A History of Faith

Gambling on Kentucky's Future

2012-01-26T10:37:00.000-05:00

The Legislators of our great Commonwealth are about to lay a heavy burden on the shoulders of the voters throughout Kentucky. They are asking us to make a decision that could well lead to the expansion of gambling without the information explaining the actual costs and impact on our communities. In recent years, the United States Government has received at least 36 separate reports on the impact of gambling in urban and rural casinos as well as racetrack casinos. In every one of those studies, implementing specific procedures and guidelines were essential in moderating the negative effects of gambling. The indictment in each study accepts that there is indeed a negative economic impact and community consequences to gambling that must be factored into the procedures for implementation. To name only a few, the studies reported a near doubling of filings for bankruptcy, chronic addiction to gambling and domestic violence. Divorce rates in areas with legalized gambling increased by a third and ironically, areas with legalized gambling also saw a significant increase in illegal gambling. The effects are more significant with destination casinos in rural communities.

The reports also cited that only when state legislators clearly outline a financial agreement with casino owners on how much money will remain in state, used for infrastructure projects such as roads and schools, employment requirements for quotas of in state versus out of state workers, benefit packages for employees, increased investment in law enforcement services and investment in social service agencies that will be forced to handle the added strain of addiction counseling, domestic violence and homelessness, are the effects moderated. Unfortunately any such details as pertaining to the issue of expanded gambling in Kentucky are, at present, not readily available, making our job as voters all the more difficult.

In all fairness, some of the studies did report initial increased cash flow to state and local governments. Unfortunately, the long term benefits of the increased revenue were almost universally unrealized as money was soon redirected to social service agencies and law enforcement.

I don’t understand how we can be expected to make an informed decision without the full details of how the expansion of gambling will be realized. Even if we did have the details, does it make sense to clear the way for an industry that has, in every single case, negatively impacted the social fabric of the communities in which they did business? Unfortunately, even in those communities where money was made available to help victims of domestic violence, it was little consolation to the wife and children that were presently homeless and victims of a broken family. This situation is not the creative summary from yet another religious leader and opponent of the expansion of gambling, it is the known and observed result of every independent study on the issue. If we must vote, let us vote. However, urge your legislators to provide specifics before we open Pandora’s Box. Frankly, the impact of this issue on my son’s future, the future of this community and our Commonwealth is not “a gamble” I am willing to take.

MLK Sermon at St. James AME Church in Ashland, Kentucky

2012-01-16T15:43:00.001-05:00

It is a supreme honor to be have been asked to speak today in celebration of the ministry of the Rev. Dr. Martin Luther King, Jr. I dare say that to be asked to speak at Westminster Abbey or St. Peter’s in Rome pales in comparison to having been asked to stand at the pulpit of this historic church on this important day. I thank the members of the historic St. James AME Church as well as her pastor, the Rev. Leevshia Pryor. Thank you too to Ann Newman and the NAACP for the privilege of addressing you on this day and this occasion.

I must begin by saying that I am not a speaker, I am a preacher. A speaker, using his or her own prowess and abilities, articulates a position or set of ideas for the listener to consider. A preacher does no such thing. A preacher articulates not his or her opinions, but heralds the words of God. It is not in a preacher’s abilities that hearts and minds are changed but it is the power of the Holy Spirit.

Properly introduced, Dr. Martin Luther King, Jr. is not, in my estimation, just a civil rights leader. Nor, if he were here today, would he be so inclined to convey to you a perspective of human society and the prospect of peace and justice that is of human origin. Properly introduced, the man whose dream we come to honor this day was, and is, the Rev. Dr. Martin Luther King, Jr. He too, was first and foremost a Christian and second, like unto it, a preacher of the Gospel. He was a servant of the same King I have been privileged to serve these past 20 years, the One who is the unique revelation of God himself, Jesus Christ.

I have decided therefore to do that which God has called me to do and the Church has ordered me to do as a Minister of the Word and Sacrament. I have come here today to preach.

I stand here in a room of venerable colleagues. Preachers, elders and deacons who have served the Church in faithfulness. Many of these preachers, like Bishop Thomas, Rev. Mosley…..have not only proclaimed the Gospel from their respective pulpits, but they have interwoven their lives, the hearts and their minds into the tapestry of a vision that was not Dr. King’s alone, but was given to him by the Prophets of Hebrew Scriptures, the apostles of the early church, The Triune God himself. Unlike these preachers who have yielded this pulpit to me, I have not tasted the wine of bitterness as they have, I have not endured the threats, the discrimination, the recrimination of a nation that did not want to hear a word from the Lord. But do we ever enjoy hearing a word from the Lord when the Lord comes to point to us how far short we have fallen from his vision for his creation, his church?

Scripture reminds us of God’s vision that his house is to be a house of prayer for all people. It was God’s vision through the prophets that we are told of the sacrifices his demands…to do justice, to love mercy and to walk humbly with our God. It was God’s vision that in the moments after the rushing wind of Pentecost the Church , in Acts chapter 2, witnessed the gathering of Parthians, and Medes, and Elamites, dwellers of Mesopotamia, Judeans, residents of Cappodocia, Pontus, Asia, Phrygia, Pamphylia, Egypt as well as Libyans, Cyrenes, Romans, Jews, proselytes, Cretes and Arabians all speaking the wonderful works of God. It was God’s vision that a new order of humanity would be based not on creed or color or wealth, but as sheep and goats…the sheep for those who would accept the living word of Christ and the goats who would reject it.

So, let us come together in this moment, on this holy ground, with all who hear the songs of the angels and listen for the voice of the Good Shepherd.

Read Luke 2:13-14.

How easy it is to relegate this reading to the season of his Nativity…a season when even the most bitter among us will seek to at least entertain the utter reordering of the universe…with the intention that when the season is concluded and the lights have been extinguished, we may return to the brutality of our an inhumane experience that we propose is demanded of us in order to survive in a culture of casual callousness.

“Peace on earth and goodwill to all.”

We do not need to be religious to know the destination of the yearning within all of us. We do not need to be confessionally Christian to hope for a day when mothers do not weep because their sons…and daughters have fallen as sacrifices to the gods of war and human greed. We consider ourselves in our modern context as more advanced than those who precede us. We arrogantly believe that this democratic republic we call the United States of America will avoid the same pitfalls of the other great republic known as the Empire of Rome. Yet we continue to believe that peace and prosperity can be assured by the excessive application of force. We have falsely assumed that the best way to live in peace is to make extinct those who would dare oppose us.

Peace on earth, as the angels’ song resounds throughout human history, they do not propose a position or an opinion for us to consider, but they announce a royal declaration in honor of the newborn King. They announce a new reality…“Peace on Earth.” How shall we know that peace? To welcome this declaration as a reality in our lives depends on four basic propositions that I believe are informed by Scripture, announced by the Church of Jesus Christ and made real in the lives of not only every believer, but every human being. We must, first, recognize that humanity is interrelated. What I do…or do not do…affects all of us. When a mother’s arms ache for the embrace of their child that will never come, we should be filled with a holy rage. When a father excuses himself to go out back and weep with grief unbearable that his child’s voice will never fall on ears again, the righteous indignation of the entire human race should demand a reason. At last night’s AAMA service, Sister Kelva Nelson reminded us that the cry of hungry children is not only those of far off countries, but children here in our own community. Her testimony, as an educator, that she and other teachers in our community worry about whether or not their students will have enough to eat over Thanksgiving break or feel the embrace of someone who cares for them can be found within our own neighborhoods.

When fathers forget their children as they might forget the previous weekend’s lovers, when mothers who are strung out on oxycontin are more worried about where their next high will come as we watch their children sink lower in poverty, crime and addiction, it impacts all of us. When a man strikes a woman in a drunken rage, it not only makes one woman a victim of abuse, but he strikes all of us who are made in the image of God. We know we are interconnected. Our present financial crisis is an example of a global economy that not only impacts our wallets and way of life, but it demeans and dehumanizes the whole human race. The liberation of the human race from oppression, poverty and indignation is an imperative that is demanded of all of us because it affects all of us.

Peace on earth is recognition that the means and the ends must be understood in mutuality. The ends never justify the means for they are interrelated. The application of force in order to secure peace is an oxymoron. It does not make sense. War and violence only serve to repress those who have been identified as aggressors. It breeds resentment. Resentment is never satisfied. It lies to us and tells us that retribution will bring solace, but it only serves to fan the flames of hatred and erroneously justifies our contempt for each other. Before those who use violence as means to liberation are able to fully understand the effects of striking out, the perpetrators of violence wake up one day and realize that they too are victims of their own efforts. The chains of fear and reproach have bound our hands that were created to reach out in service. The iron mask of envy has silenced our lips that were intended to echo the message of the angels throughout the ages.

I am a historian by self designation. The times in human history that the church has flourished have been in times of not just persecution only, but persecution that was defeated with the methods of the Prince of Peace who never spoke evil, never sought to beguile, but was led as lamb to the slaughter. Yet, in that desecration, known to us as the cross, Christ broke the bonds of death and sin. As the martyrs of the early church were sacrificed for the entertainment of the people, as Christians were fed to lions, roasted on irons of fire and hung on wooden stakes, covered with pitch and lit on fire to provide light for spectators at the coliseum, the eternal Kingdom of Peace was breaking forth into the world.

We support a missionary in China. When he visited our congregation to share with us the work of spreading the Gospel, I asked him to relay to our brothers and sisters in that ancient nation that we were praying for an end to their persecution. He quickly said to me, “No, the Christians do not want you to pray for an end to the persecution of the Church, for it is that very persecution that has catapulted the growth of the faith beyond that of any other nation on earth.” He said, “do not pray that that the persecution will end. Pray that the Christians will be strong in the midst of persecution.”

Peace on earth breaks forth when we are able, as a people, to affirm the sacredness of all human life. In the Beginning….literally, in Genesis, chapter 1, the sacredness of all of humanity is affirmed in the declaration that we all are made in the image of God. There is no such thing as an unwanted human life or an inconvenient human life. There is no such thing as a disposable human life or a human being that deserves to forfeit his life in execution, because the life that is within all of us is not our own. The life of that child in the womb belongs to God alone. Even the life of the most horrific offender of human brutality breathes because God has willed it.

The New Testament, written in Greek, teaches us that the ancients understood the power and diversity of love. The Greeks gave us two words commonly understood and commonly accepted by us all. Philia, or brotherly love, is the affection we have for our kindred. We get the word Philadelphia from it. Eros, as understood in modern usage as erotic, properly reminds us of the passion shared between husband and wife. But the Greeks have given us another word for love…a word that may be very foreign to us for I know of no English word that uses its Greek predecessor as a root. The Bible uses the word agape as a description of the depth of love that God has for humanity. We may well excuse ourselves from this demand dismissing it as divine attribute and out of the reach of our flawed humanity, yet it is the same word that Jesus instructs Peter with….Peter, do you love me, do you agape me? Then feed my sheep.”

Peace on earth, finally hinges on moral foundation…a foundation that not only proposes, but declares that there is an ultimate morality in the universe. When we use the title “King of kings” it is not just a term of endearment or respect but a declaration of an ultimate Truth. It is not ours to judge, but it is God’s to judge. Vengeance is not the prerogative of humanity, but it is the divine right of the Judge of all of humanity…Vengeance is mine saith the Lord. But what shall the vengeance be in response to? Will it be solely reserved for those who have acted with disregard for the sacredness of others, or will be reserved also for those who failed to heed the message of the angels? Will it be reserved for those of us who looked the other way? Will it be the ultimate reality of those who have disregarded the plight of others…even our enemies…to preserve our positions of power and prestige on the backs of the innocent, the children and at the expense of our common dignity?

I conclude my sermon…but I also bring to you a confession. First, let me publicly thank Scott Holley, a seminarian and postulant for ministry within our own denomination, who helped me with the research for this message. Second, though the sermon was my own as given by the Holy Spirit, the points were not.

You see, on December 24, 1967, at a church on 407 Auburn Ave NE in Atlanta, Georgia, the Rev. Dr. Martin Luther King, Jr. took the pulpit of Ebenezer Baptist Church to preach a testament of hope as the Church celebrated the birth of the King of Kings.

The contents of Dr. King’s sermon were different then my own. Our times are different. However, the points…1) the recognition that humanity is interrelated 2) the means must agree with the ends 3) the sacredness of human life 4) there is an ultimate morality in the universe are his…or more accurately stated…God’s.

You see, the greatness of the man is not dependent on style or presentation or prowess…the greatness of this man, the Rev. Dr. Martin Luther King, Jr. is because of the truthfulness of his message…It is as true today on January 16, 2012 as it was on December 24, 1967. Why? Because it is God’s truth!

The Independent reported that the invitation of a white preacher is a break in tradition. I have never viewed myself as a revolutionary. I am a sinner saved by grace, a servant of Christ’s Church. I am just one of many faithful preachers in this community. The importance of this day is not in who speaks, but in what is said….and ultimately, what you….we…will do with this Truth that is God’s.

Martin Luther King, Sr. and Jr. named after the great Protestant Reformer, who himself was influenced by the 4^th century African bishop Augustine, declared the truth that we are justified by faith in Christ alone. It is a declaration that I have staked my very soul on. And Dr. King, standing within the great heritage of his father, his maternal grandfather and preachers throughout the centuries, reminds us that the mercy through which we have been justified also demands that we work for justice which is an act of mercy.

On March 25, 1968, before the 68^th Convention of the Rabbinical Assembly, Dr. King articulated that “now is the time” for preachers and everyone else to make a difference. As early as 1959, Dr. King had argued that “Christianity contained both the potential and the obligation to strive for a more just world.”

I warned you that I am a preacher. Salvation is a gift of God, a relationship with God through Jesus Christ. I pray that you will, this day, consider that invitation by the One who bore the burden of our sin and the stretched out his arms to show all of creation how much he loved us. And like all gifts, it is intended to be used and not hoarded for personal protection in eternity. I am one of the first generations to be raised, educated and sent forth in the wake of the ministry of Dr. King. But like you, we are not solely the beneficiaries of a dream, but stewards…a point in time…a footnote of history a hundred years from now…may the wake of his ministry become the tide of our time…peace on earth, goodwill toward men.

A Christian redneck

2011-11-08T17:31:00.000-05:00

Appalachian culture is amazingly succinct. It is clear, concise and could care less if folks in the big city agree or not. In the midst of this wonderful place reminiscent of bygone days when a person spoke, the words were as good as any contract, a stray comment might come out while sitting together over a meal at the local Bob Evans that captures the essence of the meaning of life.

That happened to me last week, when one of my elders and I were enjoying a meal reflecting on a particularly difficult incident in the life of our church. We thought of all the ways we would like to have handled it and how we were actually going to handle it. You see, Christ calls us to a different way of life...a radically different way of life. As I was taking a sip of my coffee, my elder summed up the whole problem with being a disciple of Jesus Christ...

"Being a Christian requires much more tolerance then being a redneck."

-Stu Taylor, elder at First Christian Church (Disciples of Christ) of Ashland, Kentucky.

God I love my elders!

Holy Land Israel Tour for 2012

2011-09-15T17:38:00.000-04:00

Greetings:

Below is our final itinerary and pricing for the trip to Israel - Holy Land trip. We will have two informational meetings at First Christian Church (Disciples of Christ) 1930 Winchester Avenue Ashland, Kentucky on Wednesday, September 28 following Vespers (6:45 pm) and Sunday, October 2 following morning worship. We will meet in the Church Library. Even if you are not sure you will be traveling we invite you to come and learn more about the land and our heritage of faith. If you are not able to be at the informational meetings but would like more information and a travel brochure, please email or call me.

To learn more you can also "friend" Educational Opportunities on Facebook or go to http://revike.blogspot.com/ to view an educational video on Israel - Holy Land.

Israel Holy Land Tour 2012

Rev. Ike Nicholson # 49203
April 20 – 29, 2012
Cincinnati

20 April (F) – Depart from USA
Your spiritual pilgrimage begins as you depart the USA on an overnight
flight.

21 April (S) – Arrive in USA
You will be welcomed to the Holy Land by our airport representative and transferred to your hotel (Royal Plaza in Tiberius http://royalplaza.co.il/index.php/english). Enjoy dinner before you rest.

22 April (U) - The Galilee
Cross the waters of the Sea of Galilee aboard a Kinnereth Sailing Company boat. Along the way, participate in a special on board worship service. Travel to Capernaum, the center of Jesus’ ministry in the Galilee. Visit the synagogue which stands on the site where Jesus taught. Recall his teaching and preaching the gospel of the kingdom (Matt.4:13, 23). At Kibbutz Nof Ginnosar, you’ll learn about the “Ancient Boat”, a rare example of the kind of boat in which Jesus would have sailed. Travel to the Mount of Beatitudes where Jesus preached to the people (Matt. 5-7). At Tabgha, the traditional location for the calling of the disciples and the feeding of the 5000, you’ll visit the Church of the Fish and the Loaves (Luke 9:10-17). You’ll also visit the Chapel of the Primacy where three times Peter professed his devotion to the risen Christ (John 21). At the River Jordan you can remember your baptism in the Yardenit Baptismal Site (for those of you who went to Jordan, this is the alternative baptismal site offered by some scholars...we'll talk about why).

23 April (M) - Beit Shean, Nazareth, Megiddo and Caesarea. Visit the ruins of Beit Shean which was continuously inhabited for 5000 years and was one of the Roman cities Jesus passed on his way from Galilee to Jerusalem. We’ll visit Nazareth, Jesus’ boyhood home (Matthew 2: 23). Travel the ancient caravan route to Tel Megiddo where 20 different cities lie superimposed upon each other. Visit the Roman Aqueduct and Theatre at Caesarea, a center of the early Christians. Here, Cornelius became the first Gentile convert to the new religion (Acts 10) and Paul was imprisoned before being taken to Rome for Trial.

24 April (T) - Jericho, Qumran, and Bethlehem
Travel to Jericho and visit the ruins of the ancient city, which was conquered by Joshua (Josh. 6: 1, 2, 20). From Jericho, you can see the traditional site of the Temptation of Jesus (Matt. 4: 1-11). Even today, the road from Jericho to Jerusalem twists for miles as it climbs from below sea level into the Judean Mountains. Jesus traveled the nearby Roman road, the setting of His parable of the Good Samaritan (Luke 10: 30-36). Travel to Qumran, site of the Dead Sea Scroll discovery, to discuss the mysterious community of Essenes who once lived on the shores of the Dead Sea. (Depending on our Jericho timeline, we may be able to swim in the Dead Sea this day too.)

In Bethlehem, you’ll visit the cave revered as the place where Jesus was born (Matt. 1: 18 - 25; Luke 2: 1- 7). The church, which was constructed on the site, is the world’s oldest functioning church. Nearby you’ll view Shepherds’ Field where the Good News was first heard.
(We will end the day back in Jerusalem at the Olive Tree Hotel http://www.olivetreehotel.com/)

25 April (W) - Jerusalem
Visit the Haas Promenade and enjoy a panoramic view from the south of Jerusalem, the Old City walls and the hill called Mount Moriah where Abraham was commanded by God to offer Isaac as a burnt offering (Gen. 22:2, 4). View the Kidron Valley and the Valley of Gehenna. Stand atop the Mount of Olives as Jesus did and enjoy a remarkable view of the “Golden City” of Jerusalem, including the Temple Mount and Dome of the Rock. Forty days after his resurrection, Jesus ascended into heaven from the Mount of Olives (Acts 1: 9 - 12). Visit the Chapel of the Ascension. Pray in the Garden of Gethsemane as Jesus prayed (Matt. 26: 36 - 44). Continue to Mount Zion to visit the House of the High Priest Caiaphas where Jesus was imprisoned for a night (Matt. 26: 57 - 65). Stand in the Upper Room, revered as the place of the Last Supper (Mark 14: 12 - 26). View the site of King David’s Tomb.

26 April (H) - Jerusalem and the Old City
Visit the Southern Wall Excavations of the ancient Temple, including the Teaching Steps and the Western Wall. Walk the Cardo, the ancient main street of the Old City. Once lined with shops it is now partially restored. View the Pool of Bethesda (John 5: 1-31) where Jesus performed the Sabbath miracle, and sing a hymn in the Church of St. Anne. Visit Herod’s Antonia Fortress where Jesus was brought before Pontius Pilate (Luke 23: 1-11). Walk the Via Dolorosa, “the Way of the Cross,” and stand in reverence at the Church of the Holy Sepulchre.

27 April (F) - Leisure Day with Optional Masada and Dead Sea Tour Explore on-your-own or visit Masada (additional charge of about $70), Herod’s mountaintop fortress which became the last stronghold of the Jewish Rebellion against the Romans. Ride the cable car to the top to explore. Peer down upon the remains of the Roman camps and siege ramp below. Time permitting; you’ll stop briefly at the Shores of the Dead Sea for a quick dip in the salt and mineral laden waters. (This will be the second opportunity to swim in the Dead Sea.)

28 April (S) - Jerusalem
Travel to Ein Karem, known as the birthplace of John the Baptist and the place where the Virgin Mary visited Elisabeth (Luke 1: 26-40). Time permitting, you will visit Yad Vashem. Visit and worship at the Garden Tomb, possible site of the garden of Joseph of Arimathea and experience the reality of the Resurrection. Your afternoon is free for exploring.

29 April (U) – Return to USA
Return home with memories of the people and places of the Holy Land.

Gateway: Cincinnati, New York City
Dates: April 20 - 29, 2012

Israel Hotels: 3 Nights - Galilee: Royal Plaza or similar
4 Nights – Jerusalem: Olive Tree or similar
Please be advised that all hotels are subject to availability and itinerary
days & overnights are subject to change.

Trip and PRICE Includes: Taxes and Fees / Tips for hotel staff / Hotels / Buffet
Breakfast and Dinner Daily / Guides / Buses / Drivers / Entrance Fees

Not Included: Love Offering for Driver and Guide (total $75 for the week) / Lunches (Avg. $15 per person) / Optional Tour of Masada ($70)

COST: $3,394.00 from Cincinnati per person

A $300.00 deposit is required at the time of registration. No registration will be processed without a deposit. Passports must be valid for 6 months after the return date (October 29, 2012).

A further deposit of $1,500.00 is due at 105 days prior to departure (January 6, 2012).

Full and Final Payment must be made no later than 60 days prior to departure (February 20, 2012).

Journey to the Holy Land with First Christian Church

2011-09-01T16:52:00.000-04:00

Life got you down?

2011-08-24T11:25:00.002-04:00

We live in a world of results. It is a pragmatic world. Our conclusions of what works and what does not work is based on both our assumptions of the problem and our desired resolution. Most of you are aware of my ongoing battle with the lawnmower this summer. It breaks down weekly. On one occasion, it just wouldn’t start. I remembered a small engine mechanic telling me that a lawnmower engine needs three things: gasoline, air and a spark. I literally tore the whole engine apart. I cleaned the carburetor, replaced the plug and even checked the case for compression. The gas tank was full and still the mower would not work. Whenever I used starting fluid directly into the carburetor, it would fire right up and then quit. What was the problem? I had spark, the air filters were clean and the gas tank was full.

Now, I know this is a “guy example” but I am sure all of us can understand the connection. Sometimes in life we assume we have everything in place. All the parts we need to be successful are available. Why won’t the desired results happen? We live in a pragmatic world. We assume we know the desired results. Obviously the job promotion or the potential romantic interest will make life more enjoyable. Ok God, here is what will make me happy so let me get the promotion or have a date with this particular guy or gal. We pray and we pray and nothing happens. The promotion goes to someone else, the love interest picks the other girl and we begin to doubt the effectiveness of our prayers, of prayers in general or even begin to doubt that God really loves us. If God did love us, wouldn’t we have gotten what we desired? In my own experiences, sometimes realizations came quickly and other times, it takes years. Our path in life changes and goes in another direction. We assume we have been abandoned by God. As the days go by and as the years pass I discover that God is indeed with me and this is especially true during troubled times. A new opportunity, maturation or some other effect of my troubled circumstances turns out to be the best thing that ever happened to me.

I realize that even though I had all that I needed in place, my desire for things to transpire the way I wanted them to transpire had seemingly made me ineffective and broken. I cut myself off from the source of strength and forgot the teaching of the Church that God is always at work within my life for the good of his Kingdom. My oversight or my confusion prevented the flow of God’s grace into my life. I discovered that over time, I had slowly bought into the world’s idea that immediate results are the sign of success. That enculturation constricted the flow of God’s wisdom. Thankfully, God is sovereign. Regardless of my confusion or sense of helplessness, God was still at work even when I had given up.

As for the lawn mower, I talked to several of the men at FCC. Because of their experience and knowledge they told me that the gasoline we use these days has a tendency to literally melt gas lines to the point that they close up and although the tank is full, none of it gets to the engine. I changed the gas line, turned the key and the lawnmower fired right up. Ironically, all the work I had done because I tried to go it alone prevented me from doing the real work of mowing grass.

Everything seems to be in place but yet things still don’t seem to work? Consult your brothers and sisters in Christ. Their experience might help. Trust them, believe in them and don’t give up. Most important, make sure your lines through which grace comes isn’t closed or gummed up. Open yourself to God in prayer and get to the work that makes a difference, the work that really needs to be done.

End of Day Three

2011-07-12T22:52:00.001-04:00

Today's morning reports were from the Central Pastoral Office for Hispanic Ministries (www.obrahispana.org), North American Pacific / Asian Disciples (napad.net) and the National Convocation (www.disciples.org/convo). These three fellowships represent some of the fastest growing and most dynamic segments of the Christian Church (Disciples of Christ). I think one of the most poignant points of interest for me is the diversity these fellowships bring to the denomination. Although many might disagree with me, the Christian Church (Disciples of Christ) was born in a 19th century frontier culture. We were overwhelming a white unity movement that in many ways reflected the predominant values of most 19th century frontier white folks. Although we are a movement that looks to the first century church as a model for ministry and evangelism, that vision was filtered through a white culture and values. Generalizations of ethnic groups are not all that helpful, but these fellowships offer a perspective that will drive us to a vision of dynamic change. The prophetic word from our Latino, Pacific Asian and African American fellowships force us to understand our identity in a new context of this post modern, post Christian world.
When our founders offered a word to reconsider what was essential to our Christian expression, things like creeds, hierarchy and simplicity in faith/practice were bothersome to many of their contemporaries within the European denominations of the 19th century. Presbyterians, Methodists, Episcopalians and Baptists all looked at us with wariness and suspicion as we preached an open table for the Lord's Supper, a radical call to transformation through adult baptism and a truly catholic/ecumenical understanding of the Church of Jesus Christ. Many of our radical positions of 100 years ago have themselves become entrenched identity markers for who we think we should be in this contemporary culture. Our ethnic fellowships remind us of our original values. What would our Church look like with the dynamic worship, insightful theology and a new understanding of prophetic leadership that many of our ethnic fellowships bring to our new fabric? Internationally, we are seeing profound growth among Christians in the Southern hemisphere, in Africa, South America and Asia. Has the North American Church become the new European colonial church which we worked so hard to challenge? If our very identity changed to include new concepts of leadership brought to us by our African American brothers and sisters, how might congregations be transformed to empower ministry in the whole church? If our worship changed to include new concepts of celebration brought to us by our Latino/a brothers and sisters, how might our own worship bring people to encounter God in a new and dynamic way? If our call to personal accountability and spiritual discipline were transformed by the presence of our Pacific / Asian brothers and sisters, how might our own lives be re-focused toward a fuller understanding of mutual accountability? I am somewhat uncomfortable with the call from some of my contemporaries to be more hospitable to our ethnic brothers and sisters because the very idea conveys that we are in and they are trying to get in. Hospitality is indeed a Christian discipline, no argument here. However, the Church doesn't belong to us in the first place. God has called all of us into the Church through our baptism. Still, I remember the critique of one particular Latino visitor to FCC-Ashland that we must be careful not to entrench our own culture of respectability and characterize it as inherently "Christian." Our speaker this morning reminded us that Christianity is sufficiently fluid to welcome all people and all cultures to the central message that God's love has been revealed through Jesus Christ. Yet again, I am not sure any of us have the answers, but the challenge to begin the conversation has been set before us. In Ashland, the fastest growing ethnic group is Latino/a. How will our congregation be prepared to continue to do ministry in the years to come?
The closing worship service today featured the powerful preaching of Dr. Fred Craddock. His focus on this year's theme of "Tell It!" reminds us that to tell others of how God has met us through Christ requires courage. It reminded me that one does not need to articulate a philosophical proof of God or a neatly packaged theology that reasonably presents proofs for belief. All we have to do is tell people about God. The Holy Spirit does the real work. One speaker reminded us today that a river never rises above its source. I hope we will all continue the conversation of how we might celebrate the freshness of a worldwide Christianity. A willingness to allow Christ to be the source of our river in which we are baptized that will flood the world with God's love. Our "end times" Christian brothers and sisters continue to frighten us with a perspective that a worldwide church is a sign of an anti-Christ mentality. Nonsense. Christ did not found an ethnic Church. Christ did not institute a European Church or an American Church or a white Church. Christ instituted THE Church. It is frightening for some, uncomfortable for others but an exciting prospect for all of us for God has chosen this moment and all of those around us to do this work of unity in the midst of diversity. Still, difficult questions remain. What if our openness brings us into fellowship with those who might propose a perspective that tries to silence those of a certain gender? What if our openness bring us into fellowship with those who might propose a position that narrows our theological perspective away from mutual respect to an new creedalism of social views or political opinions? Ultimately, from a historical perspective, the Church has been here before. We have lived through times of great growth and faithfulness. We have also lived through times of Crusades and Inquisitions. Still, the Church has lived and carried on the work of God's realm. In the long run, Truth always wins. The writer of Hebrews reminds us that often those to whom the promise of God has been made never see the fruition of that gift. Yet, those ancient prophets and patriarchs/matriarchs lived by faith that God was at work in the midst of the confusion, debate and arguments. That faith is still present, still powerful and for those who are confident of the sovereignty of God, it offers us a confidence that no matter what, our call is to faithfulness to the passion and power of the Holy Spirit. Do not be afraid. Do not try to protect God. God is perfectly capable of handling whatever might seek to prevent the Gospel of peace, grace and mercy. God won. The resurrection proves that. Death, evil, sin, ignorance, hate and greed are already defeated. Thanks be to God.

