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By Emilie Bouvier

“But even more, all types of conniving methods are still being used to prevent Negroes from becoming registered voters. The denial of this sacred right is a tragic betrayal of the highest mandates of our democratic tradition. And so our most urgent request to the president of the United States and every member of Congress is to give us the right to vote.” 

–Rev. Dr. Martin Luther King, “Give Us the Ballot,” address delivered at the
Prayer Pilgrimage for Freedom, May 17, 1957 

I spent some time on MLK Day yesterday reading this speech by the Rev. Dr. King, seeking to learn more about his words on voting rights in particular. Nine years after he shared these insights, the Voting Rights Act was passed as a landmark legislative victory of the Civil Rights movement. The day it was passed, the Rev. Dr. King remarked that “voting is the foundation stone of political action.” 

Fast forward 55 years to the following lines from a 2020 article about voting in Minnesota (and the most significant way in which that right is stripped away):

Minnesota passed disenfranchisement of felons with statehood in 1858, but the practice didn’t become commonplace nationally until after the Civil War — when newly emancipated African Americans gained the right to vote. … Chris Uggen, a criminologist at the University of Minnesota who studies felon voting bans, said it’s difficult to untangle race from a punishment that continues to disproportionately impact black and Indigenous people. 

ABOUT TWO YEARS AGO, the synod’s Strategic Organizing Against Racism (SOAR) team discerned that criminal justice reform was a key thread to pull in in the holy work of untangling the bonds of injustice. Our current system is set up to be one of punishment, rather than one of restorative justice, and focusing our efforts on “collateral sanctions” is to identify those punitive measures that add up, burden upon burden, falling disproportionately on black on brown communities.  

The statistics are staggering. In Minnesota African Americans make up 5% of the total population in the state but make up 31% of the population in Minnesota prisons and jails. American Indians and Alaska Natives are 1% of the total population in Minnesota, yet 8% of the incarcerated population in the state.

Take a minute to realize what that means: The 101,800 people in Minnesota who have been released from prison but are still “on paper” – that is, on probation or parole – are highly disproportionately people of color who thus are banned from voting. It comes into focus quickly that this is an issue of racial justice. In fact, this is an issue of civil rights, and an issue of democracy and justice to which we bring a unique voice as people of faith.  

“The SOAR Team discerned that criminal justice reform was a key thread to pull in in the holy work of untangling the bonds of injustice.”

As Lutherans, we believe deeply in a God of restoration, reconciliation, and redemption. We are steeped in a language, hope, grace, stories, and promises of God’s redeeming force. Our ELCA Social Statement titled “The Church and Criminal Justice: Hearing the Cries” outlines the brokenness of our criminal justice system, specifically lifting up the way the dominant narrative around crime and punishment is antithetical to our theological commitments. It states:

Prevalent views such as ‘tough on crime’ rhetoric and policies make it more difficult to see each person involved in the criminal justice system as a human being. These views effectively override the conviction that all people are created in the image of God and worthy of appropriate and compassionate responses. 

Yet these words from our social statement are not the end of our involvement in this issue; they’re just the beginning. Leaders from across our synod have been coming together to raise awareness and seek action opportunities to create change.

I’M INSPIRED BY THIS faithful work to build a future of racial equity in democratic participation. Grounded in our identity as people of restoration and reconciliation, we have an opportunity to practice love in action by raising our voices on this issue.

See, there’s a reason I was reading this particular speech from MLK yesterday. Last week Restore the Vote legislation was introduced in the Minnesota House and Senate that will seek to restore voting rights to formerly incarcerated people in our state. Hearings will continue this week and we have the opportunity as people of faith to show up and to witness to our vision of redemption. 

Here are some ways to learn more about this issue and how to get involved: 

• Watch this synod-produced video that gives background and highlights the voices of synod leaders
• Check out the various resources on the racial justice organizing page on the synod website
• Sign up for updates and action opportunities for Lutherans for Restore the Vote  

By Bob Hulteen

I wasn’t watching the Monday Night Football game last night, … because I had already lost this season’s office Fantasy Football championship a day earlier. But, while finishing up a late supper, my social media feeds exploded with people calling for prayer for a player I had never heard of before: Damar Hamlin. And, soon thereafter, posts that chastised the NFL for even considering going on with the game started appearing. So, I googled to see what had happened.

Tragically, a 24-year-old safety had collapsed after the tackling of another young man in a game between the Buffalo Bills and the Cincinnati Bengals. After about ten minutes of CPR, an ambulance rushed the young man to the hospital. Fears arose about whether he had even survived the hit. We later found out that he had experienced cardiac arrest.

