Saturday, September 19, 2026

The Hand of Loss (Reflections on the 25th Anniversary of 9/11)

 

This post isn’t a meditation on a Sunday pericope lesson. The opinions expressed are, once again, those of your Old Religious Guy and not those of the ELCA or my congregation. This is just something I felt I wanted to share.

A week ago, America observed the 25th anniversary of the 9/11 terror attacks. It seems a bit odd to me that we’d even want to hold a Silver Jubilee for an event so god-awful, shocking and traumatizing, but I think it’s always important that we remember tragedies if for no other reason than to reconnect with our shared sense of humanity.

It’s hard for me to recall exactly what I felt on that day. I wasn’t living in Manhattan, and I had no personal connection to any of the nearly 3,000 human beings who lost their lives that September morning. Nevertheless, I still feel that the hand of that day has been laid on the shoulder of every American and rests there still.

The day started with a sense of joyful expectation. It was the first day of a week-long vacation. My wife, Marilyn, and I were packing for a trip to the Rocking Horse Ranch Resort in Highland, New York for a week of trail riding, dancing, and relaxing. The sky was bright blue, the temperature was pleasant, and everything seemed right with the world when a news flash on WXTU radio announced a plane had struck the World Trade Center. We switched on the TV in time to see the second plane smash into the other tower in a burst of flame and black smoke. We learned later that one of Marilyn’s cousins was at work in the World Trade Center when the plane hit the first tower. He was able to escape safely but experienced the trauma of seeing others leap to their deaths rather than burn in the flames.

Our vacation was over. The highways to New York were choked closed. Emergency use only.

There was a prayer vigil that night at Saint Luke’s United Church of Christ, one of the congregations in my ministerium, but I didn’t attend. I doubted any of my parishioners would be there, thinking that I was away. Just as well. I didn’t think I had any words for them anyway. I was still stupefied after hearing President Bush’s announcement, “We are at war.” Having grown up in the shadow of Vietnam, all I could think was, “No. Not again.”

The following Sunday, having called off the supply preacher, I appeared before my congregation. The nave was full—more full than usual and eerily silent. Ginnie, an elderly saint, gripped my arm and said, “We knew you’d come back for us, Pastor.” I have no idea what I said on that day.

On September 14th all houses of worship in the United States were requested by President Bush to hold mid-day prayer vigils. At  Faith Lutheran we sat mostly in silence, offering up only a few spoken prayers for God’s mercy on the United States and on our young people in uniform who would be called on to avenge this horrible tragedy.

I’ve looked back at my journal of that period and saw an entry from September 24th: “On the Sunday after the attack Marilyn and I went to the Lulu Shrine Rodeo. I couldn’t imagine anything more American than a rodeo. When ‘The Star-Spangled Banner’ played and the cowgirls carried the American flag into the arena I wept like a child. I feel both love and grief and fear for what a war in Afghanistan could mean to this nation.”

If you were around in those times, you’ll certainly recall the great spirit of solidarity which washed over our nation and flooded out all the petty things which often divide us. My own contribution was to make a call to my friend and seminary neighbor Khader El-Yateem, the pastor of Salam Arabic Church in Brooklyn. I worried that anti-Muslim rage might spill over and pose a danger to the Arab Christians of Khader’s congregation. He thanked me for my call and assured me he and his flock were okay. “We are under police protection,” he said.

Some months later, through the influence of one of her friends, Marilyn and I were privileged to meet the country singer Alan Jackson and thank him for the anthem he composed in response to the terror attacks, “Where Were You When the World Stopped Turning?” I’ve always felt that particular song expressed as well as anything the poignancy of that time:

Did you weep for the children who lost their dear loved ones

And pray for the ones who don't know?

Did you rejoice for the people who walked from the rubble

And sob for the ones left below?

Did you burst out with pride for the red, white and blue

And the heroes who died just doing what they do?

Did you look up to heaven for some kind of answer

And look at yourself and what really matters?[i]

I was most struck by Jackson’s lyric “Did you go to a church and hold hands with some stranger?” I felt the song struck the right tone, reminding us of own fragility. I think we all understood that message in those days. The aftermath of tragedy saw a surge of humanity, patriotism, and forbearance. The worst of times brought out the best in us.

Unfortunately, like Camelot, the shining moment was all too brief. After U.S. troops, with the aid of our allies, defeated the Taliban, Bush decided—unnecessarily, unjustly, and deceitfully—to invade Iraq. The spirit which had united Americans dissolved in controversy again.

Unlike my wife, I have no close association with the sorrow of 9/11; nevertheless, I feel the loss of two things. My stepdaughter joined the U.S. Army Reserve in 2009 and was deployed to Qatar as part of Operation Iraqi Freedom. She has not been the same since. I grieve privately for her and for her mother.