End of Day Two - Sexual Abuse

2011-07-11T23:17:00.000-04:00

The other resolution brought to today's Assembly was an outline of how congregation's might both protect and minister to victims/survivors of Sexual Abuse in the Church. Now this is honest talk.
The resolution original used wording to only refer to victims of Sexual Abuse. Some of the delegates asked if the resolution could be amended to reflect that indeed there are victims of sexual abuse as well as survivors. One who has suffered from sexual abuse is at first a victim. With God's grace and the ministry of the Holy Spirit, these individuals move to being sexual abuse survivors.
In many congregations and denominations, these persons have been neglected and ignored. The gift of ordained ministry carries with it a holy responsibility to be healers not predators. We all have heard stories of how some parts of the Church have sought to protect and even move abusers to new contexts of ministry thinking that a new placement will stop the behavior. What we have found is that such actions have only allowed the abuser to continue to act in predatory ways. It is an uncomfortable subject, but the Christian Church (Disciples of Christ) has sought to be honest and take strong measures to make sure we act faithfully and with do care in being a church of high ethics.
The resolution will be revised to reflect better wording and brought back to the Assembly. I have no doubt that it will pass. The true test, however, will be the implementation of it in local congregations. High ethics of all who do ministry in the church, both ordained and lay, should be the norm. Pray for those who came to the Church for healing and were further wounded. Pray for the abusers as well, that they might know God's grace and seek to be accountable for the sake of their own souls and healing.

Summary of the day:
The day ended with a service in the model of Emergent Worship, which is both a contemporary music setting with meaningful liturgy and ritual that draws the worshiper closer to the Creator. Worship is a transforming event that leads the human being to the throne of a divine and loving God. Although you might not be surprised that I tend to draw more meaning from the ancient liturgy of the Church's history, it is good that the Christian Church (Disciples of Christ) seeks to reach out with the Good News of Jesus Christ to all people. Christ did not come to establish a pattern of worship, but to radically change lives of both individuals and all of creation. At the heart of Disciples worship is the meeting of Christ and one another at the Lord's Table. Thanks be to God!

End of Day Two - Education

2011-07-11T18:10:00.000-04:00

Perhaps most notable in today's business is the re-election of the Rev. Dr. Sharon Watkins as our General Minister and President. The other resolutions that seemed to raise the most interesting debate was the Issue of Justice in Education and how the church can deal with issues of victims/survivors of sexual abuse. First, lets talk about Education.
Much of the conversation around Justice in Education was well received among the delegates. However, many objected to the categorization of Charter Schools as a part of the perception of inequity in public education. Others disagreed with the church's emphasis on an issue that seemed political not spiritual. First, let me speak to the second objection. Historically, if you have a Sunday School program in your Church, you can thank the social conscious Christians of Industrial London. The advent of Sunday School was the church's effort to educate young people in the midst of a booming Industrial Revolution in 19th century England. As families moved from the farms to the city, using children in the growing and often dangerous factories was common. Even in the United States it was not uncommon to see children as young as 12 working around dangerous machines churning out goods for the increasing appetite of the growing middle class and the already over satiated wealthy. The Church of England saw the danger of losing a whole generation of children as churches, village schools and small communities who had once educated the young were now empty. Seeing the increase in crime and an uneducated populace, the Sunday School movement was launched. The fact that it had been the Church who educated children over the preceding 1000 years it wasn't such a huge jump in logic that it would also be the Church that sought to minister to the needs of a working class population of children. As Sunday was deemed the one day that factories were required to scale back their work, the Church of England began to gather the children off of the streets in London and other cities in England to teach them the Bible and other basic skills in language, history and mathematics. As laws against child labor and efforts to offer public education increased, the Sunday School transitioned into a basic method to teach the faith. The point? The Church has always been involved in issues of education, especially the education of children. It is a natural for the Church to be involved in issues of education, especially in issues of justice and the seeming failure of public education in our own country. I and others may disagree with particular points of how we might best address these issues, but in my opinion, it is perfectly appropriate for the Church of Jesus Christ to continue its leadership in this realm of our human society. As a Democratic Republic, education is the key to an informed voter who is able to articulate matters of state interests and be involved in the ongoing conversation about not only the responsibility of public education but also the necessity of being vigilant. It is therefore, in my opinion, a perfectly normal issue to be discussed when Christians come together to vision the future of our ministry together.
As for the particular resolution, I am not an expert on education. I can not speak to the general inequities that motivated the presenters to raise the issue at this General Assembly. I can, however, covenant to continue to study the issue and be involved in how our public education can best fulfill the mandate to teach the citizens of our nation. Are Charter Schools the answer, one answer or a part of the problem? I would not have the slightest clue. I can say that I have seen that schools in poor communities generally produce poorly educated graduates or no graduates at all. I have seen with my own eyes communities with parents who are actively involved in local public education consistently produce students who are better prepared for the ever changing world. I have also seen communities where parents either do not or are not able to be involved in the education of their children turn out students who can not fill out a job application, let alone inform themselves on issues of national and political importance. I can also accept that this is an issue of justice. Where do we go from here? We will find our way. I'm just glad we are courageous enough to reclaim the once influential leadership the Church of Jesus Christ had in education. We should never, as individuals or as congregations, relinquish our role in working toward a just society where every citizen has access to education.

The End of Day One

2011-07-10T23:02:00.001-04:00

A new process for resolutions has been used for the first time at this year's Assembly. In the past, Resolutions that were often very divisive were treated like all Resolutions. There would be a presentation of the Resolution and a usually short period of discussion would be the prelude for a vote. In recent Assemblies, these votes were often far from a solid majority. People would often leave upset that neither enough time was given to the discussion nor was the vote a satisfactory way to deal with issues that often left some feeling like winners and others as losers. This year a new plan has thus far proved to be very popular. The issue on the docket for discussion was a dealing with the Christian response to war.
According to a press release from the General Church, a recognition that "the planning for this conversation was a belief that taking a “yes/no” vote on a complex topic before the church after 12 minutes of debate at the Assembly has often contributed to the tendency for church members and congregations to be polarized on volatile topics. The design proposed by the Council on Christian Unity, working in partnership with the Disciples Peace Fellowship...hopes to provide a “safe space” for honest and tough dialogue, but without moving to a vote – and without creating division and a sense of “winners and losers” within the family of the church. Beginning with “from the heart” sharing in a business plenary, a diverse group of Assembly Disciples will lift up the difficult issues of war and peace, while still laying claim to unity in Christ. “Somehow, somewhere, we need to model honest, genuine disagreement as Christians and still claim each other as one in Christ,” said Robert Welsh, Council on Christian Unity president in describing the intention of the conversation he and the CCU Board have developed. With an approach that involves story telling from a variety of perspectives, the design invites Assembly participants to engage in further reflection in one of three Monday afternoon sessions on July 11. These “Faithful Conversations” will explore the issues of:
• Christian Perspectives on War and Peace
• Pastoral and Theological Perspectives on War, Peace, and Unity
• New Developments Regarding War and Peace in the Ecumenical Movement
In preparing for these conversations, major attention has been given to offering diverse perspectives from Disciples throughout the presentations on issues of war and peace -- from congregational pastors who minister to families that have members in the military; from young adults who are uncertain as to what their faith and their church teaches about war; and from military chaplains, and pacifists, and just-war advocates."
The early church struggled with how to receive many new Christians who were in service to Rome as military officers and soldiers. Many of the early bishops required these new converts to leave military service, especially since much of the empire's military might was used against Christians specifically. Early Christians were not permitted to make a living in the army, on the stage as performers and in many cases, government service itself was prohibited.
In the years that followed, the Church grew to become the official religion of the Roman/Byzantine Empire and in subsequent years, European nations. By the end of the first 1000 years, ministers of the church transformed from outspoken critics of war to those who blessed soldiers before going into battle. It was common for priests and ministers to bless the troops of their respective nations as two "Christian" armies lined up to do battle.
As the complexity of war and politics dealt with not just empire building, but the defense of nations that found themselves the target of attack or the effort to protect innocent citizens who might be the victims of totalitarian regimes, many great theologians like Augustine of Hippo and Thomas Aquinas argued for a just war theory. That is, there were certain cases that Christians not only should engage in armed conflict, but must engage in war for the greater good. During the rise of Protestantism in the last half of the past thousand years, many Protestant groups were founded and grew as pacifist Christian movements. Scholars of Disciples of Christ history debate the predominant trend among our movement. Some of our founders like Alexander Campbell argued that war was an affront to God, while others argued that, although war is a sin, it is an inescapable part of the human experience. They argued that peace should never be at the expense of justice and if a people were suffering under persecution, and all other attempts failed, armed conflict was a necessary evil.
I would guess that most all of us at First Christian Church (Disciples of Christ) in Ashland deplore war but at the same time the patriots and servicemen and women of our congregation have and still answer the call of our nation to defend the rights and freedom that we believe are given to all people by our Creator. How should we respond to war? What word does Christ have on the subject and how can we maintain the integrity of our Lord's title as Prince of Peace and still value the responsibility to defend the weak and support nations in their efforts for justice for all? Could our military have prevented the genocide in Rwanda? Was not an armed response the only thing that could have stopped Hitler's genocide of six million Jews? What is our role in the civil wars in the Congo and Libya? Why have we not heard of the Christians' plea in Afghanistan who are fearful that a US withdrawal will open the doors to further persecution? Although the death of martyrs throughout history have made an indelible mark of faithfulness on the world, at what point do governments of the world have a responsibility to protect the lives of Christians, Jews and Muslims alike?
Most soldiers, marines, sailors and airmen alike will be the first to testify to the horrible plight of war. My father, a veteran himself, often told me of the horrors of war. What would be my response if my own family were threatened by a foreign government? During the Revolutionary War, many clergymen enlisted in the Continental Army and local militia. When asked why they would put down their Bibles to bear arms, they would respond that 'sometimes the shepherd must protect the sheep from the wolves.' Do our present day wars always defend the weak or do they protect "a way of life" and the supply of natural resources upon which we are so dependent, like oil and free trade? The opinions are diverse at this Assembly. However, the unifying themes among all involved in the conversations is a desire to be faithful to Christ, kind to our brothers and sisters with different opinions and the desire to live into the prophetic vision when "swords will be beat into plowshares and spears into pruning hooks." Pray for us as we try to faithfully deal with a mark of the human condition and the futility of violence. Peace is always our goal. However, is refusing to take up arms pragmatic? Are we willing to suffer the consequences at the hands of another whose view and understanding of God and the integrity of every human being may not be similar to our own? Like most here, I see the point of both sides. I am also grateful for our brothers and sisters who insist on the call to be peacemakers at all costs. Although I may be willing to suffer the cost, I am not sure I am so willing to risk the cost that might be paid by my own son's life. Perhaps the reality of a sinful world means that no one wins when it comes to war, but when forced to choose, I must confess that I will not allow my family to be taken to the coliseum without a fight. May God have mercy on me. May God have mercy on us all.

First Day: No Room at the Inn

2011-07-10T15:42:00.001-04:00

Sunday, July 10, 2011

Sunday morning during General Assembly is a Who's Who among Preachers. Unfortunately, Dr. Fred Craddock is so well respected, that whichever congregation is fortunate enough to have him will have an unusually difficult day. This year, Dr. Craddock was the guest preacher at the 11 am service at Woodmont Christian Church (Disciples of Christ) in Nashville. Woodmont is a grand church among Disciples of Christ. It too, like FCC-Ashland, is a Top 100 Church that is most likely near the top of that count. The Rev. Clay Stauffer is the Senior Minister as he has the distinction of being the youngest Senior Minister ever called to such a congregation at the age of 27. Clay, now in his 30's, is one of our finest in the Disciples of Christ as he is both a preacher of great talent and Christian humility.
During breakfast, I ran into Dr. Michael Mooty, Senior Minister at Central Christian Church in Lexington. After the usual pleasantries he asked why we were dressed up. I told him that we planned to attend Woodmont to hear Dr. Craddock. He chuckled and lifted Dr. Craddock's most recent book saying, "I have learned after year's of Assemblies that the best way to get some Craddock on Sunday morning is to read one of his books over morning breakfast." I didn't realize how prophetic Dr. Mooty was.
Dr. Richard Hamm, former General Minister of the Christian Church, was the guest preacher at the 9:30 am service with the Kentucky Men's Chorus singing. As I suspected, many people came to the 9:30 service just to make sure they had a seat at the 11 am service. We arrived at 10 am, hoping that we would be able to get a seat. The parking lot was full with cars parking on the grass and frankly, wherever they could find a space. We parked in the parking lot next door at the Methodist Church. I was concerned that they might tow us as the chalice on the back window would surely give us away as non-Methodists.
When we went to the front door of Woodmont we were directed to the Fellowship Hall. The congregation is a grand building with a southern style mansion as the offices and a country club style fellowship area. The Hall was packed with expectant worshipers. What we did not know was that there was also a Fellowship area downstairs in an extended area where the "Contemporary" Service is held. Standing outside, we could see through the windows the large screens with the Kentucky Men's Chorus finishing the service with one of their renowned pieces. They sounded quite good.
Still standing in a line with more then 100 people in front of us we could clearly see one, then two and finally three large tour buses pull up out in front of the church with people streaming out to make their way through the main doors. The ushers at Woodmont strained to maintain order until the 9:30 service was over. Finally, a hand full of people began to make their way out of the sanctuary with looks of shock and surprise as they forced their way through the crowds to get to their cars. Finally a voice could be heard that we could make our way into the main sanctuary. With about 40 people in front of us, the ushers yelled that the sanctuary was full and the rest would need to make their way down to the lower level in the room where the "contemporary" service was to be held while the sermon would be televised via closed circuit television. By the time the herd of worshipers made their way to the lower level, ushers told us that that room was full to capacity as well and we would need to find somewhere else to go. The problem? There was no where else to go. Hundreds of worshipers were still trying to figure out where they would need to go and ushers looked at each other with panic as all options had been exhausted. Standing in the fellowship area, one of the ushers announced that we would not be allowed to stay and that we would need to go. So....we left.
Since we had parked at the Methodist Church, we decided to attend worship there, only to find out that the service had started at 10:30 am and enjoyed the final 15 minutes of the sermon, which incidentally, was very good. The Methodists were very kind and thanked us for attending and invited us back again the following week.
I can't say I was upset. Honestly, I expected that our chances of getting to see Dr. Craddock were slim at best. Even with Woodmont as one of our larger congregations with a reputation of fine organization, the crowds were probably even a shock to them.
My after lunch thoughts drifted to why this situation seemed to be so common place. I knew that the other congregations in Nashville were featuring some of our finest preachers, but frankly, their names were not readily known to me. If they weren't known to someone who is regularly familiar with the names of our denomination's best, they probably weren't well known to other Assembly attendees. Is the reason due to a loss of a national publication that would inform our congregations of the new names of some of our finest preachers? I can't believe that Dr. Craddock is our only great preacher. Regardless, we Disciples of Christ are blessed with the evangelistic voice of Dr. Craddock. Noted as one of the nation's finest preachers, Dr. Craddock is even well known and respected in other countries too. I remember receiving a publication from St. Andrew's University in Scotland several years ago featuring Dr. Craddock as a "well known American preacher." Personally, I have watched several of our preachers rise to prominence. Unfortunately, many of them either backed away from the public attention to focus on their local churches or other areas of their life or they began to believe what others said about them losing the sense and power of the humility necessary to continue to be effectively used by God. Dr. Craddock is a legend, but he has never forgotten that he is at his core, a simple preacher of the simple Gospel. He has remembered that it is God who gives him the wisdom to effectively articulate the Good News of Jesus Christ. Today's learning for the Church is multi layered. Let us celebrate the gift of great preachers. Let us remember that ultimately, it is a sign of God's gift, and that humility is the only fuel that allows the preacher to continue to be effective. People recognize what is of God and what is driven by human pride. Thank God for the power of Dr. Craddock's humility and God bless Dr. Craddock as he continues to be an effective voice for the proclamation of the Gospel.

A Christian American

2011-06-29T22:09:00.000-04:00

This weekend, we will celebrate the birth of a nation. On July 4, 1776, a coalition of colonies came together to declare their independence from a monarchy that understood the existence of the colonies as a supplier of the needs and desires of the empire with little concern about the welfare of the colonists. The foundation of this belief of rights and dignity for all was firmly rooted in the divine mandate that the Creator has endowed all of humanity with the right to life, liberty and the pursuit of happiness. In many ways, it reminds me of present situations where we too often view the purpose of other nations as a supplier of oil, cheap goods and labor for a western empire of first world nations and corporate profit. In our celebrations of a day of great courage, it might be a wise course to consider the possibility of a declaration of independence from those who serve this new western empire delineated not by national boundaries but profit and loss reports. Such a perspective might serve to draw criticism as a preacher or a church involves itself in affairs of politics, finance or some other arena in which it is presently unwelcomed. One criticism I often hear is, “Get your own house in order before you begin criticizing someone else.” It is a valid issue. How can the Church urge nations and ethnic groups to work toward peace and unity when we ourselves remain divided and at intellectual war with each other?
I have always appreciated the insight of Michael Kinnamon, a Disciple of Christ ecumenist and scholar, when he proposed that the church is not divided, rather, the church has failed to recognize the unity God has already given the Body of Christ. Philosophically, I couldn’t agree more. However, practically, we know we have much work still left to do, whether it is in an effort to recognize our unity or repent from our practical division. One of the founders of the Christian Church (Disciples of Christ), Alexander Campbell, proposed that the failure to redress inequity among nations or ethnic groups with a commitment to peace fragments the Church and disgraces its Lord. The underlying assumption is staggering. A fragmented Church disgraces the Lord? Yes.
The Church is called to be a sign of the state of peace and wholeness to which God has called all of creation. Alexander Campbell wrote, “the beatitudes of Christ are not pronounced on patriots, heroes, and conquerors, bit on ‘peacemakers’ on whom is conferred the highest rank and title in the universe: ‘Blessed are the peacemakers, for they shall be called the [children] of God.’”
I am a citizen of the Kingdom of God. I am a citizen of the United States of America. I am a Christian American. I will always declare that because of the Creator’s sovereign will, the vision of this nation and the benefits of a democratic republic are worth celebrating. Can we, with authority, proclaim to a hyper individualistic culture that believes the Church is merely a gathering of individuals and not a manifestation of the Body of Christ, that to continue divided disgraces Christ? As a Christian, we must.
Celebrate the birth of a nation this weekend. Celebrate the near universal recognition of human rights that served to move a nation through conflict and into a vision for peace and justice for all of creation. Covenant to not only philosophically recognize the unity of Church but to pragmatically work toward it, not just so that we may speak to the world with authority but that Christ will be glorified.

Building a Church in 40 days.

2011-04-21T10:25:00.000-04:00

Since first coming to Ashland in 1887, the First Christian Church (Disciples of Christ) has built three church buildings and now they are almost finished with their fourth. The first church that was built was on 17th Street and is still used to this day as a house of worship. The second building was on the corner of 20^th Street and Winchester. The third, which is used today, is the familiar edifice sitting on most of the 1900 block of Winchester Avenue. It is expected that the fourth church will be ready for dedication on May 22, 2011. A modest brick building with no pews and costing about $20,000, the most unusual aspect of this new church is the neighborhood. Located in Hussain Khan Wala in Pakistan, the new Christian Church becomes the eighth church founded by Pakistani Christian pastor, Dr. Saleem Massey.

Since returning to Pakistan in 1989 after completing his studies at Cincinnati Bible Seminary, Dr. Massey founded the Pakistan Christian Evangelical Services with the goal of planting churches throughout the country. To date, the eight churches now have a membership of over 3,000 Christians. Many of these congregations provide Christian schools for children. Additionally, medical camps are conducted with the aid of visiting medical teams from the United States where anyone in need, Muslim or Christian, is able to receive free medical care. This spirit of service has allowed Dr. Massey to minister effectively to the Pakistani people. The World Convention of the Christian Churches, the world organization with representatives from the churches of Christ (accapella), the Christian Church and the Christian Church (Disciples of Christ), has recognized Dr. Massey as a partner for evangelism in Pakistan. His funding efforts are endorsed by the World Convention, the International Disaster Emergency Services organization and the Christian Restoration Association. “That means he is a man of integrity. He uses the funds wisely and his covenant accountability with Christian Churches in the United States is above reproach,” said the Rev. Ike Nicholson, Senior Minister of the First Christian Church (Disciples of Christ).

First Christian Church (Disciples of Christ) became involved with the ministry of Dr. Massey after one of the own members, Dr. Greg Widener, professor of preaching at Kentucky Christian University, returned from a preaching tour of the Christian Churches in Pakistan. “I remember when Greg started growing a rather rough beard over a year ago,” Nicholson said, “I asked him about it and he told me he was headed to Pakistan to preach the Gospel. I believed that he had either lost his ever loving mind or he truly was called by God to embark on this endeavor.” This was during the time that attacks on American convoys had increased in Pakistan. “When he returned from his trip, I could tell he had been profoundly moved by the experience,” Nicholson said. According to Widener, over 150 new Christians were baptized. The church at Hussain Khan Wala was meeting outside of the village under a tree when Dr. Massey decided that a church building needed to be constructed. Widener approached the Outreach Department of First Christian Church (Disciples of Christ) and plans were laid to begin a campaign during Lent. “The 40 day period of prayer and repentance seemed like a perfect time to raise the $20,000 to build the church building,” Nicholson said, “to date we are only $3,000 away from our goal.”

The land of Pakistan has been ruled by many different nations, including the Persians, the Greeks and the Moguls of Asia. It was during this time that Buddhism became the prominent religion. Ironically, there is also evidence that Christianity had come to the area during the second and third centuries. Tradition taught that Thomas, one of Jesus’ disciples, took the Gospel to the subcontinent of what is today India, Pakistan and Bangladesh. In the 8^th century, Muslim traders came to the region and many were converted while the area east of Pakistan became solidly Hindu. When the British arrived in the 1600’s, the area was unified and generally referred to as India. Anglican Christianity became prominent and the effort of Protestant missionaries soon took hold in India. The region that is now Pakistan remained decidedly Muslim. In 1940, the region won its independence from the British and divided into three sovereign nations based on religion. India remained Hindu, while Pakistan and Bangladesh were Muslim.

“As is the case in many predominantly Islamic countries, other religions, including Christianity, are often the target of discrimination and attack,” said Nicholson, “Most recently, a Christian woman was arrested for allegedly blaspheming the name of Mohammed, and Shehbaz Bhatti, a Christian government official, was gunned down by Al-Queda militants for supporting her cause. Our congregation’s Lenten theme this year was “Lift High the Cross.” I remembered Dr. Widener telling me that each church would mount a cross at the top of the Church building, a rare sight in Pakistan. It hit me: these people are lifting high the cross in a place that could cost them their very lives. The least we can do, with our safe homes, padded pews and SUVs was to raise the money for them to build their church.”

If you would like to learn more about the ministry or how you can help, go to the First Christian Church (Disciples of Christ) website at www.fcc-ashland.org.

Resurrection Sunday

2011-04-21T10:22:00.000-04:00

Do you remember where you were on 9/11? That is all I really have to say, isn’t it? You know what that means. It is a central part of our modern identity as Americans, just like the memories our parents and grandparents have when they remember the bombing of Pearl Harbor and the assassination of President John F. Kennedy.

I was flying back from Jordan on my first trip as a member of the newly formed Friends of Jordan, an organization of Christian clergy in North America created to encourage support of Middle Eastern Christians and conversation with Middle Eastern Muslims. We were coming back to the United States encouraged by a new sense of brotherhood/sisterhood with Orthodox and Roman Christians and a commitment to learn more about the Islamic culture. In the coming sunrise of that new relationship, the ruins of the Twin Towers tried to block out the light. As you can imagine, my emotions were a wreck.

I was particularly interested in the heroism of the passengers on Flight 93 and the leadership of Todd Beamer. As a husband and father, he greeted his two sons each morning with the phrase, “Let’s roll guys!” Todd tried to reach his wife while in flight over Pennsylvania, but could not get his credit card to work. He asked the operator to pray with him the Lord’s Prayer and spoke of his faith in Jesus Christ. Then he dropped the telephone and the operator heard him issue the order as St. Michael, the captain of the Lord’s angels, “Are you ready guys? Let’s roll!” The plane went down outside of Shanksville, Pennsylvania, and most likely spared another target in Washington D.C. I believe it was Todd’s conviction in the power of the Resurrection that gave him the strength. Death has no power, fear is helpless. It was a story that encouraged a nation.

There were other stories, too. These stories were not as popular or as covered but they too witnessed to the weakness of the hosts of darkness. They were stories of anonymous donors providing food and water to rescue personnel in New York City and Washington D.C. Trinity Church on Wall Street was right around the corner from the Trade Center when the earth shuttered as the towers fell. The Church miraculously avoided destruction and their pews served as beds for weary rescue workers. The pews were scratched and gouged by their boots and equipment. You can still see these marks today; the church decided not to refinish the pews so that they would serve as an ongoing reminder of the sacrifices of so many. There were stories of Christians who escorted Muslims to the supermarket so they would not be harassed or attacked. It was the power of the Resurrection that enlightened our fellow believers to know when to resist evil through force as well as the courage to stand beside those whom the world identified as Christ’s enemies in the parking lots of grocery stores. These were peculiar acts to a world that has not believed in the power of the Resurrection. It was not other members of the human race that were enemies of the cross. It was the shadowy demons of hate, greed and revenge that were being opposed by the hosts of God’s people. In that moment, the Church of Jesus Christ was unconquerable. Why? The Resurrection! In Christ’s Resurrection, there is victory. Sin and death have been defeated. The world may not understand. The secular forces of our society make shake their heads in confusion and disbelief, but you understand, don’t you? You too have known the power of the Resurrection. Celebrate with the hosts of God’s people again this week. We will remember the one dramatic moment in human history that unleashed God’s final victory. Death cannot hold the God of life and creation. Neither can it hold the children of God.

