Saturday, November 18, 2017
We are approaching the end of my reflections on “God’s Vision for the Future of the Church.” Over the past several weeks, we have discussed how the future Church must shift from an “attractional” model of ministry to a “missional” approach. And, we have focused on visioning a new future for the Church. There are two remaining topics which I would like to discuss, before bringing this series to a close: (1) gratitude towards God and (2) the destructive role of negativity in undermining our capacity for vision and faithfulness.
As we approach Thanksgiving, it seems appropriate to reflect on gratitude this Sunday, November 19th, while deferring negativity to the following Sunday. To guide our reflections on gratitude, I have chosen two passages of scripture. The first is from 1 Chronicles 16: 23-36. This passage occurs after King David has successfully moved the Ark of the Covenant from the house of Obed-edom, the Gittite to Jerusalem.
In Jerusalem, King David has set up a tent to house the Ark of the Covenant. Ultimately, the Jerusalem Temple will be constructed as a permanent home for the Ark. After the Ark of the Covenant has safely arrived in Jerusalem and been placed in the tent, King David holds an exuberant religious celebration for the safe arrival of the Ark. Our scriptural passage in verses 23-26 contains part of the thanksgiving poem offered up that day.
Biblical scholars remind us that this thanksgiving poem draws elements and inferences from Psalms 105, 96, and 106. The poem has four stanzas:[i]
1. A call to Israel to praise God (verses 8-22)
2. A call to praise God throughout the earth (verses 23-30)
3. A call for cosmic praise (verses 31-33)
4. A call for Israel to not only praise but also pray to God (verses 34-36)
In what follows, I will focus on the last three stanzas.
In our passage, the chronicler begins by calling on all peoples from all over the earth to praise God. He says:
“Sing to the Lord, all the earth.
Tell of his salvation from day to day.
Declare his glory among the nations, his marvelous works among all the peoples.
For great is the Lord, and greatly to be praised…” (verses 23-25a).
In the chronicler’s perspective, God is the Creator of all the world. Therefore, it follows that God is God for all people on earth. So, the poem continues with a comparison of God with all of the other gods and idols which other people worship. At this point, the chronicler observes, “the Lord made the heavens. Honor and majesty are before him; strength and joy are in his place” (verses 26b-27).
In the next stanza (verses 31-33), the chronicler broadens his scope beyond humankind to include all of Creation. This scope includes not only living organisms—all plants and animals—but also nonliving creation as well, such as rock formations and seas. He writes:
“Let the heavens be glad, and let the earth rejoice,
and let them say among the nations, “The Lord is king!”
Let the sea roar, and all that fills it;
let the field exult, and everything in it.
Then shall the trees of the forest sing for joy before the Lord,
for he comes to judge the earth.” (verses 31-33)
In the final stanza, the chronicler calls not only for praise of God, but he also prays that God will continue to look after the people and that the people will always be grateful to God, giving thanks for all of God’s blessings. He writes, “O give thanks to the Lord, for he is good; for his steadfast love endures forever” (verse 34).
I really appreciate this poem because I believe that the chronicler very skillfully interweaves the themes of gratitude, praise, and service, or faithfulness, to God. In the chronicler’s perspective, we begin by simply pausing and counting all of the blessings and gifts, which we have received from God. These gifts include even life itself. In response to God’s love and generosity, we praise God. Our praise is free and genuinely given. Then, in response to God’s love for us, we commit ourselves to working for God, to help further and eventually establish God’s Reign on Earth, recognizing that God loves all peoples and, indeed, all of Creation. That is, God’s Reign is identifiable because it promotes peace, justice, and love for all peoples—and, indeed, all of Creation.
Our second scripture from Colossians 3: 16-17 extends these themes suggested by the chronicler. Our passage from Colossians is provided below:
“Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.”
Again, the themes of gratitude, praise, and faithfulness are interwoven. The writer begins by encouraging the Colossians to be guided and sustained by the teachings of Christ. Further, they are to teach and admonish one another. The teachings of Christ are to transform the Colossian Christians into different persons, with a different world view and lifestyle that is much better than their previous lives. Out of gratitude for Christ, they worship and praise God. The writer summarizes by encouraging the Colossians to do everything “in word or deed” in Christ’s name. And, in everything—“in word or deed”—they are to give thanks to God through Christ.
Taken together, these two scriptural guides lift up two important forms of thanksgiving and gratitude to God. We begin by simply acknowledging how generous and gracious God has been to each of us. Then, first, our gratitude should be expressed in our worship, as we praise God. In fact, these two passages assert that thanksgiving should be a major, integral part of all true worship of God. Then, secondly, our thanksgiving towards God should be expressed in a different worldview and lifestyle. We lift up thanksgiving to God in all of our “words and deeds,” which are done in faithfulness to God, as we seek to help build the Kingdom of God on Earth.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, November 19th. Join us as we explore what it means to be fully thankful to God through our worship and our everyday life. Christ UMC is located at 4530 “A” Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come, join us. Everyone is welcome and accepted because God loves us all.