“It appeared that the NFL Commissioner’s Office was trying to coerce the two teams into continuing the game.”

Before joining the synod staff (and its Fantasy Football League), I hadn’t watched a football game for five or six years. The incredible violence on and off the field had turned me off to a sport that I otherwise enjoyed. The NFL seemed uninterested in addressing the crisis facing retired players with brain injuries. The concussion protocols were not in place or followed. The misogyny of players who took out their frustration and anger on their partners was unacknowledged and unaddressed. I decided I couldn’t support the NFL with my time or money.

But, the synod’s Fantasy Football league was a fun new experience. Although I barely knew the names of players at the start, I quickly became immersed in the rules of the game and spent many an hour following the stats and adjusting my lineup. (More on that later.)

BY LATE LAST night, I was really captivated by the fact that the NFL seemed to balk on discussion of postponing or cancelling the game. It appeared that the NFL Commissioner’s Office was trying to coerce the two teams into continuing the game. Sportswriter Mike Silver reports that he talked with people who had knowledge of the incident, and they said that the NFL’s first impulse was to keep playing. He also heard that Cincinnati quarterback Joe Burrow was told to warm up, but he refused and walked off the field.

Could the NFL officials force teammates who had just experienced the trauma of a fallen comrade to continue? Did the decision makers truly not see the distress of the players on the field, gathered in prayer?

“Tragically, a 24-year-old safety had collapsed after the tackling of another young man in a game between the Buffalo Bills and the Cincinnati Bengals.”

I have increasingly become aware, partly through the Fantasy Football experience, of the fact that football (and maybe now most sports) are driven by sports betting. The advertisements are all over the Fantasy leagues, but they overwhelm television commercials during games as well. FanDuel, DraftKings, Lucra, Prize Picks – clearly there is a market for gambling in this country.

And, as someone who listens regularly to KFAN, a local sports radio station, I can say that there is a push to make such sites more easily accessible, as well as to legalize gambling in Minnesota. The jocks also talk incessantly about making a quick trip down to the casino in Iowa to bet, longing for the day when they don’t have to travel to do so.

So, when we wring our hands at the fact that the Commissioner’s Office can’t make a call on the game, let’s be wise enough to admit that sports betting on this game – the over-under, the individual play of quarterbacks and receivers, the record of any specific team – influence just how decisions are made.

As I write this blog, Yahoo Sports released this explanation of where it is with the Fantasy Football feature it offers:

Yahoo Fantasy is waiting for the NFL’s decision on the resolution of the Bills-Bengals game, which was suspended when S Damar Hamlin went into cardiac arrest. Once the NFL shares their (sic) plans for the game, we will make a determination on how to proceed with Week 17 scoring. While we understand this game impacts fantasy league championships, our main concern is Damar’s health at this time. We ask for your patience as we await updates. Our thoughts are with Damar, his family, and the Buffalo Bills.

Yahoo Fantasy, it is increasingly evident to me, offers an “entry-level drug” into sports betting. Can you imagine what bookies and their more institutionalized counterparts are thinking and doing right now?

SO, WHY DO I care whether gambling drives decisions about players’ health and their well-being? Well, first and foremost, I hope because that is the human response.

But, I also have to admit that I personally have a problem with gambling. In my late teens, I discovered that I had a real proficiency with card games; I won a decent amount of money at legal gaming establishments. At 19 I realized that if I didn’t quit cold turkey, right then and there, I would probably never be able to. So, I haven’t gone back.

But, to this day I struggle. I have had occasions through my profession to simply need to walk through a casino to get to a meeting room. The lights and sounds immediately activate the dopamine; I jones for a card game.

“I hope that our legislators take into consideration the effects of gambling on individuals and communities.”

The State of Minnesota will consider expansion of gambling in the next legislative session. I hope that our legislators take into consideration its effect on individuals and communities. As we all raise our voices in anguish about the initial insensitivity of the NFL, I want us to remember what drives that compulsion to “finish the game,” no matter what.

And, I hope we follow in the footsteps of the Buffalo Bills and Cincinnati Bengals players, and pray for Damar Hamlin’s health and future. May we all be committed to the safety of athletes at every level (and all workers in all vocations), especially by thoughtful reflection on changes to procedures and policies that can impact people’s lives.

By Pastor Norma Malfatti

The Christmas tree at Rockefeller Plaza

These infamous words from A Muppet Christmas Carol have been part of my Christmas morning since not long after the movie came out. Before that it was Scrooged with Bill Murray. Watching modern versions of “A Christmas Carol” is a tradition that has grounded me and connected me to family across time and distance.

