General Conference 2008 Bloggers

Module 8: Exhortation
Robert Bellah, Habits of the Heart - Conclusion: Churches might be the best place for us to work toward the emergence of communities of character/moral discourse.
Alasdair McIntyre – After Virtue
They would argue current moral crises are not because of advances in technology, etc., but that we can’t solve problems through more specialized knowledge. More fundamental problem: collapse of the ethos. Ethos: accepted right way of doing things in a group. “We don’t do that.” The force of the ethos depends on the strength of the “we” in that statement, and our “we” has collapsed. And as always, this is a phenomenon of urbanization.
The moment of the “why not?” question is the moment ethics begin. The moment for teaching, maturity, etc.
We have an assumption today that the “why/why not” cannot be answered, because of the huge emphasis we place on individualism. Ethics becomes reduced to lifestyle choices. Relativism is so absolute that people doubt whether “why/why not” can be meaningfully asked.
Resurgence: we should try to ask these questions.
McIntyre: Intentional “communities of moral discourse”Bellah: “communities of character,” dangers of “utilitarian individualism” aka “what works for me”
Alan Bloom – The Closing of the American Mind – the relativism is so rampant that our minds are closed to the big questions about the way to live
First century Christians have a lot to add to this project. Not from an interest in looking for our answers to questions about abortion, sexuality, etc. Not nostalgia for time that’s gone.
But, like us, they lived at a moment that was experiencing dissolution of ethos in every one of big cities where Paul was preaching. People asking, “Why not do this?” Their situation is like ours, so we can dialogue with them.
Early Christian writings contain:Paranoeo^, parakaleo^ - think alongside, call alongside
1 Thess. 2:12 “Lead a life worthy of God who calls you”
Conflict between ethos of clan and ethos of city/community/gov’t.
Ethics of private life: birth, sex, death.
In private life, Romans made little attempt to legislate. Public life restricted. Private life was laissez-faire.
Birth: Greeks and Romans (and every ancient society) except for Jews and then Christians practiced exposure. (Greeks and Romans also practiced abortion – dangerous, expensive) Just left child outside to die, dumped child in latrine. Paul makes no direct reference to abortion. Only time word appears in NT is 1 Cor. 15:8, metaphorically: ektroma (out of trauma) (responding to one who called him a sort of miscarriage, not ‘cooked’ long enough in church. All other NT writers except Luke are Jews. No need to address subject, because it wasn’t an issue. Not a Jewish practice. Sarah Pomeroy. 17% fewer girls than boys due to routine exposure.
First explicit abortion condemnation is in Epistle to Diognetus: says “we do not expose our children.” Clement of Alexandria
J.D. Crossan – A Revolutionary Life
Hilarion to Alis: "If it was a girl, put it out." 
Paul’s attitude toward the body provides an example of how he might have conducted a moral discourse about exposure.  
1 Corinthians 6:12-20 People are going to prostitutes. Saying “all things are lawful.” After all, Paul’s gospel talks about faith, not law, saving us. So why need laws?
Pompeii’s population never exceeded 30,000, yet 27 brothels found in excavation.
“korinthia kore” Corinthians girl = call girl. “korinthiazesthai” behave like a Corinthian – fornicate
Prostitution is not only legal, but has the endorsement/relationship with pagan religion. Paul’s words come in light of that.
Corinthian church members are going to prostitutes and justifying it. This is a dialogue, not a sermon, but quoting them.                                    1) What is beneficial? (1 Cor. 6:12a) sumpherei – better trans. “mutually beneficial”2) What serves freedom? (1 Cor. 6:12b) So many things in life forms of addiction, things which master us. Other stuff is enslavement. 3) God is the Lord of the body. Ethical dilemmas can’t be resolved by appealing to nature. Have to appeal to God. Nature is not sufficient ground for morality. Nature has a Creator. Body has a Creator. (1 Cor. 6:13 – appeal to nature as ground of moral choice. What comes naturally. If it feels good, is good. Cynic philosophy. Paul probably politely only quotes first part of proverb.) “God will destroy both one and the other.”4) God raised Jesus and will raise us. Resurrection signals a future use for our body. Can’t screw up body now. Our bodies aren’t meant for death but for life. (1 Cor. 6:15)5) Ethical choices are corporate not individual! No autonomous ethical decisions! We’re members of a larger body, the body of Christ. 3 &4 also apply to whole body of which we are just part. (1 Cor. 6:15-16)6) The corporeal is crucial (1 Cor. 6:18) We tend to forget this because we’re convinced only spiritual is important. “It’s just physical.” But physical is crucial. Body sins are very important because it is the temple of God, and the temple doesn’t belong to you!! Body is the temple of the Holy Spirit, desecrating holy ground.
Doesn’t quote scripture (except Genesis snippet) as foundation of his argument.Paul asks: What moral choice is consistent with God’s resurrection of Jesus and resurrection of us? We don’t just go around once in life – God has a plan for your body. Barth: Eschatology determines ethics. Bultmann: Eschatology is obscure mythology. Doesn’t matter what you believe. The ethical choice is to be confronted now. Climax of 1 Corinthians is chapter 13.
Module 9: Healing
Disease in the Ancient World
165-180 25%-33% mortality, Smallpox (Marcus Aurelius), Plague of Galen. (Galen fled.)
Measles
Underplayed/absent from commentary, but such a huge factor in life.
Thucydides – Peloponnesian War – Athens – priests leaving, “equally useless were prayers,” people overcome by suffering, visiting no one, dying alone
Cyprian – difference in Christian response: Measles – “The just are dying alongside the unjust. But it is not for you to think that the destruction is common for the evil and the good. The just are called to refreshment, the unjust are carried off to torture  . . . whether the well will care for the sick, whether relatives will dutifully love their kinspeople, whether masters care for slaves, physicians desert afflicted, etc.”  “We are learning not to fear death. These are trying exercises for us, not deaths.” “By our contempt for death, we prepare for the crown.”
Bishop of Alexandria, Dionysius (re: measles) “Most of our fellow Christians showed love and loyalty” “And with them, they parted this life, serenely happy.” “Many . . . in nursing others, transferred death to themselves.” Others “treated unburied corpses as dirt.” Pagan neighbours viewed some Christians who didn’t die as miracles (who we would call immune.)
Fleeing = normal. Christian response is abnormal one.
Theology/doctrine influencing social relationships.
Epidemics we suffer from: loneliness, burnout
Jesus’ healing ministry            - not seeking attention
Mark 7:31-37, Greek Magical Papyri, Jesus does a lot of the things found in this book.
Morton Smith, Jesus, the Magician
Jesus risks identification with shaman-types in order to meet the pressing need of sick and poor.
Gerd Theissen: disease did not fall with equal hardship on all classes, Miracles Stories in the Gospel Tradition
Man with withered hand, in Codex Beza (D), man tells Jesus, “I was a stone mason and earned my living with my hands. Jesus, I beseech you to give you back my health, so that I know longer have to beg.”
Doctors served the rich. The poor turned to temples. Most and largest temples were temples of Asclepius. (Giving of ‘replica’ body parts to the god)
Slaves with diseases dumped at temples. (Cities are our dumping ground – vets, homeless, etc.)
Jesus was a healer and exorcist. Undeniable!
What do we learn? 1) Not for the sake of publicity. 2) Prevalence of exorcisms distinguishes Jesus from other healers in ancient world. They signal Jesus’ convictions about God’s power over evil. (Luke 10:17-18) 3) No less than 8 of Jesus’ cures are of deaf, dumb, blind, and lame. This is unprecedented. Hardly an accident that they are those that Isaiah names as Messianic (35:5-6), Matthew 11:4-5. Jesus is enacting the reign of God. In a world where God reigns, these intolerable constraints on human dignity cannot stand. Ministry of healing is a sign of the kingdom.
If we want to follow Jesus, we have to expose ourselves to the diseases that Jesus’ did. Poor look at him and say he does everything well, but Pharisees say his power is demonic. We run that risk.
Rodney Stark Book (Change World/Three Centuries)
Earliest evidence of hospitals attached to churches.
Ancient world: Basically, if you aren’t healed, gods aren’t with you. Very little variances in that. Constant assumption in religion!
Paul – Thorn in the flesh. We don’t know what is. God’s presence even when we are not healed. Christ’s crucifixion is truth in his own life. All of ancient religion was wrong to assume that sickness = God’s anger or God’s absence. God’s grace is sufficient without healing.
***
Module 10: Faith
Many current theologians say we live in a post-Christian age.
George Lindbeck – The Nature of Doctrine. Calls for catechesis of all ages as ministry of church. Indoctrinate ourselves in it, in good sense.
People have no language to express faith.
How do we go about it? Especially if nothing corresponds to our experience?
Theology – God language – are expressions that form out of the convictions of experience of divine.
Every articulation of our basic convictions (ones that supply motives) is inadequate to the mystery of God.
Rowan A. Greer – Broken Lights and Mended Lives
Risk of finding a new language of faith that does correspond to our experience of God is worth taking even if it is feeble/broken. Our broken voices can be translated into virtue.
How did the early Christians find language for their experience of God?
3rd century sarcophagus – many episodes from Bible, but the focal scene story of Jonah. Jonah is the most frequently represented in early Christian art, not only on sarcophagi, but also in frescos.
Graydon F. Snyder – Ante-Pacem
Also Daniel/lion’s den, deliverance from Egypt, Meshach, Shadrach, Abednego
Christian experience of first Christians: Deliverance from death, evil, anything that holds us in bondage, moral confusion and turmoil, addictions, etc.
Cyprian: Letter to Donatus – describes himself as Jonah, then in the peace of a bower. Cyprian delivered from a world of sin. “how great is the Empire of my mind” – no longer captive, freedom, hope.
This experience of deliverance is essential to the growth of early Christianity.
Liberation of any one poor human has an economic/political cost.
What did ordinary people in the NT world pray for? Ramsay MacMullen – survey of ancient temples and the prayers recorded therePaganism in the Greco-Roman World“To Zeus, Savior, and Giver of Wealth” “To Silvanus, for freedom from slavery” “For relief from tax payment” “For a safe and successful journey” “For protection from one’s enemies” “For a safe return of my squadron” “For the safe-keeping of the colony” “For himself and his” for oxen, good harvest, for cattle, for hunting dog – utilitarian character to our need for God – we need God to be useful!
First Christians – how did they articulate their need for God to come to their aid?
Luke 10:25-37 Good SamaritanBailey – Poet and Peasant, Through Peasant EyesLevite, insubordinate middleman. Samaritan – splanchizomai: medley of three emotions – anger/outrage, (this shouldn’t have happened), anxiety, love, most frequently used in relation to Jesus. The man uses eleos (pity) instead of splangchnizomai in his response – Jesus who is moved by our plight.
Deliverance (salvation is traditional language)