[i] Leslie C. Allen commentary on “The First Book of Chronicles,” in The New Interpreter’s Bible, volume 3 (Nashville, Abingdon Press, 2002), CD-ROM version.
Saturday, November 11, 2017
This week we continue our reflections on “God’s Vision for the Future of the Church.” Over the past several weeks, we have looked at the statistical decline experienced by the institutional Church in the U.S. We have also discussed how the future Church must shift from an “attractional” model of ministry to a “missional” approach. This Sunday, November 12th, we will look at “Vision” from a different perspective. The question I would like for us to address asks, “What is Jesus’ Vision for the Future Church?”
To guide our reflections on Jesus’ Vision for the future Church, we will use the story of Zacchaeus the “chief tax collector” in the Gospel of Luke 19:1-10. To truly understand this passage of scripture, we must begin with a look at the social and political context of Jesus’ ministry. At the time of Christ’s ministry, the people of Israel were conquered and oppressed by the Roman Empire and its legions of soldiers. From the Roman perspective, the land of Israel was just a backwater country to be taxed and exploited. And so, the Romans taxed everything. There were indirect sales taxes, tolls for roads and the use of various public goods, tariffs, customs fees, taxes, taxes, and more taxes.
Collecting all of these taxes required a great deal of time and energy, so the Romans came up with an ingenious scheme. They co-opted entrepreneurs from among the Jewish people themselves to collect all of the taxes. These Jewish entrepreneurs were called “chief tax collectors.” Each was given a region of the country and told how much revenue they needed to raise from the various tax schemes for the occupying Roman Empire. The “chief tax collectors” then hired others to help them and they collected the taxes. Now, the Romans never offered the “chief tax collectors” a salary or any form of payment for this service. Instead, it was just assumed that the “chief tax collectors” would lie and cheat their fellow Jewish countrymen and make a profit by over-charging on the taxes.
Zacchaeus was a chief tax collector for the area around the town of Jericho. Naturally, he was widely despised by everyone in Jericho. Put yourself in the shoes—or, rather sandals—of someone living in Jericho. Here is a man who has betrayed his own people and his own country by openly collaborating with the occupying Romans. This man has probably cheated you on all the taxes that you owe to the occupying Empire. And yet, even if he has cheated you, there is nothing—absolutely nothing—that you can do. If you refuse to pay the amount of taxes, then they will simply summon a nearby Roman soldier who will beat you to a pulp—or, worse they will make you watch while they beat up your daughter or your mother or your grandfather. And, finally, here is a man who is extremely wealthy, while you are struggling just to feed your family the bare minimum amount of food. Just like the people in Jericho, you would hate Zacchaeus.
Zacchaeus was very, very, very rich. We can assume that he lived in one of the largest houses in Jericho. He wore the finest clothes; he ate the best foods; and he drank the finest wines. All of his physical needs were met in abundance, and he still had more money to spend. But, Zacchaeus was not happy; his life was empty of meaning and joy. Despite all of his luxurious material possessions, despite all of the fine food and beautiful clothes, Zacchaeus was not happy; that is to say, Zacchaeus was not flourishing.
One day, Zacchaeus heard about a new teacher, a rabbi, whom people said could teach him how to have happiness and live a life of meaning and fulfillment. So, Zacchaeus went out to see this wise, new rabbi as he passed through Jericho. Of course, the crowd around Jesus was so great that Zacchaeus could not get a glimpse of Jesus. And so, lifting up the hems of his rich, flowing robes, Zacchaeus ran ahead of the crowd and climbed up in a sycamore tree in order to see Jesus. Biblical scholars tell us that in Israel at this time, it was considered humiliating for a grown man to run and climb trees.
So, we can imagine how all of the crowd began to mock and poke fun at the hated Zacchaeus, as he ran down the street and climbed up into the tree. But, Zacchaeus did it anyway. Zacchaeus humiliated himself because he just wanted to see Jesus; he just wanted to see this new rabbi who might be able to help him live a full and joyful life. Zacchaeus humiliated himself, but then Jesus honored him. When Jesus got to that sycamore tree, he looked up and said: “Zacchaeus come down out that tree now because I am going to your house for dinner.” Jesus had lots of dinner options that evening. He would have been welcomed in any house in Jericho that day; people would have served him their best food. However, Jesus chose Zacchaeus.
The Bible doesn’t tell us what went on at the meal that night. We don’t know what Jesus said to Zacchaeus. But, we do know that at the end of the evening Zacchaeus promised to give half of his wealth to the poor and to repay fourfold anyone whom he had defrauded. And, we do know that Jesus said, “Today, salvation has come to this house.”
