The Sheep of God’s Pasture

Sermon for Sunday November 26, 2017, Christ The King Sunday

Ezekiel 34:11-16a and Matthew 25:31-40

Pastor’s Note: This is the recycled and updated version of a sermon I preached in April 2010 called One Flock, One Shepherd

Several years ago, my family and I attended the Dogwood Festival in Piedmont Park.  Along the path that winds around the park were hundreds of booths displaying the works of local and regional artists that were as splendidly colorful, refreshing, and mesmerizing as the spring day that enfolded us.

One of the artists’ booths that particularly caught our eye and prompted much smiles and laughter was entitled “Sheep Incognito.” The booth featured a large collection of whimsical, humorous and thought-provoking oil-paintings of sheep, each one with an outrageous title:

A sheep flying in a bumble bee suit: Bumble Baaaaa

A sheep in a gumball machine: Baabblegum

A sheep in a pickup, wearing a cap and smoking a cig: Billy Baab and his Truck

A sheep standing on a ladybug while holding two bales of hay in its hooves and a stalk of corn on its nose: Baalancing Act

And in a scene that is most appropriate for today’s scripture readings—A sheep, standing in a luscious green pasture near a clear blue lake, is gazing up at the magnificent sky with a sweet smile on its face. The painting is entitled Beside Still Waters, a reflection on Psalm 23. But it could easily be referred to as The Sheep of God’s Pasture, a nod to the illustration in today’s passage from Ezekiel.

The artist Conni Togel, who lives on Lake Hartwell in South Carolina, says this about why she paints sheep for a living:

“They really are just sheep, even though you might recognize yourself or those you know in what you are seeing. Truth be told, sheep are messengers of insane moments around us, fun things awaiting us, and focal points of special things in life that often slip by unnoticed. What’s more, being the peacenik creatures they are, the sheep love being part of a greater cause: bringing some joy and whimsy back to a world that seems to be headed into all sorts of wrong directions…The sheep really are a vehicle for the message I hope to impart to the world around me. It is about hope, laughter, love, courage and just a smidgen of insanity—all the things in life that make life wonderful.”[1]

I love Togel’s view of sheep as symbols of hope, laughter, courage and a smidge of insanity because it’s a perspective that is not commonly shared in society. Sheep are not held in the same high regard as other animals, animals well known for their power, might, wisdom, cunning and loyalty like the eagle, the lion, the dog and the bear.  Whenever anyone asks the popular small conversation starter question, “If you could be any animal, what kind of animal would you be?” rarely do you hear a person say, “A sheep!”

The use of the word sheep carries a lot of negativity, a lot of wooly baggage.  No one wants to be described as “sheepish” because it means they are embarrassed or ashamed.  And no group of people wants to be labeled as sheep because it implies they are brainless conformists for whom passivity is a lifestyle.

To be referred to as a “sheep” is always an insult.  And if sheep knew they were misunderstood and could talk like humans, well, they might loudly proclaim that they’re getting the proverbial short end of the shepherd’s crook.

Sheep, of course, are not intelligent enough to communicate in the same degree as are other animals like the dolphin or horse. But they are a lot smarter and more interesting than they’re given credit. For instance, sheep have good hearing, and are sensitive to noise when being handled. Sheep have horizontal slit-shaped pupils, possessing excellent peripheral vision; with visual fields of approximately 270° to 320°, sheep can see behind themselves without turning their heads.  Sheep do have poor depth perception; shadows and dips in the ground may cause sheep to baulk…but sheep have a tendency to move out of the dark and into well-lit areas.”[2]

 All sheep have a tendency to congregate close to other members of a flock, and sheep can become stressed when separated from their flock members. Sheep can recognize individual human and sheep faces, and remember them for years. And despite perceptions that sheep are dumb creatures, a University of Illinois study  on sheep found them to be on par with cattle in IQ, and some sheep have even shown problem-solving abilities.[3]

There are worse things a person can be compared to than sheep like a venomous snake or a cockroach.  And of all the animals chosen to describe human beings and their relationship to God, the one most often used is…a sheep. Throughout scripture, we are told again and again that God loves us and cares for us like a shepherd cares for the sheep—like a shepherd cares for the flock.

This image of God as the sovereign shepherd and God’s people as sheep has a permanent hold on Christian imagination and… piety, especially among ordained ministers (and elders). It is all too easy and common for preachers, like me, to see ourselves as those who have been trained at the very best religious institutions to “shepherd” and “pastor” a church, a “flock.”

While Ezekiel 34 and Matthew 25, among other texts, can be wonderful theological and practical lessons for how church leaders are called to be guides and caretakers, it’s important for all of us to remember that none of us are The Shepherd. Even when we as church leaders are trying to faithfully model our shepherding after Jesus’ preaching and teaching; we are still following Christ ourselves. We (church leaders) are also sheep and fellow members of the One Flock, and God in Christ alone is our Shepherd, and that is an extremely wonderful and humbling truth to behold.

This concept has particularly significance for us as we learn how to move forward and embrace God’s new vision for Pleasant Hill in the wake of founding and senior pastor Dave Fry’s last day as the church’s shepherd of 32 years.

While Dave gave us nearly a year in advance that his retirement was coming in mid November, there has been a decent amount of curiosity and anxiety (albeit mostly healthy) in the church: What will Pleasant Hill do without Dave? Who’s the Interim going to be? When are they getting here? Who will be called to serve as the senior pastor? How long will the search take?

So far, we’re doing well, which is not to say that the church doesn’t need a senior pastor.  As associate pastors, Jody, Jennie and I are completely capable of taking over some of the head of staff’s responsibilities, and yet we will be the first to say in January, “we’re so glad the church has an Interim Senior Pastor!”  And I know all of you will be equally excited to meet that new person who will help us through a time of transition and the eventual calling of a permanent head of staff.

What Dave’s retirement and absence is teaching me (and I hope the rest of us too) is that the One Flock of sheep, the Church Universal, keeps going no matter which ministers, elders, Christian Educators or church leaders are serving in a particular congregation.  The Church Universal keeps following The Shepherd even when folks leave the fold for whatever reason.

It’s true that a church’s staff and Session who oversee or lead ministries are called to use certain gifts for leadership and decision-making among the flock. But those folks are not the only shepherds nor is any one of them The Shepherd. The designated church leaders are not even the one flock, the Church, the larger body of Christ…not without the other members of the fold.

There are many members at Pleasant Hill who don’t have seminary degrees or master’s degrees or have not been ordained in the church that are faithfully leading, teaching, preaching, comforting, and nurturing the flock with the gifts God has given them. There are people doing extraordinary things among the fold even when one of the “shepherds” or church leaders is unavailable or busy with various church tasks. Ministry happens among the One Flock with, without and despite any one of us because of The Shepherd who leads all of us—who lays down his life for us so that we may live, love and serve abundantly.