Palm Sunday

2011-04-13T21:53:00.000-04:00

I am a Patriot. The Flag of the United States is flown on the appointed days at our house. My respect for the men and women who serve in the United States military is certain. I believe our nation is a blessed nation. I also believe that the pride that straightens my back at the sound of our National Anthem is not particular to me or citizens of the United States of America. The primary reason I am a patriot is because I firmly believe in the ideals of a Democratic Republic. It is, in my estimation, the best form of government thus far. I am, I would propose, a citizen of two kingdoms, the United States and the Kingdom of God. Thankfully, as an adherent to the principles of a Democratic Republic, I can maintain my loyalty to my understanding of God’s law while working for change in the halls of human government. The only form of government I would submit to beyond the country of my birth is the benevolent monarchy of Christ when he comes to establish a Kingdom of true peace and justice. I am, however, very uncomfortable, when we wrap the Bible with an American flag. I get nervous when people equate God’s will with the proposed will of the United States. The symbols of my patriotism are subservient to the symbols of Christ. My Scriptural proofs will be the focus of this Sunday’s celebration. For a moment in time, we will reenact a patriotic celebration specific to the City of David, Jerusalem. We will wave the symbols of Davidic pride and sovereignty as we welcome Christ into the ancient city of Jerusalem.

Palm Sunday is, at its core, a blatant example of a gross misunderstanding of Christ’s sovereignty apart from any human constructs. The centuries that have gone by have allowed the symbols of patriotic pride of an ancient nation to be forgotten. As in modern times, ancient cities and nations had symbols that were used to express devotion and commitment to that indescribable sentiment of patriotic pride. The Palm branch was the political symbol of Jerusalem. It was and remains a prominent symbol on that city’s crest. It was their American flag, their bald eagle, that told the world that although the Empire of Rome may rule by force, their loyalty was to the ancient city of Davidic authority. It was a patriotic parade that was being thrown for this itinerant preacher riding on a donkey into the city. Their memories of a similar parade were being recreated that day in Jerusalem. The stories of King David and King Solomon were being reenacted, for they too rode through Jerusalem on a donkey as a sign of their monarchal authority. The Palm branches are not just a sign of our welcoming Christ, but a symbol that reminds us that Christ did not come to establish a temporal realm. The Palms function as a warning. They are a sign of our human propensity to force the reign of God into but one facet of our lives. Christ is not only a giver of good gifts when we so desire. Christ is not allied with but one nation. Christ does not baptize the will of one people or lift one nation over another. Christ promises a New Jerusalem (Revelation 21:2). And who is this New Jerusalem? It is none other than the bride of Christ (Revelation 21:9). And who is this bride? The Church of Jesus Christ (John 3:28-29, 2 Cor. 11:2, Eph. 5:25-27, 31-21). It is this reason that the Palms are burned the following year for Ash Wednesday and become the mark of our sin of rebellion on our foreheads. As we become spectators of this ancient patriotic rally this Sunday, consider in your own hearts and minds: to whom is your loyalty given? Are you looking for your vision of Christ? Or, are you willing to become Christ’s vision of a loyal disciple?

THE DIGITAL STORY OF THE NATIVITY

2010-12-18T10:34:00.000-05:00

Christmas Sentiments

2010-12-09T21:10:00.002-05:00

An evangelical friend of mine recently told me: “We need to keep Christ in Christmas.” An Anglican friend of mine recently told me: “We need to return the ‘mas’ to Christmas.” [Note: The word Christmas is actually the bringing together of two words, that is, the Christ Mass or the ancient worship service welcoming the Christ child into the world.] It is not surprising that a common sentiment this time of year is “This is the season of peace and love.” What do all these sentiments mean? What does it mean to keep Christ in Christmas? Is it purely intellectual? How do we practice peace in this season? How do we show love to others?

Jean Vanier is the founder of the L’Arche Community (http://www.larcheusa.org). The L’Arche Community is a worldwide ecumenical organization that has hundreds of small community houses where people with disabilities live in a kind of monastic community. They are an example of a new monasticism that is becoming popular in the Protestant Church. Vanier, in seeking to explain how love is pragmatically experienced, writes, “To love someone is not first of all to do things for them, but to reveal to them their beauty and value, to say to them through our attitude: ‘You are beautiful. You are important. I trust you. You can trust yourself.’ We all know well that we can do things for others and in the process crush them, making them feel that they are incapable of doing things for themselves. To love someone is to reveal to them their capacities for life, the light that is shining in them.”

This season can subtly mislead us to think that the way we show others our love is to heap gifts upon them or to patronizingly give “the needy” a meal or “needy children” gifts all in a spirit of good will that leaves them with an armful of things and a heart that is still empty. Don’t confuse this sentiment as a minimizing of our efforts to provide food and toys through our constituent agencies (i.e. CAReS, Shelter of Hope, Salvation Army, etc.). Rather it is an encouragement to continue our interest in others year round. Our call to love others is a demand we place on ourselves to invest ourselves in the lives of others. How can we stand with other people of faith in our community to fight the ever growing problem of prescription drug addiction, broken families and unemployment? How can we use the resources and opportunities present within our own congregation to make a difference in our own backyard? How can we join with Christians around the world who live in countries hostile to the name of Christ?

May God keep us from assuming that our good fortune, our congregation’s strong financial commitment, is our own doing or that our ability to serve is anything other than a gift of God. To those much has been given, much is expected. I know you join with the clergy and elders of this congregation to thank God for his generosity. May we claim our role as spiritual leaders in this community. It is not that the darkness of the world is so dark, but that our light has yet to shine so that the shadows of despair and the absence of Christ are forced to flee. As one of our elders said recently, ‘May the devil tremble when he realizes that First Christian Church is awake.”

Stewardship Campaigns

2010-12-03T17:41:00.000-05:00

The Estimate of Giving Campaign is coming to end at the congregation I service. In the middle of this recession, this year’s campaign is the second largest and could be the best campaign ever as late estimates continue to come in. I have always been overwhelmed at the response from our congregation.

One of the purposes of a stewardship campaign is to ensure that we build a responsible budget. Whether we like it or not, people vote with their checkbooks. These campaigns not only allow us to plan for the most effective ministries possible, but they ensure we have our finger on the pulse of the congregation.

I have served in previous congregations that did not do campaigns. They felt that a better approach was to “trust in the Lord.” I understand the sentiment, but what it generally led to was an oligarchy, or the running of the church by a few. Many congregations that do business like that will often overextend themselves and when they find themselves in a position where they can’t make ends meet, they will extend a call to the congregation. Since funding often requires planning, most people who had a readily available cash flow to meet emergency needs where a select group. Soon, those families began to feel a sense of entitlement to decision making or worse, abused by the congregation. Our Estimate of Giving campaign provides an opportunity for everyone to faithfully plan their finances for the coming year, a good idea for givers and non-givers alike. Building a budget within those parameters then preserves the ideals of congregationalism, where every voice and every member, becomes a part of the planning process. In short, a stewardship campaign protects the ideals and integrity of the priesthood of all believers.

Our campaign also forces us to think about what it means to be stewards ourselves. Jesus talks about money and hell more the any other topics and yet, it is those two topics that are most avoided by the modern church. Personally, I believe every Christian needs to give something. It is a part of what it means to be a Christian. In my own life, it has been proven over and over again that if we tithe, God always make sure we have enough. Tithing reminds me that God is the source of my needs. It also reminds me to live within my means. Now for many throughout the world and in our own community, their basic needs outstrip their income. Many of these folks still give through volunteering or other active ways. For most, however, it requires us to think twice about eating out or buying items that we may not really need. The holiday season is an ideal time to take stock of our life. Am I living beyond my means? Could I give something to someone else whose needs are greater than my own? Can I endeavor to reorient my life and place God first…in everything, even my checkbook?

As a spiritual leader, I am convinced that members have a right to know how much we give to the life of the congregation we serve. If we are going to model the Christian life, including stewardship, we have to set the tone for Christian giving. Our family tithes (10%) on our gross income, including cash gifts and extra money that comes in. Why? God demands and deserves our first fruits. I also know that God will make sure I never miss it. It is amazing how liberating a properly oriented life can be for the mind and soul. Now, don’t get upset with me, I’m just trying to tell you the truth as I understand it and have experienced it. However, I know my congregation understands. Their generosity is one of the signs.

Thinking about when I spent Christmas Alone

2010-12-03T17:32:00.000-05:00

When I was in seminary, I was privileged to serve a small rural congregation in Bourbon County, Kentucky as a student minister. I had never been away from my parents for any major holiday my whole life and this was the first year I found myself alone on Christmas Day. The little church had had a nice Candlelight Christmas Eve service and I was planning to fly home on December 26. Of course, that meant I would be alone on Christmas Day. Most of my fellow students had either already left for their respective home towns or they were spending the day with members of their own student congregations. I awoke to a desolate residence hall at Lexington Theological Seminary and after a cheerful call to my parents with expectations for a late Christmas; I decided I was going to go to the Campbell House Inn to take advantage of their Christmas Day dinner, complete with their 15% student discount. Upon arriving I was ushered to my table. The restaurant was far from full, although a few families had begun to fill vacant tables. Most of the patrons were older couples enjoying one another’s company and a spattering of widows, widowers and men like myself. I remember vividly sitting down and actually enjoying the moment alone. After a moment of reflection on the true meaning of the day and a brief prayer, I made my way to the buffet. I noticed through dinner that an older couple sitting at the table next to me would look over my way whispering to one another and shaking their head. I began to allow my paranoia to take over and wondered if I was dressed appropriately or perhaps had a drop of gravy on my chin. Moments before I was to decide I would make a quick exit to the safety of the seminary campus, the dear lady leaned over and said, “Honey, are you alone?” The question so startled me that I just stared at her. “Why don’t you come and eat with us?” she asked motioning to the empty chair at the table. Why is it that the seconds that pass in real time conversations seem like an eternity?

I guess I had never considered the idea that I was alone. I knew I would be seeing family the next day and although the world saw Christmas as one day a year, I knew from my having grown up in Church that it was a season of Twelve Days (December 25 – January 5), with Epiphany (the arrival of the Magi) on January 6. I suppose it was odd that a man in his early 20’s was having Christmas Day dinner alone at a Lexington landmark hotel. I didn’t feel alone. In many ways, being by myself made the holiday more sacred as I wasn’t distracted by the noise of opening presents or the blare of parades and football games on television. No, I decided, I was fine and so I responded, “No, no thank you, I’m fine.”

The kind lady almost burst into tears. Regardless of how I felt, she thought it too inappropriate for anyone to be alone on Christmas Day. I can only imagine the courage it took to finally ask a stranger to join them for the holiday dinner and I had refused her kindness and chose to continue in my condition that she found objectionable. I left soon after the request and enjoyed a near traffic less drive back to the seminary and spent the afternoon reading and packing for my trip the next day. The image of shock and grief on the dear lady’s face stayed with me though and haunts me to this day. I wish I could go back and change what happened. I wish I would have accepted her invitation. Not so much because I my Christmas was ruined by being alone, but because I think I ruined her Christmas.

This year, if you are alone, look for the opportunities being alone might provide to spend the day in the presence of God, reading the Christmas story and reflecting on the birth of our Savior. And, if someone asks you to spend time with them, do it. Not for yourself necessarily, but for them. Let someone do a good deed. For the rest of you, if you invite someone over and they refuse, don’t take it personal. Maybe the second day of Christmas when they are with family will be just as good if they had been with them on the first day of Christmas.

First Week of Advent

2010-11-28T17:22:00.001-05:00

I have always heard people tell me that a painting, a song or a poem had caused them to cry. How can looking at a picture move someone to the point of tears? I never could understand what they meant until I stood in the Uffizi Gallery in Florence, Italy. The Uffizi holds some of history's famous paintings. Works by Michelangelo, Da Vinci and Botticelli are world renowned. The rooms in which they hung were crammed with people trying to get a glimpse of these works while watchful guards made sure that no one got to close and the lines kept moving. As much to escape the crowds as anything, I walked into a near empty room with other paintings that are not so famous. I turned and to the right of the entrance hung a painting entitled The Massacre of the Innocents by Daniele da Volterra. You may not have heard of Volterra, but you are familiar with his work. He was the painter hired by the Pope to paint olive leaves over the private parts of Jesus and others in The Last Judgment that adorns the Altar wall of the Sistine Chapel in Rome. Volterra's Massacre depicts the slaughter of male children under the age of two when Herod discovered he had been duped by the Magi (Matthew 2:16). As my eyes explored the painting, without warning I sensed a tear rolling down my cheek. It wasn't just a painting. In its brush strokes I could hear the voices of the pleading mothers, the scream of the infants and the angry snarls of Herod's soldiers. My tears became a sob. My mind recounted the story and the words of the prophet Jeremiah, “a voice heard in Ramah, wailing and loud lamentation, Rachel weeping for her children” (Jeremiah 31:15).

Throughout Scripture, Rachel represents suffering. Whether it is of the sufferings of the human condition or the cry of those living under oppression, Rachel's cry is the grief that only God can console. Rachel's grief refuses consolation from false comfort and facile explanations. She refuses to be consoled. It is a testimony that only God can speak a true word of hope. Only God can assure the suffering that there is a future. We are often encouraged by culture to witness the advent, the coming, of Christ in the warmth of a natal star. Rachel reminds us that Christ comes as the light in the shocking darkness that is sin and separation.

Advent has often been characterized as a mini-Lent in the preparations of the festival of Christ's nativity. It is the Nativity of God in flesh that shocks us into the awareness that the manager in Bethlehem is connected to the cross and tomb in Jerusalem. The hands of the infant Jesus will be pierced by the nails of human rebellion.

Upon sharing my experience with others I was asked if I looked away from Volterra's story of evil. When I looked away the tears would stop but I forced myself to look again. The sobs continued. I left the empty room trying to hide the redness of my eyes from curious patrons who probably wondered about my veiled emotions. The further I walked away, the screams of the mothers seemed to fade in the distance. Yet, their imprint on my memory is permanent. Although the Church's responsibility to stand strong in the face of evil and sin is certain, I know that the only hope for the world, my only hope is the one whose birth we are preparing to celebrate. The cries of Rachel's grief echo down throughout the centuries and through my tears I recognize that I am powerless. However, I am not without hope, for Christ has come and Christ will come again. May God bless you as we begin this Advent journey together.

A Night of Light

2010-10-27T10:14:00.000-04:00

What comes to mind when you hear the word Halloween? Throughout our community, decorations of witches, ghosts and devils abound. Some enjoy the adrenalin rush of the unknown. Scary movies, ghost stories around a campfire or walking through a cemetery at night causes our hair to stand up and heart to beat fast. Some preachers will rant and rave about the demonic beginnings of Halloween while others will simply scoff and say that it is purely a fun celebration for kids. I suppose I am somewhere in the middle. First, the word “Halloween” is an old English word that means “All Hallows Eve.” It is a the vigil before All Saints’ Day, much like Christmas Eve is the vigil before the Day of the Nativity or Christmas. Does All Saints’ Day fall during the time the ancient pagans would celebrate their pagan day of the dead? Yes. For thousands of years, Christians, as they evangelized the world, would assign new holidays to replace old pagan holidays. Christmas replaced the Celtic Winter Solstice and Resurrection Sunday replaced the celebration of the ancient goddess Ester during the Spring Equinox. The word “Easter” actually comes from the original celebration of Ester’s Day.

When the Church’s missionaries encountered the Day of the Dead (called Sawain) of the Celtic people of the British Isles, they told them death was not something to fear and we should remember the lives of Christian people, or as the Bible calls us, Saints, who had passed from this life into the Kingdom. For the past 1500 years, the Church of Jesus Christ has remembered the power of Christ over death and sin in the lives of those who have entered into the presence of God. This victory over darkness was celebrated by placing lights in windows and at the doors of homes. The pagan customs of carving pumpkins was augmented by putting lights inside of the gourds to remember that the light of Christ is in the heart of the believer.

As has been the challenge for other holidays, culture has tried to reclaim some of the pagan symbols without the Christian influence. Some of these reclamations have been rather modest. Decorated evergreen trees from German mythology still bring cheer to one’s heart during the long dark winter season. The pagan symbols of eggs and bunnies have found their way back to the Easter season. Unfortunately, the focus on gore and evil myths of vampires has become a mainstay for Halloween. Are they dangerous? Anytime we allow the darkness of sin to extinguish the light of Christ, we run a certain risk. Some of my colleagues in the faith feel we should completely ignore the celebrations going on around us or even speak out against them. My fear is that when the church falls silent about certain aspects of culture or rails against what is generally understood as a time of fun for children, we run the risk of being ignored. My approach has been to remind the saints and the culture of the Christian perspective of the season. Celebrate the light of Christ during this season. Pick a great saint of the Bible and learn more about his or her life. Dress up as a Bible character or a character that symbolizes justice and honesty, like Superman or other appropriate “hero.” Take some time at the family dinner table to talk about a saint in your own family. Thank God for the life of a grandparent or other important family member who has died. Place a light in your window to symbolize that your house is a Christian home. Wear white on All Hallows Eve and All Saints Day (October 31 and November 1) as a symbol of allegiance to Christ as our light. May your All Hallows Eve be a great day of celebrating Christ’s victory over sin and darkness. Happy Halloween!

Church Politics in a political season

2010-10-13T17:01:00.000-04:00

I suppose we are all looking for heaven on earth. Of course, as a faith that had its beginnings rooted in the eschatological, that is, the unveiling of God’s Kingdom of perfect peace and justice, we Christians either look forward to or are working toward the establishment of utopia. Since we naturally assume that God is perfect and that heaven is perfect, it isn’t such a leap to assume that everything related to God and heaven should also be perfect. The problem is that such a mindset sets us up for disappointment. I am often told by many people that “church politics” are the worst kind of politics. With the recent display of blatantly misleading ads from candidates of both parties on television, I’m not so sure. Nevertheless, I wonder if it isn’t that “church politics” are worse than any other “politics” but that “church politics” are so counter to what we expect to be in the “church.” Shouldn’t church be a place where we all just get along, each working for the proclamation of the Gospel? Recently, a friend of mine who is a Regional Minister remarked that it is the pastor’s call to remind the “church” what is and what is not the Gospel; wise words from one of our “bishops.” However, such a charge can be difficult to do faithfully, especially in our contemporary politicized and polarized culture.

More and more I am seeing and hearing manifestations of personal and community problems as a result of victimization, abuse, a host of “isms,” (sexism, racism, etc.) or “phobias” (homophobia, gynophobia, etc.). It may be, what some term, my odd fascination with the past and tradition, but whatever happened to the word and concept of sin?

The church, as every other organization on this side of the Eschaton (the Return of Christ), is composed of humans who are by nature, sinful. Even when I am at my earthly best, I have still fallen way short of the glory of God (Romans 3:23). Sin is not something from which I can be healed, only redeemed. The results of the grace of God given through Jesus Christ, does not wisk me away from the context of a fallen world. God’s grace urges me on to holiness. It begins the process of my work toward perfection even as God is perfect (Matthew 5:48), but it does not make me God. The church is, in part, the community of Christians who worship and praise God. The church is not God. It is, through the gift of the Holy Spirit, the Body of Christ that continues the work of Christ until he comes again. That does not mean that Christians or those who claim the title “church” fully embody Christ’s perfection in all things and at all times. Where the body acts justly and with peace, it serves as a glimpse of the Kingdom.

However, the church is what Christ established to continue his work of teaching, healing, convicting, and calling the world to God’s self. To abandon the church is to abandon Christ’s plan for his followers. To give up on the church is to give up on the means that Christ established himself as the vessel through which his grace is made known. Perhaps the problem is not that the church so often falls short of God’s glory, but that our perspective has been skewed and our expectations are unrealistic. Human experience is messy, difficult and at times, painful. The pervasiveness of human sin will always be with us. The effects of sin, sickness, disease, anger, hatred, are always looking for opportunities to exploit humanity to its own dark ends. Christ has given us not an easier path on which to travel, but a companion for the journey. Mountains must be crossed and rivers must be forged and these challenges are inescapable. However, it is easier for a group to conquer these challenges than it is for an individual. Even our failure to be in worship or to be active in the church not only sets us on a journey of failure when we arrive at these challenges alone, but it says to the rest of those on this journey, “I won’t help you either.” Only when we travel together, knowing that at times the darkness of human sin will seek to extinguish the light of Christ, will we stand together on the mountaintop and get another glimpse of the Kingdom soon to come. “Christ has died, Christ is risen, Christ will come again.”

Thinking about Bad Things

2010-09-30T07:37:00.000-04:00

Bad things happen to all of us. Much of the ministry that clergy do is in response to bad things. Most of the time, the bad events are sickness, divorce and death. We talk about God’s healing. God does heal. For those who are sick, they get better. For those who divorce, they hurt but in many cases, learn to find love and live life again. For those who die, it is the survivors who remember and mourn. Eventually mourning leads to healing for most people. For those who lost loved ones in tragedy, that mourning can take longer. These are all bad things. These are events that are hard, but they are by and large, part of the human experience.

There are other bad things that are a part of the human experience. War is bad. Some of our friends and neighbors have seen the horror of war. It is an evil that every generation has had to endure. Sometimes war is fought to prevent the spreading of evil. Other times it is fought because of human greed or arrogance. The majority of us do not live with the day to day reality of war. We do not live in Sudan, Lebanon, Baghdad or Kabul. We hear the stories, we see the news reports, but for the most part, the reports are just words.

Genocide is another bad thing. When we think of genocide, most of us think about Hitler or the Holocaust in WWII Germany. In 1994 genocide took place in Rwanda with a death toll of 800,000 in 100 days. Where were you in 1994? I was in my final year of Seminary. I remember hearing the words when the news began to report about the violence in Rwanda when one tribe rose up in an attempt to exterminate the other tribe. They were all just words to me. It was one more bad thing in a world of bad things as I was preparing to minister to folks right here in the United States who were enduring bad things.

When the movie Hotel Rwanda came out, I watched it. I began to read articles online. The internet is a powerful tool. It even allowed me to see photographs that had not been screened or filtered by the network press. They were raw photos of the bad things. I saw photos of women who were being mutilated after they had been raped. Men hacked to death with machetes. Children dashed on the concrete and left to die in the streets. I cried. I became enraged. I cried again. Using the word “bad” seemed to trivialize this epic example of human brutality.

In the midst of the slow spiritual recovery, Dr. Pauline Mukeshimana, whose young son was poisoned by a woman in the other tribe, is teaching survivors about forgiveness and helping plan for a future both in Rwanda and with immigrants living in Louisville. Dr. Mukeshimana will be with us on Sunday morning, October 3, for morning worship with a Rwandan choir. She and Gate of Hope ministries are raising awareness and support for their mission. Come to be encouraged. Please come to help. Come to learn about real bad things that might help us in our bad things. Come ready to see that all Christians around the world are truly bound together by the blood of Christ.

To Donate to Gate of Hope Ministries, working with survivors of the genocide, please email RevIke@fcc-ashland.org or contact the First Christian Church (Disciples of Christ) of Ashland at 606.324.5335.

Epiphany

2010-01-05T16:45:00.000-05:00

(James Tissot, Journey of the Magi, 1894)

Today is the Feast Day of the Epiphany. It is the celebration of the arrival of the Magi who paid homage to the Christ Child offering to Him their gifts of gold, frankincense and myrrh. The word "epiphany" in our current culture carries a meaning of "a sudden realization or awareness of an idea or concept." The word, when broken down to its roots, "epi" or "heavenly apparition" and "phan" or "appears," means "the appearance of a god." In the case of the Christian Faith, it is the coming and recognition of Christ as the Son of God, God the Son.

Over the years, the arrival of the Magi and their adoration of Christ have been relegated to the final part of a typical Christmas pageant in any congregation across North America. The irony of the pageants is that Jesus was no longer a baby and no longer in the stable when the Magi arrived. The text is quite clear and very specific. "On entering the house, they saw the child with Mary his mother..." (Matthew 2:11) Greek is very specific. This is no longer a baby, but a child. They are no longer in the stable, but in a house. This is further supported by the fact that Herod orders the death of every male child under the age of two years old when he realizes that he has been ignored by the Magi. (Matthew 2:16)

It is incredibly unfortunate that this perplexing story with its unusual gifts has had its radical elements romanticized to meaninglessness. The first thing that grabs our attention is that we have this story in Matthew. It is in no other Gospels. Matthew, the Gospel that seeks to prove that Jesus is the Messiah, the Gospel that is written to appeal to the Jewish community about the "jewishness" of Jesus has a story about three Gentiles being the first to recognize and pay homage to the One who is anointed by God. It is a statement by Matthew of the radical inclusion of all people into God's Kingdom.

The second momentous revelation is the gifts brought by the Magi. Gold is the currency of kings. It is a sign of Christ's Kingship not just in Israel, but over the entire world. As we read through the Gospel, we are reminded of this gift of gold from the Magi as Jesus denounces the false Jewish leaders in Matthew 23:17. It is not the gold that is valuable, Jesus teaches, but the one who makes the gold sacred.

Frankincense, often used in Temple worship, was commonly used to rub on the bodies of those who had died. It is, for a modern observer, the ancient world's version of embalming fluid. Used in the death rituals of the day, it is a foreshadowing of Christ's death. Ironic that a Gentile from Persia brings the same kind of spice most likely used by Mary Magdalene and the other Mary brought with them to prepare Jesus' body on the first day of the week. (Matthew 28:1)

Myrrh, also used in Temple worship, was anciently mixed with bitter wine (vinegar) as a pain killer. It may have been the ingredient, the "gall," mixed in the wine given to Jesus while he was on the cross. (Matthew 27:34)

It is interesting that these three gifts find their way back into the story of Jesus' life and crucifixion. Yet, it is not the gifts that are so important. It is the one who makes these gifts sacred in His receiving of them. It is not even the Magi, who though they had strange ideas about the stars yet recognized a new cosmic order, but it is the one to whom they pay homage. I wonder, if for Matthew, the visitation of the Magi do not diminish Jesus' heritage as Son of David, as some might consider, but encourages the people to recognize God's ultimate will for humanity. In this stony valley where Bethlehem [which means "city of bread" from which came the Living Bread (John 6:51)] is nestled, a faint echo can be heard. From across the centuries, a promise made to Abram: "...and in you all the families of the earth shall be blessed." (Genesis 12:3c) Paul reminds us again of the promise given to Abram only a few verses later (Genesis 12:7) that it is to the "offspring" of Abram, a forebear of David, who is a forebear of Jesus, through which this blessing will be extended to all the earth. (Galatians 3:16)

Come, stand with the Magi and look at this child. Don't be distracted by the garments of ancient scholars, the look of foreign Magi or even the gifts of odd presentation. See the Christ Child. It is He who makes the garments we wear the vestments of wisdom. It is He who make the nations and races of the earth brothers and sisters. It is He who makes the gold, the signs of wealth and power, sacred. It is He who makes us sons and daughters of the Most High. Did you get it? Did you have your Epiphany? And suddenly the Epiphany comes. It is not about us. It is not about the Jews or the Gentiles. It is not about depths of wisdom or positions of power and prestige. It is about Jesus who is the Christ. Suddenly, it happens. The Body of Christ, the Church, is not here for me or my pleasure, but I am in the Church, I am, with you, the Body of Christ. Together, we are the continuation of the revelation of the Son of God, God the Son, whom the wise still seek and the arrogant and pitiful powers of temporal existence still seek to kill. It is Epiphany. Do you get it?

Twelfth Day of Christmas

2010-01-05T00:00:00.005-05:00

Today is the the last day of Christmas. We made it. In many ways, it was more difficult than Lent. Today, my true love gave to me Twelve Drummers Drumming. It is the consummation of the essentials of the Christian faith. For the Christian Church (Disciples of Christ) and other self described "non-creedal" churches, this may be the most difficult day. The word "creed" comes from the Latin word "credo" and simply means, "I believe." To call the Christian Church (Disciples of Christ) "non-creedal" or worse, "anti-creedal" is incorrect. We do believe in something! Our creed is that which most scholars believe is the basis of all creeds. Peter responds to Jesus' question of who he is with the statement, "You are the Christ, the Son of the living God." (Matthew 16:16) From that, we ask all converts this question: "Do you believe that Jesus is the Christ, the Son of the living God and do you accept Him as Lord and Savior?" This questions may differ from congregation to congregation, but it is essentially our creed even though we call it the Good Confession. The founders of the Christian Church (Disciples of Christ) were never opposed to creeds. They were opposed to creeds being used as a test of fellowship, although our Creed or Good Confession is used as such.
The twelve drummers remind us of the twelve points of the Apostles' Creed. Below is the Apostles' Creed divided into the 12 basic parts with the Scripture references that speaks to the points.

