Applause to Bishop Willimon. He had the clergy appointments of the North Alabama Conference posted on the conference web site just a couple of days after the cabinet finished making the appointments. You can see it here.
Rumors abound during the appointment season. Since pastors and churches are instructed, "Don't tell anyone" it becomes a game of "tell but don't tell." Pastors naturally want to know where their colleagues are moving, and with the guessing, a lot of mis-information gets passed around. I have to believe Willimon's move to put the list out there can only help to cut down the speculations and talk.
Leadership involves standing in public by your decisions. And to me, this shows leadership. What do you think?
Saturday, April 5, 2008
Friday, April 4, 2008
Prayers for Zimbabwe
Today the election results are to be announced in Zimbabwe and the initial reports are that President Mugabe will be forced into a run-off. Who knows what might happen, since police have already raided the headquarters of Mugabe's opponent and western journalists have been taken into custody. I seriously doubt he will allow another vote. Pray for the people of Zimbabwe.Zimbabwe is a beautiful country, with wonderful friendly people. At least that was my experience of it during an UMVIM trip in 2001. At that time the "redistribution" of the large farm lands was taking place and people were nervous, but the economy hadn't yet fallen into serious trouble.
Now the world knows of the unlimited corruption, inflation, unemployment, and despair that the country faces. This once stable and prosperous country needs help, but since there are no oil reserves there, the interest of the US will probably be fleeting.
Lord, have mercy upon Mateus, Analdina, Shadreck, Winnet, Lovejoy, Philip, Shepherd, Mishack, and Lucia, upon their families, and their country men and women. May your righteousness and peace prevail over the greed and violence at hand. Restore their hope and heal their land. Amen.
Thursday, April 3, 2008
Forgive and forget
Andy, at Enter the Rainbow, poses the question, “Does God forget stuff?” I started to write a comment on his blog, then realized I would write too much. So here’s a response to his post and especially his reference to Jeremiah 31:34 "I...will remember their sin no more."
Ah, the difficulty of language, especially when it is a translation from a vastly different culture. When we extract images of God from the context of the language we end up in theological quagmires. And this happens all the time in our preaching and teaching. The image of God “no longer remembering” makes sense in its original context. A quick check of the NIB (New Interpreter’s Bible) reveals the following context (summarized in my words).
The passage in question, Jer 31, is the only place in the Hebrew Scriptures where we hear of a “new covenant.” This new relationship with God calls for radical changes – the law will no longer have to be taught because it will then be “written on the heart.” The radical change of God’s people from disobedience to faithfulness in the new covenant is accompanied with a radical change in God’s attitude, from “remembering their sins” (Jer 14:20) to “no longer remembering their sins.” With God’s law emanating from the hearts, there is no need for God to “remember” sins for punishment, or the day of atonement.
Still, dealing with the abstract query, “Does God forgive and forget?” I think the answer hinges on what is meant by “forget.” If we mean “having no remembrance of” as in totally wiped out of the memory banks, I would have to think not – at least that wasn’t the opinion the psalmists had of God, who in various ways portray God as knowing all about us and all creation.
But “forget” can also mean the opposite of anamnesis (remembrance). Anamnesis is the way of remembering that brings the past into the present, such as a re-enactment, a drama, a story, or symbolic action. At the Eucharist, we reenact the Last Supper following Christ’s command to “Do this in anamnesis (remembrance) of me. If “forgive and forget” refers to the opposite of anamnesis, then the memory of the sin does not disappear, but God does not bring it forward to bear on the present or future. The sin is set aside, so to speak, because of God’s grace.
Why might this be important? Well, wouldn’t we all do better if we could forgive in this way? The memory of someone’s (or one’s own) sin is still there, but it is set aside, no longer bringing judgment, bias, shame, or reproach. It’s just there, in the past, where it will stay, and we are freed to live in the grace of forgiveness. And we are freed to offer that same forgiveness to others, as indeed we pray, “Forgive us our sins, as we forgive the sins of others.”
Ah, the difficulty of language, especially when it is a translation from a vastly different culture. When we extract images of God from the context of the language we end up in theological quagmires. And this happens all the time in our preaching and teaching. The image of God “no longer remembering” makes sense in its original context. A quick check of the NIB (New Interpreter’s Bible) reveals the following context (summarized in my words).