The words of Ezekiel and Jesus help the church understand its role as God’s sheep and inspire the members of the one flock to do ministry. As one biblical scholar notes: “The calling inherent in this passage (from Ezekiel) is to do as God does: to care for the least, the last, the lost, and the excluded of society, out of a deep sense of love and compassion. This is a call that goes beyond the normal assumption that this pertains only to the pastor as shepherd; this image calls all in the church to minister to others.”[4]

We, who are nurtured by God like sheep under a shepherd’s care, are to live out a life that is keenly attuned to God’s presence in our midst. With sheep-like abilities we hear God’s voice, we see God’s face and we trust God will seek us out when we are lost, injured and weak and draws us from the darkness. And in return, we answer God’s command of us to minister to the broken and excluded people in society.

The command doesn’t come from a stern, tyrant king-like deity who seeks to condemn and torture our souls, but from a benevolent God who desires to nurture, rescue and protects us.

I realize that sounds odd when considering humanity’s long-held view of how a king or world leader should be. Those images of monarchy and dynasty and absolute power and prestige are engrained in our brains.

But the scriptures and our faith remind us again and again that God and Christ defy our expectations for how a leader should function.

Jesus is not a king like the Israel monarchs or the Roman emperors of his time nor is Jesus like any crowned figurehead, dictator, world leader or president that has existed throughout human history.

Jesus is not a king who rides in on a horse, brandishing a sword or riding atop a tank, sporting a machine-gun as some renowned Christian preachers would have you believe. Nor is Jesus a bloodthirsty revenge seeking action hero or a ruthless drug kingpin as some aspects of pop culture depict him to be.

No, Jesus is the King of love and peace because Jesus is the embodiment of God’s grace-filled sovereignty in our world and lives.

And this all-knowing, almighty, mysterious entity arrives not as a power-hungry, oppressive god seeking to wipe out sinners and evildoers.

But as a small defenseless child born into poverty—no less than an animal trough in the poorest part of town—and is visited first by sheep and shepherds.

The Child that grows into a man, who breaks bread with outcasts, heals the sick, and gives comfort to the prisoner.

The Man who does not dress up in regal clothes but who, as Matthew’s Gospel reminds us, appears as the hungry and thirsty person needing a drink; the stranger needing to be welcomed; the naked needing clothing; the sick needing comfort; and the prisoner needing a friend.

The Savior who presides over our lives and world not through acts of coercion and violence but through the supreme act of unconditional, selfless, suffering love.

The Ruler who builds a beloved community where all are welcome and compassion and love are freely and fully given.

The Shepherd who feeds, nurtures, rescues, protects and guides the flocks; and who calls each of us to do likewise for the least of these—the last, the lost, the despised and marginalized—all sheep of God’s pasture.

And all God’s people said: Baaaa—amen!

[1] Conni Togel, Sheep Incognito, http://www.charisma-art.com/

[2] Sheep Facts: http://en.wikipedia.org/wiki/Sheep

[3] Sheep Facts: http://en.wikipedia.org/wiki/Sheep

[4] Feasting on the Word : Preaching on the Revised Common Lectionary, Year A, Volume 4, Christ the King Sunday, Ezekiel 34:11-16, Karyn L. Wiseman

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Seeing The Face of God

A Sermon for Sunday August 6, 2017; Genesis 32:22-31 and Matthew 14:13-21

Shortly after graduating from seminary in 2005, American singer-songwriter and Grammy-award winning artist Tracy Chapman released the single, “Change”, a deeply moving song about what it would take for someone to make significant change in their lives. The song opened up my world to Chapman’s music and has helped inform my ministry for 12 years and counting. Ponder with me for a moment some of the lyrics:

If you knew that you would die today
If you saw the face of God and Love
Would you change?
If you knew that love can break your heart
When you’re down so low you cannot fall
Would you change?

How bad how good does it need to get?
How many losses how much regret?
What chain reaction
What cause and effect
Makes you turn around
Makes you try to explain
Makes you forgive and forget
Makes you change

When asked to discuss the song “Change” on The Tavis Smiley Show, Chapman said:

“Well, it’s a song that’s asking a question, really, about how do we make the best use of the life that we have… and how do we make changes that we often know we need to make but… for some reason can’t get around to it? And sometimes I think it’s extraordinary circumstances that kind of encourage people to get out of their day to day routine and do the thing that they know they need to do… Sometimes it’s love; sometimes it’s some sort of spiritual experience. … Sometimes it’s having something traumatic happen that really makes you see, ‘Oh, I need to adjust here and rethink my life.’”

A traumatic experience and extraordinary circumstances is precisely what leads Jacob to be changed.

When he is a teen, Jacob steals the family blessing meant for his older brother Esau and then runs away upon learning that Esau plans to kill him. Many years pass, and Jacob (now settled down in another land with a family of his own) yearns to make amends for deceiving Esau. Jacob sends a gift of animals to his brother in the hopes that he will be granted forgiveness. Esau sends a messenger back to Jacob saying that he is coming to meet him…with 400 of his men!

Concluding that Esau is still out for blood, a frightened Jacob asks God to spare him from death before sending more animals to appease Esau. Then that night Jacob takes his family to an area on the other side of the Jabbok River, presumably for safety in the event that Esau attacks while they are sleeping. And it is while Jacob is alone in the woods that a stranger appears and immediately wrestles him.

“Jacob Wrestling God”, illustration from The Holy Motion Story Bible. Published by Sparkhouse Publishing. 2017

The wrestling match between the mysterious man and Jacob lasts until sunrise, and afterwards Jacob asks his opponent to bless him. In doing so, the man tells Jacob: “You shall no longer be called Jacob, but Israel for you have striven with God and with humans and have prevailed.”  The man seemingly disappears and Jacob names the site of the match Penuel saying, “I have seen God face to face and yet my life is preserved.”

 

A few hours later, Jacob goes out to meet Esau, bowing down many times to show respect. In response, Esau runs toward Jacob and joyfully embraces him. Following a brief exchange, they go their separate ways with Jacob forgiven and at peace.

It’s a beautiful story, a testament to how encounters with God in the midst of the daily struggles of living can lead to redemption and transformation. Jacob experienced that “long dark night of the soul” over the divine call to reconcile with Esau; saw the face of God in the struggle; and was changed.

Like Jacob, many of us have wrestled with God into the wee hours of the morning—discerning the questions, problems, decisions and emotions that stir our soul.

We have wrestled with a God who draws not only us, but all people from the darkness of night into the dawn of a new day.

We’ve wrestled till our bodies were sore and our joints were out of place—marked with the painful and exhilarating truth that we can’t escape God’s call to practice reconciliation, mercy and love regardless of how hard we fight against it.

We’ve wrestled just as the disciples of Jesus once did when they were confronted with the dilemma of ministering to more than 5,000 people at sundown in a remote area.

