tag:blogger.com,1999:blog-8137395619617390262024-03-14T00:13:40.042-07:00Pastor's Penpastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.comBlogger46125tag:blogger.com,1999:blog-813739561961739026.post-7556398741811895122023-09-14T11:59:00.001-07:002023-09-14T11:59:20.029-07:00Public Theology<p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><br /></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;">An Essay Engaging:<o:p></o:p></span></p><p align="center" class="MsoListParagraphCxSpFirst" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in; text-align: center;"><span style="font-family: "Times New Roman", serif;">‘What is Public Theology?’ By Harold Breitenberg Jr. and<o:p></o:p></span></p><p align="center" class="MsoListParagraphCxSpMiddle" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in; text-align: center;"><span style="font-family: "Times New Roman", serif;">‘Speaking the Truth in Love: Elements of a Missional Hermeneutic’ <o:p></o:p></span></p><p align="center" class="MsoListParagraphCxSpMiddle" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in; text-align: center;"><span style="font-family: "Times New Roman", serif;">By James V. Brownson<o:p></o:p></span></p><p class="MsoListParagraphCxSpLast" style="font-family: Cambria, serif; line-height: 24px; margin: 0in 0in 0in 0.5in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> In this paper I will engage ‘What is Public Theology?’ by Harold Breitenberg Jr.<a href="applewebdata://08651F3E-B9D7-42C7-B62C-718FB2711591#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> And ‘Speaking the Truth in Love: Elements of a missional Hermeneutic’ by James V. Brownson<a href="applewebdata://08651F3E-B9D7-42C7-B62C-718FB2711591#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> to make comparisons and demonstrate the necessity of a missional hermeneutic in public theology. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Breitenberg filters out the numerous confusing definitions for Public Theology and defines it first as: A “theologically informed discourse” seeking to be knowable to those within its own religious institution and those external to it. Second, public theology, “is concerned with issues, institutions, interactions, and processes that are of importance and pertinence both to the church and or other religious communities and the larger society.” This definition includes those of the same faith and those of differing faiths, and ones claiming no faith and religious affiliation. Breitenberg notes on this point that “public theology interprets public life, engages society and its institutions, and offers guidance to and for society and its different sectors, interactions, and organizations,” making public theology in essence an ethical exercise. Lastly, Breitenberg claims that public theology, “draws on and makes use of sources of insight, terminology, and forms of discourse and argument that are in theory available and open to all,” outside of ones that are specifically religious (Hainsworth & Paeth, 4-5).<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Theology is human speech about God. It is humanity’s best attempts at naming and responding to a gift that God has given us- life and language. The best way to know God is to speak to God, and read God’s Word where one discovers what God is doing in revealing God’s self to us, in our own language. Everyone is a theologian; theology is any reflection on life’s ultimate questions directed toward God. Specifically, Christian theologians are ones who reflect on and articulate the God-centered life and beliefs that Christians believe and embody, and it is done that God might be glorified in all Christians are and do. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> This exercise takes place in a moving, and changing world. The issue is that we don’t stand removed and bracketed out. Our reading of the Bible is taking place within a moving and changing world; it is a “public theology.” We are embedded in our world, there’s no safe place to hide. We do theology in the midst of the cultural, or as Breitenberg claims, the “public,” and this needs to be interpreted well and often. This is why I point to Brownson’s work on the elements of a Missional Hermeneutic.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Brownson draws attention to the need specifically in North America for Christians to claim a fresh vision for what it means to live and be Christian in a post-Christian context. Secondly, Brownson believes the Christian faith offers good news and hope to our context (and I’ll add the world in general), but this truth has to be “lived out and proclaimed with courage and wisdom,” (Hunsberger & Van Gelder, P. 228). This is where I detect a useful intersection between the work of Breitenberg and Brownson. Both authors though not identical in analyses, each begin with theology and end with its application to life.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Brownson notes that to further aid in the process of visioning, discernment is needed. First, look at our own cultural context and see what’s taking place and take action. I would add here that it is our mission as Christian believers to take action daily in the way we live out our faith. Brownson points to the enlightenment and uses Newbigin’s analysis of our current worldview. Newbigin points to empiricism as the dominant hermeneutic for our context, one that looks to the “empirical- what can be measured and qualified- has resulted in an unhealthy split between the public and the private realm,” (Hunsberger & Van Gelder, 229). This is where Brownson points to religion, generally speaking, and the Christian faith, particularly, as having been “relegated to the private realm,” (Ibid). Resultantly, the public realm is emptied of the hope of a moral framework leaving our world without a common good or sense of purpose. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Secondly, Brownson points to postmodernism as the as a powerful force affecting our context and mission. The move has shifted from an enlightened way of thinking-“grand synthesis of all human arts under the banner of reason and science, a postmodern perspective consciously and explicitly eschews such a goal,” (Ibid, 229). Within a postmodern world the pluralism causes fragmentation and a constant grasping for control and the inevitable violent resultants. The attention now turns toward the gospel and it’s claims and power to influence the public sphere, I would define this as the Christian mission. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Brownson moves into a hermeneutical understanding of the gospel that seeks to move beyond terminology toward an identification of available hermeneutical models and how they should work for our context. Brownson proposes: A Hermeneutic of Diversity to include a missional hermeneutic, A Hermeneutic of Coherence, and Gospel as Hermeneutical Framework to lay out a model for interpretation that actively incorporates the truths of the biblical text and our current context. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I was specifically drawn to Brownson’s use of “A Missional Hermeneutic” because it takes the truths of scripture to include the Christian movement it sprang from to reveal a missional character. This was a boundary crossing movement that crossed the cultural, and engaged the world not only with a message but also as the embodiment of that message. Brownson’s model assumes plurality in its interpretation not as a factor for failure in its task, but to demonstrate that this allows for effectiveness by accepting each context and reader. Here Breitenberg’s definition gives another point of comparison “public theology interprets public life, engages society and its institutions, and offers guidance to and for society and its different sectors, interactions, and organizations.” <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The good news of an incarnational gospel is that it has power to transform the public sphere by defragmenting the chaos of pluralistic society and teaching love as a means to suppress the violence. In my tradition I support and incorporate John Wesley’s hermeneutic of interpretation translated by Albert Outler as: Scripture, reason, experience, and tradition as a framework for interpreting my world and mission, and allowing me to proclaim with my life Jesus is Lord.” <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> <o:p></o:p></span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://08651F3E-B9D7-42C7-B62C-718FB2711591#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Hainsworth, Deirdre and Paeth, Scott. <i>Public Theology for a Global Society</i> (Grand Rapids; Eerdmans 2010) PP. 3-17 <o:p></o:p></span></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://08651F3E-B9D7-42C7-B62C-718FB2711591#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><i><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><b><span style="font-size: 10pt;">[2]</span></b></span></span></i></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Hunsberger, George and Van Gelder, Craig<i> The Church Between Gospel & Culture</i> (Grand Rapids; Eerdmans 1996) PP. 228-259<o:p></o:p></span></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-80459118466508079182023-08-01T08:09:00.002-07:002023-08-01T08:13:01.005-07:00Miracles <div style="text-align: justify;"><span style="font-family: "Times New Roman", serif; font-size: 13pt; line-height: 19.933334350585938px;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4Z7RJkRPgCO7iJ-_Q6vjjdp357nVAxXTptCc-e191RXHKZrIqS0IrApgSImEctXLSwcqi1UB9-5o8_Sarqd6HLfArzUBdI7be1uzRA7lmIJiJW0_jrxtX9Ey3X2Bzpps_yzFdN9ey0-zPQih34uKjB7y3Nt2GqeAmsKnQH8LG2YQey2AsIyljdv9zzEs/s600/depositphotos_9719781-stock-photo-miracle-of-bread-and-fish.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="600" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4Z7RJkRPgCO7iJ-_Q6vjjdp357nVAxXTptCc-e191RXHKZrIqS0IrApgSImEctXLSwcqi1UB9-5o8_Sarqd6HLfArzUBdI7be1uzRA7lmIJiJW0_jrxtX9Ey3X2Bzpps_yzFdN9ey0-zPQih34uKjB7y3Nt2GqeAmsKnQH8LG2YQey2AsIyljdv9zzEs/s320/depositphotos_9719781-stock-photo-miracle-of-bread-and-fish.jpg" width="320" /></a></div><br /> </span></div><div style="text-align: justify;"><span style="font-family: "Times New Roman", serif; font-size: 13pt; line-height: 19.933334350585938px;"><br /></span></div><div style="text-align: justify;"><span style="font-family: "Times New Roman", serif; font-size: 13pt; line-height: 19.933334350585938px;"><br /></span></div><div style="text-align: justify;"><span style="font-family: "Times New Roman", serif; font-size: 13pt; line-height: 19.933334350585938px;"> Heres' another paper that I wrote in seminary for a course in philosophy. The assignment was to determine whether David Hume’s objection to miracles is successful in calling stories of miracles to question.</span></div><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in; text-align: center;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> “’Miracle,’ is a complex concept, with every aspect the basis for significant debate” (p.472).<a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> David Hume (1711-1776) has offered a “classic and influential” argument for the debate, contending that Miracles do not exist because they go against the laws of nature. However, in this exposition, I will also argue that Miracles are impossible, but with the touch of the divine and supernatural intervention, even the most extraordinary and unbelievable of happenings can be reality.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Hume effectively criticizes the reliability of human testimony in establishing truths and provides four reasons for why miraculous claims are inherently invalid: The Witnesses are not reliable, Humans are gullible, Educated people are seldom convinced, and the Counterevidence is always stronger.<a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> Hume directs his critique towards religious belief in an effective attempt that disables the miraculous foundation upon which all major religions are upheld. While there are many critiques to Hume’s ‘Of Miracles’, there are none so powerful as to completely discredit Hume’s argument. Hume begins his critique by establishing the definition of the word “miracle.” He states that, “a miracle is a violation of the laws of nature.”<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> David Hume, asserts that one's experiences allows for a foundation of reasoning to be formed, from which a person can reasonably deduce or expect a certain event of occurring given certain circumstances. As such, he goes on to say that person’s experiences or testimonies are thus the most essential and useful form of reasoning to us. However, he goes on to disclaim stories of miracles by stating that human beings are not always trustworthy and they have their own agendas, which lead to lies that would distort the truth. Following this, when faced with a conflict of experiences, Hume contends that when faced with a experience or testimonial of a miracle, he judges the probability exceedingly higher that the person who made the claim was either lying or lied to. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The weight of the lack of support from probability combined with Hume’s views that miraculous acts such as the resurrection of the dead defy what nature says can or cannot be done leads to his conclusion that miracles necessarily do not exist. However, I would argue that the premises Hume bases his conclusion upon are false although his conclusion that miracles are impossible may or may not be right. A more accurate statement would be, "Without God or some super natural being who actively intervenes in human affairs, there would be no such thing as miracles"<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> When someone uses the word Miracle' in our everyday context, it is unlikely that the miracle is referring to something like an act of resurrection or the parting of seas. Usually, claims of, ”it's a miracle!” would follow something fortunate on a scale far less grand such as receiving an inheritance from a long lost relative in times of dire financial need. I submit the idea that although the probability of such an eventuality occurring to an individual is really low, it does not mean that it could not happen. The chances that you or someone you know winning the lottery and accumulating millions of dollars is low. According to Hume, such events of such low probability are not worth taking serious and it would be easier to assume that anyone, “a reporter” who claims such an experience was either lying, hallucinating, or “magnifying country, his family or himself,” (477). However, we know from documentation from neutral parties that this is not the case, that there are some people who have been indeed been blessed with such outrageous “luck.” Hence, from this we can establish that just because an event has a very low probability of occurring, it does not mean it may not, or should not.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> As mentioned earlier, people tend to use the term “miracle” in all sorts of contexts. However, in most of these cases, “miracle” is offered as a figure of speech or metaphorically in statements such as “it's a miracle he made it to the meeting on time” and doesn’t capture the actual meaning of the term. A miracle as defined by Webster's dictionary is, “An extraordinary event manifesting divine intervention in human affairs”<a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> with the key terms being “extraordinary” and “divine.” As such, even the most fantastic of occurrences such as a baby being ran over and not suffering any injuries would not be considered a miracle unless God or some supernatural being had intervened and prevented the injuries; it would instead be described as merely “extraordinary.” That being established, I would like to contest Hume's premise that Laws of nature are a testimony against Miracles. The reasoning for this is simple, if divine forces are involved the laws of nature are at the mercy of the divine, or super natural. Is the dead coming back to life, seas parting by themselves not natural? Absolutely! That's why these events are termed “supernatural” and not simply “natural.” Hence, it would be fair to conclude that since miracles necessarily involve the divine, laws of nature do not apply nor restrain them in any way. This is where one objector, Alistair Mckinnon would essentially say that if in fact a miracle takes place it isn’t really a miracle it is obeying hidden natural laws so we explore, and keep on exploring, so even a resurrection is possible just find the natural law that applies to this particular event, even the law that applies to the unique timing.<a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> I would counter that unless we assume miracles are impossible we cannot assume that violations of nature are impossible. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> It is not necessary for Hume to prove any miracles wrong. It is, however, necessary for the believers to prove the miracle to be true. While it may be true that most believers and propagators of the miraculous are indeed uneducated, ignorant, and barbaric, that alone does not discredit the fact that miracles do happen. While it may make it less likely for miraculous accounts to be true, it is not necessarily an argument against miracles. There are many examples of what appear to be miraculous events propagated by civilized and educated people, however Hume does address this in questioning the motives behind testimony and drawing attention to the fact that we all harbor some degree of ignorance about the world. While other objections exist, the most poignant only establish that Hume cannot disprove miracles, he can only point to the fact that reason dictates we should treat them with the utmost skepticism. However, these objections deny the burden of proof, which is upon the believers. Hume’s arguments provide a useful skeptical foundation for judging the validity of testimony concerning miraculous events.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Now that we've established low probability doesn't mean an event won't happen and that miracles are supernatural and transcend the laws of nature. Whether or not miracles really exist would be dependent on one crucial factor: Whether or not there is a God or all powerful being that actively participates in our worldly affairs. Assuming there is no such being, then miracles would not exist at all since all miracles are defined by the presence and touch of a supernatural being. On the other hand, assuming that such a being in fact does exist and this divine being has an inclination to intervene in our affairs causing extraordinary and marvelous works. Then, it would be wrong to deny that miracles exist. Of course, we have from experience realized that miracles do not happen often to everyone and as such the probability of a miracle being performed would be very low at best but as already discussed, a low probability isn’t proof of non-existence.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> In conclusion, <span style="font-family: "Times New Roman", serif; font-size: 13pt; line-height: 34.66666793823242px;">David Hume’s objection to miracles is successful in calling stories of miracles to question.</span> I would like to state that although Hume may have been right to suggest that miracles do not exist, and it is impossible to determine truths from testimony that goes against the entire history of human experience and knowledge about the natural world. The founding premises for these beliefs are not true. Existence of miraculous acts would depend upon the presence of a higher being and not probability, or laws of nature. I would for that reason once again put forth my thesis (and I assume to be a rational being) that, "Miracles would inevitably not exist if a god or supernatural being who involves itself in human affairs does not exist.” <o:p></o:p></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> <span style="font-size: 10pt;">Basinger, Hasker, Peterson, Reichenbach. <i>“Philosophy of Christian Religion.” <u>P. 472</u>.</i> New York, Oxford Univ. Press. 2007.</span><o:p></o:p></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> <span style="font-size: 10pt;">Basinger, Hasker, Peterson, Reichenbach. <i>“Philosophy of Christian Religion.” </i><u>PP.<i> 472-478</i></u><i>.</i> New York, Oxford Univ. Press. 2007.</span><o:p></o:p></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> <span style="font-size: 10pt;">Webster, ‘<i>Merriam Webster’s Collegiate Dictionary 11<sup>th</sup> Edition’ </i>p.792. Springfield, Mass. Merriam Webster Inc. 2012.<o:p></o:p></span></p></div><div id="ftn4"><p class="MsoNormal" style="font-family: Cambria, serif; font-size: 12pt; line-height: 24px; margin: 0in;"><a href="applewebdata://02AEE7E5-755F-45F0-87D6-4ED75C2D2D19#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 20px;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></span></a><span style="font-size: 10pt; line-height: 20px;"> Class Notes PH 501: Module 04 Lesson 02 Miracles Nov. 16<sup>th</sup> 2012<b><o:p></o:p></b></span></p><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><o:p> </o:p></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-54192259427283929472023-04-12T11:12:00.000-07:002023-04-12T11:12:25.711-07:00<p><br /></p><p><br /></p><p> <span style="font-family: "Times New Roman", serif;">Is consumerism killing the Church? </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><u><span style="font-family: "Times New Roman", serif;"><br /></span></u></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><u><span style="font-family: "Times New Roman", serif;"><br /></span></u></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><u><span style="font-family: "Times New Roman", serif;">What contribution can theological reflection make concerning consumerism in church and society?<o:p></o:p></span></u></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> It could easily be determined that today’s society is being consumed by consumerism. Each day we are inundated with options for purchase and the ability to make the purchases happen even if we do not physically have the money currently to do so. This reality is present daily within the confines of every mailbox. Sadly, consumerism fosters the belief that happiness and contentment depends largely on the degree of personal consumption. “Socially, the consumer society today is really a result of individualism and the belief that the individual has the right to consume and use whatever they want.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn1" name="_ftnref1" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> This reality has also infected the life and ministries of the church, the very institution who could offer a positive contribution toward this issue. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> We need to define and interpret consumerism as a movement within society and religion, and the contribution theological reflection can make concerning consumerism in church and society. To begin, a consumer is defined by Merriam-Webster as one that consumes; as one that utilizes economic goods; less helpful for our context but very interesting nonetheless, a consumer is also an organism requiring complex organic compounds for food, which it obtains by preying on other organisms or by eating particles of organic matter. “A consumerist society is one in which people devote a great deal of time, energy, resources and thought to “consuming.” The general view of life in a consumerist society is that consumption is good, and more consumption is even better.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn2" name="_ftnref2" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> The United States would be an example of a “hyper-consumerist society.” In this context people’s daily lives are surrounded by advertisements seeking to make them purchase their product. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Consumerism is the promotion of the consumer’s interests; the theory that an increasing consumption of goods is economically desirable; or a preoccupation with and an inclination toward the buying of consumer goods. Consumerism can also be defined as a movement or policies aimed at regulating the products, services, methods, and standards of manufactures, sellers, and advertisers in the interests of the one making the purchase. Such regulation can by institutional, statutory, or embodied in a voluntary code adopted by a particular industry, or it may result indirectly from the influence of consumer organizations.<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn3" name="_ftnref3" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Consumerism “is occasionally used to denote the consumer movement and advocacy on behalf of consumers vis-à-vis the producers of consumer products. The term is also infrequently used to refer to the economic theory that maintains the growth of consumption is always good for an economy.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn4" name="_ftnref4" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> Usually, in spite of all this, consumerism is deplored as a significant behavioral flaw in modern industrial society. Consumerism is compared with addiction, as it implies an inordinate concern with the accumulating, consumption, and owning of material goods and services. Implied within consumerism is “foolishness, selfishness, individualism, possessiveness and covetousness.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn5" name="_ftnref5" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a> This interpretation reveals that society as a whole has chosen the path of selfishness and greed.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Some have suggested that consumerism is the essential component to the modern capitalistic economy’s sensational spread of production. Seen from this perspective consumerism is driven by producers and advertisers. The result is a never-ending need for mass-produced consumer goods. Consumer credit is ever available and constantly promoted, and often financed by manufactures.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Consumerism can be understood as an essential means of defining class and status lines in modern industrial civilization. Therefore and individual by consuming could identify with a particular group, as a status symbol. As society constantly changes so does class and status therefore new consumer products and services are always being introduced and marketed so people will consume new and more products. This perspective leans away from greed and selfishness more toward a keeping up with the Jones’ interpretation.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Another perspective is a blending of the other perspectives and sees consumerism as a behavioral reflection essential of a new kind of culture. The new cultural needs, becomes the cultures religion. “Advertisers and other specialists have become priestly mediators of new, and predominantly materialistic, virtues and values.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn6" name="_ftnref6" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a> In the end it all boils down to a romantic ethic where the individual is driven by instant gratification, the driving force of this new kind of culture.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Christopher Kiesling offers an example defining what the contrast of consumerism would be. He defines it as, “An economic system and related mentality and tendency to produce goods and services to satisfy the basic human needs of an ever wider circle of human beings before increasing the level of physical convenience and comfort of a relatively small population, or a system to produce and consume material goods and services with primary concern for conserving natural resources and environment for needs of future generations.