Our church last summer started a summer cafe for kids and families in our community. We provide a meal for the children in our community who are at home during the summer. On Wednesday's at 11am a few volunteers serve meals to around 60 kids. Some are from the community, some come from the summer education program at the elementary school. We want to provide these kids with a good meal. Ultimately we want them to know we love the people of our community, we are a part of this community and we want them to know God loves them.
One of the dangers for our church is the fact that we know how to feed the community but we don't always know how to be a part of the community. It is easy for the volunteers to serve the kids and then stand back, watch them eat and leave (I have done that). What if the church is called to not only feed but to "get up in people business?" I tell my congregation that it is my job to be in their business. In other words, the church is called to make the communities problems our problems. To make the trials that kids face our trials. We are called not stand far off while children eat what we have provided, but to grab a plate, sit with them and talk with them. All great events begin (and end) with a meal. So be a part (not apart).
Mark
Friday, June 7, 2013
Thursday, June 6, 2013
Serving Christ in the Church
Church is always an interesting place. Many of us attend church looking for something. We want to be different. We want to be forgiven. We want to feel better. We want our children not to grow up to be serial killers. We want our spouse to be a better person. We want to meet people. Or the ever popular, there is free food (sometimes). I will admit that some Sundays, even as a pastor, what gets me out of bed, into my clergy collar and onto the chancel is the promise of Eastern NC BBQ after the service. It is who we are as people to assume that the church is here in the world to do something for us. I can't tell you how many times I have heard people say they like a church because it "meets their needs." It makes sense. Every store we go to, every restaurant we go to, almost every place we go to we go to meet our own perceived needs. If they do not have good customer service we go somewhere else. We go to what we like, and when we do not like it anymore we go somewhere else.
Church is different. We "sign up" for church to serve Christ in the church. We go to church not to get something but to give and serve someone else. Often times we get in the habit of believing that we go to church to get our gas tank filled up. But our attendance at church is not only to get something.
I have a friend who might just be the smartest person I have the pleasure of talking with. The other day I called him to talk about J. L Austin's philosophical understanding of performative utterances and constative utterances and I asked him first what he was doing. He told me he was at the church mowing and replacing light bulbs. It struck me as funny. Here we are talking about serious philosophical concerns while doing the simplest tasks of service.
What we do receive at church is sacramental formation. God uses the physicality of the church to train us to service. We are practiced and formed to be Christ in the world. We do receive the grace of God in Baptism and Holy Communion (the 2 sacraments in the United Methodist Church). In that reception of God's grace we are then transformed to be in service. The final prayer that we pray at the end of our time of Communion reads: Eternal God, we give you thanks for this holy mystery in which you have given yourself to us. Grant that we may go into the world in the strength of your spirit to give ourselves for others. In the name of Jesus Christ our Lord. Amen
God gives God's self, so that we can become means of grace to others. In other words, be in service to Christ through your church. If you are not in service you are denying God's gifts to you.
Mark
Church is different. We "sign up" for church to serve Christ in the church. We go to church not to get something but to give and serve someone else. Often times we get in the habit of believing that we go to church to get our gas tank filled up. But our attendance at church is not only to get something.
I have a friend who might just be the smartest person I have the pleasure of talking with. The other day I called him to talk about J. L Austin's philosophical understanding of performative utterances and constative utterances and I asked him first what he was doing. He told me he was at the church mowing and replacing light bulbs. It struck me as funny. Here we are talking about serious philosophical concerns while doing the simplest tasks of service.
What we do receive at church is sacramental formation. God uses the physicality of the church to train us to service. We are practiced and formed to be Christ in the world. We do receive the grace of God in Baptism and Holy Communion (the 2 sacraments in the United Methodist Church). In that reception of God's grace we are then transformed to be in service. The final prayer that we pray at the end of our time of Communion reads: Eternal God, we give you thanks for this holy mystery in which you have given yourself to us. Grant that we may go into the world in the strength of your spirit to give ourselves for others. In the name of Jesus Christ our Lord. Amen
God gives God's self, so that we can become means of grace to others. In other words, be in service to Christ through your church. If you are not in service you are denying God's gifts to you.
Mark
Thursday, May 30, 2013
Methodism and Other Traditions
When it comes to discussions of doctrine, Wesleyan works are no doubt placed at the head of most Methodist theology subsequent to Holy Scripture. Wesley's practical theology provides Methodist pietist roots with plenty of fodder for discourse. Wesley's Anglican roots provides Methodism with a rich historical development of dogma. But often times Wesley's "methodism" lacks a certain attention to metaphysics (probably because of his historical situation and the epistemological philosophy of his day). But where we Methodist find Wesley lacking, turning to St. Thomas Aquinas is particularly helpful. Read in conjunction, a fairly wholistic theology emerges.