But, here’s the question: Why did Zacchaeus promise to give away all that money when he was having dinner with Jesus? As I said above, we really don’t know what Jesus and Zacchaeus talked about that night. However, I think that we can probably infer that Jesus encouraged Zacchaeus to dream with him about a new life, with new priorities and a new lifestyle. Rather than focusing so much on accumulating more and more wealth, I suspect that Jesus encouraged Zacchaeus to focus on something much bigger than material possessions. I believe that Jesus encouraged Zacchaeus to dream boldly and be willing to take chances. I believe that Jesus encouraged Zacchaeus to dream about investing himself in Jesus’ dream for him. That is, Zacchaeus re-committed his life to dream with Jesus about a world in which God’s Reign becomes completed—and to imagine himself as working with Jesus to establish God’s Reign.
In his song, “Untitled Hymn,” contemporary Christian musician Chris Rice has a verse that goes like this:
“O, and when the love spills over
And music fills the night
And when you can't contain your joy inside, then
Dance for Jesus
Dance for Jesus
Dance for Jesus and live!”
I really appreciate “Untitled Hymn” and especially this verse. However, I would add another verse that encourages all Christians to “Dream with Jesus and Live!” I believe that Jesus encourages each of us to dream and envision a better world, where God’s Reign is established; where we live in peace and justice with one another—and sustainably with the rest of Creation. Further, I believe that Jesus calls upon us dedicate our lives, both individually and as faith communities to work as God’s co-creators in establishing the Divine Reign. I believe that Jesus encourages us to dream boldly and be willing to take some chances. This quest to establish God’s Reign is a decision to re-orient our priorities and our lifestyles, so that building God’s Kingdom becomes the central commitment in our lives. When we make that commitment to this vision, then we will truly live.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, November 12th. This Sunday, we will reflect on what it means to “Dream with Jesus—and Live.” We will also be honoring and recognizing all of the 50-year members of our church. Christ UMC is located at 4530 “A” Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come, join us. Everyone is welcome and accepted because God loves us all.
 Chris Rice, “Untitled Hymn” (2003), on his album, Run the Earth, Watch the Sky, accessed online at https://www.google.com/search?q=chris+rice+untitled+hymn&oq=Chris+Rice+&aqs=chrome.2.69i57j0l5.10819j0j8&sourceid=chrome&ie=UTF-8, 4 November 2017.
Saturday, November 4, 2017
This Sunday, November 5th, is “All Saints Sunday,” a Sunday we set aside in the Church to remember and celebrate our friends and family members who have died. This can be a bittersweet worship service. On the one hand, we may be sad, as we grieve and lament the loss of our loved ones. On the other hand, we may be joyful, as we recall pleasant memories of shared times with our loved ones. We can also be joyful, as we recall—and, perhaps, re-affirm—the conviction of the Christian faith that death is not the termination of our existence, but rather our transformation into a far better existence as New Creations in Christ Jesus.
Our reflections on the “All Saints Sunday” will be informed by a passage from the Apostle Paul’s First Epistle to the Thessalonians. To fully appreciate this scriptural passage, it is important to recognize that the early Church just assumed that Jesus would return to earth very shortly after his Ascension into Heaven (see Acts 1:6-11). In other words, they thought that the parousia—a Greek word, referring to the Second Coming of Christ—would occur within their lifetimes.
As time went on and the parousia did not immediately occur, some of the earliest Christians began to die. As a result, their friends in the faith began to worry about what had happened to these first Christians, since they had died before Christ returned. In his letter, the Apostle Paul seeks to comfort and re-assure the Thessalonian Christians. Our passage begins with these words: “But we do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope” (1 Thessalonians 4:13). So, rather than hopeless grieving the loss of their friends who have died, the Apostle Paul wants to offer the Thessalonian Christians hope in the midst of their sorrow and grief.
And, what is this hope which Paul seeks to give the grieving Thessalonians?
Paul writes, “For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died” (v. 14). The hope which the Apostle Paul has is that the deceased will be resurrected when Christ returns to earth. Death is not the termination of our existence, but, rather, a transformation of our existence. For Paul, the resurrection of the dead is not wishful fantasy. Instead, he is convinced that those deceased Christians will be resurrected at the end time. Paul bases his assurance of everyone’s resurrection on the Resurrection of Christ on Easter morning.
For Paul, the Resurrection of Christ marks a climatic tipping point in cosmic history. The Resurrection of Christ divides the Old Age, characterized by sin and death, from the New Age, when God’s Reign will be fully established and all of Creation will be transformed. Paul sees the Resurrection of Christ as God’s reassurance and guarantee of our resurrection at the parousia. That is, the Resurrection of Christ marks the cosmic in-breaking of God’s Kingdom. For Paul, God’s Reign has begun, but is not yet fully established. Eventually, God’s Reign will be fully established and all of Creation will be transformed into New Creatures.