While the movie is on, someone (generally not me) is usually making Christmas brunch. I was talking to a fellow pastor recently and Christmas meals came up. It turns out we have a similar tradition of crepes and jam for Christmas Day brunch; their family’s is a newer, COVID tradition and mine is a product of my French heritage, a piece of my immigrant grandfather’s culture that he passed on to my father who in turn passed it on to me and my siblings.

“We all have Christmas traditions, some that are part of our cultural heritage, some that were passed onto us from our elders, and others that we have made for ourselves.”

I write this as I prepare for my annual December pilgrimage to New York City, a tradition passed on from my mother. She grew up on the Upper West Side (think The Marvelous Mrs. Maisel, though my grandparents rented a much smaller two-bedroom apartment than the Maisels) and the tree in Rockefeller Plaza was her community’s tree. Her favorite view of the tree was through Valerie Clarebout’s trumpeting angels along the Channel Gardens, which were installed for the first time in 1955.  My mom’s 12-year-old self was enamored, and she required a picture every year once she was no longer able to travel to see them for herself, savoring the memories of Christmases past.

We all have Christmas traditions, some that are part of our cultural heritage, some that were passed onto us from our elders, and others that we have made for ourselves.  The same goes for our congregations. At the church I belong to, I learned that the 4th Sunday in Advent is “Christmas Cookie Sunday” and most everyone brings a cookie to share. After worship we feast on the confectionary delights.

THIS YEAR I HAD a great honor and privilege to participate in Las Posadas with St. Paul/San Pablo in the Phillips neighborhood. Las Posadas, which means inns, is a prayerful and playful experience of the gathered community remembering Mary and Joseph’s search for a place to stay once they arrived in Bethlehem. Traditionally observed for each of the nine nights before Christmas, the gathered community reads Scripture, sings, and prays before heading out on their journey through the neighborhood knocking on (pre-planned) doors looking for a place for Mary and Joseph to stay.

It was quite the parade through St. Paul’s homes when I attended on December 14. More than 50 people (that I could see) stuffed into the hallway singing and carrying stars and “torches” to light the way, and residents at St. Paul’s who wanted to see what was going on.

“Las Posadas, which means inns, is a prayerful and playful experience of the gathered community remembering Mary and Joseph’s search for a place to stay once they arrived in Bethlehem.”

At each stop we sang imagined exchanges between Joseph and an innkeeper, as Joseph tried and tried to find a place for Mary to rest. The journeying finally ended when Mary and Joseph were granted lodging and the celebratory feast could begin. On this night we had chicken pozole with krumkaka and lefse for dessert. It was a delicious blend of the cultural heritage of San Pablo and Calvary, Minneapolis. (Calvary’s community is currently sharing space with St. Paul/San Pablo while its building is renovated.)

The night ended with a piñata, shaped sort of like a star. The points of the star represented sin and the stick we hit it with exemplified faith, which helps us overcome the power of sin in our lives.

The traditions we mark each Advent and Christmas season connect us to larger stories about God and our communities. I think my mother’s fascination with Clarebout’s angels was grounded in the heavenly host, singing “Glory to God in the highest heaven and on earth peace to whom God’s favor rests” (Luke 2:14 NIV), a visible remembrance of God’s presence and God’s abundant love in and for the world. That even includes those oft-forgotten shepherds out in the fields.

My experience of Las Posadas connected me to the perseverance and courage of Joseph and Mary and their calling to care for Jesus, our Immanuel. While I left that night full of joy and really good food, I also wondered, where am I being called to persist in faithfulness? Could I keep knocking on doors like Joseph? Am I being called to persist in new ways?

By Eric Howard

What life experiences have defined your leadership? For me, it has been my work at the synod.

Monday, August 6, 2018, was my first day as executive assistant to the bishop. At the time, it was opaque how administrative work could become a call to leadership. Navigating office challenges during the pandemic showed me that organizational leadership is about providing stability, listening, and making people feel heard in decision-making. Navigating an internal call for racial reckoning as a synod staff in the aftermath of George Floyd’s murder required a different kind of leadership.

Those who know me know I’m a transracial, international adoptee from Mexico. When I came to the U.S. at age four, I became the son of a single-parent mother and the oldest of three siblings. Because of my experience growing up in a white, middle-class family with American traditions, I thought I was well equipped to navigate cultural change with brown skin in a predominately White institution. The truth is: I faced many of the same challenges my siblings of color face in our 97% white ELCA.

“Culture change for inclusion can’t be an intellectual exercise; it’s about survival.”