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn7" name="_ftnref7" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[7]</span></span></span></a> This type of consumerism moves beyond individualism to a concern for all peoples and the environment. This definition includes an element of justice to those who purchase and consume goods beyond just meeting basic individual needs. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I am a pastor within the United Methodist Church and I support our stance on consumption; which offers a beneficial word to our discussion. Within the Social Principles of The Book of Discipline ‘Consumption’ it states, “Consumers should exercise their economic power to encourage the manufacture of goods that are necessary and beneficial to humanity while avoiding the desecration of the environment in either production or consumption. Consumers should avoid purchasing products made in conditions where workers are being exploited because of their age, gender, or economic status.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn8" name="_ftnref8" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[8]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> It goes on to recommend buying “fair-trade” items. The principle then mentions that consumers should measure their consumption in light of the need for enhanced quality of life rather than never ending production of material goods. The discipline calls on those who consume, including the local congregation and church related institutions, to the task of systematizing to achieve the stated goals promoting life and freedom and to show dissatisfaction with harmful economic, social, or ecological practices by the appropriate methods of boycott, letter writing, corporate resolution, and advertisement. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Christians aren’t immune to the powerful lure of consumerism either. Banks and Stevens claim that the rise of denominationalism, and the current rise of religious plurality have created a situation where Christians are “increasingly encouraged to ‘shop for,’ and so to be consumers of, religion itself.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn9" name="_ftnref9" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[9]</span></span></span></a> The unfortunate consuming of religion would imply that an essential transformation in the meaning of religious belief has less and less to do with conviction and more with personal freedom and choice. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I recently found a picture and posted it to Facebook for review, questioning, comments, and fun that I feel captures the current state of the church and consumerism. The picture is of a church sign; the title of the church is ‘Consumerist Church of the Sacred Demographics.’ Beneath the name of the church was the weekly schedule: Seniors Gospel Hour at 7 am, Gregorian Chant Liturgy at 8 am, Contemporary Suburban Worship at 9am, Hip Hop Praise Jam! 10 at am, X-Treme Youth Service at 11:00 am, Mystic Journey: The Worship Experience at 2 pm, Holy Spirit Freestyle at 3 pm. At the bottom of the sign listed the week’s message: “God Has A Wonderful Cafeteria Plan For Your Life.” <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> As silly as this picture is it happens to be exactly the way most approach church life. The argument is that the church needs to offer something for all types of interests. If we can do this people will find their niche that they connect with, so therefore, the church should do all in its power to create a place for everyone’s niche. The result is a consumer driven, “church shopping” culture. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> On the dilemma of “church shopping,” Hank Hanegraaf “The Bible Answer Man” says, “we know we have discovered a good church if God is <i>worshiped</i> in Spirit and in truth through prayer, praise, and the proclamation of the Word; if the <i>oneness</i> we share in Christ is tangibly manifested through community, confession, and contribution; and if the church is equipping its members as <i>witnesses</i> who can communicate what they believe, why they believe, and Who they believe.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn10" name="_ftnref10" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[10]</span></span></span></a> These are signs of a church who hasn’t been impacted by culture but who are impacting the culture through the power of God given to the church. Where this isn’t true you find worship replaced with entertainment, and fellowship changed into individualism. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Churches have recapitulated to our culture. We have become a microcosm of culture by failing to be salt and light. It is as if comfort takes precedence over revival. It has been easier for the church to change belief by repackaging ourselves for the sake of easy convenient consumption. Evidence of this move is the current type of religious marketplace where religious consumers are offered a buffet of religious alternatives. Church shopping has replaced faithfulness to tradition, and left the church with the results of widespread deterioration of denominational and congregational loyalty. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Madonna proudly sang of being a material girl in 1985, some Christians undoubtedly saw this as a construal of her identity in terms of possessions. “Still, Christian patterns of consumption are often indistinguishable from those of people without any particular religious affiliation. Popular authors smilingly justify contemporary consumptive patterns by calling it, ‘your best life now’ or ‘breaking through to the blessed life.’ These prosperity theologians play into the extant consumerist value system by selectively appealing to Old Testament promises, while ignoring prophetic invectives against the wealthy and wisdom teachings that laud the piety of the poor.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn11" name="_ftnref11" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[11]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Aside from the many theological reasons to critique consumerism the definition alone is enough to cause concern for this type of behavior. To consume is “to burn,” “to exhaust,” and “to destroy completely.”<a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftn12" name="_ftnref12" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[12]</span></span></span></a> It should be our task from a Christian perspective to respond to consumerism with the Lord’s help if for no other reason than to help keep humanity from consuming/destroying itself. Banks and Stevens uses Wendell Berry’s example for our first concern, “to resist the language, the ideas, and the categories of this ubiquitous sales talk, no matter from whose mouth it issues.” A helpful comparison for the church is to view the modern obsession with possessions, and grasping for gain with the Christian way of living that promotes gratitude, generosity, and love.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The Scriptures, God’s word, calls us to view our lives from the perspective of stewardship with gratitude realizing that our lives are a gift from God for God’s purposes of creation. This perspective naturally leads to generous living motivated by love for God and love for our neighbor. Jesus told His disciples not to worry or be anxious for the things of this world, “sell your possessions and give to the poor, make for yourselves purses which do not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys,” (Luke 12:33). <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Jesus gave the disciples a new commandment to love one another. As we see the church birthed at Pentecost and begin to grow this became an identifying characteristic of Christians, they were known by love, they lived by faith in God and not in their possessions, and they became vessels of hope for the world. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> All Christians are familiar with the Biblical mandate to go into the world making disciples, preaching, teaching, and baptizing (Matt. 28:19-20). The temptation is to follow the North American capitalistic approach; which essentially says if certain things work in one place, then the obvious answer is to copy those methods for all churches, package it and franchise how to be the church. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The Bible teaches a different approach: care about people first and foremost at all costs. The franchise approach cares only for methods and results first. Any church no matter the demographic can focus first on people, creatively and particular to their communities utilizing available resources. The church would benefit from doing one thing well and do it often, make disciples of Jesus Christ for the sake of transforming the world.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I have made the case that there are contributions that theological reflection can make concerning consumerism in church and society. Our task now as believers, the theologians, by God’s power is to go live by faith, be known by love, good deeds, and offer hope to a lost and broken world. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoNormal" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref1" name="_ftn1" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Edgar, Brian. (2012, May) <i>Janis, Freedom and Society On Janis Joplin and “Freedom’s just another word for nothing’ left to lose”</i> Asbury Theological Seminary<o:p></o:p></span></p><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref2" name="_ftn2" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></span></a> <span style="font-family: "Times New Roman", serif; font-size: 10pt;">Norton, August.</span> <span style="font-family: "Times New Roman", serif; font-size: 10pt;">Contemporary American Society,<i> Consumerism,</i> Aug. 2009 </span><a href="http://www.ssc.wisc.edu/" style="color: purple;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;">www.ssc.wisc.edu</span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;">. Accessed 05/14/13. </span><o:p></o:p></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref3" name="_ftn3" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></span></a><span style="font-size: 10pt;"> Merriam-webster.com//<i>consumer; consumerism </i>retrieved 05/11/13 www.merriam-webster.com <o:p></o:p></span></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref4" name="_ftn4" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Banks, Robert & Stevens, Paul. <i>The Complete Book of Everyday Christianity</i> (Downers Grove Intervarsity Press, 1997) P. 220 <o:p></o:p></span></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref5" name="_ftn5" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid.<o:p></o:p></span></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref6" name="_ftn6" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid.<o:p></o:p></span></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref7" name="_ftn7" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[7]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Kiesling, Christopher. Source: <i>Liturgy and Consumption</i> Worship, 52 no 4 Jl 1978, p 359-368. Article, ATLA Religion Database with ATLASerials, accessed 05/15/13.<o:p></o:p></span></p></div><div id="ftn8"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref8" name="_ftn8" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[8]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> <i>The Book of Discipline of the United Methodist Church, </i>¶ 163<b> </b>Social Principles (Nashville: The UM Pub. House 2012) P.129-130 <o:p></o:p></span></p></div><div id="ftn9"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref9" name="_ftn9" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[9]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid. P. 221<o:p></o:p></span></p></div><div id="ftn10"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref10" name="_ftn10" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[10]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Hanegraaf, Hank. <i>How Do I Find a Good Church? </i>Counterfeit Revival. Article. </span><a href="http://www.equip.org/" style="color: purple;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;">www.equip.org</span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> accessed 03/15/13. <o:p></o:p></span></p></div><div id="ftn11"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref11" name="_ftn11" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[11]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Hays, Christopher M. Source: <i>Beyond mint and rue: the implications of Luke's interpretive controversies for modern <b>consumerism, </b></i>Political<i></i>Theology, 11 no 3 My 2010, p 383-398. Publication Type: Article. ATLA Religion Database with ATLASerials, accessed 05/14/13. <o:p></o:p></span></p></div><div id="ftn12"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://6FAEEC95-6238-471F-8BA4-1E27AD340EED#_ftnref12" name="_ftn12" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[12]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid. P. 222<o:p></o:p></span></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-46807995265212627342023-02-03T08:31:00.003-08:002023-02-03T08:31:49.889-08:00Are We Free of Not?<p> <span style="font-family: Cambria, serif;">Brian Sanderson</span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;">PH 501 Fall 2012<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-size: 11pt;">The Philosophy of Religion</span><o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;">Professor: Dr. Okello <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;">Paper 1. Topic #3 <span style="font-family: "Times New Roman", serif; font-size: 13pt;">Are humans free or are they determined? Defend your position</span><o:p></o:p></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><o:p> </o:p></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; line-height: 24px; margin: 0in; text-align: center;"><i>The Concept of Freedom Analyzed critically from within assigned readings to include “The Westminster Confession of Faith, 1647” <o:p></o:p></i></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> “The Westminster Confession of Faith” (WFC) was compiled by a group of theologians, assembled in 1643 by the British Parliament, and held at Westminster Abbey for the purpose of achieving doctrinal unity and clarity among a diverse group of Christians.<a href="applewebdata://7AF8007C-1D58-4ADB-9BDA-EDBAFDF3169A#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> This document is representative of Calvinist orthodoxy. It was hoped that this assembly would end the religious doctrinal disputes that divided the country.<span style="color: #434343; font-family: Times; font-size: 17pt; line-height: 45.33332824707031px;"></span><o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The purpose of this paper is to argue for human freedom by analyzing and criticizing the concept of freedom operating within chapters three and ten of “The Westminster Confession of Faith, 1647.” This will involve first identifying what view or views of freedom are found therein, and supporting that analyses using text from the Confession itself. Once identified, I will render criticism of the philosophic adequacy of the concept of freedom presented. In order to deal philosophically with this theological stance, I must presuppose the doctrine of predestination hypothetically. This will maintain the necessary “boundary between theology and philosophy.”<a href="applewebdata://7AF8007C-1D58-4ADB-9BDA-EDBAFDF3169A#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a><o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The concept of freedom that I draw attention to relates to the, “the conflict between our sense of freedom of choice, and the many reasons which seem to suggest that our actions are not free but rather necessitated,” (Hasker 31). The labels used to identify positions of freedom are taken from the texts, notes, and lectures from Dr. Joseph Okello.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Chapter three within the WCF is entitled “Of God’s Eternal Decree.” In discussing freedom of choice, any decree from God that fixes future events, based on His will can certainly affect freedom. The very first statement of this chapter has strong implications in that respect. It states, “God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass.” There are other statements with equal importance as follows:<o:p></o:p></p><p class="MsoListParagraph" style="font-family: Cambria, serif; line-height: 32px; margin: 0in 0in 0in 88.65pt;">By the decree of God, for the manifestation of his glory, some men and angels are predestined unto everlasting life, and others foreordained to everlasting death. These angels and men, thus predestined and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished. (Ch. III, par. III & IV) <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Hasker quotes Augustine as stating, “The will of God is the necessity of things” (51). There seems to be no question, given the above statements that God has unchangeably mapped out the future and this predestination logically produces determinism. Hasker calls it “theological determinism,” (51). In light of the language noted so far, I would label it hard determinism, thus negating the freedom of choice.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> There is other language, however that seems to be an attempt to soften the determinism and allow for a degree of freedom. An example of this can be found in the phrase, “Nor is violence offered to the will of the creatures” (Ch. III Par. I). This statement, at first glance, could suggest that some freedom is granted but in Par. II the following is stated, “Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed any thing because he foresaw it as future, or as that which would come to pass upon such conditions.” This clearly points to God’s omniscience, and further claims His decrees are in no way related to that foreknowledge. His decrees are a function of his own will, and are not swayed by any other factors. It appears freewill of the creature is again nullified.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> One again might suppose that this absence of freedom is problematic for some people. Especially having one’s ultimate eternal fate foreordained could lead to fatalism. The authors of the WCF may have been attempting to prevent this reaction by offering the following statement:<o:p></o:p></p><p class="MsoListParagraph" style="font-family: Cambria, serif; line-height: 32px; margin: 0in 0in 0in 88.65pt;">The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel (Ch. III, Par. VIII).<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> I argue that this attempt is weak at best. It is an attempt to give consolation to the effect by providing a way to be sure they will receive everlasting life “from the certainty of their effectual vocation.” This is God’s will, revealed in His word, calling one to obedience and the religious life. The breakdown comes late in Ch. X, Par. IV. It states, “Others, not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet they never truly come unto Christ, and therefore can not be saved.” If both the elect and those not saved can be called by the Word and even be affected by the Spirit, it seems beyond the bounds of possibility to attain the consolation offered. Therefore, what here prevents a fatalistic view if that’s truly intended?<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Hard determinism has another problem area relating to moral conduct, reward, and punishment. Given predestination and the absence of freedom of choice how can a person be worthy of either praise or punishment? Yet the confession states:<o:p></o:p></p><p class="MsoListParagraph" style="font-family: Cambria, serif; line-height: 32px; margin: 0in 0in 0in 88.65pt;">The rest of mankind was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withheld mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice, (Ch. III. Par. VII).<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> It would seem problematic to discuss “dishonor and wrath for their sin,” and use the term, “glorious justice” within the same breath if there is no freedom to affect any aspect of one’s behavior. Humans have choice. The experience of choice carries with it the powerful belief that various alternatives are within our power. Nothing prevents a person from choosing one thing or another. Assume all human actions<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;">are causally determined, then who could ever be morally responsible for any action? Nevertheless, rational people believe that in most situations people are indeed morally responsible for their actions. Therefore, not all human actions are causally determined. Whether one cares to admit it or not we hold deep beliefs that we are responsible for our actions. Just try envisioning a social order that would abolish the belief in responsibility completely. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> It has been my intention to critically dissect a “best calculated,” “peculiarly excellent” work compiled by "learned, godly and judicious Divines" of the Reformed Tradition. I have argued for human freedom by analyzing and criticizing the concept of freedom operating within “The Westminster Confession of Faith.” The revelation is that the WCF leans most closely to a hard deterministic stance, which therefore excludes human freedom. The authors may have attempted to use language to demonstrate soft determinism, but not successfully. Another failure in my opinion is to effectively eliminate a potential fatalistic response to this confession. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> <o:p></o:p></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7AF8007C-1D58-4ADB-9BDA-EDBAFDF3169A#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> <i><span style="font-size: 10pt;">Readings in Christian Thought </span></i><span style="font-size: 10pt;">Kerr Hugh, Nashville: Abingdon Press 1990, pp.182-185.<o:p></o:p></span></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7AF8007C-1D58-4ADB-9BDA-EDBAFDF3169A#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></span></a><span style="font-size: 10pt;"> <i>Metaphysics</i> Hasker William, Downers Grove: Intervarsity Press, p.50.<o:p></o:p></span></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-36747793182812127002022-10-13T10:03:00.002-07:002022-10-13T10:43:59.112-07:00<p> </p><p style="text-align: center;"> We've all been there or will go there soon---the place of grief. I was going through old seminary notes as I was doing some research and came across this piece on grief (SHARE). SHARE is an acronym to help you while going through the process of grieving. </p><p align="center" class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in; text-align: center;"><b><span style="font-size: 18pt;"><br /></span></b></p><p align="center" class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in; text-align: center;"><b><span style="font-size: 18pt;">S.H.A.R.E. Grief<o:p></o:p></span></b></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><span style="font-size: 18pt;">S</span> ____________________________________________.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;">The most important gift that we give to one another is a place to be heard. Those who express rather than suppress their thoughts and feelings tend to manage crises better. As a caregiver we need to create a place of safety through our willingness to listen. We may even need to listen to the same story or memory over and over again.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><span style="font-size: 18pt;">H</span> _____________________________________________.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;">The Holy Spirit has a wonderful way of ministering to us in our own way. Following what feels “right” to do may be exactly what will promote healing. Write a letter. Create a card. Give blood. Go for a walk. Start a support group for others. Take a meal. Be alone (though not for long periods). Put a hand on a shoulder. Ask or give hugs – touch can be stabilizing in a de-stabilizing period.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><span style="font-size: 18pt;">A</span> ___________________________________________________________________.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;">One important contribution to appropriate grieving is to accept that doubts, worries, fears, and anger are a part of the process. We must listen to ourselves as well as others with acceptance. This is seldom the time to correct theology or give trite advice. We shouldn’t speculate about God’s specific will or give explanations. We all feel drawn to such “remedies” when we are faced with painful circumstances. <o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><span style="font-size: 18pt;">R</span> _____________________________________________.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;">Don’t stop grieving, but gradually bring back the normal routine of life. Remember to eat nutritiously, sleep regularly, and work appropriately. Don’t expect to perform at the same level at first. Grief is very distracting and disruptive for all of us.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><span style="font-size: 18pt;">E</span> ______________________________________________.<o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;">In times of grief, our faith can be a tremendous anchor. All of the previous steps are about getting in touch with others and experiencing God’s touch through the members of our community. We cannot forget to yield to that natural desire in these times to talk directly to our Father. He wants to hear the good and the bad, the faithful and the doubting, the settled and the upset – He wants to hear it all. <o:p></o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;"><o:p> </o:p></p><p class="MsoNormal" style="font-family: "Times New Roman", serif; margin: 0in;">S. P. Stratton (1999). <i>SHARE our Grief</i>. Chapel presentation. Asbury College, Wilmore, KY<o:p></o:p></p>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-66487674318551237262022-06-21T11:43:00.002-07:002022-06-21T11:52:57.344-07:00John Wesley’s Model for Discipleship: An exploration into John Wesley’s Class Meetings: Societies, Classes, and Bands for Church renewal<p> </p><p><br /></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><i></i></p><div class="separator" style="clear: both; text-align: center;"><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglF579mm62gX7sqVtD4maQbnJ8gofukdWlVfsniRxYTOrE_2hHwAHCFjmYwxYlf-O8L0goc6Msc_DW5hij-5fp9cFrHrnupjARvhupFeMkrdZoC6s9RDi2PPcIND2y7gJ3BM5oULPR_D9UN4cQKQzPtsAyghafhNM65GelbFHoU_sZGPb8iOAIQW09/s645/Free_tools_to_help_manage_small_groups-645.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="430" data-original-width="645" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEglF579mm62gX7sqVtD4maQbnJ8gofukdWlVfsniRxYTOrE_2hHwAHCFjmYwxYlf-O8L0goc6Msc_DW5hij-5fp9cFrHrnupjARvhupFeMkrdZoC6s9RDi2PPcIND2y7gJ3BM5oULPR_D9UN4cQKQzPtsAyghafhNM65GelbFHoU_sZGPb8iOAIQW09/s320/Free_tools_to_help_manage_small_groups-645.jpg" width="320" /></a></i></div><i><br /><span style="font-family: "Times New Roman", serif; font-size: 14pt;"><br /></span></i><p></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><i><span style="font-family: "Times New Roman", serif; font-size: 14pt;"><br /></span></i></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><i><span style="font-family: "Times New Roman", serif; font-size: 14pt;"><br /></span></i></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><i><span style="font-family: "Times New Roman", serif; font-size: 14pt;">John Wesley’s Model for Discipleship<o:p></o:p></span></i></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><i><span style="font-family: "Times New Roman", serif;">An exploration into John Wesley’s Class Meetings: Societies, Classes, and Bands for Church renewal<o:p></o:p></span></i></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span>John Wesley initiated an instructional system, or in todays terminology a system for coaching or apprenticeship that brought about a sweeping spiritual renewal to eighteenth-century England. His methods for nurturing and equipping Christian disciples brought moral formation as well as personal transformation to tens of thousands of working class individuals and a nation as a whole. “Methodism started as a movement culminating from ideas and institutions within the history of Christianity, and the social and political situations to ask the questions of, WHY and HOW?”