The disciples were tired and emotionally drained. They were grieving the news that John the Baptist had been brutally murdered by King Herod, worried for their own safety, hungry, frustrated… and more than ready for all these flippin’ people to leave so they could go home, eat and sleep.

Send the crowds away so that they may go into the villages and buy food for themselves,” the disciples tell Jesus, thinking he might respond with a yawn and say, “Ok fellas, you’re right. Been a long day. I’m exhausted too. Let’s go home, get some grub and go to bed. These folks can fend for themselves.”

But instead, Jesus replies: “They need not go away; you give them something to eat.” The disciples then hand five loaves and two fish, and per Jesus’ instruction, orders the crowds to sit down on the grass. Jesus then blesses the food and gives to the disciples to feed the people. And, according to Matthew’s gospel account, which we’ve heard read, “all ate and were filled; and they took up what was left over of the broken pieces, twelve baskets full.”

The disciples wrestled with Christ’s call to care for others; saw the face of God in the breaking of the bread and their feeding of the people; and they were changed.

When we wrestle, we come face to face with the living God who moves us to “make changes we need to make” and “get out of the daily routine to do the thing we know we need to do.”

Leaving our comfort zones and taking risks to help our neighbors who are suffering is a struggle. Patience and fortitude is needed if we are to hang on long enough to see God and be transformed by our encounter with the holy.

The high school youth and I have found this to be true during two separate mission trips we’ve taken with the DOOR Network over the last eight years. At one of DOOR’s five locations across the U.S., church groups Discover Opportunities for Outreach and Reflection by serving in various non-profits that assist the low income, the poor, the sick and the mentally and physically challenged; learn about issues in the community; and reflect on the experiences.

The DOOR Network’s motto is: “See the face of God in the city,” and at the end of each mission trip, volunteers are asked to share about where they saw God while they were serving during the week. In 2009, during our first trip with DOOR San Antonio (Texas), we were specifically sent out in our smaller work teams look for and interact with God for a half-hour.

That was a very exciting assignment for two of the three work teams whose destination was a large local park where there were a variety of God sightings: children playing games, families having a picnic, people walking their dogs, couples sitting on benches, artists painting the trees, and the homeless camped out on the far edge of the grounds.

But for the third team, who were told to walk down to the Texaco gas station and convenience store to find God, the undertaking seemed hopeless and lame.

Not even yours truly, an ordained pastor on his first summer youth mission trip at a new church, or Erik Mjorud, a long-time youth adviser and mission tripper who serves the “least of these” like most people breathe air, could manage to find the upside in the excursion.

How in the world would we see the face of God at the gas station? Gas stations are nothing like parks. Motorists slowly pumping gas. (Oh look, God buys premium.) Customers deciding whether to purchase a red or yellow Gatorade inside the store. (Cool, God loves red.) Fairly mundane tasks. And the thought of chatting up folks who were filling up their cars or shopping inside seemed awkward…and creepy. The scenario simply didn’t conjure up an inspiring example for Erik, four youth and I to bring back and share with the rest of the group.

“Ugh, a gas station,” we muttered as we proceeded to sit for nearly 25 minutes in the 98-degree heat on the sidewalk facing the pumps and the front door of the convenience store.

We were hot, tired, bored, antsy and irritable. Erik and I kept looking at each other and rolling our eyes as if to say, “When will this grueling chore be over?” We were wrestling with frustration over not being able to see the face of God and not having a story to tell the rest of the group. We felt like failures.

Then suddenly, as we were about ready to leave, a guy with dirty marks on his face, greasy hair, a scraggly beard and torn, stained, disheveled clothes walked from behind another building and crossed in front of us to go inside the store. We all exchanged wide-eyed glances. Erik volunteered to walk in and subtly find out the homeless man’s story.

A couple minutes later, Erik comes out and says to us: “Our homeless friend asked the clerk if he could give him a sandwich and some water. The clerk politely said he couldn’t help. I told him we might be able to do something.”  We pooled what cash we had in our pockets and gave to Erik who went back inside and bought God two sandwiches and a bottle of water.

This memory came to me about a month ago while three of our high school teens and I did mission work with two other church youth groups at DOOR-Atlanta. On our first evening, after dinner at Central Presbyterian Church, we were given bags of sandwiches, chips and water to distribute to dozens of people who sleep on the sidewalk outside of the building.

As we offered the food, we looked into each face—male, female; white, brown and black; young, middle-aged and old; a couple with cigarettes dangling from their lips, a few with cuts and bruises; some with wide smiles and toothy grins, and others with quiet demeanor—and we saw, to our surprise, the face of God staring back.

God always shows up in the most unlikely of places and people. We just need to open our eyes to see. Consider, for instance, this short video by Jewish filmmaker Meir Kay called “Eating Twinkies With God”:

In a description of the video on YouTube, Kay says:

“We don’t need to look far and wide for God. He’s in every one of us and in every thing that we do. Whether you believe or not, we all can agree that …each good act that we do makes this world a brighter place”

By seeing the face of God in others, especially the most poor and vulnerable among us, our minds and bodies are stretched and are eyes and hearts are open. We are changed, and we are forever determined to be the change for others—to be the body of Christ broken and spilled, remembered and shared.

We are reminded of this every time we come to the communion table and affirm that God is present with us in here and with all those out there whom we are called to serve with compassion. Presbyterian author and pastor Frederick Buechner (in his book Beyond Words) explains it this way:

To eat this particular meal together is to meet at the level of our most basic humanness, which involves our need not just for food, but for each other. I need you to help fill my emptiness just as you need me to help fill yours. As for the emptiness that’s still left over, well, we’re in it together, or it in us. Maybe it’s most of what makes us human and makes us brothers and sisters. The next time you walk down the street, take a good look at every face you pass and in your mind say, ‘Christ died for thee.” That girl. That slob. That phony. That crook. That saint. That damned fool. Christ died for thee. Take and eat this in remembrance that Christ died for thee.”

Amen.

Gotta Keep Moving

A Sermon for Sunday, May 28, 2017. The Ascension of the Lord Sunday, Acts 1:6-12

The Ascension of the Lord—it’s a peculiar event, don’t you think?

Jesus, after being raised from the dead, spends 40 days hanging out with the disciples, teaching them about the kingdom of God. And then, whoosh! Up in the air he goes. Artists’ renderings of this scene are quite surreal and a bit ludicrous, as if aliens are beaming Jesus up. Whoowhoowhoop!

Jesus’ ascension is an episode that many preachers and churches avoid entirely during the church season because it is odd and difficult to grasp. It’s not grounded in the mud, spit and blood of life. It’s not as substantial as Jesus’ birth into poverty, his ministry among the sick and the poor and his brutal death. Even resurrection—the breath and heart beat returning to the body, the seemingly dead now come alive—is more palpable than ascension.

And yet as lofty and bizarre as Jesus’ ascension seems, it is what people of faith have sought to comprehend for thousands of years. Jesus’ ascension, his grand departure from the earth and his friends, is reflected in many of the stories we tell—stories that try to make sense of this epic moment:

Like Superman the man of steel, who often leaves the city of Metropolis and rises above to keep a watchful eye over humanity.