I spent last week at a youth camp, Institute 2010: God’s All Stars, which is a ministry of the Conference Council on Youth Ministry of the Kansas East Annual Conference. This post is part of a series reflecting on the week and making applications for the local church.

I have a tendency, for good and bad, to focus on the outcomes of projects, events or ministry areas to which I commit my time. The outcomes of Institute seem to be a mixed bag for me. This year there were clearly students whose lives were changed by their experience of God at camp. This is an undeniable outcome that is difficult to dispute. If even one life is changed or one student decides to follow Jesus, is not the entire effort worth it? Maybe so… I cannot deny that God is at work through Institute. At the same time, I believe that with changes the week could be more meaningful for a greater number of students with lower anxiety for leaders, student and adult.

What about your local church? What are the outcomes of the projects, events or ministry areas? Is there good as well as bad that is accomplished through the work of the community?

The latest episode of The Truth As Best I Know It Podcast is up.

Jessica and I are continuing with our discussion of Brian McLaren's A New Kind of Christianity: Ten Questions That Are Transforming the Faith. Here we focus on question 2- the Authority Question.

You can listen or download the episode from Podbean, subscribe on iTunes, or listen on the player below.


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As always, comments and questions are always welcome. If you're reading through the book right now and have specific issues or questions you'd like us to address, please let us know!

Here's the next set of notes on Reconciliation and Consolation: 




Module 6 – Reconciliation
Practice of not naming the person who hurt you is wide spread in conciliatory letters. Perfect Tense: Present condition b/c of past event.
Physical pain and emotional pain had no different words, descriptions.
Stoics, etc., thought that a wise person could have no relationship to pain.
2 Cor. 1:11 – not outwitted, but defrauded. Indicates the person’s loss in community would have had an economic impact.
2 Cor. 7:12 – adikeo – injustice, legal wrong 2 Cor. 12: 16 – panourgos – capable of any work (of wrongdoing)
Paul is being accused of embezzling the offering for the poor in Jerusalem through means of Titus and his ‘brother’ – this accusation is the wrong done against Paul that has caused him so much pain.
Francis Watson: 2 Cor. 10:2, then v. 7 – switches from some people to someone. Why? Paul’s emphasis on cross?
10:10 Again, should say “Someone says” but not “They say” – this is an individual accusation. Words here are technical terms – a forceful style of writing, Demosthenes noted for. Person admires Paul’s letters, but is weak in person. :11 “Let this one” – not let such people, plural.
Best trans: New English Bible
Is this someone the owner of the house, the host of the ekklesia, so everyone was silent – not agreeing with, but not disagreeing with Paul’s accuser.





Paul lays out here his model of reconciliation.
Paul’s strategy for reconciling wrongdoer: (Deals with him first, victim after)1) Acknowledgement (2 Cor. 2:5) Someone has caused pain, pain is received. This step is so difficult – people can’t do it. 2) Discern a sufficient discipline/censure/reproof – not even just – only sufficient. We’re so uncomfortable with this! Squeamish! We don’t dare discipline anymore. Paul suggests that without this step to restore a right balance, can’t really go forward/move on. 3) Forgive and console. Literally give gift/grace, and call alongside. We’re with them, not above them. 4) Resolve/ratify to love – you may never like the person. This is an effort of will. MLK: “Aren’t you glad Jesus didn’t say “Like your enemies?” 5) Understand that forgiveness is obedience – we have to do it.
Paul’s strategy for those who were wronged/his emotional therapy for victims:(2 Cor. 7:9 – Paul is almost unique in saying that there is something godly in pain. Socrates is the only other writer who says this.) 2 Cor. 7:11 – A list of stages you have to pass through to heal from pain
1) Earnestness – spoude – Get up and go-ness2) Eager to clear – apologia 3) Indignation – aganaktesis – anger 4) Alarm – phobos – fear/alarm 5) Longing – epopothe^sis – deep down longing6) Zeal – zelos – burning 7) Justice – ekdikesis – restore balance/justice
This isn’t elsewhere before Paul! Unique to him.
***
Module 7: Consolation
1 Thessalonians 40/41 ADEarliest Christian and Pauline writing – experimental quality in Christian letter-writing
Paul is dealing with death, and is writing, perhaps, on the occasion of the death of an important community member in the Thessalonians’ community.
“Correspondence” portion of letter (chapters 1-3) – relationship maintenance portion of book.“Content” is in chapters 4 & 5.: Now concerning, now concerning, now concerning…
Disclosure formula: “Ou thelomen humas agnoein, adelphoi” (1 Thess 4:13) occurs thousands of time in papyrus letters. Like the subject lines in our emails. RE: This formula marks what follow as the real reason the letter is written.
Paul doesn’t say who died, but his metaphors are like windows: open to social realities of world, open in to writer’s heart.