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> “Methodism,” as the movement became known recognized that at its core existed a method, one that was transformational, and effective. Within this research I hope to uncover what Wesley’s model for discipleship was and offer a contemporary word of exhortation to include examples for implementation in todays context. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Early in the Methodist revival movement, “Wesley found the role of spiritual guide thrust upon him. ‘In every place people flock to me for direction in secular as well as spiritual affairs,’ Wesley wrote to a friend, ‘and I dare not throw… this burden off.’ This role Wesley willingly embraced.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> People looked to Wesley for spiritual guidance because he modeled the life they wished for themselves. He simply addressed the needs of those people who came under his spiritual direction to the best of his ability, combining and modifying existing pastoral methods into an effective structure. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> As Wesley went around on his circuit riding adventures he wouldn’t just preach, see people converted, and then leave. Alternatively, Wesley took great pains to organize those who responded to his preaching into small groups, mini communities of believers and seekers. “These groups would meet with each other to grow together in heart holiness and in the disciplined life of loving service.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> Gregory Clapper states that, “There’s no question that these little churches within the church were the secret of early Methodism.” <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Wesley knew that our past spiritual defects, our pride, and ignorance was best revealed to us within honest, loving, reflections with those who know us well. Clapper claims that for Wesley it was only with such “self knowledge” (a term that Wesley used as an equivalent for true repentance) that we could be set free from our egoistic reception of the gospel and grow in grace and love. The Methodist bands, classes, and societies demonstrate Wesley’s commitment to community and the grace that results from sacred fellowship. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> In Wesley’s view, to fully become the people God created, “requires Christian nurture (education, socialization, a series of conversions); nurture is a social process. Wesley’ own childhood had taught him that man is not a solitary creature. He requires being cared for, and this care must be personal and loving, but open to widening vistas of social experience. This means that small groups are the natural and optimal settings for personal and interpersonal maturation: first the family and then the opening, widening arc of voluntary associations and involvements.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Wesley’s groups specifically, the “societies” fared better than any other revival of the eighteenth century because of their unique foundations for the Christian nurture of their members. Albert Outler quotes Wesley as saying, “Converts without nurture are like stillborn babies. Follow the blow, never encourage the devil by snatching souls from him that you cannot nurture.” To follow up on the initial conversion experience would be membership in a ”class” or “band.” <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Unique to Wesley’s “method” was a combination of several overlapping meeting styles to organize a ladder of personal spiritual growth. Any committed Christian, no matter their level of maturity in the faith, intelligence level, or background could ascend the ladder to spiritual maturity if committed to the method. The stages or steps of Wesley’s ladder of discipleship were small interactive gatherings of participants within the models of: “the societies, “class meetings” “bands,” “select bands,” “penitent bands.” Each gathering was designed to achieve specific growth goals, and each gathering had its own meticulously defined roles, and methods in order to achieve those goals. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Many historians have called the Wesley brothers, John and Charles, organizational geniuses, but why? “Historians often say that the secret of the Methodist movement was its small groups.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a> In the eighteenth century the Wesley’s were exceptionally fruitful at working within the oral tradition of a working class, semi-illiterate civilization. There weren’t any handbooks for small group or class leaders at the time. The church provided the context for the ministry structure. “A connection was to be made between the order of salvation and the ministry structures of Methodism. The church was to cover it all- birth, life, and death. The church has the opportunity and responsibility to mediate these structures.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a> To achieve the mission of the church Wesley designed a particular model for discipleship. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> “Wesley’s originality appears in four major areas: his openness to offer the gospel to all; his immense organizational skills; laced with a touch of pragmatism; his model of discipleship; and his utilization of the laity, both men and women.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[7]</span></span></span></a> Through his insights and gifts Wesley took the ailing structure of the Anglican religious societies and rejuvenated them, giving them a focus and goal through the structural means of fulfilling his program for effective evangelism and discipleship. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Methodism began as an organization within the Church of England. Societies already existed in England, started by Anthony Horneck in the mid seventeenth century, “the religious societies were also small groups of laity who represent an almost spontaneous fusion of moralism and devotionalism, with a zeal for the promotion of ‘real holiness of heart and life.’”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[8]</span></span></span></a> Societies were the group that included all Methodists in a given area. The term “society” is much like the term “congregation.” The society included all of the official members and also followers or “seekers” who attended other functions led by the group. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The Methodist society was the centerpiece of group identification. As the society would relate to the other groups/models for discipleship within the Methodist structure, the society was the center of all other activities. The society was the umbrella group of Methodism where all of the other groups came under its supervision. The primary function was to be an educational channel where the beliefs of Methodism were taught, through: lectures, preaching, public reading, hymn singing, and exhorting. The audiences were often in excess of fifty or more participants arranged in rows, and separated by gender. This model did not allow for personal response or feedback. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Wesley commented in the <i>Rules of the United Societies</i> that, “Such a society is no other than a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their own salvation.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[9]</span></span></span></a> Societies did not hold meetings that would come in conflict with the Anglican worship schedule as to not bring about competition or opposition. This careful scheduling demonstrates Methodism’s submission and loyalty to the Church of England. “The Methodist Society at Oxford where both John and his brother Charles studied was established in High Church mold with frequent observance of the Lord’s Supper and reading of prayers. But nowhere in pre-Aldersgate days did Wesley carry his High Church zeal so far as when he was in the American colonies.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[10]</span></span></span></a> <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The society became a type of local congregation that met in chapels, halls, and homes of those who Wesley formed into small groups as a ministry beyond his preaching. In Methodism to be apart of the church was to be apart of a “society.” To be in a society the only requirement was to have a desire to flee the wrath to come. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The society was subdivided into classes of about twelve persons. Every member of the society was expected to participate in a class regularly or they would be expelled from the society. In the class men and women, rich and poor, the educated and the uneducated met together. At first classes met in homes, stores, schoolrooms, anywhere they could all meet together. When Methodist chapels became more prevalent the classes would meet in small rooms connected to the chapels. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Members of the classes met weekly to give an account of the state of their souls (personal spiritual growth), but had to do so within the confines of the rules and procedures Wesley had carefully developed. The class began with a hymn, then a leader would begin the meeting by reporting on their walk with God the previous week, and then others would follow suit. The testimonies usually consisted of honest and open communication within an atmosphere of love and concern for one another. The class would close in prayer and a song. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> A great deal of the success of the class system had to do with the leadership. Here are a few key principles as established by Wesley: The leaders were appointed. In the bands the leaders were elected by the group, but not in the classes. The majority of these lay leaders were women. Selection of leadership was based on moral and spiritual character, as well as common sense. In the classes, there was also plural leadership, that is, more than one leader. Spiritual oversight was shared. Groups were not started unless there was leadership to manage the group.<o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The goal of the classes was personal holiness and nurture, not doctrinal issues however; Methodist doctrines, sermons and practices could be explained. The class meeting proved to be such an effective tool for personal spiritual growth that it became the essential element within the Methodist movement, the mode of transformation where the Wesley’s messages could be internalized. When the Methodist revival movement came to America the success of the Sunday school absorbed the energy and life of the class meeting forcing it into the background. In todays context the class meeting is best expressed as our Sunday school classes, and small group Bible studies. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The bands were smaller same-gender groups of no more than six people who were committed to personal holiness and holding one another accountable in their goals. “Bands” came from the idea of the bands around a barrel. The point is for the church to provide the structure for grace to be mediated to the people. Wesley felt that the bands were the Methodists best attempt at mirroring the New Testament Church. Wesley D. Tracy (footnote 2 above) records five (of the eleven) questions asked to those interested in joining a band: “1. Have you the forgiveness of sins and peace with God through our Lord Jesus Christ? 2. Have you the witness of God’s spirit with your spirit that you are a child of God? 3. Has no sin, inward or outward, dominion over you? 4. Do you desire to be told all your faults, and that plain and home? 5. Is it your desire and design to be, on this and all other occasions, entirely open so as to speak everything that is in your heart without exception, without disguise, and without reserve? <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Wesley also wrote questions for the bands, theses are paraphrased for modern language: 1. What spiritual failures have you experienced since our last meeting? What known sins, if any, have you committed? 2. What temptations have you battled with this week? Where do you feel most vulnerable and weak, presently? 3. What temptations have you been delivered from this past week? Please share how you were victorious. 4. Has the Lord revealed to you any sinful attitudes, motivations, or lifestyle that you would like for us to join with you in discernment? 5. Is there any spiritual concern that you hat you have never been able to talk about with others or God? Wesley D. Tracy (footnote 2 above) claims that the revival and camp meeting emphasis in America diminished the bands in the nineteenth century. The Sunday schools became the purveyor of almost all of Christian nurture. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Michael Henderson brings up an old adage that, “the societies aimed for the head, the class meeting for the hands, and the band for the heart.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn11" name="_ftnref11" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[11]</span></span></span></a> Henderson also states that although the class meetings were the most beneficial instructional models within Methodism, the band was John Wesley’s favorite. It never attained the favoritism Wesley had hoped for with others. The bands did however; function as a vital ministry within the society during his lifetime. The band was the earliest mode of Methodism, from which other ministries were birthed. For Wesley the band was to function as the place for close conversation and soul-searching, and as always with the goal of spreading scriptural holiness throughout the land. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The penitent bands, or “the backslider’s band” was a group within Wesley’s model for discipleship designed specifically for those who couldn’t overcome particular sins. Michael Henderson claims that is was for those who “lacked the willpower or personal discipline to live up to the behavioral demands of the class meeting but still had a desire to overcome their personal problems.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn12" name="_ftnref12" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[12]</span></span></span></a> This group would meet on Saturday nights; one could surmise this was to keep them from their destructive routines. In today’s context the penitent bands would be similar to Alcoholics Anonymous. The aim of the penitent band was to heal and build up its members to the mainstream of society again. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The actual format of the penitent bands is all but lost to the modern Methodist. Henderson’s research does give us Wesley’s vision of the penitent band as follows: “And yet while most of these who were thus intimately joined together, went on daily from faith to faith; some fell from the faith, either all at once, by falling into known, willful sin; or gradually, and almost insensibly, by giving way in what they called little things; by sins of omission, by yielding to heart-sins, or by not watching unto prayer. The exhortations and prayers used among the believers did no longer profit these. They wanted advice and instructions suited to their case; which as soon as I observed, I separated them from the rest, and desired them to meet me apart on Saturday evenings,” (125). <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> The Select Society was also a small group but only established for the benefit of leaders within the Methodist movement. The determined and committed were the only ones invited. Unlike the other models the Select Society had no rules, no defined agenda, and no particular leader. Concerns of the leadership team could be discussed. Wesley’s initial goal was to help lead this group to perfection, to grow in love for one another, to improve on leadership skills, and to vent as needed. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Aside from the society, class, and band models Wesley encouraged other means of discipleship for holiness and moving from grace to grace. Family religion, twin souls, and the service of spiritual fathers and nursing mothers were other models. In the family Wesley recommended family worship and study twice a day, in the morning and the evening. As the week moved on Thursdays were to be used for one-on-one, parent-to-child teaching. Saturdays were used to debrief on the weeks learning. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Wesley even provided written material to aid families in their filial faith, he provided: <i>A Collection of Prayers for Families, Prayers and Devotions for Every Day of the Week, Prayers for Children, Lessons for Children (included 200 Bible Studies), and instruction for Children (included 58 lessons to assist in the Christian walk). </i>Wesley insisted that at the end of each family study that the parent lay their hand on the child’s head and pronounce a blessing in Jesus’ name. <i> </i> <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Twin Souls is a model found through the reading and study of Wesley’s letters. Within Wesley’s letters one-to-one spiritual guidance is gleaned as an important concept to Wesley. Wesley introduced Twin Souls for the means of mutual spiritual direction. The principle that Wesley found at work within Twin Souls is that our Lord has blessed us with each other in relationship that we may strengthen each others hand in Him. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> “Spiritual Fathers” and Nursing Mothers,” were terms Wesley used for faith mentors. Many times Wesley would connect a new convert or downtrodden soul to the care of a mature saint. Wesley Tracey calls these mentors “God’s Ushers” who would offer whatever guidance they could. Wesley would often offer additional guidance. Faith mentoring may be the great hope for winning and nurturing souls within our postmodern context. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Mildred Wyncoop claims that Wesley was a mentor and that we should take note of the definition of “mentor” and find ways of imitation in our personal ministries. “A mentor is a guide and critic. His task is to introduce his charge to sources of information; to prevent the student from drifting into unfruitful, erroneous byways; and encourage him to exploit is own potential as he learns to master his field. A mentor is satisfied when his student outpaces him.”<a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftn13" name="_ftnref13" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[13]</span></span></span></a> The mentor is to tap the resources of creativity and personal fulfillment in their student. He or she is a transformer opening doors to transformation and freedom. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> In today’s culture a recommitment to the small group models to include faith mentoring appear to be promising methods for conversion both within and outside the church. This would mean that we commit more time with fewer people and teach the faith through counsel, coaching, mentoring, and modeling. However, in order to fulfill such a high calling and privilege one must be guided by the Spirit of God, established in prayer and the Word of God, known for holiness of life, patient, able to listen, and understanding. The big idea is to impart the righteousness of Christ through unconditional love to lost and hurting people toward the goal of transformation. <o:p></o:p></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"> Wesley Tracey reminds his readers that, “Wesleyan Spirituality isn’t made for monks, hermits, or ascetics” (p. 333, footnote 2). Wesley’s method for discipleship was to avoid such spiritual systems. The church is to be a community of disciples who make disciples. We accomplish this mission through faithful worship, nurture, face-to-face study groups, fellowship, soul friends, faith mentors, and service. <o:p></o:p></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[1]</span></span></span></span></a><span style="font-size: 11pt;"> Class notes Jan.7<sup>th</sup> 2013, J-Term, ppt. one <i>‘History of Methodism’ </i><o:p></o:p></span></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[2]</span></span></span></span></a><span style="font-size: 11pt;"> Tracy D. Wesley. “Spiritual Direction in the Wesleyan Holiness Movement.” <i>Journal of Psychology and Theology 2002.</i> Vol. 30, No. 4, 323-335. Rosemead School of Psychology. P. 324. Accessed 1/14/13. ebscohost.com.ezproxy.asburyseminary.edu</span><i><span style="font-size: 10pt;"></span></i><o:p></o:p></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[3]</span></span></span></span></a><span style="font-size: 11pt;"> Clapper, Gregory. “Making Disciples in community,” <i>The Wesleyan Paradigm for Renewal</i> Chilcote, Paul. Nashville, Abingdon Press, 2002. Pg.111. <i> </i> <o:p></o:p></span></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[4]</span></span></span></span></a><span style="font-size: 11pt;"> Outler, Albert. “Pastoral Care in the Wesleyan Spirit.” <i>Perkins Journal. </i>Vol. 25<i> </i>No. 1 fall 1971, p 4-11. Accessed 1/14/13 ATLA Religious Database, ebscohost.com.ezproxy.asburyseminary.edu<o:p></o:p></span></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[5]</span></span></span></span></a><span style="font-size: 11pt;"> Albin, Tom. “Finding God in Small Groups.” <i>Christianity Today, Aug2003, Vol. 47 Issue 8, p42, 3p. </i>Accessed 1/15/13 ATLA Religious Database, http://ehis.ebscohost.com.ezproxy.asburyseminary.edu</span><span style="font-size: 10pt;"> <i> <o:p></o:p></i></span></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[6]</span></span></span></span></a><span style="font-size: 11pt;"> Harper, Steve. Class notes. <i>DO 690 John Wesley’s Theology for Today, Ecclesial Theology II. Church provides us with a context, A. Ministry Structure. </i>2009. <i> <o:p></o:p></i></span></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[7]</span></span></span></span></a><span style="font-size: 11pt;"> Hunsicker, David. <i>Wesleyan Theological Journal</i>, “John Wesley: Father of Today’s Small Group Concept.” 31 No. 1 spring 1996, p 203. Accessed 1/15/13 ATLA Religious Database, http://ehis.ebscohost.com.ezproxy.asburyseminary.edu<o:p></o:p></span></p></div><div id="ftn8"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[8]</span></span></span></span></a><span style="font-size: 11pt;"> Heitzenrater, P. Richard. <i>Wesley and the People Called Methodist. </i>p.21. Nashville: Abingdon Press, 1995</span><span style="font-size: 10pt;"><o:p></o:p></span></p></div><div id="ftn9"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[9]</span></span></span></span></a><span style="font-size: 11pt;"> Henderson, D. Michael. A <i>Model for Making Disciples. </i>P.84.<i> </i>Nappanee, Francis Asbury Press, 1997.<i><o:p></o:p></i></span></p></div><div id="ftn10"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[10]</span></span></span></span></a><span style="font-size: 11pt;"> Beals, Duane. <i>Wesleyan Theological Journal. “</i>John Wesley’s Concept of the Church.” <i>9 spring 1974, p 28-37. </i>Accessed 1/15/13 ATLA Religious Database, http://ehis.ebscohost.com.ezproxy.asburyseminary.edu<o:p></o:p></span></p></div><div id="ftn11"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref11" name="_ftn11" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[11]</span></span></span></span></a><span style="font-size: 11pt;"> Henderson, D. Michael. A <i>Model for Making Disciples. </i>P.112<i> </i>Nappanee, Francis Asbury Press, 1997.<o:p></o:p></span></p></div><div id="ftn12"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref12" name="_ftn12" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[12]</span></span></span></span></a><span style="font-size: 11pt;"> Henderson, D. Michael. A <i>Model for Making Disciples. </i>P.125<i> </i>Nappanee, Francis Asbury Press, 1997.<o:p></o:p></span></p><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn13"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://267797A0-7204-4CB9-A072-E405CF32CB48#_ftnref13" name="_ftn13" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt;">[13]</span></span></span></span></a><span style="font-size: 11pt;"> Wyncoop, Mildred. “Wesleyan Theological Journal.” <i>John Wesley Mentor or Guru? </i>10 spring 1975, p 5-14. Accessed 1/18/13 ATLA Religious Database, www.ebscohost.com.ezproxy.asburyseminary.edu<o:p></o:p></span></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-20873419233859749252022-05-27T07:42:00.000-07:002022-05-27T07:42:17.620-07:00Public Issue: Gun Control<p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><u><span style="font-family: "Times New Roman", serif;">Public Issue: Gun Control<o:p></o:p></span></u></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"> </span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"><br /></span></p><p class="MsoNormal" style="line-height: 32px; margin: 0in;"><span style="font-family: Times New Roman, serif;"> I had to write a paper in seminary for a course on Public Theology: Engaging the World. Below is my argument </span><span style="font-family: "Times New Roman", serif;">that Christian theologians have a word to speak in the arena for gun control debate. I demonstrate that Christians do have a word to speak and it is established that the word be spoken publicly. Every individual Christian is a public theologian who actively proclaims with their life and words the gospel of Jesus Christ that has the power to transform individuals and societies.</span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> “Guns don’t kill people, people kill people.” “Doesn’t more guns equal more crime?” “When guns are outlawed only outlaws will have guns.” “Control humans, and you control guns.” “It’s not a gun control problem; it’s a cultural control problem.” These are only a small sample of popular responses to the issue of gun control in North America today. Gun control is an issue that most Americans have been exposed to, and most have an opinion on. The rhetoric on both sides of the debate is heated and consistent. In this paper I will posit the question, “Shouldn’t a Christian theological position be permitted in the arena for this public debate?” <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Almost all human societies have had some sort of religion and governing framework. Each is a deeply ingrained body of human existence. “As a result of the enduring presence of and power of both the church and the state in all human societies, one of the perpetual issues with which all societies must struggle is how these two vital spheres of human endeavor should relate to each other.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn1" name="_ftnref1" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The second amendment of the U.S. Constitution is the most often sited source of rhetoric for the debate and it states, “A well regulated militia, being necessary to the security of a free state, the right of the people to keep and bear arms, shall not be infringed.