I also grieve that brief spirit of togetherness when we could mourn and console ourselves as a nation, and when other nations came selflessly to our aid. If the Iraq war didn’t completely destroy America’s credibility, the events of recent years have certainly finished the job. I believe the license used by Bush to invade Iraq put out the welcome mat for Trump’s equally deceitful, illegal and unnecessary war in Iran. Now that the war powers toothpaste is out of the tube, it may be impossible to jam it back in. An entire generation of our citizens, unborn and unbegot on September 11, 2001, will still have the hand of that horrible day pressing on their shoulders.

 

[i] For all the lyrics to this ballad, click here.

Wednesday, September 9, 2026

Forgiving Our Debts (Reflections on Pentecost 16, Year A 2026)

 


“So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.” (Matthew 18:35)

I really love the collect for Pentecost 16, Year A in the Evangelical Lutheran Worship book:

“O Lord God, merciful judge, you are the inexhaustible fountain of forgiveness. Replace our hearts of stone with hearts that love and adore you, that we may delight in doing your will.”

That’s so cool that God’s love is an “inexhaustible fountain” which makes us find “delight” in doing what God wants us to do. Granted, we don’t always find delight in obedience to God. Forgiveness, the subject of the gospel lesson for Pentecost 16 (Matthew 18:21-35), is something we sometimes have to do through gritted teeth.

In Jesus’ parable of the “Unforgiving Servant,” we see a rich guy—probably some kind of landowner or taxing authority—and his servant or slave or serf or something. The slave owes the boss money. Lots of money. Like twenty years’ salary worth of money. He’ll be dead before he can pay off this note. Jesus doesn’t tell us how the guy got so deep into the hole. He may have been the victim of predatory lending, he may have just been a doofus with money, or he may have gambled himself into the crapper. All we know is he owes way more than he can pay, and he comes groveling and whining before his lord, begging for more time.

Then the lord does something rather unexpected for the uber wealthy. He puts aside his rapacious greed, feels sorry for the poor slob, and forgives him the entire debt! I’ll bet the folks listening to Jesus said to each other, “Yeah! Like that would ever happen!” In the world of this text debt slavery was an everyday occurrence. A debtor could be sold if he was a slave or tossed in the clink for non-payment if he was a freeman. And that was not just in Jesus’ time. That stuff still goes on all over the world—even in the United States.

If you’ve ever had a big debt like a student loan or a mortgage or even a car loan, you know how good it feels when you finally get out from under it. When you make that last payment on the once maxed-out VISA card, you feel like you’ve just lost forty pounds and you want to go skipping down the avenue whistling “Zippi Dee Do Dah.”

But not this guy. Oh no. Now that he’s debt free, he wants to start spending all over again. He finds one of his buddies who owes him a few bucks. He was probably acting like a big shot by loaning the guy money he’d borrowed from their landed master in the first place. Now, instead of chilling out and being grateful to have his life back again, he chucks his buddy into debtors’ prison when the other guy can’t pay. Some fellow serfs see this as a really mean-spirited act, so they snitch on the unforgiving serf to the lord, who, disgusted by the guy’s lack of either gratitude or compassion, has him jailed until he can pay off his original debt (which he probably can’t do).

(Just for fun, the Greek here literally reads, “And being angry, his lord delivered him up to the tormentors until he should pay all that was owing to him.” The Greek word for “tormentors” is basanistais, which could also be translated as “jailors.” I guess jailors in Jesus’ time were pretty rough dudes. Basically, the serf was handed over to the collection agency.)

In the Greek of Matthew’s gospel the word for debt (opheile) is interchangeable with wrong, sin, or guilt. Hence, in Matthew 6:12, Jesus tells us to pray that God will forgive us our debts as we forgive our debtors. I guess we’ve substituted the word “trespass” in our liturgical use of the Lord’s Prayer because trespassing is crossing a line which ought not to be crossed. It doesn’t carry with it the financial connotation of the word “debt.” Nevertheless, in Jesus’ day, any wrongdoing—weather it was to God or anyone else—was an obligation for which one would have to atone or pay off. To forgive an injury would be to release someone from that obligation or cancel their debt. And sometimes we just want people to pay up.

I always like to ask which character we identify with in this parable. Are we the ungrateful, unempathetic, self-involved debtor? Are we the uncharacteristically generous but ultimately judgmental lord? (One can be both, you know.) Are we the servant whose small debt has landed him in big trouble? Are we the self-righteous snitches who talk against someone instead of talking to them?

One thing’s for sure: we’re probably not Jesus. We might, however, be Simon Peter who asked Jesus the question about forgiveness in the first place. You have to wonder if Peter was getting to his last nerves with someone and just wanted to know where the red line would be before he didn’t have to forgive but could cold cock the guy.