The passage in question, Jer 31, is the only place in the Hebrew Scriptures where we hear of a “new covenant.” This new relationship with God calls for radical changes – the law will no longer have to be taught because it will then be “written on the heart.” The radical change of God’s people from disobedience to faithfulness in the new covenant is accompanied with a radical change in God’s attitude, from “remembering their sins” (Jer 14:20) to “no longer remembering their sins.” With God’s law emanating from the hearts, there is no need for God to “remember” sins for punishment, or the day of atonement.
Still, dealing with the abstract query, “Does God forgive and forget?” I think the answer hinges on what is meant by “forget.” If we mean “having no remembrance of” as in totally wiped out of the memory banks, I would have to think not – at least that wasn’t the opinion the psalmists had of God, who in various ways portray God as knowing all about us and all creation.
But “forget” can also mean the opposite of anamnesis (remembrance). Anamnesis is the way of remembering that brings the past into the present, such as a re-enactment, a drama, a story, or symbolic action. At the Eucharist, we reenact the Last Supper following Christ’s command to “Do this in anamnesis (remembrance) of me. If “forgive and forget” refers to the opposite of anamnesis, then the memory of the sin does not disappear, but God does not bring it forward to bear on the present or future. The sin is set aside, so to speak, because of God’s grace.
Why might this be important? Well, wouldn’t we all do better if we could forgive in this way? The memory of someone’s (or one’s own) sin is still there, but it is set aside, no longer bringing judgment, bias, shame, or reproach. It’s just there, in the past, where it will stay, and we are freed to live in the grace of forgiveness. And we are freed to offer that same forgiveness to others, as indeed we pray, “Forgive us our sins, as we forgive the sins of others.”
"Gotta Go" Ministry?
Came across a church that has developed a new way to get people to stop and see their church while meeting a basic human need everyone has. Talk about "need-oriented evangelism." And it really changes the job descriptions for the greeter ministy!
Friday, March 28, 2008
Should a Pastor's Salary be on Public Display?
The United Methodist Church had a great location on a main road near a mix of residential and light retail businesses. The facilities were well kept and fairly modern. They had a preschool and from all the bulletin boards and information sheets in the gathering area, the church has a active ministry.
On a table in a prominent place, surrounded by small stacks of flyers announcing events and ministries, was the "2008 General Budget." Begging to be read, the sheet began by listing the details of the pastor's salary and of the assistant pastor's salary.
That angered me. What right do the church leaders have to publicly display that information? None, believe me, none of the the members of the Staff Parish Relations Committee or the Church Council would want their salary information posted in public. In fact, in most businesses, revealing another's salary information is cause for dismissal. Shouldn't they afford the same respect to their pastors, and other staff for that matter?
Since a pastor's salary is a covenant matter between the pastor, the church and the Conference, it is voted on in a public meeting, the Charge Conference. And by the time it gets from the SPRC through the Finance Committee and the Church Council, the leaders of the church know what the salary is. That is enough.
Shouldn't churches combine the staff figures in public budget reports?
On a table in a prominent place, surrounded by small stacks of flyers announcing events and ministries, was the "2008 General Budget." Begging to be read, the sheet began by listing the details of the pastor's salary and of the assistant pastor's salary.
That angered me. What right do the church leaders have to publicly display that information? None, believe me, none of the the members of the Staff Parish Relations Committee or the Church Council would want their salary information posted in public. In fact, in most businesses, revealing another's salary information is cause for dismissal. Shouldn't they afford the same respect to their pastors, and other staff for that matter?
Since a pastor's salary is a covenant matter between the pastor, the church and the Conference, it is voted on in a public meeting, the Charge Conference. And by the time it gets from the SPRC through the Finance Committee and the Church Council, the leaders of the church know what the salary is. That is enough.
Shouldn't churches combine the staff figures in public budget reports?
Thursday, March 27, 2008
Torn today
Today I am supposed to lead my covenant group with pastors in the Residency program, but I am driving to another state to attend the funeral for the mother of a close friend. Presence means so much, but there's just so much anyone can do. But I guess you can still feel torn over it. And you can hope those you aren't present for can accept and understand.
I told one of the group members yesterday that I had chosen to go to the funeral. I apologized for missing the group time. Attendance is mandatory for the Residency pastors and I stated I hated to set a bad example to them about not making the Residency meeting the hightest priority. She graced me with these words, "Maybe you're setting the right example, that we need to be there for one another." Still, I feel torn today.