For example, I learned just how uniquely exhausting culture change is as a person of color. Why is that? For me, culture change for inclusion can’t be an intellectual exercise; it’s about survival. I learned – and continue to learn – the art of pacing myself, balancing the urgency of change with the patience to meet people where they are. I’ve also learned the value of “giving back the work,” a leadership technique of getting training and tools to help others connect abstract commitments for inclusion to concrete strategies (like SMARTIE, the IDI, and REIT).

Focus is also challenging. As the “staff lead” on our Intercultural Equity Lens work, I constantly asked myself: “What 10 percent of the pie (the pie that represents the whole work of equity) am I most uniquely positioned to have an impact on?” This question helped me stay focused on my goal, clear on what I could say “yes” and “no” to, and what my work was vs. other people’s work. In a staff IDI session, our facilitator, Dr. Okokon Udo, asked us: “Who are you when you give yourself full permission?” Reflecting on that question has helped me be more honest as a leader, screening the difference between who I am and what I think other people want me to be.

MY POSITIONALITY HAS ALSO allowed me to see a paradox: Well-meaning intentions to build cultures of inclusion met with confusion and, at times, distaste. Take the fine line between inclusion and tokenism, for example. Perhaps a person of color is asked to join a predominantly White church committee or represent the church at a public event. Do they feel safe and welcome to influence what they’re being invited to? In spaces where White culture is strongest and power is most concentrated (e.g., governing councils, finance committees, etc.), psychological safety to speak against the norm may be absent. Some research shows the threshold for change happens when at least 25% of a minority group is represented.

One way of looking at it is: It’s tokenism if that threshold isn’t met. Given these realities, I find that inclusion is both about being clear on what you’re inviting people into and proactively designing spaces where people feel enough psychological safety for new voices and leadership to blossom.

“I learned just how uniquely exhausting culture change is as a person of color.”

I see this kind of inclusion work as necessary and complementary to “White allyship.” To me, being a White ally is about sharing the burden of racism. Some questions and challenging viewpoints about tokenism, biases, and white fragility are most effective when addressed between White colleagues. I’ll gently suggest that if you’re not uncomfortable in that conversation, you may need to dig deeper.

Once again, the Lutheran church has shaped and defined my leadership capacity in ways I will forever be grateful. As I say goodbye to this work, I thank you all for a new gift and sense of leadership. Thank you for this moment of service and for allowing me to lead in a compassionate place.

By Pastor Craig Pederson

In this Advent season of waiting, preparing, and making paths straight, I’ve been thinking about the kind of paths that will be needed for our churches to experience the Christ child this year. With the persistent and varied challenges we’ve faced in recent years, we’ve got some “road work” to do in preparing these paths. We continue to adapt to Covid realities, to come to grips still with historical racial inequities following George Floyd’s murder, and to navigate unusually turbulent economic conditions. (I wanted to write “post-Covid” realities, but having just tested positive myself last week, I’m reminded that it’s still very real and present!)

The Advent journey of making paths straight and getting ready for Jesus used to feel less complicated. The birth of the Savior of the world has always been a cosmic event, of course. But oddly, it felt like there used to be less at stake.

“We would light the Advent wreath candles and dutifully hold off singing our favorite Christmas carols so that the Advent portion of the hymnal could get some exercise.”

We would light the Advent wreath candles and dutifully hold off singing our favorite Christmas carols so that the Advent portion of the hymnal could get some exercise. We would proclaim our stress about busy malls and big box stores, and we would carefully orchestrate holiday parties and family meals to maximize fun and minimize potential discomforts. And, we would remind each other to remember the true “reason for the season” – which, like any good children’s message, has only one real answer: Jesus!

OVER THE DECADES, it has been the province of Mainline Protestants and Catholics to curate this Advent journey. Occasionally the broader culture would come along for the ride. Evangelicals and Pentecostals didn’t resonate so much with it, however, so they went right to the manger.

The term “Mainline Protestant” suggests that some kind of path – a “main line” – has already been prepared, at least for someone. The term likely originated in the early 1900s in the Philadelphia suburbs that were served by the “Pennsylvania Railroad Main Line.” These suburbs were home to primarily white, wealthy, privileged churches. Residents could hop on the Main Line and join a Protestant church (Presbyterians, Episcopalians, Methodists, Lutherans, etc.) that best served their social, economic, and community interests.

The term was popularized in the 1920s when these large Protestant denominations affiliated with the newly formed National Council of Churches as they were theologically wrestling with fundamentalists. For the past hundred years, it has been used as a catch-all phrase to describe the growth in numbers and political influence – and then the decline – of these large national denominations.