Paul’s assurance that God’s Reign will be fully established in God’s good time gives him confidence that the Thessalonian Christians will ultimately be reunited with their friends and loved ones who have already died. So, Paul offers these words of reassurance in his letter: “For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died.” (v. 15)
Paul believes that this Second Coming of Crist will be awesome and powerful. So, in the verses that follow, he resorts to apocalyptic images, common to his time and culture, to describe the parousia. Paul writes in verses 16-17 that:
1. God will announce the parousia with a “cry of military command” to charge into battle
2. God will announce Christ’s Second Coming with “the archangel’s call”
3. God will announce the end of the word with “God’s trumpet.”
Still using apocalyptic images common to his time and culture, Paul describes how God “will descend from heaven” and how those who have already died will be resurrected. Then, those who are still alive “will be caught up in the clouds” together with those who have been resurrected “to meet the Lord in the air; and so we will be with the Lord forever.” Finally the passage ends with Paul urging the Thessalonians to “encourage one another with these words” (v. 18).
Surely these words from Paul’s letter must have offered much comfort, healing, and joy to the Thessalonian Christians who grieved the deaths of their friends and loved ones. Again, to reiterate, for Paul the Resurrection of Christ was the guarantee and the assurance that we will be resurrected in the end-time.
But, can these words offer the same comfort, healing, and joy to us today, as we commemorate our loved ones on All Saints Day? Afterall, the Apostle Paul was a pre-scientific man writing at a time when superstition was rampant in his culture. We know that the resurrection of the dead runs counter to the laws of science. For contemporary Christians living in the twenty-first century, what is the basis for believing in the eventual resurrection of our friends and family?
One possible response to this question has been suggested by the Christian theologians John Polkinghorne and Robert Russell, both of whom are also physicists. In his book, The Faith of a Physicist, Polkinghorne focuses on God’s role as Creator. From a Christian perspective, God creates in two ways. First, God was active as Creator of the world at the beginning, creating the world out of nothing (or, in Latin, creatio ex nihilo). Second, God’s work of Creation continues, even up to the present. That is, God is continuing to create (in Latin, creatio continua).
At this point, Polkinghorne suggests that God may also be engaged in a third form of Creation; a form which he terms, creatio ex vetere—that is, literally, Creation from the old. What Polkinghorne is suggesting here is that God is continuing God’s creative work by healing and redeeming the old creation and making a New Creation, as suggested by the Apostle Paul.
Building on the earlier work of Polkinghorne, Bob Russell observes that modern scientific cosmology posits the possibility that there is more than one universe. In fact, within modern cosmology, there are many proposals for “multiverses,” that is, the existence of multiple universes. String theory, which is one branch of contemporary physics, even proposes that there may be multiple universes, some of which have up to eleven space-time dimensions, as compared to the four space-time dimensions of our universe. These scientific theories also hypothesize that each unique universe would probably have its own unique laws of nature, which were different from other universes.
Russell then writes, “God must have created [our] universe such that it is transformable, that is, that it can be transformed by God’s action. In particular…God must have created it with precisely those conditions and characteristics which will be part of the New Creation.” Russell goes on to suggest that it may be part of God’s redemption plan to change the laws of nature at the parousia, such that the resurrection of the dead would no longer be counter to the new, transformed laws of nature.
Putting the two theologians’ ideas together, we could suggest that God continues God’s creative activity, working now to redeem and transform the world into a New Creation. As part of that redemptive creation, we believe that at the end-time God will transform the world so that our resurrection from the dead as new creatures in Christ is consistent with the new, transformed laws of nature. The Resurrection of Christ at Easter thus marks that turning point in cosmic history, which points ahead to a future time, when we, too, will be resurrected.
This perspective fits with what Paul writes to the Thessalonians. The Resurrection of Christ marks that turning point from the old age to the new age, and the Resurrection serves as God’s reassurance and guarantee of our resurrection at the end-time.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, November 5th. This Sunday, we will remember and celebrate the lives of our friends and loved ones who are dead. We will also reflect on the Apostle Paul’s reassurances to the Thessalonians that Christ’s Resurrection serves as God’s reassurance and guarantee that we, too, will become new creatures in Christ and be resurrected at the parousia.
Christ UMC is located at 4530 A Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come, join us. Everyone is welcome and accepted because God loves us all.
 “Apocalyptic language” refers to descriptions of the end of the world that may be either momentous or catastrophic.
 John Polkinghorne, The Faith of a Physicist, Reflections of a Bottom-Up Thinker (Minneapolis, MN: Fortress Press, 1996).
 Robert John Russell, “Resurrection of the Body, Eschatology, and Cosmology: Theology and Science in Creative Mutual Interaction” in Cosmology, From Alpha to Omega: The Creative Mutual Interaction of Theology and Science (Minneapolis, MN: Fortress Press, 2008), 308.