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn2" name="_ftnref2" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> The fight over the second Amendment to the Constitution and the bearing it has upon society is everywhere and being made available daily by all sources of media. There are many giving voice to this public debate, government agencies, the NRA (Nation Rifle Association), and individuals. Most claim that the argument isn’t over gun control but essentially one over individual liberty, states rights, and the role of federal government. Many gun control advocates will point to the 2<sup>nd</sup> Amendment as not guaranteeing the individual right to bear arms but that of the state for protection against federal and foreign invasion. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Those pushing against gun control essentially argue that any laws against the right to bear arms and protect oneself is unconstitutional and should be stopped. America was founded on the people of this country owning guns and protecting what they considered right. Americans are slowly having their rights removed because some people would rather feel safe than have true freedom. America is best with a limited government. Which constitutional right will be taken away next? If the government takes away “our” guns then only criminals and law enforcement will have guns, and there isn’t enough law enforcement to protect everyone. Therefore, gun control is bad. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The NRA offers an effective message mobilizing grassroots supporters and efforts through local laws and Supreme Court decisions to keep ease of access to guns available to the American public. “To achieve it goals the gun lobby uses its significant financial resources to influence legislators and couches its public message in American values such as personal freedom, patriotism, religious faith and family.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn3" name="_ftnref3" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> In an article for Patheos,<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn4" name="_ftnref4" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> Dr. Ben Witherington a seminary professor and biblical scholar had the NRA in his sights when he challenged them to make five meaningful adjustments that would, according to him would strengthen gun control. In a response the NRA’s comments were: “Dr. W3, I think people would take you more seriously if you stuck to topics you were informed about. Sincerely.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn5" name="_ftnref5" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a> Why shouldn’t a theologian, (and I assume all Christians to be theologians to some degree or another) have the right to an opinion as it relates to the issue of gun control in the public sphere? Shouldn’t the arena for this public debate be structured in such a way as to allow theological rhetoric? <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> “Theology, (from the Latin <i>theologia</i>, which comes from two crucial Greek root words: theos, God, and <i>logos, </i>discourse, language, study), is reasoned discourse about God gained either by rational reflection or by response to God’s self-disclosure in history. The essential purpose is to study and bring into a fitting, consistent expression the Christian faith<b>.</b> Christian theology is the orderly exposition of Christian teaching. It sets forth the understanding of God that is made known in Jesus Christ. It seeks to provide a coherent reflection on the living God as understood in the community whose life is “in Christ.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn6" name="_ftnref6" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Due to the increasing violence our society is experiencing, the church has a word to the spiritual concern as well as public responsibility regarding effective gun control and regulations. The time is fitting for reasonable Christians to bring to bear the teachings of God made known in Jesus Christ as part of any debates over gun control. James Krauss-Jackson claims, “Gun violence is of deep, valid concern to the community of faith whose members are called to a vision of the ‘peaceable kingdom,’ or ‘New Jerusalem’- a society where God’s justice prevails, where reconciliation replaces acted-out anger, where a welcoming hand and a turned cheek replace retaliation, where love of enemies is as important as love of neighbor.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn7" name="_ftnref7" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[7]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The church has a message for the world. But the messengers must be indwelt by God’s Spirit and informed on the subject at hand. The public policy of the Presbyterian Church (U.S.A) declare that handguns have, ‘have no social purpose.’ The Bureau of alcohol, Tobacco, and Firearms estimates that the United States has 90 million handguns, with 3.5 million added annually. Since the 1960s the denomination has consistently asked for their strict control. James Atwood a Presbyterian Pastor claims that, “God calls each Christian to help build safe communities. To do so we must first educate ourselves about the problems of gun violence. Once we grasp its all-pervasive threat, we must wherever possible enter into dialog with gun owners and those who promote gun safety, so that we can build a safer and saner America.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn8" name="_ftnref8" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[8]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The United Methodist Church offers this statement, “We believe in the right and duty of persons to work for the glory of God and the good of themselves and others and in the protection of their welfare in so doing; in the rights to property as a trust from God, collective bargaining, and responsible consumption; and in the elimination of economic and social distress. We dedicate ourselves to peace throughout the world, to the rule of justice and law among nations, and to individual freedom for all people of the world. We believe in the present and final triumph of God’s Word in human affairs and gladly accept our commission to manifest the life of the gospel in the world. Amen.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn9" name="_ftnref9" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[9]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Mary Ann Walsh, the director of media for the U.S. Conference of Catholic Bishops, recently commented that Gun control is a pro-life issue. “The church’s pro-life stand against abortion is undisputed. So is its pro-life stand in opposition to the death penalty. And in the most recent and all to common threat to human life, the church opposes the growing preponderance of lethal weapons on the streets. It stands as another important pro-life position. More than ever, the church and all people of good will must work together to confront the pervasive culture of violence and instead build a culture that values life, peace, and the inherent dignity of all.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn10" name="_ftnref10" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[10]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The church in North America is facing crises. The social role the church once played is gone. No particular church affiliation will be protected from the issues now causing deep skepticism and anxiety in churches now removed from positions of prior cultural influence. “The distress caused by this radical change in social role and cultural value manifests itself in various ways: a lack of focus, in the midst of a proliferation of church programs, loss of meaning in the work of clergy and laity alike, and an uneasiness that our faith does not really fit in the world we where we live. All these contribute to a dis-ease in our congregations.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn11" name="_ftnref11" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[11]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The church must admit that things have changed, humble herself, and follow God into the world offering a faithful response to the Gospel in every context the church finds itself, including the public sphere. This call to action is more than claiming a lost privileged position in society. Our culture has a need, moral and spiritual, and the church has the needed response. “It will mean learning to be a church that by its nature lives always between gospel and culture, recognizing, on the one hand, the cultural dynamics that shape us as well as everyone else in this society, and on the other hand, hearing the gospel that calls us to know and value and intend things in a very different way.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn12" name="_ftnref12" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[12]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> There may not exist one single method for the church to adopt to speak to the issue of gun control but she must be allowed to speak and be prepared to do so as necessary. Ron Sider offers some basic goals of public theology: “to wholeheartedly submit our politics to the Lordship of Christ; to be uncompromisingly biblical; to be factually correct; to establish a comprehensive framework that helps us make consistent faithful and effective political decisions about very concrete questions.”<a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftn13" name="_ftnref13" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[13]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> As I set out in the beginning of this paper I have posited that Christian theologians should have a word to speak in the arena for gun control debate. As I have demonstrated Christians do have a word to speak and it is established that the word be spoken publicly. The answer may best lie in every individual Christian becoming a public theologian who actively proclaims with their life and words the gospel of Jesus Christ that has the power to transform individuals and societies.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> <o:p></o:p></span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref1" name="_ftn1" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Monsma, Stephen & Soper, Christopher. <i>The Challenge of Pluralism </i>(Lanham; Rowman & Littlefield Publisher Inc. 2009) P.1 <o:p></o:p></span></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref2" name="_ftn2" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Congressional Research Service, <i>Second Amendment, </i>Legal Information Institute. </span><a href="http://www.law.cornell.edu/constitution/second_amendment" style="color: purple;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;">www.law.cornell.edu/constitution/second_amendment</span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;">. Accessed 04/15/2013<o:p></o:p></span></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref3" name="_ftn3" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Boyd, Drick. “Mobilizing for gun control: Limited Access” <i>Christian Century</i>, 128 no 15 Jul 26 2011, PP. 10-11. ATLA Religion Database, accessed 04/15/2013. <o:p></o:p></span></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref4" name="_ftn4" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Witherington, Ben. <i>“The Aurora Debacle.” </i>Patheos.com,<i> </i>July 12<sup>th</sup> 2012. Accessed 04/10/13 <o:p></o:p></span></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref5" name="_ftn5" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Mcginniss, Mark. “Theologians and Gun Control.” Outsidemydoor.com. Aug. 9<sup>th</sup> 2012. Accessed 4/10/13. <o:p></o:p></span></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref6" name="_ftn6" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Oden, Thomas. <i>Systematic Theology Vol.1 ‘The Living God’ </i>(Peabody, Hendrickson Pub. 2006) P.5 <o:p></o:p></span></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref7" name="_ftn7" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[7]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Krauss-Jackson, James. Source: <i>The New Jerusalem and Gun Control, </i>Church & Society, 87 no 5 My-Je 1997, p. 47-49. Article ATLA Religion Database. Accessed 04/15/2013<o:p></o:p></span></p></div><div id="ftn8"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref8" name="_ftn8" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[8]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Atwood, James E. “Gun Control: Wrestling with the Principalities and the Powers.” <i>Church and Society. </i>87 no. 4 Mar-Ap. 1997, P.74-81. ATLA Religion Database Accessed 04/16/13 <o:p></o:p></span></p></div><div id="ftn9"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref9" name="_ftn9" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[9]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> <i>The Book of Discipline of the United Methodist Church, </i>¶ 166 Portion of ‘Our Social Creed’<i> </i>(Nashville: The UM Pub. House 2012) P.141<o:p></o:p></span></p></div><div id="ftn10"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref10" name="_ftn10" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[10]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Lefebvre, Elizabeth. “Gun control: A pro-life issue” <i>U.S. Catholic. </i>Blog. </span><a href="http://www.uscatholic.org/" style="color: purple;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;">www.uscatholic.org</span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;">. accessed 04/16/13<o:p></o:p></span></p></div><div id="ftn11"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref11" name="_ftn11" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[11]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Hunsberger, George. & Van Gelder, Craig, <i>The Church Between Gospel and Culture </i>(Grand Rapids; Eerdmans 1996) P. xiii<o:p></o:p></span></p></div><div id="ftn12"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref12" name="_ftn12" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[12]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid. p. xvii<o:p></o:p></span></p></div><div id="ftn13"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://C073889A-4CE6-48A9-A50F-28F515544293#_ftnref13" name="_ftn13" style="color: purple;" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[13]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Edgar, Brian. “Reflections on Evangelical Public Theology.” <i>Evangelical Public Theology, </i>Part 4 on “evangelical Method.” </span><o:p></o:p></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-25987567037153318112022-02-09T11:52:00.001-08:002022-02-09T11:53:10.882-08:00<p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><b><span style="font-family: "Times New Roman", serif;">What means do you use to maintain Sabbath, spiritual disciplines, and care of mind- body-spirit? <o:p></o:p></span></b></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I have grown to appreciate the routines of Sabbath, spiritual disciplines, and care of mind-body-spirit. I set growth goals each year that focus on these gifts. I take a day off each week and try to spend as much time as possible with my family over the weekends. I enjoy a few personal pleasures, and have grown to value time with my family, and my own personal and spiritual health. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> When I first arrive at a Church, I meet with Staff parish and part of this conversation centers on the necessity of Sabbath, spiritual disciplines, and care of mind-body-spirit. I love being a pastor and take the responsibility serious but personal boundaries and family are very important to me. I have a scheduled a day off each week where I do no church work. During my day off I enjoy doing things that provide me with rest and personal pleasure: I enjoy going to the movies, sitting in a bookstore with a latte reading random books and magazines while listening to music in my headphones. Depending on the time of year I may go hiking, hunting or fishing. I have grown to protect this day, as I learned early on it’s very easy to take a call, accept another meeting, or assignment on this day. I recently began walking/jogging around my neighborhood regularly.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I have an insatiable thirst for reading and studying the scriptures. Admittedly, there are weeks where this thirst is met with only a sip from the faucet. I can’t always commit the time I desire so I set aside every morning to read devotionally and pray while seeking to apply the lessons to my life. I also practice the other instituted means of grace: Holy Communion, Fasting, and Christian fellowship. I receive Holy Communion each month with my church family. I practice fasting but could grow in this discipline. I meet monthly with other clergy. Annually, I retreat for spiritual nourishment and rest either on a trip, (most recently to Israel), to a conference, or retreat center. I pray continuously, but there are days where I walk into the sanctuary alone to pray at the altar, this began as a desire for it to be a weekly practice, but I have struggled to keep it routine. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I enjoy spending time with my family. Most evenings we sit together on the back porch and reflect on the day and share time in one another’s presence while cooking and relaxing. We also take a family vacation each summer; we usually spend a week at the beach or my wife’s family’s lake house back home. On the weekends we enjoy shopping, eating out, and exploring the town together. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The channels of God’s grace are converting and confirming me. I understand that growth in God’s grace is neither accidental nor automatic; one doesn’t stumble into Christian maturity. I have allowed this process to bend and shape me and remain open and committed to the work of God in my life. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"><br /></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;">His Peace</span></p>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-58354411251579606982021-08-20T07:56:00.002-07:002021-08-20T07:58:27.188-07:00<p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;"><b><i><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"> </span></i></b></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;"><b><i><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"></span></i></b></p><div class="separator" style="clear: both; text-align: center;"><b><i><a href="https://1.bp.blogspot.com/-ZbHPCrUUp9M/YR_CmBlv2jI/AAAAAAAAAsw/yHOngWItFOsw9j9tpoPwPSRb79tIyhJcwCLcBGAsYHQ/s2000/wet-mopping.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1123" data-original-width="2000" height="180" src="https://1.bp.blogspot.com/-ZbHPCrUUp9M/YR_CmBlv2jI/AAAAAAAAAsw/yHOngWItFOsw9j9tpoPwPSRb79tIyhJcwCLcBGAsYHQ/s320/wet-mopping.jpg" width="320" /></a></i></b></div><b><i><br /></i></b><p></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;"><b><i><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"> Servant leadership</span></i></b><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"> is an act of love where one denies themselves of comfort and surrenders the illusion of control by becoming present to others while taking on the nature of a servant. As opposed to the common leader-first hierarchical model prevalent in our world, “The servant leader is servant-first. It begins with the natural feeling that one wants to serve, to serve first …servants first make sure that other people’s highest priority needs are being served.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[1]</span></span></span></a> Michael Slaughter defines servant leadership as, “Bringing refreshment, restoration, redemption, and empowerment to other people for the purpose of God.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[2]</span></span></span></a> At its basic level servant leadership says: “When the toilet overflows we can all grab a mop,” (Smith).<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;"><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"> Servant leadership is a spiritual matter, and the spiritually led Christian leader is called to a markedly different style of leadership. This is a foreign model in a sin-saturated power-hungry world where extrinsic rewards are the most sought after. Janet Hagberg asserts that “people who aspire to be leaders need to be more concerned with internal or inner power than they are with external or outer power.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[3]</span></span></span></a> David Chronic describes this human condition as, “</span><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;">Apart from Christ, we all are “slaves to sin” and tend to serve our own interests (John 8:34; Rom. 6). So, it is not simply a question of becoming a servant. We are already serving something. The question is, “What do we serve?” Paul exhorts us to “do nothing out of selfish ambition” and to “not look to our own interests” (Phil. 2:3-4). We are called to have the same mentality as Jesus. It is a move from our self-centered way of serving to God’s way of serving.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[4]</span></span></span></a> Serving God’s way reveals our tendency </span><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;">to serve our own needs and to waiver in our service of others. Maybe we fear alienation, or the anxiousness of the world. We must humbly arrive at a place in our leadership where we ask God to relieve our guilt and shame, and to give us the freedom to serve others from the motivation of love. Often, the temptation is to take pride in our work and to exaggerate our own achievements, but we acknowledge that these are the work of God’s grace in and through us. A great way to test the motivation behind your service and to determine whether you are sincerely fulfilling the role of a servant leader Rick Warren offers, “The true measure of your servant hood is what you do when you’re treated like a servant.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[5]</span></span></span></a> Ouch. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;"><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"> The opening account of Genesis reveals that God seeks unity and wholeness within His creation. From the beginning of creation, God reveals the very nature of God’s self as servant. Other Biblical principles reveal that service is indiscriminate (Luke 22:24-40), and authority is to be wielded compassionately for the sake of the community as a demonstration of love. Jesus serves with His everyday experiences, not just washing the disciple’s feet. Servant leaders pass the credit around, (John 13). Biblical texts also reveal leaders as humble servants who remember that people always take precedence over rules (Luke 14:7-14). In community, like mindedness is a must allowing everyone to share in the ministry of compassion (Phil.2:1-4). In sharing this vision as to the community, Dave Odom says, “A vision has to be translated into a set of activities that become habits,”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[6]</span></span></span></a> and illustrates this with the Biblical example of Paul’s exhortation to the Christians in Rome, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God (Romans12:2). Knowing God’s vision, it’s our task to translate it into the culture where we live. “The Christian leader views the world through the lens of who God is, where God is, what God is doing, and what God invites and calls us to.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[7]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;"><span style="font-family: "Times New Roman", serif; font-size: 12pt; line-height: 32px;"> The paradox is when considering “leader,” we think up, power to help the people down below. Servant, you think down, Jesus on His knees washing the feet of His disciples. The servant role is important for groups. Servant leaders focus more on those in the group than on the ones at the top. “Servants aren’t on a power trip; you’re always a servant and sometimes a servant leader.”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[8]</span></span></span></a> Once we’ve confessed our love to Jesus, “Jesus sends us out to be shepherds, and Jesus promises a life in which we increasingly have to stretch out our hand and be led to places where we would rather not go. He asks us to move from concern for relevance to a life of prayer, from worries about popularity to communal and mutual ministry, and from a leadership built on power to a leadership in which we critically discern where God is leading us and our people,”<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[9]</span></span></span></a> this is downward thinking, a life of downward mobility- the vision of maturity. The life that succumbs to relevance seeks to be the center of attention and is characterized by Stage 3.<a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[10]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; font-size: 11pt; line-height: 16.866666793823242px; margin: 0in 0in 10pt;"><o:p> </o:p></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[1]</span></span></span></a> Greenleaf, R. (1970). <i>Servant-Leadership</i>. Retrieved October 2011, from www.12manage.com.<o:p></o:p></p><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[2]</span></span></span></a> Class notes 9/23<o:p></o:p></p><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[3]</span></span></span></a> Hagberg, J. O. (2003). <i>Real Power. p.xx.</i> Salem: Sheffield Publishing Company.<o:p></o:p></p><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn4"><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref4" name="_ftn4" title=""></a><span style="font-size: 10pt;"> </span></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[4]</span></span></span></span><span style="font-size: 10pt;"> </span><span style="font-size: 10pt;">Chronic, D. (n.d.). The Servant Nature of God. Retrieved September 2011, from Qideas.<o:p></o:p></span></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><span style="font-size: 10pt;"> </span></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><span style="font-size: 10pt;"> </span></p></div><div id="ftn5"><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; vertical-align: baseline;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px; vertical-align: baseline;">[5]</span></span></span></span></a><span style="font-size: 10pt;"> Warren, R. Class Notes taken on September, 6th from a lecture by Daryl Smith<o:p></o:p></span></p></div><div id="ftn6"><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; vertical-align: baseline;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px; vertical-align: baseline;">[6]</span></span></span></span></a><span style="font-size: 10pt;"> </span><span style="font-size: 10pt;">Odom, D. (2011). Habits are Keys to Transformative Leadership. Faith and Leadership , 3.<o:p></o:p></span></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[7]</span></span></span></a> Warner, K. L. (2011). <i>Grace to Lead.</i> p. 32. Nashville: Good News Publishers.<o:p></o:p></p><p class="MsoFootnoteText" style="font-family: Calibri, sans-serif; font-size: 10pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn8"><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt; line-height: 16.866666793823242px;">[8]</span></span></span></a> Smith, D. (2011, September 13th). Class Notes. Orlando, Fl.<o:p></o:p></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn9"><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt; line-height: 16.866666793823242px;">[9]</span></span></span></a> Nouwen, H. J. (1989). <i>In the Name of Jesus.</i> pp. 92-93. Crossroad Publishing Company.<o:p></o:p></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><o:p> </o:p></p></div><div id="ftn10"><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><a href="applewebdata://742E20D1-9857-42C5-AE2A-1ED2AC1AEABC#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt; line-height: 16.866666793823242px;">[10]</span></span></span></a> Hagberg, J. (n.d.). <i>Spiritual Life Inventory SLI.