I believe in God, the Father (Ephesians 4:6) almighty, creator of heaven and earth (Genesis 1:1ff; John 1:1ff; 1 Corinthians 8:6).
I believe in Jesus Christ, his only Son, our Lord (John 3:16-18).
He was conceived by the power of the Holy Spirit (Luke 1:35) and born of the virgin Mary (Mathew 1:18).
He suffered under Pontius Pilate (Mark 15:15), was crucified, died, and was buried (1 Corinthians 15:3-4). ["He descended to the grave" was added much later and is not in the earliest manuscripts of the creed. It is often omitted by Reformed Protestants. Roman Catholics, Anglicans and Lutherans argue that Ephesians 4:8-10 proves this phrase.]
On the third day he rose again (1 Corinthians 15:4). He ascended into heaven, and is seated at the right hand of the Father (Luke 22:69; Acts 1:9, 2:32-34; Ephesians 1:20; Colossians 3:1).
He will come again to judge the living and the dead (Acts 10:42).
I believe in the Holy Spirit (John 15:26),
the holy catholic (universal) Church (Romans 12:5; Colossians 1:24),
the communion of saints (Acts 2:42)
the forgiveness of sins (Mathew 26:28; Acts 2:38; 1 Corinthians 15:3; Colossians 1:14; Hebrews 9:22),
the resurrection of the body (Matthew 28:6-7; 1 Corinthians 15:13-14)
and the life everlasting (John 3:15; Jude 1:21).

Legend proposes that the Apostles' Creed was written by the Apostles themselves on the Tenth Day after Christ's ascension. The truth about the Creed is that the Apostles never wrote or contributed anything to the Creed. Many, both inside and outside of the Church, believe that the Creed is of equal authority or supersedes Scripture. The Creed was never intended to be the only statement of the essentials of the Faith. However, from the earliest years of the Church, local assemblies outlined what was essential to the Faith that was confessed by all candidates for baptism. As is the case in most human communities, these statements were often applicable to the local context of issues. If a Christian community was dealing with a particular heresy in or near where they lived, their statement of faith might focus more intensely on countering those teachings. As the Church began to grow and an understanding that a rule of faith needed to be standardized, many influential elders or bishops would draft a Rule of Faith that would be in conversation with other Rules of Faith. One of the earliest creeds we have is attributed to Hippolytus who lived at the end of the third century. Hippolytus was a disciple of Irenaeus who was a student of Polycarp who was a student of the John the Apostle. Hippolytus' creed is called the Interrogatory Creed.

Dr. Joe Jones (a Disciple of Christ), retired Professor of Theology from Christian Theological Seminary, makes the case that the Creeds in general and the Apostles' Creed in particular, are not so much tests of fellowship but serve as a grammar of faith. That is, they teach us how to talk about the Faith. In the early Church, complete copies of the Scriptures were rare. The Apostles' Creed served as a brief statement of the essentials of the Christian Faith. As humanity went through the Enlightenment with further education and available copies of the Scriptures, more and more people were able to read for themselves the written revelation of Jesus Christ. However, in today's society, Biblical illiteracy is at epidemic levels. Perhaps the creeds serve as a starting point for the new believer. Perhaps they give us a "grammar of faith." What do Christians believe? What does the Church teach as true about Jesus Christ? The best solution would be to sit together and read through the New Testament. As we are doing that, perhaps the creeds help us to begin to consider what Christians before us have taught for almost 2,000 years. Augustine said that the Apostles' Creed was the first and greatest statement of the faith. Tertullian said that the Creed was not something different from the Gospels, but as a summary of the Gospel. Protestant Reformer, Martin Luther said, "Christian truth could not possibly be put into a shorter and clearer statement." Protestant Reformer, John Calvin, said that it was an admirable and truly Scriptural summary of the Christian faith. Even our own founder, Alexander Campbell, based his Christian System outline on the Apostles' Creed.

What do Christians believe? We believe what the Bible teaches. What does the Bible teach? One place to begin is the Apostles' Creed. It is the oldest statement of what Christians have believed. What do you believe?

Eleventh Day of Christmas

2010-01-04T00:00:00.033-05:00

Today is the Eleventh Day of Christmas and my true love gave to me Eleven Pipers Piping. The Eleven Pipers represent 11 of the original disciples or as it is sometimes called, the eleven faithful disciples. This would include Simon Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon the Zealot (a Canaanite), and Judas the son of James or Thaddaeus. Judas Iscariot is not included in the list as he was the one who betrayed Jesus. These eleven disciples (listed in Acts 1:13-14 after the Ascension of Jesus) were not Jesus' only disciples, but they were the inner group who would later become the apostles. Joined by Matthias (Acts 1:23-26), these twelve (later joined by Paul who declared himself an apostle in 1 Corinthians 1:1 [his third letter]) became the original patriarchs of Christ's Church. The word "apostle" literally means "one who is sent." What could these men actually teach us as we wind down the Christmas season.

Several years ago, I was a student pastor of a congregation in a small community in Bourbon County, Kentucky. There were five congregations in that community: a Baptist Church, a Presbyterian Church, a United Methodist Church, a Disciple of Christ Church, and a Christian Methodist Episcopal (historically African American denomination) Church. The community decided to celebrate the observance of Martin Luther King, Jr. Day hosted by the CME Church. The pastor of that congregation assembled the pastors of the other four congregations just moments before the service to go over the liturgy. The CME pastor began telling each of the other pastors where they would be preaching in the service. This, of course, was the first time I was aware that we all would be preaching. I interrupted the CME pastor to tell him that I had not come prepared to preach. A silence fell on the room as he stared at me in disbelief. The United Methodist pastor chuckled under his breath as the CME pastor looked over his glasses at me and remarked, "You mean you have to prepare to preach?" The other pastors in the room all looked at me and back at the CME pastor as if they were watching a tennis match. I stuttered and stammered. "No, I'll preach, don't worry about it," I exclaimed with false confidence. We finished our planning and I reached into my pocket where I kept my New Testament. As we walked toward the chancel with the organ playing to begin the service, I uttered a brief prayer. "Lord, I promise I won't ask for anything else if you help me to come up with a sermon before I reach the chancel." As we sat down in our assigned pew, I flipped through the Gospels and landed on Matthew 10:2-4. At that moment, the CME pastor introduced me and asked me to take the pulpit to bring the word. I stepped to the pulpit, took a deep breath and read the the three verses. I closed the text and began to speak. I don't remember the words I said, but essentially I spoke about how Jesus took these 12 men from varied backgrounds to be his closest disciples. Through preaching, teaching, miracles and walking the hills of that ancient land, these 12 people were joined together as Christ's Apostles. From these 12 very different people, God began the work of building His Church and began the evangelism of the world.

These 12 men were fishermen, a tax collector and an anti-Roman revolutionary. Ethnically they were diverse ranging from a Greco-Roman Jew, a Canaanite and hard working Jewish fishermen. These were men who would not have socialized together and the tension between Matthew and Simon the Zealot would have been intense. Matthew would have been considered a collaborator with the Roman occupiers of the land as Simon's friends would have engaged in what would be considered terrorist actions against the Romans and their sympathizers.

The call of these 12 very different men reminds us that the Church is not monolithic. We are a people who share a faith, not an ethnicity, a nationality or a culture. Worship, music and organizational structure may differ, but our faith is one, holy, catholic (universal), and apostolic. If we confess Jesus as the Christ we are a part of the one Church. To leave a congregation, a denomination or to split and divide over cultural or political issues is essentially impossible. We can never divide ourselves from those who are also a part of the Body of Christ. We are a people who are very different but we do share one thing in common. We share Christ. We share our faith. Tomorrow will be the last day of the Christmas season. We will receive 12 drummers drumming tomorrow. How fitting to end this festive season looking at that one thing the entire Church confesses as the essentials of our unified faith. Incidentally, I now always have a spare sermon or two in the margins of my Bible. I am grateful to my first lessons taught to me by that CME pastor on always being prepared to preach and the unified diversity of Christ's Church.

Tenth Day of Christmas

2010-01-03T00:00:00.001-05:00

Today is the Tenth Day of Christmas. As we begin to look toward the end of the Christmas season, we receive Ten Lords A-Leaping. The Ten Lords remind us of the Ten Commandments. Traditionally, the Ten Commandments are listed in Exodus 20:1-17.

You shall not have any other gods before God. (Anything that would prevent God from being first in your life.)
You shall not make any graven images. (Presumably this means for the purpose of worship, as this could be rather stringent if taken literally.)
You shall not use the Lord's name in vain. (This would include any use of the Lord's name without proper respect and awe as well as claiming to be a follower of God yet not attentive to the call of God on our lives.)
Remember the Sabbath and keep it holy. (The word Sabbath in Hebrew literally means, "to cease, to rest.")
Honor your father and mother. (This is the only commandment that includes a promise. Paul expounds on this commandment in Ephesians 6:1-4.)
You shall not kill. (This is obvious or is it? We assume this refers to people. Does the prohibition include those who have killed? The unborn? The aged? The terminally ill? Jesus discusses this further in Matthew 5:21-22. This is an application of Leviticus 19:17. John addresses the issue again in his first epistle, 1 John 3:15.
You shall not commit adultery. (Again, this is obvious. Jesus addresses this commandment too in Matthew 5:27-28.)
You shall not steal. (According to the Code of Conduct for the United States Military Academy, if it doesn't belong to you, and you take it, it is stealing. Therefore, even to pick up a penny on the sidewalk is stealing. Cadets have been discharged from the Virginia Military Institute for such an infraction. What do you think?)
You shall not lie about your neighbor. (Generally, this is universally applied as a "do not lie, period" commandment.)
You shall not covet. (To covet is to have an inordinate desire for something that belongs to another. It is closely related to the definition of the word envy. Well, there goes the American work ethic.)

The first four commandments outline our relationship with God. The final six outline our relationships with others. The Early Church Fathers suggested that the fullness of the Law is found in the teachings of Jesus, who said, "And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength. The second is this: You shall love your neighbor as yourself. There is no other commandment greater than these." (Mark 12:30-31 ESV)

Again, we are confronted with how we love God and how we love our neighbor. One Early Church Father, Irenaeus, a second century bishop in Gaul (modern day France), answered the question of how we love God by simply quoting Moses. "And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul..." (Deuteronomy 10:12 ESV) The Prophet Micah reminds us again of what the Lord requires of us but to do justice, love kindness or mercy and to walk humbly with our God (Micah 6:8). It is not a matter of experience or emotional validation that shows our love to God, but rather a clear admonition that sometimes it is just as simple as acting justly, loving mercy and being humble.

How might we love our neighbor? Augustine, a 5th century Bishop in North Africa, wrote, "'You shall love your neighbor as yourself.' You love yourself best when you love God better than yourself. What you aim for yourself you must aim at in your neighbor, that is, that your neighbor may love God with a perfect affection. For you do not love your neighbor as yourself unless you invite him to the same good that you are pursuing. For this is the one good that all have room to pursue along with you. From this precept comes the duties of human society." (my paraphrase, Augustine, Of the Morals of the Universal Church, chapter 26)

After the Reformation, especially in England, it was required that the Ten Commandments be read at the start of every worship service. I like this! However, we need to be cautious at relegating the Ten Commandments to only a list of rules that we raise as a standard of a just society. Across the United States the debate of whether or not the Ten Commandments should be posted in courthouses or schools rages on. I agree that the Ten Commandments are important concepts that were integral in framing our culture's understanding of justice. Consider for a moment that perhaps our application of the Commandments have been misappropriated. As a colleague of mine, who was once a lawyer and is now a preacher, pointed out, American jurisprudence assumes that one party is telling the truth and the other is lying. In criminal law, the effort is to discern one's guilt or innocence and if guilt is proven, a punishment is applied that fits the crime. The context of the Ten Commandments, Jesus' teachings and the writings of the Early Church Fathers gives us another perspective. Perhaps God's Law is not so concerned with who is right and who is wrong, but about relationships.

What re-establishes relationships that have been broken? As the Mosaic Law continues to be outlined, it is often understood as a complex outline of proper punishment for particular sins. What if the Law is an outline of how relationships might be healed? The healing of our relationship with God began with Jesus Christ and is professed by our confession and openness to His transforming Spirit.

Our relationships with others are made right when the effort on behalf of the offender to rectify the wrong is coupled with the victim's call to show mercy. True justice among the human race will never be truly known through punishment and recompense. Only when mercy and kindness are as aggressively applied as punishments will the fruits of the final six commandments be known. I am thankful that the only thing that is greater than God's justice and holiness is God's mercy freely given. Let us live into God's vision for our relationship with Him and with others.

Ninth Day of Christmas

2010-01-02T00:00:00.001-05:00

[Sorry for the initial post before it was complete]

Today is the Ninth Day of Christmas. Nine Ladies Dancing reminds us of the nine fruits of the Spirit. Paul outlines these fruits in Galatians 5:22-23. Paul lists these fruits immediately after he lists the works of the flesh, 15 works of the flesh actually, to which he adds a 16th "and things like these."

Scholars debate why such fruits are listed. Many suggest that as Christians were having to live in the midst of persecution and detractors from all sides, these gifts served as a model of life that no one, not even pagans, could disagree. Other scholars argue that Paul is outlining a manner of life that stood in contrast with both the practice of pagan religion that was rampant with sexual immorality and the contemporary lifestyle that hasn't changed much in 2,000 years. Things like enmity, strife, anger, envy, and division were, and remain, common to our human experience. Our contemporary culture today thrives on envy (wanting what others have) and division (us against them, culturally, politically, religiously and ethnically). What would be common in a contemporary reflection is an outline of how we (Christians) should live and an admonishment to start "living right." No doubt, "holiness" preachers and other such Christians interested in cultural transformation articulate how we might implement and even legislate how we ought to live. I agree that this desire is rooted in a positive desire. That is, most of us want our culture to be transformed. Jesus' teaching to remove the beam out of our own eye so that we might see the speck in our neighbors' eye (Matthew 7:1-5) gives us another perspective.

Yesterday was New Year's Day. Let me ask you a question? What kind of person do you want to be? I think most of us want to be good people. We want to be kind, slow to anger, gentle, gracious people who focus on positive things in life. Now, not to sound too preachy, although I am a preacher, I am convinced that our lives can change, who we are can change, only if we allow the Spirit to transform us. It isn't that we work to be what the Spirit is, rather we allow the Spirit to work through us so that we might become who God knows and wants us to be. The Reformed Protestant heritage is that it isn't us who does that transformation, but that we allow ourselves to be open to God's Spirit so that the Spirit can transform us.

Unfortunately, we Protestants have allowed the Spirit to be that One who hangs out with us and does some magical tricks from time to time. It is not that we are spectators to God's transforming Spirit but that we are the clay that is re-molded into a new creature. Like clay, this transformation will take time, it will require God's hands to push, squeeze and bend us into this new vessel. The heat of life, like the potter's oven, sets and cures us to be useful. One Christian perspective is that the world is changed because we are changed. Let me share a few things with you, things that I need to be reminded of myself from time to time.

We we can not be godly apart from the Spirit. The power is from within us only when the Spirit is within us.
Left to our own devices, we are determined to have things our own way. Even the best side of us can be self serving. Outside of the Spirit, even when we do good works, we can often become focused on the credit we receive or become frustrated when we do not feel appreciated. The Spirit calls us to desire goodness regardless of who gets the credit and even to celebrate when it is only God who knows our good deeds.
God's way is a very different way of living. God's way is radical. It requires all of you, your heart, mind, body, and soul. It is God's Spirit that grabs you, cleans you up, grows the fruit in you, and makes you in the image of Christ.
Where there are fruits of the Spirit, the Spirit of God is at work. Trust in that truth, regardless of who, what or where it might manifest.
Each person bears the same fruit as outlined in Galatians, but each bears that fruit differently. However, the fruits will show themselves as God cultivates your heart and brings you to fruitfulness.
Finally, even though we are talking about individual fruit, remember that God's Spirit works corporately too. As fruit trees are only productive when they are cross pollinated by other fruit trees, so will our fruits be plentiful only when we are in relationship with Christians, in relationship with Christ's Church.

On this Ninth Day of Christmas, today is the day to resolve to open yourself to Christ and allow Him to make you into an integral part of His Body, His Church. Offer this prayer: God, make me into a new creature. Mold me into the image of your Son. Give me strength to be the person you know I can be. Give your Church the strength to be the Bride that you are calling us to be. In the name of Christ, your Son, our Lord and Savior. Amen.

Eighth Day of Christmas

2010-01-01T00:00:00.002-05:00

Finally, no more birds. Today is the Eighth Day of Christmas. The gift for today is Eight Maids A-Milking. The Eight Maids refer to the Eight Beatitudes as found in the Gospel According to St. Matthew (Matthew 5:3-10). Sometimes called the 10 Commandments of the New Testament, they open what is a rather long sermon by Jesus on a mountain. A similar sermon (The Sermon on the Plain) is found in the Gospel According to St. Luke (Luke 6:20-26). Read the eight beatitudes again here one at a time, slowly. Think and feel each one and as you do, consider both where you see yourself and where you see your worst enemy:

(from the English Standard Version)

1. Blessed are the poor in spirit, for theirs is the kingdom of heaven.

2. Blessed are those who mourn, for they shall be comforted.

3. Blessed are the meek, for they shall inherit the earth.

4. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

5. Blessed are the merciful, for they shall receive mercy.

6. Blessed are the pure in heart, for they shall see God.

7. Blessed are the peacemakers, for they shall be called sons (and daughters) of God.

8. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

How can we tangibly consider implementing the beatitudes in our daily lives? That would make for a series of articles of their own, so for today, let us focus on the fifth beatitude, "Blessed are the merciful." Although we aren't sure when the following teaching developed, St. Thomas Aquinas (1225-1274) outlined them definitively in his writings. In an effort to help people understand the fullness of what it meant to be merciful, the early church outlined two types of mercy, corporal acts of mercy and spiritual acts of mercy. These were considered obligations or more accurately stated, marks of the true Christian. It was not things you must do to be a Christian, but things that Christians naturally did. If one was lax in these points, it was a marker for them to consider the fervency of their faith. Most of these acts of mercy were outlined from Scripture. Using Isaiah 58:6-10 and Matthew 25:37-40, the points become both obvious and very biblical.

Corporal Acts of Mercy are:

1. Feed the hungry.

2. Give drink to the thirsty.

3. Clothe the naked.

4. Shelter the homeless.

5. Comfort the imprisoned.

6. Visit the sick.

7. Bury the dead.

Let me give you some statistics:

150 million children under the age of 5 years old will go to bed hungry tonight and 13 million of those children live in the United States. The world produces enough food for every human being to have 3,000-4,000 calories per day. The problem is that it would require the entire world working together...Feed the hungry.
2.3 billion people are presently suffering from a disease they acquired from poor drinking water...Give drink to the thirsty.
It is estimated that of those convicted of a capital offense, 7% of them are innocent....Visit the imprisoned.
42 million babies are aborted every year worldwide. That is equal to the population of Canada. The United States accounts for 1.6 million each year....Bury the dead.

Spiritual Acts of Mercy are:

1. Admonish sinners. (Luke 15:7)

2. Instruct the unbelievers. (Mark 16:15)

3. Counsel the doubtful. (John 14:27)

4. Comfort the sorrowful. (Matthew 11:28)

5. Bear wrongs patiently. (Luke 6:27-28)

6. Forgive offenses. (Matthew 6:12)

7. Pray for the living and the dead*. (James 5:16) [*Protestants generally argue that they do not pray for the dead, even though the funeral commendation done by most Protestant clergy asks God to "Give the departed an entrance in to the land of light and joy" or words to that affect.]

Now, with all of that, I'm still sitting here thinking how any of it helps me to be more merciful. So, consider this. In each situation in life, how would you want to be treated. If you were hungry, thirsty, committed a crime, were sick, alone or close to death, what would you want others to do for or with you? If you were questioning your faith, had insulted someone on purpose or by accident or were slipping into a life of destructive habits or behaviors, what would you want your best friends to do? Now, go and do likewise. Consider that the guy who cut you off at the intersection wasn't paying attention because he can't stop thinking about the fight he had with his wife last night or that his child has entered a rebellious stage and is flunking 9th grade. The store clerk is slow and you are in a hurry, but she has worked 7 and 1/2 hours a day for 14 days straight and still has no benefits because she isn't considered full time. Listen for the people's attempts to hide their hurt or fear by getting angry, or there lack of self confidence by always criticizing others. It IS still Christmas. Let that spirit of Christmas, that spirit of mercy, fill each day. In doing so, you too, shall receive mercy.

Seventh Day of Christmas

2009-12-31T00:00:00.003-05:00

I know, I know...more birds. Today is the Seventh Day of Christmas. Seven Swans A-Swimming remind us of the Seven Gifts of the Spirit. Now, all my Pentecostal friends are probably ready to wage war arguing that there are more than Seven Gifts of the Spirit. 1 Corinthians 12:4-11 mentions nine gifts. More gifts, as well as those mentioned in 1 Corinthians, are mentioned in Romans 12:6-8, Ephesians 4:11-12 and 1 Peter 4:10-11. Theologians will often divide these gifts between "administrative" gifts, "sign" gifts and "operative" gifts.
In the early Church, what we call the Old Testament was pretty much the only Scriptures that was used as the New Testament was being written. Many early Church theologians developed much of their ideas about the Gifts of the Spirit from Isaiah. According to the early Church Fathers, Isaiah 11:2-3 listed the gifts of the Spirit as those which were bestowed upon Christ. When a person was baptized and brought into the mystical Body of Christ, the Church, all were bestowed the same seven gifts. They are listed in Isaiah as wisdom, understanding, counsel, might (courage), knowledge and the fear (awe) of the Lord. In the 13th century, Thomas Aquinas, one of the most revered theologians listed these six plus the gift of piety or reverence. These seven gifts were given to all believers. They do seem to be universal gifts and are the marks that should be exemplified in the life of every disciple of Christ.
Too often, Christians will exonerate themselves from certain works by saying that they do not have certain gifts. Elders will excuse themselves from teaching citing that they don't have the gift of teaching. Though this might be true, all Christians have been given the gift of understanding and counsel. The Spirit brings to us the gift of courage to stand for the Truth of the Gospel in all times and places. This is an admonition given to us my many of the New Testament writers, notably, the Apostle Paul. Would the New Testament call us to certain works unless there was a certainty that God, who has begun a good work in us, will see it to completion (Philippians 1:5-7). Be encouraged. God is calling you by the power of the Spirit given to us liberally, to be an evangelist, a teacher, an encourager, a servant of the Kingdom. Does that mean all are called to be Ministers, Elders or Deacons? No. However, God is calling you to live into your baptismal gifts. Use your seven gifts to serve the cause of justice, peace and to call the world to the knowledge of God through Christ Jesus. Use your seven gifts to the glory of God.

Sixth Day of Christmas

2009-12-30T00:00:00.006-05:00

I don't know about you, but the bird theme is growing comical. Six Geese A-Laying marks the Sixth Day of Christmas. Generally, when we think about the creation narrative in the book of Genesis, most will tell you that God created the universe in 7 days. Depending on how one wants to interpret the theme of the Creation Story, God actually created the universe in six days. This is the teaching the six geese are to serve as a reminder. For our reflection today, I would respectfully take issue with both the song and with you Bible scholars out there who might argue with me. Consider for a moment that the reason the seventh day is included is that which God did is essential to the creative process. That one thing? Rest!
In our current culture of cell phones, wi-fi internet and constant contact, rest is elusive. I am told that one of the things that made the United States a great world power is the work ethic of her citizens. We now have a work force that counts itself lucky if they are able to secure two weeks vacation per year. The irony remains that European workers, who enjoy at least four weeks per year in vacation are considerably more productive per unit per hour than US workers. Perhaps the Creation Story reminds us of both an eternal paradigm as well as a global paradigm that rest is integral to productivity and creativity. It is not a mistake that the Laws given to us by Moses call us to rest on the seventh day as did our God. Consider that your preoccupation with work and "stuff" may actually be hindering you from being the creative and productive person to which God is calling you. Work hard, do your best and take time to rest. Enjoy your family, time alone in reflection, worship in Church, a good book or whatever it is that relaxes you. God created us. God knows all that we need. Part of what is essential to our well being is rest. Remember the six days God worked and remember too the Seventh Day, when God rested.

Fifth Day of Christmas

2009-12-29T00:00:00.001-05:00

Even if the majority of people can't remember the gifts from the other days, everyone knows what my true love gave to me on the fifth day. Five Golden Rings represent the first five books of the Hebrew Scriptures, commonly known as the Pentateuch or the Torah. For modern Christians, we often become enthralled with the history of God's people before the Exodus and are unable to get through the rest of the books as they outline, what for many, is a tedious outline of the Law and what the ancient Hebrews had to do to receive forgiveness of their sins. For the Christian catechist, that is, the one who would have used this song to learn the Christian faith, the Torah is a symbol of humankind's fall from grace and, as Paul teaches, that which shows us our need for a Savior. Romans 3:19-20; 5:12-12; 7:7-8; 10:4 and Galatians 3:15-25 outline the purpose of the Law as that which shows the need for a Savior.

In our culture, sin has become a series of offenses that violate our conventional beliefs of appropriate conduct. Throughout the history of the Church, theologians have debated the state of humanity. Most all agree that sin is not only wrong actions, but a state in which humanity exists. But what difference does it make to you and to me?

There is an old story. If a gold coin is dropped on your head, will it kill you? The answer rests not in the size of the coin, but how far it drops before it hits you. If it were to fall from a building and strike you on the head, it would be fatal. The old adage is intended to confront us not with the size of our sin, but the height of God's holiness. To use a modern perspective, the war is with our own humanity. It is not that we sin, rather, we are born sinners. Our propensity for self gratification and selfishness is overwhelming. Biologists will tell you that survival and self preservation are integral to what it means to he human. I couldn't agree more. The model of God's love is the opposite of our human condition. God in Christ exemplified self sacrifice. The call of the Gospel is to view ourselves not as an end to be protected and glorified, but as a part of something bigger. We are called to be a part of a larger Body, the Body of Christ (1 Corinthians 12:27). Sin is that human proclivity to seek our own will and an open, virulent resistance to the Lordship of our Creator. You mean you are calling me to submit to something outside of my own desires and needs? Yes! I am asking you to consider something larger than yourself. I am asking you to think of the eternal implications for not only your own self that ultimately ends in death and darkness, but the implications for others, for all of creation to which you are being called.

The holiness of God is the fullness of existence. Unless you die to yourself, you will never live. However, that death must be for Truth. Christ is Truth (John 14:1, 6; 18:37). The Torah reveals the height of God's holiness. Come out of the darkness and into the Light of Christ, His Body, His Church (Colossians 1:24), His bride (Luke 5:35; John 3:29).

The Fourth Day of Christmas

2009-12-28T00:00:00.001-05:00

Four calling birds opens the fourth day of Christmas. At this point, we become victims of modern English. Anciently, the song spoke of four "colly" or "collie" birds. Slang for "coal" a colly bird was essentially a European black bird, a counterpart to our American Robin and a member of the Thrush family. What does this all have to do with anything? Colly birds were known for their beautiful singing. Of course, at this point, I am refraining from telling you the legend of the American Robin, perhaps in a future posting. The colly birds or calling birds represent the four Gospels in the New Testament. Remember your Sunday School lessons. There are four Gospels: Matthew, Mark, Luke and John. The first three are called the synoptic Gospels because they basically give a synopsis of the life of Jesus and by and large very similar. The fourth Gospel, the Gospel of John, is more a theological treatise about Jesus. The last Gospel to written and one of the later books of the New Testament, the writer uses Jesus' life and teaching to reveal Truths about Jesus. Most poignantly is the teaching of Jesus' preexistence. "In the beginning was the Word (the second person of the Godhead...Jesus), and the Word was with God and the Word was God." (John 1:1 ESV)

The Gospels are revered writings of the New Testament, as they record what is considered the words of Christ. In many churches, First Christian Church (Disciples of Christ) included, the people will stand as the Gospels are read in public worship. Many Bible translators record those words using red print and scholars enjoy arguing about whether or not they really are Christ's actual words. In that I am not a scholar, it isn't one of my favorite things about which to argue. They are in the Canon of Scripture, so that pretty much settles it for me. Each Gospel reveals Christ from a different perspective. Mark, the oldest, records Christ's life from his Baptism through his resurrection, although old copies of the Gospel end at the crucifixion. Mark presents the acts of Jesus' life. Matthew presents Jesus as the fulfillment of Old Testament prophecies and that he is the Messiah. Luke is the social justice Gospel and is considered by some to be the Gospel to the Gentiles. In Matthew, Jesus the descendant of David, in Luke his lineage is traced to Adam, the father of humanity, and that we are all the sons and daughters of God.

