Church

What the Church Can Learn from the YMCA

YMCA as thin place. Image courtesy Pressmaster/shutterstock.com

YMCA as thin place. Image courtesy Pressmaster/shutterstock.com

Last week I was a little under the weather, so when my husband and kids took off after church for a hike, I headed to the YMCA. It’s only a two minute drive from our house and we’ve been members for nearly 5 years now.

As I sat in the hot tub, watching folks come and go, I had the sensation of being in a thin space. According to Celtic tradition, a thin place is when Heaven & Earth feel particularly close together. Or, as Eric Weiner put it in his New York Times travel article a couple years ago, it’s "where the distance between heaven and earth collapses and we’re able to catch glimpses of the divine, or the transcendent."

The YMCA might seem a strange place to behold the holiness of God, but this is what I noticed while I was sitting quietly with the water swirling around my feet:

I heard Mandarin, Spanish, Korean and what I think was Amharic. I heard English, too, of course, and for a brief moment, English with a heavy Nigerian accent. I saw brown skin and black skin, tan skin, white skin, splotchy skin, and smooth skin.

I saw a young girl and her mama soaking together in the hot tub, the mom still fully clothed with her head wrapped. I saw heavily tatooed 20-somethings heading for the steam room. I saw three women, probably in their seventies, with drooping skin and sagging suits, laughing uproariously on the benches near the shallow end of the pool. I saw fat folks, skinny folks, tall folks and short folks.

I saw a middle-aged man limp slowly along and finally sink down into the hot tub. I saw two women walking arm in arm, one obviously leading the other who could not see, to the sauna. I saw two of the lifeguards re-positioning and working with tools on the lift that lowers those who are wheel-chair bound down into pool if they are unable to get in on their own. There was a man sitting beside me at who talked to himself at length.

I was there for about an hour and as I sensed the nearness of God in that space, it occurred to me what I was seeing — I was seeing the Kingdom of God.

Weekly Wrap 10.24.14: The 10 Best Stories You Missed This Week

1. Black People Riot Over Injustice; White People Riot Over Pumpkins and Football
Title says it all.

2. Where Did Ottawa Shooter Get His Gun? 
Michael Zehaf-Bibeau was under criminal prohibition from obtaining firearms because of past convictions. A helpful glimpse into Canada’s system of gun rules.  

3. The Paradox of the Christian CEO
Fr. James Martin expounds on Catholic social teaching to address the difficult question: “The question I would ask Christian CEOs is blunt: What do you want to say to Jesus when you reach the gates of heaven? That you took as much as you could, or as much as the market would bear, because the board okay’d it? Or that you accepted what you thought was just,and understood the needs of your fellow men and women, who may have worked even harder than you?

4. A Sandy Hook Father’s Plea
Mark Barden lost a child in the Sandy Hook massacre. In this moving testimony, he offers a plea that we all do what we can to stop the next school shooting before it happens.

Secularism Grows as More U.S. Christians Turn ‘Churchless’

“Unchurched Adults Are More Likely To Be…,” graphic courtesy of Barna Group/RNS.

If you’re dismayed that one in five Americans (20 percent) are “nones” — people who claim no particular religious identity — brace yourself.

How does 38 percent sound?

That’s what religion researcher David Kinnaman calculates when he adds “the unchurched, the never-churched and the skeptics” to the nones.

He calls his new category “churchless,” the same title Kinnaman has given his new book. By his count, roughly four in 10 people living in the continental United States are actually “post-Christian” and “essentially secular in belief and practice.”

If asked, the “churchless” would likely check the “Christian” box on a survey, even though they may not have darkened the door of a church in years.

Kinnaman, president of the California-based Barna Group, slides them into this new category based on 15 measures of identity, belief and practice in more than 23,000 interviews in 20 surveys.

The research looked at church worship attendance and participation, views about the Bible, God and Jesus, and more to see whether folks were actually tied to Christian life in a meaningful way or tied more by habit or personal history.

From Church Triumphant to ‘Least of These’

General Theological Seminary in New York. Photo courtesy of Eden, Janine and Jim via Flickr/RNS.

News articles about turmoil at General Theological Seminary had immediate impact on those of us who attended Episcopal seminaries.