</i> Retrieved September 2011, from janethagberg.com: www.janethagberg.com<o:p></o:p></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><o:p> </o:p></p><p class="MsoNoSpacing" style="font-family: Calibri, sans-serif; font-size: 11pt; margin: 0in;"><o:p> </o:p></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-72411702276269819172021-06-04T07:48:00.002-07:002021-06-04T08:04:11.892-07:00Causes of Divorce- What happened to 'Till Death Do Us Part'<p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"><br /></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;"><br /></span></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-uUQJPzpSZdA/YLpA0uDpy9I/AAAAAAAAAqs/K6FgNChD0L8bXEdUswxt9oD-4pkqRwuQACLcBGAsYHQ/s429/divorce.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="429" data-original-width="410" height="320" src="https://1.bp.blogspot.com/-uUQJPzpSZdA/YLpA0uDpy9I/AAAAAAAAAqs/K6FgNChD0L8bXEdUswxt9oD-4pkqRwuQACLcBGAsYHQ/s320/divorce.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><p></p><p align="center" class="MsoNormal" style="font-family: Cambria, serif; margin: 0in; text-align: center;"><span style="font-family: "Times New Roman", serif;">Causes of Divorce- What happened to ‘till death do us part?’<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> All marriages encounter problems. Living together through the thick and thin of daily life, spouses will inevitably face struggles and stressors along the way. Divorce is a tragic element of everyday life. What happened to ‘till death do us part?’ What causes this tragic reality?<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> As a significant percentage of marriages in the Western world end in divorce many opt out of marriage all together and settle for cohabiting. Many want their marriage to be “until death do us part” but maintain deep fears that they may end up a statistic. Then others influenced by a culture of what R. Paul Stevens calls, “throwaway relationships”<a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> enter marriage with an “emotional loophole” believing unconsciously that if the marriage doesn’t work out there’s always divorce as an option. Instead of being a lifelong covenant, marriage today is seen as essentially a contract for the mutual satisfying of needs. “So long as we both shall live, has become so long as we both shall love.”<a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> What causes this? Why do so many marriages dissolve? What is behind petitions for divorce? <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Clark Ellzey<a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> claims that the stated causes are seldom the real causes. Real causes range from children, to finances, sexual incompatibility, to religious affiliation. The stated causes—the grounds for divorce are “cruelty, incompatibility, adultery, desertion, drunkenness, and nonsupport.” Ellzey highlights that these terms carry variable meanings; there would seem to be no limit to the possible interpretations of “incompatibility.” <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Sociologists and psychologists have all attempted to identify the various factors involved in divorce. One is the age at which a couple enters into marriage. If they have not gotten beyond adolescence to a mature enough place to settle down and face the problems of the modern world then the struggles and stresses of the world are likely to destroy their partnership. Without doubt older couples are less likely to divorce.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Education also plays a role. Ellzey uses studies that prove the divorce rate began rising among couples whose education ended with high school or before, on the other hand, the divorce rate lowers among those who went on through college. This latter group is also more likely to be mature, less romantically emotional.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> G.H. Hoffman in his reflections on causes of divorce in the Lutheran Quarterly sates that, “Certainly one of the basic contributing factors to family disintegration has been an over-emphasis upon ‘individualism.” Responsibility to community is fading and rarely considered in a social climate where the individual believes all values are relative to immediate individual needs or longings. Hoffman strongly feels that the institution of marriage has been greatly affected by this loss of corporate responsibility. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Hoffman defines this phenomenon as a crisis. The causes of this crisis are many varied, internal and external; “the destruction of the economic unity of the family by industrial life and the increase of the means of communication, the housing problems of our great cities, the economic, social, and legal as well as the political and intellectual emancipation of women, the numerical surplus of women, and, above all the profound spiritual changes.”<a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> In light of all efforts to name and heal this phenomenon of divorce the well-intentioned Christian soon discovers that the church concerning basic factors as marriage, divorce, and remarriage has yet to formulate a clear understanding.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> To bring a more contemporary dialogue into the conversation, Drs. Les and Leslie Parrott claim that the “till death do us part” of the marriage vow rings increasingly ironic. In the 1930’s, one out of every seven marriages ended in divorce. In the 1960’s, the divorce rate changed to one out of every four. This year 2.4 million couple will get married in the U.S., it’s predicted that half of these marriages will end in divorce. “Till death do us part,” has become “till divorce do us part.”<a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a> How can this be when we have the benefit of a professional community with more information and experience on the subject than ever before?<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Perhaps the main concern is a lack of marital preparation. Couples today do not take advantage of the many great resources available to prepare them for a life together. It may just as likely be the case that we as Christian counselors aren’t preparing couples for a life of “Holy Matrimony.” “Less than a fifth of all marriages in America are preceded by some kind of formal marriage preparation.”<a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Drs. Les and Leslie also includes the factors leading to divorce as: entering into marriage without a healthy understanding or expectation of marriage, a realistic concept of love, a positive attitude and outlook toward life, the ability to communicate their feelings, an understanding and acceptance of their gender differences, the ability to make decisions and settle arguments, and a common spiritual foundation and goal. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Unfortunately, there are many causes of divorce. All causes are all valid concerns that must be addressed if there is any hope in recovering ‘till death do us part.’<o:p></o:p></span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Banks, Robert & Stevens Paul, R., <i>The Complete Book of Everyday Christianity </i>(Dover Grove, IVP, 1997) P. 299<o:p></o:p></span></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid, 299<o:p></o:p></span></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ellzey, W Clark. <i>The Divorce Phenomena, </i>Christian Century, 80 no. 14 Ap 3 1963, pp. 424-426. Article. ATLA Religion Database with ATLASerials<o:p></o:p></span></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Hoffman, G H.. <i>Reflections on Divorce and Remarriage, </i>Lutheran Quarterly, 9 no. 2 May 1957, PP. 125-143. Article. ATLA Religion Database with ATLASerials<o:p></o:p></span></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Parrott, Les and Leslie, <i>Saving Your Second Marriage Before It Starts </i>(Grand Rapids; Zondervan, 2001) P.12 <o:p></o:p></span></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://7DDEB5A7-CBB6-4062-9962-2E89A57AB64F#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Ibid. 13<o:p></o:p></span></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-90718968702088090972021-03-30T11:56:00.002-07:002021-03-30T11:56:44.812-07:00<div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-IH5vYg7y8ps/YGN0VIaKzdI/AAAAAAAAApA/rME8QP1sJoYUEvxfxXMcvz9vzmKbfqyxACLcBGAsYHQ/s512/unnamed.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="256" data-original-width="512" src="https://1.bp.blogspot.com/-IH5vYg7y8ps/YGN0VIaKzdI/AAAAAAAAApA/rME8QP1sJoYUEvxfxXMcvz9vzmKbfqyxACLcBGAsYHQ/s320/unnamed.jpg" width="320" /></a></div><br /><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;">Holy Week Breakdown </p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><br /></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">Seven days forever changed the world. These seven days have been the topic of a million publications, countless debates, and thousands of films. These seven days have inspired the greatest painters, the most skilled architects, and the most gifted musicians. To try and calculate the cultural impact of these seven days is impossible. But harder still would be an attempt to account for the lives of men and women who have been transformed by them. And yet these seven days as they played out in Jerusalem were of little significance to anyone but a few people involved. Let’s summarize:<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">1. On Sunday the first of the seven days, Jesus rode into Jerusalem on a donkey to the shouts of Hosanna, fulfilling an old prophecy in Zechariah 9:9.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">2. On Monday he walked into the Jerusalem Temple overturning tables where money exchange occurred, Roman drachmas were being exchanged for Jewish shekels. Roman coins were not allowed. The image of Caesar was a violation of the second commandment. But the Temple authorities were using the Commandment as means to cheat the people and making the Temple a place of profit rather than a place of prayer.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">3. On Tuesday Jesus taught in parables, warned the people against the Pharisees, and predicted the destruction of the Temple.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">4. On Wednesday, the fourth day, we know nothing. The Gospel writers are silent. Perhaps it was a day of rest for him and his weary and worried disciples.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">5. On Thursday, in an upper room, Jesus celebrated the Passover meal with his disciples. But he gave it a new meaning. No longer would his followers remember the Exodus from Egypt in the breaking of bread. They would remember his broken body and shed blood. Later that evening in the Garden of Gethsemane he agonized in prayer at what lay ahead for him.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">6. On Friday, the fifth day, following betrayal, arrest, imprisonment, desertion, false trials, denial, condemnation, beatings and sentencing, Jesus carried his own cross to “The Place of the Skull,” where he was crucified with two other prisoners.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">7. On Saturday, Jesus lay dead in a tomb bought by a rich man named Joseph.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">8. On Sunday, his Passion was over, the stone had been rolled away. Jesus was alive. He appeared to Mary, to Peter, to two disciples on the road to Emmaus, and to the 11 disciples gathered in a locked room. His resurrection was established as a fact.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><span style="font-family: "Times New Roman", serif;">Back then these seven days were called Passover, as it is still called today by the Jews. Christians around the world know these seven days as Holy Week, the Passion of the Christ.<o:p></o:p></span></p>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-34839374229557514122021-01-28T11:01:00.000-08:002021-01-28T11:02:02.705-08:00<p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><b><u><span style="font-family: "Times New Roman", serif;">Theology Question #9: How has the practice of ministry affected your experience and understanding of suffering and evil in the world?<o:p></o:p></span></u></b></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><b><span style="font-family: "Times New Roman", serif;"> Written 2017</span></b></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><b><span style="font-family: "Times New Roman", serif;"> </span></b></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><b><span style="font-family: "Times New Roman", serif;"> </span></b><span style="font-family: "Times New Roman", serif;">The practice of ministry both within my own family and through the local Church has provided me with many opportunities to wrestle with suffering and evil in the world. For more than two centuries Christianity of its intellectual tradition have considered the problem of evil, and have themselves confronted the reality of suffering and death.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Regardless of where I've served in ministry I can’t think of any Bible study or counseling session where the issue didn’t arise and I was looked at to provide a Biblical answer that would suffice. The majority of these people, including myself grew up with an understanding of God that was very much influenced by classical theism and the predominant fundamentalist preachers of our communities. Within this tradition God is seen as all-powerful and completely in control of everything that happens in our lives. Consequently, nothing happens good or bad, that isn’t part of God’s plan. An acquaintance of mine, a Southern Baptist/Calvinist preacher drunk on divine sovereignty attributed the hurricane Matthew that struck Haiti in 2016 to God’s wrath against sinners. He also claimed these divine acts of God against humanity reveal attributes of God that without we might not otherwise know. <br /> My understanding of evil and suffering has since been positively influenced by attending seminary, practicing ministry, working with a mentor, associating with other residents in ministry and continues to develop within this positive light allowing me to have peace amid suffering and evil. I can now offer my parishioners other thoughts and theologies for consideration. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> My most recent encounter with the problem of evil and suffering came as the result of a suicide bombing that claimed the lives of innocent young people at an Ariana Grande concert in Manchester, England on May 22nd. I knew this would be a topic of discussion at our Bible study so I planned accordingly. I had copies prepared of The Articles of Religion of the United Methodist Church, a sermon from John Wesley ‘Satan’s Devices’ #42<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a>, a letter from Reverend Sloane Coffin<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> to help understand, ‘God is dead set against unnatural deaths’ and highlight inappropriate responses to suffering and evil. Along with these printed resources I had my own notes from books that I had been reading recently. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> As we began our lesson for the night I opened in prayer during which I included those affected by the recent events in England. Following the prayer, Luanne, an 81-year-old lady claimed, “God allows evil in the world and this just isn’t right!” Of course the group felt this view needed help. I allowed others to give their opinions, they made comments such as, “Bad times help us appreciate the good, and they make us realize we need God.” “The bad things that happen teach us what it means to have hope.” “The evil in the world give us an opportunity for ministry.” <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> As I deemed the moment appropriate I interjected a few thoughts. I began by saying; “I don’t fully understand innocent suffering nor do I need to make an apology for God, but I do know that evil is God’s enemy.” I explained evil as anything contrary to God’s character.<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[3]</span></span></span></a> I noted the two categories of <i>moral evil</i> and <i>natural evil. </i>Moral evil is a result of free persons making wrong moral choices. This could be understood as sin, and includes examples such as lying, stealing, adultery, murder etc. and it extends to include the suffering resulting as a consequence of sin. Natural evil would include suffering caused by contact with the laws of nature or the unintentional acts of man. There is no one to blame. Examples would include catastrophic events, hurricanes, floods, earthquakes, tsunamis, famine, fire, cancer, etc. There are of course challenges to this argument, as well as answers to the challenges. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Linda who is in her early 80’s commented, “We all have free will, but I just can’t understand people’s choices.” I agreed with Linda then added, “in this world we have freedom of choice, you and I are free to do good, and also free to do evil. If I am free to love then I am free to hate. If all are free to praise God, then all are free to curse God. The very nature of our God given freedom makes evil possible.” Any alleged “freedom” not to choose evil rather than good is not truly freedom for a moral creature.<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> I pointed to Article VII of The Articles of Religion of the United Methodist Church which states, “Original sin standeth not in the following of Adam (as the Pelagians do vainly talk), but it is the corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very gone from original righteousness, and of his own nature inclined to evil, and that continually.”<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Don Thorsen claims, “To be sure, Calvin formulated his theology in determinist-oriented ways that greatly affirm God’s freedom, but not the freedom of people, sometimes called ‘<i>monergism’</i> (Grk. “one”+ “work”).”<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a> Meaning, one divine power is at work, which created all, that exists and governs all that occurs, therefore nothing happens outside of God’s superintendence. Wesley disagreed. He saw the need for a more dynamic understanding seeing Scripture, Church tradition, critical thinking, and experience that confirm people’s responsibility in decision-making. This dynamic relationship people have with God is described as, <i>synergism </i>(“together” + “work”), meaning divine power is at work with power that God gives to people. Wesley affirms human freedom, not to the exclusion of divine sovereignty and sees the ultimate calling to live in relationship to God characterized by a life of love amid all of life. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Tyron Inbody articulates this idea well: “While God does not will everything that happens, because creatures decide what to do with God’s aim for every event, God has a will in every occurrence. God wills the best possibility for every moment given the real possibilities within the context of what has happened and what can happen.”<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[7]</span></span></span></a> It helps to know God has an aim so John Wesley wrote, “The devices whereby the subtle god of this world labours to destroy the children of God—or at least to torment whom he cannot destroy, to perplex and hinder them in running the race which is set before them—are numberless as the stars of heaven or the sand upon the sea-shore.”<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[8]</span></span></span></a> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I assured the group that God is love and has a plan to defeat evil without destroying freedom. I had the group read together the parable of the Wheat and the Tares (Matt. 13:38) and then I referred to David Hart’s thoughts concerning the present cosmic order. “At the heart of the Gospel, of course, is an ineradicable triumphalism, a conviction that the will of God cannot ultimately be defeated and that the victory over evil and death has already been won…But it is a victory, we are assured, that is yet to come. For now we live amid a strife of darkness and light, falsehood and truth, death and life. This world remains a field where the wheat and tares have been sown side by side, and so they must grow till the harvest comes.”<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn9" name="_ftnref9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[9]</span></span></span></a> So all creation waits alongside God’s glory and grace that has appeared before, within, and beyond history, always present, and yet also now deferred. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I feel it’s important to bear witness to the ultimate victory of God, but also to what God is doing now in the midst of history, in pain and suffering to engage evil. For we have hope that in our distress God hears, God heals and God cares. David Hart affirms, “God hears the cries of the suffering. Yes, God comes with healing in God’s wings. God comes in fact, as a warrior. The suffering and pain of these children is the enemy of God. From our perspective in the middle of history, we do not know everything about where this evil came from, but we know that it is God’s mortal enemy, and God comes to do combat, comes in the power of the cross, comes in the power of love.”<a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftn10" name="_ftnref10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[10]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I affirm for my group that God’s power is at work in the world, even in what doesn’t look like power to us. God comes in God’s way—made known to us in Christ, a warrior in loving weakness. God comes as love to destroy the work and power of evil. I offer this as a word of healing, for God’s love enters every area of our life—past, present, and future, to bring healing. I closed by challenging the group (as people of faith, as children of God) to join the divine work with our actions, to be present in this world (of pain and innocent suffering) as ministers of God’s love.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I have had several opportunities over the last few years of ministry to address suffering and evil as I have journeyed with my congregations through (war, plane bombings, terrorist attacks on innocent people—Paris, Orlando, London, terminal illnesses, a pandemic, accidents, and natural disasters). When the questions arise I try to be pastoral and provide a safe atmosphere for discussion. We all long for easy answers to the hard questions we have. It’s nice to have clearly defined doctrine and beliefs in our minds but these must be met with an experience of our heart and lives.<o:p></o:p></span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></a> Wesley, John. “The Wesley Center Online: Sermon 42-satan’s Devices” <i>The Sermons of John Wesley: Sermon 42- ‘Satan’s Devices.’ </i>http://www.wesley.nnu.edu/john-wesley/the-sermons-of -john-wesley-1872 edition<i>. </i>Accessed 04/26/2017.<o:p></o:p></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></a> Coffin, William. S. ‘<i>Alex’s Death 28 Years Ago Today.’ (01/11/2011).</i> Accessed 02/09/2017. (Sermon delivered by Rev. Sloane Coffin to his congregation at Riverside Church in New York City ten days after his son, Alex, was killed in a car accident.) http://www.williamsloanecoffin.org.<o:p></o:p></p></div><div id="ftn3"><p class="MsoNormal" style="font-family: Cambria, serif; font-size: 12pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-family: "Times New Roman", serif; font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></span></a><span style="font-family: "Times New Roman", serif; font-size: 10pt;"> Okello, Joseph. class lecture, Asbury Theological Seminary, <i>Module 05 Lesson 01A The Problem of Evil, </i>Dec. 7<sup>th</sup> 2012.<i></i><o:p></o:p></span></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></a> Geisler L. Norman. <i>If God Why Evil</i>. Summary of Ch. 4. (Minneapolis, Bethany House Pub. 2011).<o:p></o:p></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></a> www.umc.org. “What-we-believe.” <i>The Articles of Religion of the United Methodist Church. </i>Accessed<i> 05/24/2017 http://www.umc.org/what-we-believe<o:p></o:p></i></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></a> Thorsen, Don. <i>Calvin vs. Wesley: Bringing Belief in Line With Practice. </i>(Nashville, Abingdon Press. 2013). Pp. 40-43.<o:p></o:p></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[7]</span></span></span></a> Inbody, Tyron. <i>The Faith of the Christian Church: An Introduction to Theology </i>(Grand Rapids: Eerdman’s, 2005). P. 157.<o:p></o:p></p></div><div id="ftn8"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[8]</span></span></span></a> Wesley, John. “The Wesley Center Online: Sermon 42-satan’s Devices” <i>The Sermons of John Wesley: Sermon 42- ‘Satan’s Devices.’ </i>Par. 1. http://www.wesley.nnu.edu/john-wesley/the-sermons-of -john-wesley-1872 edition<i>. </i>Accessed 04/26/2017.<o:p></o:p></p></div><div id="ftn9"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[9]</span></span></span></a> Hart, David Bentley. <i>The Doors of the Sea: Where was God in the Tsunami? </i>(Grand Rapids, Eerdman’s, 2005) P. 66-67.<o:p></o:p></p></div><div id="ftn10"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1FEDF5C6-AD34-4FC1-81CE-0923C2B293EF#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[10]</span></span></span></a> Long, Thomas, G. ‘<i>What Shall We Say: Evil, Suffering, and The Crisis of Faith’</i> (Grand Rapids, Eerdmans, 2011) P. 147.<o:p></o:p></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-70569939975447893772021-01-14T08:29:00.001-08:002021-01-14T08:29:28.667-08:00The Practice of Ministry <b><u><span style="font-family: "Times New Roman", serif; font-size: 12pt;">What changes has the practice of ministry had on your interpretation of (a) the Lordship of Jesus Christ, and (b) the work of the Holy Spirit? </span></u></b><div><span style="font-family: Times New Roman, serif;"><b><u><br /></u></b></span><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><i><span style="font-family: "Times New Roman", serif;"> </span></i><span style="font-family: "Times New Roman", serif;"> “Jesus Christ is Lord,” </span><span lang="EL" style="font-family: "Times New Roman", serif;">Κύριος Ἰησοῦς</span><span style="font-family: "Times New Roman", serif;">,</span><span style="font-family: "Times New Roman", serif; font-size: 10pt; line-height: 26.666664123535156px;"> </span><span style="font-family: "Times New Roman", serif;">(</span><i><span style="font-family: "Times New Roman", serif;">Kurios Iesous), </span></i><span style="font-family: "Times New Roman", serif;">represents the earliest and most basic form of Christian confession. Twenty-first century Christians must not ignore the compelling truth it represents. The authority of the confession dominated the apostolic church and stood as foundational in the Christian life. The Apostle Paul wrote, “Therefore God also highly exalted him and gave him the name that is above every name,<b> </b>so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth<b> </b>and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:9-11). This confession is one of the best ways to convey the meaning of Jesus’ authority over the believer and the church, and the expectation of his final victory.<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn1" name="_ftnref1" title=""><sup><sup><span style="font-size: 12pt;">[1]</span></sup></sup></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The confession of Jesus’ Lordship and the genuine surrender by faith places the Christian at the disposal of the exalted Savior and the sovereign of the universe for Jesus’ continued mission through the church. Millard Erickson writes, “Accepting Jesus as Lord means making him the authority by which we conduct our lives.”