Reading the Gospels is an invitation into the day to day life of Christ. They allow the Christian to, like the disciples, walk with the Master. In Greek education, the students would sit at the feet of the teacher and the Gospels allow us to sit and hear the teachings of Christ for ourselves. I often am asked how we might know Christ better. A good place to start is to simply read the Gospels.

The word Gospel in Greek comes from the same word from which we get the word "evangelist" and is closely related to the word "angel" which simply means "messenger." The four calling birds remind us of the messengers of God who have us the teachings of Christ. They also encourage us, in like manner, to be the messengers of God as we share the good news of God's love through Christ Jesus. May the four calling birds invite you to learn at the feet of the Master, the Teacher of humanity and rise to share His good news with the world.

The Third Day of Christmas

2009-12-27T00:00:00.003-05:00

It is only the Third Day of Christmas and already people are no longer turning on their Christmas Trees or their outside lights. I even saw some folks taking their decorations yesterday. Christmas continues though and today we receive three French Hens. These are the three Theological Virtues. From Paul's first letter to the Church at Corinth he writes, "And now, faith, hope and love abide, these three, and the greatest of these is love." These are some of the most powerful tools in our part as co-laborers for God's Kingdom.

Hope is not wishful thinking. A Biblical hope is confident expectation. "For in this hope we are saved. Now hope that is seen is not hope. For who hopes for what he sees? For if we hope for what we do not see, we wait for it with patience." (Romans 8:24-25 ESV) Hope is the beginning. It is for that which is not yet known. Hope is the fuel to dreams. It drives us to grab on to God's vision for creation. It is the ability to see with God's eyes, if only for a moment. It blinds us to the ruse that sin and darkness uses to draw us to wander. It is the ability to see through the pall of pain and death that we might know that our present situation is only temporary. Hope is temporary. True hope ultimately leads to fulfillment.

Faith is not the counterbalance for blessings and success. Too often, our contemporary pseudo-religious leaders herald to our culture that if we have enough faith, we will prosper. Remember, our Faith is a Biblical Faith. "Now faith is the assurance of things hoped for, the conviction of things not seen." (Hebrews 11:1 ESV) Faith is action on our part which is directly proportional to the one, or One, in whom we have hope. If our hope is in God, faith drives us on in the face of the storms of doubt, trouble and persecution. Faith is temporary. True faith ultimately becomes sight.

Love is the most overused and misunderstood of the virtues. In this verse from Paul's letter, this word translated "Love" is "agape." Unlike the English, this kind of love is not a romantic or physical love. This agape love is a self sacrificing love. 1 John 4:8 defines love in its clearest sense. "Anyone who does not love, does not know God, because God is love." God doesn't just love us, God IS love. Everything God does comes from His person, His love. The object of God's love, most notably, humanity, does not merit God's love, but simply is enfolded in it. The clearest expression of this love is Christ's prayer in the Garden hours before his arrest and crucifixion. "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." (Luke 22:42 ESV) Christ did not FEEL this love. He actually preferred to avoid it. This love was an act of the will, not of the heart or mere emotion. It was not just an act of human will, but divine will. Love, therefore is not only an act of the will, it is an act of God's will within us. It is, according to Paul, the greatest virtue. Unlike hope and faith, love is not temporary. It is eternal. It is of God, it is God.

The Second Day of Christmas

2009-12-26T00:00:00.001-05:00

Today is the Second Day of Christmas. In the calendar of the Church it is also the day we remember the martyrdom of St. Stephen. A deacon of the first century Church and the first martyr, Stephen was stoned while Saul, later to become the Apostle Paul, held the cloaks of those throwing the stones. Stephen is said to have uttered the same words as our Lord, "Father, forgive them." This day was made famous by the John Mason Neale's carol, Good King Wencelas. The King and his page go out to help a poor man on the "Feast of Stephen." Considered the longest and coldest night of the winter in ancient time, this day is a day to ask ourselves about the sacrifices to which we are often called as followers of Christ. Sometimes, disciples of Christ are called to give even their life for the cause of the Gospel.
As we continue in our reflections on The Twelve Days of Christmas, today we remember the gift of two turtledoves. The two written revelations of God's love for the world, the Old Testament and the New Testament, we are reminded that though our faith is rooted in the person of Jesus Christ, we know of this revelation through Holy Scripture. Scripture is the primary authority of our faith for those of us in the Christian Church (Disciples of Christ). Though we may use the traditions of the Church to interpret it in our own experiences using the gift of a reasonable mind, our faith is ultimately a Biblical Faith. Unfortunately, too many Protestants have abdicated the discipline to read and study Scripture for the much easier authority of our own personal experiences in search of an emotional high.
Imagine, if you will, what the thousands of Christians in other lands who pray each day for an opportunity to read and study Holy Scripture would say to many Christians in this nation as our Bibles gather dust on the bottom shelf of a coffee table. It is not the leather clad pages that give us power and protect us from the darkness of doubt and fear, but the One to whom the writing on the pages bear witness. It is Christ who is our Savior and Guide. One of the most powerful ways to understand Him, to grow in deeper relationship with Him is to read the revelation of His ministry in the Gospels, the teaching of His person and work in the Epistles and His coming again in the Revelation to John. Within the pages of the "first turtledove" we hear of God's creative power, His love for humanity and humanity's rebellion. The Law and the Prophets lead us to promise of the Messiah. Together, these two turtledoves, these two Testaments lead us to Christ and allow us to open our hearts to his word and in so doing, we become disciples of the Word, Jesus Christ.

The First Day of Christmas

2009-12-25T10:50:00.000-05:00

Today is December 25, the First Day of Christmas. It is properly called the Feast Day of the Nativity. The seasons stretches from the celebration of the birth of Christ to the arrival of the Magi on Epiphany (January 6). Historians argue about why Christmas is 12 days, some arguing the perfection of the number "12" and others proposing that it is a Christianized version of a 12 day pagan holiday pre-dating Christianity. The days that follow December 25 speak to several themes in the daily readings as the Church encourages us to remember the Incarnation of God. In this year's cycle in the Protestant lectionary there is also an emphasis on the childhood of Jesus, which is rather scant in the New Testament.
Perhaps the most famous and misunderstood song that outlines the 12 days of Christmas is, well, the song The Twelve Days of Christmas. On the first day, the gift that my true love gave to me was a "partridge in a pear tree." It is popularly considered that the partridge refers to Christ. Popularized by Linus in the Charlie Brown Christmas movie, there is a reference to Christ as a mother partridge who protects her young. "Jerusalem, Jerusalem! How often I would I have sheltered you under my wings, as a hen does her chicks, but you would not have it so..." (Luke 13:34).
The problem with this perspective is that most scholars agree that the song was written by Roman Catholics trying to maintain their faith under Protestant England. In Roman Catholic iconography and imagery, a partridge almost always represents Satan. From 1 Samuel 26:20 and Jeremiah 17:11, the partridge is characterized as a negative symbol. In 1 Samuel, the King of Israel actually goes out to hunt the partridge. Many scholars propose that the King of Israel, Jesus Christ, hunts the partridge...Satan...and delivers him vanquished. This first day, therefore, is a reminder that Christ has defeated Satan and the powers of darkness.
Regardless of your perspective, this first day is a focus on the One who is born, Christ Jesus. He is the author and finisher of our faith. We are Christians, followers of Jesus Christ. We are a people who proclaim Him as "true God from true God." Jesus is the Son of God, God the Son, the second person of the Trinity. "In the beginning was the Word (the capital "W" always means that the word is referencing Christ, not the Bible...a lower case "w" is the Bible) and the Word was with God and the Word was God." (John 1:1)
Remember Christ this Christmas Day. He is alive. He is here. He is within you. He is in the sacred mystery of our Lord's Supper. He is in the proclamation of the word, the sermon. He is in the world and it is through Him the world both came into being and remains to this day. Merry Christmas to all my fellow disciples of Jesus Christ.

The 12 days of Christmas

2009-12-24T10:25:00.000-05:00

Ironic that a bunch of evangelical Protestants are singing a song written by Roman Catholics to celebrate their faith in England when Christmas had actually been outlawed by the Protestant Church and Government. Not only does "The 12 days of Christmas" teach aspects of the Roman Faith, but allowed Roman Catholic Christians to remember that Christmas was not just a day but an entire season. Eventually Martin Luther's brand of Protestantism brought other Protestants to their sense and we begin celebrating Christmas again. That is, everyone except the Puritans. Angered not only at the pagan origins of many of the Church's holidays, they were furious that the King of England was making it mandatory that every Christian only use his "Authorized Version" of the Bible, commonly known as the King James Version. They left Europe and sailed for America where they established the Massachusetts Bay Colony.
The irony? Modern day socially conservative evangelical Protestants (like the Puritans) will be using the King James Version at their Christmas Eve Services. But then again, so will I. Merry Christmas everyone.

2009-12-12T09:49:00.000-05:00

Christmas Countdown - Christmas Layouts

St. Andrew, the first apostle

2009-11-30T09:20:00.000-05:00

Today (November 30) is the feast of St. Andrew, the first disciple of our Lord, Jesus Christ. Liturgically, it is the day that determines when Advent begins, as the first Sunday in Advent is the day closet to St. Andrew's day.

We are first introduced to Andrew in John 1:35-42. "The next day again John was standing with two of his disciples; and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!" The two disciples heard him say this, and they followed Jesus. Jesus turned, and saw them following, and said to them, "What do you seek?" And they said to Him, "Rabbi" (which means Teacher), "where are you staying?" He said to them, "Come and see." They came and saw where He was staying, and they stayed with Him that day, for it was about the tenth hour. One of the two who heard John speak, and followed Him was Andrew, Simon Peter's brother. He first found his brother Simon, and said to him, "We have found the Messiah" (which means Christ). He brought him to Jesus. Jesus looked at him, as said, "So you are Simon the son of John? You shall be called Cephas" (Which means Peter). (Revised Standard Version)

After Pentecost, many believe that Andrew went to Greece to preach the Gospel becoming the leader of the Christians stretching from Greece to what is today Istanbul in Turkey. He was crucified in Achaia by order of the Roman Governor Aegeas during the reign of Emperor Nero. He was tied, not nailed, to the "X" shaped cross in order to prolong his sufferings. Bernard of Clairvaux, in a sermon he preached on this day in the year 1153, recorded Andrew as saying as he was being led to the cross, "O Cross long desired and now offered to my soul's desires! I come to you full of joy and assurance. Receive me then with gladness, for I am the disciple of Him who hung from your arms." Tradition records that Andrew preached the Gospel for two days straight while on the cross, succumbing to death on the third day. After his death, he was buried near Byzantium, which became Constantinople and is now Istanbul.

Many stories abound of what happened to his remains, but ultimately, they are reported to have been taken to what is today Scotland. St. Andrew became the patron saint of Scotland as his "X" shaped cross is prominent on their flag. Ultimately, his cross was adopted by the Christian Church (Disciples of Christ) to remember the Scottish roots of the founders, Thomas and Alexander Campbell. St. Andrew is the patron saint of fishermen, as he was a fisherman, and of the laity. As the Disciples of Christ have a strong practice of ministry for the laity, the reasons to use his cross was further strengthened.

A Prayer for today: Lord, in your kindness hear our prayers. You called Andrew to preach the Gospel and guide your Church in faith and courage. May his life and witness so empower us to speak the Truth with tender boldness. Remember the ministry of all the faithful and guide the laity of your Church to claim their baptismal ministry to preach the Gospel, visit the sick and imprisoned and care for the poor. We ask this through our Lord Jesus Christ, your Son and our Savior, who lives and reigns with You and the Holy Spirit forever and ever. Amen.

An Introduction and Overview of the history of All Saints’ Day

2009-10-31T19:33:00.000-04:00

What makes this feast so important that the Church celebrates both the night before All Saints and the day after it?

The Church has always honored those early witnesses to the Christian faith who have died in the Lord (The Greek word for "witness" is martyr). During the first three hundred years, Christians were severely persecuted, often suffering torture and bloody death -- because they were faithful. They refused to deny Christ, even when this denial might have saved their own lives, or the lives of their children and families.
The early history of the Church is filled with stories of the heroic faith of these witnesses to Christ's truth. The stories of these saints -- these baptized Christians of all ages and all states in life, whose fidelity and courage led to their sanctity or holiness -- have provided models for every other Christian throughout history.
Many of those people whose lives were particularly noteworthy and whose names and stories were known, the Roman Church later canonized (that is, the Church formally recognized that the life of that person was without any doubt holy, or sanctified -- a state to which all Christians can strive). The Church's calendar contains many saints’ days, which Romans, Orthodox, Anglicans and Protestants observe. These days are ones in which we can honor the life and death of Christians who gave all that we may know the Gospel. During the years of the primitive Church, there were thousands and thousands of Christian martyrs, the majority of whose names are known only to God. How could the Church remember them? In order to honor the memory -- and our own debt -- to these unnamed saints, and to recall their example, at some point during the 4^th century, it seems that the Churches dedicated a special feast day -- a sort of "memorial day" -- so that all living Christians would celebrate and be encouraged by the lives and witness of those "who have died and gone before us into the presence of the Lord.” The earliest memorial of the death of a saint in recorded history is the Martyrdom of Polycarp of Smyrna in 155 AD. Observed at least as early as 167 AD, it was included in the Eusebius epistle entitled, Ecclesiastical History. Although scholars debate the actual dates of the memorial observance of Polycarp, recent discoveries of early Christian calendars in Rome list the first known undisputed feast day of two saints in the year 258 AD (still the height of pagan persecution of Christians). The Feast Day of Saint Peter and Saint Paul, who are considered the founders of the Church in Rome, was celebrated on July 29.   Remember, it was in the 4^th century that the Edict of Toleration (313 AD) was issued. Memorials of those who had been martyred may have been commonplace during earlier years, but would have been secretive. Christianity was not the official religion of Rome yet, although Christians are now permitted to worship and express their faith freely. It was during this time that the Church would have publicly reminded the world of the gruesome deaths of Christians during the preceding 300 years.
Soon, the Feast Day of All Martyrs was being celebrated on the first Sunday after Pentecost. At the height of the ministry of Boniface IV (608-615), Bishop of Rome, many pagan temples were consecrated as Christian churches. In 609 AD, the Byzantine emperor Phocas donated the Pantheon to the Bishop of Rome as a gesture to recognize the Bishop of Rome as the supreme bishop of the Christian Church.[1]    Marcus Agrippa[2] built the Pantheon in 27 BC as a tribute to all the gods. The legacy of persecution by his future family served as somewhat of an irony for what would follow. On May 13, 609 AD, Bishop of Rome Boniface IV (608-615) reburied the bones of martyrs in the Pantheon and dedicated it as the Church to the Mother of God and all the Holy Martyrs.
About a hundred years later, the Bishop of Rome Gregory III (731-741) consecrated a new chapel in the Basilica of St. Peter to all saints (not just to the martyrs) on November 1, and he fixed the anniversary of this dedication as the date of the feast. With the rise of an emperor of the “Holy Roman Empire,” Charlemagne pushed for a standardization of religious holidays. Up until that time, local bishops appointed particular seasons for particular celebrations that differed greatly throughout the world. A century after that, the Bishop of Rome Gregory IV (827-844) extended the celebration of All Saints to November 1 for the entire Church. Since the time of Boniface IV, the Roman Church showed great interest in the Christians of Scotland, England and Ireland. Gregory I (the Great) established the first Archbishopric in Canterbury in 597 AD, and circa 840 AD, Gregory IV invested the pallium[3] upon the Archbishop of Canterbury. It is relatively apparent that the moving of the date of All Saints was in some way connected to an already established celebration rooted in Celtic Christianity and pre-Christian Celtic celebrations. Many of the images and traditions of these Celtic celebrations begin to find their way into universal world observances. Ultimately, the vigil of this important feast, All Saint's Eve, Hallowe'en, was apparently observed as early as the feast itself.
Ever since then -- for more than a millennium -- the entire Church has celebrated the feast of All Saints on November 1, and of course, Hallowe'en on October 31.
All Soul’ Day began to develop as the “doctrine of purgatory” grew more popular in the 6^th - 11^th centuries. There were many groups within the Church who believed in some intermediate state between life and heaven. These groups were spread through the ancient world and differed widely. Some groups believed that souls were in a state of sleep, others believed there was a time and place for people to have one last chance to accept Christ, and still others believed that souls went through a time of purification. This purification would not be defined for over 600 years and became commonly known as Purgatory, where Christians who would ultimately go to heaven were purified by fire. Luther rejected this doctrine, though he refused to reject the tradition of praying for the dead. During the English Reformation, most Anglicans who were sympathetic to Rome maintained the doctrine of Purgatory and the celebration of All Souls’ Day. Though Methodism as a movement rejected the doctrine “as repugnant,” John Wesley, who was an Anglo-Catholic priest and died an Anglican priest, believed in the intermediate state between death and the final judgment “where believers would share in the ‘bosom of Abraham’ or ‘paradise,’ even continuing to grow in holiness there,” writes Ted Campbell, a professor at Perkins School of Theology, in his 1999 book Methodist Doctrine: The Essentials (Abingdon). The Methodist Church has not officially affirmed this view.
The Connection of Non-Christian Celebrations with Christianity
When most people think of Halloween, ghosts, ghouls and witches are the first things that come to mind. In many ways, these are recent aberrations to a once-sacred Christian holiday. The word Halloween is a modern English transliteration of an Old English word Hallowe’en which when translated means, “The Holy Eve.”
In the ancient world, questions of why days got shorter or longer and why temperatures rose and fell were difficult to answer. Earth’s orbit around the sun was unknown and so it became the job of pagan (as in non-Christian) religious leaders. Myths and stories were used to explain these changes and celebrations around events within the community marked the transitions of life. With the harvest and the cold of winter beginning to set in, the world seemed to die. It was a good time to remember the ancestors as the world slept in a winter slumber to awaken again in spring. Many of these celebrations and symbols were culturally specific and what was seen as bad in one culture was considered good in another. We will discuss some of these symbols later.
Perhaps more than any other culture, the myths of the Germans, the Scandinavian tribes and the Celts/Picts of the British Isles most influenced the Church’s celebrations. Christmas marked the Winter Solstice; Resurrection Sunday was changed to Easter, a pagan celebration of the goddess Ester during the spring equinox. For the ancient people of the Northern Hemisphere, the rotation of life with the Summer Solistice (June), the Autumnal Equinox (September), Winter Solistice (December) and the Spring Equinox (March) were the cycles of life. When Christians converted most of these European peoples, they gave Christian meanings to these holidays.
Some seasons and their pre-Christian origins:
Holiday: Literally means “Holy Day.”
Christmas: This is a more recent term taken from the phrase “The Christ Mass.” Originally known as the Feast Day of the Nativity, Christmas was the celebration of the birth of Jesus. The early church did not celebrate births, as such a practice was known only among the pagans. However, Christians in North Africa are the first to celebrate Christ’s birth.
The Evergreen Tree: Commonly known as the Christmas Tree, the Germanic tribes revered the evergreen tree because it did not appear to die in the winter with all the other trees. Evergreen has become a Christian symbol of eternal life.
Mistletoe: In pagan tradition, it too was symbol of life as it continued to be green after autumn. It appeared to grow from a “dead” tree. In Christian tradition, the cross that was used to crucify Christ was from a mistletoe tree, a once proud and strong tree. After the crucifixion, the mistletoe tree was cursed (or embarrassed, depending on the myth) and from that day forward only grows as a small bush.

Santa Claus: A combining of Norse mythology and the Greek tradition of St. Nicholas. “Santa” means “Saint” and is no way to be confused with “Satan.” The modern day Santa Claus is a 19^th century creation.
Easter: The later identification of the Feast Day of the Resurrection. Easter was a pagan celebration of the fertility goddess Ester.
Rabbits and Eggs: Originally symbols of Ester. Eggs became associated with Mary Magdalene, who used a painted egg to convert a pagan king.
All Saints’ Day/ All Souls Day / Halloween: One of the four oldest holidays which are Pentecost, the Feast Day of the Resurrection, the Feast Day of the Nativity and All Saints’ Day.
Bats: In Celtic culture, bats were seen as good animals in that they conquered the night and ate insects and mice/rats. Mice and rats were seen as the enemy of the farmer, especially after harvest, the event that culminated with the celebration of All Saints’ Day.
Black Cats: Another enemy of mice, and therefore, considered a good omen. They were also considered good signs of fertility due to their reputation for procreation. It was not until the Puritans that cats were viewed as evil as they were most active at night and considered promiscuous. Black was not considered an “evil color” until the age of the Puritans.
Skeletons: Used as ancient symbols of mortality and were the prominent “visual aids” used by early missionaries to the British Isles to convert the Viking invaders. Skeletons were to remind Christians of the Saints who died and humanity’s mortality. Therefore, the skeletons were a visual admonition to “get right with God.”
Pumpkins: A new world gourd used as household lights. The ancient tribes of Scotland used a hollowed out turnip as a lamp. The idea that they were used to scare off evil spirits is a 19^th century creation with no historical proof. The pumpkin was prolific in the new world and considered a sign of God’s blessings as they were used for food, for light and for vessels from which they would eat and drink.
Trick or Treat: Commonly viewed as a pagan celebration, but there is little evidence to support this claim. There are myths of begging for alms among the poor in pre-Christian Scotland, but this was commonly done in the season after the Winter Solstice (January). During the period when All Souls’ Day was celebrating by Roman Catholic England (pre-Reformation), the poor would often rely on the good will of the wealthy. Soul Cakes (modern doughnuts) would be distributed as a gesture of goodwill. The first documented “Trick or Treat” was not until 1930.
Witches: Practitioners of the Wiccan religion. Wiccans consider themselves modern day Druids. Witches view the world as a battle between good and evil elements. Druids did not have such a concept. During the Middle Ages, witches were considered anyone who used divination or other sorcery. Horoscopes are a form of divination.
Werewolves/Vampires/Frankenstein/Zombies: These are all late 19^th and early 20^th century creations. Such images were matched with the All Saints’ Day, giving Halloween its “evil” tone by novelists and moviemakers, many of whom were intentionally shadowing already established Christian practices as a way of discrediting the Faith.

[1] Phocas was not universally accepted as emperor, earning the title “usurper.” Although the Bishop of Rome had enjoyed an unofficial role as a “first among equals” with regard to the major cities of the Roman world, the establishment of Constantinople as the new capital also led to the establishment of the new Patriarchate of Constantinople (formerly the bishopric of Byzantium) that now claimed primacy over Rome. When Phocas seized power from the emperor Maurice, he sought to execute the empress, Constantia and her daughters. The Patriarch, Cyriacus II, prevented Phocas from removing them from the church’s sanctuary, incurring Phocas’ wrath. Upon Cyraicus’ death, a new Patriach, Thomas I, was named. Inept and with little social graces, Thomas was not well liked by the populace. Phocas lowered taxes and increased government sponsored entertainment, like chariot racing, garnering great approval from the people. Phocas’ decree that Rome was still over Constantinople became as much a political ploy as a religious one.

[2] Agrippa was a loyal supporter of Julius Caesar and served as judge during the trial of Caesar’s assassins. The Pantheon was finished by Agrippa’s successor Hadrian, who built Hadrian’s Wall in Scotland. Agrippa’s grandson, Caligula, was a persecutor of the Church. Caligula is also credited with bringing back the obelisk, now known as the Vatican obelisk, from Egypt after having Ptolemy executed during an invitation for peace. Agrippa’s great grandson is none other than Nero, who burned Rome and blamed the Christians, leading to one of the most horrific eras of Christian persecution.

[3] The pallium was an ancient symbol worn by Greek philosophers as a sign that they were permitted to teach. During the earliest years of the Church, this replaced the prayer cloth worn by rabbis, as a sign that the presbyter (elder, priest) was permitted to teach. By the 8^th century, the Bishop of Rome conferred the pallium upon certain leaders of the Church as a sign that they ruled with the same authority as the Bishop of Rome.

Startled by Thanksgiving

2009-10-28T22:09:00.006-04:00

Everyone will tell you that we need to be thankful. Lists of reasons, admonitions and scolding for not being thankful will be commonplace in most churches over the next several weeks. To some degree, I will probably participate in that litany of life. I know I am supposed to be thankful. I know that too often I take for granted the blessings of God and the blessings enjoyed as citizens of this nation and community. It’s not that I don’t want to be thankful. In our lives that grow increasingly hectic, it is easy to forget the good things.

If you’re like me, I am guilty of not always being aware of the things in life for which I am thankful. In true divine practice, God startles me from time to time. It may be as small and brief as a moment to experience the colors of the season while walking from the Church to the Hospital. Sometimes it happens when a friend calls me for no reason in the middle of the day. Still other times it happens when I look into the eyes of our inconsolable infant son who has been crying for no discernible reason.

I remember the walk to the hospital. In making my calls that day I had gone by the hospital twice with no spots open in clergy parking and no other spots available for over four blocks. The Church is only five blocks, so I decided to simply go back to the Church and walk to the hospital. The walk started with a moment of irritation. Over half of the cars in the clergy spots were not clergy. A clergy spot is the only spot you can take and not risk a ticket or physical harm. Suddenly as I was walking, God startled me with a wave of Thanksgiving. The trees were ablaze with color. The crisp air was clean and invigorating. In that moment, God’s creation revived me and I was thankful that I had walked to the hospital that day.

I remember the day my friend called me. He is a pastor in Corpus Christi, Texas. We are really more like brothers then friends. We attended both college and seminary together. Since seminary, God has led us to pastorates that have been significant distances apart but we have always kept in touch by telephone and at Church conventions and assemblies. I was particularly busy that day and when I saw his name on my cell phone’s caller id, I considered letting it go to voicemail resolute that I would call him back later. However, instincts took over and I answered the call. He was just calling to see how our newborn was doing. We talked about family, friends and faith. God had startled me with a moment of Thanksgiving. I am thankful for my family and my friends.

I remember the shrieks of our infant son. He was fed and had a clean diaper. He was being held. What was causing the screaming? My wife and I took turns holding him, walking him around the house but with little affect. After about 20 minutes of the crying, I looked down at my son’s face, his lower lip pushed out, his mouth opened ready to scream again and tears rolling down his face with no wrinkles or imperfections to direct them. In a moment, his eyes met mine. This is my son. You see, my wife and I lost our first child, a daughter, Grace Sophia, who was stillborn. It was the hardest day of our lives. Getting pregnant is hard for us. Our physician and midwife, Dr. Richard Ford and Tracy Hunter had walked with us through both pregnancies. Our son was born on Dr. Ford’s anniversary and while he was having dinner with his wife, he got the call. I remember the birth of our son; his five days in the NICU, the nurses, the physicians, the prayers of our Church and my pastor colleagues throughout this community. Suddenly, God startled me with a moment of intense and profound Thanksgiving.

This Thanksgiving, I hope God startles you.

Race and Faith

2009-09-29T09:44:00.001-04:00

The United Kingdom is credited for being the first major world power to outlaw slavery. With the leadership of William Wilberforce, an evangelical member of the Church of England and student of John Newton (evangelical Anglican clergyman and author of Amazing Grace), Britain’s first legislation in 1807 laid the foundation of the 1833 Slavery Abolition Act.