2:7 We were like a nursing mother caring for her child2:17 We were orphans Metaphors suggest that the mother, matriarch of the community is the one who died.
2:11-12 Model for consolation? Call alongside, tell stories, bear witness
Tombstones: me^ lupe^sthe: stop grieving – because: ____ argument. (I no longer have toils, troubles, stop cutting yourself for Hades turns pity aside)
Lattimore: Themes in Greek and Latin Epitaphs – mainly a sceptical, if any, belief in afterlife. A couple, like Plato and Plutarch, believe in survival of souls.
Ouk e^men, genome^n, ouk esometha melei, ho bios tauta. I was not, I came into existence, I will not be in the future. Such is life.”
“Oh dear heart, what is down there?” “Much darkness.” “What’s up there?” “It’s a lie.” “What about Pluto?” “Myth.” “We are destroyed.”
“Suns set, and are able to rise, but our brief light, when it goes under: night is perpetual. One sleep.”
Most frequently occurring genre in Greek/Roman literature is the letter of consolation.
1 Thess. 1:2: “remembering you” is like memorial – funeral.
Adialeipto^s – not at all leaving/left behind (constantly) – three times.
Kai ho Heracles apethanon. Even Hercules died. (2nd most common tombstone inscription.)
Hoti ie^sous apethanen: If then Jesus died… But Paul adds Kai Aneste^: and rose! Revolution!
Harpazo^ - “snatched up” = death euphemism in tombstones, but Paul makes it metaphor for snatched up to heaven with God and loved ones.
1 Thess. 4:17 – Hama sun – “together with with,” opposing separation images – not survival of individual, but communion of saints. 

I spent last week at a youth camp, Institute 2010: God’s All Stars, which is a ministry of the Conference Council on Youth Ministry of the Kansas East Annual Conference. This post is part of a series reflecting on the week and making applications for the local church.

Institute is an institution with the good and the bad that it brings. There are rich traditions and a history that brings the past to light and looks to the future. Many of the adult leaders at camp this summer remember an experience of the very same camp when they were young. One of the pastors among the adult leaders remembers feeling first called to ministry in the very place where we had morning worship during the week. However, the rich history has the side effect of narrowing the vision of what could be possible for a camp among the high school students of the Kansas East Conference. There are some practices that are clearly leftovers from time gone by and while faithful have ceased to be relevant.

What about in your local church? How has the past shaped who the community is today? In what ways does the history shape both the present and the future?

Here's my next set of unedited class notes - lots of them!:

Module 4: Managing Conflict
In voluntary association, the provider of the food, the householder, feels to have power over portion control, who gets what, best portions, dining customs.
1 Cor. 11:17-34 – In the house of Gaius – the haves and the have notsContrast between private supper and the Lord’s supper – you’ve made the Lord’s supper into a private supper.
Other Greeks complained about tendency to privatize public feasts. (ie Plutarch) Meant for community, being privatized.
Bread – part of supper – later the cup – part of whole meal.
v. 21: Prolambein – either eating before others (slaves and working poor) arrive, or “in front of” others, while others had to look on, literally wealthy eating while others are watching, also different quantities of food are being served (as would be in ‘regular’ club/association), and perhaps different quality of food as well.
Corinth – dearth of domestic archaeology – only 5 houses from time of Paul excavated – mostly public places.
Dining Room – Triclinium – room with three sided couches. Places for 9-12 people at most. The wealthy get seats. The rest have to go in atrium. So it heightens sense of class divisions.
This describes. But Paul expresses social intentions.
v. 20: When you come together like this, it isn’t actually the Lord’s supper. If it is private, not the Lord’s supper!
v. 30: Some people actually getting sick and dying when they are shut out of meal
Paul is trying to discern the body of Christ that we are.
Since Gaius is still host of ekklesia later, in Romans, then it seems like Paul’s message hit home. This would have been almost unheard of in Paul’s time, social situation.
***
11:5 Women are praying and prophesying – that’s not the problem. v. 6: “For if a woman will not veil herself, then she should cut off her hair; but if it is disgraceful for a woman to have her hair cut off or to be shaved, she should wear a veil.” Reduction ad adsurdum. Greek/Roman women did not wear veils. Wearing veils was a custom for Jewish/Persian women. Potential shame of women who had cut their hair: prostitutes.
(The Acts of Paul and Thecla)
At issue: “In Christ no male or female” – women are shaving head, which is one of gender markers? (Antoinette Wire: The Corinthian Women Prophets)
Weakest argument of Paul. Falls apart in his hands. “because of the angels.” (Genesis 6, nephalim) Paul knows his argument is lame, comes to his senses in verses 11 & 12.
Ple^n: Cancel what I just said
Any attempt, even by Paul himself, to erect a barrier that would maintain the old self, over against the new identity in the Lord, falls totally flat.
Paul leave it in to allow his struggle with this whole “new creation” thing to be seen.
***
Urbanization. Cosmopolitan. Greek citizens of Asia Minor complain about the privileges of the Jews: “If they’re our fellow citizens, they should worship the Ionian gods.”
Philo’s writings. Philo’s nephew is commander who is there at sacking of Jerusalem. Philo’s works are allegorical interpretations of Hebrew BibleAgainst Flaccus, Delegation to Gaius (Caligula). Alexandrian (as is big segment – 2/5? of city) like Apollos.
Greeks in Alexandria become anxious about growing presence/power of Jews in city. “Acts of the Pagan Martyrs” defending Greeks, anti-Semitic. Time of growing tension between Jews and Greeks – happening in Alex. mostly, but in other places as well. Benefits: citizenship. Wealthy Jews can put sons in gymnasium.
From 36-37 – 40-41, Caligula – emperor, smothered Tiberius adopted father with pillow. Megalomaniac. Caligula crisis: Barricades went up between Greek and Jewish neighbourhoods in Alexandria. Jews gradually pushed back into original quarter, and then out of the city altogether. Camped outside of city. Caligula assassinated, and family. Claudius becomes emperor. In such a context, Paul begins his work! 40/41 is when Paul writes Thessalonians. Claudius writes letter with solution: “Separate but equal” – stay away from each other.
Novel: Joseph and Asenath
Paul’s answer is not separation, but reconciliation. Katallasso – other-making.
Galatians 3:28 – “Baptism liturgy”
Boyarin: A Radical Jew
New identity by erasure: Not Jew, Not Greek, identity to be determined, one in Christ. This is primary conflict Paul faces.
Galatians 3:2 & 5, 4:21 – Jewish Christians are trying to sway Galatians. Call Paul’s gospel incomplete form of Christianity. More is required. Be part of covenant. Baptism is just ritual washing. The norm of a right life is the law of God, the Torah. The Judaizers has apparently been very successful.
Experimental quality to identity in Christ. Who are we? One of the consequences of the gospel of freedom is experimentation – bordering on chaos and moral confusion. Thin border!
Judaizers offer order out of moral chaos.
By their desire for something more, Galatians are denying own spiritual experience. Backsliding. Paul argues: you were like people who were healthy, breathing fine in the spirit, and now you want to hook yourself up to an artificial respirator! An appeal to experience – his own, and theirs.
Norm of identity that brings order: Torah. (Judaizers)*Norm of identity: faith in or of (debate of translation, prefer OF) Jesus Christ. Debate. (Paul)
Sam K. Williams, The Saving Significance of Jesus’ Death, Richard Hayes, The Faith of Jesus Christ
The only thing wrong for Paul with the Jewish law is that even if you keep it, you don’t show yourself to be as radically faithful to God as Jesus was in his giving of his life. Faith of Jesus Christ.
Badiou – Saint Paul and the Foundation of Universalism – Pauline gospel is the primal truth event! (Badiou is a Maoist Marxist)
***Romans 9-11 – most of the Jews, by this time, have rejected Jesus. Judaizers have already been to Rome. 9:4-5 – they have everything but the faith of Jesus Christ. If Israelites don’t have this, can we believe in new promises of God?
Three answers: 1) Romans 9:6-29 – Spiritual Israel will be saved (those Jews that have already joined the “Pauline experiment” 2) Remnant – 9:30-11:10 – Israel didn’t pursue righteousness through faith but through dependence on works, but God has kept promise to a remnant (Jewish Christians, faithful to law are saved too) 3) Romans 11:13-14, 15 – Ministry to Gentiles causes jealousy in Israel, that’s a purpose. Unbelieving Jews as a theological problem, confronted here for the first time, by using holy name Israel to them, 5 times. Romans 11:25 – the mystery: why the hardening of Israel? After all Gentiles have come in, at end of history, Israel will come in.
Lessons for us? Romans 9-11 tells us Jews won’t have faith of Jesus throughout historical time. So his “Jews and Greeks” project won’t be realized until the end of history. But Paul won’t give up on his vision of reconciliation between the races: all Israel will be saved.
15:30-31 – Knew his life would be in danger among the Israelites, but went anyway. In the end, Paul lost all his Galatian churches probably.
Author of Acts is silent about fate of collection to Jerusalem and Paul.

