Jesus was not just present for a year or two; he was present for 30 years before entering his formal ministry. There is an element of lingering inherent with submerging. It is a willingness to be present to the point of feeling like we are wasting time, when in reality we are leaving ourselves open to be used by the Spirit in ways we be might otherwise have never been aware of. Lingering is not simply walking aimlessly in circles; it is knowing what we are looking for and being intentional with our time and presence.
Jesus, with his building vocation as Messiah and inaugurator of the kingdom of God, spent time to linger, to be fully present and submerge into his context. And he did so for 30 years. Being the one chosen to redeem all of humanity, I have to wonder if he ever felt as thought he was wasting time at any point during the first 30 years of his life. After all, he had a lot of work to do and a renewed story to tell and invite God’s people into.
I'm rewriting the old African-American spiritual “Down By the Riverside.”
(Don't worry. It's OK . I'm a minister).
My new version goes something like this:
Gonna lay down my robe and stole
Down by the Riverside
Down by the Riverside
Down by the Riverside
Gonna lay down my robe and stole
Down by the Riverside
Ain't goin' to church no more.
Yep! That's it. This minister is walking away from church — well, at least for the next three months.
If I hadn’t been so concerned about what I was going to say to the vet when the receptionist answered the phone, I would have heard the receptionist tell me loud and clear that I was through to a dental practice.
I hadn’t listened. In not listening I got everything I said wrong.
In the business I am in, of ministry and pastoral care, listening is such an important thing. I can prepare all the fancy theology and exegesis imaginable but if I don’t listen I might be getting it all wrong and embarrassing myself in the process.
It’s a simple joy – hoola hooping. And that seems to be the reason Carissa Caricato left her job to travel the world.
A few years ago when Carissa traveled to Haiti for earthquake relief efforts, she brought a few hoops to share with the children. Amidst the devastation she discovered the power in these simple hoops to bring people together and transcend barriers of language and culture.
Are religious tracks passed out along with (or in lieu of) "treats" really the best way to spread the gospel message?
Or do the roots and practices of Halloween run so deeply counter to Christian tradition that Halloween is best ignored by believers?
At times such as these, the church often finds itself wrestling with the big question H. Richard Niebuhr posed in his seminal 1951 work, Christ and Culture. That is, to what extent should Christians engage in and interact with the world around them?
A truck bomb has killed at least 70 people in the Somali capital of Mogadishu, including a crowd of young students applying for scholarships to study abroad.
Scripture constantly should be challenging our assumptions about our lives and in every aspect of society. Transformation is needed on a personal and also a political level. Scriptural priorities shouldn't be glossed over in order to protect political ideologies and comfort zones.
If we believe that what Jesus taught remains just as relevant today as it did when he physically walked among us, then it should still be a comfort to those on the margins of society and offensive to the wealthy and powerful. That doesn't mean that the wealthy and powerful can't be good and faithful followers of Christ, but Jesus did warn them that their walk will be a hard one. Wealth and power bring unique and difficult temptations ... If you never feel uncomfortable when you read the Gospels then you aren't paying attention.
"Jesus' spirituality was magnetic. Wherever he went, people gathered. His love, understanding and compassion toward humanity was overflowing and people traveled from afar to find solace in his teachings and to breathe life into their spiritual lives. His message of inclusiveness was seen as a threat by the religious leaders of his time -- whose very existence relied on a system of exclusivity."
According to a new study by Hartford Seminary called Faith Communities Today, U.S. congregations are less healthy than they were 10 years ago.
From slimmer attendance rates to rising conflicts and stagnant spiritual vibrancy, the dawning of a new decade marked a time when, for many faith communities, the worship culture of yesteryear has continued to fall farther into decline.
When I was growing up, there was a house down the street from us which had slightly tattered window coverings and the front lawn was like a graveyard of broken things. Posted on the fence was a "No trespassing" sign. I remember asking my mother what trespassing was so I could be certain not to do it to anyone who lived in that weird house. When she explained that it meant going into their yard uninvited I thought, no problem. Soon after that, when I first learned the Lord's Prayer, I thought it was weird that out of all the sins that Jesus would suggest we ask God to forgive it would be our trespassing. I pretty much made it a policy to stay out of strange yards, and since no one seemed to wander into ours uninvited, I thought I was covered. Only later did I realize that trespassing was only one of countless was to trespass against others. And now I get it -- kind of. Forgive us our sins as we forgive those who sin against us. Jesus always seems to be pairing God's forgiveness of us with our forgiveness of others.
I woke up on the morning of September 11, 2001 both nervous and excited. I had spent the last two months slowly proceeding through the application and interview process for an entry-level editorial position at Christianity Today to work with their Christian History and Christian Reader magazines. I'd had multiple interviews and had to write a few research heavy articles along the way. For someone with degrees in English and History and a graduate degree in Missions, it seemed like the perfect job. My final evaluation involved joining the staff at an all day off-campus retreat, where they would be evaluating potential articles for magazines. I was a bit nervous, but an insider in the company had told me the job was mine, so the excitement of finally landing my first real job after school prevailed.
So on the morning of September 11, I arrived at the country club where the retreat was being held and situated myself at the conference table in a room with a panoramic view of the far west Chicago suburbs.
As of yesterday, more than 1,009 Americans have been arrested to bring national attention to the controversial Keystone XL pipeline. This is what church looks like. Liturgy means "the work of the people" in service of the common good.