<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn2" name="_ftnref2" title=""><sup><sup><span style="font-size: 12pt;">[2]</span></sup></sup></a> Working out the implications of Jesus’ Lordship requires a lifetime process known as sanctification.<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn3" name="_ftnref3" title=""><sup><sup><span style="font-size: 12pt;">[3]</span></sup></sup></a> The recognition of Jesus’ Lordship moves one to repentance and requires relinquishing one’s rebellion toward God. Then, the individual has the responsibility of sharing and demonstrating the Gospel core with others. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> “Jesus Christ is Lord” has been the central motif of my Christian journey. During my practice of ministry this truth has only served to reinforce the need to replace myself as Lord and sustainer of my own life and family. Jesus can easily become someone’s Savior and never their Lord. Thomas Oden claims that, “to understand Christ as Lord is to confess that he was appointed by the Father to have us under his power, to administer the kingdom of God in heaven and earth.”<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a> I am committed to this kingdom work under Jesus’ Lordship and authority. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I had the privilege of serving two churches as a Provisional Elder (process of becoming a full-elder). In whatever context I find myself, Jesus is Lord. The churches I have served belong to Christ. Everyone I meet is a creation of God, called by inspired grace, and loved unconditionally under Jesus’ Lordship, thus deserving my witness to the Gospel message. During my first year of ministry at my current appointment I have conducted fifteen funerals. Never before has the truth of “Jesus is Lord” been so important as I have shared with grieving family members and friends the Gospel core. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> One family in particular will forever stand as an exemplary example of what it means to be Christian and know Jesus as Lord. This family had lost their loved one but there was something different about how this family handled the event. As I ministered to the family in the days prior to the funeral and following, they laughed, worshipped, and lived together in such a way as to testify to the fact that ‘Jesus is Lord.’ The wife of the deceased, and family members all claim to trust Christ as Savior. These claims became evident to others and me from the stories they told and the way they conducted themselves in the midst of loss. I trust that this is why we truly worshipped the Lord and celebrated in the face of death. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><b><u><span style="font-family: "Times New Roman", serif;">(b) The Holy Spirit <o:p></o:p></span></u></b></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> As I make my personal confession of “Jesus is Lord,” I am proclaiming a personal relationship with the triune God, for Jesus says, “Anyone who has seen me has seen the Father” (John 14:9), and the apostle Paul writes, “…no one can say, ‘Jesus is Lord’ except by the Holy Spirit” (1 Corinthians 12:3). That same Spirit testifies to my Spirit that I am a child of God. It is the proclamation of a timeless truth. The person of the living Triune God reigns now and forever, and desires a saving relationship with all. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Richard Hays states, “The one certain criterion of the Holy Spirit’s inspiration is that He empowers the simple confession, ‘Jesus is Lord.’”<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn5" name="_ftnref5" title=""><sup><sup><span style="font-size: 12pt;">[5]</span></sup></sup></a> That confession is foundational to the sacrament of baptism as we confess Jesus Christ. The Christian’s response to Jesus’ Lordship recognizes God’s constant calling out to humanity both on a personal and communal level. When the individual truly realizes and confesses the Lordship of Jesus Christ, the Holy Spirit baptizes the individual into the life affirming Christian community of which Jesus is head. After the individual surrenders to the Lordship of Jesus in his/her daily life, the Holy Spirit empowers the person to overcome sin, which separates people from God, themselves, and others.<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn6" name="_ftnref6" title=""><sup><sup><span style="font-size: 12pt;">[6]</span></sup></sup></a> As a result of the Holy Spirit’s work, the individual and the Church are enabled to live and worship in Christian unity and empowered to witness in the world. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Everything we can know and understand about God results from the person and work of the Holy Spirit. The Christian church as a community of believers exists by the activity of the Spirit, “as an instrument of God’s mission and ministry.”<a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[7]</span></span></span></a> The same Spirit, moving over the face of the waters at creation, spoke to the prophets creating a covenant community of expectant believers. The fulfillment of their expectation, the Son, was given the Spirit without limit. “Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness…” (Luke 4:1). After the resurrection of Jesus, the expectant community becomes the new covenant community empowered, cleansed, united, and sent out to the whole world by the Holy Spirit. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The same Holy Spirit who enables individual believers to confess, “Jesus is Lord,” baptizes them into the church body and builds a community of faith. The Holy Sprit is actively drawing people to God to convince them of their sin and the forgiveness made available through the death, resurrection, and victory of Christ over death (John 16:8-11). Through this process of God’s divine grace the faith community is being constantly drawn into God’s presence and power. When one accepts Christ as their savior it is the Holy Spirit who serves as the agent of new birth. The Holy Spirit then nurtures the believer in this new life reminding them of God’s love and claim on their life (Romans 5:5, 8:14-16), and gives the required gifts for ministry to all members of the body of Christ (2 Corinthians 12). <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I feel that the practice of ministry has helped me to move forward into my relationship with God through the Spirit. While serving the church I have also witnessed the Holy Spirit’s activity especially as it pertains to the process of discipleship. I’ve witnessed people cooperate with the grace of God and grow in their relationship with God as Disciples of Christ and desire to love and serve God and one another. <b><i> </i></b><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Believers are called to live holy lives under the Lordship of Christ. The loving and nurturing God continues the sanctifying work of extending grace to the believer thus making it possible to live a holy life. The process of sanctification transforms the believer and fills them with God’s love. The outworking of the Holy Spirit as evidenced in the life of a Christian bears fruit (Galatians 5:22) as a testimony and a witness to the power and grace of God. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I always enjoy leading the congregation through the season of Pentecost. This is an exciting time as we are focused for an entire season on the person and work of the Holy Spirit. However, I am always careful to teach that the Holy Spirit can’t be relegated to one season in the Church year and that God as the Holy Spirit is active in all seasons of the Church year and to be celebrated and submitted to in all of our life experiences. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I believe in the power and the work of the Holy Spirit in my life and ministry. As I prepare sermons weekly I pray for the Spirit’s inspiration. It occurred to me quickly in my first appointment that Sunday comes around every week and I must be prepared. The practice of ministry is a true gift but it comes with heavy responsibilities and many demands from people. I have been very busy at times and seen my sermon preparation become less than what I would desire or usually require. It’s during these weeks that my prayer life has been desperately directly toward the inspiration, guidance, and power of the Holy Spirit. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I have felt at times as if I had failed to deliver the message of the text during my sermon when low and behold the Spirit would move in someone’s life in a profound way. There have been several occasions where after a service someone would comment about how something I said made an impact on their lives when I know for sure that I never said those words. Over and over again I have witnessed the Holy Spirit work and usually most powerfully when I humble myself and move out of the way. These moments bring me to my knees and make me grateful for the fact that I am called to be a Pastor in the United Methodist Church. I have learned that I don’t serve in my own strength and power. I am equipped and being transformed just as all are in God’s church and we stand as a testament to person and work of the Triune God, for this we can be assured and united in Christian love. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> </span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></a> Hamblin, Robert and Stephens, William. <i>The Doctrine of Lordship</i> (Nashville: Convention Press, 1990) P. 59.<o:p></o:p></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></a> Erickson, Millard. “Lordship Theology: The Current Controversy,” <i>Southwestern Journal of Theology</i> 33 (Spring 1991) PP. 5-15.<o:p></o:p></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></a> Ibid.<o:p></o:p></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></a> Thomas Oden commenting on John Calvin, <i>Catechesis Of the church of Geneva</i>, LCC XXII, P. 96, cf. Baxter, PW XVII pp. 381-412) Oden, Thomas. <i>Systematic Theology: Vol. Two: The Word of Life</i> (Peabody; Hendrickson, 2008). <o:p></o:p></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></a> Hays, Richard B. <i>Interpretation: First Corinthians</i> (Louisville: John Knox Press, 1997). P. 208.<o:p></o:p></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></a> Tuttle, Robert. <i>Someone Out There Needs Me: A Practical Guide to Relational Evangelism</i> (Zondervan, 1983), P. 25.<o:p></o:p></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://DBA3CBF4-F85A-4E50-BFA1-64FE5DD2F8F5#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[7]</span></span></span></a> Inbody, Tyron. <i>The Faith of the Christian Church: An Introduction to Theology </i>(Grand Rapids: Eerdman’s, 2005). P. 247. <o:p></o:p></p></div></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-24289095494294728752021-01-14T08:11:00.003-08:002021-01-14T08:15:13.809-08:00Sacraments in the Wesleyan Tradition: Baptism and Holy Communion <p class="MsoNormal" style="margin: 0in;"><b><span style="font-family: Times New Roman, serif;"> Below is a piece I had to write concerning Baptism and Holy Communion for the Board of Ordained Ministry in the UM Church. Since we recently experienced Baptism of the Lord Sunday and I was invited to share with a Sunday School class on the topic, this could be a good addition. </span></b></p><p class="MsoNormal" style="margin: 0in;"><b><span style="font-family: Times New Roman, serif;"><br /></span></b></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><b><u><span style="font-family: "Times New Roman", serif;">How has the practice of ministry affected your experience and understanding of the meaning and significance of the sacraments?<o:p></o:p></span></u></b></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><br /></p><p class="MsoNormal" style="font-family: Cambria, serif; margin: 0in;"><b><span style="font-family: "Times New Roman", serif;"> </span></b></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The practice of ministry has had a profound affect on my experience and understanding of the sacraments. As Wesley asserted, “By ‘means of Grace’ I understand outward signs, words, or actions ordained by God, and appointed for this end-to be the ordinary channels whereby he might convey to men the preventing, justifying, or sanctifying grace.<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[1]</span></span></span></a> </span><span style="font-family: "Times New Roman", serif;">A sacrament is a means of grace, and unique. I have witnessed many Christians experience God’s presence and grace in a real and meaningful manner when they partake in the sacraments. I have intentionally fostered a greater appreciation for the sacraments through teaching and providing meaningful experiences that celebrate the sacraments with a deep appreciation without poor abbreviation, rushing, or trivialization. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Kristine, was a new member of our Church (Ocala) and had an Anabaptist background. Prior to joining our church Kristine participated in my new member’s class. As we were discussing the sacraments Kristine asked about infant baptism. I began explaining that baptism begins with God, not us. “The grace of God works in a person’s life prior to their awareness moving them into a loving relationship.”<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[2]</span></span></span></a> In the United Methodist Church we believe that we all stand constantly in need of divine grace. Grace is God’s free and unmerited favor, the expression of divine love for us. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Baptism, the rite of Christian initiation, is the action of washing or plunging in water (Acts 2:41). I then refer to what people of her tradition would understand as, “believer’s baptism.” For adults, baptism is a symbol of God’s justifying, or convicting grace. Baptism conveys several important meanings, including symbolizing the Holy Spirit’s washing away of sin (Titus 3:5), the death of sinful nature and the resurrection of a new Christ-like nature (Romans 6:3), and being joined to the Family of God.<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn3" name="_ftnref3" title=""><sup><sup><span style="font-size: 12pt;">[3]</span></sup></sup></a> Baptism is not something humans do alone, such as repent or have faith. Rather, it is something God does by bestowing grace upon a person’s life. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> God’s grace begins in the individual’s life before his/her acceptance of God, preparing him/her to accept Jesus Christ as Savior. Because of this, God’s prevenient grace is proclaimed and celebrated in the baptism of babies. This is not the child’s confession of faith. This is a covenant sign of God’s work on our behalf making our response possible. “When infants are baptized, it is right and necessary that when they come to maturity, they make their own confession of faith. But they do so with the clear witness that it is not their confession alone that saves them, but the work of God already done for them long before they ever believed.”<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[4]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Baptism makes the possibility of confession greater. “The baptism of a person, whether as an infant or an adult, is a sign of God’s saving grace. That grace—experienced by us as initiating, enabling, and empowering—is the same for all persons.”<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[5]</span></span></span></a> Our Church has a great process for discipleship. When persons who were baptized as infants are ready to profess their faith, they participate in the service we call Confirmation. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I explain to Kristine and the others, that confirmation prepares children to profess the name, ‘Christian’ for themselves. The sacrament of baptism is not a private matter between the person and God. Baptism should always take place in the presence of God’s family, the church where we into into covenant to “nurture this child in Christ’s holy Church, that by your teaching and example they may be guided to accept God’s grace for themselves, to profess their faith openly, and to lead a Christian life.”<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[6]</span></span></span></a> I explain to the group that this is why we should never have trouble finding Sunday school teachers and youth leaders. While Holy Communion is repeated many times, baptism is only done once; it is God’s act of grace, marking the individual as a Christian disciple.<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn7" name="_ftnref7" title=""><sup><sup><span style="font-size: 12pt;">[7]</span></sup></sup></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The practice of ministry has given me several opportunities to share these teachings. First, it was with two Southern Baptist youth Pastors in Madison, FL. Then, to a young adult in my Church who was baptized as an infant requesting to be re-baptized because her boyfriend who was a member of the Church of Christ was pressuring her to have an adult believer’s baptism experience and be fully immersed. After the teaching we later held a baptism of remembrance service in the Withlacoochee River. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Jesus initiated Holy Communion with the disciples in the Upper Room, (Matthew 26:17-30), and promised to be with them. The whole Trinity is present in Holy Communion lavishing the benefits of Jesus Christ’s passion on those who partake. Eucharist, as it’s also known, from the Greek word meaning <i>thanksgiving</i>, reminds Christians that the sacrament is thanksgiving to God for the gifts of creation and salvation.<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt;">[8]</span></span></span></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> The practice of ministry has led me to celebrate Holy Communion with the church in creative ways to experience afresh the presence of the risen Lord and receive grace for our lives as disciples. We have celebrated Holy Communion at parks, in nursing homes, outdoors underneath the stars, coffee shops, and in homes. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> During my appointment at Lee UMC (Madison) I was invited by the owner of ‘Southern Living for seniors’ an assisted living facility in Madison to come once every three months and serve the residents, “The Lord’s Supper.” I interpreted this as a great honor and began with much gratitude. Jenny jokingly said, “Just don’t do all that Methodist stuff and everything will be ok.” Although this comment offended me, I know the owner personally and I know she has a Southern Baptist background. However, I would have never imagined this being cause for concern. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I quickly learned that ‘A Service of Word and Table’ wasn’t completely foreign to the residents but was completely foreign to the staff that assisted. I attempted to personally serve the group of eight to ten residents by way of intinction using one loaf of bread and a chalice but this was met with resistance not for sanitary reasons but because Mary a staff person and Missionary Baptist wasn’t comfortable. Mary insisted on only using little plastic cups and hard prepackaged wafers. In keeping the peace and maintaining unity I let her provide the elements. However, I did use a loaf each service during the liturgy to bless and break. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> On a certain occasion while serving the residents I broke the bread and repeated the words that Jesus said, “Take eat; this is my body which is given for you. Do this in remembrance of me.” Something came over me this day so I added, “and know that we not only remember Christ’s sacrifice for us long ago but we also experience what God is presently doing in a powerful, yet mysterious way, and anticipate God’s future work of salvation.” After the service Mary felt as though we needed talk outside. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> Mary explained that The Lord’s Supper was to remember Jesus’ sacrifice and added we didn’t need to take the Lord’s Supper every month, especially if we are saved. I explained that ‘The Lord’s Supper’ is a sacrament that I hold in high regard. It’s an outward sign of an inward grace that conveys God’s grace to us in a powerful way that unites, nourishes, and sustains us as we constantly strive to be Christ’s instruments of transformation in the world. I need Christ’s love, forgiveness and healing. I don’t’ know about you but I need that, I want that as often as I can get it. Mary and I thanked one another for listening.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> This experience taught me the importance of healthy dialogue, and maintaining an attitude of respect and openness to learning. I served these people for over a year and kept my focus on the ministry that I felt called to while remaining anchored in my faith tradition yet maintain unity and peace. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> I am now an ordained elder (Pastor) in the United Methodist Church.</span><span face="Arial, sans-serif" style="color: #555555; font-size: 8.5pt; line-height: 22.666664123535156px;"> </span><span style="font-family: "Times New Roman", serif;">A special role for the elder is the responsibility for administration of the sacraments.<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn9" name="_ftnref9" title=""><sup><sup><span style="font-size: 12pt;">[9]</span></sup></sup></a></span><span face="Arial, sans-serif" style="color: #555555; font-size: 8.5pt; line-height: 22.666664123535156px;"> </span><span style="font-family: "Times New Roman", serif;">The United Methodist Church teaches that baptism is to be performed by an ordained minister in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19). Water, by sprinkling, immersion, or pouring, is essential (John 3:5, Acts 8:36).<a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftn10" name="_ftnref10" title=""><sup><sup><span style="font-size: 12pt;">[10]</span></sup></sup></a><o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria, serif; line-height: 32px; margin: 0in;"><span style="font-family: "Times New Roman", serif;"> In the United Methodist Church, persons who are ordained as elders may consecrate the Holy Communion elements, protecting Holy Communion from misuse. However, laypersons may offer Holy Communion and I remain intentional to include others. Pastors should be educated and trained in the history, traditions, theology, and spirituality of the sacraments and ways to best convey their full benefits. With humility and respect I am committed to this significant responsibility.<b><o:p></o:p></b></span></p><div><br clear="all" /><hr align="left" size="1" width="33%" /><div id="ftn1"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[1]</span></span></span></a> Heitzenrater, R. and Outler, A. <i>John Wesley’s Sermons: The Means of grace (1746) </i>(Nashville: Abingdon Press, 1991)<i> </i>P. 160 <o:p></o:p></p></div><div id="ftn2"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[2]</span></span></span></a> Gayle, Carlton, Felton. <i>This Holy Mystery: A United Methodist Understanding of Holy Communion,</i> (Nashville: Discipleship Resources, 1997), P. 15.<o:p></o:p></p></div><div id="ftn3"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[3]</span></span></span></a> Grenz, Stanley, <i>Theology for the Community of God</i>, PP. 339-344.<o:p></o:p></p></div><div id="ftn4"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[4]</span></span></span></a> Staples, Rob L. <i>Outward Sign And Inward Grace, </i>P. 182. <o:p></o:p></p></div><div id="ftn5"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[5]</span></span></span></a> Gayle, Carlton, Felton. <i>By Water and the Spirit: A United Methodist Understanding of Baptism,</i> (Nashville: Discipleship Resources, 1997), PP. 27, 28.<o:p></o:p></p></div><div id="ftn6"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[6]</span></span></span></a> The United Methodist Hymnal (Nashville, The United Methodist Publishing House, 1989.) P. 40 <o:p></o:p></p></div><div id="ftn7"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[7]</span></span></span></a> Anderson, Sara, <i>We Believe</i> (Anderson: Bristol, 1996), P. 45-52. <o:p></o:p></p></div><div id="ftn8"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[8]</span></span></span></a> Gayle, Carlton, Felton. <i>By Water and the Spirit: A United Methodist Understanding of Baptism,</i> (Nashville: Discipleship Resources, 1997), P. 17<o:p></o:p></p></div><div id="ftn9"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[9]</span></span></span></a> http://www.gbhem.org/site//The_Ministry_of_the_Elder.htm<o:p></o:p></p></div><div id="ftn10"><p class="MsoFootnoteText" style="font-family: "Times New Roman", serif; font-size: 10pt; margin: 0in;"><a href="applewebdata://1887ECFF-DEDA-4411-9C66-900CB17E39C3#_ftnref10" name="_ftn10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;">[10]</span></span></span></a> Anderson, Sara, <i>We Believe</i>, (Anderson: Bristol, 1996), PP. 45-52.<o:p></o:p></p></div></div>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-85224121121717509772020-11-24T10:54:00.002-08:002020-11-24T10:54:15.969-08:00Happy Thanksgiving <p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">Dearly beloved, <img alt="A picture containing text
Description automatically generated" height="166" src="blob:https://www.blogger.com/5c7bcb12-379b-4440-aa33-676988819970" v:shapes="Picture_x0020_3" width="226" /> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;"> </span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">Happy Thanksgiving!<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;"> </span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">"For everything God created is good, and nothing is to be rejected if it is received with<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">thanksgiving," (I Timothy 4:4).<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;"> </span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">What a great holiday! I love Thanksgiving, not just for the special family gatherings, the "fine dining" and the televised football games, but for the fact that it gives honor to God in a unique way. No other holiday focuses attention on being thankful and recognizing the blessings one has received. Christians and Non-Christians alike fulfill scripture on that day, for Colossians 3:15 specifically tells us to be thankful.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;"> </span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">Thanksgiving honors God, and God also honors the giving of thanks. In Luke 17 we read the account of the ten lepers who approached Jesus for healing. Like many people, nine of the lepers received from the Lord but failed to take time to thank Him. However, Jesus commended the one who returned to thank Him for his healing. This year I encourage you to take the time to consider the blessings you have received. No matter what your circumstances, you have much for which to be thankful.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;"> <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">Let me also take this opportunity to tell you that one of the things for which I am<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">thankful this year is YOU. You are a vital part of the Body of Christ, a testimony of<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">the power of God. I am thankful that the Lord has placed you within our congregation. This year may your Thanksgiving holiday be a joyful time.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;"> </span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><span style="font-family: "Times New Roman", serif; font-size: 12.5pt;">In Gratitude,<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Calibri, sans-serif; margin: 0in;"><img alt="A close up of a logo
