Presbyterians vote to accept marriage equality.
Congregations in New York City that rent space in public schools will be able to hold Easter services this Sunday despite a ruling on March 30 by the U.S. Supreme Court rejecting an appeal from an evangelical church in the Bronx that sought to overturn a ban on after-hours worship services at public schools.
A spokesman for Mayor Bill de Blasio also said that the mayor would work to ensure that houses of worship could continue to rent space like any other group.
“Now that litigation has concluded, the city will develop rules of the road that respect the rights of both religious groups and nonparticipants,” Wiley Norvell said in response to the ruling.
“While we review and revise the rules, groups currently permitted to use schools for worship will continue to be able to worship on school premises.”
Pastor Robert Hall of the Bronx Household of Faith, which was the plaintiff in the case, said he was cautiously optimistic after the administration’s response.
“We are gratified that he is allowing the churches to stay,” Hall told The New York Times.
There is a nonviolent uprising around immigration happening in Philadelphia and a dozen other U.S. cities. Philadelphia faith leaders announced that they will welcome immigrant families even if it is against the law. They are building a movement of "sanctuary congregations" and have dreams that the U.S. will one day be a sanctuary nation.
We join them in insisting that we must obey the laws of God over the laws of our government — and that means "welcoming the foreigner as if they were our own flesh and blood." (Exodus 22:21, Lev.19:34, etc., etc.).
Jesus says that when we welcome the stranger we welcome him. When God asks: "When I was a stranger did you welcome me?" (Mt. 25) we are not going to say: "Sorry God, Congress wouldn't let us."
We know that sometimes divine obedience can mean civil disobedience.
As St. Augustine once said: "An unjust law is no law at all."
Churches flung open their doors on September 11, 2001, and people gathered on that day, and for some days later. There was a draw to sacred space in the midst of our everyday space being turned into dust–profane, unholy, hollowed out. The liturgies I attended in those days that followed were stripped down, bare, and profoundly vulnerable. The psalms were prayed. People wept together. We clung close. We resisted asking questions of meaning, and allowed ourselves to grieve, to lament.
A lot fewer churches flung open their doors on September 11, 2002. And even fewer today. The gravitational pull to gather in sacred space has waned. And it has become impossible, for the most part, to disentangle our liturgies from our politics. No longer gathering together out of unvarnished need for the divine presence, some of us gather now precisely to ascribe meaning to the unfathomable through the inextricable linking of nationalism with religion.
U.S. religious congregations are marching to their own drums now more than ever.
- Open their doors to gays and lesbians in active membership and in leadership.
- Show racial and ethnic diversity in the pews.
- Encourage hand-waving, amen-shouting, and dancing-in-the-aisles during worship.
- Disconnect from denominational ties doctrines and rules that might slow or block change.
The study, released Thursday (Sept. 11), draws on interviews with leaders at 1,331 nationally representative congregations and updates data from 1998 and 2006 studies. Non-Christian congregations were included in the study but there are too few for statistical analysis by topics.
You are a pastor. You work six days a week, sometimes seven. You are on call 24/7. Every detail of your life is out there for public consumption. People project their unresolved issues onto you, especially parental issues from their childhoods.
By church rules, you are entitled to a sabbatical, perhaps three months every seven years. But when you propose it, you hear what one pastor heard the other day: “Sabbaticals are for academics who are making a significant contribution to their field, not for clergy who want an extended vacation and can’t take working for a living.”
What do you say?
In that one dismissive sentence, someone you trust tells you your work is insignificant, you want a benefit that you don’t deserve, and you’re lazy. What do you do?
Every mother and father know the struggles, frustrations, unrealistic expectations, horrific fears, and exhaustive drama associated with raising children, but let me just say this: Christianity adds an entirely new dimension to the chaos that is parenting.
Besides an assortment of play dates, sports activities, school classes, music events, and other social obligations, Christianity requires the additional burden of attending an endless array of church activities.
Mission trips, youth groups, service projects, summer camps, volunteer activities, Sunday school classes, Bible studies, evangelism outings, and church services require tons of time — it’s a huge commitment.
Christian culture goes out of its way to accommodate parents and their children, and while this is a good thing, it also adds social expectations that can often feel burdensome and frenetic — leading to burnout.
Our changing cultural values continually affect our spiritual lives and often shape our church experiences. Today’s churches aren’t immune from social trends and factors, and here are a few traditional practices that are becoming extinct within faith communities:
In a spiritual climate that’s extremely sensitive and wary of legalism, any type of authoritative action taken by a pastor or church can be highly explosive — often interpreted as aggressive, controversial, and hurtful.
Previous church models of authority and discipline have been so abused, and have such a bad historical reputation, that many Christian communities have simply abandoned the practice of church discipline.
Combine these factors with an overwhelming selection of churches to attend — where any type of discomfort can result in parishioners leaving to go elsewhere — and you can understand why spiritual leaders are reluctant to enforce any type of accountability.
Jesus was breast-fed.
It’s a point often made by mothers who want to breast-feed in church, but know others would prefer that they retreat to the nursery, or find an out-of-the-way bench. Another point they make: Breast-feeding is part of God’s plan — so of all places, why not in church?
“Breasts were made to feed a baby,” said Misti Ryan, a devout Christian lactation consultant in Texas whose business has a cross in its logo.
A mother can breast-feed modestly and should be allowed to nurse in church if she wants to, said Ryan, who has nursed five children in her Baptist congregation. “The church needs to go there.”
Pope Francis did go there last month, in his much-noted comment to a journalist about a young mother and infant who had come to a recent general audience:
“She was shy and didn’t want to breast-feed in public, while the pope was passing,” Francis recalled. “I wish to say the same to humanity: Give people something to eat! That woman had milk to give to her child; we have enough food in the world to feed everyone.”
Sentiments of frustration are growing among many followers of Jesus who admire Christ but despise certain things associated with him.
They look at the New Testament and are attracted to Jesus’s selfless acts of generosity, service, and love, but don’t see the same spirit in today’s “Christian” institutions, churches, communities, and faith leaders.
Modern faith is often a complex minefield of theologies, doctrines, practices, and expectations, where individuals carefully walk on eggshells to avoid a litany of “sins” and “heresies” that will inevitably attract the wrath from religious friends, strangers, and authorities.
With 2013 gone, many people will be contemplating how 2014 will be different from the year gone by. Some people want to lose weight, read more, travel the world, or stop biting their nails. New Year’s resolutions are supposed to give us tangible goals to better ourselves for the year to come.
Resolutions, however, are not just for people. I believe that there are 14 things that the church needs to do in 2014 if it is to thrive, grow, and be relevant in the 21st century.
The Native American narrative remains largely unknown in U.S. majority culture. It is glaringly absent in most school curriculums, and remains unheard in modern dominant politics. One crucial stream of Native culture I’ve recently come to learn about is the destructive legacy of Christian-run Indian boarding schools.
What began with genuinely good intentions (in those days, “European” norms were viewed as superior, “sameness” seemed like a good idea, and the threat of legitimate genocide lingered over tribes) rapidly deteriorated, with Christian boarding schools becoming institutions of forced assimilation and abuse.
Beginning in the 1800s and lasting into the 20th century, Native children were forcibly removed from their families and sent to live in boarding schools. Finding the task of “civilizing” Native adults beyond its ability, the federal government delegated the task of “normalization” to churches, which could educate, or, inculcate, children from a young age.