I told one of the group members yesterday that I had chosen to go to the funeral. I apologized for missing the group time. Attendance is mandatory for the Residency pastors and I stated I hated to set a bad example to them about not making the Residency meeting the hightest priority. She graced me with these words, "Maybe you're setting the right example, that we need to be there for one another." Still, I feel torn today.
Tuesday, March 25, 2008
Warning Signs of PETS
Many pastors this week are in danger of full-blown PETS - Post-Easter Traumatic Stress Syndrome. Be alert for the most common warning signs:
1. Delusions of glori-us's. Takes many forms, including a mistaken belief that the holiday Christians came to hear your sermon, or that the hightened energy on Easter is a sign of spiritual renewal in the church, or that no one minded the service going a little long with the extra music.
2. Halpewcinations. Imagining more people in the pews than were actually there on Easter day, especially when talking about the service at the pastors' coffee hour.
3. Ifinitus. (pronounced "if-n-i-tus") A persistent itching to tell the church members that every Sunday could be like Easter, if only....
4. Teary-eyed and wheezing. Basically over-exposure to pollen from left-over lilies.
5. Couldarash. Persistent skin-deep welts indicating systemic second-guessing, i.e, wanting to go back and tweak the service and message, to initiate a few more contacts, advertise better, and otherwise improve on a great day.
6. Homiletic fatigue. You gave it your best in your Easter sermon, but now all you can think about is that you have to come up with another one, at least as good or better.
7. Epression. General malaise and apathy resulting from an immersion in the tasks of Easter and missing its meaning.
If two of the indicators are present, the pastor should immediately take an extra day off. Three to four symptoms may require peer intervention. With five or more indicators, do not call 911. Make a reservation with the nearest moving van company.
1. Delusions of glori-us's. Takes many forms, including a mistaken belief that the holiday Christians came to hear your sermon, or that the hightened energy on Easter is a sign of spiritual renewal in the church, or that no one minded the service going a little long with the extra music.
2. Halpewcinations. Imagining more people in the pews than were actually there on Easter day, especially when talking about the service at the pastors' coffee hour.
3. Ifinitus. (pronounced "if-n-i-tus") A persistent itching to tell the church members that every Sunday could be like Easter, if only....
4. Teary-eyed and wheezing. Basically over-exposure to pollen from left-over lilies.
5. Couldarash. Persistent skin-deep welts indicating systemic second-guessing, i.e, wanting to go back and tweak the service and message, to initiate a few more contacts, advertise better, and otherwise improve on a great day.
6. Homiletic fatigue. You gave it your best in your Easter sermon, but now all you can think about is that you have to come up with another one, at least as good or better.
7. Epression. General malaise and apathy resulting from an immersion in the tasks of Easter and missing its meaning.
If two of the indicators are present, the pastor should immediately take an extra day off. Three to four symptoms may require peer intervention. With five or more indicators, do not call 911. Make a reservation with the nearest moving van company.
Friday, March 21, 2008
A Plea for Vindication
What are usually considered the last words of Jesus from the cross are also words usually misunderstood. Our church used the seven utterances from the cross for services in the Lenten journey. The last one comes from Luke 23:44: “Into thy hands I commit my spirit.” The usual interpretation of these words depict them as a final resignation before dying.
Jesus is at the point of death. He then “lets go” and expresses his trust in God to care for his “spirit”, by quoting from Psalm 31:5. The psalmist in Psalm 31 is overwhelmed with trouble, calls on God to be his safe place, and to make it right. “In you, O God I seek refuge, let me never be put to shame, in your righteousness deliver me…into your hand I commit my spirit.”
Such an interpretation, however nice it is, misses the point being made in the gospel. These are not words of resignation. They are an appeal for justification. Like the psalmist in distress, Jesus is appealing to the highest authority to vindicate him – to correct the wrongful judgment.
This alternate interpretation of Jesus’ words is supported by Luke’s usage of Psalm 31, the concept of death from a Jewish perspective, and Luke’s emphasis on salvation history. A vindication view of Jesus’ death and resurrection hleps us to see the entire “Jesus event” as God’s work of salvation instead of just focusing on the cross.
