J-term Wrap-up

Well, here I am back in the great state of South Dakota where I began my posting journey. Being home is bitter sweet. I am glad to be with my friends and family in a place I love, but I miss the people of the great land of Iceland. The loss of Ben and disaster in Haiti also weigh heavy on my heart.

I started this journey with three questions; with twenty hours of darkness in the winter, how is Seasonal Affective Disorder (SAD) combated within Iceland and what is the Church's role in fulfilling this wholeness? How has the recent economic turmoil affected the nation of Iceland and further, the Icelandic Church and how it ministers within the country? And finally, what role do Icelandic sagas, poetry, and literature have in the Modern Icelandic Church?

The first question I think went unanswered because though SAD may be a problem in other places the reasons given by wikipedia.org (a fish diet and genetics) is largely a legitimate answer. Our host Gunnar even brought up the genetic phenomenon off the cuff early in our stay. Frankly, the Icelanders have been doing this so long they've had to adapt or suffer the consequences.

The second question has a little more substance to it. I hope that I've adequately described the financial situation in the Icesave post. Things went from really good to really bad in a few days, so quite obviously there is a lot going on and in reality the pastors as public figures and leaders have a lot on their shoulders. At the lectures at Skalholt, Dan touched on the subject in an honest way that surprised all of us, including Dan. In reality, this crisis provides the church an opportunity to help Iceland reshape its identity.

Financially, the Church's connection to the state has been helped and hampered by the crisis. They haven't had to worry about decreased tithing or offerings because with the exception for a collection for specific ministries and missions, offering isn't taken. At the same time, the state has decided to tax the tariff that they collect to help fund the established church, other religious organizations, and University. So, though people have to give the same percentage of income towards the church, the church is seeing a little less of that now. What Iceland is seeing now within the church is more special ministries to help those who are having trouble making rent and putting food on the table. The only problem is that charity is sometimes hard for Icelanders to accept.

Dan identified a crisis as an event that a person cannot come out of the same, i.e., they will have to redefine themselves. What the pastors of the established church in Iceland have in front of them is a great opportunity and responsibility to help their nation reform its identity.

Finally, I must say that I really enjoyed exploring the tip of an iceberg of Icelandic literature. Some of our assigned reading included Hranfkel's Saga (Don't worry, it's unpronounceable to me too,) and Iceland's Bell by Nobel Prize winner Halldor Laxness. There is much more and if Bill Holm (an American author writing about his experiences in Iceland) is correct an Icelander is either a poet or an athlete. The main church in Reykjavik is named after one of the most famous poets/pastor in Iceland, Hallgrimur Petersson. But with all of this literary history, my question remains unanswered.

I think that in the modern church you would find that stories of trolls and elves, of the hidden people, and of the former Norse gods have slowly worked their way out of the life of the church. In the earlier days when many of the sagas were written, within the period of Christianity but remembering the Settlement Period before then, a person reading these sagas could find the melding of these two worldviews. Now though, a more poetic nature has usurped these sagas and eddas. Storytelling still may play an important part in relating life as displayed at Skalholt one evening, whether that is of the Hidden People, or of John's recounting of the feeding of the 5,000.

One part of the literary history that we were able to experience was the liturgy. Morning and evening prayer at Skalholt was a wonderful experience where we got to try our tongue at singing beautiful Icelandic chants. Much of the Liturgy is sung; so much so that if you're a pastor and you can't sing, you'll be provided with lessons from a professional opera singer named Jon, (nicknamed Nonny). Iceland is a nation that values its poets and this can be most seen within the song books and liturgies that are still used today.

Readers, it has been a joy doing this blog, and even more of a joy going to Iceland. It was truly a cross cultural experience and it was wonderful to see the Church Universal alive and welcoming in Iceland.

God of the Nations, I thank You for the wonderful opportunity to spend time in Iceland. I thank You for the wonderful people who overflowed with hospitality. I thank You for the Universal Church ministering all over this earth. I ask for your blessings upon the people of Iceland and Your continued presence with the people of Haiti and with our community at Wartburg Theological Seminary. Amen