Saturday, October 28, 2017
This week we continue our reflections on “God’s Envision for the Future of the Church.” However, this week marks a significant shift in our focus. Over the past several weeks, we have looked at the statistical decline, experienced by the institutional Church in the U.S. We have also discussed how the future Church must shift from an “attractional” model of ministry to a “missional” approach.
This week, I want to shift focus to the present Church and why I love it so much. My foundational scripture this week is Philippians 1: 3-11:
"I thank my God every time I remember you, constantly praying with joy in every one of my prayers for all of you, because of your sharing in the gospel from the first day until now. I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ.
It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God’s grace with me, both in my imprisonment and in the defense and confirmation of the gospel. For God is my witness, how I long for all of you with the compassion of Christ Jesus.
And this is my prayer, that your love may overflow more and more with knowledge and full insight to help you to determine what is best, so that in the day of Christ you may be pure and blameless, having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God."
Biblical scholars[i] believe that Paul wrote his letter to the Philippians for two reasons. First, to update and reassure the Philippians about his own situation. Secondly, to commend Epaphroditus to the Philippians, as he returned to them after helping Paul.
When we consider these 8 verses, I believe that they should be read as a love letter from the Apostle Paul to the Philippian Church. This passage reveals a special bond and relationship, which exists between Paul and the Philippians. Paul begins his letter with gratitude, writing that he thanks God for the Philippians, whenever he prays for them. Further, Paul’s prayers are always filled with joy because of the love and support, which the Philippian congregation has given to him. This joy indicates the depth of Paul’s gratitude for the Philippian church.
Paul lifts up their “sharing in the gospel from the first day until now…”. Biblical scholars debate what he means by “sharing in the gospel.” Regardless of the various interpretations, it seems clear that at its core, “sharing in the gospel” refers to the Philippians helping Paul in his ministry. The Philippians have been strong co-workers or partners in the Gospel. Paul may also be referring to financial support provided by the Philippians. Professor Hooker notes that the Greek word which he uses, koinoneo, is used in other letters “with reference to financial contributions.” (See Romans 15:26 2 Corinthians 8:4, 9:13. See also Romans 12:13 and Galatians 6:6. Similarly, Paul uses a cognate of this word later in Philippians; see 4:15.)[ii]
Further, Paul is confident that God, “who began a good work…will bring it to completion…” That is to say, Paul believes that the Philippian Christians will continue growing in faith and love, until completed in “the day of Jesus Christ;” that is, the end of the age.
Paul claims that the Philippian Christians “share in God’s grace,” both while he was imprisoned for his faith and in the “defense and confirmation of the gospel.” Notice that Paul does not claim that the Philippians have shared in his missionary work or in the sufferings he has endured because of that work. Rather, Paul claims that they have shared in the grace from God, which has sustained and inspired him throughout his work and suffering. Finally, Paul concludes this passage by remarking about how much he misses the Philippian church and how much he loves the Philippian Christians.
To summarize verses 3 - 8, Paul writes a love letter to the Philippian Church, in which he lifts up the following dimensions:
3. Partnership in the Gospel; or partnership in discipleship
4. Spiritual growth in faith and love, which is ongoing
5. Sharing God’s grace
In the final verses of this love letter (vv. 9-11), Paul closes by offering up a prayer, or blessing, for the Philippian Christians. Paul prays that the Philippians’ love may overflow more and more as they grow in their relationship with God. Paul prays that their love may be informed by knowledge and insight, so that the Philippians may live lives that are “pure and blameless, having produced the harvest of righteousness that comes through Jesus Christ...”.
Paul understands that authentic Christian faith changes and shapes the lives of Christians—both individually and in community. Our close relationship of love with the Divine transforms who we are and how we act. For Paul, these transformed lives lead to glory and praise for God. That is, Christians experience a transformation through the love and grace of God. This transformation leads to new lives defined by love, moral purity, righteousness, and justice.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, October 29th. This Sunday, I will use this Paul’s love letter to the Philippian Church as the framework and basis to share my deep love for the congregation, which I have been appointed to pastor. Christ UMC is located at 4530 A Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come, join us. Everyone is welcome and accepted because God loves us all.
Saturday, October 21, 2017
Over the past weeks, we have been asking, “What Does God Envision for the Future of the Church?” We began by noting that over the past 50 years the American Church has been in statistical decline as measured in terms of membership, financial giving, and average weekly attendance. We also observed that this statistical decline has been matched by a decline in the social and moral influence of the Church in society. As its relevance to society has declined, the Church has been increasingly marginalized. This has created a crisis within the Church.
Then, last week we saw that with crisis comes opportunity. A crisis can jerk us out of the complacency of the routine. Although it hurts and is uncomfortable, a crisis opens us to envisioning a new and better future. But, what counts as a faithful vision for the future of the Church? I suggested that a faithful vision for the future must encompass four distinct dimension of the Church. That is, a faithful vision for the future must include four dimensions of churches as communities of faith:
1. A community of faith.
2. A commitment to spiritual growth.
3. A commitment to mercy, justice, and love.
4. A community which worships together.
As we continue our reflections this week, I would like for us to focus on the inevitable fear and anxiety which inevitably accompanies change and adaptation. With any major change in our lives there is always uncertainty. We don’t know how the adaptation will work out. Will it succeed? Or, fail? We don’t know how a major change will affect us. Will the change hurt us? Or embarrass us?