In the United States, abolitionists had been active in ending the slave trade for years and began to organize so as to pass legislation as early as 1798. Since becoming the 15^th State in 1792, Kentucky has had an unusual history with regard to abolition and civil rights. Complicated as this history might be, it was not complicated for a group of Christians meeting just outside of Paris, Kentucky at Cane Ridge. The site of the original camp meeting that formed the “Christian Church” portion of the Christian Church (Disciples of Christ) movement, the Cane Ridge Meeting House, like many houses of worship on the frontier, had a loft/balcony in the long cabin church for slaves. While the nation and the world continued its relentless march toward civil war and the ultimate end of slavery with the 13^th Amendment in 1865, the Christians gathering at Cane Ridge had removed their balcony in the early 1820’s.

Even so, our past has not always been stellar with regard to abolition and civil rights. One of our founders, Alexander Campbell, while serving in the House of Burgess in what was then Virginia, argued for a “gradual emancipation” of the African slave so as to prepare both the emancipated slave and the southern economy for this new social order. Of course, this sounded reasonable to everyone except the slave. Yet, even in moments of uncertainty, by God’s grace, we have reminded ourselves of the radical equality of the Lord’s Table and consequently, the Lord’s Church.

For almost a half century, the Christian Church (Disciples of Christ) has intentionally worked to address the racism of our society and the racism within our own church. We have called this process the Reconciliation Mission. Over the next two weeks, we will receive our annual free-will offering for Reconciliation. These funds make it possible to support mission work in urban and rural areas that address not only the cause, but also the effects of racism. This voluntary annual offering is the only source of funding for this ministry.

With the number of ethnic congregations being added to our Church growing and the increased numbers of African American, Latino/a and Pacific Asian members within our Church, the need for this ministry has become a vital means to ensure the strength and unity of the Christian Church (Disciples of Christ).

The Declaration and Address: Where are we as of Yesterday

2009-09-22T09:35:00.006-04:00

From the first call to Christian unity, our human condition impeded its full realization. Everyone tended to find common ground with the philosophical proposal that the Church of Jesus Christ should be united. The question of the form and marks of this unified Church was quite another issue altogether. “In essentials, unity. In non-essentials, liberty. In all things, charity.” Ironically, it was this call, first issued by St. Augustine in the 4^th century and popularized by the founders of the Christian Church (Disciples of Christ), which set the tone for division. What items of faith are essential?

Thus far in our series of articles intended to prepare ourselves to celebrate the 200^th anniversary of the Declaration and Address, we have given an overview of the founders of our movement, Thomas Campbell, his son Alexander and Barton Stone. Last week we outlined how from this unity movement started by Thomas Campbell there are at least three distinct churches to have emerged, each viewing themselves as a continuation of the original intent of the founders. The irony is that these divisions are unique to the United States. The congregations in other countries are still essentially unified in other nations; although distinctions arise from congregation to congregation that mimic the practices of each of three movements in the US.

The largest of the three primary churches are the Churches of Christ. Commonly known as the “accapella churches of Christ,” this is considered the largest of the three with over 13,000 congregations and 1.9 million members. Clearly, the most conservative of the three, the Churches of Christ consider themselves “un-denominational.” The term first used by some of the early founders focused on the concept that in order to be truly part of Christ’s Church, one needed to dissolve their relationship with any denomination or “un-denominate” themselves. The Churches of Christ reject all creeds, believing that any person can simply read the Bible and come to a clear understanding of the true doctrine of the Christian faith. Theologically, they are anti-Calvinist and Amillennial in their view of the book of the Revelation. There remains a strong emphasis on the memorial celebration of the Lord’s Supper weekly, officiated by local elders. “Ministers” are often called Evangelists and are primarily responsible for preaching and teaching. Pastoral care is the primary responsibility of the local elders.

The term Independent Christian Church is a bit of a misnomer, in that they are by and large, members of the North American Christian Convention. There is much more diversity on issues of baptism and the role of clergy. With about 6,000 congregations throughout the US, the approximate membership is about 1.2 million. Although many of these congregations share similar views on issues of baptism and congregational autonomy, their theology has come to reflect a contemporary Evangelical perspective on many issues, including greater acceptance of a pre-millennial perspective on the book of the Revelation. Many of the nation’s “mega-churches” are affiliated with this body, including Southeast Christian Church (18,000 on Sunday / 6^th largest in the US) in Louisville, Kentucky and Southland Christian Church (9,000 on Sunday) in Lexington.

The Christian Church (Disciples of Christ) is the smallest of the three movements, with approximately 3,754 congregations and approximately 691,000 members. Considered the more progressive of the three movements, the Disciples of Christ holds many of the same practices as the Churches of Christ and Independent Christian Churches, but with an openness to varying perspectives and points of views among its membership, including great openness to women’s leadership in the Church, a higher view of ordained ministers and a strong ecumenical spirit toward other denominations.

The Declaration and Address: A Unity Movement Divides

2009-09-16T09:31:00.000-04:00

As the nation was straining toward civil war, congregations began debating issue of slavery and State’s rights. In an effort to maintain unity, most of the early publications within our movement refused to publish articles or letters about the issue of slavery. Soon, other issues of “primary concern” emerged that served as identifiers of varying opinions. Debate over instrumental music and Sunday Schools took front page in most of our early magazines and newspapers. Those who were opposed to instrumental music and Sunday School programs were generally sympathetic to the South. Northern sympathizers were advocates of local autonomy on such issues while at the same time pouring money and resources in starting new African American congregations in Illinois and Ohio. Ultimately, in the U.S. Religious Census of 1906, the U.S. government classified these non-instrumental congregations (Southern sympathizers) as a separate denomination known as the Church of Christ. Incidentally, it was in the midst of this upheaval of the late 1800’s that led non-instrumentalist minister, M.C. Kurfees and instrumentalist minister, A.C. Hopkins, to work together in founding the first Christian Church in Ashland, later to be known as First Christian Church (Disciples of Christ).

The second major division began soon after World War II. Although historians disagree as to the instigating factors, it was clear that the United States was ending a military war and preparing for a cultural war. Issues of women’s role in the Church, civil rights and scientific theories on human origins challenged the Church’s efforts toward unity. As had been the case in the mid-19^th century, the movement adopted other issues to serve as the public “essentials” to be debated. Missionary societies, the role of the Eldership, the preparation of clergy and which version of the Bible should be used in public worship became the sanctified “essentials” for debate. By the late 1950’s the movement embarked on a vast undertaking called Restructure, whereby the present structure of our denomination was established. As before, those who were supportive of women’s leadership in the Church and sympathetic to the Civil Rights movement were in favor of Restructure. Those who opposed desegregation and maintained more traditional roles for women opposed Restructure. By 1971, the final major split occurred with the independent Christian Church forming the North American Christian Convention and those accepting Restructure being identified as the Christian Church (Disciples of Christ).

The Declaration and Address: The beginning of Christian Unity

2009-09-09T09:30:00.001-04:00

The primary founders of the Christian Church (Disciples of Christ) movement were Thomas Campbell, his son, Alexander and Barton Stone. The elder founder, Thomas Campbell, was, in my opinion, the wiser and more gracious of the three. Having served as the Pastor of Ahorey Seceder Presbyterian Church in Rich Hill, Ireland, he was the focus of much criticism for his efforts in trying to unite the various Presbyterian Churches in Northern Ireland. Eventually, Thomas moved to the United States and settled in the Washington County area of western Pennsylvania. His continued efforts to unify the Presbyterian Churches in the United States drew severe attacks from other clergy and laity alike. He ultimately resigned his membership from the Seceder Presbyterian Church and in 1809 drafted what has become one of the most influential documents in modern Christian history. The Declaration and Address was a radical statement of unity in a divisive season of the Church’s history. A document of moderate length, the phrase which shook the foundations of American Christendom was: “The Church of Christ upon earth is essentially, intentionally, and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to Him in all things according to the Scriptures, and that manifest the same by their tempers and conduct, and of none else; as none else can be truly and properly called Christians.”
Thomas had hoped that his declaration might energize those within the Church to work for unity within their respective faith communities. He was frustrated that many were simply leaving their churches to start like-minded congregations in accord with the Declaration and Address. Concerned that he was only starting yet another denomination, he applied for membership and standing in the Presbyterian Church (USA), but was denied. With that, the Campbell movement of Disciples of Christ would ultimately merge with the Stone movement of Christian Churches, ultimately forming the first denomination celebrating non-denominational unity. Although the Declaration was ignored for the first 100 years, by 1909, the Christian Church (Disciples of Christ) had forged bridges with so many other denominations that the next 100 years would see a renewed vitality in Christian unity. No longer would Christians deny the authenticity of another denomination’s Baptism or Communion. An entire culture now asks the Church to ‘give us not your denominational names, but give us Christ.’ Historians, theologians and scholars of all disciplines agree; the call to this radical unity was first heralded 200 years ago by a Scot-Irish preacher named Thomas Campbell.

On being Christian and a patriot

2009-07-03T07:09:00.001-04:00

In Church tomorrow, we will celebrate, as we do each Sunday, the resurrection of Christ. Actually, this is why Christians meet on Sunday. It is on the first day of the week, the day the tomb was found empty, we celebrate Christ's victory over sin and death. Our services at First Christian Church (Disciples of Christ) are traditional...ok, very traditional. Some of the prayers we use every Sunday date back to the end of the first century. The overarching trend in all of our services of worship is threefold, a Trinitarian truth. Although we may not always succeed in conveying these themes, we try to focus on the eternality of God, the redemptive and unique work of Jesus Christ and the presence and power of the Holy Spirit. As a matter of fact, even when we might celebrate other events, like our congregation's anniversary, the ordination of clergy, the installation of local elders and deacons or the dedication of an infant, the primary theme is still that Trinitarian truth. In the midst of all of these celebrations, we are aware that they are fleeting. Someday, our congregation may very well cease to exist, new officers will be installed and this clergyman along with all the saints that now gather at 1930 Winchester Ave in Ashland, Kentucky, will die. The only thing that is eternal in all of those celebrations is God.

Tomorrow (Sunday) will feature another celebration. My denomination calls it Freedom and Democracy Sunday. Our denomination is a North American denomination, not solely a US denomination. Therefore, our Canadian congregations might resist celebrating a specific holiday about the birth of a nation in which they do not live. Imagine if we celebrated the birth of the Queen. Nevertheless, everyone in the US knows what it is really all about. As American Christians, we are thankful for our nation. It may not be perfect, but it is one of the better nations in the world with regard to civil liberties, standard of living and basic freedom. Our Canadian friends are pretty good too, not to mention the English, the Swiss and the Germans. Their democratic and economic fruits were planted from seeds discovered during the Great American Experiment. Though ancient Rome may have been the first, greatest democracy in known human history, the founders of the US have remolded the known world. Even today, it is considered just and good to go to war to espouse these Jeffersonian ideals onto others. A people who seem happy and are not democratically free are either ignorant or faking it. Most of these founding fathers attributed the revelation of a republican democracy to their belief in God, specifically, a Christian understanding of God. To be sure, many of these original founders teetered on the brink of deism, nothing short of heresy to many traditional Christians, but even their deism was a Christian deism. This relationship with faith and a new ideal of how humans might govern themselves for the sake of peace and justice was soon understood as one in the same. I think I believe in this concept for the most part. Some say that a good monarchy is dependent on a good man being king. The same is true for a democracy. A good democracy is dependent on good people governing themselves.

The problem begins to arise, however, when our Christian faith finds itself coupled with not just the method of government, but the policies of that government. This is why many of my colleagues bristle at the thought of religious patriotism. I agree with some of their points. For the most part, I think we all would agree with some of their points. The big glaring point is: Sunday worship is for the glory of God. The response: So shouldn't we take a Sunday to thank God for the blessing of our nation? The answer: yes. The problem: Many churches will allow the service to celebrate the nation as eternal or that the policies of our nation are ordained by God. Those perspectives are misguided...if not wrong. As great as our nation is, it is not eternal. If the Lord chooses to tarry, the general lifespan of a great democracy is 500 years. Rome lasted 500 years. The US is almost middle aged. The fear of our actual lifespan is informed by a great literary work by Englishman Edward Gibbon (1737-1794), entitled The Decline and Fall of the Roman Empire. If the US is a mirror of the first great democratic experiment, we find ourselves about where Rome was mid way through its era of power and influence.

As Christians, we are keenly aware that our nation is not eternal. It is not our creator, savior or sustainer. It is a servant, like the rest of us. It is a model, an ideology, a concept, albeit, a very good one, but a concept nonetheless. Have we been ordained by God? I don't know. If so, the weight of responsibility is great. Our words and actions should be carefully chosen so as to persuade rather than alienate. If we are not ordained by God, the punishment may be swift and severe. The Old Testament is filled with warnings of claiming authority that is God's alone. The Tower of Babel was crushed and the people scattered and Kings claiming to be gods were turned into donkeys.

The sounds of music thanking God for this nation will swell in the air tomorrow. Prayers of confession and thanksgiving will be offered. We will be reminded that the blessings of being Americans carries too, all of the responsibilities of a free people. Above all, we will worship God who is eternal. We will celebrate the victory of the resurrection. We will depart in the power of the Holy Spirit, knowing that as Christians, whether Canadian, German, English, Swiss, Jordanian, Iraqi, Israeli or American, we are all citizens of the only eternal realm, the Kingdom of God.

Profession or Confession

2009-07-01T14:35:00.003-04:00

In the various congregations I have served, a phrase is used to confirm the one essential ingredient for membership in the Body of Christ: “I believe that Jesus is the Christ, the Son of the Living God, and that He is Lord and Savior of the world.” What has differed in these congregations is whether or not that phrase was referred to as a “profession” of faith or a “confession” of faith. Dr. Joe R. Jones, Professor Emeritus at Christian Theological Seminary, has compiled his lectures in theology throughout his career in a two-volume book called Grammar of Faith. In it, he articulates that the words we use to describe the faith ultimately influence what we believe, and consequently, how we act. Many have written on this topic. From the venerable Disciple Dr. Jones to Luke Timothy Johnson, a Roman Catholic monk and professor at Emory University, we are now seeing how those two words, “profession” and “confession,” have radically influenced what the Church believes and how it lives into that belief. “Profession” means simply, “I agree with that statement.” “Confession” means, “I not only agree with that statement, but incorporate myself into all the ways that statement will affect my life.” As Christians, we affirm not just that Jesus is the Messiah, but that we are followers of that same Jesus and will conform our lives into what Jesus calls us to be and do. In the Bible in Basic English, a translation done in the 1940’s by Professor S.H. Hooke of the University of London, we read in Mathew 5:48, “Be then complete in righteousness, even as your Father in heaven is complete.”

One of the results of contemporary American Christianity is a rampant freedom of intellectual pursuit in matters of faith. Sunday School classes give considerable time to the discussion of what a particular passage of Scripture “means to me.” The various understandings are typically offered from a personal, experiential perspective. For many, little concern is given to the ultimate results of such a process. Minimal consideration of how the Church has understood the text in its 2,000 year history or a delineation of an orthodox understanding is offered for fear of violating the cultural entitlement to freedom of thought. I’m not so sure that the “yoke of Christ” is synonymous with “my right to believe as I choose to believe.” Does the “profession” mean anything, if there is no change in conduct or practice? Can one believe that Jesus is the Christ but not submit to the lordship of Christ? So you profess the faith. So what? What difference has it made in your life? Have you professed that great statement of faith? Wonderful. Now, let us confess it. In addition to the disciplines of prayer, Bible study, and worship participation, “be complete in righteousness.” Live, love, work and preach as one who is in Christ. Conform to the image of Christ as Christ is the image of the Father.

How to Know a Father's Love

2009-06-21T08:16:00.004-04:00

I have heard it said: A man does not know how much his Father loves him until he has a son of his own. I would edit this bit of wisdom by saying: A man does not know or understand a Father's love until he has a son of his own. With my son due to be born in about 7-9 weeks from this Father's Day, I never could imagine I could love this boy as I do. After 40 years, I am beginning to understand how and how much my Father loves me.

One of the greatest gifts my Father gave me was those things he taught me. I remember learning things like how to mow grass, how to hammer a nail, fix a car engine and, in my Father's profession as an electrician, how to wire a light switch. I remember vividly the words he said to me after I killed my first animal. To take a life is a startling experience. My Father talked to me of life, death, respect and thankfulness. Two incidents in particular are ingrained in my mind. Once, when we were dressing some doves I had killed, the knife slipped and I soured the meat with the birds own bile. My Father was furious that this bird's death was now in vain. The second was when we were killing and dressing rabbits we raised to sell. In my fear, I hesitated, and the death blow was not true. The rabbit was only injured. My Father quickly took over and finished the deed. I was punished for my hesitation and causing the animal pain. It was bad enough the rabbit had to die so that others could eat, let alone that he suffer too. Modern sensitivities may find the whole thing objectionable, but it is the circle of life, a sacred circle.

The greatest lessons were the tidbits of wisdom and even the lectures about life. Loyalty, friends and first loves were all topics of conversation. These lessons of life were taught with varying emotions that I might see the full range of human experience. Sometimes, it was taught to me in anger and disappointment when I had disobeyed. At times, it was taught to me in fear, when I came home late, wondering where I had been and if I was well. The relief in his face after a car accident or the trip to the hospital when I suffered a late hit from the back in a football game snapping my neck. The fracture was hairline and the muscles only strained. Sometimes, the lessons of life were taught with sadness when I failed to make the team or felt like my life was over when the pretty brunette broke up with me. At all times, the lessons were taught with another underlying emotion, that of love. My Father always loved me. He loved me when he did without so I could go to camp, have a car or go to college. I didn't always know or understand it. I also understand that because he loved me he did all those willingly. I understand that now, because I am about to be a father of a son and I would do the same things. Is it because God gives the gift to all men? Probably not, or 40% of our nation's children would not suffer the fate of never hearing from their own fathers. Is it because our culture celebrates the role of a father in families? Unfortunately, I'm not sure culture even knows what to do with the role of father, let alone the one who is to fill the role. Most certainly, it is because my great-grandfather loved my grandfather and my grandfather loved my father and my father loved me. I only hope that my great grandson will continue to know the love of his father and the love of his grandfather, my son.

Happy Father's Day to my Father. No one else could do the job. Thank God that Billy E. Nicholson did.

The University of Mary Nicholson: My Mother

2009-05-06T06:15:00.007-04:00

This Sunday is the Feast Day of All Mothers. Well, actually that isn’t the real title of the holiday, since Mother’s Day is a secular holiday. However, even though the Church failed, in all its wisdom, to think of it first, we do know and celebrate the importance of the sacred office of Mother. “Honor thy father and mother; which is the first commandment with promise…” (Ephesians 6:2).

I believe parenthood is a sacred office. Alexander Campbell, one of the founders of the Christian Church (Disciples of Christ) believed it was imperative that parents accept and fulfill their divine roll as teachers of the faith within their homes. His fervor for this model of Christian education led him to be look upon the Sunday School movement of the early 19^th century and religious education in public schools with some concern. He was not necessarily opposed to those models of Christian education, but was keenly aware of the human propensity to abdicate these responsibilities to the Church and local communities. Our public schools have been burdened with teaching our children about sex, morals, discipline and matters of faith in the last century as we have become very much aware that in the vast majority of homes throughout our nation there is little focus on such topics.

Mother’s Day is not just a celebration of giving birth, but a celebration of the office of maternal teacher. One doesn’t need to have a biological or a “forever family” to fulfill the role of mother. However, for those who do, the responsibility of teaching the faith and molding young children into responsible adults is paramount. Throughout my own ministry, people have often complimented my undergraduate and graduate schools for their obvious success in teaching me Scripture and the foundations of the Christian faith. Sometimes, those who do not know me, will ask, "What school taught you the most about Scripture?" My response is, "The University of Mary Nicholson."

Yes, dear friends, each night after homework, my mother would pull out the Bible Flash Cards. Bible Flash Cards were those little note sized cards similar to the ones from which we learned our multiplication tables and verb conjugations. Computer software and those little "Kid Komputers" we see in Toy stores have replaced the ancient medium of Flash Cards, but the discipline can still be fruitful. When the Sunday School teacher assigned me the task of memorizing at least one of the four possible memory verses from that week's lesson, the University of Mary Nicholson required me to memorize them all. Of course, she always made it fun. For each verse I would get an ice cream cone or the privilege of drinking a Coke in place of milk with dinner. For those of you who know me, her success is apparent. Other topics of study where things like, "name the Patriarchs...and their wives," "list the fruits of the Spirit," "who were the three Kings of the unified Kingdom of Israel." Sure, some of the ladies in the neighborhood would critique such methods with comments like, "isn't it more important that little Isaac learn that God loves him," or "kids are forced to learn so much at school, requiring him to learn trivial things like the list of Patriarchs seems stupid." "The University of Mary Nicholson" was not deterred by such commentary and we forged on with the lessons of the week.

My studies began as a small child when she would read bedtime Bible stories to me. Sure, I liked to look at the pictures, but in the process of I was learning our heritage of faith. We would be driving down the road and I would see a pile of stones where a road crew was working and my Mother would retell me the story of Abraham building an altar to sacrifice his son, Isaac. That was one of my favorites as that was also my name. Interestingly, hearing about things like child sacrifice or being confused about what the word “sacrifice” meant didn’t emotionally scar me. She allowed me to live with questions. Not always knowing or understand the answers was a part of the learning process.

When I was in High School, the teaching continued. The Flash Cards were not used anymore and the style of faith education transitioned from content to application, but the teaching of the faith continued. Don't get me wrong, I rebelled. "Mom, this is juvenile, I don't want to think about these things." It was at those times that the Principal and Dean of Student Conduct would step in...my father, Billy Nicholson. "Your mother is supposed to teach you these things, now show her the proper respect."

Conversations about relationships, sex, morals, the benefits of hard work, sportsmanship, fair play, honor and respect all were taught within the paradigm of the faith. You see, it was those lessons about the Ten Commandments, the Patriarchs and their wives, the list of Kings, the Beatitudes, the Fruits of the Spirit that served as the foundation for application of the faith. I knew the basics, the foundations and it was strong enough to support the building of the next level of faith. Abstract thinking, application, reasoning and the ability to not only think, but to think theologically were all possible because I had memorized John 3:16, Ephesians 2:8-9 and Acts 2:38.

I have to be honest. When I was completing my studies in college and the professor would relate his point to the great Confessions of the Church with the Apostle Paul's themes in Romans, I understood what he was saying. My classmates, on the other hand, were at a disadvantage. Phrases and themes like "the Good Confession," "the Proverbial Woman," "the New Jerusalem," and "an Emmaus experience" were all very familiar to me, whereas those who had not attended "The University of (their Mother's name here)" sat with blank stares.

As a Minister who has served the Church as both licensed and ordained for 17 years, I now see the harvest of a generation for whom religious instruction was not present. My peers are now the parents. They have a deep desire to teach the faith to their children. They understand the importance of faith training in the home, but unfortunately, they don't know the faith themselves. I wouldn't be very good at teaching rocket science, because I don't know anything about rocket science. If my child wanted to learn about rocket science, I would have to turn them over to someone else. The same thing has happened to our children. We don't know the stories of the Bible, the history of the Church or the foundations of our faith, so we look to others to fill the void. Sunday School is helpful, but even Sunday School curriculum publishers have had to accommodate to both the level of Biblical knowledge as well as the time commitment of most Sunday School teachers across the nation. One publisher of Sunday School curriculum was quoted as saying, "Modern day Sunday School lessons are geared to a Sunday School teacher preparing for his or her lesson while driving to Church on Sunday morning."

There is much work to be done. Not only do we have to maintain the level of Christian education for our young people, but we also have to be attentive to the remedial instruction of our adults. We can't afford to wait. I suspect that my mother learned as much, if not more, from simply reading the bedtime Bible stories to me. I am certain that the Bible Flash Cards taught her the memory verses too. Granted, Bible Flash Cards are interactive, whereas "Kid Komputers" are not. My suggestion is to bag the "Kid Komputers" and dig the Flash Cards out of the Church Supply Room's bottom cabinet drawer. You must bring your Children to Sunday School and Church. The parents need to stay too. Your kids will learn what is important by watching the efforts of their parents. If Sunday School isn't important to the parents, it won't be important to them.

Churches too, need to remember that teaching themes of sacrifice are best done when the folks remember the story of Abraham and Isaac. Lessons on diligence in study and work are best learned when we remember Jesus' story of the men who built their houses on sand and on rock. Pastors can help. Sunday School teachers are vital. However, a good harvest of well informed, properly trained adult Christians require the selfless effort we have come to realize is essential in the divine office of Spiritual Mothers and Fathers.

This week, the Church and our secular society will appropriately celebrate the efforts and labor of the mothers and all women who are worthy of our honor for their sacrifice to love and serve. Thank your Moms for their gift of love to you. Thank those women in your life that taught you, disciplined you and helped make you the person you are today. Honor their labors and the memory of the mothers who have passed into eternity by making a covenant today. Pray with your children, read the Bible to them everyday, look for opportunities in every day life to relate life to our Christian faith. This Sunday, at our Church between 19th and 20th Streets on Winchester Avenue in Ashland, Kentucky, we will honor all who serve God’s family as spiritual mothers. Thanks be to God for the gift of Mothers.

Denominations, Non-Denominations and everything in between

2009-05-04T07:16:00.011-04:00

On the front page of today's paper, the annual Prayer Walk in Greenup County was one of the lead stories. In the text of the article, the organizers said that everyone was invited because the Parade was "non-denominational." Now, my wife says that I am too particular about things, especially the correct use of words, though not necessarily grammer. For example, there is no such word as "irregardless." Even if there was such a word, it would be redundant since the prefix "ir" actually means "regardless" or "in spite of everything." Regardless, for a "particular" guy like me who reads, "everyone is invited...the event is non-denominational" is like reading "everyone is invited...the event is for women."

I guess it was Mrs. West, my fourth grade teacher, who first introduced me to the meaning of the word "denomination." It literally means, "of a name." The prefix "de" means "of" and "nomina" means "name." It typically was a word that assigned value as well as a name. For example, when one cashes one's paycheck, the bank tellers might say, "In what denominations would you like your cash?" I remember a bumper sticker popular in the 80's that read: The First Church of Elvis, we welcome all denominations but prefer 50s and 100s (as in the denomination of the currency). As our culture has gotten more and more casual, even our humor pokes fun at our having become conversational slovens (sloven: n. One who is habitually careless, especially in appearance or presentation. NOT one from Slovenia.) (Slovenia: n. A country in central Europe pop. 2,010,000).

With regard to churches or faith communities, it would seem that if your church has a name, it would have "denominated" itself. Of course, we popularly understand denominations as multiple congregations who associate with one another or are unified in efforts based upon belief or practice. For example, I am a clergyman in the Christian Church (Disciples of Christ). We are a denomination. Aside from having "named" ourselves, our congregations share in basic beliefs, of which, the essential and mandatory belief is, Jesus is the Christ. I am still unclear as to how that makes us different from other denominations. I think that even Roman Catholics believe that one. We share similar practices, such as baptism my immersion (not submersion...that's what submarines do) and the celebration of Holy Communion at least weekly.

"Denominational Church" is the "dirty" way many refer to the Churches that were once viewed as "Mainline Protestants." Mainline Protestants are essentially the Protestant denominations that greatly influenced the social and political fabric of the United States in its formative years. Presbyterians, Methodist, Baptists and Episcopalians all provided the leaders and basic cultural tenets upon which this nation was built. During the cultural revolution of the 1960's, many of these denominations found themselves on the wrong side of the issues. Their clergy and members marched with Civil Rights activists, were in solidarity with women's suffrage movements and supported the efforts by unions for better wages and working conditions. Many conservative clergy and members, that is, those who were opposed to African Americans voting, women receiving equal pay in the workforce or safe working conditions for our nation's labor force, formed new denominations that now promote themselves as non-denominational (adj. Not restricted to or associated with a religious denomination). I would have defined it as "not of a name or a no name Church." Parenthetically, I find it interesting when dictionaries define words by using the word's root. For example, nonliving: adj. That which is not living.

The Rev. Dr. Jerry Falwell of the famed Thomas Road Baptist Church once proclaimed "the Mainline Churches are now sidelined Churches. Amen?" Technically Baptists would be included in the Mainline designation as their heritage dates back to the formative years of our nation with the establishment of a Baptist State...yes dear friends, Rhode Island was originally founded as a State where Baptists could practice their faith and organize their communities without interference from other Christian denominations. You gotta love US History 101.