***
Module 5: Decision Making
We Decide Together – book: Donelson and Campbell – contemporary church decision-making
Some group decisions – some made by individual members, but actions of individuals can also threaten groups. Groups have a fragile hold on existent and identity – depend on commitment of members.
Have limited tolerance for conflict and diversity. When tolerance is overstepped, group either will begin to resolve, or make a decision about which way to go.
Groups, small or large, must have structure/mechanism for decision-making. Two types of decisions: 1) Task – functions performed by group. Maintenance: how can we keep this machine going, or of mission/vocation variety.
When groups are defined by single task, task/identity decisions are almost the same. Ie Cave Exploring Group
2) Identity – more volatile and explosive. Required of all groups. Membership. Discipline. Boundaries. Who is in and who is out. Where is boundary of group? Those decisions about boundaries implicate identity of group. How do you measure success or failure? What does it mean if someone is expelled? Who are we? In conflicts, both task and identity decisions are involved. Some groups more defined by tasks, others by “quality of their being.” Groups defined by doing, tasks might be more critical.
In making decisions of any kind, a group reveals something about itself and becomes whatever self it is. It is a fundamental articulation of a group’s life. And the process by which decision is reached will tell us a lot about the group – maybe even more than the group’s rituals.
If someone makes all decisions, or everyone votes – that is revealing.
What are the qualifications for participating in a decision-making process? Age, gender, property, etc.
Decision-making process of a group can be camouflaged – take effort to discover underlying process. Groups often have myths about themselves, that hide identity, make them resistant to change. Many group decisions are made implicitly, via path of least resistance, “we’ve never done it any other way.” In absence of crisis, process of group may never change. ie Men’s group, if women never apply to be part of it. Practices become explicit when ideology is challenged. Threat of changes force group to make explicit. Has to identify challenge, and its nature as a group.
Making decisions always involves a process of interpretation. Why did we just do that? Because we are ____ kind of group. The demand for group interpretation evokes other dynamics in the group. Who in this group is responsible for interpretation? One person? On what basis? By vote? If there’s more than one interpreter, whose voice is listened to? On what basis? What about outsiders we want to bring in? Are they interviewed?
Important to identify norms. By-laws. Constitution. Mission statement. In oral tradition, customs. Where do we find the measure for our identity? Finding the normative expression of group’s identity is a crucial moment. We must consider what roles norms will play in a situation of crisis or change. Does it address, and clearly, circumstances?
Acts 1: Decision of replacing Judas is pre-Holy Spirit, by decision, will articulate identity as new/true Israel. Defection of Judas is a threat to the identity of group as true Israel. “scripture had to be fulfilled” = a norm. Peter narrates what happened, uses scripture, places criteria. Pray, then cast lots. (Handing process over to Higher Power.) God decides.
What is the role of the assembly in decision-making? Listening. (Problem when people skip this step.) Nominate. Pray. Cast lots. Enrolled Mathias: confirmed him in God’s calling. (Steps 1 & 2 require discernment.)
What is the role of the leader in decision-making?Narrating. Showing, with fidelity, what has happened (with God) here. (Luke believes in Providential history. Luke has lengthy narrative here to show how God is at work in what has happened. When do refuse to tell the story because we are covering up or embarrassed? Interpreted by scripture. Scriptural memory of the community. Luke suggests scripture has a role in decision-making – not as a proof-text, but as an interpreter of experience. Proposes the action to be taken.
Acts 14:27 – 15 Debate, consensus, openness to Holy Spirit – is a search for God’s will.
Can we name aspects of discernment that belong to decision-making? How do humans discern God’s purposes?

In yesterday's post I encouraged folks to speak out against all forms of hatred and bigotry, specifically when it is against our Islamic brothers and sisters, and I mentioned a church in Florida that is planning a "Burn a Koran" day on September 11. My dear friend and colleague Dave McIntyre shared with me some ways that you can speak out on this particular issue:

To whom it may concern, to all people of faith:


On Sept. 11, Terry Jones’ Dove World Outreach Center plans to hold the first “International Burn a Koran Day” ceremony on the steps of his church in Gainesville, Fla. (cf. the announcement from the church’s website above). We must not “silently consent” to Pastor (Associate Pastor) Wayne Sapp’s call.


This vicious call to desecrate and burn a revered book of scripture is tantamount to a hate crime and should be vigorously opposed by all legal means possible. Below are some steps you can take:


1. Reporting his Facebook page to the page administrators:


a. Visit http://www.facebook.com/pages/International-Burn-A-Koran-Day/134718123226530#!/pages/International-Burn-A-Koran-Day/134718123226530?v=info and press the “REPORT PAGE” link at the bottom left corner of the page; followed by ‘Racist / Hate Speech’ Reason.


2. Report his You Tube video to the page administrators by ‘flagging it as inappropriate:


a. Visit: http://www.youtube.com/watch?v=3Tf9M9HRMWk
b. Please click the "Flag" link under the video
c. Select “Hateful or Abusive Comment”
d. Select “Promotes Hatred of Violence”


3. Call or write to the FBI/Hate Crime Division nearest office to call their attention and to report this matter:


E-Mail: info@doveworld.org
Postal Address: 5805 NW 37th St.; Gainesville, FL 32653
Phone Number: 352-371-2487
Fax Number: 352-371-6511


** NOTE: Please remember to always be polite and respectful in conveying any message you may choose to convey.

Let me second that last point. Be polite. Don't let this kind of hatred, as disgusting as it is, make you hate in return. If we do that, then they win. Let's speak the truth in love. That means we have to speak. Make your voice heard.

by Stacy Anzick I am a United Methodists clergy person from the Texas AC currently on family leave while my family lives in the Middle East for my partner Robert's job. Robert works in Saudi Arabia but Bahrain is a much friendlier and safer place to live, so his company has the families living in Bahrain while the men (yes, all male employees) cross the boarder and work in Saudi Arabia. I have been a part of RMN (or previous incarnations) since signing the "Reconciling United Methodist" statement/pledge back in 1993. I graduated from Garrett-Evangelical in 1994 and returned home...

I spent last week at a youth camp, Institute 2010: God’s All Stars, which is a ministry of the Conference Council on Youth Ministry of the Kansas East Annual Conference. This post is part of a series reflecting on the week and making applications for the local church.