Since there is uncertainty, we seek to avoid adaptation and change. Even though the status quo may no longer be working; even though it may clearly harm us, there is something comfortable about the status quo because the status quo is a known. By contrast, change and adaptation is always uncertain and, therefore, risky. As a result, it is natural to resist change and adaptation. We seek to avoid the unknown and uncertain. Change and adaptation are inherently risky.
There is good reason to be prudent with change and adaptation. We should never change just for the sake of change. Instead, we should carefully assess and weigh the risks before embracing change. On the one hand, we should avoid the extreme of recklessness; throwing caution to the wind and plunging into change without first counting the costs and assessing the risks. On the other hand, we should also avoid an extreme caution which paralyses us and prevents the implementation of needed adaptation. We must chart a middle course between extreme recklessness and extreme caution.
Yet, what if it is God who is calling us to change and adapt?
My reflections this week are informed by a scriptural passage from Joel 2:28-29.
“Then afterward I will pour out my spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even on the male and female slaves, in those days, I will pour out my spirit.”
For much of my life, I have not fully understood this passage from the prophet Joel. I have always skimmed over the first part of the passage and focused on prophecy, dreams, and visions. These are important concepts in the passage. Yet, note that they are framed at the beginning and ending with these words from God: “I will pour out my spirit.”
“I will pour out my spirit.” This promise is critical to understanding the entire passage. Biblical scholar Elizabeth Achtemeier provides the critical interpretative key, when she writes: “God promises to pour out the Spirit, on ‘all flesh’ …The Spirit of God throughout the OT was a gift of power, given in order that the recipient might do a particular job for God…”.[i] In other words, when God calls upon us to change and adapt; when God calls upon us to undertake the risks and uncertainty of change and adaptation, God also provides the power and ability to change. When we are confronted by fear and anxiety in the face of needed change, we should also be re-assured by the faith that God will provide the power to change and adapt. God will provide a way. We just need to trust God.
However, trusting that God will provide can be a bigger challenge than the discomfort which comes from change and adaptation. You see, I prefer to rely upon myself, rather than to trust others—even God. I have spent my whole life relying upon myself and my abilities; trying to be independent and self-sufficient. From an early age in American culture, each of us is taught to stand on our own; to take care of ourselves and our own; to be independent. Unfortunately, a byproduct of that self-reliance is difficulty in trusting others, especially God.
As I have reflected on my own inability to trust fully, I have come to see that my lack of trust in God is fundamentally a form of agnosticism. That is, my reluctance to trust that God will guide and sustain me through important changes actually boils down to a small residue of doubt in God and God’s providence. Thus, to recognize the need for change and to trust that God will guide us through that change is actually an opportunity for spiritual growth. It is, fundamentally, an opportunity to grow in our Christian faith; to become deeper in our faith by developing a stronger capacity to trust that we are not alone. God is with us.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, October 22nd, as we continue this very important series of reflections on “A Vision for the Future of the Church.” Christ UMC is located at 4530 A Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come and join us. Everyone is welcome and accepted because God loves us all.
[i] Elizabeth Achtemeier commentary on Joel in The New Interpreter’s Bible, volume 7 (Nashville, Abingdon Press, 2002), CD-ROM version.
Saturday, October 14, 2017
This Sunday, October 15th, we continue our series exploring the future of the Christian Church in general and the future of Christ United Methodist Church in particular.
In my initial post on this topic last week, I focused on the crisis facing American Christianity. Over the past 50 years, the major statistical measures of membership, financial giving, and average weekly attendance have all been in decline for Christian churches. For instance, over the past 30 years, membership in The United Methodist Church has declined by approximately 2 million people, from 9 million to 7 million. During this same period of time, there were similar declines at Christ United Methodist Church in Lincoln, Nebraska, the congregation where I serve as Senior Pastor.
This statistical decline is matched by a decline in the social and moral influence of the Church in society. As its relevance to society has declined, the Church has been increasingly marginalized. We can say with confidence that the Church is in crisis.
Yet, with crisis comes opportunity. Based upon history and my experiences in life, I believe that frequently an individual or organization must suffer a catastrophic failure before gaining the vision and drive to achieve phenomenal results in the future. It is easy to slip into the complacency of the routine; to follow the same patterns again and again because they have always worked in the past and, as the old saying goes, “If it ain’t broke, don’t fix it.” When we slip into the complacency of the routine, we no longer see new and different possibilities. Further the complacency of the routine provides security and assurance. As a result, we become resistant to change; we find ourselves saying, “But, we’ve never done it that way before.”