If President Obama permits the Keystone pipeline, thousands more will sit on his doorstep and in front of bulldozers. This movement doesn't have money to match the influence of oil companies, lobbyists, or politicians with conflicts of interest, but we do have our bodies and we are putting them on the line.
Here are what people of faith -- Jews, Christians, Buddhists, Quakers, Unitarians, and more -- are saying about why they have been or will be arrested to stop the Keystone XL pipeline:
Yesterday afternoon I found out that ABC news plans to dedicate it programming today to "Hunger at Home: Crisis in America." It precipitated my writing of this post which I had planned to add as a later addition to a series on tools for prayer.
One important item in our prayer toolkit is knowledge of our hurting world. Not knowledge for the sake of knowledge, but knowledge that equips us to respond. Becoming aware of the needs in our world can lead us into a deeper understanding of the ache in God's heart for our hurting friends and neighbors. It can also connect us to our own self-centered indifference that often makes us complacent when God wants us to be involved. And it can stimulate us to respond to situations that we once felt indifferent to.
[Editors' note: Below is a hymn written by Carolyn Winfrey Gillette to inspire churches to further support and pray for famine relief in Somalia.]
O God, You Love the Needy
18.104.22.168 D LLANGLOFFAN ("Rejoice, Rejoice, Believers")
O God, you love the needy and care for all the poor!
Today our hearts are heavy with news of drought and war.
When plantings yield no harvest, when hungry people die,
When families flee, defenseless -- Lord, hear your people's cry!
When it comes to homeless youth the facts are simple, services in the City of Chicago are falling far behind the need. A survey of Chicago public school students from 2009/10 revealed 3,682 children who identified as being homeless and in need of shelter. In contrast there are approximately 189 beds for homeless youth (ages 18-25) funded by the City of Chicago. In 2010, 4,775 homeless youth were turned away from youth shelters for lack of room. To be clear, that was 4,775 instances where homeless youth sought shelter and were unable to find it. To date there are only 10 percent of the beds needed to provide safe shelter and supportive programs for the estimated number of Chicago's homeless youth.
Rev. Steve Stone was just trying to be a good neighbor.
Two years ago, the pastor of Heartsong Church in Cordova, Tennessee, on the outskirts of Memphis, learned that a local mosque had bought property right across the street from the church. So he decided some Southern hospitality was in order.
A few days later, a sign appeared in front of the church. "Heartsong Church welcomes Memphis Islamic Center to the neighborhood," it read.
That small act of kindness was the start of an unlikely friendship between the two congregations, one that made headlines around the world. Members of the mosque and church have shared meals together, worked at a homeless shelter, and become friends over the past two years. When Stone learned that his Muslim friends needed a place to pray for Ramadan because their building wasn't ready, he opened up the doors of the church and let them hold Ramadan prayers there.
The Lord called Samuel again, a third time. And he got up and went to Eli, and said, 'Here I am, for you called me.' Then Eli perceived that the Lord was calling the boy. 9Therefore Eli said to Samuel, 'Go, lie down; and if he calls you, you shall say, "Speak, Lord, for your servant is listening." (1 Samuel 3.8-9)
I am in a profession where the term "call" is used frequently. When used as a verb, "call" is about feeling that tug between you and God toward something that at first may not seem practical, desirable, or even expected. When used as a noun, "call" can be synonymous to a job, occupation, ministry, or church -- hence the term "seeking a call."
For me, "seeking a call" simply means trying to figure out what to do next. And lately this task has felt like an impossible mission. I have always admired -- or if I'm to be honest, jealous of -- those that seem to have a clear sense of their calling. Take my husband for example, he feels very called to be a pastor. Although there are times when he struggles with the type of church or ministry he feels called to serve, he has certainty that his call is that of a pastor. I wish that was the case for me. I have always felt called to a place, such as seminary or my current congregation, but I have never felt confirmation or an affinity to my call as a pastor. This may not make sense or may seem odd, but welcome to my life.
I have always loved the story of Samuel being called.
In recent days I've been thinking through with a friend one of the enduring challenges of pastoral and catechetical ministry: how to dispel the notion that worship should be entertaining. It's not as hard as it used to be -- there are books (and blogs) on the subject; it gets preached on fairly often these days. But it's not as easy as it ought to be. It seems we are a species ever in need of amusement.
One of the most compelling arguments against the persistent idea that worship ought to entertain, dazzle, distract, or otherwise charm us is found in James Alison's insight that true worship is "orchestrated detox."
Many people remember "O God, Our Words Cannot Express," a hymn written on the afternoon of September 11, 2001. The hymn was quickly shared by email and Web postings (it is still on over 10,000 websites); it was used by many churches on that evening and in the days that followed. The hymn was featured in newspaper stories, radio programs, twice on national PBS-TV, and on BBC-TV in the United Kingdom. YouTube has the Church World Service music video by Emmy winner Pete Staman of this hymn being sung by Noel Paul Stookey (of "Peter, Paul & Mary") with the Northfield Mount Herman School Choir.
The new posting of this interfaith hymn includes a revised version for the 10th anniversary. Also included is "God, We've Known Such Grief and Anger", a hymn lifting up Christian hope in the face of disaster that was written for the first year anniversary of 9/11. Last week I wrote a new hymn for the tenth anniversary of September 11 with an emphasis on working for peace and justice for all.
Do yourself a favor and watch this. It's 7:15 minutes long but well worth your time.
Such a substantive leadership lesson in itself by Bill Hybels as he explains why Howard Schultz withdrew his commitment as a speaker at the Willow Creek Leadership Summit (held on August 11-12). And furthermore, how he and Willow Creek are responding