I say all this just to remind us that we Methodist would do well to reach beyond our own tradition and seek out a more eclectic theology from Christians who provided Wesley with his own thoughts. Often times when I am faced with a theological problem I turn to St. Thomas and Catholic sources.
Let me give you an example. Wesley's Mariology is quite thin, that is to be expected but a few months ago I was doing some reading from scripture, preparing for sermons and concentrating upon the life of Mary. The issue of Immaculate Conception came up and I was wondering how it was that Mary was with/without original sin. The Methodist sources on this question were thin, but the rich text of St. Thomas Compendium were particularly helpful. I don't want to leave you in suspense, I was not questioning whether Mary was without original sin, but I was questioning how she was without original sin. Meaning: Was she born without it or was she granted a specific dispensation (St. Thomas said the latter, but Duns Scotus made the correction later).
Now you may be saying to yourself, "Who cares?" Well...I do. I think questions like these are fun and help train my mind to think about the things of God (which I always need help with). If we focus on theological questions we might just skip thinking about who is going to win American Idol (and come on, that has to be good). Now before I go into a rant and loose you (if I haven't already) let us return to Methodism.
It would be a grave error for us Methodist to believe that our "method" is solid and fully efficient to explain the intricacies of Christian theology. Georg Wilhelm Friedrich Hegel, an early 19th century theologian, wrote, "the true is the whole." The whole of Christian theology, every tradition past and present, presents us with a truer picture than one tradition can provide (I would even suggest that an non-theology can provide a measure of truth). What is my point? Don't not be a afraid, as a pastor or laity, to demand more theology from your church. More than one particular theological tradition. The richness of theological sources can provide a lifetime of thinking about the God we serve.
Mark
I say all this just to remind us that we Methodist would do well to reach beyond our own tradition and seek out a more eclectic theology from Christians who provided Wesley with his own thoughts. Often times when I am faced with a theological problem I turn to St. Thomas and Catholic sources.
Let me give you an example. Wesley's Mariology is quite thin, that is to be expected but a few months ago I was doing some reading from scripture, preparing for sermons and concentrating upon the life of Mary. The issue of Immaculate Conception came up and I was wondering how it was that Mary was with/without original sin. The Methodist sources on this question were thin, but the rich text of St. Thomas Compendium were particularly helpful. I don't want to leave you in suspense, I was not questioning whether Mary was without original sin, but I was questioning how she was without original sin. Meaning: Was she born without it or was she granted a specific dispensation (St. Thomas said the latter, but Duns Scotus made the correction later).
Now you may be saying to yourself, "Who cares?" Well...I do. I think questions like these are fun and help train my mind to think about the things of God (which I always need help with). If we focus on theological questions we might just skip thinking about who is going to win American Idol (and come on, that has to be good). Now before I go into a rant and loose you (if I haven't already) let us return to Methodism.
It would be a grave error for us Methodist to believe that our "method" is solid and fully efficient to explain the intricacies of Christian theology. Georg Wilhelm Friedrich Hegel, an early 19th century theologian, wrote, "the true is the whole." The whole of Christian theology, every tradition past and present, presents us with a truer picture than one tradition can provide (I would even suggest that an non-theology can provide a measure of truth). What is my point? Don't not be a afraid, as a pastor or laity, to demand more theology from your church. More than one particular theological tradition. The richness of theological sources can provide a lifetime of thinking about the God we serve.
Mark
Wednesday, May 29, 2013
Praying and Working
Ok,
I have not posted in a long while. I will try and do better. There are a lot of people who need prayer these days and when someone comes to me with a concern it is second nature for me to say, "I will pray for you." Many times I wish I could do more than pray and sometimes I can. Is praying enough? Don't get me wrong, praying is essential to the Christian life and prayer is doing something (it is efficacious). Many people are praying for those affected by the tornadoes in Oklahoma. It is also the job of Christians to find others ways to help those in need. Perhaps a church can raise money together and donate to a sister church "on the front lines."
In early Christian theology many writers made a distinction between the contemplative life and the practical life. The contemplative life is often focused upon prayer, study and fasting. While the practical life focused more on the "hands on" work of ministry. It might do us good to be mindful of these distinctions and seek, as Christians, to learn the value of both. We United Methodists have a tendency to emphasize the practical, because of the nature of John Wesley's ministry(so in might be helpful for UMs to be a little more contemplative before we charge in with our pragmatic swords). The Christian faith seeks to establish both the contemplative life and the practical life as essential to a faithful Church. Pray church. Work church.