Like E.T. the extra terrestrial who tells the boy Elliott that he loves him and then boards his family’s space ship to return home to his planet in the stars.

Like Maui the charming demigod who embraces the young chieftain Moana with a hug and then leaves by transforming into a great hawk that soars off into the sky.

Like the zany Genie who, upon being freed from the lamp by Aladdin, zooms into the air and packs a suitcase for an adventure of his own choosing.

Like Mary Poppins the magical nanny who concludes that she has successfully brought a family back together and then, with a wink and a smile, flies away clutching her umbrella.

Ascension in those stories is about goodbyes, endings and beginnings, transition and change. And Christ’s ascension is all of those things and more—the shaping of Jesus’ glory as the one who conquered death and fear; the establishing of Christ’s rein above all worldly powers; and the fulfilling of God’s promise that human beings are in possession of and destined for a future brimming with hope in Christ’s mercy and love.

Naturally, it’s a lot to take for the disciples to take in and, understandably, they have anxiety about what is occurring before their eyes. With nervous excitement, they ask Jesus: “Is this when you will restore the kingdom to Israel?”

The disciples know God is triumphant and yet Jesus, their friend, teacher and savior, is leaving them. They want to know what is going to happen and they can’t bare the thought of Jesus not being among them.

The disciples are likely wondering:

  Is Jesus going up for a few minutes to recruit an angelic construction crew before coming back to rebuild Israel?

    Is he going up in the clouds for a few hours for a period of prayer, rest and renewal before returning to end all of the world’s problems with a word or the touch of his hand?

When Jesus tells them they don’t need to worry about the time in which the kingdom of God will be formed, the disciples realize deep in their hearts that the Jesus they knew—the Jesus who preached and taught as they traveled dusty roads from one town to the next; who shared meals with them and healed and fed the despised and downtrodden—wasn’t coming back.

Their hearts ache with a truth they don’t want to accept. So they stare up in the sky, hoping the Jesus they knew will make a quick U-turn and re-enter their lives as before. They know time is marching forward but they’re not ready to do the same.

Sound familiar?

We don’t like to part with someone we deeply love and cherish (and move forward without them) anymore than the disciples, even when we know in our heart of hearts that it’s usually what is meant to be.

It’s why we get choked up or melancholy at the end of a movie or TV episode, when a main character we’ve grown to appreciate, bids adieu. Those stories remind us that nothing stays the same, that the people closest to us will one day leave and that change is inevitable, whether we enjoy it or not.

Of the multitude of viewing options available these days, no show embraces the concept of goodbyes and change better than the long-running international sci-fi hit Doctor Who.

 

For the non-Whovians out there, Doctor Who follows the adventures of a Time Lord, a humanoid alien known as The Doctor who explores the universe in his TARDIS—a sentient time-traveling space ship that appears as an ordinary blue British police box.

In 1966, after the show had been on air for three years, William Hartnell, the first actor to play Doctor Who, became very ill. So the show’s creators invented a plot device in which the character of The Doctor would regenerate or take on a new body and personality as a way of recovering from something that would kill an ordinary person. This allowed producers and writers to cast a new actor into the role without losing momentum in the breadth of the series.

Throughout the show’s run, 13 actors have played the role of the Doctor—all becoming beloved for the unique persona they brought to the character. But no matter how many times fans watch The Doctor regenerate and know that change is going to occur—that an actor you’ve come to enjoy will be replaced by one who is unfamilliar—they become a bit emotional.

That was certainly true for this fan and many others when Matt Smith exited the show as the 11th Doctor and Peter Capaldi took over as the 12th Doc in the final moments of the Dec 25, 2013 episode “The Time of the Doctor.” The 11th Doctor’s trusted companion Clara Oswald (played by Jenna Coleman) knows her friend and mentor is regenerating, but she can’t bear to see him go. And as he is transforming, The Doctor reminds Clara about the importance of change while also remembering his previous companion, the late Amy Pond:

            “We all change, when you think about. We are all different people, all through our lives. And that’s ok, that’s good, you gotta keep moving so long as you remember all the people that you used to be,” the Doctor reminds Clara and viewers. And Clara, speaking on the audience’s behalf, says, “Please, Don’t change.”

Don’t change. Don’t leave.

Those words are imprinted on the disciples’ faces as they look longingly into the sky as Jesus ascends into the heavens. And they’d probably remain stuck there, fixated on the clouds for hours and hours awaiting Jesus’ immediate return, if the two angels hadn’t appeared.

The angels tell the disciples they have work to do and they need to get busy. Christ has chosen them to be witnesses of love and grace to the ends of the earth. There’s no time to gaze at the sky. The disciples gotta keep moving to share and embody the story of God’s love in the entire world.

So often, I think, Christians get stuck when significant change is happening, especially in the life of the Church. Many congregations struggle with saying goodbye to their long-time beloved pastors who accept a new call or retire. They struggle with saying goodbye to programs that are no longer viable or sparking joy.

They grapple with welcoming new leaders and visions for ministry. They have difficulty letting go because, in the words of Marie Kondo (the author of The Life Changing Magic of Tidying Up) there is “an attachment to the past or a fear for the future.”

Most of you in this congregation know that we are in the midst of a process of letting go. As a way of honoring Dave Fry’s legacy as the founding pastor of 32 years and his retirement in November, we’ve embarked on a capital campaign–Gifted Past, Bold Future. The campaign’s purpose is to give gratitude for years of faith-shaping ministry as we strive to pay off the mortgage debt and make room for new ideas that will shape people’s lives.

And while Pleasant Hill is embracing the change, particularly Dave’s farewell, in a healthy way, I imagine there is still some anxiety among us. While we realize that Dave’s retirement is unavoidable, we don’t want him to go. We don’t want things to change.

A Pleasant Hill Presbyterian Church without Dave Fry seems strange after decades of service. We know deep in our hearts that this church won’t quite have the same relationship with Dave as it does at this moment. Eventually, Dave will not be in his office every day or preaching from Sunday to Sunday or teaching classes or making pastoral visits or doing baptisms, weddings and funerals. Dave’s not ascending into the clouds, of course, but he will no longer be present among the congregation as he is now and has been for so long.

Like Clara Oswald, we might be in bit of a shock to see someone else in the head of staff role. And the new pastor, like the new (12th) Doctor, might be a little bewildered about how to “fly this thing” or operate Pleasant Hill.

But if we love God and treasure Dave’s ministry, we won’t be stuck in the past or resistant to change or looking off in the distance or leave the new pastor on their own to figure things out. Instead, we’ll answer Christ’s call to be the Church, to be his followers, to be his witnesses for love and grace for all people in every time and place.

And although Dave won’t be roaming these halls one day, and although Jesus is not physically present, we won’t truly be alone in our endeavors.