Description automatically generated" height="39" src="blob:https://www.blogger.com/bef2718e-aa65-4d0e-baf3-207445a973bd" v:shapes="Picture_x0020_1" width="180" /> <o:p></o:p></p>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-40675442247698823232020-10-27T11:29:00.005-07:002020-10-27T11:29:57.634-07:00<p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;">We Can Still Celebrate<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> </span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> Two major seasons are before us. Thanksgiving and Christmas (to include Advent). I should add the third: COVID-19 (sorry). Life continues on even in the midst of a pandemic. We are called to the abundant life, so let’s celebrate.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> This isn’t our first epidemic, hopefully it’s our last. Catastrophes have always touched our lives. <i>“Death has come up into our windows, it has entered our palaces, to cut off the children from the streets and the young men from the squares.”</i> (Jeremiah 9:20). Much is at work to thwart the good that God has for us. I want to encourage the people of God to lean into Jesus and celebrate our relationship to God through Him. Consequently, life will be led to celebration. Many of us have been celebrating the ability to gather again weekly and worship together. Something we may have taken for granted.<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> This year will be different indeed. The goal is the same but this year will be hard for many to celebrate. One Hundred and sixteen families from our community will be grieving the lost of loved ones due to COVID (usafacts.org/Clay County, Florida Coronavirus Cases and Deaths). What should our relationship to these people be? Should we celebrate amid such loss and pain? <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> I still wish you a Happy Thanksgiving! We will celebrate Thanksgiving, and seek to instill “an attitude of gratitude” within ourselves and our families. Merry Christmas! It can still be merry. We will celebrate Christmas; we must give praise and thanksgiving for the incarnation of God in Jesus Christ. We must sing with joy in thanksgiving for the new thing God is doing through Jesus Christ. Yet still, this year’s celebration will be different. “<i>How could we sing the Lord’s song in a strange land?</i>” (Psalm 137:4). We do live in a strange, foreign land, although the houses, the landscape, and the people are familiar. We who look for God’s coming already feel like strangers in a foreign land. <o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> There’s something we resonate with in the apostle Paul’s words: “<i>For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him, since you are going through the same struggle you saw I had, and now hear that I still have” </i>(</span><span style="font-family: "Times New Roman"; font-size: 13pt;">Philippians 1:29-30).</span><span style="font-family: "Times New Roman"; font-size: 14pt;"> </span><span style="font-family: "Times New Roman"; font-size: 13pt;">God’s people know what it is to lament and struggle. Daily we observe a culture unaware of God’s life-giving promises, and we experience the reality of “principalities and powers” that defy God’s rule of life. But out of the gloom and fear, we still hear Isaiah’s invitation: “<i>Come, let us walk in the light of the Lord</i>!” (Isaiah 2:5). Let us rejoice in the words of Charles Wesley, <i>Rejoice, the Lord is King</i> UMH 715: <o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;">Rejoice, the Lord is King!<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;">Your Lord and King adore;<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;">Rejoice, give thanks, and sing,<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;">And triumph evermore;<o:p></o:p></span></p><p align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;"><span style="font-family: "Times New Roman"; font-size: 13pt;">Lift up your heart, lift up your voice;<o:p></o:p></span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;"> </span><span style="font-family: "Times New Roman"; font-size: 13pt;"> Rejoice, again I say, rejoice!</span></p><p class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;"><span style="font-family: "Times New Roman"; font-size: 13pt;">In His Love</span></p>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-60274102068438167462020-04-29T11:28:00.001-07:002020-04-29T11:29:15.988-07:00To Interrupt or Disrupt? That is The Question<div class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt;">
<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"> Anyone accepting the new ‘<i>normal’</i> yet, well, at least normal for now (we pray)? What’s really going on? Given our current COVID context many are finding it to be annoying, confusing, isolating, boring, tense, anxiety-inducing, and depressing. Worse of all many people have died and or fighting to live as we read this. (A doctor in New York recently committed suicide).<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"> This is a pandemic, yes. With this pandemic comes not only a sickness that can kill you and many people on the planet, but it basically shuts down your life in another way. It has been two hard months of isolating, and social distancing. I’ve heard many people mention that they miss seeing each other, fellowshipping and worshipping together. I miss it too. But I am taking notes, I’m trying to learn and grow both personally and as a leader in the Church. I hope that you haven’t wasted this experience either. <o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"> I was stuck on a few words last week as I was listening, processing, and praying: <i>Interruption</i> and <i>disruption</i>. Is COVID-19 an interruption? Is this a disruption? I found these definitions: </span><b><span style="border: 1pt none; color: #242729; font-family: "times new roman"; padding: 0in;">interrupt</span></b><span style="color: #242729; font-family: "times new roman";"> :(v) stop the continuous progress of (an activity or process). <b><span style="border: 1pt none windowtext; padding: 0in;">Disrupt</span></b>: (v) interrupt (an event, activity, or process) by causing a disturbance or problem (Google). So how do you see our given context? Have our lives been interrupted or disrupted? Well both/and. We can see that by definition these verbs are doing something. Considering our ministries--the progress has taken a hit (thankfully not a devastating blow). </span><span style="font-family: "times new roman";">Considering our mission—not so much. We have had to learn patience and long-suffering but we are still the body of Christ with the same neighbors, family members, and the same great community. Our mission is still to make disciples. </span><span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"><o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"> The Wesley Covenant Association had this in their recent newsletter: “This is a time of great disruption that will force us to re-imagine who we are, what we will be about, and how we will minister to the people in our communities. As hard as it is to do in the midst of a tragedy, we need to: (1) carefully consider our churches in light of our mission contexts; (2) pray, and then (3) discern how God wants us to change so we are faithful witnesses in radically altered environments. As Christians, we have always believed times of suffering and hardship are often essential to seeing new visions, but we must be alert and open to them.”<o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"> So church, above, is a good example of what to do and where to go from here? Personally, engage the Spiritual disciplines: Bible study, silence, solitude, fasting, connecting with other believers, and prayer (not exhausted), start with your own prayer life, establish a rhythm now. Notice how well we are still connected. You’re reading this now. We are recording four, sometimes five different groups a week for our worship experience. Our children and youth are still connecting and our Food bridge ministry hasn’t stopped providing for our community. We had two Holy Communion opportunities via the internet (not a big fan). We have married two couples and buried a brother and a sister in Christ. We go on… as we each follow the above instructions for this disruption let us not give up. Consider who we are and our given missional context, pray and discern how God is leading you, us. <o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;"> Do we have a problem? Have our lives been disrupted? In ways, yes. Good news, This season will end; it may create a new normal. Stay alert and open to the Spirit of God and His leading. <o:p></o:p></span></div>
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<span style="color: #333333; font-family: "times new roman"; letter-spacing: 0.25pt;">IN HIS UNFAILING LOVE, </span><span style="color: #333333; font-family: "brush script mt italic"; font-size: 16pt; letter-spacing: 0.25pt;">Pastor Brian Sanderson</span><span style="color: #333333; font-family: "apple chancery"; letter-spacing: 0.25pt;"><o:p></o:p></span></div>
pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-40880927931711502432019-09-12T00:30:00.000-07:002019-09-12T00:30:00.767-07:00<br />
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<span style="font-family: Times, "Times New Roman", serif;">Here's today's discovery:</span><br />
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<span style="font-family: Times, Times New Roman, serif;"><span style="font-family: Arial, Helvetica, sans-serif;"> '<i><b><u style="background-color: yellow;">Discipline</u></b></i>' (as defined by Google dictionary)</span></span><br />
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<span style="font-family: Times, Times New Roman, serif;">1. </span></div>
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<span style="font-family: Arial, Helvetica, sans-serif;">the practice of training people to obey rules or a code of behavior, using punishment to correct disobedience.</span></div>
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"a lack of proper parental and school discipline"</div>
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<span style="font-family: Arial, Helvetica, sans-serif;"><span data-log-string="synonyms-more-click" jsaction="dob.m"><span class="SDZsVb" data-term-for-update="training" data-ved="2ahUKEwiGmvPLtsnkAhWOxFkKHUw7DaIQ_SowAHoECAAQFA" jsaction="dob.uwt" role="link" style="color: #1a0dab; cursor: pointer;" tabindex="0"></span><span class="SDZsVb" data-term-for-update="teaching" data-ved="2ahUKEwiGmvPLtsnkAhWOxFkKHUw7DaIQ_SowAHoECAAQFQ" jsaction="dob.uwt" role="link" style="color: #1a0dab; cursor: pointer;" tabindex="0"></span><span class="SDZsVb" data-term-for-update="instruction" data-ved="2ahUKEwiGmvPLtsnkAhWOxFkKHUw7DaIQ_SowAHoECAAQFg" jsaction="dob.uwt" role="link" style="color: #1a0dab; cursor: pointer;" tabindex="0"></span><span class="SDZsVb" data-term-for-update="drill" data-ved="2ahUKEwiGmvPLtsnkAhWOxFkKHUw7DaIQ_SowAHoECAAQFw" jsaction="dob.uwt" role="link" style="color: #1a0dab; cursor: pointer;" tabindex="0"></span><span class="SDZsVb" data-term-for-update="drilling" data-ved="2ahUKEwiGmvPLtsnkAhWOxFkKHUw7DaIQ_SowAHoECAAQGA" jsaction="dob.uwt" role="link" style="color: #1a0dab; cursor: pointer;" tabindex="0"></span><span class="SDZsVb" data-term-for-update="exercise" data-ved="2ahUKEwiGmvPLtsnkAhWOxFkKHUw7DaIQ_SowAHoECAAQGQ" jsaction="dob.uwt" role="link" style="color: #1a0dab; cursor: pointer;" tabindex="0"></span></span></span></div>
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V.20 ("to be <i>taught</i>) παιδεύω paideúō, pahee-dyoo'-o; from <a href="https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G3816">G3816</a>; to train up a child, i.e. educate, or (by implication), discipline (by punishment):—chasten(-ise), instruct, learn, teach.<br /> </div>
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Anyone else love considering discipline? Ooh I love the Spiritual Disciplines. But just the thought of discipline as punishment makes my backside sting! 'Discipline' surfaced as a key issue in the text I was studying today (1 Timothy 1:12-17). Just like any good Bible student I read a little further for the surrounding context and discovered an issue within the overall Christian mission. Paul in Vv.12-17 is demonstrating the grace of God active in his life (even as a really good guilt-ridden sinner/blasphemer/persecutor/violent man...) and he affirms God's work through Christ with an "Amen." Good, right? Not so fast. <br /> Vv.18-20 seem to conclude the section as evidenced by Paul's concluding remarks: "<i>18 I am giving you these instructions, Timothy, my child, in accordance with the prophecies made earlier about you, so that by following them you may fight the good fight, 19 having faith and a good conscience. By rejecting conscience, certain persons have suffered shipwreck in the faith; 20 among them are Hymenaeus and Alexander, whom I have turned over to Satan, so that they may learn not to blaspheme."</i><br /> Wow! Paul said he was turning Alexander and Hymenaus "over to Satan." Now on the surface I would have to assume these were bad guys who did something very serious that offended the Apostle Paul. I admit I've served in Churches now for over eighteen years and I've not seen discipline such as this so, what's this about? <br /> It turns out 'turning them over to Satan' was Paul's way of removing them from the fellowship of the Church. This act, as bad as it may seem had a purpose---to correct. Paul wanted them to have time and space to consider their actions, become convicted and repent. </div>
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This is still a vital part of our mission; turning people to Christ and the loving welcome of the Church. From this teaching could we conclude that discipline is needed within the overall Christian mission? In this context discipline includes such terms/actions as: strengthening, purifying, training, correcting, perfecting. We should never seek to permanently exile a fellow servant but we should ALL seek to be Christlike. It's a process. But the process seems to involve discipline of this sort. Much more could be said but it gets you thinking...</div>
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In His Grace and Love,</div>
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pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-58181781722767292092018-08-23T09:17:00.000-07:002018-08-23T09:17:31.657-07:00<div align="center" class="MsoNormal" style="font-family: Cambria; margin: 0in 0in 0.0001pt; text-align: center;">
<span style="font-family: "Times New Roman";"><span style="font-size: large;"><b><i>Journeying Through This Season</i></b><o:p></o:p></span></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;">We have experienced life on earth long enough to understand that there are seasons: Winter, Spring, Summer, and Fall. The physical cycle of life demonstrates change. Many people love to capture this transition visually by traveling to the mountains and watching the leaves of the trees change color. Naturally speaking we know seasons change, but I want us to recognize that just as nature changes around us the same happens to us as it relates to the seasons of our lives, more particularly along the Christian pilgrimage. </span></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;"> The Christian Church has seasons: Advent, Christmas, Epiphany, Lent, Holy Week, Easter, and the Season after Pentecost. These divisions/changes lead the Church through the birth, death, resurrection, and ascension of our Lord Jesus Christ. Each cycle of seasons moves us deeper into God’s heart--whole and abundant life for all. The Christian year marks time as a gift demonstrating what God has done for us by grace. <o:p></o:p></span></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;"> As we journey through life we too go through seasons or stages. Currently, parents, students, and teachers are in a back to school season of life that contains within itself other, deeper experiences. Others of us are in a season of loss/grief over the death of a loved one. Others are in a season of engagement, or divorce. Some are experiencing life in a new or remodeled home post-hurricane, Irma, some still waiting on repairs, on and on the seasons change...The good news is that we don’t travel through life alone or unintentionally. By grace, God journeys with us on our pilgrimage toward wholeness in Christ making each season of life meaningful. <o:p></o:p></span></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;"> Where am I? Where are you? The classical pilgrimage toward wholeness is characterized by four stages/movements of God’s grace (these can be viewed as the overall journey toward wholeness or as incremental stages. We’re very familiar with Prevenient, Justifying, Sanctifying, and Perfecting grace but let’s take another look): <u>Awakening</u>- Encounter with God and true self, it’s coming to the realization of who God is. Emotionally, this stage/season is both comforting and threatening. Next, <u>Purgation</u>- Renunciation of blatant sins and willful disobedience, unconscious sins and omissions, the deep-seated structures of being and behavior, leading to trust. <u>Illumination</u>- Total consecration to God in love where God is experienced within and there’s an integration of being with a life devoted to unceasing prayer and increased concern for others. Finally, <u>Union</u>-A depth of relationship with God where one is completely abandoned to God’s grace and transformed for the sake of others. <o:p></o:p></span></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;"> There is no life outside of God. No matter what season of life you are in, wherever you are on the Christian pilgrimage, God is with you. Surely goodness and mercy follow. Allow God’s grace to move you into the community of faith for support, discipline, and mission-a wholeness in Christ for others.<o:p></o:p></span></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: large;">In God’s ever-changing, ever pursuing grace</span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"><span style="font-size: x-small;">pic from livescience.com</span></span></div>
pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-10944034169245433782018-06-26T07:48:00.002-07:002018-06-26T07:48:29.911-07:00<br />
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<span style="font-family: "Times New Roman";">Licensing, Commissioning, and Ordination</span></div>
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<span style="font-family: "Times New Roman";"> During the service of Licensing, Commissioning, and Ordination at the annual conference, I was ordained an Elder in Full Connection with the Florida Conference of the United Methodist Church. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> Ordination in the UM Church is a process (some would say an “intense” process, others I have recently learned would say, "confusing" process). So as one freshly on the finished side I'll briefly explain. The application process begins with a series of interviews beginning with the Pastor and the Pastor Parish Relations Committee by one’s local Church affirming one’s call to ministry then on to becoming a certified candidate for ministry as recommended by their charge conference or equivalent (</span><span style="background-color: white; background-position: initial initial; background-repeat: initial initial; color: #555555; font-family: "Times New Roman"; font-size: 10.5pt;">¶ </span><span style="font-family: "Times New Roman";">310.1e of our Book of Discipline). The process then takes the candidate before their District Committee on Ministry (DCOM). Some Pastors such as Licensed Local Pastors return there annually for a continuation interview. Some Local Pastors serve in a Part-Time capacity and others Full-Time.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> Many feel God is calling them to become a pastor, but do not see seminary as a reality, then they become a local pastor. Local pastors are not ordained but are licensed to preach and conduct divine worship and perform the duties of a pastor. Local pastors may also serve in extension ministries settings. They are not elected into membership of the annual conference. When appointed, the local pastor performs the usual duties of a pastor, including preaching and teaching; leading in worship and liturgy; receiving new members; performing the sacraments of baptism and The Lord's Supper; and performing the services of marriage, burial, and confirmation. The local pastor’s authority is only within the appointment setting and does not extend beyond it. The local pastor is not ordained and serves under the authority of a license for pastoral ministry after completing the steps outlined in ¶ 315 of <i>The Book of Discipline (2012)</i> and meeting any annual conference requirements. I was Licensed a Full-Time Local Pastor July 1<sup>st</sup>2013.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> Ordination as an Elder in Full Connection includes a 4 yr. seminary degree from a United Methodist or approved seminary, a minimum 3 yr. residence in ministry not to exceed 8 yrs. During the R.I.M. process, the Commissioned Elder attends monthly meetings and two annual retreats with their peers (which I completed last yr.). (I was commissioned as a Provisional Elder in 2014) once these steps are completed one can go before the Board of Ordained Ministry (BOM) for Elder in Full Connection. To be granted an interview for Provisional Elder and Full Elder each step requires the completion of psychological testing and paperwork: maximum 40 pages on leadership, 40 pgs. theology, nearly 30 pgs. for proclamation to include a video of a sermon with exegetical notes, 30 pgs. personal growth, a project, a Bible study, and other basic application materials. For Full Elder this process is duplicated with almost identical assignments but now the Board looks for growth and integration in ministry. Many times persons are given growth assignments and resubmit again the following year. The idea is the Board of Ordained Ministry wants to help you as much as possible to best serve our Churches. It is a long but valuable process.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> When Bishop Carter laid his hands on me with my selected mentors Rev. Bob Laidlaw, and Rev. Jay Therrell he invoked the Holy Spirit praying, “Almighty God, pour upon Brian Harrell Sanderson the Holy Spirit, for the office and work of an elder in Christ’s holy church. Amen. Brian Harrell Sanderson, take authority as an elder to preach the Word of God, to administer the sacraments and to order the life of the church; in the name of the Father, and of the Son, and of the Holy Spirit. Amen.” <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> <b>¶ 340</b>. <i>Responsibilities and Duties of Elders and Licensed Pastors</i>- 1. The responsibilities of elders are derived from the authority given in ordination. Elders have a fourfold ministry of Word, Sacrament, Order, and Service and thus serve in the local church and in extension ministries in witness and service of Christ's love and justice. Elders are authorized to preach and teach the Word, to provide pastoral care and counsel, to administer the sacraments, and to order the life of the church for service in mission and ministry as pastors, superintendents, and bishops.<br />2. Licensed pastors share with the elders the responsibilities and duties of a pastor for this fourfold ministry, within the context of their appointment.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> We also commission and ordain deacons. Those who respond to God’s call to lead in service and to equip others for this ministry through teaching, proclamation, and worship and who assist elders in the administration of the sacraments are ordained a deacon. Ordained to Word, Service, Compassion, and Justice Deacons are persons called by God, authorized by the church, and ordained by a bishop to a lifetime ministry of Word, Service, Compassion, and Justice, to both the community and the congregation in a ministry that connects the two. Deacons exemplify Christian discipleship, create opportunities for others to enter into discipleship, and connect the needs and hurts of the people with the church. See ¶329 in our Book of Discipline for more on the Deacon. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"> God has called me, I have responded by being faithful to the process. Perhaps you sense that God is calling you into full-time Christian ministry as a Local Pastor, Elder or Deacon—talk to your Pastor. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";">In His Service,<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";">Pastor Brian <o:p></o:p></span></div>
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<li class="citation" style="font-family: "Arial Unicode MS", Arial, Helvetica, Verdana, sans-serif; line-height: 1.3em; list-style-type: none; margin-bottom: 10px; text-indent: -40px;"><span style="font-size: x-small;"><i style="font-family: -webkit-standard; text-indent: 0px;"><span style="font-family: "Times New Roman";">The Book of Discipline of the United Methodist Church </span></i><span style="font-family: "Times New Roman"; text-indent: 0px;">(Nashville: United Methodist Publishing House, 2000), <i></i>par.s 329, 340, Pp.s 246-270. </span></span><span style="font-family: -webkit-standard; text-indent: 0px;"></span></li>
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pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-70550040206536892132018-05-30T13:43:00.000-07:002018-05-30T13:43:32.547-07:00<div class="MsoNormal" style="font-family: Calibri; font-size: 11pt; line-height: 29.333335876464844px; margin: 0in 0in 10pt;">
<span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;"> I was recently asked to be the keynote speaker for a group of Christian servants. So in the process of prayer and searching the Scriptures I found this short paper I wrote in seminary and thought I would share it with you, as encouragement and a challenge. </span></div>
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<span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;"> Servant leadership is an act of love where one denies themselves of comfort, and surrenders the illusion of control by becoming present to others while taking on the nature of a servant. As opposed to the common leader-first hierarchical model prevalent in our world, “The servant leader is servant-first. It begins with the natural feeling that one wants to serve, to serve first …servants first make sure that other people’s highest priority needs are being served.”<a href="https://www.blogger.com/null" name="_ftnref1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[1]</span></span></span></a> Michael Slaughter defines servant leadership as, “Bringing refreshment, restoration, redemption, and empowerment to other people for the purpose of God.”<a href="https://www.blogger.com/null" name="_ftnref2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[2]</span></span></span></a>At its basic level servant leadership says: “When the toilet overflows we can all grab a mop,” (Smith).<o:p></o:p></span></div>