Luke’s placement of the quote from Psalm 31 as the Jesus’ last words cross sets the stage for his understanding of the resurrection. God overturns the verdict of this world that condemned Jesus - at worse as a blasphemer and at least as an insignificant revolutionary. For Luke, the redemptive work of Christ was not just his death on the cross, but his whole life: his incarnation, his teachings, his miracles, and his passion.
Luke concludes his gospel with two resurrection appearances. In the road to Emmaus appearance, he “interpreted to them all the things about himself in all the scriptures” (Luke 24:27) and is revealed to them in the eucharistic breaking of the bread. When Jesus appears to his disciples, he tells them that all his words and everything written about him (in the law, the prophets and the psalms) must be fulfilled and that they are to be witnesses of these things. (Luke 24:44-49). For Luke, the resurrection demonstrates that God hears and honors Jesus’ appeal and thus sets him as an authority higher than all the authorities of the world. In that authority and power the church is created, whose story Luke will continue in the Acts of the Apostles.
(More...full article at Checked Luggage site.)
The Orthodox funeral practices reflect the belief that death is not just the cessation of life, but the beginning of dying. During the year of mourning the deceased undergoes the cancellation of their sins as their flesh decomposes. “One’s evil deeds were thought to be embedded in the flesh and to dissolve along with it.” Jewish thought at the time of Jesus was that the painful disintegration of the flesh left the bones (which contain the personality) as a framework for a new body on the day of resurrection.
But at Christ’s death, God interceded. God overturned the judgment of the world and through the resurrection, prevented the dying process from taking place. An expiation of sin in the dying was not needed, as God vindicated Jesus. “Taken in its cultural context, the claim of resurrection for Jesus asserts that his death was wrong and has been overturned by a higher judge. This cultural interpretation contrasts sharply with a theological one: that Jesus’ death was right and necessary and required by God ‘to take away the sins of the world.’”. (Quotes, Bruce Malina, see full article.)
From this perspective, our salvation was not in the suffering of Jesus prior to his death. That suffering, at the hands of cruel men, was evil and wrong. Our salvation is in placing our lives in Christ, heeding his words and following in his footsteps, being born anew from the kingdom of this age into the kingdom of God.
“Into thy hands I commit my spirit,” Jesus’ last words on the cross, are a call for vindication. He has been wrongly condemned to death and uses the words of the psalmist, who in a similar situation appealed to God for justice. In the resurrection, God intervenes, overturning the power of this world and asserting the righteousness of Christ.
We can almost hear in the resurrection the message of God at the Transfiguration (Luke 9:35) “This is my Son, my Chosen, listen to him.” For if we listen to and follow him, placing our lives in him, he who vindicated Jesus in the resurrection will also raise us up with him in the last day. Into your hands, Lord, we commit our spirits. Hear our plea, amen.
Jesus is at the point of death. He then “lets go” and expresses his trust in God to care for his “spirit”, by quoting from Psalm 31:5. The psalmist in Psalm 31 is overwhelmed with trouble, calls on God to be his safe place, and to make it right. “In you, O God I seek refuge, let me never be put to shame, in your righteousness deliver me…into your hand I commit my spirit.”
Such an interpretation, however nice it is, misses the point being made in the gospel. These are not words of resignation. They are an appeal for justification. Like the psalmist in distress, Jesus is appealing to the highest authority to vindicate him – to correct the wrongful judgment.
This alternate interpretation of Jesus’ words is supported by Luke’s usage of Psalm 31, the concept of death from a Jewish perspective, and Luke’s emphasis on salvation history. A vindication view of Jesus’ death and resurrection hleps us to see the entire “Jesus event” as God’s work of salvation instead of just focusing on the cross.
Luke’s placement of the quote from Psalm 31 as the Jesus’ last words cross sets the stage for his understanding of the resurrection. God overturns the verdict of this world that condemned Jesus - at worse as a blasphemer and at least as an insignificant revolutionary. For Luke, the redemptive work of Christ was not just his death on the cross, but his whole life: his incarnation, his teachings, his miracles, and his passion.
Luke concludes his gospel with two resurrection appearances. In the road to Emmaus appearance, he “interpreted to them all the things about himself in all the scriptures” (Luke 24:27) and is revealed to them in the eucharistic breaking of the bread. When Jesus appears to his disciples, he tells them that all his words and everything written about him (in the law, the prophets and the psalms) must be fulfilled and that they are to be witnesses of these things. (Luke 24:44-49). For Luke, the resurrection demonstrates that God hears and honors Jesus’ appeal and thus sets him as an authority higher than all the authorities of the world. In that authority and power the church is created, whose story Luke will continue in the Acts of the Apostles.