As Sirius Black tells young Harry Potter who laments never knowing his parents, murdered when he was a child: The ones who love us never really leave us, you can always find them in here.” (points to Harry’s heart)

Therefore, let your hearts not ache or be torn or anxious, for not too long at least. Dave will soon leave us with an amazing legacy to build on for many years to come. There is much to do and to experience as time goes onward. In the beautiful parting words of the hobbit Frodo to his best friend Sam in The Lord of the Rings: The Return of the King:

         “You have so much to enjoy and to be and to do. (Your) part in the story will go on.”

Jesus has gone ahead of us, preparing for a future full of hope. And he beckons us to follow and to continue the story that God began–a story with many twists and turns. And Christ assures us that something inspiring is coming—like a mighty rushing wind and tongues of flame—to guide us as Christians and the Church on the journey ahead.

Therefore, we gotta keep moving.

Amen.

Reflections on “Waking Up White”: Chapter One

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In an attempt to be more aware of my privilege as a white male and discern the ways in which I can start dismantling racism in my life and relationships, I’ve decided to write reflections that answer the questions posed at the close of each chapter of the compelling book Waking Up White by Debbie Irving. The book was recommended to me (and a multitude of folks) by co-moderators of the 222nd General Assembly of the Presbyterian Church (USA) of which I serve as an ordained minister of the word and sacrament:

 

 

Waking Up White is composed of 46 chapters divided into nine sections.The first section is Childhood In White and Chapter 1 is titled “What Wasn’t Said.”

Debby shares how her mother, school and the media of the time presented a single perspective about race that didn’t ever encourage her to dig deep enough in the history of other cultures, like Native Americans to understand them as something more than stereotypes.  Then she asks the reader:

What stereotypes about people of another race do you remember hearing and believing as a child? Were you ever encouraged to question stereotypes?

I grew up with a lot of stereotypes as a child and youth about African-Americans, Middle-Easterners, Asians, Hispanics and LGBTQ–from the time I was 7 years old in 1983 till I turned 18 in 1994. 

I shared some of those stereotypes about African-Americans in a sermon I preached on racism in early 2015: “As God’s Chosen.”  Additionally, I was taught that most African-Americans were lazy, crooked, foul mouthed, violent troublemakers who didn’t care about cleanliness or speaking proper English. Middle-Easterners, particularly the people living in Iran, Libya, etc. were called “dune coons” and considered to be evil, murderous terrorists. And gays and lesbians were viewed as perverts who lived unnatural lives of debauchery or were just plain weird.

Now, Asians and Hispanics were appreciated for their cuisine and some cultural contributions to society like math, science and art, but were often mocked for speaking a different language, not speaking English well and for their appearance (eyes, facial hair, clothes). But like African-Americans, they were also mis-characterized as lazy, violent, etc. Asians were also believed to be extremely uptight and strange for their beliefs in Buddha instead of the Judeo-Christian God.

The stereotypes I learned were reinforced by some TV shows and movies of the 80s and the educational system. Most African-American were viewed as incompetent and unimportant unless they were talented entertainers, did menial labor (cafeteria work, trash collecting, maid services, etc) or excelled at sports.

I began questioning and challenging stereotypes when Bonkey McCain and his family joined our Presbyterian church in suburban Birmingham-becoming the first African-American members. And I was fortunate during my older teen years to have some church members, friends, High School youth group advisers and teachers  regularly encourage me to challenge stereotypes about race, culture, gender and sexual orientation. This education of open-mindedness and questioning continued during my college years and beyond.  My early career as a newspaper reporter in Birmingham, Alabama from 1998-2001 and a seminary education at Columbia Theological Seminary in Atlanta from 2002-2005 deepened my understanding of social justice and the history of oppression and unjust systems.

By no means am I free of stereotypes. I still have painstaking moments where I entertain a prejudiced thought or change my behavior because my mind latches onto one of those terrible labels I was taught as a kid. And I certainly benefit (directly and indirectly) from a system of white privilege, supremacy and normalcy that continues to pervade our world. As such, I’m guilty for doing very little to say it’s wrong or work toward changing it.

Yes, I’ve spoken out against racism. I’ve preached about racism, justice and unity, invoking the words and lessons of Dr. Martin Luther King Jr., Archbishop Desmond Tutu and Congressman John Lewis. I’ve posted articles on Facebook from Sojourners Magazine and other sources that talk about the injustice perpetuated toward African-Americans and how it is counter to the gospel and God’s vision of the beloved community.

However, I don’t do much more or champion against racism often enough. It’s mostly due to fear of what other whites will say or think if I start a conversation about race much less preach about it. I become uneasy thinking about how I might be accused of falsely judging another white person for being racist or having privilege. Of how I might be accused of being a trouble maker, a race baiter or having a biased, destructive liberal agenda.

To be honest, I have been accused of those things, even when I’ve spoken from the heart. And while others have affirmed and praised me for speaking out, I tend to focus on the ones who had a negative reaction and thus become paralyzed and afraid of saying more. (As a side note, my struggles with anxiety and depression, while not excuses, contribute to me withdrawing into my own corner and staying silent at times.)

On the other hand, maybe I’m being too hard on myself. A friend, a gifted writer and pastor,  wrote the following blog post in September entitled “The Five Things I Need From White People Right Now” The intriguing part, after reading the essay, is I’ve discovered that mostly all I’ve ever done in the past decade or so is No. 3–I’ve used my privilege for good; I’ve used my platform to speak out against racism. Not as frequently and often as other folks, but would be unfair to say I haven’t said anything.

I’ve also abided by No. 1 and 2. I don’t silence or dismiss the voices of blacks like Colin Kaepernik. I try more than I ever have before to listen to the thoughts and views of African-Americans.

But again, that’s not enough because I also have to be committed to No. 4 and No. 5 and continue to strive to do all 5 better and more consistently–engrain them in my life. 

And practicing No. 4 and No. 5 (loosely) is what I’m in the midst of figuring out now. Over the last year, I’ve immersed myself in black culture, not as a source of mere entertainment, but to really destroy the stereotypes and understand (up to a point) what African-Americans go through on a daily basis in a country and world that continues to mistreat them because they have brown and black skin. I’ve also done so to gain a deeper appreciation for the incredible contributions that African-Americans have made and to whom we all should be indebted for having such a rich world and life–endeavors in medicine, science, sports, architecture, music, art, literature, pop culture. 