A crisis can jerk us out of the complacency of the routine. Although it hurts and is uncomfortable, a crisis open us to envisioning a new and better future. With crisis comes opportunity. So, despite the staggering statistical decline of the Church, I am extremely optimistic about its future. I believe that the Church will shrug off its complacency of the routine and experience a renewal that is not only statistical and social, but also spiritual. This renewal must begin by trying to envision a new future for the Church that is faithful to God.
How do we envision a faithful future for the Church?
To envision a faithful future, I believe that we must begin with the fundamental structure and pattern of the early Church, as summarized in Acts 2: 42-47:
"They devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers. Awe came upon everyone, because many wonders and signs were being done by the apostles. All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.” (Acts 2: 42-47)
In this description, I discern four distinct requirements for envisioning a faithful future for the future Church:
1. A Community of Faith. The early church was a community of the faithful. In Acts’ summary of the early church, it says that the first Christians devoted themselves to fellowship; that they broke bread together in their homes and shared their food with glad and generous hearts. Most importantly, these early community of faith were growing “day by day.” While contemporary churches frequently cultivate community among their members, these communities are not growing “day by day.” Instead, many communities of faith are stagnant or declining. In addition, most communities of faith are very homogeneous, in terms of race, economic class, and social perspective. Martin Luther King, Jr. once said that the most segregated hour in America was the Sunday hour of Christian worship. A faithful vision of the future of the Church must include building communities of faith, which are “diversity oriented” and radically inclusive.
2. Committed to Spiritual Growth. In the early church, the first Christians were constantly listening to the apostle’s teachings. The apostles were the living eyewitnesses to the life, ministry, death, and resurrection of Jesus Christ. Of course, the contemporary situation is different, but spiritual growth remains an important component of the church. Much spiritual growth occurs through Bible studies. Other types of studies are important, as well, such as studies of spiritual practices or of special topics. We also grow spiritually by learning from different perspectives.
3. Committed to Mercy, Justice, and Love. The first Christians shared their possessions in common with one another and distributed goods to everyone as they had need. Essentially, the first Christians lived in a religious commune, sharing with one another. Our context in the twenty-first century is radically different. Yet, a commitment to mercy, justice, and love remains. By mercy, I mean the care of those who have severe needs. Mercy ministries include feeding the hungry, providing shelter for the homeless, and welcoming the stranger or refugee. Mercy ministries may also include visiting those in prison, sitting with those who are lonely, or comforting those who are grieving. Sometimes, it is unfair political structures or an economic system, which has been rigged so that it deprives persons of the resources which they need to care for themselves. So, out of love for all human persons, Christ’s disciples must work for justice, so that everyone may have the basic necessities needed in order to care for themselves and thrive.
4. Worship Together. Finally, the early Christians prayed together, spent time in the Temple together, and praised God together. In other words, the first Christians worshipped together. For most of church history, Christians have worshiped in the similar manner and time, without much diversity. However, in the twenty-first century, churches developed several different styles of worship, as well as diversifying the times and places in which we worship. This is an important development because Christians have different tastes and preferences for worship. One of the challenges for envisioning a faithful future for the Church is to expand the scope of worship, so that it is more inclusive of different people and circumstances.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, October 15th, as we continue this very important series of reflections on “”A Vision for the Church.” This Sunday, I will discuss these four criteria for envisioning a faithful future, as they may apply to Christ United Methodist Church. Christ United is located at 4530 A Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come and join us. Everyone is welcome and accepted because God loves us all.
Saturday, October 7, 2017
This Sunday, October 8th, we begin an exciting and timely new sermon series, entitled: “A Vision for the Church.” In this series, we will focus on the future of the Christian Church in general and the future of Christ United Methodist Church in particular.
What is the future of the Church?
In the American Mainline Protestant churches—which include United Methodists—the prospects do not look good. Over the past 50 years, the major statistical measures of membership, financial giving, and average weekly attendance have all been in decline. For instance, over the past 30 years, membership in The United Methodist Church has declined by approximately 2 million people, from 9 million to 7 million. During this same period of time, there were similar declines at Christ United Methodist Church, the congregation that I serve as Senior Pastor. For instance, membership at Christ UMC declined from 1407 in 1985 to 879 in 2016. Similarly, average weekly attendance declined from 433 in 1985 to 280 in 2016.
Even more seriously, this statistical decline has recently been accelerating. For instance, the number of adult members in all Mainline Protestant Churches, including the United Methodist Church, declined by five million, from 41 to 36 million, during the seven-year period, from 2007 to 2014. Simultaneously with the rapid decline in Mainline Protestant Christianity, there has been rapid growth in the religious “nones,” those individuals who claim no religious affiliation. During this same 7-year time period, religious “nones” increased by 19 million! The religious “nones” can be subdivided into three broad groups: (1) atheists, (2) agnostics, and (3) people for whom religion is simply unimportant in their lives.