“Brueggemann advocates for us to pay greater attention to paths, because a path requires ‘slow, inefficient neighborliness.’”

Mainline churches have long been characterized by social justice values and a progressive theology that strives to be inclusive. But they have struggled to put those values and theology into practice in ways that have transformed the conditions of inequity and oppression, and their evangelism efforts have often fallen short.

In a recent article, Lutheran pastor and consultant Dave Daubert suggests it is precisely this mainline orientation that has impeded our spiritual vitality and evangelism. He says,

“I routinely am part of a conversations about how to share the good news of God in Christ with others and how to invite people into a life of faith. … I often hear the same thing from mainline folks everywhere. We like to serve. We like to pay attention to the world around us. But we don’t like to talk about our faith. Almost always the reason is the same: Whatever brand of church we are part of doesn’t do that. It’s [not] in our DNA.”

In another recent article, Walter Brueggemann reflects on the different types of journeys we experience based on the type of route we take:

“So consider ‘paths.’ They are formed by habit and reiterated walking. Even cows soon trace out a path as they head ‘home’ at milking time after a long day. Such paths take the landscape as it is, and traverse it in unhurried ways. By contrast a ‘road,’ or better ‘a highway,’ brings the necessary bulldozers and earthmovers to alter the landscape to make travel swifter and more convenient.”

Brueggemann says that paths emerge inefficiently, while roads (and rail lines, I would add) are designed with efficiency and speed that serve the economic interests of those in power. He writes, “… it is even better if the road system can be designed to destroy ‘undesirable’ neighborhoods of the poor or ‘people of color’ who are at best an inconvenience for the regime of efficiency and speed, and do not in any case usefully participate in the wondrous market of commodity goods.”

Brueggemann advocates for us to pay greater attention to paths, because a path requires “slow, inefficient neighborliness that allows time for serious face-to-face interaction, and that takes seriously the wellbeing of neighbors whose names we might actually come to know.”

A LOT IS AT stake this Advent season. Even as we tend to the spiritual, mental, and physical health of our churches, we are also growing in our awakening to the needs and gifts of our neighbors outside of our mainline experience.

“The Advent journey of making paths straight and getting ready for Jesus used to feel less complicated.”

For my part, I acknowledge that I am drawing upon the work of two older white male religious leaders with strong critiques of mainline churches for this blog. Part of my Advent “road work” is to reflect on my own mainline experience, and to seek out broader voices to absorb their wisdom, insights, and experiences.

Blessings on the Advent paths you prepare for yourself, your church, and your community. Jesus is coming soon!

By Jack Hurbanis

In June of this year, I had the opportunity to attend a weeklong training hosted by leaders on synod staff and from Street Voices for Change entitled “The World Is About to Change.” The entire week was focused on building skills to more faithfully engage in issue-based community organizing and, while I learned a lot from that week, one phrase has stuck with me on a near daily basis: Being right is not enough.

I am someone who cares a lot about being right. Fun fact: Before arriving to the synod staff, I worked as digital producer for WUWM 89.7 – Milwaukee’s NPR affiliate – where a large part of my job was to write stories that were 100% correct. I achieved that goal about 95% of the time. So, hearing that simply being right isn’t enough to make positive change in my community stung a little.

“The ELCA has recently released a draft of a new social message on the climate crisis.”

I wish it were true that being right was enough; we all do. It would make everything so much easier. There would be a right and wrong side to every issue and, whenever someone arrives at the most correct solution, we’d all agree to follow it.

From the ELCA’s draft social statement

THERE IS NO BETTER issue that illustrates the frustration that being right is not enough than climate change. It has an objective reason for happening, scientists agree that it is the biggest threat to our planet we currently face, and there are countless pages of peer reviewed studies laying out just how we can fix this problem. Yet we struggle to implement some of the most basic solutions.

Because being right is not enough. Our communities must be organized and demanding these solutions to make real change. The great news is that organized communities can be enough.

“The great news is that organized communities can be enough.”

I am writing about this because the ELCA has recently released a draft of a new social message on the climate crisis. As I read through it, I constantly thought to myself “being right is not enough, it must be joined alongside community action.”

I am happy to report I see many great commitments and calls to action inside the draft which pair scientifically driven solutions with opportunities to act (which can be read here). Our EcoFaith Leadership Team wrote a letter outlining feedback (also below) on this draft which includes both what we see as working well and what we’d like to see changed.

While you don’t have to sit down and write your own letter, I would encourage you to read through the draft and fill out this survey that churchwide has put together to give your feedback on how you want our Church to be addressing the climate crisis.