My life is being shaped by The Steve Harvey Morning Show and Ed Gordon; Ta-nehesi Coates Between the World and Me and Marvel’s The Black Panther series; Drew G. Hart’s Trouble I’ve Seen: Changing The Way The Church Views Racism; the work of James Baldwin; Beyone’s Lemonade, the TV shows Black-ish, Luke Cage, Atlanta and Speechless, the movies Dope, Dear White People and Selma and the (social media) voices of…

Rev. Denise Anderson, Rev. Margaret Aymer Oget, Charles Blow, Austin Channing, Rev. Bruce Reyes-Chow, Laura M. Cheitetz,  Carl Dukes, Ava DuVernay, Tre Easton, Omayra Gonzalez-Mendez, The Rev. Broderick Greer, Melissa Harris-Perry, Rev. J. Herbert Nelson, Rev. Mihee Kim-Kort, Rep. John Lewis, Rev. Jerrod Lowry, Deray McKesson, Rev. Otis Moss III, Brittany Packett, Hiram Perez-Cordero, Rev. Paul Roberts, Efram Smith, Jessica Vazquez Torres, Rev. Derrick Weston (and many, many more)

These incredible, creative people of God are encouraging me to question and smash the stereotypes.

My hope and prayer is that I can continue to be shaped by their voices; amplify their voices through the platforms that I have; and join mine with theirs to proclaim that their lives (and the lives of all people of color) matter too. 

Without their lives, without their fight for the freedom and right to live without fear of racism and intolerance, the rest of us are never truly free. We’re just bound up in the stereotypes and privilege that we as whites have created and pushed for centuries.

And so my journey of “waking up white” and continuing to find myself in the story of race moves onward…

Post-Sabbatical Reading Reflection: The Divine Magician by Peter Rollins & What Does the Church Do with His Message?

Unknown-1I desperately wanted to “love” this book or even like it a whole lot. The concept grabbed me right away when I read it on Amazon.com a few months ago:

In this mind-bending exploration of traditional Christianity, firebrand Peter Rollins turns the tables on conventional wisdom, offering a fresh perspective focused on a life filled with love.

Peter Rollins knows one magic trick—now, make sure you watch closely. It has three parts: the Pledge, the Turn, and the Prestige. In Divine Magician, each part comes into play as he explores a radical view of interacting with the world in love.

Rollins argues that the Christian event, reenacted in the Eucharist, is indeed a type of magic trick, one that is echoed in the great vanishing acts performed by magicians throughout the ages. In this trick, a divine object is presented to us (the Pledge), disappears (the Turn), and then returns (the Prestige). But just as the returned object in a classic vanishing act is not really the same object—but another that looks the same—so this book argues that the return of God is not simply the return of what was initially presented, but rather a radical way of interacting with the world. In an effort to unearth the power of Christianity, Rollins uses this framework to explain the mystery of faith that has been lost on the church. In the same vein as Rob Bell’s bestseller Love Wins, this book pushes the boundaries of theology, presenting a stirring vision at the forefront of re-imagined modern Christianity.

But reading Rollin’s latest work was painstakingly hard to get my head around at times. Maybe it’s why it took me more than a week after my Sabbatical ended (during Holy Week at beginning of April) to finish reading and two more weeks to write this post.

This is not to say that the book is poorly written or horrible theology.  I just struggled (and still struggle) with the practical implications of his message for myself as a Jesus follower and for the Church Universal which is called to be the body of Christ in the world.

I suppose it bugs me because Rollins completely flips the whole centuries-accepted notion of discipleship, servant hood, and being a part of a faith community upside down. More accurately, he doesn’t simply turn over the empty magician’s hat. He blows the sucker to smithereens!

And that’s what’s so unnerving and uncomfortable about the book: like a swirling, mesmerizing magic show, there’s no satisfying conclusion or answer at the end. You are left stunned and bewildered; unsure of what happened and the seemingly impossible was achieved with the wave of a hand.

If I’m understanding Rollins correctly, he essentially implies that we as Christians and members of the Church are not living–as we have tricked ourselves into believing–the Jesus way that is meant to be separate from the ideologies of institutions.

Instead, says Rollins, we are living smack dab in the midst of ideology that keeps us from actually following Christ.  In other words, the Church’s mere presence and close ties with society and culture is not what Jesus intended when he sent out the apostles to serve the poor, oppressed and broken.

Jesus actually called/calls us to model a different way of living based on his teachings and actions (which, of course, ultimately led him to a cruel death on the cross). But from the early days of Constantine to now, we’ve turned Christianity into a commercialized endeavor and the Church into a vast enterprise or, dare I say, Empire that is concerned more about attracting members and having a building that offers comfort and luxury for joining than living a nomadic life of poverty that is constantly moving down the road helping others.

(This, again, is my summation of what Rollins demonstrates more intelligently and somewhat esoterically in the book. And I will be the first to admit that I don’t fully grasp every statement he makes concerning pyrotheology).

Now granted, there is a lot of good things happening in churches (Protestant and Catholic)–lots of authentic recognition and worship of the triune God in our lives; lots of humble acts of love and service toward the marginalized; lots of compassion and hospitality shown to people regardless of gender, sexual orientation, economic status, race and culture, etc.

However, it is also fair to say that we’ve created an institution or system of doing ministry that can hold us back from taking great leaps of faith from our comfort zones to follow Christ in the wilderness, never to return to them.

We’ve created a way that keeps us more grounded than ground breaking.

We’ve become settled in one spot when we should be unsettled as we move from one spot to the next, never completely satisfied that the work of God’s love is done.

We’ve become more about preserving the institution of the Church (the buildings, the names on the signs and the denominational structures and symbols) than being a fluid community of believers that helps out in one place before disappearing to another, never waiting to be thanked or recognized.

We’ve become prideful about cornering the market on God, absolutely certain that God resides within our particular church or denomination’s walls and no others.

And Rollins reveals that actually what we’ve kept in our holy boxes is an idol of God that serves our own interest. Not the God of the Bible and life experience that dwells in the world.

I agree with Rollins’ overall assessment even if my brain got tied up in knots at times to understand what he was communicating. However when I turn the last page and close the book shut, I’m still confounded by a single gnawing question:

So what do we do now?!!!???!!! (Again, like a true magician or illusionist, Rollins doesn’t offer any answers. He just leaves us to figure out the solution on our own.)

Do all ministers like myself sell our houses and our possessions and began a nomadic existence with our families? Do all Christians leave their churches, hand over their buildings and land to people in need of housing and move down the road from one town to the next preaching the gospel and living in people’s homes?

We know the disciples/apostles did. And there are some folks, ministers and congregants who, along with their families, travel all over the place with their families, staying in the homes of strangers and carrying only the most minimal of essentials on their backs and trusting in God that all needs will be provided for.

But is it reasonable to expect the majority, if not all, Christians to do the same in this day and age? Think about how hard and impractical that would be.

Is there a middle ground in all of this or is looking for something that falls in between the “living in the comfort zone” and the “constant journey on the road” just a cop-out?

If Rollins is to be believed, the Church will die and cease to exist and have any relevance if we don’t return to those ancient practices of Jesus and his first followers.

Returning to those practices held long before we got too focused on ourselves and the idea of Christendom means a lot of sacrifices have to be made to do that, right?

Or am I missing something?

I invite you to share what’s on your minds and hearts, especially if you’ve read Rollins’ book and find yourself wrestling with these questions and concepts.

