In Texas, the pervading Christian culture is of the non-denominational sort, where the theology of glory and a gospel of prosperity are often preached and widely accepted. This kind of Christianity becomes equated with what it means to be Christian. Well-meaning people of faith quote Joel Osteen, watch his television broadcasts, and buy his books because everyone else is doing so. Parishioners in the two congregations I have served in Texas had lost a depth of faith which allows for doubts, questions, gray areas, and critical thinking. They listened to sermons expecting to hear the answer or the way they should interpret. I taught parishioners to listen for the law and the gospel, to notice nuances in meaning when multiple translations of the same scripture were before us, and to value not what we were supposed to think but where and how we were each moved or confronted by the Word. By working on my own preaching performance and challenging myself to become more authentic in my witness, I hoped to inspire listeners to speak of their faith and to add their new-found Lutheran voices to those of the pervading culture. I conducted two surveys, one of Christians in Texas and one of Lutherans in Texas, asking for responses about social or theological issues. Results showed, without a doubt, the Lutherans had something different and unique to say to the culture. Now, would they say it? I viewed Joel Osteen sermons and interviews with my parishioners and asked them to respond with their own critiques and interpretations. Listeners brought their progressive Lutheran voices to the conversation, called into question whether beliefs or systems that bear the name Christian really speak for them, and engaged theological and denominational differences in a meaningful way.