Part of the practice of the week at camp was to share a prayer square. Here is the practice of the prayer squares:

1. Choose a strip of cloth from the cross as a part of morning worship.
2. Write your name on the square and carry it with you throughout the day.
3. Return the strip of cloth to the cross as a part of evening worship.
4. Repeat the next day and continue to be in prayer for all those whose names are written on the cloth.
5. On the last day, take one home with you.

This is a cool practice. In addition to the opportunity to be in prayer, I was struck by the power of the entire camp moving forward to the cross. These pictures are from morning worship. You can see the cross in the front covered with green prayer squares and the students moving forward to the cross.

In what ways is your local church inviting people to the cross?

How are people equipped to pray for one another?

by Chett Pritchett Lincoln Park in Washington, DC was a fitting place for a Solidarity Picnic. On a hot and humid day in our Nation's Capital, 12 folks gathered under a shade tree to share food and drink, stories and songs. Many were from local United Methodist congregations, but a few were area LGBT activists with GetEqual. We shared our struggles for equality along with a hope for a just and peaceful society. Across the park, the memorial to the great educator Mary McLeod Bethune stands with these words: "I leave you love. I leave you hope. I leave you...

Here are my unedited notes from class today at MTSO, with Dr. Welborn (Happy Reading!): 

DMIN 901
Continuity and ChangeThe Methodist Theological School in OhioSummer Semester 2010L. L. Welborn, Visiting Professor

Discover point of correlation between my point of ministry and ministry of first century Christians.
Ekklesia is formal name for voting place in community – when Paul uses as ‘church’, is making comparison.
***
Module 1 –
Sociological – insight into the social realities that helped to shape the NT can make the NT intelligible, but more importantly, applicable.
Paul uses this model himself. (1 Cor 1:26) These are the same three decisions Aristotle uses in his divisions in the Greek city in his politics. Wise = educated. Powerful = wealth (dynatoi). Nobly-born = birth. So in Corinth, some were, some weren’t – not many, but a few. Paul is making a social description of the Christian community – not individuals, but the group. That makes is sociological.
Celsus – anti-Christian writer, late first century. Ho alethes logos (the true story) he wrote. Was destroyed by Christian, but have large portions retained by Origen in his contra-Celsus. Celsus: “These Christians are all just a bunch of washer-women/day-laborers/mule-drivers.”
We’re dependent on survival of sources. The interests that shaped our sources weren’t always seeking to give us the information we now want. Speaking about God’s activity, HS, instead of describing sociological nature of groups.
We ask: how do we obtain information about the social circumstances of the early Christians from the religious expressions in our sources? There are very few explicit social statements. Mostly Paul is proclaiming, exhorting, poetic, etc.
How do we recover social reality, including practice of ministry, from these religious texts?
What is a sociological statement? It seeks to describe and ultimately explain interpersonal behaviour with reference to those characteristics that transcend the personal.
Implies that a sociological question is less concerned with what is individual, more concerned with what is general. Sociological questions are less concerned with singular conditions of specific situation than with structural relationships that apply to several situations.
***Three-fold method, for NT, but also applicable to my analysis of my context.
1) constructive – concerned with interpretation of those texts which have explicit (even if pre-scientific) sociological content. Gather all texts of that nature. (ie Church history documents)2) analytical – seeks to infer the underlying the social reality from kerygmatic, ethical, ritualistic religious expressions 3) comparative – considers text and other evidence that come from the environment of early Christian groups – what’s happening alongside text. We can figure out what is unique about Christian group. Highlights similarities, but differences.
Constructive: a few NT statements with explicit sociological content. Acts 4:32-37. Is it idealism? Romanticized? Sure.
Every statement has to be subjected to three tests: (Example: Acts 13:1)            Reliability – Do we know if Manaen was a member of the court? Luke as name-dropper. Points out lots of wealthy folks, of status. Gives information to us about what a later generation believed was possible.            Validity – What can we infer from reliable evidence. Manaen would have lost status/power because of Herod’s exile. He at one time belonged to upper class.             Representativeness – not the biography of Manaen, but the question of whether on the basis of Luke’s statement, we can refer anything about Christian teachers generally. Does Luke mention status because he was only one with background? Or other reason? If others, this is representative statement.
We get information about content, and who reported content.
Analytical – most fascinating? Focusing on unusual helps us look at background, usual. Ie Acts 11:26: We infer that before this, weren’t called Christians, weren’t seen as totally separate from Jews. We also look for events that recur. Ie Mark: Jesus comes into ‘region’ of a city, not polis itself. Early Jesus movement isn’t a city movement, but countryside. Conflict: exposes to view the structures which are ordinarily hidden – like a lightening flash. In most cases, entire groups are parties to conflicts, not just individuals, who might be spark plugs. Extraordinary lights up terrain of ordinary. Ie 1 Corinthians 8 & 10. We may also draw inferences from articulated norms. Social rules by which we live in groups. Primitive Christian norms come to us by explicit direction (Thou shalt not: Laws/commandments) or implicit by regularly exhibited behaviour. Ethical/judicial norms. Non-observance is punished. 1 Cor. 5. Didache. Norms come to us in ethical conflict. Inferences from symbols. Symbols in our religious life are the result of a metaphorical process. Images in daily life transferred to spiritual themes. Image/object or object/image. Ie “Body of Christ.” Fostering sense of community over individuality. Ebionites – “the poor” – not social condition, but radical/totally dependence on God. Poetic symbols. Parables. Rural persons. Parables compress normal experiences into penetrating scenes of social life. Mythical symbols – don’t open window directly on social reality, but making something ‘other’ their scene. Like actions of gods, angels, or demons. Ie Symbol of possession by demons: intensification of earthly oppression. Relationship between mythological and sociological that is most important to us. Comparative – Christianity has parallels in pagan and Jewish sources.
As pastors, we have to move beyond descriptive to prescriptive. Sometimes have to go against the grain!
***
Module 2 – Types of Leaders
Question between Paul and other leaders: who was an apostle?
Factor: Means of financial support. Who is worthy of it? Who can gather it? What are the marks of a true leader?
Commissioning speeches of Jesus, of 12, of 70. Didache (not a true prophet if ask for more than one night’s supply.)
Two types of Christians leadership had emerged in early Gentile mission.
* Itinerant charismatics. Legitimizes themselves ‘vertically’ by appealing to relationship with God. A “divine charisma.”
* Community organizer. Invests himself/herself completely in new group of people and derives legitimacy from that group. (Paul: you are my letter of recommendation.)
Jesus’ first followers are best described as a renewal movement. (So is Pharisaism, Essenes.) Presuppose small-town Galilean milieu. Confidence of charismatic itinerants in finding support has a religious basis.
When Jesus movement leaves Galilee, can’t count on legitimacy of Jewish piety (as instructed by Jesus), apostles need additional legitimization.  (2 Cor. 3:1) Letters of recommendation from Jerusalem. (1 Cor. 9) Rights of apostle, which Paul is not claiming. Gives his arguments more weight?
Jews in Diaspora. World into which Jesus movement is born. “Foxes have holes…Son of Man has no place to lay head.” Eating food out of field – hungry!
1 Cor. 1:12
Corinth and other colonies are stable and booming economically.
Romans 16:23 Duovir (Magistrate) then aedile (city treasurer).
Charismatic begging is not received well in big cities. The cynic philosophers did this, the ancient ‘hippies’, and it didn’t go well! Patron-client relationship. Patronage. The glue that held the Roman economy together.
Transition from begging into patron-client relationship. Apollos, a charismatic. Paul: 1 Cor. 1:17 “not with eloquent wisdom” – not like Apollos.
18:1-3 Not tent-maker but set-designer! Paul removes himself from both systems – not a beggar, but not part of patronage system either. Wealthy Corinthians don’t understand it. How could Paul refuse their gift?! They saw it as a system of friendship/love. Paul is rejecting friendship. Eloquent wisdom = patronage, Apollos. Not Paul! Not corrupt the gospel, emphasis on messy cross of Jesus.
Others are arguing that Paul is not living by means of gospel as commanded. Jewish Christian apostles seeing him as not obeying – he’s evading requirement of charismatic poverty – he doesn’t trust God enough to supply all needs. They argue Paul is not free, but a slave of his work.
Paul is trying to show that charismatic poverty in context of Corinth is no longer functional, just a privilege, that can be let go. Paul has to reinterpret the words of Jesus to do so. He can relinquish it, and boast of it, that it’s a necessity that God has laid upon him. Renouncing the privilege keeps in spirit, if not letter, of Jesus’ commands. Charismatics need secondary legitimization.
2 Cor. 11:4 Someone is preaching a different Jesus to you. Different spirit, different gospel. Paul doesn’t say what he means by this. (But must not emphasize the cross like Paul does.)
Biblical historians are reluctant to think that theology influences/determines social factors, but in this case, how does say, Apollos’ Christology work? Wisdom Christology?
Book: The Opponents of Paul in 2 Cor.
10:7 – Greek: tis – someone – saying that, implying that Paul does not belong to Christ, or at least so confident that he/someone does belong to Christ. From Apollos’ point of view, Paul’s gospel looks like a needless impoverishment of the gospel. Where has the pride/joy/confidence gone? Style of leadership corresponds with his Christology. Did Apollos’ way appeal particularly to more elite, and Paul’s emphasis on cross appeal more to lower classes?
Paul’s understanding of who he believed God had revealed God’s self to be. 2 Cor. 13:3-4 – Christ, crucified in weakness, is the place where God’s power is revealed to be.
Paul, the Fool of Christ. Paul is the fool, like in theatre. (1 Cor. 3:18) Aesop the slave, Socrates the stone maker.
***
Module 3 – Models of the Church
Are models from society informing church?
1) Households as basic units – oikos/okia Prisca/Aquilla, Philemon, household of Stephanos, Lydia, Philippian jailor, Crispus.  (Don Barker, book on households, containing 30+ people)
(Aristotle describes this in Politics)
Paul’s adaptation had implications, both for internal structure, and group as it relates to larger society. Paul inserts Christian movement into existing structure of relationships. Head of household does business at home, but provides some privacy, intimacy. Paul puts himself in role of some members of the household.
Tensions: - But also creates potential for emergence of factions. Do factions represent different households? Also conflicts over distribution of household. Head of household had such absolute power. Hierarchical structure. Complicates with church. Maintenance of hierarchy is considered as essential by society. Neither male or female, slave free, etc: what does that do to household that baptized in Christ none of that goes? Women, slaves, get chance or inclination to new identity. - Does everyone in household really share belief to same degree?- But advantages of intimacy, etc.
2) Voluntary association - the club, the guild, the cultic association. We know a lot about them because of inscriptions of rules and regulations that have survived. Household would host club, become basis of cultic association. It is voluntary. It is a social organization. To outsiders, church must look like this. Celsus draws parallel: what is going on is secret, uncontrolled, and therefore, is a seed-bed of immorality and social unrest. Because clubs provided wining, dining, and sexualizing J Unlike household, free decision, not birth, determined membership. Relationships other than blood/kinship were important. Had a place for common meals and cultic rituals, like church. Depended to some extent on patronage of wealthy individuals. Differences with church: Entry into church requires baptism/conversion. Difference in motivation or needs. Christian groups are for salvation and righteousness. Ecclesia is more socially inclusive than clubs and guilds. No clubs were cross-racial. More homogenous ethnically. Paul did not consciously model on clubs – no similar terminology.
3) Democratic Voting Assembly (ekklesia)  - Closest parallel to Gal. 3:28 is pseudo-Aristotle tract “De Mundo.” Also 1 Cor. 12:13, which is not neither/nor but both/and. Decisions are made, debate occurs, and future is determined.
4) Not included is synagogue – ekklesia is group apart from synagogue. Different. 