Non-denominational churches eventually became congregations that were truly independent and autonomous. Many of these kind of churches, unrestrained by policies, practices and leadership checks and balances, grew into what we generally call "mega churches." These congregations are a unique blend of contemporary evangelical doctrine, mixed with Pentecostal undertones and powered by culturally relevant methods, including a mix of self help sermons and Top-40 styled music. These congregations, including Saddleback Church and Willow Creek Church have given rise to a unique concept of multi-campus churches or what I would call, "mini denominations." Congregations will start either as an intentional effort by these mega churches or already established congregations will adopt the mega church produced methods, faith statements and curriculum. Generally, conversation about particular Christian beliefs are kept generic enough to appeal to many kinds of people who, although they may differ theologically, share similar social beliefs. These congregations may be populated by people who have vastly different opinions on Speaking in Tongues, Baptism and the Nature of Christ, but will be unified on social issues such as abortion, prayer in school and the definition of marriage. Their unique blend of style, format and research of demographic trends (Willow Creek's model was a direct result of the pastor's door to door interviews of what people wanted in a "church experience.") propelled them to the forefront of the battle for America's cultural context. These self described non-denominational Churches are now more organized and connected then the often criticized institutional, denominational or mainline churches (Methodists, Presbyterians, etc.).

Recently, churches like the 1.3 million member (5 million worldwide), 13,000 congregation strong "independent" Christian Church, affiliated with the North American Christian Convention (not my definition of independent) and the over 6,000 congregation strong Churches of Christ (the name identifying those congregations within the Restorationist Movement that do not use musical instruments...not my definition of independent) have promoted themselves as non-denominational. As an outsider to these two denominatio... uhhh...groups, it looks more like they are trying to capitalize on a phenomenon within the Christian sub-culture than an accurate portrayal of their identity. Incidentally, both of these groups were once affiliated with the Christian Church (Disciples of Christ), born from the early 19th century revivalist movement led by Alexander Campbell and Barton Stone. The schism (n. A separation or division into factions) occurred when many Disciples of Christ congregations began conversation with the already established Mainline Churches on matters of mission, justice and ministry. This ecumenical (adj. Concerned with establishing or promoting unity among churches) gave rise to a new word. The word "interdenominational" (adj. Of or involving different religious denominations) became all the rage.

As time went on, the culturally appropriate way of referring to gatherings of people from different faiths for a common purpose, like a Prayer Walk, would be to refer to it as interdenominational. The problem is that if a Christian defines themselves as non-denominational they don't really have anything with which to "inter." However, if we call the gathering non-denominational, those of us who identify ourselves as spiritually formed by a denomination, would have to leave part of ourselves behind. I'm not sure how an Episcopalian could leave behind their understanding that the Church maintains its apostolic faith via the apostolic office of Bishop or a Presbyterian keeping herself in good order through adherence to the Westminster Confession. I think that is what I liked about the word "interdenominational." Everyone could bring their particularity but still unite for a common purpose. Still, non-denominationalists, which at this point in the article have become a denomination, demand unity of purpose on their terms alone. You may only unite with them if you agree to adhere to what they think is important, whatever that might be at the time or for the event. Those of us who are interdenominationalists, now an alliance of those of us who were sidelined by Dr. Falwell, wonder why we can't be who we are in a spirit of toleration.

Fundamentally, the two words express different ideologies of Christian unity. Non-denominationalism says we can be unified by ignoring or at least playing down those aspects of our identity that might be divisive. Interdenominationalism says we can be united by tolerating and, even at times, celebrating our differences as unique expressions of God's gift of diversity to His catholic (adj. Universal, [a] Of or relating to the universal Christian church. [b] Of or relating to the ancient undivided Christian church. [c] Of or relating to those churches that have claimed to be representatives of the ancient undivided church. [d] culturally understood as relating to the Roman Catholic Church) Church. I like that word "catholic" but I am afraid that article might be even more complicated than this one.

Kentucky Derby Day

2009-05-02T07:25:00.006-04:00

Today is the "high holy day" for all Kentuckians. It is the Kentucky Derby. Even when I have traveled in the Middle East and the locals discover I live in Kentucky, they respond, "Oh, Kentucky Derby, very good...Government is very bad, but Kentucky Derby very good." Of course, that is pretty much the general response of most folks in the Middle East. "Oh, America have Ronald McDonald...McDonald's Sundae very good...Government is very bad, McDonalds very good."
Anyway, so a former active member asked me a few weeks ago if I had a prayer for horse races. I honestly thought he was kidding. After all, he attends a Baptist Church in Lexington. Why would he a) read an already written prayer and b) surely he's not gambling. I politely chuckled and said, "Well no, no horse racing prayers." Several days later he attended a funeral I was officiating and asked me again if I knew of any prayers for horse racing. I remarked that maybe I could talk to one of my Roman Catholic or Episcopalian colleagues about it, they might have a prayer for horse racing. The next day an email arrived, "Do you have a prayer yet?" So, in honor of this Kentucky Tradition, here is a prayer for all of you who might be attending The Kentucky Derby.

Father of all creation, you have made all that is.
The majesty of your creation with stars dotting the sky,
the sun and the moon,
the grandeur of mountains and the vastness of seas
attest to your might.
Your Church teaches that in all of creation,
humans are made in your image.
We are humbled,
yet marvel at the beauty of another creature
that bears the grace of your hand.
Merciful God, may you be ever be praised
for creating the Thoroughbred Racehorse.
Its power and agility are combined in a competitive dance
we call The Kentucky Derby.
Father, I pray, first, for the safety of all horses and riders.
I ask that the spirit of competition linger in the air,
reminding us of its power to inspire to greatness.
And finally Father, in faithfulness to utilize my winnings
for the glory of your Kingdom, to alleviate the sufferings of the poor
and to contribute to the support of your holy Church,
I humbly implore you to remove all impediments
that might prevent (horse's name) to win, place or show.
If I have offended your holiness with such a request,
forgive me and account my zeal to a desire to enjoy the festive
gathering that has made this great Commonwealth
the focus of the world. Know, most merciful God,
that I will always bend my knee as my lips and my heart forever confess
that Jesus is Lord, for it is in his name I pray. Amen.

Well, with that, I kinda feel like General Patton's Chaplain. Good luck everyone because I know Church attendance will be low tomorrow. My folks will say, "Well Rev. Ike, Churchhill Downs does have the word 'Church' in it."

Reading the Bible in Lent

2009-03-13T19:53:00.001-04:00

It was the late 400’s. The Church had been free of persecution for about 150 years. Although the books of the Bible had been a part of various congregations for four centuries, the official books making up the Canon of Scripture was now universally agreed upon by the vast majority of Christendom. As Christianity became all but universally accepted, its influence was unrivaled by any other faith tradition. Something strange begins to happen when those who had been persecuted now found that they held power. This power was not just the power of persuasion, but a power enforced by the Empire. As the old Roman Empire was transforming into the great Byzantine Empire, some in the Church were becoming aware of how easy it is to use Christ message of grace and righteousness as a springboard to law and enforced holiness. One such Christian leader was a man named Mark. Born in Athens in the late fifth century, he moved to the deserts of Egypt, where he memorized the entire Bible and worked to spread the Gospel among the poor. Mark is quoted as saying, “He who is humble in his thoughts and engaged in spiritual work, when he reads the Holy Scriptures, will apply everything to himself and not his neighbor.” Scripture should have a personal application. In our weekly Bible studies, one of the questions we ask is “What does the mean for the original readers?” That question should be followed with, “and what does it mean for me?” Where are you when you read of Adam’s fall, or the murder of Abel by Cain, or Peter, James and John witnessing the Transfiguration of Christ? I am often asked, “Where is God?” But just as in Genesis 3, it is typically God who is forced to ask, “Adam (a Hebrew word that simply means “man”), where are you."
Lent is a perfect time to develop a spiritual discipline. In addition to Sunday worship attendance and various Bible study opportunities offered at your Church, consider a discipline of daily Bible Reading. Remember that you are reading the one Bible in three perspectives. It is first, Church's sacred history. Second, each passage and story in Scripture is God's activity in human history in a specific moment in time. Finally, and for the early Church Fathers, perhaps the most important: Scripture is God's personal word to you as one of his disciples.

Faith and Finances or God and Mammon

2009-03-10T19:42:00.001-04:00

Dr. Leon Kass, described in 2002 by U.S. News and World Report as the President’s Philosopher, has written several articles exploring the philosophy of the Old Testament, particularly the book of Genesis. He has recently issued a word to our recession-gripped culture. He writes that it is no accident that humanity’s ancient foe first appears in the Bible as a snake – an image that follows through the canon of Scripture to the Revelation. Kass writes: “For the serpent is a mobile digestive tract that swallows its prey whole; in this sense the serpent stands as pure appetite.”

Scripture warns humanity to beware of the appetite, where one can consume oneself to death. Even the image of the serpent has been stylized as a circle as it consumes itself, further emphasizing its sin of gluttony for power and mammon. The serpent reminds us that we humans are prone to greed and faith in wealth rather than reliance on God. It is ironic that even on our money we remind ourselves that it is “In God We Trust,” while at the same time winking to one another with a gleam in our eyes, believing that comforts and security are assured through our money, not our faith.

This time of recession and economic turmoil has hurt a certain population in our nation and around the world. Although the steel workers of America may not have lost much in their stock portfolio, they have lost their only means of survival, their jobs. As one homeless wanderer who frequents First Christian Church for a bit of food remarked to me, “I haven’t really noticed a difference. I’m still hungry during the day and cold at night.” The truth is that ultimately, the health of our economy will impact everyone. It is a clear sign of how the action of one really does affect the life of others. We will survive. Our nation will bounce back. Thousands may be irreparably damaged, but Americans are resilient.

Pain, tragedy and bad times can be servants of us all. It is in those moments we rediscover our core values of dignity, respect, hard work and family. It is in times of uncertainty when we realize that our control of the universe is an illusion and we are humbled to bend the knee before the King of kings. It is in these times that we have the chance to reflect on how we have been seduced by the serpent that consumes itself. Wall Street and Main Street call you and me “consumers.” Even the very word reminds me of our ancient foe. Thank God for Church Street that reminds us that we are really servants of the One who owns the Golden Streets. Our true security is not in power, might or mammon. Our true wealth is God’s love through Jesus Christ and it was you and me that God deemed so valuable that he gave his only Son.

History of Sunday School

2008-08-20T08:06:00.001-04:00

Over the past century, Sunday School has remained a constant in the life of the Church. Initially, the Christian Church (Disciples of Christ) believed that it was a parent’s privilege and responsibility to train children in the faith. Our initial distrust of Sunday School was rooted in its history.

Sunday School, as we know it today, began in England when many “high-church” Anglicans noted that children were running the streets on Sunday morning. As the Industrial Revolution had reached full swing in larger towns in England, families had given up farming for work in the new factories that doted the urban landscape. Just as children had worked the farms, they were required to work in factories that proved to be extremely dangerous. Factories shut down on Sunday morning so that workers could attend worship. The Church of England was embroiled in its own debate over clergy who favored a more formal and disciplined expression of the faith versus evangelical clergy who had claimed power and influence in the English Church. As these evangelical clergy, who ironically had gained their influence through their ministry to the poor, attained positions of power within the Church, the evangelical bishops began assigning these “high-church” clergy to poorer congregations as punishment.

In an effort to give the factory children an education, these “high-church” clergy started Sunday Schools, where in addition to Bible, children were taught reading and math. Meanwhile, the Methodist-Episcopal clergy of the United States quickly adopted Sunday School as a way to teach the faith while they were away circuit riding. The movement grew, adopting their own structure, banners and flags. The Christian Flag of today started out as the Methodist Sunday School Flag. These Sunday Schools were instrumental in teaching basic Christian doctrine throughout the frontier. Soon, the Sunday School movement had become a mainstay in all denominations.

Today, Sunday School is an opportunity for children and adults alike to spend devoted time in Bible Study and in learning the basic tenets of the Christian faith. They are small groups where individuals can develop friendships and are a perfect venue to engage one another in matters of everyday life. As one of your pastors, I encourage you and your whole family to attend Sunday School.

A New Racial Tension

2008-06-16T08:00:00.000-04:00

Denominationally, the Christian Church (Disciples of Christ) has seen tremendous national growth of African, Asian and Latino/a immigrants. This influx has brought new diversity in worship style and congregational administration. Many of these immigrant congregations are reluctant to embrace the full expression of ministry of women and remain ardent defenders of what they term “biblical sexual ethics” for both clergy and lay leaders. Latino/a congregations in the Northeast have turned the tide of Regional Church elections and policies regarding education, social justice and sexuality. Many predominantly Anglo members who in the past supported the full integration of these populations in General and Regional Church policy making are concerned about the impact these new socially conservative positions will have on an established Disciple ethos. The responses from these communities are that the critiques are racist in that Anglo Disciples are reluctant to welcome the opinions and leadership of people of color. Anglo Disciples respond that their reluctance is philosophical, not cultural or racial differences.

The irony is that white liberals worked to embrace the culture of people of color only to find that this new culture’s philosophical positions stood in stark contrast to their own, especially in areas of women’s roles and sexuality. This really goes deeper then simply establishing a biblical role of any gender or appropriate expressions of sexuality. It seems to me, at the very root, to be an issue of authority and how we integrate authoritative teachings into our life. No doubt, the Bible expresses positions on social and moral issues. This isn’t the first time the Church has struggled with issues of cultural perspectives. Most of the Confessions and Creeds were in an effort to bring clarity to biblical teaching. Unfortunately, our denomination’s neglect and rejection of these Confessions and Creeds have left us in an informational vacuum. Perhaps we would be better served if we discussed how we live together in covenant rather then feeding our racial or philosophical egos. The Christian Church (Disciples of Christ), with our ethos of unity in diversity, is best suited to moderate this dialogue.

Jumping across to Build a Bridge

2008-04-14T09:42:00.003-04:00

Last week, the Church remembered in her calendar the martyrdom of Dietrich Bonhoeffer. Bonhoeffer was a Lutheran pastor in Germany who was executed in a Nazi Concentration Camp for his involvement in a plot to assassinate Adolph Hitler. This week, the religious press is all abuzz about another critic of the Third Reich, Eugen (yes, spelled correctly) Rosenstock-Hussey. Born in Germany to Jewish parents, he was baptized at the age of 14. He became a professor of legal history and during the rise of Hitler, fled Germany to teach at Harvard University. According to author, Martin E. Marty, Rosenstock-Hussey was often criticized for being too Christian by other Harvard faculty. Aside from his passion for legal history and philosophy, Rosenstock-Hussey is best known for his Aphorisms. Quoted more than Voltaire in the Viking Book of Aphorisms, Rosenstock-Hussey is quite the witty one liner philosopher. Recently, a colleague celebrated one of his witticisms, “Any original thinker knows that he has to jump; later you can build bridges.”

Both in our personal lives and in the life of this congregation, we have had to jump. First Christian Church (Disciples of Christ) is famous for it’s jumping. It is a quality I greatly admire in the history of this congregation and one that I would celebrate in the development of our lives, this community and in service to the Kingdom. My only addition to the Aphorism would be, “When preparing to jump, remember, you’ll need a good spot on which to build a bridge.” It is a difference in perspective. For most, the only concern is “I” getting to the other side. As long as “I” can make it, everything will be fine. The Christian understands that sometimes one person has to take the risk, but that risk is always tempered by the responsibility of bringing others along. Moses didn’t just find a spot where he could cross the Red Sea, but knew that an entire nation was coming with him. You may have many opportunities to “jump” in your future, but remember, we are our brothers’ and sisters’ keepers. This congregation will face some significant challenges in the year to come, primarily with our physical plant, roof issues, space concerns and the constant challenge of integrating our new members into the Church Family. There are times we may have to “jump.” Pray that each jump we make will be at a place where a bridge can easily be built.

“Any man who says he is ‘just’ something has ceased to live. How can he know what he will be tomorrow?” (Eugen Rosenstock-Hussey) [Pastor’s Note: The same would be true for women!]

Jordan's Stormy Banks made Calm

2008-04-09T09:18:00.003-04:00

The stony path from the parking lot to the banks of the River Jordan is about five feet wide with cut branches tied together for flimsy handrails. It winds through an area of woods and grasses watered by underground springs, but were this year, very brown due to a lack of rain and dried up springs. Only forty years ago, the same area was filled with land mines as Jordan was trying to delineate its own borders with the United Nations newly created state of Israel. Fifteen hundred years ago, it was bustling with churches, monastic communities and vendors of holy relics as pilgrims made their way from Jericho to Bethany on a pilgrimage of the holiest sites in the area. Helena, Emperor Constantine’s mother, ordered and funded the building of churches at the various sites deemed sacred from their biblical importance. One could look off to the north and see the now vacant caves where for the centuries prior to Helena’s visit, hermits and ascetic Christians lived in devotion to our Lords baptismal site.

The Jordan is a meandering river, which means it changes course over the span of several centuries. It is now about 75 yards from the site where the first chapel was built on the banks of the river. A newly constructed Greek Orthodox Church now provides the shadow over the river where pilgrims and new believers are baptized. The Orthodox Church is the world’s oldest church, pre-dating the Roman Catholic Church (founded in the mid-fifth century by Pope Leo I) by almost four hundred years. Orthodoxy is also the largest Christian community in Jordan. At one point an Orthodox Christian shopkeeper embraced me and thanked us for coming to his country. When I told him we were not Orthodox, he looked at me and said, “But you know Jesus as your Savior.” “Yes,” I responded. “Then we are brothers,” he declared.

When we reached the River, our service began with eight from our group being immersed in the chilly, muddy waters of the Jordan. The narrow river that once was a mile wide now separates Israel and Jordan by about seven feet. On the west side, a vacant visitor’s center still flies the Israeli flag. With the recent archeological find that proves the Baptismal site is in Jordan, Israel has abandoned its claim of ownership. At one point during the baptisms, I looked up to see over fifty people from other tour groups gathered on the banks to witness the baptisms. One couple from another group was actually from Kentucky. How can we explain the power of God’s Spirit that day? Only this: At the end of our service of Baptism and Holy Communion, the Benediction was given and our Muslim Guide joined his voice with ours in the response, “Amen.”

Mary is pregnant...at the beginning of Easter?

2008-04-05T10:10:00.001-04:00

Today is April 5, 2008 and there are exactly 264 Days until Christmas. The staff and I won’t be thinking about Christmas plans for another couple of months. However, this past Tuesday, April 1, 2008, many throughout the Church remembered a little known holiday, the Feast Day of the Annunciation. From April 1, 2007 there are exactly 268 days until Christmas or 38 weeks. Of course, that is the general length of the average pregnancy and if we celebrate our Lord’s birth on December 25, then Mary would have been with child on or about April 1.

It seems odd to be thinking about Christmas in the middle of the Easter Season, extending from Resurrection Sunday to the Day of Pentecost, but sometimes that is how God works. In the middle of something, when everyone else is focused on other things, God steps into our lives and says, “Will you do this for me?” “Everyone will think your crazy, you may be criticized for not ‘fitting in’ to what the world expects from you.” Thinking of the angel visiting Mary two weeks after our Easter celebration began seems odd. Yet, in the midst of our spring preparations, expectations of summer vacations and the church’s continued emphasis on the resurrection, God sends an angel to Mary and whispers, “Let’s get ready for Christmas, when I first gave my Son as a gift to the world.”

Always watch and listen for God. He may lead us and work with us in ways that outwardly seem out of step or the seemingly wrong focus at the wrong time. God’s timing is never wrong. God’s gift and God’s call are always, right on time.

The Resurrection: An Essential to Salvation

2008-03-19T10:30:00.001-04:00

“If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.” (Romans 10:9 NKJV)

There are some passages of Scripture that seem to be so plain I can’t understand the problem. The resurrection of Christ is an essential. It is the essence of what distinguishes a Christian from everyone else who believes in Jesus. The Muslims believe in Jesus. They believe he was a great prophet. They believe he was rescued from the cross and never died. Many Jews believe in Jesus. Some even believe he was a decent teacher, although a bit too radical. They also believe he died and remains dead, just like everyone else, in their opinion. A Christian believes that Jesus “suffered under Pontius Pilate, was crucified, died, and was buried. On the third day he rose again; he ascended into heaven, he is seated at the right hand of the Father, and he will come again to judge the living and the dead.” (The Apostle’s Creed) If you are not a big fan of creeds, please refer back to the first sentence where Scripture is referenced. Not a fan of the literal reading of Scripture, consider for a moment the Apostles who after having denied Jesus, became bold heralds of his resurrection, even to the point of their own martyrdom. Think they are crazy? Consider the Church for over 2,000 years, with other martyrs and the consistent and uncompromising teaching about Christ’s resurrection. Witness the power of First Christian Church (Disciples of Christ)’s ministry and faith as for 121 years this congregation has invited tens of thousands of people into relationship with God through Jesus Christ and thousands have responded, yes.

This Sunday is Resurrection Sunday, known by the world as Easter. Come and hear again the reasons to believe, experience the power of an empty tomb, join with brothers and sisters in Christ as together we proclaim: “Alleluia! Christ is risen. The Lord is risen indeed. Alleluia!”

God's presence is not dependent on our feelings

2008-03-05T10:34:00.001-05:00

Easter is in three weeks. Effectively, this Sunday’s emphasis will be the final emphasis on the themes of Lent. The next Sunday is Palm Sunday, which begins Holy Week, and culminates with the Feast Day of the Resurrection. By the way, the forecast for the weekend is possible snow showers. Out in our front yard, in the area where tulips would be starting to push up out of a warming ground during any other Lent/Easter season, still sits lifeless, bare and dark. A friend of mine remarked that it doesn’t really “feel like Easter.” Yet, when Sunday, March 23^rd rolls around, the sanctuary of First Christian Church (Disciples of Christ) will be vested in white, with spring flowers and the trumpet sound of an empty tomb.

“Thanks be to God” that the power of resurrection, the presence of the Holy Spirit and the incarnational ministry of the Church are not dependent on our being ready or feelings of preparation. Actually, the fact that God comes to us, uses us for the advancement of the Gospel, heals, inspires and saves in the midst of our weaknesses is the essence of the Gospel. “For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger then human strength.” (I Corinthians 1:25)

God’s power and Word, whether it is the celebration of the Resurrection, the assurance of our salvation, the promise of healing or even God’s very existence, is not dependent on our feelings, desires, experiences or preparation. Ready or not, tulips or none, healthy or sick, snow or sun, the power of the resurrection is coming. In two weeks, the celebration of an empty tomb begins.

Hearts of fire, Minds of ice

2008-01-23T10:42:00.001-05:00

In 949 A.D., a baby was born in Galatia, now part of modern day Turkey. This is the same Galatia to which St. Paul wrote his letter in the New Testament bearing the name of the city’s residents: Galatians. The young boy’s name was a common name, familiar to many of that day, much like John or Tom or Bob today. His name was Symeon or as it is often translated today in the United States, Simon. Simon was raised by his father to serve in the royal court, but at an early age began to study the faith under a Christian minister bearing the same name, Elder Simeon the Pious. Simon of Galatia studied for years and eventually left the royal court to become a member of a small community of Christian teachers. These communities eventually became what we today understand as monasteries. Simon of Galatia was not popular. He was very disturbed by what he saw as a loss of passion for Jesus Christ. For the past several hundred years, since the 700’s, the church had become more and more rational. The task of making the faith logical and seeking to understand the work and ministry of Christ within the scope of current Greek and Roman philosophy had robbed Christianity of much of its zeal.

Simon of Galatia began a personal campaign to return Christianity to its vitality of the early church. His famous quote was that ‘Christians should have hearts of fire and minds of ice.’ He was not opposed to the mental task of academic study in various areas of the faith, but mourned the loss of mystery and spiritual zeal for the cause of Christ. He lamented the lack of prayer, devotional Bible reading and the lack of interest for the poor. His call to restoration, spiritual passion and works in faith earned him banishment by the church officials of the day. He moved to the Bosphorus, near modern Istanbul where he died in 1021. In isolation, he became famous for his miraculous prayers. Many in that region believed that Simon’s prayers were very effective. Although he was viewed as a revolutionary in his day, his faithfulness ultimately earned him the title, “St. Symeon the New Theologian.” Little has changed in 1,000 years. We still swing back and forth between hearts of fire and minds of ice, looking for the balance of faith and understanding. In the midst of the debates, the searching and the great leaders of the Church, God continues to answer prayers for healing, direction and comfort.

Growing up in the wake of Dr. King

2008-01-17T21:34:00.001-05:00

As the remembrance of the life and work of the Rev. Dr. Martin Luther King Jr. approaches, I realized that I am of the generation that was born after Dr. King’s death. At the same time, those in my generation grew up in the shadow of his life. What we were taught about issues of race and equality were in many ways a result of the efforts of Dr. King and his contemporaries. As I approach my 39th birthday, I am stunningly aware that Dr. King was assassinated at the age of 39. God used him to begin to change the heart of a nation. For those my age and younger, it might be helpful for us to learn about the man who had the dream.

Episcopal priest Gurdon Brewster recently completed his memoir, No Turning Back: My Summer with Daddy King. Brewster tells the story of his experience in the summer of 1961, when, as a young seminarian, he worked at the Ebenezer Baptist Church in Atlanta, home to Martin Luther King, Jr. and his extraordinary father, popularly known as “Daddy King.” Recalling the summer that changed his life, Brewster describes his first encounters with segregation, as well as his rediscovery of the true meaning of the gospel.

Another veteran of that struggle, Vincent Harding, a Mennonite and professor of religion, has published a timely assessment of King’s vision and its relevance for today. Martin Luther King: The Inconvenient Hero urges readers not to be content with the “safe” and domesticated hero most often identified with his stirring speech, “I Have a Dream.” Instead Harding invokes the increasingly radical message of King in his later years, as he took on the status quo at every level. Against the advice of his advisors, Dr. King expanded his message of global non-violence and widened his alliance with the cause of all poor and oppressed peoples. It was this vision that brought him to Memphis in 1968, where he paid the final price for his prophetic witness.

The Twelve Days of Christmas

2007-12-25T21:41:00.000-05:00

Many have asked me about the famous Christmas song, The 12 Days of Christmas. Although the song’s origins are unknown, as children sang it long before it was published, it is generally regarded as a pneumonic song to teach the faith or at least remind the singer of particular Christian concepts through this Season of Christmas. Many detractors critique the song saying that there is no historical evidence for this explanation. This is true. There is no evidence to suggest that it isn’t true either. Many Christian scholars believe the "true love" mentioned in the song does not refer to an earthly lover--it refers to God. The "me" who receives the gift refers to the Christian. The partridge in a pear tree is Jesus Christ, the Son of God.

In the song, Christ is symbolically presented as a mother partridge who fakes injury to lure predators from her helpless nestlings, much in memory of the expression of Christ's sadness over the fate of Jerusalem: "Jerusalem! Jerusalem! How often would I have sheltered thee under my wings, as a hen does her chicks, but thou wouldst not have it so..." (KJV Luke 13:34)

The other symbols are explained as follows:
2 Turtle Doves = The Old and New Testaments

3 French Hens = Faith, Hope and Charity- the Theological Virtues
(I Corinthians 13:13)

4 Calling Birds = the Four Gospels and/or the Four Evangelists

5 Golden Rings = The first Five Books of the Old Testament, the "Pentateuch", which relays the history of humanity’s fall.

6 Geese A-laying = the six days of Creation (Genesis 1)

7 Swans A-swimming = the seven gifts of the Holy Spirit, the seven sacraments (Romans 12:6-8; cf. 1 Corinthians 12:8-11)

8 Maids A-milking = the eight beatitudes (Mathew 5:3-10)

9 Ladies Dancing = the nine Fruits of the Holy Spirit (Galatians 5:22)

10 Lords A-leaping = the Ten Commandments (Exodus 20: 1-17)

11 Pipers Piping = the eleven faithful apostles (Luke 6:14-16)

12 Drummers Drumming = the twelve points of doctrine in the Apostle's Creed

Remember Christmas is not just a day; it’s a season!
(December 25 – January 5)

What does it mean when Christ is KING?