And in our wrestling, I will pray this beloved Franciscan blessing for all of us:

May God bless you with a restless discomfort about easy answers, half-truths and superficial relationships, so that you may seek truth boldly and love deep within your heart.

May God bless you with holy anger at injustice, oppression, and exploitation of people, so that you may tirelessly work for justice, freedom, and peace among all people.

May God bless you with the gift of tears to shed with those who suffer from pain, rejection, starvation, or the loss of all that they cherish, so that you may reach out your hand to comfort them and transform their pain into joy.

May God bless you with enough foolishness to believe that you really CAN make a difference in this world, so that you are able, with God’s grace, to do what others claim cannot be done.”

For now, that gives me comfort in the midst of the wrestling and wondering and wandering.

 

Can You Picture That?

A Sermon for Sunday April 12 (The Second Sunday of Easter and Holy Humor Sunday), Acts 4:32-35 and I John 1:1-7a (The VOICE translation)

Have you heard the recent rumors?

The Presbyterian Church (USA) is deathly ill.

It is dying.

It is irrelevant.

It is out of touch.

It is unfaithful and toxic.

It is irredeemable.

So say a small group of loud obnoxious voices about our denomination choosing to become more loving and welcoming of all of God’s people.**** However, to borrow a phrase from Mark Twain, the reports of the PC(USA)’s death was exaggerated.

True, Presbyterians have traditionally been known to be more stiff and reserved in the practices of faith, i.e. “the frozen chosen.” Fozzie the Bear gets it right when he walks into the church, sees the rocking band and says to Kermit: “They don’t look like Presbyterians to me.” The colorful, zany muppets of Doctor Teeth & The Electric Mayhem, we are not.

We Presbyterians are not inclined to raise our hands during a hymn or shout “Amen!” during a sermon or call loudly on the Lord Jesus while the pastor is delivering a prayer. We’re not eager to talk about the work of the Holy Spirit, as in “I believe the Holy Spirit moved me to connect with you today.” We like things to be decent and in order—a Reformed maxim that is often beneficial but sometimes can be a detriment for ministry.

And yes, not all Presbyterian churches are healthy. There are several churches that are stagnant and unsure of its calling or hurting from conflict or heavily divided over the interpretation of scripture or struggling with aging members and financial debt.

All churches, Presbyterian or otherwise, go through times of hardship, conflict and transition. And some churches do cease to exist. They close their doors because there are no more members, the funds dry up and the congregation doesn’t ever ask hard questions bout the purpose of their ministry.

But none of that means the denomination—with 1.7 million members and more than 10,000 congregations in the U.S.—is dying. It doesn’t mean that Presbyterians are longer viable or creative or imaginative or faithful or passionate about following Jesus and being Christ’s body in the world.

Nor does it mean that Presbyterians should accept that they are eventually headed to the precipice of death without hope in sight, even if the current state of Church and religion seems shaky at times.

Like billions of other Christians around the globe, we actively proclaim in this season of Easter that we are Resurrection people! We are about spring, and rebirth and new life! We are about planting and cultivating and growing! We are about sharing and loving and walking in the light of a bright dawn and a fresh day! We are Resurrection people!!!!

This is not a naïve rose-colored-glasses believing that ignores brokenness and suffering and strives for nice, cute answers to life wrapped up in a bow. It’s risky, faith-filled believing that says that even in the midst of the muck, we will painstakingly forge ahead in God’s hope so we can fill the cracks and holes of life with love and grace.

Image: Buddy Christ statue from the 1999 movie "Dogma"
Image: Buddy Christ statue from the 1999 movie “Dogma”

It’s the topsy-turvy wildly creative Jesus believing that says we can create life in the midst of destruction and death and shine light into the darkness.  As the late theologian and writer Mike Yaconnelli puts it:

Jesus was a dangerous man—dangerous to the power structure, dangerous to the church, dangerous to the crowds of people who followed Him. Shouldn’t the followers of Christ also be dangerous? Shouldn’t everyone be awed and dazzled by Christians? Shouldn’t Christians be known by the fire in their souls, the wild-eyed gratitude in their faces, the twinkle in their eyes, a holy mischief in their demeanors? Shouldn’t Christianity be considered dangerous—unpredictable, threatening to the status quo, living outside the lines, uncontrollable, fearless, wild, beyond categorization or definition? Shouldn’t those who call themselves Christians be filled with awe, astonishment, and amazement?

The answer is YES! YES! YES! That’s our purpose as Resurrection people!

The early Christians, the Jews and Gentiles who were figuring out how to follow Jesus post-Resurrection, embraced wholeheartedly that call to be dangerous, unpredictable, uncontrollable, fearless, and wild! According to the Book of Acts:

During those days, the entire community of believers was deeply united in heart and soul to such an extent that they stopped claiming private ownership of their possessions. Instead, they held everything in common. The apostles with great power gave their eyewitness reports of the resurrection of the Lord Jesus. Everyone was surrounded by an extraordinary grace.

The actions of the first Jesus followers may seem foolish and unrealistic in the 21st Century, particularly in a more individualized, capitalist society.  And yet it’s not all that strange when you pause to consider that their practice of being deeply united, sharing ownership and holding things in common is reflected in how the Church operates today.

PC(USA) churches (as an example) contribute financial tithes, offerings and stewardship pledges to make up the budget which provides pastor salaries, curriculum for church school, meals and resources for the poor and much more. And members creatively share together their time and gifts for preaching, teaching, praying, serving, inspiring, healing, comforting, nurturing and creating so that the church can be a presence of grace in its community and world.

So if holy mischief  and being united in heart and soul is part of our DNA as Presbyterians and Christians, then why are so many congregations in our denomination and Presbytery of Greater Atlanta, including Pleasant Hill, been experiencing drops in worship attendance and budget shortfalls?

Could it be that while we aren’t dying, we are sometimes lost and stumbling around a bit in the darkness or at least in a gray haze of uncertainty about the future?

Our wandering would be completely understandable, of course:

In less than two years, we’ve had two major staff changes, encountered a dip in our finances and said goodbye to beloved church members who have died, moved away or left for other reasons. We’ve also been going through some transitions with our mission programs. And we’re trying to determine what Pleasant Hill’s ministry looks like in an ever-changing multi-cultural community and evolving social-media connected society.

Change of any kind is hard to embrace and change of this magnitude can be so overwhelming that it spins us around and causes us to stumble on one another. We have the gifts and ideas to move forward and do something incredible and extraordinary, but we’re unsure if they will be accepted and given the opportunity to thrive.

The author Marianne Williamson suggests that:

Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, ‘Who am I to be brilliant, gorgeous, talented, fabulous?’ Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won’t feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It’s not just in some of us; it’s in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same.