In addition, I’d love to hear your ideas and what you’re already doing – so don’t hesitate to reach out. Because organized communities are enough to make change.

Oops! The link in the 11/29/22 e-news might have taken you here. If you’re looking for Jack’s blog, go here.
But if you haven’t read John’s post from last week yet, you should!

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By Pastor John Hulden

Teenagers are amazing. In my 35+ years of trying to be a pastor, it is a good day when I get to hang out with teenagers.

Yep, sign me up for those long bus ride trips with teenagers. They are much better group travelers than full-grown I-know-what-I-want adults. One thing I’ve figured out, teenagers are much better dealing with authority than old people.

“Teenagers are much better group travelers than full-grown I-know-what-I-want adults.”

Perhaps it’s because teenagers, unlike most old people, are used to doing stuff they don’t want to do all day long. As an old guy, I try to work my life so that I don’t have to do activities I don’t want to do all day long. Teenagers often don’t have that luxury.

I try to listen when there is expert advice in connecting with teenagers. Here’s why: My hunch is that, if something works for teenagers, it also will work for their elders.

ONE OF THE PODCASTS on my phone is “3^rd Tuesday Conversation” from the ELCA Youth Ministry Network folks. The three hosts are really cool people from our very own Minneapolis Area Synod!* The guest on their September podcast (E48, 9/20/22, 34 minutes) was Kara Powell, executive director of Fuller Youth Institute, talking about her new book: “3 Big Questions That Change Every Teenager.”

Kara talked about how teenagers want deeper conversation. (Don’t old people, too?) Teenagers want to talk about what is important to them, what is troubling them, what is inspiring them. (Is that the same for you?)

“On the podcast, Kara Powell talked about how teenagers want deeper conversation.”

Research with 2,200 diverse teenagers showed them asking three big questions:

• Who am I?
• Where do I fit?
• What difference can I make?

(Don’t we all have ongoing questions about our identity, belonging, and purpose?)

HOW DO WE HAVE conversations that get to these bigger questions – with teenagers or anyone else?

I suppose the simple answer is just listen. But listening doesn’t always come naturally.

I’ve heard Felicia Boone, the synod’s wise and esteemed synod vice president, remind me and others more than once to “W.A.I.T.” To remember to ask yourself: “Why Am I Talking?” I suppose it is as simple as “Why do you think God gave us two ears and only one mouth?” Yep, but this learning doesn’t come easy for me. It takes moments to learn, a lifetime to master.

Perhaps you’ve heard about our synod’s effort in Faith Practices and Neighboring Practices. The gift of a Lilly Endowment grant has given us time and resources to help more than a dozen congregations to practice deep listening, … to God, … to neighbor, … with no agenda. It’s so simple and so challenging.

“Why do you think God gave us two ears and only one mouth?”

It’s easy to understand that difficult things take practice. Malcolm Gladwell, author and podcaster, has become famous by pointing out the rule: It takes 10,000 hours of intensive practice to achieve mastery of complex skills and materials. In the early 1960s, the Beatles played for days on end at the strip club Indra in Hamburg, Germany. Hour after hour, day after day, they played a few of their own songs, but also did covers of a vast array of musical styles and songs. Lo and behold, the Beatles got pretty good at what they do.

I’m often surprised how simple things need practice, too: saying thank you; using your turn signal; slicing a bagel without going to the ER; listening.

In a few days the biggest annual holiday where no gift giving is required will be here! Join with me in being curious about the folks sitting at the Thanksgiving table. What is important to them? How do they connect to their community and the world? What do they know well enough to teach others? What would they like to learn? Ask questions. WAIT. And enjoy the practice of listening this holiday season.

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*3^rd Tuesday Conversation hosts:

• Dannica Olsen is the Director of Youth Ministry at Westwood Lutheran Church in St. Louis Park.
• Adam Butler is lead pastor at Trinity Lutheran Church in Long Lake.
• Elizabeth Pedersen is a Deacon and directs the high school ministry at Lord of Life Lutheran Church in Maple Grove.

By Bob Hulteen

Region 3 of the ELCA (the nine synods of Minnesota, North Dakota, and South Dakota – or what Pastor John Hulden calls “the ‘otas”) pulls together the bishops’ staffs once a year for a three-day retreat to share information and talk about policies and programs that could be improved throughout the region. It’s a time to meet colleagues in ministry and talk shop, an opportunity that synod staff people don’t often have.