2007-11-29T08:15:00.001-05:00

The last Sunday of the Church’s liturgical year is the Sunday before Advent. It is called Christ the King Sunday, a day to celebrate and remember Christ's kingship. It has become a rather controversial day among some as they consider the language of kingship outdated or oppressive. Unfortunately, this is the curse of modernism: culture transforms Christianity instead of the other way around.

For many, the images of kings and kingdoms conjure up thoughts of tyrants. Few of us have ever lived under a King. Most of our images of kings are from fairy tales, which are rarely consistent with the actual historical concepts of monarchs. These are certainly challenges to the Church’s efforts to proclaim God’s reign, but should not dictate the Church’s language. Rather, the unchanging Christ proclaimed by the Church should transform all secular notions.

Jesus' ministry was not one of military might. It was one of peace, liberation, and above all, service. Jesus turned the whole concept of lordship and primacy on its head:

For the Son of Man came not to be served, but to serve, and to give his life a ransom for many. (Mark 10:45, NRSV)

Jesus knew the popular images of kings and lords and he specifically redefined them, but did not reject them. God the Son, King of all creation, humbled himself to become human, even sharing the ultimate fate of his captive subjects: death. Jesus' role of King is closely tied to his role as Judge. Unlike our judgments, Christ sees the heart. His judgment is both just and compassionate. Our justice is in retribution; Christ's is restoration. Christ calls us to repentance and salvation through the Sacraments of his Church.

Democracy is a gift to the world, where all receive a voice in their destiny; yet, democracy is not Christianity and it is certainly not God. The voice of the people is not the voice of God. God has given us the Church founded on Peter’s confession that Jesus is the Christ. Scripture and the Church’s tradition continue to speak with eternal significance. Certain images of God as Lord and King will always seem foreign in a democratic society, but remember, God is a different type of King: all-powerful, all-loving, all-merciful and inviting us into relationship through his Church. We bend the knee in submission to Jesus, our Lord and King, but it is a submission that also brings true freedom, freedom from the penalty of sin.

Loneliness

2007-10-25T10:06:00.000-04:00

In this coming week’s Epistle Reading, Paul tells Timothy, “At my first defense no one came to my support, but all deserted me.” Many of us equate loneliness with desertion. Doesn’t anyone care about me? Don’t the Ministers care about how I feel? Why doesn’t my husband understand my grief? Where is God? As time goes on, one’s loneliness can begin to affect how one feels about oneself. Perhaps I really am worthless. Maybe everyone is right; it’s not fun to be around me. We’ll talk more about Paul’s letter this Sunday.

Loneliness is not an indicator of one’s negative value, as a matter of fact; loneliness can actually be a good sign. Most people who begin to go to deeper levels of spirituality experience a pervasive loneliness. As they grow closer to God, sometimes they may even feel that God is farther away. The examples in the Bible of this are generally referred to as "desert experiences"...Jesus in the wilderness being tempted by the devil...or on the cross when the Son of God cries out, "My God, My God, why have you forsaken me?" Tough words aren't they? It is in the loneliness that God draws us away from every other source of strength...even away from ourselves, so that we rely only on him. The prophets in the OT always went into the desert to be with God and it would be weeks before God spoke to them...they would be hungry, thirsty, close to death and then God would send a raven with some food, our some rain to refresh and when the prophet was totally reliant on God, God would speak. Sometimes the “desertion” by your friends and family can be the best thing; to allow you the space to seek after God in your loneliness.

Too often we think the opposite of loneliness is to constantly be with others. Loneliness can even come in a crowd. Others view loneliness as the opposite of joy. Ultimately, our joy is our own responsibility, not that of others. In my own experiences, my focus on my own loneliness, to learn something in the silence, is what led to joy. Joy, not always happiness, but joy, is what leads me deeper in my relationship with Christ. Trust in the presence of God as affirmed by Holy Scripture. Experiences will often fail you, but God’s Word is always trustworthy. "I will never leave thee, nor forsake thee" (Hebrews 13:5 KJV). Lonely? Look, God is with you!

Why We Worship the Way we Do: Part Six

2007-10-17T10:03:00.000-04:00

The highest point of worship is the celebration of the Lord’s Supper or Holy Communion, also called The Great Thanksgiving. The word Eucharist (Matthew 26:27 et al) is the Greek word meaning “thanksgiving.” The New Testament most often refers to this as The Breaking of Bread (Acts 2:42 et al).

The early church celebrated this rite every week as they met together. The responsive reading of Lift up your hearts, etc., is an ancient prayer of Thanksgiving or sursum corda, meaning, “to turn your hearts.” Similar extemporaneous words from the celebrant were used as early as 155 A.D. and set as rule by the third century as a way to ensure the faithful did not receive the body and blood unworthily (I Cor. 11:27-29). Our Great Thanksgiving with the Elder’s Prayers captures both of these traditions as we prepare to receive the bread of heaven and cup of salvation. The Word’s of Institution are the very words of Christ as recorded by Holy Scripture when he instituted the Lord’s Supper. The early Church believed that it was the saying of these words that made the Lord Supper real. These prayers and words are structured to bring the church through a re-presentation of the drama of our salvation. We give thanks for our creation, preservation through the cross, and our walk of faith. More than just an ordinal or ordinance (something ordered that we do merely as an act of commemoration), Holy Communion is a sacrament whereby God meets us in a very intimate setting, and bestows upon us a means of grace. It reaffirms the seal he put upon us at our baptism. I personally believe Christ's own teaching and that of the early church in seeing communion as more than a memorial of a past event. In the prayer of consecration, bread and wine become our spiritual food – the body and blood of our Lord Jesus Christ…his Real Presence.

The Disciples of Christ celebrate an open table, which means that our communion is open to all baptized believers. Communion of young children is offered at the discretion of the parents. We believe this is one of the most intimate times of worship available to the believer, thus we encourage you to use this time to focus upon the Lord. Following Communion, we say the Lord’s Prayer; the order suggested by Chalice Worship (our denomination’s book of worship) and concludes with the Great Mystery of our faith or the Summation. Christ has died, Christ is risen, Christ will come again. Based on Colossians 3:3, these are the essentials of our faith in which we share as heirs with Christ (I Cor. 15:12-25; Rom. 10:9).

Finally we receive a benediction from the celebrant. Benediction means “the good word.” It is this point in the service that we are dismissed. More then just permission to leave, the word dismissal comes from the Latin missa est, meaning “Go, you have been sent.” This is why our Roman Catholic brothers and sisters call their service, the mass from the word missa. Our bulletin seeks to be very clear about our duty as we call this portion of our worship: Going Forth to Serve God. Worship has not ended as we leave, it simply continues in a different venue.

Why We Worship the Way we Do: Part Five

2007-10-09T09:59:00.000-04:00

Following the Invitation to Discipleship, or the opportunity to receive Christ as Lord and Savior, we transition from the Service of the Word to the Service of the Table. This portion of the service occurs in two parts. It is a response back and forth with God. This week’s focus is the first part, or The Invitation to Stewardship. We bring God our gifts and God blesses them and returns them to us for the edification of the Church. The ancient Church brought not only their tithes and offerings, but bread, wine and oil. These gifts of bread and wine were blessed for Holy Communion and the oil blessed for anointing of the sick by the Elders.

With regard to the tithes and offerings, the Church believes that the tithe is the Lord’s. More than an Old Testament command, our Lord affirmed the tithe and the writer of Hebrews underscored its importance. The tithe is a spiritual principle of first fruits.

While all that we have belongs to God, this act is an expression of faith. Giving the first tenth of our substance is an act of faith declaring that God is first in all parts of our life. He releases the tithe into the church in order to release His ministry into the world. Through the tithe we also express our confidence that He will bless and sustain us through what remains.

When the offerings have been received, we join in the procession of the Tithes singing the Doxology or its official title, Old Hundreth, in that is a paraphrase of Psalm 100. It is one of the oldest hymns in the Protestant Church dating before the Reformation, although it has a counterpart in the Roman Church that is similar, entitled the Gloria in Excelsis.

Why We Worship the Way we Do: Part Four

2007-09-26T09:56:00.001-04:00

From the very beginning of the New Testament church, worship was always expressed corporately as a liturgy, which comes from the Greek “leitourgeia” meaning, “work of the people.” This work involves a specific structure for worship and takes the church on a journey to the throne room of God, and there in His presence, allows us to offer a sacrifice of praise and thanksgiving. This discipline of liturgy with scripted and non-scripted prayers opened the people to the move of the Holy Spirit while preventing the whims of the worshipper to take precedence. Thus, the major focus is on the one God in three persons, the God of creation and order. God’s people benefit from this work of adoration as the bonds between each other and with God are strengthened. This four-part liturgy, includes, The Gathering (hymns and prayers), The Service of the Word (Scripture and preaching), The Service of the Table (bread and wine shared) and the Departure (Going Forth to Serve God).

We have already talked about the particulars of the Procession and the Reading of Holy Scripture. After we have heard God’s Word read, those who have been called by God and appointed by the Church are to explain and expound upon this Word. We call this person by many names. Some call this person the preacher, the pastor, the minister, the priest, the teaching elder, or even, from the original language of the Bible, the “presbyter.” Most of these names reflect various functions of the office, but the job of the preacher is to speak God’s Truth from Holy Scripture. This is a frightening task. In the Christian Church (Disciples of Christ), to be an ordained preacher “with standing,” which means that whole Church has approved or ordained this person to preach, is a long process and can be very difficult. The sign of ordination is the stole, the long piece of cloth worn around the preacher’s neck. The preacher does not work alone. The Holy Spirit, the Bible and the prayers of the people who are listening all play apart in the proclamation of God’s Word. At the conclusion of the sermon, an invitation for people to respond is offered. This is where the Church declares the faith by a creed or, most commonly in the Disciples Church, we make the invitation for those present to affirm the greatest creed: Jesus is the Christ, the Son of the Living God, Lord and Savior of the world.

Why We Worship the Way we Do: Part Three

2007-09-19T09:52:00.001-04:00

“Your word is a lantern to my feet and a light upon my path.” (Psalm 119:105)

As the congregation symbolically comes to worship in the procession of the Choir and worship leaders, the hymn of praise ends with the Invocation. This opening prayer is the intentional request that the presence of the Holy Spirit be in our midst. It is were we “invoke” God to come and be among us. We believe that God is always with us, but in worship we recognize the presence of God in a very special way and our attentiveness to God’s presence.

As one takes their seat in the Nave, or what we know call the Sanctuary, you will see in front a lectern on your left and a pulpit on your right. “Lectern” comes from the Latin word “to read.” From this lectern is read Holy Scripture. The Gospel, Greek for “the Good News,” is the story of the life and teachings of Jesus Christ. The Gospel is not read from here, but is read from the middle of the Sanctuary. This symbolizes three things: first, the Gospel of Jesus is to be the heart of the community, remembering that the heart is central to giving life to the body. “The words that I have spoken to you are spirit and they are life” (John 6:63). Secondly, it reminds us that Jesus still comes to be among His disciples as teacher (see Matthew 18:20). Thirdly, carrying the Gospel out to the people reminds us that we too must carry the Gospel out into the world. “Go out to the whole world; proclaim the good news to all creation” (Mark 16:15).

After each of the two lessons the reader says, “The Word of the Lord.” To this the congregation responds, “Thanks be to God!” More than an automatic response, this acclamation of the people confirms their agreement that what we have just spoken is, in fact, the Truth of God. The Gospel retains an emphasis of being the words of Christ as the Minister proclaims it to be “…the Holy Gospel of Jesus Christ.” The people offer their allegiance and loyalty to Christ as they respond, “Praise be to Thee, Lord Christ!”

Why We Worship the Way we Do: Part Two

2007-09-12T09:49:00.000-04:00

In the New Testament, the Church would gather in synagogues and in people’s homes for worship. The earliest archeological evidence of a building used solely for Christian worship is in 257 A.D. By the early fourth century, pagan temples were stripped of their idols and consecrated for Christian worship. In these early churches, there were no pews and people gathered and stood as a crowd throughout the services. The elders and bishops led worship from a raised area called an “apse,” an architectural term meaning “vault,” or a “chancel,” meaning “rail,” an area reserved for instruction. These areas often featured vaulted ceilings and rails to both enhance the sound and protect the preachers from pressing crowds who had come to hear the Gospel. As the early choirs led processions into the church carrying the Gospels, the candles, the cross, the chalice and the bread, the crowds made way to allow the procession to come through the center of the church.

This center aisle led from the Narthex doors all the way up to the Chancel, an area also called a “Sanctuary,” meaning “holy or set apart,” symbolic of the Jewish Temple’s Holy of Holies. The center aisle symbolized the seeker’s journey on the straight and narrow road that leads to salvation (Matthew 7:14). Today, we refer to the whole room as a “Sanctuary” and the area where the Communion Table, Lectern and Pulpit are placed as the “Chancel.” This procession down the center aisle was a symbolic act of the entire church coming in to worship. On special days, the congregation would often gather with the choir and clergy outside of the church and process through the streets, into the church building and down the center aisle. As the years passed, the center aisle became a sacred space and worshippers gathered on opposite sides of the room to remember that they were supported on either side by fellow Christians in this journey, as well as surrounded and aided by the angels and saints above (Hebrews 12:1-2). The leaders of the early church officiated many rites and acts of worship from the center aisle as a sign that worship is done among the people and by the people, rather than for the people and to the people.

Why We Worship the Way we Do: Part One

2007-08-28T09:47:00.001-04:00

“I was glad when they said unto me, ‘Let us go into the house of the Lord.’ (Psalm 122:1)

Everything we do in Church has a purpose. How one acts and what one does in Church says a great deal about what one believes and practices. Whenever we hear the National Anthem, men take off their hats and everyone places their hand over their heart. It is a sign of respect, a tradition that honors what it means to be a citizen of the United States of America. Likewise, what we do in Church honors Christ and our gestures, words, and actions convey our honor and respect to God. Over the next several weeks we will highlight aspects of our worship service to help explain what we do, why we do it and what it teaches.

We are in God’s house, not our own and many believe that we have a right to worship God however we choose to worship God. You may have the right to buy your wife a power tool for Valentine’s Day, but will your wife appreciate it as much as if you bought her roses? In the same manner, worship at FCC refocuses us in ways that some may not see as important. Worship is not an event for our entertainment or from which we are to GET something. It is an event to which we come to give of ourselves. Our worship seeks to refocus our lives away from serving ourselves to serving God.

When one enters FCC, one enters the Narthex. The large gathering area was anciently a small closet where worshipers might offer prayers of confession before going into worship, recalling the words of Christ in Matthew 6:6. Over the years, it has become a gathering area to meet and greet one another and prepare for worship. We call this room the Sanctuary, but in the early church it was called the “Nave,” from the Roman word “navis” meaning, “ship.” We get our word “Navy” from the same root. The early church often identified itself as a ship under sail. It is an ancient symbol used by the early Christians to designate a place to gather for worship. The Church is portrayed in sacred art as a ship moving heavenward with its pews seen as ancient galley benches where all the members are thought to be pulling together.

The World says, "Easter is over." But its NOT!

2007-03-24T10:28:00.000-04:00

What a tremendous celebration of the Resurrection of Christ. The sanctuary was filled with the scent of spring, the sound of brass and the sight of every pew filled. The proclamation of the empty tomb was heralded in word and song at First Christian Church (Disciples of Christ). The extra chairs are now put away, the flowers went home with the donors in an effort to make sure they come back next year in flower gardens and the familiar sound of the organ will replace the orchestral sounds of this past week. For many, it is finished…again. Easter is not just a day! It is a season. Easter proper is 40 days long as its celebration responds to the 40 days of prayer and repentance through Lent. The day of Ascension, when Christ ascended into heaven to take his seat at the right hand of the Father, marks a turning point as 10 days after that, the Church celebrates the Day of Pentecost, the definite end of the Easter season. These 50 days of are a continuation of the Church’s celebration of Christ’s victory over death. The death, burial and resurrection of Christ are connected and inseparable in understanding the Gospel message. Without the death the resurrection is impossible, without the resurrection the death is meaningless. Themes of the power of Christ’s resurrection will continue as the readings for each Sunday reveal the scope of God’s redemptive power. Sin is vanquished, death itself is defeated, and the victory is God’s. As children of God, we are heirs of this storehouse of grace. We are forgiven. We are transformed. We, like Christ, will be raised again to new life. We are an Easter people. It is our faith. It is the Good News. Thanks be to God.

Disciples Identity: A second century Church Part Four of Four

2007-02-01T09:35:00.000-05:00

In our final installment of our Disciple Identity series, we have struggled through the various changes in culture and how best the Christian Church (Disciples of Christ) might meet these challenges. Change is inevitable. Whether or not the change is slow as new chapters are written in our history and identity or fast as some would support a more radical approach to identity and culture, it happens often when we do not even know it. As a movement that finds much of its identity in the traditions of the early church, our contemporary movement can learn much from a focused look back.

Throughout the first and second centuries, the know world power began to loose ground. As the Empire deteriorated, the structure of Christianity gained strength in the third century, as it moved away from the looseness and democratic administration of the first and second centuries. Christianity began to appeal to the entire spectrum of society. Prior to this transition, except for a few, most Christians identified with the suffering servant as they struggled against their own problems of poverty and persecution. Soon, the aristocracy as well as the peasant and merchant classes, sought a more personal relationship with the God they had heard so much about as revealed in Christ Jesus. Up until that point, congregations were rather autonomous with elders appointing one of their own who would serve a coordinator for a geographical region. The role of bishop was crucial to Christian administrative reform: bishops were still chosen by the community in the second century, but assumed more authority as they served as leaders, with elders and deacons subject to the bishop's authority. The Church had created a hierarchy for several reasons. The spiritual overseers defended the teachings of the church (contained in the universally accepted creeds), attended to the ministries of the church beyond local congregations and mentored those who would eventually take their place.

The Roman Empire was changing. New religions were crossing paths more and more as travel became easier. The economy was much less oriented around the village and was beginning to find its growth in a global market. Trade in spices, silk and precious metal would lead to the first “world bank” run by monks. Universities were being founded as those in education were looking for new methods to prepare young people for the changing world.

Does any of this sound strangely familiar? Maybe its not an issue of writing a new chapter or a new book. Perhaps, it is simply the changes that must take place as we, like the first and second century church, changed to meet the needs of a changing world with the unchanging message of God’s love through Jesus Christ. Perhaps that is the Disciple identity. The ability to model what it means to be a true community with all of the challenges in diversity, doctrine and service. As Disciples, the issue isn’t so much how we are different from other denominations doctrinally or in practice, but how we allow for adaptation and change. We model a church that is true church, aware of our sectarian history and our universal call. The bottom line is not that we believe different things ABOUT Jesus, but that all of us, no matter our opinion, recognize that we are FOLLOWERS of Jesus…Disciples.

Disciple Identity: Writing a New Book! Part Three of Four

2007-01-24T09:33:00.001-05:00

Disciple Identity Part Three: Writing a new book

In 1933, Herbert Armstrong started a movement that would be later identified as the Worldwide Church of God. The primary publication was The Plain Truth, sent free to every household that requested one. At one time the movement boasted 147,000 members with over 1,400 ministers. Due to its unusual doctrinal beliefs that served the church very well throughout the early part of the 20^th century, the church grew numerically and financially. It had started colleges, seminaries and educational institutions throughout the world. As it grew, many of its beliefs came under scrutiny by other denominations and by the late 70’s it had been designated by most denominations as a “cult” due to its unusual beliefs about the Trinity, observance of Jewish festivals and views of salvation. Armstrong died in 1986 and after a weak leadership by his replacement; the church selected Joseph Tkach, Jr. as the new Pastor General in 1995. Over the next few years, the church made over 40 changes in its doctrine and practices and no longer is viewed as a cult, having recently joined the National Association of Evangelicals. In his book, Transformed by Truth, Rev. Tkach Jr. states simply that it was not an issue of growth or finances that prompted the changes, but a clear revelation of what was true and the need to embrace a biblical, orthodox faith. The Worldwide Church of God has suffered. With a current membership of 67,000 and over 850 churches, it has had to sell assets to survive, but reports that its financial and membership number have begun to stabilize. One result of this radical change was dozens of new denominations were founded in response to this “across the board” re-definition of the identity of the Worldwide Church of God.

Rev. Tkach Jr. may have thought writing a whole new book was what was necessary in order to be what he viewed as a faithful church. Unfortunately, in the process of “writing this new book,” figuratively and literally, he lost over 80,000 souls for whom the changes were to fast and without explanation. These changes, which in my mind were the right things to do, were done in a fashion that was neither pastoral nor wise. What is the goal? Is the goal to prove oneself correct and demand everyone adhere to the new thought? Is the goal to bring about true conversion? My goal is always to bring conversion. I don’t want people to follow Christ out of compulsion, but conversion. My desire is for a change of heart and mind, not rules and regulations. There is much that we Disciples of Christ can offer to the rest of Christendom. There is also much we could “re-member” from other families and other times of Christendom.

I pray that the Worldwide Church of God’s new book will bring great success to the mission of Christ, but I don’t think a new book is the answer. Maybe there is another option…

Disciples Identity: Writing a New Chapter Part Two of Four

2007-01-17T09:29:00.002-05:00

The only thing constant is change. Dr. Robert Cueni, President of Lexington Theological Seminary, once remarked that successful change occurs when organizations write a new chapter, not a whole new book. When the Christian Church (Disciples of Christ) was founded, it was strongly rooted in Enlightenment philosophy and was strongly committed to not waiting for the Kingdom of God, but actually “building” the Kingdom of God. Campbell’s vision was that the world needed only the Gospel rationally explained to it, and humanity, as rational beings, would receive the Gospel and join in the transformation of our world into one of peace, justice and goodwill. He was committed to an isolated reading of the New Testament and wrongly appropriated his 19^th century worldview onto the writers and compilers of the New Testament. At one point, he even argued that a remnant church like the Christian Baptist movement he was leading had existed in isolation throughout the 19 centuries since Christ. Of course, as scholarship, archeology, and translations of ancient second and third century writings became available in English, our movement began to retain the teachings of Campbell that still worked and adapted the teachings which wee obviously contrary to newly revealed information. Much like most denominations, the founders and leaders of these movements are human and therefore subject to error. The Stone-Campbell movement began to write a new chapter in its existence. Many of the ideals of the founders simply did not work and many are even less fruitful in the 21^st century. Along the way, symbolically, “new chapters” of our history and identity were written. Musical instruments, baptisteries, stained glass, an organized clergy, and mission structures all became new chapters in the story of our identity. Of course, not everyone liked the new chapters, as our movement split, organized and realigned itself to meet the needs of being the one church in a diverse world.

The problem with this method is that as new chapters are written, the story becomes more and more complicated and sometimes contradictory. Can new chapters fix our identity issues in a constantly changing culture? At some point, do we not need to take a step back and re-read the whole book and re-assess the story? Are we simply writing new chapters to avoid finishing the book and closing it forever? Is it really so bad to simply begin a new story? We know who Disciples were in the past, but our denominational leadership seems reticent to cast an identity for today, perhaps because, as stated last week, the demographics are so vastly diverse. Has “diversity” become the new paradigm and the sole basis of our unity? What would a new book really look like?

Disciples Identity: New Chapter? or New Book! Part One of Four

2007-01-09T09:27:00.003-05:00

Part One: “Right or Wrong, Demographics Decide”

Every year, the Office of the General Minister and President requests that a report be filed by all Congregations for publication in an annual Yearbook of the Christian Church (Disciples of Christ). Generally, the congregational Minister is responsible for seeing that the report is completed and filed. In addition to information such as attendance, membership, local mission giving and group participation, we are asked to complete a demographic form of our membership. It includes items such as the number of ethnicities, levels of education, types of occupation, etc., that help the General Church identify certain trends nationwide.

During a recent visit, our Regional and District Ministers shared some interesting trends with my wife and me. Our denomination continues to grow in congregations that are identified as minority congregations. The numbers of Latino/a, African-American and Asian congregations are growing and those particular congregations are experiencing the largest growth locally. Although I haven’t studied this phenomena, I would suspect that there are different reasons for this growth and that the Disciples of Christ offers particularly unique abilities that meet their needs. For example, our focus on Communion may attract a large number of the Latin population, many having grown up in a Eucharistic-centered Roman Catholic Church.

In addition to this trend, these various groups tend to be much more socially conservative than the mainline membership of the Christian Church (Disciples of Christ) over the past thirty years. On issues of abortion, marriage and family, these congregations tend to reflect values that stand in stark contrast with many of the resolutions that were passed in the last three decades at our General Assemblies.

I received emails last week from two different groups asking our congregation to reassert herself on positions that have been typically identified as in agreement with General Assembly resolutions for fear that these resolutions may be reversed in the near future. I don’t think these resolutions are in danger of being reversed anytime soon, but what an exciting world we are entering.

Remembering St. Luke

2006-10-18T11:19:00.000-04:00

Today (Oct. 18) is the commemoration of the martyrdom of St. Luke the Evangelist. It is supposed the 84-year-old Evangelist was crucified on an olive tree in the ancient city of Boeotia, which was located on the northern shore of the Gulf of Corinth in modern day Greece. The Gospel of Luke and the Acts of the Apostles, both written near the place of his death, are attributed to this Gentile whom the Apostle Paul calls the “beloved Physician.” Luke has the unique distinction of being a co-prisoner with Paul as mentioned in Second Timothy.

Luke is revered as a great Evangelist who makes clear in his Gospel that salvation is for all, regardless of gender, social position or nationality. Throughout the centuries, he is honored by the Church Fathers as one who embodies the evangelistic nature desired by every Christian. Gregory the Great, in a sermon delivered in the 6th century about Luke’s model of evangelism, concludes his remarks with these words:

“But now listen to what our Lord has to say after sending out those who are to preach: ‘The harvest is plentiful but the laborers are few. Pray therefore the Lord of the harvest to send out laborers into his harvest.’ There are only a few laborers for so huge a harvest, something we cannot mention without sadness, because, although there are many who crave to hear the good news, there are few to preach it…But as for you, my dear brothers and sisters, ponder well the Lord’s command. Pray indeed the Lord of the harvest to send out laborers into his harvest. And pray for us that we may be able to serve you as you deserve, that our tongue may never grow tired of exhorting you, lest having undertaken this office of preaching, our silence condemn us in the sight of our just judge.”
For many churches, October is a month to celebrate ministry. We celebrate the ministry of our clergy. We celebrate the ministry of our laity and in so doing, ask the question, is God calling you to the vocation of Ordained Ministry? What better week to answer the call then this one, as your way of honoring the evangelistic ministry of St. Luke.

Wisdom In Moments of Evil

2006-10-06T07:47:00.000-04:00

No doubt many of you have been struck by the news of the execution-style murders of five young Amish girls in Pennsylvania. I have received numerous emails, telephone calls and comments from many of you asking why God allows these kinds of things to happen. The question of why evil exists in the world has been a stumbling block for nonbelievers and a test of faith for believers for centuries. From the Apostle Paul to St. Augustine to Dietrich Bonhoeffer, the Church has struggled with how we should respond to evil and how we can explain the apparent non-action of the God that we claim is omnipotent and sovereign. In that thousands of volumes have been written on the subject, a few paragraphs here will certainly not settle the issue.

For me, as a Christian, I understand God to be one who walks with us in the midst of tragedy, who understands our loss, as he watched his own Son tortured and executed by a world who followed the gospel of hate and not the Gospel of Love. I also believe that Christ continues to live in the world in the form of the Church, the Body of Christ. The question for me is not why a mighty hand from heaven does not stop evil, but rather, to what extent will the Body of Christ on Earth—the Church of Jesus Christ—be willing to give itself as Christ gave himself…even to a cross.

I know in this case, the reasons are complicated, mysterious and elusive. It is easy to boil everything down and identify the person or persons to blame: God, the government, the evil doer’s parents, but really the blame rests with the power of sin and evil in our lives and in culture. Our culture promotes a selfish propensity to shake our heads in disgust and then suppress the incidents of evil and injustice. Meanwhile, we grow increasingly anesthetized to both an unwillingness to take responsibility and our culture’s avoidance of investing the time, energy and resources to foster our families, churches and communities to be places of virtue and wisdom, the true meaning of Jefferson’s call in our Declaration of Independence to the right of the pursuit of happiness. It begins not in Washington D.C. or in the halls of justice, but in the most sacred of halls, your homes, our community, with me and with you.