(More...full article at Checked Luggage site.)
The Orthodox funeral practices reflect the belief that death is not just the cessation of life, but the beginning of dying. During the year of mourning the deceased undergoes the cancellation of their sins as their flesh decomposes. “One’s evil deeds were thought to be embedded in the flesh and to dissolve along with it.” Jewish thought at the time of Jesus was that the painful disintegration of the flesh left the bones (which contain the personality) as a framework for a new body on the day of resurrection.
But at Christ’s death, God interceded. God overturned the judgment of the world and through the resurrection, prevented the dying process from taking place. An expiation of sin in the dying was not needed, as God vindicated Jesus. “Taken in its cultural context, the claim of resurrection for Jesus asserts that his death was wrong and has been overturned by a higher judge. This cultural interpretation contrasts sharply with a theological one: that Jesus’ death was right and necessary and required by God ‘to take away the sins of the world.’”. (Quotes, Bruce Malina, see full article.)
From this perspective, our salvation was not in the suffering of Jesus prior to his death. That suffering, at the hands of cruel men, was evil and wrong. Our salvation is in placing our lives in Christ, heeding his words and following in his footsteps, being born anew from the kingdom of this age into the kingdom of God.
“Into thy hands I commit my spirit,” Jesus’ last words on the cross, are a call for vindication. He has been wrongly condemned to death and uses the words of the psalmist, who in a similar situation appealed to God for justice. In the resurrection, God intervenes, overturning the power of this world and asserting the righteousness of Christ.
We can almost hear in the resurrection the message of God at the Transfiguration (Luke 9:35) “This is my Son, my Chosen, listen to him.” For if we listen to and follow him, placing our lives in him, he who vindicated Jesus in the resurrection will also raise us up with him in the last day. Into your hands, Lord, we commit our spirits. Hear our plea, amen.
Thursday, March 20, 2008
Into The Dark Night
We will not go into that dark night. That is certain. As it approaches, we will turn away, each at our own time and place. And Jesus will be left alone.Preparing this morning to enter the dark night of betrayal tonight with our Tenebrae service. We do the service with the 13 candles and readings. After each reading (crowds turning against Jesus, disciples turning away, soldiers turning Jesus toward Golgatha, etc.) a candle is extinguished. When the candles, and sanctuary lights are all out, a loud harsh noise (done by a choir member hitting a sheet of metal with a hammer) signifies Jesus' death. No matter how often I sit though that service, or how well I'm prepared for it, that moment still constricts my heart.
Then a soloist sings as we sit in the dark, "Were you there when they crucified my Lord?" Truth is, we probably wouldn't have been. We'd have done the disappearing trick just like the disciples in the gospel passion narratives.
I was reminded in my study this morning how we easily excuse the disciples. They did not understand, the gospels say. They were afraid for their lives, we assert. They had too much to drink at the Passover meal, whatever. But he had told them repeatedly that he would go to Jerusalem to die. They may not have understood, or, they may have refused to listen.
We accept their humanity and failure to stand with Christ because we know our own weakness and failures. We easily excuse them because we know we need the favor in return.
I cannot promise, Lord, that my behavior will be any better than Peter, James or John. But you are the Lord, and I claim the gift you offer in your victory. You have mastered the darknest of nights, and you alone redeem the dark of our betrayals.
Monday, March 17, 2008
I Bind Myself to Thee Today
I bind unto myself today
The strong name of the Trinity
By invocation of the same
The Three in One and One in Three
- St. Patrick's Breastplate
And so, what is the day like, bound to God, as prisoners being transported are bound to one another? What is it like to maneuver through your appointments, your conversations and your decisions feeling another so close at hand? And what is it like to be so closely identified with the one to whom you're bound so that while you know you are still yourself, you also know you are not just yourself anymore? It is not so strange, the answer, for is it not like living the call of discipleship?
Christ be with me, Christ within me,
Christ behind me, Christ before me,
Christ beside me, Christ to win me,
Christ to comfort and restore me.
Christ beneath me, Christ above me,
Christ in quiet, Christ in danger,
Christ in hearts of all that love me,
Christ in mouth of friend and stranger
- St. Patrick's Hymn
HAPPY ST. PATRICK'S DAY
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