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Bishop's Message

RSS By: Bishop Robert Alan Rimbo




"Bridges Not Walls" 


"Puentes No Fronteras"



Grace and peace to you in the Name of Jesus as we enter 2018 together!


We are on the bridge - on many different bridges, to be frank. Transitions and changes surround us. So, I invite you to look back with me at two parts of our life together as a Synod that will have lasting impact. 


The Commemoration of the 500th Anniversary of the Reformation, "Reformation 500: Committed to Unity in Christ", on November 1 and in a variety of other events, marked this great year. At this Eucharist, we turned a page in our ecumenical and interfaith relationships. The response from various communions has pointed to a desire to join us on this bridge and work at tearing down walls that divide. I am pledged to lead us in these efforts drawing on the great spirit experienced at our remarkable commemoration. 




The second part of the new vision I have coming across the bridge into 2018 is our renewed and renewing commitment to various issues of immigration and welcoming of all people into our country and our churches. The SENT Committee is working hard at making the renewal happen and I pledge to be at the center of these efforts. Not only are we called to build bridges; we are also called to break down divisions by active participation in our communities at all levels. Lutherans have been central to the work of immigration justice for decades; it is an even greater need today. 


These two gifts from 2017 will continue to guide our efforts in 2018. Our unity as a Synod is a tremendous gift from God and together we will, by God's grace and power, cross these bridges into a bright future together.


A blessed New Year to all of you!



+ Bishop Robert Alan Rimbo

Metropolitan New York Synod, ELCA


















Finding Faith in an Age of Terror


This time of year, in a culture facing terror of all sorts, many people are wanting to find faith. I think a better way to approach this is to be in places where faith can find us. I’m not simply writing to invite you to a mosque or synagogue or church – although it would be great to see you there. I’m inviting you to places where people of faith gather. And, just to be clear, those are by no means restricted to houses of worship.


To be sure, there are plenty of those places available. On Christmas Eve I expect churches to be full. And I expect many who will sing "Oh, Come, All Ye Faithful" will be those who are simply wanting to be faithful, if only for an hour…or wanting to be more faithful because of what they are fearing. And that will be true not only of the Lutherans I represent.


The faith we seek to make available to people, the faithful community we will enter, are gifts from God. This faith and these people are marked by certain characteristics we need for the common good.


You may know that Lutherans are completing a year of grand celebrations surrounding the 500th Anniversary of the beginning of the Reformation. What I am hoping is that in the coming years we will move from that historic grounding we have commemorated toward greater cooperation with people of faith in ecumenical and inter-religious movements.


There is a great commitment among leaders of various communities of faith to engage progressive advances at the grassroots level, to promote tolerance, and to encourage people to flourish in a new and needed age of community. The amazing strides between Lutherans and Roman Catholics point to this.


There is a strong desire and willingness to work on welcoming all people in a spirit of generous hospitality. As a Lutheran I can say that many of my tribe are engaged in ministry with the LGBTQ communities. In our own Synod here in Metropolitan New York, we are working to address the systemic racism which is America’s original sin. We are strongly speaking out in opposition to the anti-Semitism and Islamophobia all around us. We are engaged with faithful people in our own country and around the world in addressing the abuses of power we see every day.


There are remarkable efforts at offering God’s welcome to immigrants and asylum-seekers and refugees, though we certainly look for more such opportunities in the face of governmental resistance. We will work actively to participate in inclusive welcome, as our Lord Jesus was himself a refugee.


There are local congregations in which people of faith are welcoming people of all races and nations, one of the great gifts of the amazing communities in which we live. We are striving to welcome the stranger without fear but with the same kind of faith that our ancestors experienced when they reached these shores and were welcomed by the first nations people.


There is a commitment to practicing a faith that is intimately connected with "peace on earth," the gift of wholeness that is truly the meaning of shalom.       


There is, in our churches and in many other religious communities, a welcome to the open table of God’s Reign where all can gather together.


And while we do not have all the answers, of course, we are faithful in responding to the terror all around, knowing that God is with us and guiding us into a new day of faith when war and hardship and suffering and oppression will be no more.


This is pious language. True words. What I am calling the synod I serve as bishop to do is to put these words into action for such a time as this. And I invite you to join me as faith discovers us together again and again.



Bishop Robert Alan Rimbo

Metropolitan New York Synod




Sermon for Reformation/Reconciliation Mass

Oct 24, 2013

Sermon for the Reformation/Reconciliation Mass at The General Theological Seminary, New York City

Sisters and Brothers in Christ: I am so grateful to Dean Dunkle, friends here at General Theological Seminary, those who have been planning this liturgy especially Pastor Jared Stahler of our synod’s Worship Committee, Dr. Tom Schmidt and the lovely group of musicians, and all who are leading this assembly in worship today. It is good to be with you and I look forward to ever-increasing partnerships between this community and the Metropolitan New York Synod. I preach in the Name of the Father, and of the + Son, and of the Holy Spirit. Amen.

Lutherans have a well-founded reputation for making a big deal about Reformation Day. So we seized the opportunity to gather here at General for a Lutheran High Mass for Reformation Day. Most people call it Halloween, but not us. We even have provision for it to be transferred to the Sunday before—this coming Sunday—just to be sure we get it in every year. And, even more troubling to me, we have a worldwide reputation for this. Several years ago, Lois and I had occasion to worship on October 31 at Evensong at Salisbury Cathedral. We were actually there to pay homage to Susan Howatch—one of our favorite authors—but loved worshiping with Anglican sisters and brothers on Reformation Day. The dean preached a fine homily, and after the Office, I greeted him, told him I was a Lutheran bishop, and that I found his sermon compelling. "You should have preached," he said, to which I quickly responded, "No, thank you."