If Americans continue in their fear and hatred of Islam, then the terrorists win.

I realize this might be a provocative statement. Hear me out.

I realize using "then the terrorists win" as the predicate to any statement makes it quite logically suspect since it's highly pejorative and almost entirely devoid of context. So let me explain what I mean.

Americans who have lived through the past decade generally associate the term "terrorists" with Osama bin Laden, al Qeda, and others who advocate and practice indiscriminate violence against others in the name of Islam. For the moment, this is what I mean as well.

The thing is, though, that "the terrorists" do not truly represent Islam. As one of the three great monotheistic religions that follow the God of Abraham, true Islam is a beautiful, peaceful religion that has been twisted and used as a front by those whose core values have nothing to do with the God they claim to worship. "The terrorists" are a very small minority, and it is a tragedy that people who should know better group all Muslims in with them.

In fact, the real tragedy is that most of those who judge Islam by its worst examples claim to be Christians. And it's not like Christianity hasn't had more than its share of worst examples. We have a Christian terrorist group that started in my home state of Tennessee: it's called the Ku Klux Klan. Christianity has its own shameful history of indiscriminate violence that blasphemes everything that Jesus stood for and died for: the Crusades.

The essential message of "the terrorists", people like Osama bin Laden, is this: this world isn't big enough for the both of us. We can't all live together in peace. One of us has to go. It's either you or us.

That's what "the terrorists" believe. And sadly, it's what a growing number of Americans believe. Our country is beginning to come to the same conclusion as those for whom death for their enemies is the only justice. Those who believe this ignore the teachings of Islam, Judaism, and Christianity, which tell us that to love our enemies and to live in peace with all of God's children is the true will of God.

With all that said, I'll say it again: if Americans continue in their fear and hatred of Islam, then the terrorists win.

If communities in New York City and Middle Tennessee reject the building of mosques for no reason other than fear and misunderstanding, then the terrorists win.

If a church in Florida holds an "International Burn the Koran Day" on September 11, then the terrorists win.

I don't want "the terrorists" to win. I don't want to live in a world where we believe that we can't all live together as one great human family. I don't want to live in a world where hatred gets the last word, and someone has to lose for us to "win". Do you?

If you don't, please take a stand with me. One way you can take a stand is to sign this petition saying that you support freedom for all religions in the USA. America is a country for whom freedom of religion is a core value, and at this moment we stand in very real danger of tossing this value out the window.

Take a stand. Speak up. Don't let "the terrorists" win.

When asked why they wanted to have a picnic in the park they said: ‎"I went to the park today because I wanted our gay friends to know that we love them and I don’t want them to be afraid to go the park. We don’t want our friends to get hurt." – Caroline Young (6 yrs old) “I didn’t know people would actually attack someone for being gay, or different from them in some way. That makes me sad. I’m sure it makes God sad too. I don’t know Josh, but I came tothe park so Josh would know...

This is the text I preached off of. It was a draft, and I was tired, so what I actually preached had a lot more editorializing and extemporizing.

When I copied it from GoogleDocs into Word to print out for preaching, it erased the indenting I had put in to indicate notes I probably wouldn't use, so I ended up including some stuff I hadn't initially meant to. I've put those sections in small font and also edited them a bit to better reflect what I actually said (though for the most part I've left the text as-is, not editing it to be a verbatim of what I said aloud).

The Scripture texts (a mix of The Inclusive Bible and the NRSV) are at the bottom.

***

Proper 12C / Ordinary 17C / Pentecost +9 - July 25, 2010Hosea 1:2-10
Psalm 85
Colossians 2:6-19
Luke 11:1-13Children of the Living God

I did not realize, when I agreed to preach this Sunday, that the lectionary would be in Hosea at this point. I am stubborn in my desire to preach on all 4 lectionary texts, though. And I appreciate the way this passage ends:"Yet the people of Israel will be as numerous as the sands of the seashore that can neither be measured nor counted. And one day, instead of it being said of them, 'You are not my people,' it will be said, 'You are the children of the living God.'"Even in the stories of judgment, there is a promise of redemption.