Jesus has to teach him there is no red line. We are to forgive. Period. Like the serf in the parable, we all have been forgiven debts we could never repay on our own. We need to bathe in that inexhaustible fountain of God’s mercy and find the delight which comes from obedience to God’s will. Forgiveness does not depend on the contrition of the wrongdoer. It depends on the heart of the one who is wronged. Jesus told us what we loose on earth will be loosed in Heaven, but what we bind on earth will be bound in Heaven. When we fail to learn the delight of forgiveness, we are delivered up to the tormentor. And the tormentor is ourselves.

May you find delight in the will of God this week, my friend. Thank you for reading. Leave a note and let me know you were here, okay?

Wednesday, September 2, 2026

Don't be a Jerk (Reflections on Pentecost 15, Year A 2026)

 

As I live, says the Lord God, I have no pleasure in the death of the wicked but that the wicked turn from their ways and live. (Ezekeil 33:11a)

Don’t be a jerk.

I could end this essay with the above sentence. As I read through the lessons in the Revised Common Lectionary for Pentecost 15 Year A[i], I can’t help but notice they’re all about doing the right thing and getting along with folks—even folks who treat you like crap. The lessons the Church gives us for this Sunday in Ordinary Time are simply reminders to behave ourselves as if we’ve actually heard the gospel and not to lower ourselves to the standards of those who’ve hurt our feelings or oppose us in some way.

Just don’t be a jerk. It’s a simple phrase, but it’s pretty hard to follow in practice. We’re all sinners in a sinful world. In Moses’ day the answer to sin was simply to execute those who committed it. It’s like he thought, “There are going to be fewer but better Hebrews.” I guess you can see where the problem lies with that line of thinking. The followers of Jesus weren’t so quick to impose capital punishment, but they sometimes had to resort to excommunication. It was better to kick out the troublemakers. The idea was those who had doctrinal differences or who chickened out and denied Jesus or who were just plain pains in the butt might someday repent and be allowed back into the community. After all, it’s kind of hard to show contrition once you’re dead. A little time alone could make them reconsider their behavior.

We in the Church today aren’t that big on threatening excommunication. Okay. I know. The Roman Catholic Church still blocks folks from the communion rail for divorce and remarriage, but they don’t forbid them from attending mass. By and large more Christians simply walk away from the Church than get thrown out.

Church discipline might not be such a big deal for my peeps here at tiny Faith Lutheran of Northeast Philadelphia. We all seem to get along rather well. Nevertheless, Jesus is trying to teach us in this gospel reading the right way to go about resolving differences. In this time of hyper polarization in America, disagreements can flare into arguments, and political discussions can ignite fistfights. People stop talking to members of their own family. We’d be well advised to practice what our Lord teaches us.

The first—and most important if you ask me—bit of instruction Jesus gives us is to deal with conflict privately (v.15). If you’ve got a beef with someone, it’s not the classy thing to do to chew them out in front of others, or talk about them behind their backs, or post your outrage on social media. Go to the other person when the two of you are alone. If that doesn’t work, Jesus says to talk to the offender in the presence of one or two others. I should explain Jesus is talking here about discipline within the Christian community. In the context of our gospel lesson, you can’t boot somebody out of the church on just one person’s say-so. Jesus is probably referencing the Old Testament rule against putting anyone to death on the word of just one witness.[ii]

In this world where we spend chunks of our lives with our noses pressed to the screens of our mobile phones, it’s not a bad idea to learn how to talk to somebody one-on-one again. I heard a podcast[iii] recently which gave me some pointers on how to do this.

The first tip is stop, look, and listen. Ask yourself, “Who am I in the other guy’s story? An accuser? An uninformed nincompoop who needs to be put right? Somebody who has committed an offense? A threat?” The important thing is not to be defensive. You’re not trying to “win.” You’re trying to reconcile. Just listen first.

Step two: Without scorn or sarcasm repeat the other person’s point of view as you understand it. What is the value they’re articulating? You can say something like, “Clearly such-and-such value is important to you, and I’ve let you feel I don’t respect it.”

Thirdly, if you can get to a point of agreement on something, you might be able to get your friend to question their own position. You can try a little Socratic questioning. “Do you really believe I don’t care about (whatever it is)?” “Would you agree/disagree with this policy had a politician of the other party done/said this same thing?”

Finally, you don’t ever want to walk away mad. If the conversation gets too heated, you can tell the other person, “I value our relationship more than I value winning this debate.” You don’t have to get scolded or yelled at. You can walk away. Just don’t ghost the other person. Always leave the door open for reconciliation. Jesus never gave up on us. We shouldn’t give up on each other.

Ezekiel teaches us we have a duty to speak truth to one another. Paul reminds us not to repay evil with more evil. Jesus hung on the cross to forgive all of us.

So don’t be a jerk.



[i] Ezekeil 33:7-11, Psalm 119:33-40, Romans 13:8-14, Matthew 18:15-20

[ii] Deuteronomy 17:6.

[iii] No. I don’t remember which podcast. I’ll admit this is plagiarism, but I don’t remember from whom I’m stealing. When you get to be my age, you forget what you’ve had for breakfast most days.