The Rev. Brian E. Konkol serves as Chaplain of the College at Gustavus Adolphus College. Through the Office of the Chaplains, he is responsible for accompanying the Gustavus community by integrating faith and spirituality into the fullness of learning and life.
Konkol is originally from Amherst Junction, WI, and is a graduate of Amherst High School (1997). He completed a Bachelor of Science degree in Criminal Justice (2001) from Viterbo University (La Crosse, WI), in addition to a Master of Divinity from Luther Seminary (St. Paul, MN), and was ordained with the Evangelical Lutheran Church in America (ELCA) in 2005.
Posts By This Author
A Lenten Commitment to Homeland Insecurity
We clearly live in a world that is filled with risks and dangers, and because the increased availability of modern technology allows for harm to occur at unprecedented rates and levels, one can argue that we live in one of the most treacherous eras of human history. However, while the need for protection from harm is both natural and commendable, we are forced to consider whether protection itself can eventually become harmful, unnatural, and even condemnable. In other words, with such extensive resources invested in the pursuit of safety and security, one is forced to consider: What are the consequences of such “protection?" And what happens when so much time and effort is dedicated toward protecting ourselves from our neighbors that we eventually lose sight of who are neighbors actually are? At what point does the heightened priority of protection lead to the increased inevitability of isolation and ignorance? And finally, in our efforts to build impenetrable walls of protection (often in the name of freedom), do we not eventually incarcerate ourselves from the rest of the world and thus limit what it actually means to live free?
Being Saved From Time in 2014
To orientate a variety of foreigners for residence in North America, L. Robert Kohls and his staff at the United States Information Agency constructed a groundbreaking article, “The Values Americans Live By.” Kohls felt that visitors to the U.S. needed to understand “common American values” that would allow them to integrate more fully into the predominant cultural currents. All together, “The Values American Live By” highlights numerous ideals that most (but not all) U.S. citizens possess, all for the purpose of awareness building and cross-cultural understanding.
Among the topics Kohls covered in his 1984 article was the importance of time, for people from the U.S. often conceive of time in ways far different from others around the world.
Being Human in December
A predominant message of this holiday season seems to be both loud and clear: Our value as human beings is often dictated by our capacity to consume.
While the average North American consumes approximately twice as much as 50 years ago, we are significantly less satisfied with the quality of our lives, which is — of course — contrary to the mass “this stuff will make you happy” messages we receive on countless occasions each day. Nevertheless, we continue to embrace a culture of consumerism, for we consume at staggering rates, not only in an attempt to make right our perceived wrongs, but also because we are led to believe that such devotion contributes to the wellbeing of society. As Victor Lebow states, “Our enormously productive economy ... demands that we make consumption our way of life, that we convert the buying and use of goods into rituals, that we seek our spiritual satisfaction, our ego satisfaction, in consumption ... we need things consumed, burned up, replaced and discarded at an ever-accelerating rate.” According to the most vocalized narratives that affect contemporary life, to be a human of significant value in North America — especially during the month of December — is to be a committed and consistent consumer, even if it leads to our personal and public self-destruction.
Give (The Department of) Peace a Chance
The U.S. has resisted this peacemaking policy for generations. Even as far back as 1792, a signer of the Declaration of Independence, Benjamin Rush, along with Benjamin Banneker, suggested the blueprint for an Office of Peace (intended to counter what was then known as the Department of War). President George Washington stated that his first wish was “to see this plague of mankind, war, banished from the earth,” yet legislation for a Department of Peace was not introduced until 1935, which, by 1969 wasfollowed by 90 additional bills. And so, while many U.S. citizens state a longing for peace and nonviolence, we seem to lack the political will and public motivation to make it a reality, and the result is a continued state of destruction.
Obama, Seacrest, and Our War Against Indifference
As President Barack Obama prepared to address the nation on Tuesday evening to articulate a plan for intervention in Syria, NBC rushed to assure its viewers that the Ryan Seacrest-hosted game show, The Million Second Quiz, would not be interrupted. As detailed by the network, the president would speak for only 15 minutes, thus viewers could watch their televisions with full confidence that the entirety of the hyped-up program would be fully protected. While there was suspense as to whether NBC would follow through on its promise of an unbroken telecast, the presidential coverage stayed within the agreed upon time slot, viewers were able to watch their regularly scheduled program, and all was well in the world.
