergirding that love between the man and the woman is the fierce love of God for the world, described as a “flashing fire.” Even when our own love fails and grows cold, “the very flame of the Lord” that comes out in Jesus’ love for us continues to warm us with healing and forgiveness. That flame empowers us in all our comings and goings.

May it be for us this summer and the rest of our lives!
 
Pr. Tom Jacobson 

An email devotion sent to members of Grace Lutheran Church in Thornville, Ohio on March 29, 2022.

Reflection on Hans Nielsen Hauge

Each year, I look forward to the end of the month of March, as it gives me an opportunity to talk about one of my favorite historical figures: Hans Nielsen Hauge. He is commemorated on March 29, the day of his death in the year 1824 A.D. I think his life is especially appropriate to reflect upon in this Lenten season, so I share here some information about this man who is unfortunately known but little.

Hans Nielsen Hauge is one of the most significant figures in Norwegian and Lutheran history, and his work is widely considered to have launched Norway as a modern democratic society. From humble beginnings, he became in some ways the Norwegian version of John Wesley, the great English preacher and revivalist, who gave rise to the modern Methodist movement.

Hauge was born in 1771 on a farm south of the capital city of Christiania (Oslo). In accordance with Norwegian naming customs, the child Hans was named as the son of his father, Niels. He was also given a second surname, Hauge, as that was the name of the farm on which he was born. His home life was devout, rooted in the Norwegian Lutheran tradition of Pietism. Growing up, he developed many manual skills and became a talented farmer, carpenter, and repairman. Though he lacked formal education like most people of his time, he nonetheless showed himself to be highly intelligent and creative.

He had lingering doubts about his salvation, however. He feared the judgement of God. While plowing his father’s farm in April of 1796 and singing a familiar hymn, he had a mystical experience that assured him that God had taken away his sins. Thenceforth, even though he was a layperson, he felt called to preach and encourage others in repentance and faith. He viewed plowing fields as a good analogy to God’s work in human life: God wants to plow our lives, uprooting sinful habits, just like weeds and tree stumps, so that his love might grow in us and produce good fruit.

At the time, Norwegian Lutheran church life needed revitalization. With his new focus, Hauge saw that the church had neglected its main task of preaching Jesus Christ. The intellectual movement of Enlightenment Rationalism had impacted the church to the point where “salt had lost its taste” (Matthew 5:13). The calendar of commemorations in our hymnal lists Hauge as a “renewer of the church,” and that he was.

As an effort to restrain fanatical religious movements of the past, an outdated Norwegian law prohibited the convening of religious meetings without the presence of an ordained minister. When Hauge convened prayer and preaching meetings, he was often arrested and jailed, even though he never encouraged anyone to separate from the Church of Norway. He simply viewed his work as a supplement to the established church. The pattern of his arrest and release continued as Hauge traversed Norway. Many people experienced spiritual renewal because of Hauge’s preaching.

But Hauge did more than preach. The example of his life revealed his emphasis: God calls us to live our faith in our daily life and work. Wherever he went, he assisted with farm chores at places where he stayed. He knitted as he walked across Norway to avoid idleness. He also encouraged the development of small businesses, such as paper mills, bone mills, sawmills, fishing operations, tanneries, and other endeavors. Because this work threatened the power of large monopolies, the secular authorities also despised him. He was accused of violating vagrancy laws. In 1804, he was arrested and imprisoned for ten years, charged with a list of offenses, notably convening illegal religious meetings and establishing businesses without the proper licenses.

Though Hauge languished in prison, his work continued to transform Norwegian society in his absence. His influence by then had reached every corner of Norway. Even some of his opponents recognized his value. At the time, the kingdom of Denmark-Norway was an ally of France in the Napoleonic Wars. As a result of the British blockade of Norway, basic necessities were in short supply. There was not enough salt to preserve food, and so Hauge was released from prison to establish a system to extract salt from the ocean on the Norwegian coast.

Hauge’s case was finally resolved, and he was found guilty of the two offenses listed above. His followers paid his fine, but even though he was released, his health was ruined from his imprisonment. He returned to his farm and was married. He was remarried upon his first wife’s death. One of his sons would also go on to be a significant figure in Norwegian life. He died on his farm in 1824 at the age of fifty-three. Coincidentally, the following year was the beginning of Norwegian immigration to North America. Many immigrants to North America from Norway drew their courage from Hauge’s example, and Haugean influence on American Lutheranism has been considerable.

Not everyone shares my appreciation for Hans Nielsen Hauge. His followers tended to dislike liturgical worship in favor of “free prayer” with more spontaneity. Moreover, some claim that his followers left a legacy of harsh legalism in Lutheran churches that many have reacted against. Yet Hauge is also remembered by many as a hero of the Norwegian people, perhaps the first modern Norwegian. One biographer considers him “Norway’s greatest man,” and to this day areas of Norway more heavily impacted by the Haugean movement have larger percentages of active Christians than other areas. Some of his views and the views of his followers might be worthy of critique, but that the Haugean revival produced a living and active Lutheran laity in its time and after is difficult to deny.