Mark
I have not posted in a long while. I will try and do better. There are a lot of people who need prayer these days and when someone comes to me with a concern it is second nature for me to say, "I will pray for you." Many times I wish I could do more than pray and sometimes I can. Is praying enough? Don't get me wrong, praying is essential to the Christian life and prayer is doing something (it is efficacious). Many people are praying for those affected by the tornadoes in Oklahoma. It is also the job of Christians to find others ways to help those in need. Perhaps a church can raise money together and donate to a sister church "on the front lines."
In early Christian theology many writers made a distinction between the contemplative life and the practical life. The contemplative life is often focused upon prayer, study and fasting. While the practical life focused more on the "hands on" work of ministry. It might do us good to be mindful of these distinctions and seek, as Christians, to learn the value of both. We United Methodists have a tendency to emphasize the practical, because of the nature of John Wesley's ministry(so in might be helpful for UMs to be a little more contemplative before we charge in with our pragmatic swords). The Christian faith seeks to establish both the contemplative life and the practical life as essential to a faithful Church. Pray church. Work church.
Mark
Thursday, October 11, 2012
Article 8: Obedience of the Church
This article seeks to highlight the importance of obedience. Often times we only obey what we agree with. This is really not obedience. Obedience comes when we do not want to do what is commanded of us but we seek to submit ourselves to a proper authority and do it cheerfully. For example: My sons have no problem obeying me when I tell them to watch a movie on the internet, but they do have a problem obeying when I tell them it is time to go to bed. Obedience is most important when we are weak as individuals. The church is a covenant community. This is a community that stays together even when there is a fundamental disagreement. Instead of the church being organized by people of like mind, we are organized first by the call of God (as is Article 1) and the covenant made in baptism.
Obedience then, is our will conformed to Christ who has established the church as the sign and instrument of God's work in the world. In other words, obeying is most important when we find ourselves in disagreement. A radical modern individualism counters this understanding of obedience, suggesting that what is correct for us to do is what we think in our own minds is correct. But inherent in a Christian understanding of the world is a call to humility (we do not always know right and wrong on our own). As Thomas a' Kempis writes, "if we desire that God be among us, we must sometimes set aside our own will (though it seem good) so that we may have love and peace with others. Who is wise that he can fully know all things? No one, surely. Therefore, trust not too much in your own judgement, but gladly hear the advice of others." (The Imitation of Christ)
VIII. Obedience of the Church
"In those days there was no king in Israel; every man did what was right in his own eyes."
(Judges 17:6)
In the Baptismal Covenant, church members promise to: renounce and resist evil in this world,
confess Jesus Christ as Savior and Lord, be faithful to Christ's universal Church, be loyal to Christ in a particular church (denomination or communion), and participate actively in a congregation. (Most churches have baptismal vows that are similar to the above.)
We believe that faithful disciples of Jesus Christ, clergy and laity, are found in joyful obedience to Christ, in the Holy Spirit's power, through the church's Baptismal Covenant. A disciple's relationship with Jesus Christ is lived out in a covenantal relationship in the Body of Christ, the church.
We reject the assumption that Christian discipleship is basically disconnected from the church, practically devoid of discipline, and fundamentally shaped by individual preferences.
Obedience then, is our will conformed to Christ who has established the church as the sign and instrument of God's work in the world. In other words, obeying is most important when we find ourselves in disagreement. A radical modern individualism counters this understanding of obedience, suggesting that what is correct for us to do is what we think in our own minds is correct. But inherent in a Christian understanding of the world is a call to humility (we do not always know right and wrong on our own). As Thomas a' Kempis writes, "if we desire that God be among us, we must sometimes set aside our own will (though it seem good) so that we may have love and peace with others. Who is wise that he can fully know all things? No one, surely. Therefore, trust not too much in your own judgement, but gladly hear the advice of others." (The Imitation of Christ)
VIII. Obedience of the Church
"In those days there was no king in Israel; every man did what was right in his own eyes."
(Judges 17:6)
In the Baptismal Covenant, church members promise to: renounce and resist evil in this world,
confess Jesus Christ as Savior and Lord, be faithful to Christ's universal Church, be loyal to Christ in a particular church (denomination or communion), and participate actively in a congregation. (Most churches have baptismal vows that are similar to the above.)
We believe that faithful disciples of Jesus Christ, clergy and laity, are found in joyful obedience to Christ, in the Holy Spirit's power, through the church's Baptismal Covenant. A disciple's relationship with Jesus Christ is lived out in a covenantal relationship in the Body of Christ, the church.