In the meantime, all is not well in the world.
But We Had Hoped...
In only four words — “But we had hoped” (Luke 24:21) — we find one of the most profound expressions of human emotion in the entire New Testament.
In the midst of all that was taking place around Jerusalem nearly two thousand years ago, Cleopas “stood still, looking sad,” for his life had taken a surprising turn for the worse. He had hoped that Jesus “was the one to redeem Israel,”yet it appeared that such dreams were shattered. Because of it all, Cleopas was left to move forward into a reality that he had not previously imagined. But we had hoped.
One can presume that Cleopas and his travel companion on the road to Emmaus not only felt shocked, lost, angry, and afraid, but also that their collection of emotions were representative of most who have come to believe that Jesus was the Messiah. While many had expected Jesus to be with them “mighty in word and deed” for many years to come, he was suddenly removed from their presence. In light of all that took place, the dreams of those who believed in Jesus were abruptly dashed, and the community of disciples was left — both literally and metaphorically — wandering down the road into a future that seemed removed of joy and filled with despair. But we had hoped.
When Robbers and Innkeepers Profit from Good Samaritans
The Parable of the Good Samaritan is one of the most well-known, beloved, and influential portions of the New Testament. As a striking narrative about care and compassion for others, the content of Luke 10:29-37 has reverberated throughout the centuries as a clear and profound call to public love through personal action. All together, the radical hospitality of the Samaritan has sparked various charitable acts and organizations around the world. Thus, one can argue that no other parable has offered a more profound impact on the course of human history.
Beers and Hymns
A few months ago, Stephen Marsh, my fellow pastor, and I walked into Chief’s Tavern on the east side of Madison, Wis., ordered a couple pints, sat on a pair of stools and discussed an idea that would eventually have a massive impact on the congregation we serve together. In specifics, we wondered whether we could spark a ministry by fusing two of our most treasured Lutheran traditions: beers and hymns.
The budding idea, which originated from some creative faith communities in other parts of the country, was to find a local tavern willing to host a monthly one-hour session of hymn-inspired evening fellowship. Within a few minutes of our conversation, we were joined by Brian Mason (owner of Chief’s Tavern), and what followed was a ground-breaking partnership between parish and pub. The first Beers & Hymns event was scheduled, and as the date drew closer, our collective thoughts and prayers moved back and forth between “Thanks be to God” and “Lord, have mercy”!
Pentecost and the Crucifixion of Privilege
While the consequences of social privilege are alarming for numerous reasons, we are reminded that such systematic inequalities are by no means unique to the current day and age. For example, during Jesus’ ministry he encountered a predominant culture that distributed a wide variety of elite benefits based upon gender, class, ethnicity, and other forms of false favoritism. However, one of the primary distinctions of Jesus’ life, which he continually modeled for his disciples, was a prophetic confrontation with unjust structures of social privilege.
As Jesus accompanied women, tax collectors, lepers, prostitutes, and others firmly placed on the underprivileged margins of society, he repeatedly sought the reversal of embedded discrimination and disadvantage. In doing so, not only did Jesus promote Good News of eternal life for after death, but he sought to “let the oppressed go free” (Luke 4:18) for the fullness of life after birth.
While Jesus continually endorsed the revolution of unjust social privilege, and although he taught his followers to do likewise in his name, the harsh reality is that privilege based on prejudice is profitable, which makes it difficult – if not impossible – for those in power to surrender voluntarily
Anesthetics and Advocates Below the Poverty Line
By definition, an anesthetic is a drug used to relieve pain (analgesia), relax (sedate), induce sleepiness (hypnosis), spark forgetfulness (amnesia), or to make one unconscious for general anesthesia. Anesthetics are generally administered to induce or maintain a state of anesthesia and facilitate a procedure. I believe that anesthetic can be employed as a striking image for particular deficiencies in faith-based responses to extreme poverty.
As one can cite many examples where faith is proclaimed and practiced solely as an escape from – rather than engagement with – the numerous struggles associated with impoverishment, we recognize that anesthesia is incomplete without corresponding acts of sustainable social surgery.
A practical way to serve within the tension of anesthetic and advocate is to experience a small portion of life below the poverty line. The World Bank sets extreme poverty as below $1.50 per day, and I plan to stand in solidarity by attempting to eat on less than $1.50 per day over the course of five days (Monday – Friday).