This promise of redemption and provision is the theme of all of today's Scripture lessons.

The Psalm opens with a recollection of God's gracious favor -- and I don't mean "gracious" in the condescending sense of patronizing politeness; I mean full of grace. "The freely given, unmerited favor and love of God." God, you were favorable to your land and to your people, restoring their fortunes, forgiving their iniquity and pardoning their sin, withdrawing your wrath.

So where is that grace now?, the Psalmist begs. "Will you be angry with us forever? Will you prolong your anger to all generations?" How long, O God, how long?

God, your love for us is steadfast. Grant us, we beg, salvation.

And Paul reminds us that we HAVE salvation.

The law that bound us, all of our sins and transgressions, these have been crucified. And unlike Christ, they are NOT resurrected. Their power over us is dead.

We share in the hope of the Psalmist. For Jesus promises us, just as you would provide food for your child, or a friend who stopped by unexpectedly, or a neighbor who is banging on your door, so much more will the Mother-Father who loves us beyond comprehension give us good gifts to nurture and sustain us.

The Lukan version of the "Our Father" is strikingly brief, at least to me who has grown up with the version complete with doxology.

I make no secret of the fact that I really don't like The Message version of the Bible, but I do kind of like some of how it articulates this prayer. Father,
Reveal who you are.
Set the world right.
Keep us alive with three square meals.
Keep us forgiven with you and forgiving others.
Keep us safe from ourselves and the Devil.This simplifies the prayer in a way that I think gets lost in the lengthier version I grew up with.

We call God by name -- a name that puts us in intimate comforting nurturing relationship with God. For some people that is "Father," or "Mother," or "Abba," or one of many other names. Jesus' purpose here isn't to give us the One True Name of God (the Jews who were listening to this already knew that name -- it was the Tetragrammaton) but to remind us of the kind of relationship with have with this God, to name that relationship. This name is just as holy as any of the others. The immanent God who is with us in the sticky, bloody, sweaty, muddy, weepy, mess of being human is just as holy as the transcendent God we contemplate in the ivory tower after a good night's sleep in the air-conditioning, when maybe we are comfortable enough to take our bodies for granted, comfortable enough to slip into that sin of forgetting that God created us as embodied beings and called that incarnation Good.

We call upon the God who birthed us and blessed us -- we call upon that same Spirit which moved over the waters at Creation and which moves in us now, keeping our heart beating even when we are deep asleep and not conscious of anything, even when we are so overwhelmed with all the stressors of life that the last thing we can remember to do is breathe. And we recognize this creative, embodying, power as good.

We ask for sustenance for our bodies -- just for today, just enough to sustain us for today, trusting that tomorrow carries enough of its own worry, asking for all that we need to make it through the day, trusting that God will provide.

And just as we acknowledge the needs of our bodies, so we acknowledge the needs of our souls. Earlier in the prayer we asked that God's kindom come -- that God's New Heaven and New Earth break in to our reality, radically transforming this broken world into a commonwealth of shalom, of peace and wholeness. At this moment in the prayer, we acknowledge our role as co-creators of this shalom. Like all Jews, we are called to tikkun olam -- the repair of the world. If we are to live in a world characterized by radical grace and forgiveness -- and who doesn't? I for one have much I need to be forgiven for -- then we need to forgive others as well. This is usually framed as a conditional -- "forgive us as we forgive others" -- which troubles me, because I need far more expansive forgiveness from God than I am capable of offering others ... and it doesn't square with my understanding of a God of grace for me to languish unforgiven until I've grown in spiritual maturity sufficient to be able to forgive others. The Inclusive Bible says, "forgive us, for we too forgive those who have sinned against us" -- forgive us because we forgive others; forgiving others is something even we flawed human beings can do, so certainly God should be able to do it. There's a long Jewish tradition of reminding God, "Hey, you're really righteous -- this threat you're making doesn't square with that -- wanna rethink the threat?" Here we remind God of Her obligation to forgive us -- and we also remind ourselves of our own obligation to forgive others. We are called to be the Body of Christ in the world, and if the heart of Christianity is radical grace and forgiveness, then we are called to forgive others as God would.

I like the way The Inclusive Bible rewrites the traditional, "Ask, and you shall receive," in the latter portion of Jesus' speech. Traditionally, it feels rather like magic words -- ask for anything and God will give it to you ("Lord, won't you buy me a Mercedes-Benz?"). And if God doesn't give it to you, it's because you don't have enough faith or whatever. But here, Jesus encourages persistence. I was initially somewhat uncomfortable with the story -- your neighbor (God) may not give what you need just because you're friends, but if you pester enough you'll wear her down. Though, okay, the Complementary reading today (we're in the Semi-Continuous) is Abraham bargaining with God -- moving God from, "I'm going to destroy this entire city," to, "Okay, if there are even ten righteous people in the entire city I'll spare the whole city."

But here, Jesus says, "Keep asking and you'll receive; keep looking and you'll find; keep knocking and the door will be opened to you." This is less about beating your head against the same door over and over again, and more about a spirit of persistence. The seemingly obvious places we look first may not provide us with what we seek, but God will provide. We may have to look in unexpected places, but we will find what we need.

The Psalmist describes in detail what the kindom promise looks like:10Love and faithfulness have met;
justice and peace have embraced.
11Fidelity will sprout from the earth
and justice will lean down from heaven.
12HaShem will give us what is good,
and our land will yield its harvest.
13Justice will march before you, HaShem,
and peace will prepare the way for your steps."Justice will march before God, and peace will prepare the way for God's steps."

We are called to prepare the way for God.

The NRSV says, "Steadfast love and faithfulness will meet. Righteousness and peace will kiss each other. God will give what is good, and our land will yield its increase." Righteousness will go before God, making a path for God, leading God to us -- and us to God.

But while we are co-creators, we are reminded that we are not solely responsible for this. It is easy to feel overwhelmed by the enormity of the task ahead of us -- building God's kindom of Shalom? Possibly above my paygrade.

Here I think Paul is useful.

Paul is responding to a situation in a church where new leaders have come in and set up all sorts of rules about how we are to be "good enough." Paul says, No, you have all you need in Christ.

Paul talks a lot about circumcision -- in his Jewish lawyer way. I'm going to talk about baptism.

In our baptism, we were buried with Christ. The first sermon I preached was on baptism -- on Jesus' baptism specifically -- and I talked about repentance, about turning away from our old life and turning toward God, about starting over. But Paul is much starker here. We die to who we were.

All that separated you from the love of God has been nailed to the Cross -- it is dead and has no power over you.

But we, we have been resurrected with Christ. And NOTHING can separate you from the love of God in Christ.

The fullness of Deity dwells bodily in Christ, and we have come to fullness in Christ.

So we are called to grow in Christ. Do not let anyone say that you are not worthy. All you are called to do is to grow, nourished by the lifeforce of the universe.

The NRSV phrases the end of Hosea as: In the place where it was said to them, "You are not my people," it shall be said to them, "Children of the living God."

"In the place where it was said of them..."

The places that have rejected you, that have said you are not worthy, that have said you do not belong... they will be transformed by the radical lifechanging grace of Jesus Christ.

We are empowered to help in that transformational process, and we are also blessed with communities that meet us right where we are, that love us for who we are and who we are becoming.

The good news is that we have communities that will provide for us.

The challenge is that we are called to BE that community.

My best friend's pastor once said that "church is not the place we pretend to be well."

We bring our whole selves, and together we are the wounded, resurrected Body of Christ. We show each other our wounds, and we remind each other of God's resurrecting power and grace.

Amen.