Frankly, I don’t like Reformation Day. I much prefer re-focusing on Reconciliation. The danger Lutherans face in marking Reformation without Reconciliation is we so often pat ourselves on the back that we come dangerously close to dislocating our shoulders. Since it was decided to mark Reformation/Reconciliation today, I’ve thought back over listening to Reformation Day sermons for over 60 years and preaching nearly 40 years of them. I find them, often—including when I’ve preached them—to be exercises in self-aggrandizement.

Let me give a few examples of the type of sermons I have heard and preached.

One type is the psychological-existential-biographical sermon. The content of this type of Reformation sermon often focuses on Martin Luther and explores the various aspects of his personality and many of his personal issues, such as: his rather strained relationship with his father; his existential angst focusing on his fear of God the angry judge; his fear of death; his guilty conscience; his struggles with depression; his battles with the demonic; and so on. This type of sermon can be rather entertaining. Luther was certainly a colorful person. The most obvious problem is that it is too Luther-centered and often not enough Christ-centered.

The second type is the historical-sociological-ecclesiological sermon. It usually focuses on the events and trends of the Reformation age: the corruption of the Roman Catholic Church with its teaching and preaching and selling of indulgences, using the catchy sales pitch ditty, "When the coin in the coffer rings, the soul from purgatory springs." They often focus on superstitions and lack of literacy among many church-folk, including the parish priests of that day. Or they might look at the implications of the invention of the printing press and moveable type or the growing nationalism in Germany as key factors in shaping the Reformation, which they were. Or, they explore the increasing antagonism towards Rome and the elaborate building of St. Peter’s Basilica. Honest preachers might focus on the darker, more crotchety and embarrassing side of Luther, speaking of his anti-Semitism; in his less enlightened moments, he advocated the burning of Jewish synagogues and books, and the expulsion of Jews from Germany. This kind of preaching can also explore Luther’s alliances with the nobility and his counsel to them during the Peasants’ Revolt to kill and destroy the peasants.

That provides the historical, sociological and ecclesiological setting of the Reformation, and it can be informative, sometimes fun and on occasion even helpful. But one of the problems is that we become so preoccupied with analyzing the archives that the sermon no longer is a sermon but an academic lecture.

The third type is the theological-biblical-practical sermon. This type points to Luther’s most significant contribution to Christianity, that created a Copernican revolution in the world of theology, a contribution to which I am personally committed to claiming and reclaiming. It’s called The Theology of the Cross and I commend it to you.

The predominant scholastic theology of the day was what Luther called the "Theology of Glory." And it was by no means restricted to his day. The basic premise is what you can hear in all kinds of TV commercials, political campaigns speeches, and much of the rhetoric of the evangelical right: God rewards human beings but only when they deserve it by doing their very best, by working their hardest, by achieving their greatest goals—only then would God stoop down and reward them with grace.

Luther turned that on its head proclaiming a "Theology of the Cross." Since this is a seminary, I commend to you two books by Canadian Reformed theologian, Douglas John Hall: The Cross in Our Context and a recent collection of essays, Waiting for Gospel. Perhaps we can talk more about these recommendations later, but suffice it to say that Luther’s premise was this: we can do nothing to deserve God’s grace. But, at our very lowest, when we’ve failed, sinned, doubted, and struggled, and feel farthest away from God, God in the incarnate and crucified Christ is with us to forgive, love and accept us unconditionally. God in Christ removed and still removes the burden of our sins from us and takes them on by dying on the cross. Luther’s theological discovery was, and still is, a refreshing way of reading Scripture. He felt oppressed by the condemning, law-oriented words of the Bible because, as he said, lex semper accusat, "the Law always accuses." Then he began to read Scriptures in such a way as to awaken him to all of God’s promises, to realize the powerful message of Gospel: that God’s lavish love for us in Christ is unconditional, immeasurable, eternal. I suspect that, once you find this compelling theology of the cross to be true, you will discover that you are a closet Lutheran and you’re not very deep in the closet. It all comes down to one word: Gospel. That’s what I continue to be waiting for, what I believe all of you are waiting for, what the world is waiting for:

It’s what St. Paul was writing about in today’s reading from Romans. No one can ever be made right with God simply by meeting criteria or doing good things. The more we know about what God wants of us, the clearer it becomes that we aren’t able to achieve that. We try and try to be what we think God wants us to be, but we sink more deeply in failure and frustration. And when we do that, God in Christ reaches out to us, and lifts us up. God says to us, "I accept you and declare you ‘Not Guilty’ for the sake of Jesus Christ."

I know what you’re thinking because I think it, too, every day. It’s too easy. There’s got to be more to it than that. There has to be more. But there isn’t. God’s gift is wonderful: Your sins—all of them—are forgiven. You already are OK in God’s sight. And be sure to note this and note it well: It’s no-strings-attached-radical gospel. Since all have sinned and fall short of the glory of God, all are justified by God’s grace as a gift, through the redemption which is in Christ Jesus.

That’s breathtaking. God justifies all who cannot justify themselves, which means everyone, because that’s what God does. We remember not how much we have sinned but rather how much God has forgiven us.

Let me say it one more time, dear ones, sisters and brothers: My deepest sorrow is that we so easily forget the new life that is ours, we so readily lose touch with God’s grace. So I am grateful for this day, this community, this celebration. It summons to the surface of my soul once again awareness of the grace of God’s love for the one Church, for the whole world, and for each of us. God is our God and we are God’s people, gifted with grace and love.

In the name of the Father and of the + Son and of the Holy Spirit. Amen.

Bishop Robert Alan Rimbo


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