Perhaps the best way to remember Hauge is to remember his faith and his example. God is constantly at work plowing the fields of our lives, uprooting our sin and changing our focus. God plants within us the good news of Jesus Christ, and we are called to carry that good news with us as we go about our life and work. God needs faithful people in all vocations, and may our life and work be to His glory.

​Pr. Tom Jacobson

From the​ "Gracevine" newsletter for Grace Lutheran Church in Thornville, Ohio, May 2022.

Cheerleading

And his gifts were that some should be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of ministry, for the building up of the body of Christ… - Ephesians 4:11-12 RSV

When I was growing up in my community in southwestern Minnesota, cheerleading was an exclusively female thing. Boys played sports. Girls did too, at least some of the time. But the girls were known more than anything for being cheerleaders. It took me by surprise, then, when I realized that there is such a thing as a male cheerleader. At larger schools and especially colleges and universities, cheer squads often include young men, who perform various functions.

Because of my experience as a youth, I never considered the possibility that I would serve as a cheerleader, nor did I have any desire to do so. But as the years have gone on, I have come to see that my role as a pastor is in many ways like that of a cheerleader.

Over the last sixteen years that I’ve served as a pastor in different locations, the question of how to understand a pastor’s role in a congregation and community has been one with which I’ve continued to wrestle. I know I’m not alone in this. Is the pastor a preacher? Is the pastor a “nice guy,” an involved member of the community? Is the pastor a judge of doctrine, a scholar? Is the pastor a listener, a counselor? Is the pastor an administrator? There is some truth behind all these descriptions, and that is why it is hard to come up with single label for what a pastor is. It is a diverse, multifaceted role.

In addition to these things, I have come to believe that a big part of a pastor’s role is that of a cheerleader in a congregation. Part of what I am called to do is cheer on and encourage the great work that goes on, carried out by so many here. When the Apostle Paul wrote in Ephesians about the calling that some have to serve as pastors, he described it as designed “to equip the saints for the work of ministry, for the building up the body of Christ.”

This season of Easter consists of fifty days of rejoicing in the good news of Christ as our risen Lord and Savior, who has accomplished his work of sacrifice, shown his power over hell and all that keeps us from God, and now proclaims that victory to the world. It is a time of joy, and for me it is a time of thanksgiving.

Even though I have only been among you for a few months, I want to take an opportunity in this time of Easter joy to serve as a cheerleader. You won’t see me doing flips in the air or holding pom poms, but let me encourage you all by saying the following:

It is obvious that people here at Grace Lutheran bring many and various gifts to this place. Because I don’t want to risk leaving anyone out, I won’t “name names.” But the dedication of so many people skilled in so many areas is what keeps this place running. All the attention devoted to worship, facilities, education, music, outreach, and service does not go unnoticed. The work of everyone is appreciated. Everyone’s willingness to come together and cooperate in the life of this congregation is an expression of our unity in the risen Christ.

And there is room for more! Feel free to reach out to those in charge of various areas for ways to be involved. Our new Ministry Directory is a great tool for navigating congregational life.

I am grateful to be among you, and thank you for serving as the body of Christ in this place!

​Basking in the Easter afterglow,

Pr. Tom Jacobson

Rather than a description of the details of this year's summer vacation, I want to reflect here on the idea of vacation itself and how the concept of vacation has changed for me over the years.

My family and I got back a few days ago from a nearly two-week trip to the western part of the Midwest, what we used to consider "home." Having spent most of my life in the states of Minnesota, South Dakota, and Nebraska to a lesser extent, there will always be a part of me that considers that area "home." Now we find ourselves on the "east coast of the Midwest," which is the state of Ohio. The US Census Bureau considers Ohio to be in the Midwest, but many from back in our old home area consider Ohio to be something different entirely. To be fair, the geography of Ohio is a bit different, with much fewer wide-open spaces and roads that are much windier. 

In our day and age, with people much more mobile than in previous generations, it is not that difficult to remain connected to our old home area, to make a visit every once in a while. But it still is a long drive there from Ohio, not one that I want to make terribly often, especially with three young children in tow!

What purpose does vacation serve, especially for pastors? When I was younger and unmarried, without a family, vacation was, to be honest, rather boring. I was allotted four weeks out of the year to spend away from my congregation, and that time seemed to drag. When I became closer to Theresa and was approaching engagement and eventual marriage, vacation took on a different purpose. I knew I needed to spend that time wisely, as I was fulfilling responsibilities to others, not just myself.

At the moment, vacation often seems like more work than simply staying put. Making all arrangements for lodging and other plans, not to mention the trip itself, is exhausting. Keeping our three children happy and properly nourished while on the road is a challenge. Thankfully, they are good travelers and handle themselves well.

Even though vacation nowadays is not the most relaxing experience, I continue to believe it is important. Having the chance to step away from the daily routine is key to avoiding burnout. And given the schedules that pastors deal with, having adequate time away is important. Because we are occupied with work on weekends and all major holidays, we need to be able to connect with family and friends during vacation time.

Perhaps most importantly, vacation helps us appreciate home. At the end of two weeks, I find myself ready to get home and resume my usual routine. It was a satisfying feeling pulling the van into Thornville the other afternoon. After seven months, it is now feeling like home.