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<span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;"> Servant leadership is a spiritual matter, and the spiritually led Christian leader is called to a markedly different style of leadership. This is a foreign model in a sin-saturated power hungry world where extrinsic rewards are the most sought after. Janet Hagberg asserts that “people who aspire to be leaders need to be more concerned with internal or inner power than they are with external or outer power.”<a href="https://www.blogger.com/null" name="_ftnref3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[3]</span></span></span></a>David Chronic describes this human condition as, “</span><span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;">Apart from Christ, we all are “slaves to sin” and tend to serve our own interests (John 8:34; Rom. 6). So, it is not simply a question of becoming a servant. We are already serving something. The question is, “What do we serve?” Paul exhorts us to “do nothing out of selfish ambition” and to “not look to our own interests” (Phil. 2:3-4). We are called to have the same mentality as Jesus. It is a move from our self-centered way of serving to God’s way of serving.”<a href="https://www.blogger.com/null" name="_ftnref4" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[4]</span></span></span></a>Serving God’s way reveals our tendency </span><span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;">to serve our own needs and to waiver in our service of others. Maybe we fear alienation, or the anxiousness of the world. We must humbly arrive at a place in our leadership where we ask God to relieve our guilt and shame, and to give us the freedom to serve others from the motivation of love. Often, the temptation is to take pride in our work and to exaggerate our own achievements, but we acknowledge that these are the work of God’s grace in and through us. A great way to test the motivation behind your service and to determine whether or not you are sincerely fulfilling the role of a servant leader Rick Warren offers, “The true measure of your servant hood is what you do when you’re treated like a servant.”<a href="https://www.blogger.com/null" name="_ftnref5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[5]</span></span></span></a>Ouch. <o:p></o:p></span></div>
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<span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;"> The opening account of Genesis reveals that God seeks unity and wholeness within His creation. From the beginning of creation, God reveals the very nature of God’s self as servant. Other Biblical principles reveal that service is indiscriminate (Luke 22:24-40), and authority is to be wielded compassionately for the sake of the community as a demonstration of love. Jesus serves with His everyday experiences, not just washing the disciple’s feet. Servant leaders pass the credit around, (John 13). Biblical texts also reveal leaders as humble servants who remember that people always take precedence over rules (Luke 14:7-14). In community, like mindedness is a must allowing everyone to share in the ministry of compassion (Phil.2:1-4). In sharing this vision as to the community, Dave Odom says, “A vision has to be translated into a set of activities that become habits,”<a href="https://www.blogger.com/null" name="_ftnref6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[6]</span></span></span></a>and illustrates this with the Biblical example of Paul’s exhortation to the Christians in Rome, “Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God (Romans12:2). Knowing God’s vision it’s our task to translate it into the culture where we live. “The Christian leader views the world through the lens of who God is, where God is, what God is doing, and what God invites and calls us to.”<a href="https://www.blogger.com/null" name="_ftnref7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[7]</span></span></span></a><o:p></o:p></span></div>
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<span style="font-family: "times new roman"; font-size: 12pt; line-height: 32px;"> The paradox is when considering “leader,” we think up, power in order to help the people down below. Servant, you think down, Jesus on His knees washing the feet of His disciples. The servant role is important for groups. Servant leaders focus more on those in the group than on the ones at the top. “Servants aren’t on a power trip; you’re always a servant and sometimes a servant leader.”<a href="https://www.blogger.com/null" name="_ftnref8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[8]</span></span></span></a> Once we’ve confessed our love to Jesus, “Jesus sends us out to be shepherds, and Jesus promises a life in which we increasingly have to stretch out our hand and be led to places where we would rather not go. He asks us to move from concern for relevance to a life of prayer, from worries about popularity to communal and mutual ministry, and from a leadership built on power to a leadership in which we critically discern where God is leading us and our people,”<a href="https://www.blogger.com/null" name="_ftnref9" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[9]</span></span></span></a>this is downward thinking, a life of downward mobility- the vision of maturity. The life that succumbs to relevance seeks to be the center of attention and is characterized by Stage 3.<a href="https://www.blogger.com/null" name="_ftnref10" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 12pt; line-height: 18.399999618530273px;">[10]</span></span></span></a><o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn1" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[1]</span></span></span></a>Greenleaf, R. (1970). <i>Servant-Leadership</i>. Retrieved October 2011, from www.12manage.com.<o:p></o:p></div>
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<a href="https://www.blogger.com/null" name="_ftn2" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[2]</span></span></span></a>Class notes 9/23<o:p></o:p></div>
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<a href="https://www.blogger.com/null" name="_ftn3" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[3]</span></span></span></a>Hagberg, J. O. (2003). <i>Real Power. p.xx.</i>Salem: Sheffield Publishing Company.<o:p></o:p></div>
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<span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[4]</span></span></span></span><span style="font-size: 10pt;"></span><span style="font-size: 10pt;">Chronic, D. (n.d.). The Servant Nature of God. Retrieved September 2011, from Qideas.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn5" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; vertical-align: baseline;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px; vertical-align: baseline;">[5]</span></span></span></span></a><span style="font-size: 10pt;">Warren, R. Class Notes taken on September, 6th from a lecture by Daryl Smith<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn6" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; vertical-align: baseline;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px; vertical-align: baseline;">[6]</span></span></span></span></a><span style="font-size: 10pt;"></span><span style="font-size: 10pt;">Odom, D. (2011). Habits are Keys to Transformative Leadership. Faith and Leadership , 3.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/null" name="_ftn7" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 10pt; line-height: 15.333332061767578px;">[7]</span></span></span></a>Warner, K. L. (2011). <i>Grace to Lead.</i>p. 32. Nashville: Good News Publishers.<o:p></o:p></div>
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<a href="https://www.blogger.com/null" name="_ftn8" title=""><span class="MsoFootnoteReference" style="vertical-align: super;"><span class="MsoFootnoteReference" style="vertical-align: super;"><span style="font-size: 11pt; line-height: 16.866666793823242px;">[8]</span></span></span></a>Smith, D. (2011, September 13th). Class Notes. Orlando, Fl.<o:p></o:p></div>
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pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-6664611947621125542018-04-05T09:00:00.000-07:002018-04-05T09:12:30.618-07:00Resurrection Peace <h2>
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;">Greetings In the Resurrected Lord, </span></span></span><br />
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><br /></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;">I hope that you and your family had a wonderful Easter Sunday and are off to a good start as we continue celebrating the season of Easter for six more weeks.</span></span></span><br />
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><br /></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;">I am preaching this Sunday using the lectionary text John 20:19-31. Most see this as the doubting Thomas story (and it is here) but there's more to this story. Here, we find the Church being born as Jesus breathes on the disciples calling on them to receive the Holy Spirit. It is here where we find the secret to peace, peace within, <span style="font-family: "times new roman"; font-size: 12pt;">Jesus stood in the midst of his disciples and said, “Peace be with you!” </span></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;"> </span></span></span></span><br />
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;"> </span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;">I confess to you that I have known some Christians who have anything but peace. Jesus </span><span style="font-family: "times new roman"; font-size: 12pt;">wants his followers to have peace. Peace has to be our greatest need, wouldn't you agree? </span><span style="font-family: "times new roman"; font-size: 12pt;">Peace comes when we fall into the arms of our Heavenly Father. Jesus says to each of us this day: “Peace be with you!” Will you lean in?</span></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><br /></span></span></span></span><br />
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";">How do we find peace of mind? Duke University did on this very subject years ago. They listed eight keys to emotional and </span><span style="font-family: "times new roman";">mental stability. I find them helpful and maybe you will too:</span></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><span style="mso-spacerun: yes;"> </span></span></span></span></span><br />
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><span style="mso-spacerun: yes;"><br /></span></span></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><u>The first</u> key is, “Get rid of suspicion and resentment.” Nursing a grudge is a major factor in unhappiness.</span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><u>The second</u> is, “Don’t live in the past.” An unwholesome preoccupation with old mistakes and failures leads to depression.</span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><u>The third</u> key is, “Don’t waste time and energy fighting conditions you cannot change.” Cooperate with life, instead of trying to run away from it.</span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><u>The fourth</u> is, “Force yourself to stay involved with the living world.” Resist the temptation to withdraw and become reclusive during periods of emotional stress.</span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><u>The fifth</u> is, “Refuse to indulge in self-pity when life hands you a raw deal.” Accept the fact that nobody gets through life without some sorrow and misfortune.</span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><u>The sixth</u> is, “Cultivate the old-fashioned virtues love, humor, compassion and loyalty.”</span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman";"><u>Number seven</u> is, “Do not expect too much of yourself.” When there is too wide a gap between self-expectation and your ability to meet the goals you have set, feelings of inadequacy are inevitable.</span></span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;"><u>Number eight</u> is “Find something bigger than yourself to believe in.” Self-centered egotistical people score lowest on any test for measuring happiness. (1) </span></span></span></span><br />
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></span></span></span>
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;"><br /></span></span></span></span>
<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "times new roman"; font-size: 12.0pt;">Peace within would seem to be natural for followers of Jesus. “Find something bigger than yourself to believe in.” </span></span></span><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;"><br /></span></span></span><br />
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;">His Peace,</span></span></span></h2>
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<span style="font-size: small;"><span style="font-weight: normal;"><span style="font-family: "times" , "times new roman" , serif;">Pastor Brian</span></span></span></h2>
<span style="font-family: "times" , "times new roman" , serif;"> </span><br />
<span style="font-family: "times" , "times new roman" , serif; font-size: x-small;"><br /></span> <span style="font-family: "times" , "times new roman" , serif; font-size: x-small;"><br /></span> <span style="font-family: "times" , "times new roman" , serif; font-size: x-small;">www.drdanabeezleysmith.com <i>Duke Study on Peace of Mind </i><span style="background-color: white; color: #50504d;">Monday, May 14, 2012</span></span>pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-52014659288236048832018-02-27T09:32:00.000-08:002018-02-27T09:32:05.456-08:00<div class="separator" style="clear: both; text-align: center;">
<a href="https://1.bp.blogspot.com/-IavcjNspW_k/WpWV71reI2I/AAAAAAAAAU4/0KO7FrlzbhIr4_Zqs4A5EYcK7badAWNBwCLcBGAs/s1600/Lent-40-Days-Renewal.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="326" data-original-width="580" height="111" src="https://1.bp.blogspot.com/-IavcjNspW_k/WpWV71reI2I/AAAAAAAAAU4/0KO7FrlzbhIr4_Zqs4A5EYcK7badAWNBwCLcBGAs/s200/Lent-40-Days-Renewal.jpg" width="200" /></a></div>
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<span style="font-family: "Times New Roman";">Rejoice! It’s the Season of Lent: Spring Training for Christians<o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><u><span style="font-family: "Times New Roman";">Read Joel 2:1-11<o:p></o:p></span></u></b></div>
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<span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>“Lent, the period of 40 days before Easter (excluding Sundays), begins on </span><a href="http://www.umc.org/what-we-believe/glossary-ash-wednesday"><span style="font-family: "Times New Roman"; mso-bidi-font-weight: bold;">Ash Wednesday</span></a><span style="font-family: "Times New Roman";"> and ends at sundown on Holy Saturday, the evening before Easter.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";">During Lent, we enter into a season of preparation, self-reflection, and repentance when we seek to literally “turn around” and realign our lives and focus toward God. It is a time to give up things as well as take on new life-giving practices, helping us rid ourselves of distractions and our own selfish desires. By doing so, we seek to live and love as more faithful disciples of Jesus Christ.” (<i style="mso-bidi-font-style: normal;">Book of Worship</i>).<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>So based on the above definition it may sound strange to be called to “rejoice.” Especially considering all that’s going on in the world around us. Lent is a somber season emphasizing the death and suffering of our Lord. In the above Scripture reading, Joel calls for the people to repent. Considering the whole book of Joel, it is apparent that this prophet is not chiding or criticizing, nor is he condemning or even judging the people. Rather, the prophet's concern is to comfort the distress in the hearts of the people as they face the desolation of their land. A plague of locusts has devastated the land. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Now our concern isn’t a plague of locust but we face a similar desolation (a state of complete emptiness or destruction; anguished misery or loneliness) as we see evil rear its ugly head over and over again. To combat this issue we run to the Capital, we run to our politicians, we turn on the news and we listen to the experts argue over what the appropriate responses should be. On and on we go… <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Evil is God’s enemy and God has a plan—Hear me, God is love and has a plan to destroy evil, (Read the parable of the Wheat and the Tares Matt. 13). I feel it’s important to bear witness to the ultimate victory of God, but also to what God is doing now in the midst of history, in pain and suffering to engage evil. For we have hope that in our distress God hears, God heals and God cares. David Hart affirms, “God hears the cries of the suffering. Yes, God comes with healing in God’s wings. God comes in fact, as a warrior. The suffering and pain…is the enemy of God. From our perspective in the middle of history, we do not know everything about where this evil came from, but we know that it is God’s mortal enemy, and God comes to do combat, comes in the power of the cross, comes in the power of love.”<a href="https://www.blogger.com/blogger.g?blogID=813739561961739026#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><sup><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><sup><span style="font-family: "Times New Roman"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[1]</span></sup><!--[endif]--></span></sup></a> God’s power is at work in the world, even in what doesn’t look like power to us. God comes in God’s way, made known to us in Christ, a warrior in loving weakness. God comes as love to destroy the work and power of evil. I offer this as a word of healing, for God’s love enters every area of our life—past, present, and future, to bring healing.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>The call is to “repent.” During these all too familiar seasons of life, how often do you hear and head the call to “repent?” <i style="mso-bidi-font-style: normal;">Repent</i>: to turn - to return to God. Like a drillmaster's shout, "About face!" Repentance is a command given to turn and return to God. It’s a call to turn our entire life toward God. However, within the command itself, there is a reminder that the one, who gives the command, is a God who has never turned away from us. Therefore, repentance is not a "put-down,” it’s an "uplift." We’re to repent not primarily because we have done something bad or wrong; but, because our God has done something very good and will do something even better in the future.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Now is the time to turn to God. Let us return with prayer and fasting not just to regret our faults or to rehearse our failures but to renew our faith that God is at work creating a blessed future out of the mess that we have made of God’s world and of our lives.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";">Now is not the time to practice shallow fasting - giving up things we can easily do without. Now is a time to stand with those who are hurting, and with the prophet, Joel in the wastelands, left by the locusts, and to see ripe grain filling the fields. Now is a time to stand before the cross and to see it as the coronation throne of Christ our king.<o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";">Now is the time to turn to the Holy Scriptures to study and commune with God in prayer. Now is the time to lift up the cross—high enough to begin to see the rays of Easter morning. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman";">May God richly bless you as you observe a Holy Lent,<o:p></o:p></span></div>
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<span style="font-family: SignPainter-HouseScript; font-size: 20.0pt; mso-bidi-font-family: "Apple Chancery";">Pastor Brian Sanderson<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=813739561961739026#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 11.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "Times New Roman"; font-size: 11.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: "MS 明朝"; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-fareast;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "Times New Roman"; font-size: 11.0pt;"> Long, Thomas, G. ‘<i style="mso-bidi-font-style: normal;">What Shall We Say: Evil, Suffering, and The Crisis of Faith’</i> (Grand Rapids, Eerdmans, 2011) P. 147.<o:p></o:p></span></div>
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pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-6418834325367025462018-02-06T15:32:00.001-08:002018-02-06T15:32:54.633-08:00<div class="MsoNormal" style="line-height: 15.75pt; margin-bottom: 11.25pt; mso-outline-level: 1;">
<span style="font-family: Times, Times New Roman, serif;"><span style="color: #181818;">I was reading 1 Corinthians chapter 3 recently to prepare a brief message for my Church's food ministry on Thursday when vv.s 9-16 </span><span style="color: #181818;">sparked a special memory. <o:p></o:p></span></span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;">I come from a hard-working family<b>. </b>My dad and grandfather built houses together until my grandfather became the county building inspector. Later, my dad emerged as a self-employed painter. So as you can imagine growing up I had plenty of opportunities to practice building and painting. This practice affirmed my desire to go to college.</span></span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;">Fast forward years later to my point. My wife and I purchased our first home, which as many of you are familiar a starter home is just that--one you can afford which means it is probably older and needs a lot of work and this one met all of the above criteria. So with our parent's help, we begin the renovation process. As a paise to God, I should also mention my wife's father is a very gifted self-employed contractor. So with a grand vision and a great deal of help we renovated our first home. <o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif;"><span style="color: #181818;">As is the case when a house begins to show age as well as wear and tear it is time for a remodel job to take place. The process of remodeling transforms the house or building in order to update it, make it more modern and livable, and save the cost of buying or building a new one. Remodeling takes what already exists and reconfigures it into something different, something updated and upgraded with new life.</span><span style="color: #181818;"><o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif;"><span style="color: #181818;">Our House</span><span style="color: #181818;"> needed the floors sanded and refinished, painting--both interior and exterior, new closet doors, the entire bathroom remodeled (yes we only had one bathroom to share), new railing for the stairs, new tile floors for the bathroom and the kitchen, new insulation beneath the house, new appliances, new light fixtures, and not to leave out the exterior: new landscaping: new plants, even a new driveway.<o:p></o:p></span></span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;">This experience taught me to value the process of transformation. I gained a greater appreciation for the renovation experience.</span></span></div>
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<span style="font-family: Times, Times New Roman, serif;"><b style="mso-bidi-font-weight: normal;"><span style="color: #181818;">The Question?</span></b><span style="color: #181818;"> Do we need remodeling as people? I think so. Good news <u>God is in the remodeling Business</u><o:p></o:p></span></span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;">We are all born needing a remodeling job. All of us are born sinful and full of fleshly desires. As we grow, our sinful nature exerts its influence on our lives. It begins to train us to serve its lust for all sorts of things. It strives to encourage behaviors that are inappropriate, rude and selfish. No matter how good we think we are, deep within the core of our being is the sinful flesh with which we were born. <o:p></o:p></span></span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;"><b>The Answer</b>, Yes, of course, assuming one doesn't want to learn this truth the hard way.</span></span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;">During the renovation process, I repeatedly thought of God's work in my life. For example, as I began to paint the exterior I first had to pressure wash the house, then replace rotten wood, SCRAPE and SCRAPE away the old paint before I could apply the pretty new color my wife and I had picked out.<o:p></o:p></span></span></div>
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<span style="font-family: Times, Times New Roman, serif;">In the same way, God takes special care to build us into the people we are intended to be. First, it begins with Christ as our firm foundation V.11 and then our cooperation to maintain a habitable dwelling place for God's Spirit, v.16. </span></div>
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<span style="color: #181818;"><span style="font-family: Times, Times New Roman, serif;">May we embrace God's remodeling project in our lives, allow God to take what already exists and reconfigure us into something different, something updated and upgraded with new life. And as a result, we have something beautiful to live in both inside and out and for the world to see.</span></span></div>
pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0tag:blogger.com,1999:blog-813739561961739026.post-51772088908962237762017-08-21T12:11:00.000-07:002017-08-21T12:11:04.181-07:00<a href="https://4.bp.blogspot.com/-PUWopSV2OOs/WZswNKVZ6HI/AAAAAAAAARg/199l_381vxkyHCC2-aAAdh8dAEPgYaEKACLcBGAs/s1600/Gazing%2Bupward.jpg" imageanchor="1" ><img border="0" src="https://4.bp.blogspot.com/-PUWopSV2OOs/WZswNKVZ6HI/AAAAAAAAARg/199l_381vxkyHCC2-aAAdh8dAEPgYaEKACLcBGAs/s400/Gazing%2Bupward.jpg" width="400" height="268" data-original-width="320" data-original-height="214" /></a> (nasa.gov)<br />
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Today millions of people will be looking up (and i hope they are wearing the appropriate glasses) to view the solar eclipse. I must confess that I too am excited and want to see the eclipse and as I was walking to the mailbox I caught myself looking up. Thankfully it's overcast here in North East FL. and you cannot see the sun or my eyes would probably still be burning. It was in this moment that I had the thought, Wow, just think if all of us were looking up to the Lord, gazing upwards at God's glory in a posture of adoration. Then as they often do my thoughts run on and I wondered how many people look up when they pray? When was the last time you considered your prayer posture? <br />
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Prayer Posture:<br />
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In Church we hear, "Let us pray" and we <b>bow</b> our heads to pray, usually with eyes closed. <br />
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<b>Standing</b>. Hands up and opened (also called the orans position- one of the oldest), or standing with hands clasped. This form traditionally represents penitential, submissive, intercessory prayer. Also, standing while looking up in prayer shows confidence. <br />
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<b>Kneeling</b>. We all probably grew up using this form of bedside prayer. This posture first represented prayers for repentance or supplication. <br />
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<b>Prostrate</b>. Laying face down one's belly with eyes closed. This posture demonstrates humility and a sense of desperation.<br />
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<b>Sitting</b>. Head bowed, eyes closed. (I've read that this form of prayer wasn't common until after the advent of pews).<br />
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The most important thing is to pray. What a gift! The ability to communicate with our heavenly Father. <br />
May God find you in whatever posture of prayer you are drawn to and as always may the grace of God be sufficient for all of your needs.<br />
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Pastor Brian pastor's pen portalhttp://www.blogger.com/profile/12490605154371529924noreply@blogger.com0