In surveys exploring why religious “nones” were no longer affiliated with a church, the Pew Research Center discovered several explanations, including the following:
· “Too many Christians doing un-Christian things.”
· “Learning about evolution when I went away to college.”
· “Religion is the opiate of the people.”
· “Rational thought makes religion go out the window.”
· “Lack of any sort of scientific or specific evidence of a creator.”
· “I think that more harm has been done in the name of religion than any other area.”
· “Because I think religion is not a religion anymore. It’s a business…it’s all about money.”
· “I feel that there is something out there, but I can’t nail down a religion.”
Clearly, if the Church is to have a future, then we must adapt and change to be better in ministry to the world. The habits, viewpoints, methods, and attitudes that worked effectively for so long are now obsolete and ineffective. Churches must begin moving and changing, if they are to reverse this decline and begin to thrive again.
I’ve included a riddle in my Proclamation this week: “What Do Sharks and the Church Have In Common?” The answer is that both sharks and the Church must continually be on the move—or, they die. Marine biologists tell us that some species of shark—including the great white shark, the mako shark, and the hammerhead shark—must continually swim without rest, throughout their lives. These sharks are called obligate ram ventilators. They no longer have the ability to pump water through their gills, while at rest. Instead, they must continually swim in order for the water to pass through their gills, enabling them to “breathe” and take in oxygen. Presumably if these sharks ever stopped swimming, they would asphyxiate and die. Thus, these sharks must continually move in order to live.
Churches are like these obligate ram ventilator species of sharks. If churches become satisfied and complacent with the status quo; if churches stop adapting and innovating, then they will die, as well. Churches stop moving when they become complacent, self-satisfied, and inward looking; that is, when they cease to be faithful to God. Churches that are faithful to God are constantly on the move, looking for new ways to adapt and change in order to ministry for completely and effectively. These churches are constantly asking, “What is God calling us to do now?” What new ministry or program should we be starting? These churches are continually looking for and moving towards new opportunities. They are willing to take risks, try out new possibilities, and be uncomfortable in response to God’s call—these churches are constantly on the move.
While changing and adapting may force us to move beyond our comfort zones, the Church at other times in history has faced a similar path. In our scripture reading this week, the early church faced a similar challenge, requiring change and adaptation. The story is contained in Acts 15: 1-2, 6-12. In this chapter, the early Church faces a critical question: Must a Gentile first become a Jew, in order to become part of the early Christian Church? It seems that some Pharisaic Christian extremists in Antioch believed that Gentile converts must become circumcised in order to be included as full Christian brothers. These purists became embroiled in a heated argument with Paul and Barnabas. So, it was agreed that Paul and Barnabas would travel to Jerusalem to discuss this question with the apostles and Church elders.
Although this question had been discussed and decided earlier (see Acts 11), it clearly was still open in the minds of some of the early questions. So, at a Church Council in Jerusalem, the matter was discussed again. In this Council, the Apostle Peter gave the group clarity, when he argued that, “…we believe that we will be saved through the grace of the Lord Jesus, just as they [Gentiles] will” (Acts 15:11).
Rather than clinging to the established attitudes and customs from before, the early Church made a commitment to adapt and change in order to take advantage of a new possibility opened up by God: the conversion and response of many Gentiles to the Good News of God’s love.
Although the statistical decline of the American Church seems daunting, I believe that this decline simultaneously offers new possibilities for the Church to conduct a rigorous self-assessment and make some much needed changes and adaptations. As a result, I have a vision for a rejuvenated Church that emerges with revitalized faith, energized to share the Good News of God’s love and empowered to help establish God’s Reign on earth.
If you live in the Lincoln, Nebraska area and do not have a place of worship, then I invite you to come and join us this Sunday, October 8th, as we begin this very important series of reflections on “”A Vision for the Church.” Christ United Methodist Church is located at 4530 A Street in Lincoln, Nebraska. Our two traditional Worship Services are at 8:30 and 11:00 on Sunday morning.
Come and join us. Everyone is welcome and accepted because God loves us all.
 Michael Lipka, “Mainline Protestants make up shrinking number of U.S. adults,” Pew Research Center, 18 May 2015, at http://www.pewresearch.org/fact-tank/2015/05/18/mainline-protestants-make-up-shrinking-number-of-u-s-adults/ accessed online 4 October 2017.
 Michael Lipka, “A Closer look at America’s rapidly growing religious ‘nones,’ Pew Research Center, 15 May 2015, at http://www.pewresearch.org/fact-tank/2015/05/13/a-closer-look-at-americas-rapidly-growing-religious-nones accessed online 4 October 2017.
 Michael Lipka, “Why America’s ‘nones’ left religion behind,” Pew Research Center, 24 August 2016, at http://www.pewresearch.org/fact-tank/2016/08/24/why-americas-nones-left-religion-behind accessed online 4 October 2017.