Image is from Biblia.com
Image: Biblia.com

It is God in Christ whose light shines brightly in our lives as the First Letter of John to the early Christian churches testifies:

This One is the manifestation of the life-giving Voice, and He showed us real life, eternal life. We have seen it all, and we can’t keep what we witnessed quiet—we have to share it with you. We are inviting you to experience eternal life through the One who was with the Father and came down to us. What we saw and heard we pass on to you so that you, too, will be connected with us intimately and become family… What we are telling you now is the very message we heard from Him: God is pure light, undimmed by darkness of any kind.

Many of us have seen and shared God’s light in our lives and we are invited to illuminate the lives of those in our midst and beyond that are having trouble getting their light to shine.

It doesn’t do us any good to play small and not make manifest the glory of God that is within us. Nor does it help for congregations to rely solely on their church leaders to manifest God’s glory. Each of you are capable of shining light in amazing ways. Each of you are capable of transformation. And you don’t have to have a Masters of Divinity or be an ordained elder to shine!

You just need a touch of love like the nuns of Sister Katherine’s Catholic Church in the movie Sister Act. The 1992 comedy stars Whoopi Goldberg as Dolores, a lounge singer who is goes into hiding after witnessing a murder. Pretending to be a nun named Sister Mary Clarence, Dolores soon realizes that the church is on hard times. In addition to a dilapidated roof, graffiti on the building and a chain link fence to keep out thieves, worship attendance is down to a handful of people and the choir’s music is quite stuffy and sleep-inducing. Being an outsider who sees the potential for something better, Dolores suggests to the other nuns that they can make a difference by leaving the safety of their church walls.

Did you notice that even though St. Katherine’s had a repair-the-roof fund sign, they didn’t ask a single person to give to the project? The nuns also didn’t invite people to come to worship or attend a class or a program. Instead they did something much simpler and more important: they went out to meet their neighbors and build relationships!

Although it wasn’t their intention to fill the pews with more bodies, the result was that more people came in the church to be a part of their ministry, and more people shared gifts of time and money to ensure the ministry would continue. And people did this not out of guilt or obligation or coercion, but because the nuns truly cared about them and desired to be in authentic relationships with them.

Image:  Joachim Wendler/shutterstock.com, on nextchurch.net
Image: Joachim Wendler/shutterstock.com, on nextchurch.net

This concept of taking Church “out there” is something I learned by attending the NEXT Church Conference in Chicago last month.  The NEXT Church is a network of leaders across the PC(USA) who believe the church of the future will be more relational, more diverse, more collaborative more hopeful and more agile. More specifically their mission is:

to foster relationships among God’s people:

sparking imaginations;

connecting congregations;

offering a distinctively Presbyterian witness to Jesus Christ.

Trusting in God’s sovereignty and grace,

NEXT Church will engage the church that is becoming by cultivating vital connections,

celebrating emerging leadership and innovation,

and working with congregations and leaders

to form and reform faith communities

From a conference filled with breath-taking worship, captivating workshops and testimonies of new and vibrant ministry occurring across the country, I’ve discovered that the key to sparking imagination and vitality in the local church, the key to making sure a church stays viable and relevant, is about discerning important questions:

What biblical stories are we telling that  feed people’s hunger to know more about their faith and beliefs?

What might happen if we focus less on attendance in worship and other areas; less on the church building to hold classes, programs and events; and less on the cash it takes to run programs and maintain the building?

Image: "Imagination" search on google.com
Image: “Imagination” search on google.com

What cultural shifts are we willing to make so we can nurture and embolden others (who hardly participate in the life of the church) to be the body of Christ? Could we offer online worship devotionals and church school videos for adults, children and youth?

What does ministry look like out in the world God created as opposed to being in our church building? What happens if we change from being magnets that attract people to bring slingshots that go out among the people? For instance, what if we:

* held an adult church school class at a coffee shop near the church?

* attended Bible study on Psalms in a hospital waiting room?

* led VBS at a community rec center? 

* worshipped in the food court of a shopping mall?

* gathered for The Blessing of The Animals at a local park? 

* offered the imposition of ashes near the Five Points Metro Station at the beginning of Lent? 

* create worship stations or a spirituality walk in downtown Atlanta?

What is the purpose of the ministry we do:

* Are we passionate about participating?

* Are we comfortable with failing or afraid of trying something new?

* Are we doing something because “we have to do it even though we hate it” or because we feel deeply called to use our gifts to serve?

* Who is being spiritually nourished and what relationships are nurtured from the ministry we do?
 

* Who is being transformed to become more faithful? Who is being impacted?
 

Image: paper prayer cranes in the sanctuary of Broad Street Ministries in Philadelphia, PA
Image: paper prayer cranes in the sanctuary of Broad Street Ministries in Philadelphia, PA

How might our worship on Sunday morning be filled with more creative and artful collaborations:

*Hanging paper cranes with prayers of forgiveness from the ceiling of the sanctuary?

*An artist painting on a large canvass during a sermon or anthem to express the message in a different way?

*Offering prayer concerns out loud from the pews?

*A social-media focused service where people dialogue with the sermon or share their responses to liturgy on Twitter and Facebook?

How can our ministry take us beyond Sunday worship and spill over into every aspect of our week and lives?

Image: God created the Earth by Couboo, May 15, 2010, http://coubo.fr/category/t-shirt/
Image: God created the Earth by Couboo, May 15, 2010, http://coubo.fr/category/t-shirt/

How is God moving us to do something different, unexpected, colorful and imaginative with our ministry?

What might be revealed to us when we move beyond ourselves, our fears and walls and do more out there with a “touch of love”? Friends, I believe we must all grapple with the answers to these questions so that we—the community of believers who are deeply united in heart and soul and who walk step by step in the light of Christ—can join God in creating what’s next for our church, our lives and our world.

 

Can you picture that?

Amen.

****Google “PC(USA) is dying” and many articles and blog posts will appear, claiming the death of the denomination. Also, several news articles about the PC(USA) passage of Amendment 14-F have received numerous comments, stating that Presbyterians are irrelevant, toxic, unfaithful, condemned, etc., none of which is true. So let’s not ever give them the satisfaction, eh?

Image: The Electric Mayhem performing "Can  You Picture That?" in an old country church
Image: The Electric Mayhem performing “Can You Picture That?” in an old country church

 

Instagram Reflections on Easter and Resurrection by Rob Bell

On Easter 2010, pastor and author Rob Bell released the provocative video Resurrection. Five years later, he released more reflections on the powerful meaning of the Resurrection with six handwritten messages-posts on Instagram:

Resurrection 1

Resurrection 2

 

Resurrection 3

Resurrection 4

Resurreciton 5

Resurrection 6

 

Bell’s words are a beautiful affirmation of how God’s victory over death in Jesus (non-violent, unconditional Divine love)–Resurrection–connects each of us to one another and frees us to embody Christ’s love, God’s goodness and grace, in all that we say and do. The Body of Christ. Children of God. Easter people. Resurrection reminds us who we are, to whom we belong and how we must live.