This week is the Region 3 gathering for 2023. It’s the first in-person meeting of the staffs since 2019. As you can imagine, there has been some turnover since then, including the election of four new bishops in the region. And, this year we are meeting at a new site – Luther Crest Bible Camp in Alexandria, Minnesota.

The view from previous years’ Region 3 Retreats at Joy Ranch in South Dakota.

I appreciate it when we gather. It’s good to have colleagues.

But, I am most thankful for the opportunity to hang with folks from our more rural synods. Having been born in a very small town in what is now the Northwestern Minnesota Synod, and having grown up in what is now the Western North Dakota Synod, I spend most of my time these days with people right here in the Minneapolis Area Synod. And, while there certainly is some diversity of thought within our little synod, I am challenged by the wide range of opinions in our synods where bishops sometimes drive four or five hours to install a new pastor.

IT’S NOT NOSTALGIA that draws me to hang out with my colleagues from these synods. At least, that’s not the only pull. These days I am aware of the great divide between urban and rural areas that separates and isolates us from each other.

When I ended up in inner-city Washington, D.C., in the early ‘80s through the Lutheran Volunteer Corps (in what is now the Metro DC Synod), I was confronted by urban poverty. And yet, the types of disinvestment from rural communities, where main streets were being decimated by an influx of box stores, was very familiar. The same impulses were driving an economic change in the most urban and most rural parts of our country, I realized.

As we have just completed an election cycle (and probably within days will enter the next one), we are aware of political motivation for creating division and isolation. Ads demonize and “otherize” folks who live in other parts of the state. And, there is so much money in campaigns that micro-advertising means the message is directed to people susceptible to have their fears or biases confirmed.

Time for worship together

Twitter storms that try to shame people for where and how they choose to live are common place. And, with a high degree of anonymity, we are able to stereotype and dismiss people who are essentially our neighbor … who are often facing similar economic struggles of economic disinvestment.

When I can spend time with my synodical colleagues, I have the chance to be reminded of the similarity of basic values, and I can begin to imagine discussions where we discuss a way to a shared future, where “we all do better when we all do better,” as my political hero used to say.

Recently Lisa Pruitt, Martin Luther King Jr. Professor of Law at the University of California Davis, was recently the featured speaker at the Westminster Town Hall Forum from Westminster Presbyterian Church in Minneapolis. She challenged the in-person and on-air listeners, especially those in urban areas, to rethink the ways they talk about rural residents. She wondered whether constructive conversations about a “fair share” of political power for rural people would mean urban-dwellers would treat rural folks with less contempt and anger. “The contempt and the anger are not serving city folks well, and they certainly are not rural folks well. So maybe it’s time to take a different tack,” she added. Quoting a New York Times article by Roger Cohen, she posited that New York and California don’t have a stranglehold on the truth any

more than Kansas and Missouri do.

Social time

We can ask the question: Do Minneapolis and Saint Paul have a stronger connection to truth than Waseca or Wadena? Or, in reverse, do Bemidji or Baudette better represent Minnesota values than the Twin Cities?

And, I wonder, no matter the answer to those questions, can the church, specifically the ELCA, do anything to reweave the web of society in Minnesota. Could our synod and one of the more rural synods engage in discussion that repairs distrust and counters division? Could they know we are Christians by our love?

Do we even want to take the risk for the sake of the gospel?

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UPDATE: Drat, I caught a terrible cold and wasn’t able to go to Alexandria to be with my colleagues. (And, just to be explicit, I have been getting a negative COVID test every day since the day before election judging last week. It’s just a cold. But, no one wants to be around someone coughing and sneezing.)

By Jack Hurbanis

Being present in rooms with the people who have power and make decisions in our communities is one of the foundational pieces of community organizing. Whether those are elected officials, business and nonprofit executives, or religious leaders, showing up is key to ensure their decision-making power is used in the interest of the community they represent.

As an organizer, I constantly think about what meetings I want people to be aware of and where there might be a lack of public space – meaning that I may need to help to create that space.

Jack Hurbanis testifying on behalf of the synod’s EcoFaith Network at the October Public Utility Commission meeting

Our Minneapolis Area Synod EcoFaith Network’s work around energy utilities has led us to advocate on behalf of inclusive financing programs. (If you hadn’t heard about this work before, check out this one-minute explainer video.) Such policies make it easier for all people to reduce the amount of energy they use and pay for. And working for this policy solution has been all about showing up in public spaces – many where people perk their ears up when they hear there are people from the local Lutheran church wanting to talk about why their faith has called them to care about energy policy.

“The PUC commissioners decided to reject the program and take no action on helping Minnesotans reduce their energy use and help move us forward into a more sustainable future.”