Hosea 1:2-10

      2When HaShem first spoke to Hosea, HaShem said, "Go! Marry a prostitute and beget children of prostitution! For the land is guilty of the most hideous kind of prostitution by forsaking her God."
      3So Hosea married Gomer bat-Diblaim, who conceived and bore a son. 4Then God said to Hosea, "Name him Jezreel, for soon I will take my revenge on the house of Jeru for the slaughter at Jezreel, and I will destroy the dominion of Israel. 5On that day, I will smash Israel's bow in the valley of Jezreel."
      6Then Gomer conceived again and bore a daughter. God said to Hosea, "Name her Lo-ruhamah--'No Compassion'--for I will no longer hold dear the house of Israel, nor will I forgive them. 7But I will hold dear the house of Judah and will rescue them--not by the bow or by the sword or by battle or by horses or riders, but by HaShem their God."
      8Once Gomer had weaned Lo-ruhamah, she conceived again, and bore another son. 9God said:
      "Name him La-ammi--'Not my People'--for you are not my people and I will not be your God.
      10"Yet the people of Israel will be as numerous as the sands of the seashore that can neither be measured nor counted. And one day, instead of it being said of them, 'You are not my people,' it will be said, 'You are the children of the living God.'"


Psalm 85

1HaShem, you were favorable to your land;
you restored the fortunes of Israel.
2You forgave the iniquity of your people;
You pardoned all their sin.
3You withdrew all your wrath;
you turned from your hot anger.
4Restore us again, O God of our salvation,
and put away your indignation toward us.
5Will you be angry with us forever?
Will you prolong your anger to all generations?
6Will you not revive us again,
so that your people may rejoice in you?
7Show us your steadfast love, HaShem,
and grant us your salvation.

8Let me hear what you have to say, HaShem--
for you will speak peace to your people,
to those who turn to you in their hearts.
9Your salvation is near for those who revere you
and your glory will dwell in our land.
10Love and faithfulness have met;
justice and peace have embraced.
11Fidelity will sprout from the earth
and justice will lean down from heaven.
12HaShem will give us what is good,
and our land will yield its harvest.
13Justice will march before you, HaShem,
and peace will prepare the way for your steps.


Colossians 2:6-19

      6Since you have received Christ Jesus, live your whole life in our Savior. 7Send your roots deep and grow strong in Christ--firmly established in the faith you've been taught, and full of thanksgiving. 8Make sure that no one traps you and deprives you of your freedom by some secondhand, empty, and deceptive philosophy that is based on principles of the world instead of Christ.
      9In Christ the fullness of divinity dwells in bodily form, 10and in Christ you find your own fulfillment--in the One who is the head of every Sovereignty and Power. 11In Christ you have been given the Covenant through a transformation performed not by human hands, but by the complete cutting off of your body of flesh. This is what "circumcision" in Christ means. 12In baptism you were not only buried with Christ but also raised to life, because you believed in the power of God who raised Christ from the dead. 13And though you were dead in sin and did not have the Covenant, God gave you new life in company with Christ, pardoning all our sins. 14God has canceled the massive debt that stood against us with all its hostile claims, taking it out of the way and nailing it to the cross. 15In this way, God disarmed the Principalities and the Powers and made a public display of them after having triumphed over them at the Cross.
      16From now on, don't let anyone pass judgment on you because of what you eat or drink, or whether you observe festivals, new moons or Sabbaths. 17These are mere shadows of the reality that is to come; the substance is Christ. 18Don't let those who worship angels and enjoy self-abasement judge you. These people go into great detail about their visions, and their worldly minds keep puffing up their already inflated egos. 19These people are cut off from the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God.


Luke 11:1-13

1After Jesus had finished praying one day, one of the disciples asked, "Rabbi, teach us to pray, just as John taught his disciples."
      2Jesus said to them, "When you pray, say,'Mommy-Daddy God,
hallowed be your Name!
May your reign come.
3Give us each day
our daily bread.
4Forgive us our sins
for we too forgive everyone who sins against us;
and don't let us be subjected to the Test.'"      5Jesus said to them, "Suppose one of you has a friend, a neighbor, and you go to your neighbor at midnight and say, 'Lend me three loaves of bread, 6because friends of mine on a journey have come to me, and I have nothing to set before them.'
      7"Then your neighbor says, 'Leave me alone. The door is already locked and the children and I are in bed. I can't get up to look after your needs.' 8I tell you, though your neighbor will not get up to give you the bread out of friendship, your persistence will make your neighbor get up and give you as much as you need.
      9"That's why I tell you, keep asking and you'll receive; keep looking and you'll find; keep knocking and the door will be opened to you. 10For whoever asks, receives; whoever seeks, finds; whoever knocks, is admitted. 11What parents among you will give a snake to their child when the child asks for a fish, 12or a scorpion when the child asks for an egg? 13If you, with all your sins, know how to give your children good things, how much more will our heavenly Parent give the Holy Spirit to those who ask?"

I spent last week at a youth camp, Institute 2010: God’s All Stars, which is a ministry of the Conference Council on Youth Ministry of the Kansas East Annual Conference. This post is part of a series reflecting on the week and making applications for the local church.

On the first day, I realized that Institute is a clique. There are insider language, traditions, games, jokes and expectations. My first response was negative, do high school students really need another clique? As the week continued I realized a significant difference in the clique that is Institute and others which exist in the world:

Institute is a clique where everyone is in.

If you are present at the camp, you are in. You can be part of the exclusive group, learn the traditions, language, games, jokes and expectations. Everyone is accepted into the clique.

What about your local church? Is there there insiders and outsiders? How do the common words and practices of your local church seem to those who are new? Is everyone in?

While I don't usually blog about family stuff (Jessica's blog is the usual destination for that, which, incidentally, is why she gets more readers than I do), I had an experience today that reminded me that being a parent changes everything.

I rarely go to movies in theaters. It's too expensive, and ever since I spent a summer working in a movie theater and saw the horrors that go on there, I can't go near the concession stand without having flashbacks. (The upside was free movies and getting to work with my best friend, Lisa.)

I made an exception today to go see Inception. I love Christopher Nolan's movies, plus I'd promised my friend Will that I'd write a movie study for YMToday.

A little more than halfway through the movie, when the crew is just starting the "big job" that drives the plot, I got a phone call. I ignored it at first because I didn't recognize the number, and let it go to voicemail, but when the same number called me a few minutes later, I knew it must be urgent.

It turned out that Kate was being sent home from daycare, along with half her class, with a very high fever. I had to walk away from the film I'd paid $8 to see so I could go sit in the waiting room at the pediatrician.

Sounds annoying, right? Two years ago I would have thought so. But since Kate had a fever and was feeling sleepy, she clung to me the whole time and pretty much just buried her head in my shoulder, even as other kids were screaming and running around.

It's going to cost me $8 more to find out how Inception ends, but those kind of tender moments with my little girl are priceless.

I enjoy both social media and beautiful graphics. I’ve got a poster on the way for my wall.

The Conversation Prism by Brian Solis and Jesse Thomas.

A week ago today, I was at a UMR Communications board of directors meeting. This was my first meeting. There are a great deal of challenges and opportunities that are before UMR Communications. I am excited to see what will be next. Will you please share how you connect with UMR Communications? It may be through the United Methodist Reporter, umportal.org, other publications, digital printing, books and journals or design services.

How has UMR Communications impacted you?

by Charlotte Carter Bruhn Our picnic ended up being a family gathering at my house. It was brutally hot and the people I talked to weren't coming out in the heat. My 93 yr old Mother wanted to come, but decided the heat wasn't wise. Then at the last minute it rained hard at the venue we had chosen so my daughter and her family and I ate picnic food at my house and said a prayer for an end to discrimination and violence against gays. I am thinking about doing it again and inviting people in advance to join...