But the news “went viral” far beyond that small coterie and for reasons beyond nostalgia.

For one thing, it’s a juicy soap opera. Faculty playing hardball, then finding themselves unemployed. A dean pushing back, then losing credibility as word about him spread. A board looking confused and high-handed. Students wondering if they, too, should go on strike.

But impact goes beyond the particular event itself. For something fundamental seems to be changing.

Full-Body Repentance

THE CRY OF the church to the world should be “Forgive us.”

At a time when the American church struggles with finding its place in the world and struggles with asserting its identity, could the church be known as the community that models confession, repentance, and the seeking of forgiveness? At this moment in history, the American church is often ridiculed or portrayed as unforgiving and ungracious. Could the church offer a counter-narrative, not of defensiveness or derision but of an authentic confession and genuine reconciliation? By examining seven different areas where the church has committed sin, we ask the church to consider the spiritual power and the theological integrity of a church that seeks forgiveness for those sins.

Our scriptures testify to the necessity of confession. Confession is central to the Christian faith. The importance of confession arises from the Christian view of sin. Sin is a reality and must be taken seriously. Evangelicals consistently begin our gospel presentation with the centrality of sin to the human experience. American evangelicals often assert that the beginning of the work of God’s forgiveness is the recognition of our need for God because of human sinfulness.

It is antithetical to the gospel when we do not confess all forms of sin—both individual and corporate. The reason evangelicals can claim to be followers of Jesus is because there has been an acknowledgement of sin and the seeking of God’s grace through Jesus Christ that leads to the forgiveness of sin.

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U2: Seeking An Ecclesiology

U2 at the Billboard Music Awards. Photo via Helga Esteb/shutterstock.

By now you have heard that Apple gave you music. Free music. From U2. Now, they paid U2 a lot of money for those tunes and it's pretty clear that it's not the first time that someone paid a U2 a lot of money for their music so that you could have it for free as long as you were a loyal customer.

The U2 back catalogue has done pretty well this week.

Some of us are rather peevish customers, it would seem. There have been numerous articles on the betrayal by either U2 or Apple. Don't they know that our iDevices are private property? Don't they know that we have put a fence around our little corner of the cloud?

Sadly the tech doesn't really work that way and the agreement you checked - we all checked, really - makes it pretty clear that they own the cloud and you merely lease space there. Your iDevice is a portal, no more, no less.

Churches Must Be Safe Places

Tarchyshnik Andrei and Colorlife/Shutterstock.com

Tarchyshnik Andrei and Colorlife/Shutterstock.com

Church leaders often worry that Sunday morning is the “most segregated day of the week.”

On Sundays, churchgoers gather inside congregations that are remarkably monochromatic. Whites with whites, blacks with blacks, Latinos with Latinos, Koreans with Koreans, and so on.

This phenomenon, however, is more than discomfort with diversity. It is also a search for safety. In the historic black church, for example, worshippers can assert the dignity and worth that a white society denies them. For three hours on Sunday, the need to avoid offending whites doesn’t govern their lives.

As we are learning in Ferguson, Mo., African-Americans feel unsafe — far more than many whites have realized. Young black men, for example, flinch whenever a police car passes — a vulnerability that money, job, and education can’t overcome.

Are All Christians Really Hypocrites?

ArtFamily/Shutterstock.com

ArtFamily/Shutterstock.com

According to one of my favorite authors, Brennan Manning, "The single greatest cause of atheism in the world today is Christians, who acknowledge Jesus with their lips, then walk out the door and deny Him by their lifestyle. That is what an unbelieving world simply finds unbelievable." It is just a much more eloquent way of saying that the world thinks we’re a bunch of hypocrites. 

To be quite honest, most of the time, the claim is warranted. I have a friend who wants nothing to do with Jesus because his father, a very religious man, was active in the local church but was abusive behind closed doors. Another friend continues to distance herself from anyone associated with the church because of their judgmental glares about her lifestyle choices. 

Whatever their reasoning, I understand. I, too, have personally encountered the hypocrisy they see in our communities of faith. And if I'm at all honest, the number of times I have been the hypocrite who has turned others away are too numerous to count.

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