On October 13, a dozen EcoFaith leaders joined other concerned community members at a Minnesota Public Utilities Commission (PUC) hearing. At this public meeting, the PUC would decide whether or not CenterPoint Energy would adopt an inclusive financing program for its Minnesota customers. This was the culmination of a nearly year-long process of gathering community and expert opinion on the idea of inclusive financing, spurred on because a number of communities in Minneapolis demanded such a program.

Ecofaith Network members were a part of the more than 70 individuals who submitted written testimony to the PUC, telling their personal stories and explaining their support of the program. The Ecofaith Network also supported local energy organizations in submitting more than 30 pages of technical and expert commentary on the program.

THE HEARING LASTED just over two hours, most of which consisted of PUC commissioners asking questions of different groups and deliberating; but it did allow for public statements from those who had participated in the written commentary process. I, along with Tim Schaefer from Comunidades Organizando el Poder y la Acción Latina (COPAL), spoke on behalf of a coalition of 19 energy justice, faith-based, local self-determination, and clean energy organizations.

The PUC commissioners decided to reject the program and take no action on helping Minnesotans reduce their energy use and help move us forward into a more sustainable future.

While the decision was incredibly disappointing, I don’t share this experience here to make you feel despair. Instead, I share this to shine a light on why it is so important that faith communities – like the ones we are a part of – be in rooms like the October 13 PUC hearing, even when we disagree about the decisions being made.

“We are present in board rooms to show the power of community, to demand a future where everyone of our neighbors is cared for, and to let our decisionmakers know that we aren’t going away until that future exists.”

Because we are there to show the power of community, to demand a future where everyone of our neighbors is cared for, and to let our decisionmakers know that we aren’t going away until that future exists. This rejection only strengthened our Ecofaith leaders’ commitment to increasing access to energy efficiency.

If you are looking for help in knowing where you might make the most impact in being present, don’t hesitate to reach out! You can find me at j.hurbanis@mpls-synod.org, even if your passions don’t lie in attending Minnesota Public Utilities Commission meetings with our Ecofaith Network, I bet I can help connect you with someone who can help you get you involved in any issue area.

By Maya Bryant

Walking into Lord of Life Lutheran in Ramsey on October 6, I wasn’t entirely sure what to expect. It was our second Communicators Gathering in person since the beginning of the pandemic, and our constituents were excited to come together again with some new faces in the mix.

The topic: style guides – their importance, their use, how to make them, etc. The communications staff cultivated a group of panelists – journalists, editors, and style guide lovers – to hold a Q&A about their experiences of interacting with these essential rubrics for editing and design.

If you don’t know, style guides are “instructions” that help communicators format how they share information with their audience. These “suggestions” or “rules” can range from things as broad as color schemes in emails to things as minute as whether or not to add a colon and two zeros after the three in 3:00 p.m.

“Style guides are ‘instructions’ that help communicators format how they share information with their audience.”

While the minutiae of style guides can be overwhelming for some, I find them to be relieving. To have a set of rules to follow to make sure that everything is included correctly and succinctly allows an author’s creativity to shine and simultaneously allows English written language to be understood by most. Keyword: most.

By creating your own style guide with your colleagues, you can build an identity for how you communicate. (This is a project I believe our synod staff should consider going forward with our written language). So, I was certainly anxious to hear what these panelists had to say.

I WAS PLEASANTLY surprised by the immediate and extensive conversation about the importance of inclusion. When asked about a time in their work when a style guide was important, Christina Colón, a well-versed journalist and editor, spoke about her excitement that in 2019, the accent in her last name was recognized in the AP (Associated Press) style guide. Previously, the accent was not allowed to be inserted in her name in journalistic writing because AP claimed it to be untransmissible between computer systems.

Her statement struck me in way I wasn’t ready for.

Despite the wonderful conversation around me, I kept going back to that little accent. A single accent was the difference between perceived inclusion and authentic inclusion. A single accent allowed an important part of Christina’s identity to exist in the places she thrived. And that was not afforded to her until 2019.

“A single accent was the difference between perceived inclusion and authentic inclusion.”

It made me think of the times my identity was erased for the sake of “ease.” The ‘I don’t see color’ people; the ‘what are you, really?’ people. Because my identity was too difficult for them to grasp, they’d drop certain pieces to fit their narrative.

The accent matters. The accent is part of who you are.  Without it, people can’t see all the parts that matter to you.

Are there accents that have been taken from you because someone deemed it “too difficult? What are you going to do about that? And, perhaps a more challenging question: Are there accents that you have edited out in order to fit with the rules? What can you do about that?