We reject the assumption that Christian discipleship is basically disconnected from the church, practically devoid of discipline, and fundamentally shaped by individual preferences.
Wednesday, March 14, 2012
Article 7: Worship by the Church
This article states that we need to pay attention to our worship. It affirms Word and Sacrament as the activities in which the people of God most profoundly encounter and are confronted with the risen Christ. Worship is not just something people do for God, but an encounter with God. This article speaks against a kind of "consumer" type of worship (worship that fills up our spiritual gas tank), or a worship built on attraction and pragmatism.
VII. Worship by the Church
"And when they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness." (Acts 4:31)
"'God is spirit, and those who worship him must worship in spirit and truth.'" (John 4:24)
We believe the church's corporate worship joyfully binds hearts and minds together to praise, glorify, and honor the Triune God. In public worship, the Risen Christ through Word and Sacrament, the means that most profoundly reveal divine grace and truth, encounters the congregation. The centrality and substance of Word and Sacrament are the criteria by which worship is best evaluated.
We reject the assumption that the church's worship should be determined by the expectations of culture, the needs of individual worshipers, and the latest fads in religion.
VII. Worship by the Church
"And when they had prayed, the place in which they were gathered together was shaken; and they were all filled with the Holy Spirit and spoke the word of God with boldness." (Acts 4:31)
"'God is spirit, and those who worship him must worship in spirit and truth.'" (John 4:24)
We believe the church's corporate worship joyfully binds hearts and minds together to praise, glorify, and honor the Triune God. In public worship, the Risen Christ through Word and Sacrament, the means that most profoundly reveal divine grace and truth, encounters the congregation. The centrality and substance of Word and Sacrament are the criteria by which worship is best evaluated.
We reject the assumption that the church's worship should be determined by the expectations of culture, the needs of individual worshipers, and the latest fads in religion.
Monday, March 12, 2012
Article 6: Ministry of the Church
This article states that Word, Sacrament and Order are essential to church. Now I think there are creative ways in which these three are expressed. As the quote from Lumen Gentium suggests, the church, as a body called together by God, is a sign and instrument of the union of God and Creation. Christ's presence, in the form of both Word, Sacrament and Order, is the ministry of the church. All other practices flow from the presence of Christ through the Holy Spirit in Word, Sacrament and Order.
VI. Ministry for the Church
"The visible church of Christ is a congregation of faithful men [and women] in which the pure Word of God is preached, and the Sacraments duly administered according to Christ's ordinance, in all those things that of necessity are requisite to the same." (Article XIII, Of the Church, The Articles of Religion of the Methodist Church, The Book of Discipline of The United Methodist Church [2008]. Most churches have similar doctrinal statements.)
"The Church, in Christ, is like a sacrament -- a sign and instrument, that is, of communion with God and of unity with all men [and women]." (Vatican II, Roman Catholic Church, Lumen gentium 1 [November 21, 1964])
We believe the Church is of God. The faithfulness of the church is made possible by God in Christ working through Word, Sacrament, and Order (including doctrine and morals). As shepherds who are servant leaders of the flock guided by the Holy Spirit, clergy through Word-and-Sacrament ministry serve the church in worship and life. Faithful laity, guided by the Holy Spirit, serve the Gospel in their places in the world, as well as in the church.
We reject the assumption that the ministry of the church, her leaders and people, should rely primarily on organizational, business, or political models, and that the church should preach, teach, and live in a way that seeks to remain culturally inoffensive.
VI. Ministry for the Church
"The visible church of Christ is a congregation of faithful men [and women] in which the pure Word of God is preached, and the Sacraments duly administered according to Christ's ordinance, in all those things that of necessity are requisite to the same." (Article XIII, Of the Church, The Articles of Religion of the Methodist Church, The Book of Discipline of The United Methodist Church [2008]. Most churches have similar doctrinal statements.)
"The Church, in Christ, is like a sacrament -- a sign and instrument, that is, of communion with God and of unity with all men [and women]." (Vatican II, Roman Catholic Church, Lumen gentium 1 [November 21, 1964])
We believe the Church is of God. The faithfulness of the church is made possible by God in Christ working through Word, Sacrament, and Order (including doctrine and morals). As shepherds who are servant leaders of the flock guided by the Holy Spirit, clergy through Word-and-Sacrament ministry serve the church in worship and life. Faithful laity, guided by the Holy Spirit, serve the Gospel in their places in the world, as well as in the church.
We reject the assumption that the ministry of the church, her leaders and people, should rely primarily on organizational, business, or political models, and that the church should preach, teach, and live in a way that seeks to remain culturally inoffensive.
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